#Identifying trends

[signode-blog]

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[stockexperttrading]

This comprehensive blog from Funded Traders Global covers the Price Action Strategy and mastering market trends for successful trading. It begins by defining the Price Action Strategy, emphasizing its importance in predicting future price movements. The blog explores the components of Price Action, including candlestick patterns, support and resistance levels, and chart patterns. It highlights the benefits of this strategy, such as simplicity, enhanced decision-making, and its applicability to various markets.

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[mtbcleadgenbuzz]

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[zeddylux]

I swear to God if I see anyone else I follow STILL defending J.K. Rowling or talking about the new TERF wizard show....you're getting blocked and unfollowed no questions asked. How you can still defend that woman and still to this day be a fan of Harry Potter is beyond me.

[trans-axolotl]

so im going into therapy (or social work, more broadly) as a profession (in school rn). i know that not everyone in anti psych would support that, understandably, and im not under an illusion that therapy isnt tied to the whole system and process. but i want to bring a liberationist, anti-racist, pro-mad, and abolitionist ideology to help who i can

do you have any suggested resources or reading recommendations or idk any insight on how to inform the way i go about juggling anti psychiatry in a profession that is considered going hand in hand with it?

Hi anon.

I think there can be ways that people working in the psych system can leverage power and resources in a way where they're acting in solidarity with psych survivors and mad people, but in reality, this very rarely happens, even among professionals who identify as radical or as having lived experience.

Fundamentally, the psychiatric system is one that perpetuates structural violence, and in smaller and larger ways, anyone who works within the system to legitimize it contributes to and is complicit in that violence. So I think that for anyone who is planning to work within the system, you need to be upfront with yourself that there is harm occurring and that isn't something you can just ignore or act like that's something you're separate from. Even if you're not working inpatient or facilitating forced drugging of someone, there's still a lot of ways that therapists can be complicit in psychiatric violence.

One of the most obvious ways is through mandatory reporting. I believe that in order to be an ethical therapist you must break the law--mandatory reporting is a dangerous way that mad people are surveilled by the state, and therapists must work to interrupt that and prevent it. There are a lot of therapists out there already talking about practical ways to avoid mandatory reporting and how to be upfront with clients about it, and I can link some of that at the end of this post. I won't say it's always easy, but we have an obligation to each other to do everything we can to stop psych incarceration from happening.

I think there's a lot of ways that even outpatient, therapists are asked to enable other forms of psychiatric violence. Even if in your practice, you're really focusing on liberation, respecting autonomy, etc, there are ways that other psych professionals might try to get you to help them perpetuate different forms of harm. And because of your degree and licensure, there's this power imbalance between you and your client that means you do have the power to enable these kinds of harms. The degree next to your name means that you will always be believed over your client and that is a lot of power to hold. If you're working with a client with an eating disorder and their dietitian gives an ultimatum that they have to be hospitalized or they're refusing to provide care, what do you do? If your client's psychiatrist is refusing to answer questions or let them switch to other types of medications, what do you do? If your client is involved in a court case and you're getting subpoenaed for their medical records, what do you do? If your MSW program requires you to do one of your internships in an inpatient program, how do you prevent that from happening? There are a lot more examples I can think of, but these are just a few things I wanted to highlight for ways that therapy is still entangled in the larger system.

Another thing that feels important to me is to make the distinction between being a "good therapist" and helping people, because I don't think those things are the same. I see a lot of "radical" therapists get fixated on this idea that they need figure out ways to make the psych system run smoother, to improve access, to overall make the psych system better, and that this is the only way to help people. It's really important to be able to separate those ideas. For me, psych abolition is a project of building up our capacity to care for each other while destroying the systems that currently enact violence on us, and reformist ideas about expanding psychiatric systems, increasing funding, and legitimize psychiatric authority gets in the way of actually transforming care. I think in order to help people, you need to commit to being a "bad therapist" in the eyes of a capitalist healthcare system.

One recommendation I have is to read Franco Basaglia's writing and learn about his approach of the democratic psychiatry movement. As a psychiatrist, he saw his role as a way to disrupt the system and deinstitutionalize. He has this quote where he talks about how they weren't focused on eliminating problems, but rather on how deinstitutionalization would create more chaos and new problems--and how that created so much possibility for transformation. I think he's proof that there are certainly ways that psych professionals can act as accomplices who actually are in solidarity with psych survivors, but it's rare.

Last point I have is that although you gain something from professional training and licensure, there's also a lot you lose. MSW programs often don't actually teach you the skills you want to learn about how to actually support people--there's a lot you're going to have to learn from continuing education credits. From my friends who have gotten their MSW, I've heard a lot of complaints about how surface level a lot of information is, and also about how a lot of the way that information is taught reinforces hierarchal ideas and doesn't respect patient autonomy. I'll also say that gaining licensure oftentimes creates barriers for radical action--I've seen so many therapists who then become so attached to holding onto and not losing that licensure that they weigh it above mad people's lives. I've heard so many therapists say "Oh I can't speak up against restraint because I'll lose my job/I can't ignore mandatory reporting because I'll lose my license/etc etc etc." And I think that can be a really damaging mindset that harms your potential to actually help people. There are several therapists I know who are in the process of intentional de-licensure because of this, but regardless if you pursue that path or not, this is a mindset you need to be on guard against.

All that being said, I think there is a need for more abolitionist therapists who are able to help support our communities, both in terms of creating that space for individual support and on a collective level. There are ways that you can leverage your access to resources and the way you're seen as legitimate in the system to help advocate for people, get them support, and interfere with psych violence. I have a therapist comrade who keeps working in inpatient psychiatry specifically so that they can continue to sneak in banned materials to the ward, prevent illegal restraints, be involved in court proceedings as an advocate, connect people to mad liberation resources, let psych patients use their phone, document psychiatric abuse with the plan to fairly soon release that information as a whistleblower, and more that I'm not going to talk about publicly. They still grapple with the fact that they are currently perpetuating harm at the same time, but to them, it's worth it to be able to sabotage things in that way. And I think that there are ways that you can take the information you learn in your program that is actually useful and find ways to bring that directly to your communities, and that there is good you can. I just think you have to be very intentional and aware of what it takes to actually do that, rather than just staying complacent with the label of being a "radical therapist" without doing anything to make that true.

For resources--here's my psych abolition drive with a lot of different zines, books, workbooks on different psych abolition topics. I really would recommend reading Psychiatry Inside Out by Franco Basaglia as an example of successful psychiatric resistance.

I would also suggest checking out Mutual Aid/Self Social therapy--the people who created this project are trusted comrades of mine, have both gotten their MSW or LMFT, and they have a lot of helpful insight into how to navigate things like avoiding mandatory reporting, de-licensure, etc. They have a discord server and also have regular online MAST meetings to train people on what MAST is and how to set up a MAST collective.

Genuinely wishing you the best of luck through school and appreciate that you're actively thinking about these things.

[serpentface]

What's the Wardi cultural take on Akoshos sleeping with/partnering with/marrying other Akoshos?

It's not highly regulated to a degree that there are overwhelming cultural norms about it. There's a lot of societal focus on akoshos being theoretically suitable sexual partners for both men and women due to being dual-gendered, but not to an extent that relationships with One Another are stigmatized.

They also largely get to escape from the most severe concerns about penetrator/penetrated power dynamics because they're not regarded as Men (they're regarded as dual-gendered, and they're a female social class on every practical level), there's no status of manhood to Lose by receiving sexual penetration. The only real thing you see in that department is people assuming that one acts as 'the man' and one acts as 'the woman', but this is largely due to preoccupation with a notion of sex being Penetration With A Penis (and that Penetration With A Penis means that one person is in a Man's Role and one person is in a Woman's Role). But this will not be regarded as unnatural as in same-gender male relations, akoshos will Have to take up a position in this sexual dichotomy if they want to have Real Sex (Penetration With A Penis) with each other, and this is not unnatural and doesn't involve gaining or losing status since they are simultaneously male and female, not men.

So like you might see individual culture critics finding stuff to nitpick about it as their annoyance of the week or a singular Guy here or there who thinks it's weird, but this isn't a widespread norm. The vast majority of people don't give a shit about akoshos having sex with each other. The worst thing you're likely to experience Solely by virtue of being in an akoshos-akoshos relationship is someone asking you (probably with genuine curiosity) which one does the man stuff and which one does the woman stuff.

Akoshos also don't experience Hard expectations for marriage (though there are societal pressures that make marriage an attractive safety net all the same, ESPECIALLY marriage to a man) so unofficial life-partnerships between akoshos are pretty much the Only same gender partnerships between unwed people that are going to go unquestioned. ((Sworn brotherhood is technically a same gender life partnership for men that is Functionally similar to marriage (in that it's a kin-making practice between unrelated adults), but the tradition is Built upon the assumption that both parties will be married to women and that a primary goal of this kinship is to provide security for both parties' wives and children)). Marriage obligations in general are more lax in the economically secure but not Wealthy lower mercantile classes (as obligations to support and perpetuate one's family are universal, but these obligations can be filled simply by having at least One son who can get hitched, and marriages in the lower classes have no political functions and therefore there's less reason to ensure All your children are wed (there's still incentives like dowry, but this is not desperately needed when a family is economically secure)). So akoshos in this class group tend to have a Lot more freedom in terms of their life arrangements and chosen partners (though still experience the limiting frameworks of structural misogyny in other capacities).

The only thing that is out of the picture is akoshos/akoshos marriage. Marriage in this society has a predominantly reproductive function, the concept of reproductively non-viable marriages is generally considered absurd. This is not JUST this culture's form of homophobia, as marriage is a very practical arrangement at its core - both in a reproductive capacity and as bedrock for the patriarchal blood-kinship family system that forms the core social unit. The idea of same gender marriage isn't just absurd because 'ewwww weird' it's like, that Cannot work within this system, it Cannot fill core functions of what a marriage intends to do here, the ways on which marriage and kinship are BUILT makes same gender marriage practically (rather than just socially) untenable.

The sole exception to the 'marriage = reproductively viable" rule is that akoshos can be married to men (which in practice is almost always as a remarriage after a man has secured At Least an heir). This has a Little bit of internal logic here in that they perform predominantly female social roles (thus are suited to being a wife, even if they can't bear children) (and also on practical levels of them having the same legal status as women) but it's really more of a 'this is just how it's always been' kind of thing. A lot of the older pre-Wardi identity dual-gender roles that got mashed together under the 'akoshos' name would have involved marriage to a man as a second wife/concubine, in addition to his primary wife who would bear his children. Men potentially having multiple spouses has not been retained as a cultural practice, but the notion that an akoshos Can be a wife to a man has survived into modern day legal and doctrinal practices around marriage.

So like this being said, marriage as it is legally defined is only between a man and a woman, a man and an akoshos, or a woman and an akoshos. In practice the latter two are comparatively VERY rare- a man/akoshos marriage cannot provide children (though an akoshos can practically fulfill all other obligations and duties of a wife), a woman/akoshos marriage Can provide children (and while akoshos cannot function as a male heir, these children Will take their akoshos-parent's family name (though the wife retains her father's family name)), but akoshos are legally grouped with women in terms of rights and privileges (including being permanently under legal domain of their father unless they have been legally handed off to a male husband) and Cannot provide hard power patriarchal support that this family system is built upon and therefore depends upon, which makes these marriages socio-economically insecure. They can obviously still be a good partner and parent, but this is not the same as having the Legal hard power of a patriarch.

Akoshos marrying each other would be reproductively and socially nonviable, and is treated as a similarly absurd concept to a man marrying a man or a woman marrying a woman. It's just not a part of the marriage and kinship framework, it's not a thing that you can Do.

[multicarinata]

wiki and categorization mutuals rejoice: I've caved to a project I've wanted to do for some time & created the sideblog @purplelinks :-) tracking the pages I've already read appearing on the wikipedia homepage each day. follow and observe

[befuddled-calico-whump]

so obviously whumper-turned-whumpee has massive narrative appeal (how does a character who hurts others respond to being hurt? Will they reach a moment where they feel remorse? How does their former whumpee react to learning about this? etc)

but is there also a psychological appeal?

the thought, the idea of seeing someone who hurt you get put through a similar kind of pain

seeing how it feels

and the thought of saying, "no, I'm not like you", and not allowing their suffering to continue?

[ratlesshonret]

browsing tumblr sometimes makes my mental health worse because of how much fucking discourse gets onto my dash. like no, i do not care about what Identity of the Week is actually insulting to trans people or what type of labels each specific person is and isn't allowed to use. until lgbtq+ people have protection from discrimination and basic human respect across the majority of the world, i pretty much, in all honesty, do not fucking care.

[starryemberskinposting]

people will see something be normalized and accepted in society and call it a “trend”. as if that's a bad thing. as if it's shameful to bring to light the countless cases of abuse and harassment and misinformation and overall cruelty towards “different” things. as if it's shameful to want to make the world a better place and help people learn to love themselves.

[mathysphere]

Went poking around to see what kinda tutorials are out there on how to use Etsy's API (there's not much) and also to see if anyone's doing any fun stats stuff w Etsy data (doesn't seem like?), and now my recommended videos are infested with How To Earn $999,999 A Month On Etsy With AI ART / Top Ten SEO Hacks YOU NEED / Here's What Etsy Doesn't Want You To Know etc etc etc :(

But it also rec'd a 40min vid of someone poring over an Excel sheet of AO3 data, which sounds WAY closer to what I'm going for, so that's nice

[bucephaly]

heyy I love your blog and love that you're reconnecting. I wasn't gonna say anything, but as the posts keep coming, I have to point out that despite everything, rolls and records just aren't the end all be all for indigenous ancestry. while I understand why folks (espeeeecially cherokees) would be extra protective of their identity, tribal enrollment, etc... this particular requirement can easily erase afro-indigenous histories.

my grandparents pointed out which relatives on our family tree were native, likely mixed. (I'll spare you the details, lol. but I was suspect for a long time, and your posts had me looking much harder!) while I can't find a direct ancestor in the Dawes Rolls, I'm seeing folks who seem to be relatives. there's substantial overlap on a rather uncommon surname linked to the slavers who owned and later held my family in indentured servitude (sharecropping) for 5+ generations in eastern Tennessee. The highest density of this surname (outside of Barbados!) is found in Oklahoma today, where I also have relatives.

records of my kin are generally spotty (a good # just with first names) and nonexistent before around 1850 because they were considered property until 1865, and so not recorded in the census.

what *is* recorded in the first records is that all of my relatives were illiterate up until 3 generations ago. this rules out the ability to apply remotely. and while there was an option for Dawes applications to be taken in person / recorded orally, the one drop rule (plus the promise of land allotment to those accepted) was something that I can't imagine visibly black and indigenous people were able to get past. recognizing afro-indigenous folks would have meant an upheaval in law, and in the colonial hierarchy of who has the right to what.

I don't live anywhere near the OG lands and my family did little more than attend a few powwows growing up... but I do read up on Cherokee culture and language, and don't feel any need to be enrolled or given access to Cherokee resources, etc... I'm content to appreciate from afar & online, and uplift native stories & issues when I can until a natural connection arises. I don't have a lot of time to do so, but I'm continuing the search for proof outside of my grandparents' physical features and stories.

I also have relatives who were Freedmen, and though I want solidarity for all people, cannot ignore the anti-black sentiments Cherokee bureaucracy and unfortunately a looott of modern native culture has displayed in barring and diminishing afro-indigenous membership and ancestry.

I am at peace with the fact that I may never find a paper trail, which though hard-won, is also a privilege largely afforded to folks with white/native heritage, and I think that should be acknowledged.

just wanted to offer a different perspective on this very white website, lmao

wado. & wish u all the best

Yea, very true! There's definitely a lot of anti-black racism and of course slavery in Cherokee history [and still some today] and this stuff really does need to be said. Iirc, many people recorded as freedmen were likely mixed afro-indigenous but were just recorded as freedmen. I'm not as experienced with freedmen and afro-indigenous history admittedly, and that's definitely a glaring gap that I need to work on filling.

[macabre-crab]

“me when a baby emo tries to tell me…” “me when a girl with x y and z tries calling me a poser…” “me when…” SHUT UP SHUT UP SHUT UP WHY IS EVERYTHING A COMPETITION I DONT FUCKING CAAARRREEEEEEE

[teddybear-zero]

me, showing my mom the MBC 241116 Ice on My Teeth video: "-and after this one came out, there's been a trend of the channels censoring Mingi's dance in the third verse. some of them even cut away to the crowd and cut back once it's finished."

my mother, nodding solemnly: "just like Elvis"

[night-creeps]

Its so funny being someone who looks at the trending tab regularly, cause I can absolutely tell Tumblr still randomly suppresses political tags or anything they deem political