#I found that interesting

[citylighten]

Rosaria having 90 different expressions in a single conversation

( also, this is a post to say I have gshade installed in my game + my go-to preset! Thanks for the comments everyone! )

[allagashed]

whenever i say “screaming crying throwing up” this is what i mean

[krazydraws]

Played pressure with friends recently and this image has been stuck in my head for a solid 2 days

[kenobihater]

after literal years i finally got around to downloading a pdf of the wipers times, an unsancitioned satitical british trench magazine circulated among the troops in france from 1916-1918 after the fortuitous discovery of a printing press. i have approximately five million other things i need to read so idk when i'll be able to devote much time to it, and i gotta pick up a proper copy bc it's missing at least salient no 4 vol 2. that said? i'm genuinely laughing at what i've skimmed so far

[manglam-marfach]

So much to unpack in chilchuck little relationship drama mind map here. Firstly, "leader, I guess" ???LMAO

Who is the marriage seeker who was ♥ for Laios and why does namari literally want her dead. PLEASE observe that marcille dislikes everyone except falin and has NO RELATIONSHIP AT ALL WITH LAIOS LOL. Whooooo is the member off screen who wants Laios fucking DEAD whats going on up there.

MANY QUESTIONS

[wu-does-art]

thinking about Nico adjusting to letting himself miss and long for the people he loves. based on these bits from the sun and the star:

" As Nico and Will followed the trogs, he thought about how much he missed Hazel. He was learning to make peace with that feeling. It was okay for him to miss people because that meant he wanted them around in his life. That idea was *very* new for him- he was used to either pushing people away or watching them recoil from his presence." *

" That was the most surreal thing of all... Was he happy? Nico wasn't very familiar with the sensation, but he couldn't deny that he felt wonderful in Will's presence. He even longed for the son of Apollo when they were apart. A funny thing had happened as the two grew closer: Nico suddenly understood all those cheesy, sappy love songs he'd always hated."

[ell-vellan]

Solas: Our people used to be here. Sera: Pfft, you say that everywhere. Solas: It is more true than you want to believe. Sera: I bet, right? Who wants to think about stepping on dead elves? Solas: Din elvhen emma him? Sera: Oh, you felt that one.

SO. This dialogue.

Setting aside that this is a running theme with Solas/Sera banter - that he trying to persuade/push her into becoming something more, either more Elvish or more of a leader, which may or may not just be Solas messing with her in return for her putting lizards in his bedroll - I was curious about the Elvish that he speaks here.

In the wiki, it says "din elvhen emma him?" is "meaning unknown." Which is curious because don't we know the meaning of these words separately, already?

(Stop me if this has been done before; I'm no expert.)

din = dead/death, not/isn't, "someone who is not". Falon = friend, Falon'din = friend of the dead, makes sense.

Elvhen = "Our People," the collective term for the elven race

emma = my, mine, i am, or within/full of.

him = become.

Taken altogether literally, "dead our people mine become." Elvish isn't a literal language, it's very figurative, with multiple possible meanings based on context.

Solas mutters this under his breath with disgust after Sera's disregard of his people's deaths. (For me, this dialogue happened in the Emerald Graves, though I don't know if it's location-specific; either way, he obviously finds this very disrespectful.)

I propose this phrase is Solas saying to himself something along the lines of, "My people died to become this?"

Which is. Yeah.

[irabelas]

that's so interesting zevran say more about that

[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

[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.

[juniemunie]

[Abandoned by the Lightners, his heart became cracked with hatred.]

Hitting a lil' too close to home?

[twinkubus]

Bound Man by John Singer Sargent, c. 1917-21

[maggins]

so bc of that post i went back to see if there was anything else of interest in the scene in WaD where raine runs through the castle and

“i gave up my palisman for you”

my longest Yikes ever 🙃🙃🙃

[welcometogrouchland]

[ID in ALT] I've made posts before about Talia/Dick co-parenting Damian moments (will never happen but let me dream) and this came to me in a vision. Took me ages to finish for some reason 😭 and then even longer to post

[sealsdaily]

Today's Seals Are: Quite Toothy

[lockerlungs]

I've been on a big Godzilla 2014 kick lately for some reason and I really wanted to redraw the Atomic Breath scene