#< some discussion

[dragimal]

the great (horrifying) thing about supernatural horror involving little kids is the underlying thread of helplessness that isn't really present with adult characters/stories

like with Skinamarink, we could debate whether the happenings of the film are physically "happening" or whether they're a metaphor for something more realistic (like child abuse/neglect), but at the end of the day the result is the same: these kids are 100% completely powerless

to a kid, an omnipotent god-entity is at the same level of confusing and powerful as a particularly cruel adult. without any way to call for help (or any way to get adults to listen to them), they're fucked either way. this is especially true if the kid is too young to have really internalized "rules of reality" yet-- they don't know how the world is "supposed" to work yet, so they prolly won't pick up on subtle spacial/metaphysical fuckery. they just know that they're scared and hurt and confused, and no one is around to help them

it rly puts into perspective the kinda world kids are forced to navigate, esp when we don't take the time to meet them at their level or care to listen to them. and, alternately, I think it also serves as an interesting way to view cosmic horror-- entities that often overlook the gaps in our perspectives and don't (or maybe can't) properly explain their motives or actions, and have the power to wreak devastating trauma on us if they have the inclination

[cursedgamerchild]

"internet historian's alt-right anyways" "great day to have never liked james somerton" "never even heard of illuminaughtii before this lol"

that's great buddy but don't go around thinking you're immune to this. if you're not looking for plagiarism, you likely won't notice it unless its egregiously obvious. hell, you've probably consumed plagiarized content without even realizing it. even hbomb pointed out that these people disguised what they presented pretty well as long as you didn't try and dig deeper. don't come away just thinking of this as a callout piece, take this as an important lesson about vetting your sources. if googling scripts in quotes was enough to expose the original, we should all start doing that shit!!

edit: it got a little too doomer-y a little too fast so one quick addition

this is hbomb's curated playlist of queer creators, many of whom were victims of plagiarism

this is producer kat on reddit calling for any more plagiarism discoveries and for queer content creators to be uplifted

please take some time to uplift these creators and recommend any you know! if you can help uncover more of the original creators whose work was lifted that would be great too :)

UPDATE- From Hbomb's twitter: "We're in the process of cataloguing everyone James Somerton plagiarised and finding their contact information. Which is quite a task, so to help us out: If you see this and happen to be one of the people Somerton stole from, please email us at contact@hbomb.zone"

edit 2:

[jakei95]

Having depression is not a choice, every person dealing with this will find a lot of factors around them debilitating. Saying things like "you're always focusing on the negative", only adds to the problem. If you can't empathize, then keep your judgments to yourself.

[kingofmyborrowedheart]

The thing that is striking me the most about this album is just how messy and human it is. She’s not holding anything back or trying to appear one way or another. She’s just letting it all out regardless of what anyone might say. She found that trying to be polished and keep all the ugly, imperfect, human stuff in to be stifling and just said fuck it I need to do this for me. This album was an exorcism for her.

[idiosyncraticrednebula]

Hot take: I actually think men and women are meant to work together and complement each other and not like,,, dislike each other and be divisive.

[rose-colored-tarot]

Personally I've never been a fan of the "magic is a beast that needs to be tamed" metaphor. Magic is more like the ocean: powerful, terrifying, capable of unbridled force. But at the same time, it is gentle, warm, the lifeblood of millions of people. The folk who know the ocean know you cannot harness it's force, you must work within or around it, lest it destroy you. Similarly, magic is great and terrible and gentle and kind, all at once. And those who work with it need to work WITH it, not reign over it. Because the primordial forces have no rules about biting the hand that feeds you.

[unhappy-sometimes]

“omg twiyor in chapter 103 is so cute!!” “loid and yor are getting closer!!!” “loid is learning to love his wife!!”

okay yeah but these panels were the peak of chapter 103

twiyor is cute but the relationship between loid and anya is SO funny and 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

[nostalgicfun]

** the last two options exist because I know there will be great debate about which Three Days Grace/Linkin Park song should be on here

[poorly-drawn-mdzs]

Flower Empowered.

[First] Prev <–-> Next

[caffichai]

Mandragora Arknights good ending

She got got better as a person and also physically :)

[posalis]

challengers twitter pointed out something very cool: art's coach speaking to him in german!

the subs says "just invite her to serve." (which doesn't make any sense? and art doesn't even go to her after that lmao?) but he apparently actually says "wirf den ball etwas höher." which means "throw the ball a little higher.".

so art knows what patrick's house looks like which means he went there, he understands when his coach speaks to him in german and he's the only one who can pronounce "zweig", a german surname, the right way.

art learning german for patrick and spending holidays with him and his family is canon, i don't make the rules.

[egophiliac]

Hi it's just to let you know that the official romanization of Revaan's name is Raverne ! Also they have romanized Baul's name to Baur !

Twst coming back at us again with the least expected romanization! thank you everybody (oh god my inbox) (no it's great, I literally asked for this and the reactions have been INCREDIBLE, thank you all!)

I do like Raverne though, I think it's got a nice fancy sound to it! (I had kinda suspected it was going to be an R instead of an L, so the fact that it's SO close to Laverne except for that is hilarious to me personally.) and Dragoneye Duke is honestly probably the best translation for his title, I wasn't envying the localizers that one. :') Baur instead of Baul I was NOT expecting, but in retrospect I think his name's supposed to be a reference to the Bauru crocodile, so that actually makes way more sense!

someone else also said Meleanor has become Maleanor, which is the REALLY weird one to me, because I was so surprised it was written as Mel instead of Mal in the first place?! oh god no I can't decide which one I like better. 😭 (I wonder if they might change it to Mal...they have made romanization changes before) (like I remember House of Distraction being corrected to House of Destruction in Playful Land) (I did check and she's still Mel for now, but I dunno, they might Mal her up and some point and save me from having to make a decision about which one to use) (HECK I CAN'T DECIDE)

uhhhh thank you for letting me ramble about anime names, let's just say MONOGRAMMED SWEATERS FOR EVERYONE

[spielzeugkaiser]

How it started-

How it's going!! They are a family and I am!!! also draw the hug you want to see in the show but they are forgiven because them meeting in brokilon was still soooo tender my HEART-

[multigenderswag]

I'd like to talk for a bit about the genre of post that's like "sure you're a boygirl fagdyke genderfreak but do you respect [trans identity]?" I think these sorts of posts do address a lot of important points, such as:

Even if you're genderqueer and going "gender isn't real! smash the binary!" there's a real possibility you haven't unlearned or might still be upholding some very transphobic sentiments, and you should do some introspection about that

Some people only want acceptance for their trans identity but don't want to do the work to deconstruct what gender looks like, stop holding other people to their own gendered expectations, and unlearn their internalized bigotry about different trans identities

Sometimes the [trans identity] is specifically relevant to the identities referenced, such as people who will do surface level acceptance of "boygirls" but then call multigender people problematic for using "contradictory" terms like male lesbian, or asking "are you normal about intersex people?" to point out the prevalent intersexism in the multigender community.

But if the [trans identity] or intersex identity being asked about isn't related to multigender community issues, it seems a little strange to consistently single out labels like boygirl and fagdyke that tend to be used by multigender people in these posts. All kinds of trans people can be transphobic about other trans identities. All kinds of trans people are capable of fighting for their own acceptance but not anyone else's. But these posts are pretty frequently just about boygirl fagdykes.

It reminds me of posts about a "theyfab named Sock being transmisogynistic." Are there transmisogynistic FTX nonbinary people? Yes, no one is immune from perpetuating transmisogyny. But these types of posts are still exorsexist.

Similarly, though I'm not saying the pattern of "sure you're a boygirl fagdyke genderfreak but do you respect [trans identity]" is necessarily exorsexist or transmultiphobic, since like I said they do address important points, some of which actually are multigender community issues. But people do use those types of posts to be really transmultiphobic and exorsexist, but in an "acceptable" way, because the boygirls are transphobic so it's okay to hate them.

Some examples in the notes of this sort of post asking 'are you normal about trans women?":

This assumes that multigender identities are only an online thing, only a young person thing, that all multigender people look cis in real life, that no multigender person has experienced real transphobia.

Again, this assumes that no multigender person "looks like a freak" for their gender, that they never struggle with transphobia offline. And straight up saying they have a "huge issue" with girlboy genders.

Multigender labels aren't "performative titles," they're our genders. This person is just straight up admitting they think our genders are fake, that they're only "titles" and not real fucking identities.

"I tend to Not like multigender people" okay so we're just saying the quiet part out loud now

By all means, keep talking about intracommunity transphobia. It's important. But don't throw multigender people under the bus to do so.

[slavhew]

Something's missing