Absinthe or Absinth

Absinthe or Absinth (pronounced ab-sinth)

(1) A green, aromatic liqueur (alcohol content 45-74%), made with wormwood and other herbs; it has a bitter, liquorice flavour and has from time-to-time been banned in many Western countries.  Technically, because of the high wormwood content, it’s a gin.  The colloquial name was "green fairy".

(2) An alternative name for the herb Artemisia absinthium (grande wormwood); essence of wormwood which correctly should be spelled only absinth).

(3) Bitterness; sorrow (archaic except as a literary or poetic device).

(4) As colors, labeled on color charts as “absinthe green” or “absinthe yellow”, shades on a spectrum from dark to bright.  For commercial purposes , it's sometimes clipped to “absinthe” and the choice between the general descriptors “greenish-yellow” & “yellowish-green” depend on which hue is thought prevalent.

(5) A rare alternative name for the sagebrush (US).

1350-1470: From the French absinthe (essence of wormwood (short for extrait d'absinthe)), from the Latin absinthium (wormwood and a doublet of absinthium), from the Ancient Greek ἀψίνθιον (apsínthion) (wormwood) of uncertain origin although its speculated the source may be a Persian root (spand or aspand, or the variant esfand) which meant Peganum harmala, also called Syrian Rue which, while not actually a variety of rue, is another famously bitter herb.  The alternative etymology is that the genus was named after Queen Artemisia, the wife and sister of Mausolus, ruler of Caria 377–353.  When Mausolus died, he was buried in the Mausoleum at Halicarnassus, one of the seven wonders of the ancient world, and traces of the ruins can still be seen at Bodrum in modern-day Türkiye Cumhuriyeti (Republic of Türkiye).  In the Hellenic myths, Ἄρτεμις (Artemis) was  goddess of the hunt, and protector of the forest and children; her equivalent in Roman mythology was Diana.  Absinthe & absinthism are nouns and absinthic is an adjective; the noun plural is absinthes.

Just add water: An absinthe drinker's table with paraphernalia.

The highly alcoholic, anise-flavored liquor originally made from grande wormwood, anise, and other herbs was first distilled in 1842, lending its name to the yellow-green color which became commercially available in the late 1800s.  The early spelling was absinth (which survived longer than absynthe and absenta) and although extinct in English use, absinth remains the spelling variant most commonly applied to varieties of the spirit produced in Central and Eastern Europe; specifically it's associated with Bohemian-style absinthes.  The wormwood (Artemisia absinthium) plant itself has long been figurative of "bitter" sorrow and was known in English as absinth in English from circa 1500; the earlier tradition, drawn from the Old English, used the word in the Latin form.  The drink first gained popularity in Europe after being consumed in some abundance by French soldiers in Algiers and North Africa appears to have been a place with a long fascination with similar drinks, historians noting an association with “magical properties” as far back as ancient Egypt.

Some bottles are sold bundled with a drip spoon and sometimes glasses.  No retailer seems to include sugar cubes.

Before being outlawed in many Western countries in the early twentieth century, it was known colloquially as the green fairy, a “green muse” who would visit to liberate the visions of poets and artists.  The health authorities fretted over the alleged hallucinogenic qualities and, after the usual moral panic, imposed a ban.  Historians of such things suspect the spirit probably didn't induce hallucinations to anywhere near the extent of the legends of the era suggest and that its reputation was probably gained from excessive consumption of mixes with unusually high concentrations of wormwood being sold, the regulation of the content of strong drink paying little attention to anything except the taxable component (alcohol).  However, absinthe (in a strictly regulated form) is again available in Australia and La Fee Absinthe NV Absinthe (700 ml) is available from Cool Wine at Aus$83.95.

Death in the afternoon

Death in the Afternoon, also called The Hemingway or Hemingway Champagne, is a mix of absinthe and Champagne, invented by Ernest Hemingway (1899-1961) himself.  The concoction shares its name with a novel from what Zelda Fitzgerald (née Sayre; 1900–1948) called his “bullfighting, bull-slinging, & bullshit” period (Death in the Afternoon (1932)), the recipe published in a 1935 anthology of cocktails with contributions from noted authors. 

(1) Pour one jigger of absinthe into a Champagne glass.

(2) Add iced Champagne until it attains the proper opalescent milkiness.

(3) Drink three to five of these, slowly.

Traditional French Method

(1) Pour a shot (1oz/30ml) of absinthe into a tall, wide rimmed glass.

(2) Rest specially slotted absinthe spoon across top of the glass.

(3) Place a sugar cube atop absinthe spoon.

(4) Slowly drizzle ice-cold water over sugar cube so water is evenly displaced into absinthe until drink is diluted to a ratio between 3:1 and 5:1.

(5) Stir gently and enjoy.

Bohemian Method

(1) Pour a shot (1oz/30ml) of absinthe into a tall, wide rimmed glass.

(2) Put lump of sugar on a spoon and dip it in the absinthe until cube is saturated.

(3) Hold spoon over glass and set the cube alight; it will bubble and caramelize.

(4) When flame has died down, stir sugar into absinthe.

(5) Add iced-water until drink is diluted to a ratio between 3:1 and 5:1.

(6) Stir gently and enjoy.

French purists disapprove of these Bohemian ways, claiming the caramelizing of the sugar impairs the true flavor of absinthe.

Ernest Hemingway wasn’t the only one fond of the green fairy.  Oscar Wilde (1854–1900) is claimed to have said “After the first glass of absinthe you see things as you wish they were. After the second you see them as they are not. Finally you see things as they really are, and that is the most horrible thing in the world.”  He applied his empirical research into the spirit’s psychoactive and degenerative properties in The Picture of Dorian Gray (1890-1891) in which the eponymous protagonist takes those staples of decadent Victorian hedonism, opium and absinthe, in seedy places among London's Docklands.

The French poet Paul Verlaine (1844–1896) infamously was fond of absinthe, his lust for the spirit shared with his lover and fellow poet Arthur Rimbaud (1854-1891), the pair having a drunken tiff during which Rimbaud was shot, sustaining a minor wound.  After that, Verlaine’s alcoholism worsened and he died in poverty, on his deathbed damning as “the green witch” which governments should ban.  Rimbaud may have been more open-minded, one of his works containing the line: “Wise pilgrims, let us reach / The Absinthe with its green pillars.”  Shortly after being shot, he renounced poetry, briefly serving in the military before deserting to take up a life in commerce.

Kidspattern's deconstruction of Absinthe Green (upper) and Absinthe Yellow (lower).  Curiously (to non-expert eyes), both are listed as a “green”, reflecting the mysterious chemistry used to produce results, the recipes sometimes seemingly counterintuitive.

When water has been added to a glass of absinthe, it’s said to have “been louched”.  Although more familiar as a noun meaning “a somewhat dubious or disreputable person or thing or an adjective used to impart a sense of (1) “questionable taste or morality; the decadent” (2) “neither reputable or decent” or (3) “one unconventional and slightly disreputable in an attractive manner; raffish, rakish” there’s was also the use as a transitive verb meaning “to make an alcoholic beverage cloudy by mixing it with water (due to the presence of anethole)”. Most associated with the louche crowd who drank the green fairy, among chemists and in the industry, louching was known as “the ouzo effect”.  Louche was from the French louche (cross-eyed (now archaic); cloudy; obscure (by extension) and (figuratively) shady; dubious; seedy; shifty), from the Old French lousche, from the Latin lusca, feminine of luscus (one-eyed) and existed in the Italian (of character) as losco and the Portuguese (of vision) as lusco.

Le Buveur d'absinthe (The Absinthe Drinker (1859)) by Édouard Manet (1832-1883).

The first major painting by the French painter Édouard Manet was Le Buveur d'absinthe, a study of an alcoholic rag-picker who frequented the area around the Louvre.  The work caused a stir in polite society because of its seedy realism and the concern at the time about the corrosive effects of absinthe among Parisian bohemians and although there’s nothing to prove Manet was even an occasional drinker of the stuff, he did among some gain the reputation on the basis of "guilt by association".  Very few in the art establishment liked the painting and even Manet would later admit the earliest version of the work contained technical flaws but it was the content which so offended and there was something of the "shock of the new" in that it was one of the first depictions of Absinth drinking in representational art.  Manet submitted Le Buveur d'absinthe for inclusion in the Paris Salon in 1859 and almost unanimously the selection committee voted "non".  The establishment may not have wanted moral  degeneracy hanging in their galleries but the avant garde wanted little else and Manet's painting was among the first admitted to the Salon des Refusés (literally "exhibition of rejects") in 1863.  

A Le Buveur d'absinthe (The Absinthe Drinker) (1901) by Pablo Picasso (1881-1973).

A Le Buveur d'absinthe would be also be painted by Pablo Picasso, competed in the autumn of 1901, just as his “blue period” was beginning.  Although nowhere near as monochromatic as later blue period works such as Femme aux Bras Croisés (Woman with Folded Arms (1901-1902)) or La Vie (Life (1903)), the work is an early example of the themes associated with this phase, melancholy, alienation & desolation.  The blue period began after Picasso became depressed over the suicide of a close friend and for some years he would explore aspects of human misery.  For someone who looks this unhappy absinthe might be a good choice but it didn't suit everyone.  The French symbolist writer Alfred Jarry (1873-1907) was renowned for his particularly erratic and eccentric behavior and often indulged in while drinking in Paris’s absinthe cafes; it’s said, with his face painted green, he once rode his bicycle through a village to celebrate the joy of the spirit.  He died of consumption, the severity of his condition aggravated by drug and alcohol use.

Absente Absinthe Refined.

Vincent Van Gogh (1853–1890) was known to drink absinthe, not anything unusual at the time and while he suffered from what would now be called “mental health issues” (then it was simply “went mad”), what part the drink played in his breakdown isn’t known although in letters to friends, he did note the effect it had on his work.  The mere connection however was enough for Crillon Importers to collaborate with Absente to produce the Van Gogh themed packaging for Absente Absinthe Refined when in 1999 it was the first brand to offer the green fairy in the US since the ban was imposed in 1912.  Absente made much of its spirit being “authentic” by which they meant it was distilled from wormwood and therefore contained thujone, the fabled and allegedly psychoactive substance naturally present in the herb and the reason for the original ban although cautiously, when permitting sales in 1999, the ATF (Bureau of Alcohol, Tobacco, Firearms and Explosives) limited the thujone content to 10 milligrams per litre.

Lindsay Lohan in absinthe green, Pure Leaf Green Tea promotion, 2024.

Once one of France’s most famous poets and essayists, Charles Baudelaire (1821-1867) was probably no more fond of absinthe than any other strong drink but certainly didn’t avoid the green fairy, even writing the poem Enivrez-vous (Get drunk, first published in 1864) in which it's mentioned.  For years he drank heavily and used a variety of opioids before suffering a massive stroke in 1866, lingering in a semi-paralysis for almost a year before dropping dead.  In fashion, the term “absinthe green” was used opportunistically and was never exactly defined beyond it being associated usually with a vibrant hue.  The use began during the era in which the drink was in many places outlawed so attraction was it conveyed some sense of “edginess”.  Because the imagery of the “green fairy” and its alleged consequences became part of Western folklore, often it’s forgotten there was also “absinthe blanche” (Suisse absinthe, known also as “absinthe bleue”), which was colorless and in its time much sought for the high alcohol content.  Absinthe blanche was the product extracted before the final maceration process with a blend of herbs which lent the fluid its green hue and more complex taste.

Death in the evening.

Lindy Chamberlain (holding Azaria) and her sons Reagan (b 1976) & Aidan (b 1973), Stuart Highway, Northern Territory, Australia.  The 1977 Holden LX Torana SL Hatchback was finished in in Absinth Yellow (GMH code 1886 (Dulon code 15949 / Berger code 1D008)) over Slate Black Vinyl & Cloth trim (18X) and was fitted with the 4.2 litre (253 cubic inch) V8 (L32) & four-speed manual transmission (M20).  The photograph was taken opposite the Erldunda Roadhouse (gas (petrol) stations and the distance between them are of great importance in the Northern Territory) at the Lasseter Highway turn-off from the Stuart Highway.  Some 200 km (125 miles) from the desolate and depressing township of Alice Springs, from there it's a further 245 km (150 miles) to the Ayers Rock Resort which is the tourist hub for Uluru.  In the happy days before speed limits were in 2007 imposed (by a female chief minister for whom any desire to drive faster than 80 km/h (50 mph) must have been beyond comprehension), in the right car, it was an entertaining drive but with an absurdly low maximum of 130 km/h (80 mph) now set, flying is recommended.  

1:18 scale model of Holden HJ Monaro GTS Coupe in Absinth Yellow by Classic Carlectables (part number 18719).

As well as the Torana, Holden made Absinth Yellow available on other “sporty” models, notably the Monaro GTS, then available with two and four-door forms.  Introduced in 1974, the HJ range (1974-1976) featured a rather heavy-handed restyling which was disappointing after the elegance achieved by the HQ (1971-1974) but it reflected a desire to make the car appear bigger and “less feminine” (an intangible quality but one recognized by designers).  The frontal styling was a direct borrowing from the first generation Chevrolet Monte Carlo (1970-1972).

The Absinth Yellow LX Torana was made infamous because of the part it played in the 1982 conviction of Lindy Chamberlain (b 1948) for the murder in August 1980 of her nine-week old daughter Azaria.  The family had been camping close to Uluru (Ayers Rock) in Australia’s Northern Territory and, on the fateful evening, in an agitated state, Lindy Chamberlain claimed Azaria had been “taken by a dingo” (a kind of wild dog).  It was a remarkable case in which the prosecution succeeded in convincing the jury a mother had murdered her child despite there being no body, no murder weapon and no apparent motive.  The car was of great significance because of flawed evidence from a forensic scientist who claimed certain material found in the interior was the infant’s blood and it was only a subsequent analysis which confirmed the “blood spatter” was not foetal haemoglobin (something present in those under six months old) but overspray from the bitumen-based sound deadening paint then used by the manufacturer, spilled milkshake and copper dust.

The Absinth Yellow “Azaria Torana”, now on display at the National Museum of Australia in Canberra.

Convicted of being an accessory after the fact, Lindy’s husband, preacher Michael Chamberlain (1944–2017), was handed a suspended sentence but his wife received the mandatory life term and was imprisoned for more than three years, appeals as far as the HCA (High Court Of Australia) not overturning the verdicts, despite a dissent in the HCA hearing handed down by the only judge on the bench trained in science (Justice Lionel Murphy (1922–1986) who held a B.Sc (Hons) in organic chemistry) who found the Crown's scientific evidence flawed.  She was released only when the baby’s bloodied matinee jacket was found near a dingo’s den, prompting an inquest into the matter.  They were finally exonerated by the findings of a 1987 royal commission but the case remains of interest because it raised examples of flaws and inconstancies in matter of evidence and the administration of criminal law.  There was also much analysis of the media’s coverage, especially as it related to Lindy Chamberlain who was deemed by many commentators not to be “playing the part” expected of a distraught and grieving mother.  Not always with subtleness, aspersions were cast on the “religious fundamentalism” of the Seventh-day Adventist couple and, implications made, among the public, inferences were drawn with one event of note reported by the press.  When the murder verdict was announced on a television playing in a Darwin pub, there were shouts of “The dingo didn't do it!” and much cheering.

Tenebrous

Tenebrous (pronounced ten-uh-bruhs)

Dark; gloomy; obscure.

1375-1425: From the late Middle English tenebrose (full of darkness, gloomy), from the Anglo-Norman tenebrous (the earlier spelling was tenebrus), from the eleventh century Old French tenebros (dark, gloomy) (which endures in modern French as ténébreux), from the Latin tenebrōsus (dark), from tenebrae (darkness, shadows).  The Latin forms may have been dissimilated from the earlier temebrai, from the primitive Indo-European root temsro- (dark), an adjective from temos- (darkness).  The adjective tenebrous indicates a high degree of darkness but not an absolute absence of light, the comparative is thus more tenebrous and the superlative most tenebrous.  Tenebrous is now a literary word valued by poets because of the relative novelty of the rhyming and is used also figuratively (as early as the 1670s it was deployed to suggest someone was “morally or mentally dark”.  Tenebrous, tenebricose & tenebrific are adjectives, tenebrity, tenebrousness & tenebrosity are nouns and tenebrously is an adverb; the noun plural is tenebrosities.  The alternative spelling is tenebrious and except in literary use, the verb tenebrize is now obsolete.

Salomè con testa del Battista (Salome with the Head of John the Baptist, circa 1608), oil on canvas by Caravaggio (Michelangelo Merisi da Caravaggio; 1571–1610), National Gallery, London.

Tenebrosity (darkness, gloom, obscurity) was from the early fifteenth century, tenebrious (pertaining to darkness, of a dark nature) dates from the 1590s, tenebrity (quality of being dark) was in use by at least 1792 while tenebrific (producing darkness), dating from the late 1760s, was implied in the earlier tenebrificating, recorded in 1743.  In 1818, it was reported in a London publication there was a theory darkness was not simply the absence of light, but that certain heavenly bodies (called Tenebrific Stars), emitted rays of positive darkness, which produced what commonly was called “night”.  This is how science evolves, theories existing to compete as explanations for this and that until disproved.  The early fifteenth century Tenebrer (bearer of darkness) was an epithet of Satan.  One variant which didn’t endure was recorded in the mid-seventeenth century was tenebrion (one that will not be seen by day, a lurker, a night-thief (also a “night-spirit” and “hobgoblin”)).  In Christianity, the Tenebrae is a religious service celebrated by the Western Church on the evening before or early morning of Maundy Thursday, Good Friday, and Holy Saturday, involving the gradual extinguishing of candles while a series of readings and psalms are chanted or recited.  In fine art, the related tenebrism describes a style of painting using very pronounced chiaroscuro, with darkness a dominating feature of the image and a tenebrist is an artist applying the method.  Works in the genre are said to be tenebristic and in the late nineteenth century those painting in this manner (described usually as “in the style of Caravaggio” were called the tenebrosi; by 1959 the preferred term among art historians was tenebrism.

Illustrating the adjectival: Lindsay Lohan tenebrous (left), more tenebrous (centre) and most tenebrous (right), from Pop Magazine photo-shoot, Fall/Winter 2007.

The MOGAI

MOGAI stands for “Marginalized Orientations, Gender Alignments and Intersex” and is something of an omnibus term, acting as an umbrella term for sexual orientations, gender identities and intersex traits not considered “mainstream” although the very notion of “mainstream” is now a morass of cross-cutting claims, some factions demanding inclusion, others insisting on their separateness.  Whatever has been the track of MOGAI since its emergence in 2015, the original intent seems to have been one of “inclusiveness” and in that sense it’s both a logical extension of the LGBTQ+ concept and a recognition that so many categories could be identified the “extended model” (ie LGBTQQIAAOP and such) was becoming unmanageable.  Even “LGBTQ+” was in a sense counter-productive because in relegating certain letters (and thereby individuals or groups) to the “+”, there was an act of marginalization which, in the modern construct could be deemed a microaggression.  What advocates emphasize is that MOGAI exists for marginalized identities and it’s also as a kind of clearing house for novel or less recognized gender labels.  

DSM-5-TR (Text revision (2022) of DSM-5 (2013)).

In the narrow technical sense, MOGAI is a classification system but its focus on non-binary and other gender identities that are not cisgender seems to have acted to encourage the growth in the creation of categories and while some have “filled a gap”, there’s also clearly been linguistic adventurism in the same way some have been beyond imaginative in the coining of long German compound nouns and others have describe phobia despite there being no evidence of the particular fear ever having been defined as a clinical condition or even reported, a phenomenon the marvellously comprehensive Phobiapedia cheerfully acknowledges.  Whereas the American Psychiatric Association's (APA) Diagnostic and Statistical Manual of Mental Disorders (DSM) exists to codify mental health conditions including phobias, MOGAI is just one of many list of gender identities but one which commands interest simply on the basis of numbers: it has spawned literally hundreds of entries and while some are “variations on a theme”, the breadth is striking.

The DSM contains two obviously tenebricose conditions, Social Anxiety Disorder and Seasonal Affective Disorder (a mood disorder characterized by recurrent depressive episodes that occur at particular times of the year, usually in winter), tenebrous used of the former figuratively, of the latter literally.  In a decision which may have been an agenda item on one of the editorial committee's meeting, it was decided the acronym “SAD” would be applied to Seasonal Affective Disorder (presumably on the basis it described the sadness associated with dark, wintery conditions); Social Anxiety Disorder typically is abbreviated as SoAD and the differentiation makes sense because while sadness can be associated with SoAD, it's the prime dynamic of SAD.  Multiple uses of acronyms is of course common but within the one publication it could confuse for the editors made a wise choice.  First described in 1984, SAD was included in the revision to the third edition (DSM-III-R (1987)) as a “seasonal pattern”, a modifier applied to recurrent forms of mood disorders, rather than as an independent entity.  In the DSM-IV (1994), its status as a standalone condition was changed, no longer classified as a unique mood disorder but instead a specifier (called “with seasonal pattern”) for the “recurrent major depressive disorder that occurs at a specific time of the year and fully remits otherwise”.  In the DSM-5 (2013), although there were detail changes in terminology, the disorder was again identified as a type of depression (Major Depressive Disorder with Seasonal Pattern).  The symptoms of SAD often overlap with the behaviors & mood changes noted in clinical depression, the novelty being the condition manifesting usually during the fall (autumn) & winter when temperatures and lower and the hours of sunlight fewer, the symptoms tending to diminish with the onset of spring.

A gathering of high tech, robotic lawnmowers: Four Stihl iMows of the apocalypse.

Suggested collective nouns for lawnmowers have included “graze”, “scythe”, “lawn” & “swathe” but the most evocative was the (presumably Australian) “startyafuquer” (pronounced stahrt-yuh-fuhk-ah).  Most “high tech” lawnmowers are controlled using a cell phone app but some include the feature of a user being able to create their own voice-activation command set so “startyafuquer” could be recorded as the “start command”, the obvious companion phrase being “stopyafuquer”.

While notably less common, there are those who experience SAD during the summer and in either case it’s seen more frequently in women; SAD appears to be possible at any age but is most typically suffered in the age range 18-30.  In the US, the dynamic of the condition is illustrated by the diagnosis of SAD ranging from 1.4% of the population in sunny Florida to 9.9% in often gloomy Alaska and, after some initial scepticism, the condition was accepted as legitimate by most of the profession although there has been some contradictory research.  Although in a sense SAD has for centuries been documented in the works of poets and artists, it wasn’t until the mid-twentieth century that structured research began and it has been linked to a biochemical imbalance in the brain prompted by exposure to reduced hours of daylight and a reduction in sunlight.  It’s thought that as the seasons go by, some experience a shift in their internal “biological clock” (circadian rhythm) which induces the mechanism to become asynchronous with their daily schedule.  Predictably, SAD appears more prevalent among those living far from the equator where the conditions in winter are exaggerated.  Seemingly paradoxically, clinicians treating SAD do in some cases recommend “outdoor activities” on the basis (1) of “confronting the problem” as is sometimes done for fears (heights, spiders etc) and (2) its frequent effectiveness in countering depression.  One popular activity suggested is gardening and while many have reported it as therapeutic, those suffering from Sponeopapaaughprosebeeanthropopcacareophobia (the phobia describing the “fear of high tech lawn mowers”) would need to be cautious in their choice and handling of equipment.   

Gender lists are however not “peer reviewed” in the traditional sense (controversial as that model of academic publishing has become) so in a sense all the categorization systems are of equal validity with users free to determine which works best for them.  That’s democratic and how a classic marketplace of ideas operates but does mean it’s a field in which most are left to make of it what they will.  It would be interesting to compare a “comprehensive list” curated by academics in the now well-populated discipline of “gender studies” with the hundreds of entries which the MOGAI community hosts.  In the most recent edition of the DSM (DSM-5-TR, 2022), while there are five sub-types of specific phobias: (1) animals, (2) the natural environment, (3) blood, injections, medical procedures and such, (4) situational types (airplanes, elevators, enclosed spaces etc) and (5) other types, officially, terms like nomophobia, coulrophobia, globophobia, arachibutyrophobia etc) are no longer accepted clinical terms used in psychiatry and instances are grouped to be diagnosed as “Specific Phobia, other type”.  Remarkably, given the frequency of use of xxx-phobia in general use, only two explicitly are mentioned in the DSM and they are not unrelated: Agoraphobia (an extreme or irrational fear of entering open or crowded places or leaving one's home) and Social Anxiety Disorder (SoAD or Social anxiety).

The MOGAI community's lists of gender types are an invaluable resource but can be challenging for those suffering Albumistaphobia (the phobia describing the “fear of lists”).

Still, even if many of MOGAI’s entries might not survive an academic cull, there would be gender theorists or activists who might acknowledge the entire set because a syndrome need not be widespread to be defined as such: a single case can establish the diagnosis.  Word nerds too must have been impressed by the diversity and intricacy (if not always the grammar and spelling) because MOGAI definitions can also be mapped onto specific systems or sets of labels, such as the Celestial Gender System (based on celestial bodies) or the Restaurant System (based on restaurants and eateries).  What that has meant is that as well as serious contributions, the MOGAI community has seen the creation of new labels of dubious practical validity which, like some alleged phobias, clearly exist just because their creation was possible and fun.  Those schooled in labelling theory might also be interested because, once created and vested with the “validity” of appearing in a “gender list” on the internet, a label can gain some gravitational pull and convince readers they’ve just discovered their “true gender” identity or identities.  As patients can create the diagnosis, so the diagnosis can create the patient.

Xenogender

A xenogender identity is one in which a person's gender is connected to an aesthetic or sensory experience.  It is non-binary and applies concepts beyond traditional male, female or androgynous categories to describe a gender that cannot be contained by traditional human understandings of gender.  Xenogender claims to be all-encompassing and is this positioned as an umbrella term for identities related to abstract sources like animals, plants, concepts and imaginary or inanimate objects; the linkages need not in any way be literal or concrete and can be simply a device people use to best articulate how their gender “feels” (or “appears” for those who view themselves from beyond their own physical body) to them.  Some xenogenders are used by the neurodivergent community but the essence of xenogenderism is they cannot be exclusive and thus cannot be used in an exclusionary way.

Hallowgender

Hallowgender (or Halloweengender) is an aesthetigender in which one's gender is tied closely to “the silly part of Halloween and the Halloween aesthetic” (ie it focuses on the fun rather than the dark and scary).  The first known use of hallowgender was by Tumblr user asukazepplinsoryu in 2014.

Flags of the Hallowgender.

Left to right: (1) The original hallowgender flag, designed by an anonymous user; (2) the first alternate hallowgender flag designed by Tumblr user ask-pride-color-schemes; (3) the second alternate hallowgender flag designed by Tumblr user momma-mogai-sphinx, (4) the third alternate hallowgender flag designed by Tumblr user momma-mogai-sphinx and (5) the fourth alternate hallowgender flag designed by FANDOM user WriterThatArts.  In the ecosystem of gender-diversity, flags have become a thing; the gay liberation movement's Rainbow flags are the best-known but there are banners for many non-cisgender sub-sets and other divergencies including the still much-marginalized Objectum community.  

TFS: The Tenebrous Gender System

A fork of the MOGAI community, the TGS (Tenebrous Gender System) was said to have been created by Tumblr user Hallowgender who on 12 September 2020 published a codified version; under TGS, all sub-types are in some way and to some degree connected to “darkness and gloominess”.  All are related also to other things or concepts and that some of those might stand in stark contradiction to darkness and gloominess was noted without further comment.  In a sign of the times, TGS, with seven categories, is said to be “one of the smallest gender systems” and that reflects the recent proliferation from something which for millennia usually was represented as a binary.  Each TGS category has a flag:

Tenebrariarumian: A gender that is dark, enveloping, and colorful.  It is gloomy, calming and cold.  Exemplar: Billie Eilish (b 2001).

Tenebrasian: A gender that is dark, separating, and sullen.  It is gloomy, tumultuous and warm.  Exemplar: Lindsay Lohan (b 1986).

Tenebellariumian: A gender that is flamboyant, dark, cool, and wintry. It is gloomy, calming, and freezing as well but may tend also to fluidity and can be similar to Burlesgender.  Exemplar: Kim Kardashian (b 1980).

Tenebrationisian: A gender that is masculine, toasty, calming, and similar to the sea at night.  It is gloomy, calming, and connected to anchors, boats, and summer.  Exemplar: Alexandria Ocasio-Cortez (AOC, b 1989).

Tenebricosumian: A gender that is cautious, wintry, dark and comforting.  It is small, fluid, and flux.  Exemplar: Bernie Sanders (b 1941).

Tenebricumian: A gender that is icy, soft, watery and comforting. It is large, fluid, and flux.  Exemplar: Sydney Sweeney (b 1997).

Tenebrosumian: A gender that is icy, soft, electric and powerful.  It is large, fluid and flux as well.  It can be connected to lights in a city at night, blankets and snowy afternoons.  Exemplar: Jessica Simpson (b 1980).

Aesthetigender

Aesthetigender was said to have been coined in 2014 by Tumblr user curiosityismysin and the original description read: “a gender experience that is derived from, or the embodiment of, an aesthetic”; from that came the mission creep which saw the term evolve from a “standalone gender” to being an entire sub-category of MOGAI genders to the point where it is one of the largest.  The nature of the beast is such that within the rubric of aesthetigender it’s an irrelevance to try to determine where one ends and another begins and the extent of proliferation anyway made overlap inevitable.  As might be imagined, a category in which the imperative is “a gender which in some ways relates to an aesthetic” is so broad that probably all MOGAI genders could be made to fit under the umbrella, including terms that aren't obviously “aesthetically linked” because just as “everything is text”, in a sense, “everything has an aesthetic”.  That has to be right because the root of aesthetigender ultimately can be traced back to a rejection of gender as a binary and the nonbinary activist movement really began as something aesthetic before a conceptual framework was built.  The MOGAI community now lists over 600 known aesthetigenders and while some (like many entries in the phobia lists) are variants, jocular coinings or exercises in novelty, such is the breadth, there must be something for just about everyone; some illustrative examples are:

Abandoe: a gender similar to that of an abandoned house; could be dead, genderless or of themes being empty and intimidating.

Adorbian: a xenic alignment to cuteness or cute things.

Aesthetigxrl: a girl or woman who is also aesthetifluid.  Your aesthetigenders act as an overlay, affecting pronouns and desired presentation.  If the aesthetic is heavily aligned with a different gender, your gender might be obscured until the aestheticgender changes. Comes under the genderfluid umbrella. (Gxrl can be substituted with your main gender (bxy, boy, girl, xen, enby ect).

Ancientus: a gender that feels like it is becoming ancient and unused, regardless of whether it is or is not.

Animecoric: a gender related to animecore.

Antiancientius: a gender that feels like it is coming back from being ancient and unused to being new and used

Arcage: a gender that feels locked up in a coffin or mausoleum, it’s desolate and unused but can be revisited and used for a small amount of time.  It can also be related to coffins, cemeteries and Halloween.

Autumnusian: a slightly neutral gender related to autumn (fall), fallen leaves, oak trees, the smell of maples, rain, and/or the sun.

Bellusgender: a gender relating to anything beautiful to the user’s eye (can be flowers, pets etc).

Burlesgender: A gender that is ineffable, extremely hard to label, but is flamboyantly and fabulously androgynous.  It was first coined as Ziggystardustgender but changed due to this referencing a fictional character.

Camogender: a gender that’s hard to see on the outside, almost invisible, but very deep and full of meaning on the inside. Can be thick or thin but is always not what it appears to be.

Cosmiccoric: a gender that feels like you’re a cosmic entity, one with the universe, especially when meditating.

Crystalforestgender: a gender associated with both crystals and forests or that is easily described by both forests and crystals.

Demi-Smoke: a transcendental, spiritual gender roughly drifting to other genders that are unable to be foreseen or understood, shrouded in darkness within your inner visual.  Elevating through mystery and caused by a lack of inner interpretation and one’s dark emotional states.

Derkazgender: where you feel like parts of your gender are hidden or concealed in darkness.

Djender: a gender that is harsh and jagged.

Elegender: a gender up to interpretation by individuals, but in essence is an ethereal gender that is unable to be understood by either the individual or others; a gender that cannot be explained; a dainty, elegant, or delicate gender.

Estetikgender: when your gender is influenced by your current aesthetic.

Fatugender: a useless gender.

Fractigender: a gender identity characterized by different genders occurring with different intensities, and yet still connected (either through expression, interpretation, or being experienced simultaneously).  This identity is based on the Latin fractus (broken), perfect passive participle of frangō (break, fragment), the idea being a pattern that repeats on smaller and smaller scales, and different locations.

Genderabyssalis: a gender that is dark, deep, and abyssal.  It may be connected to darkness, dimness, and cold nights.  It can be masculine or neuter-aligned, but need not be.

Genderamburo: a gender that feels slightly scorched or burnt.

Genderardere: a gender that feels like it has been burnt/scorched, but still remains.

Genderatrum: a gender shrouded into darkness. It feels gloomy and unwelcoming, isolating itself from other genders.

Gendercalefecere: a gender that feels like it warms, and then quickly cools again.

Gendercimiterium: a gender related to graveyards.  It feels buried underneath other genders, and trapped forever more.

Genderclock: a xenogender related with time and clocks.

Gendergothica: a gender that feels Gothic or related to Gothic architecture or literature.

Gendermortes: A gender that fades into death.

Gendermortuss: A gender that feels dead or is barely clinging to life.

Gendernoir: A gender related to the noir aesthetic.

Genderplush: A gender related to teddy bears.

Gendertextus: a gender that is woven into other genders.

Icegender: A cold gender that's disconnected from emotion

Lolitagender: A gender related to Lolita fashion.

Magikavine: A gender related to the color purple, dark circus aesthetics, and magic.

Mermaidcoric: A gender related to mermaidcore.

Multioculaec: a gender related to having or wanting multiple eyes (Based off Wingphinaec).

Naufragiumgender: a gender simply abandoned.  It is similar to a shipwreck in that it just plainly disappears for a while, later to be rediscovered by advancing into the depths of gender.

Necrogender: a gender that used to exist but is now 'dead' or nonexistent.

Nightshadegender: when your gender feels ominous and dangerous if wrongly handled.

Noirgender: an aesthetic gender based on being goth.

Noxnidorian: A gender that’s related to the night and specifically the smell of the night.

Nymphetic: genders relating to the nymphet/doelette/coquette/faunlet aesthetic & fashion, without k!nk attatched

Ophthalmogender: a gender described by your own eye and its characteristics at some point.

Opscugender: a dark, murky gender, hard to describe or see.

Pastelgothcoric: a gender related to pastel gothcore, or just pastel goth in general!

Petrichic: a xenic-alignment with rain, storms, and water.

Pictogender: a gender that can only be described through imagery. A pictogender individual might only be able to describe their gender with icons, symbols, emojis, color gradients, or some other visual.

Pinkcoric: A gender related to pinkcore.

Punque: a gender characterized by the punk aesthetic, fashion, culture, music and attitude.  Can be used as a descriptor or as a noun.

Puppetic: A xenogender related to puppets/marionettes.

Sadcoric: A gender related to sadcore

Sapphiregender: A gender that is aesthetically related to sapphires, a gender that is feminine, non-binary, and vaguely fluid.

Savmysterius: a masculine xenogender that feels shrouded in fog and is hard to define. It’s slightly fluid, golden and ancient, and draws influence from many sources, including: crystals & forests, stars & death, old gods & demons, angels and the fae.

Sexygender: a gender that is very, very sexy

Shampooium: a dermagender that feels sudsy like shampoo, and makes other genders feel healthy as well.

Shipwreckian: a gender somehow connected to shipwrecks, the deep sea, shades of blue and warm ocean waters.

Sliwarmasix: a slightly warm gender, it hovers slightly above other genders and never flares up.

Somnigender: a gender identity related to, dependent upon, or inexorably connected to a feeling of sleepiness or tiredness. Alternately, it can refer to a gender that is difficult or impossible to perceive or identify due to feelings of sleepiness or tiredness.  Not a narcolepsy/insomnia-based neurogender, just general sleepiness.

Squishyic: a xenogender related to squishies.

Starboy: A gender related to boasting, cyberpunk, and crime.

Tenebric: a gender that feels cold and dark; it smells of moss and nature.

Traumacoric: A gender related to traumacore.

Urbisgender: a gender built like a city, composed of many, many parts that all function to help one another; full of many small parts and things to discover.

Vampcoric: a coric gender related to vampirecore.

Wanderlust Gender: a labyrinthine, eerie gender that’s impossible to navigate or map, but which causes no anxiety.  This gender is fun to explore even if it’s easy to get lost in.

Windowgender: a gender feeling like the space between the glass and the screen of the window thus either a free-flowing gender or for those who feel their genders are transparent!

Wingphinaec: a gender related to wings or having wings!

Witchcoric: a xenogender related to witchcore.

Xenoirgender: A gender based in emo, scene and other offshoots of goth.

Zombiecoric: a masculine, feminine or neutral gender based around zombiecore; feels decayed & dark, which isn’t necessarily a bad thing.