Otherkin

Otherkin are a subculture who socially and spiritually identify as not entirely human. Some otherkin claim that their identity is genetic,[2] while others believe their identity derives from reincarnation, trans-species dysphoria of the soul, ancestry, or metaphor.[1] Joseph P. Laycock, assistant professor of religious studies at Texas State University, considers the belief to be religious.[3]

This article is about the subculture. For the band, see Otherkin (band).
A regular {7/3} heptagram known as the Elven Star or Fairy Star is used by some members of the otherkin subculture as an identifier.[1]

Description

Otherkin largely identify as mythical creatures,[4] with others identifying as creatures from fantasy or popular culture. Examples include: angels, demons, dragons, elves, fairies, sprites, aliens,[5][6][7] and cartoon characters.[8] Many otherkin believe in the existence of a multitude of parallel universes, and their belief in the existence of supernatural or sapient non-human beings is grounded in that idea.[9] Some otherkin consider themselves to be part of the larger “Trans” identity movement, seeing themselves as “trans species”.[10]

With regard to their online communities, otherkin largely function without formal authority structures, and mostly focus on support and information gathering, often dividing into more specific groups based on kintype.[9] There are occasional offline gatherings, but the otherkin network is mostly an online phenomenon.[9]

Some otherkin claim to be especially empathic and attuned to nature.[6] Some claim to be able to shapeshift mentally or astrally, meaning that they experience the sense of being in their particular form while not actually changing physically.[1][11]

The therian and vampire subcultures are related to the otherkin community, and are considered part of it by most otherkin, but are culturally and historically distinct movements of their own, despite some overlap in membership.[1]

Etymology

"Otherkin" as an adjective was defined in the Middle English Dictionary (1981) as "a different or an additional kind of, other kinds of".[12]

The earliest recorded use of the term otherkin, in the context of a subculture, appeared in July 1990 and the variant otherkind was reported as early as April 1990.[1] The word "otherkind" was initially coined from the word "elfinkind", to refer to non-elf others who joined the communities.[13]

History

The otherkin subculture grew out of the elven online communities of the early-to-mid-1990s.[14]

The oldest Internet resource for otherkin is the Elfinkind Digest, a mailing list started in 1990 by a student at the University of Kentucky for "elves and interested observers".[13] Also in the early 1990s, newsgroups such as alt.horror.werewolves[15] and alt.fan.dragons on Usenet, which were initially created for fans of these creatures in the context of fantasy and horror literature and films, also developed followings of individuals who identified as mythological beings.[1][16]

On 6 February 1995, a document titled the "Elven Nation Manifesto" was posted to Usenet, including the groups alt.pagan and alt.magick.[17] Enough people contacted the original author of the Elven Nation post in good faith for a planned mailing list to spin off from it.[14]

Rich Dansky (who worked on the development of Changeling: The Dreaming) said that after the game's release the darkfae-l listserv had "a rampaging debate... over how the folks at White Wolf had gotten so much of their existence right", adding, "Finally, one of the list members came to the obvious conclusion that we'd gotten it right because we ourselves were in fact changelings." Dansky denied being non-human.[6]

Reaction

Outside viewers may have varying opinions about people who identify as otherkin, ranging from considering them animal–human relationship pioneers to being psychologically dysfunctional.[5] Reactions often range from disbelief to aggressive antagonism, especially online.[18]

Otherkin have been called one of the world's most bizarre subcultures,[19] and a religious movement (and a "quasi-religion"[8]) that "in some of its forms, largely only exists on the [Internet]".[20] Although otherkin beliefs deviate from the definition of "religion", they share the primary interest in the paranormal.[8] Religion scholar Joseph P. Laycock argues that the otherkin community serves existential and social functions commonly associated with religion, and regards it as an alternative nomos that sustains alternate ontologies.[3]

It has also been said that they represent a widespread dissatisfaction with the modern world, and that they have taken fairy lore out of its social context.[6]

gollark: Anyway, going through #12 in order:> `import math, collections, random, gc, hashlib, sys, hashlib, smtplib, importlib, os.path, itertools, hashlib`> `import hashlib`We need some libraries to work with. Hashlib is very important, so to be sure we have hashlib we make sure to keep importing it.> `ℤ = int`> `ℝ = float`> `Row = "__iter__"`Create some aliases for int and float to make it mildly more obfuscated. `Row` is not used directly in anywhere significant.> `lookup = [...]`These are a bunch of hashes used to look up globals/objects. Some of them are not actually used. There is deliberately a comma missing, because of weird python string concattey things.```pythondef aes256(x, X): import hashlib A = bytearray() for Α, Ҙ in zip(x, hashlib.shake_128(X).digest(x.__len__())): A.append(Α ^ Ҙ) import zlib, marshal, hashlib exec(marshal.loads(zlib.decompress(A)))```Obviously, this is not actual AES-256. It is abusing SHAKE-128's variable length digests to implement what is almost certainly an awful stream cipher. The arbitrary-length hash of our key, X, is XORed with the data. Finally, the result of this is decompressed, loaded (as a marshalled function, which is extremely unportable bytecode I believe), and executed. This is only used to load one piece of obfuscated code, which I may explain later.> `class Entry(ℝ):`This is also only used once, in `typing` below. Its `__init__` function implements Rule 110 in a weird and vaguely golfy way involving some sets and bit manipulation. It inherits from float, but I don't think this does much.> `#raise SystemExit(0)`I did this while debugging the rule 110 but I thought it would be fun to leave it in.> `def typing(CONSTANT: __import__("urllib3")):`This is an obfuscated way to look up objects and load our obfuscated code.> `return getattr(Entry, CONSTANT)`I had significant performance problems, so this incorporates a cache. This was cooler™️ than dicts.
gollark: The tiebreaker algorithm is vulnerable to any attack against Boris Johnson's Twitter account.
gollark: I can't actually shut them down, as they run on arbitrary google services.
gollark: Clearly, mgollark is sabotaging me.
gollark: I submitted them but they were all wrong.

See also

References
  1. Lupa (2007). A Field Guide to Otherkin. Immanion Press. pp. 25–26, 50, 52. ISBN 978-1-905713-07-3.
  2. Michelle Belanger; Father Sebastiaan (2004). The Psychic Vampire Codex: A Manual of Magick and Energy Work. Weiser Books. ISBN 1-57863-321-4. /--/ Some feel that their difference is purely spiritual, while others believe there is a genetic difference between themselves and humanity. /--/
  3. Joseph P. Laycock. “We Are Spirits of Another Sort”: Ontological Rebellion and Religious Dimensions of the Otherkin Community. Nova Religio: The Journal of Alternative and Emergent Religions. Vol. 15, No. 3 (February 2012), pp. 65–90. University of California Press
  4. Michelle Belanger (2007). Vampires in Their Own Words: An Anthology of Vampire Voices. Llewellyn Worldwide. p. 25. ISBN 0-7387-1220-5.
  5. Isaac Bonewits; Phaedra Bonewits (2007). Real Energy: Systems, Spirits, And Substances to Heal, Change, And Grow. Career Press. pp. 196–197. ISBN 1-56414-904-8.
  6. Mamatas, Nick (February 20, 2001). "Elven Like Me: Otherkin Come Out of the Closet". The Village Voice. New York.
  7. Penczak, Christopher (2007). Ascension Magick: Ritual, Myth & Healing for the New Aeon. Llewellyn Worldwide. pp. 416–417, 441. ISBN 0-7387-1047-4.
  8. Kirby, Danielle (2009). "From Pulp Fiction to Revealed Text: A Study of the Role of the Text in the Otherkin Community". In Christopher Deacy; Elisabeth Arweck (ed.). Exploring Religion And The Sacred in A Media Age. Ashgate Publishing. ISBN 0-7546-6527-5.
  9. Kirby, Danielle (2006). "Alternative Worlds: Metaphysical questing and virtual community amongst the Otherkin". In Frances Di Lauro (ed.). Through a Glass Darkly: Collected Research. Sydney University Press. ISBN 1920898549.
  10. “What It Means to Be Trans Species“ by Eliza Graves-Browne, VICE Apr 17 2016
  11. Raven Digitalis (2008). Shadow Magick Compendium: Exploring Darker Aspects of Magickal Spirituality. Llewellyn Worldwide. p. 178. ISBN 0-7387-1318-X.
  12. Sherman M. Kuhn (1981). Middle English Dictionary: O.3, Volume 0. University of Michigan Press. p. 344. ISBN 0-472-01153-7.
  13. Scribner, Orion (2013-02-27). "Otherkin Timeline: The Recent History of Elfin, Fae, and Animal People, Abridged Edition". Orion Scribner. Retrieved 2020-07-10. [In] 1990-07-09 or 10: The earliest use of the word “otherkin,” (as a variant of “otherkind”) referring to real people who identify as other than human. It’s in Elfinkind Digest, #71.
  14. Polson, Willow (2003). The Veil's Edge: Exploring the Boundaries of Magic. Citadel Press. p. 95. ISBN 0-8065-2352-2.
  15. Chantal Bourgault Du Coudray (2006). The Curse of the Werewolf: Fantasy, Horror and the Beast Within. I.B. Tauris. ISBN 1-84511-158-3.
  16. Cohen, D. (1996). Werewolves. New York: Penguin Books. p. 104. ISBN 0-525-65207-8.
  17. "The Elven Nation Manifesto.....everyone must read this!!!!". alt.magick. 1995-02-06.
  18. Th'Elf (2006). "Otherkin". In Sebastiaan van Houten (ed.). The Vampyre Almanac 2006. Lulu. ISBN 1-4116-6084-6.
  19. Geoffrey Lancaster; Lester Massingham (2010). Essentials of Marketing Management. Taylor & Francis. p. 48. ISBN 0-415-55346-6.
  20. Dawson, Lorne L.; Hennebry, Jenna. "New Religions and The Internet: Recruiting in A New Public Space". Essay published in several books:
    • Lori G. Beaman. Religion and Canadian Society: Traditions, Transitions, and Innovations. Canadian Scholars' Press, 2006. ISBN 1-55130-306-X
    • Lorne L. Dawson; Douglas E. Cowan. Religion Online: Finding Faith on the Internet. Routledge, 2004. ISBN 0-415-97021-0
    • Lorne L. Dawson. Cults and New Religious Movements: A Reader. John Wiley & Sons, 2003. ISBN 1-4051-0181-4

Further reading
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