#I found someone!!!

[notherpuppet]

Three darling daughters #girldad

[beardisable]

so this one post right, which OW...

but also i watched X2 yesterday, this hurts even more with context but also feeds into deadclaws so !??!?

tldr OUGH HE STICKS AROUND...

(edit by @wadewilsonhowlett heart emoji <3)

[daz4i]

nikolai

nikolai

[hellenhighwater]

Forbidden orange juice

[byteofsoup]

x

[sandflakedraws]

re : how each brother reacts learning that they can't go back

you'll have to pry the "all the Brozone Bros knew what happened at the tree" headcanon outta my cold, dead dead dead hands.

[1captainjordan4]

Horsegirl bdubs getting on his horse (real!!)

[trans-axolotl]

also in regards to that last article about varied ways of thinking about psychosis/altered states that don't just align with medical model or carceral psychiatry---I always love sharing about Bethel House and their practices of peer support for schizophrenia that are founded on something called tojisha kenkyu, but I don't see it mentioned as often as things like HVN and Soteria House.

ID: [A colorful digital drawing of a group of people having a meeting inside a house while it snows outside.]

"What really set the stage for tōjisha-kenkyū were two social movements started by those with disabilities. In the 1950s, a new disability movement was burgeoning in Japan, but it wasn’t until the 1970s that those with physical disabilities, such as cerebral palsy, began to advocate for themselves more actively as tōjisha. For those in this movement, their disability is visible. They know where their discomfort comes from, why they are discriminated against, and in what ways they need society to change. Their movement had a clear sense of purpose: make society accommodate the needs of people with disabilities. Around the same time, during the 1970s, a second movement was started by those with mental health issues, such as addiction (particularly alcohol misuse) and schizophrenia. Their disabilities are not always visible. People in this second movement may not have always known they had a disability and, even after they identify their problems, they may remain uncertain about the nature of their disability. Unlike those with physical and visible disabilities, this second group of tōjisha were not always sure how to advocate for themselves as members of society. They didn’t know what they wanted and needed from society. This knowing required new kinds of self-knowledge.

As the story goes, tōjisha-kenkyū emerged in the Japanese fishing town of Urakawa in southern Hokkaido in the early 2000s. It began in the 1980s when locals who had been diagnosed with psychiatric disorders created a peer-support group in a run-down church, which was renamed ‘Bethel House’. The establishment of Bethel House (or just Bethel) was also aided by the maverick psychiatrist Toshiaki Kawamura and an innovative social worker named Ikuyoshi Mukaiyachi. From the start, Bethel embodied the experimental spirit that followed the ‘antipsychiatry’ movement in Japan, which proposed ideas for how psychiatry might be done differently, without relying only on diagnostic manuals and experts. But finding new methods was incredibly difficult and, in the early days of Bethel, both staff and members often struggled with a recurring problem: how is it possible to get beyond traditional psychiatric treatments when someone is still being tormented by their disabling symptoms? Tōjisha-kenkyū was born directly out of a desperate search for answers.

In the early 2000s, one of Bethel’s members with schizophrenia was struggling to understand who he was and why he acted the way he did. This struggle had become urgent after he had set his own home on fire in a fit of anger. In the aftermath, he was overwhelmed and desperate. At his wits’ end about how to help, Mukaiyachi asked him if perhaps he wanted to kenkyū (to ‘study’ or ‘research’) himself so he could understand his problems and find a better way to cope with his illness. Apparently, the term ‘kenkyū’ had an immediate appeal, and others at Bethel began to adopt it, too – especially those with serious mental health problems who were constantly urged to think about (and apologise) for who they were and how they behaved. Instead of being passive ‘patients’ who felt they needed to keep their heads down and be ashamed for acting differently, they could now become active ‘researchers’ of their own ailments. Tōjisha-kenkyū allowed these people to deny labels such as ‘victim’, ‘patient’ or ‘minority’, and to reclaim their agency.

Tōjisha-kenkyū is based on a simple idea. Humans have long shared their troubles so that others can empathise and offer wisdom about how to solve problems. Yet the experience of mental illness is often accompanied by an absence of collective sharing and problem-solving. Mental health issues are treated like shameful secrets that must be hidden, remain unspoken, and dealt with in private. This creates confused and lonely people, who can only be ‘saved’ by the top-down knowledge of expert psychiatrists. Tōjisha-kenkyū simply encourages people to ‘study’ their own problems, and to investigate patterns and solutions in the writing and testimonies of fellow tōjisha.

Self-reflection is at the heart of this practice. Tōjisha-kenkyū incorporates various forms of reflection developed in clinical methods, such as social skills training and cognitive behavioural therapy, but the reflections of a tōjisha don’t begin and end at the individual. Instead, self-reflection is always shared, becoming a form of knowledge that can be communally reflected upon and improved. At Bethel House, members found it liberating that they could define themselves as ‘producers’ of a new form of knowledge, just like the doctors and scientists who diagnosed and studied them in hospital wards. The experiential knowledge of Bethel members now forms the basis of an open and shared public domain of collective knowledge about mental health, one distributed through books, newspaper articles, documentaries and social media.

Tōjisha-kenkyū quickly caught on, making Bethel House a site of pilgrimage for those seeking alternatives to traditional psychiatry. Eventually, a café was opened, public lectures and events were held, and even merchandise (including T-shirts depicting members’ hallucinations) was sold to help support the project. Bethel won further fame when their ‘Hallucination and Delusion Grand Prix’ was aired on national television in Japan. At these events, people in Urakawa are invited to listen and laugh alongside Bethel members who share stories of their hallucinations and delusions. Afterwards, the audience votes to decide who should win first prize for the most hilarious or moving account. One previous winner told a story about a failed journey into the mountains to ride a UFO and ‘save the world’ (it failed because other Bethel members convinced him he needed a licence to ride a UFO, which he didn’t have). Another winner told a story about living in a public restroom at a train station for four days to respect the orders of an auditory hallucination. Tōjisha-kenkyū received further interest, in and outside Japan, when the American anthropologist Karen Nakamura wrote A Disability of the Soul: An Ethnography of Schizophrenia and Mental Illness in Contemporary Japan (2013), a detailed and moving account of life at Bethel House. "

-Japan's Radical Alternative to Psychiatric Diagnosis by Satsuki Ayaya and Junko Kitanaka

[jewfrogs]

this post sucks so bad massachusetts takes its name from the indigenous massachusett people who were genocided and whose land was stolen and that would be obvious if you would think for a single second and look up the etymology before posting. mocking a native language that was eradicated for centuries and is only now beginning to be revived is not fucking funny it is ignorant and racist and cruel

[sarathrimsa]

don't take it personally

[rizzident-edgevil]

to be fair gojo, renaissance is very hard to spell.

[cosmicgamer]

The way Luz's thank you drawing got rejected by the person it was for when she thought she finally found someone who wouldn't make fun of her for her eccentric behavior, that she is worthless..and then the drawing does get recognized, that it's beautiful and why would it get thrown away. She was finally understood (I am in shambles help-)

[dansemacabre]

(tw unreality!)

ayo new theory just dropped and bad news! the implications are cosmically horrifying

in the bulletin from time baby in book of bill, he says bill is a “danger to narrativity”, and that he risks the fourth wall. this kept bothering me. why reference the fourth wall here? why have time baby reference it? yeah the heaven page and shit is a bit meta, but thats just how bill talks, right? Well i was a fool

when you put “seven eyes” into the lost files site, this warning pops up from the oracle question mark? from journal three:

the therapese at the bottom translates to “set coords for dimension: r34lity”.

and putting r34lity into the website gives us this image:

the text below it reads they found a new home. those are “real” fucking images. the henchmaniacs are in our “reality”. the cryptids page might not have been a goof goof bit- they were “real”. (“real” meaning our reality in the book of bill sense of it but still our reality. is that tracking.)

none of the rest of the cast actually references us as a specific audience, or the fandom, or acts like we know them at all. the cast addresses everything they write to a mystery “reader” who needs to be saved from the book’s influence.

meanwhile, in the book of bill:

because bill’s not talking to a mystery “reader” who’s reading this book.

bill fucking sees us.

bill sees reality. REALITY reality. like this earth the one with alex hirsch and gravity falls the show and tiktok and shit. book of bill is a book in our reality for us the reader. (ie. there’s a reference to “they both reached for the gun” if you put gun in the website, which would only make sense if bill was sentient in this “reality” right now.) and someone is trying to get here to hide from him. maybe they’re already here.

[inkskinned]

love when men cry about body hair bc "it's hygiene" and yet 15% of cis men leave the bathroom without washing their hands at all and an additional 35% only just wet their hands without using soap. that is nearly half of all men. that means statistically you have probably shaken hands with or been in direct contact with one of these people.

love when men say that women "only want money" when it turns out that even in equal-earning homes, women are actually adding caregiver burdens and housework from previous years, whereas men have been expanding leisure time and hobbies. in equal-earning households, men spend an average of 3.5 hours extra in leisure time per week, which is 182 hours per year - a little over a week of paid vacation time that the other partner does not receive. kinda sounds like he wants her money.

love that men have decided women are frail and weak and annoying when we scream in surprise but it turns out it's actually women who are more reliable in an emergency because men need to be convinced to actually take action and respond to the threat. like, actually, for-real: men experience such a strong sense of pride about their pre-supposed abilities that it gets them and their families killed. they are so used to dismissing women that it literally kills them.

love it. told my father this and he said there's lies, damned lies, and statistics. a year ago i tried to get him to evacuate the house during a flash flood. he ignored me and got injured. he has told me, laughing, that he never washes his hands. he has said in the last week that women are just happier when we're cooking or cleaning.

maybe i'm overly nostalgic. but it didn't used to feel so fucking bleak. it used to feel like at least a little shameful to consider women to be sheep. it just feels like the earth is round and we are still having conversations about it being flat - except these conversations are about the most obvious forms of patriarchy. like, we know about this stuff. we've known since well before the 50's.

recently andrew tate tried to justify cheating on his partner as being the "male prerogative." i don't know what the prerogative for the rest of us would be. just sitting at home, watching the slow erosion of our humanity.

[imeriayapping]

Guys real question why noone talks about this picture

[spocksocksrock]

thoughts?