#but i found it very interesting

[wanderingmind867]

Rick Riordan never mentions Hyperborea, the apparent paradise above the north winds. Although considering the wikipedia page on Hyperborea mentioned it's modern ties to ultra nationalist views… maybe it's for the best?

But now I'm wondering… did Hyperborea inspire Marvel's Savage Land? A temperate paradise hidden beyond freezing cold winds and icy snow. It sure seems like Hyperborea may have inspired all the later stories of hidden lands under the ice. So boreas can brag about having that to his name.

[allagashed]

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

[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

[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

[patolemus]

It’s very humbling when you’re reading a book —part of a trilogy, very acclaimed— and the only thing you can think of is ‘the fanfic I read the other day was better’

[juniemunie]

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

Hitting a lil' too close to home?

[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 🙃🙃🙃

[ghost-bxrd]

Prompt:

It’s not that Jason forgot, per se.

But between smuggling a toddler out of the League of Assassins, trekking halfway across the world, and finding a suitable hiding place that’s also child friendly… well, it kind of slipped his mind that he’s supposed to be… dead.

Something that comes back to bite him in the ass when he takes Dami out for some ice cream and just so happens to run into non other than Brucie-fucking-Wayne

[claraoswalds]

#mrs flood who are you: time lord edition

[yutaan]

Papercraft Tohru - and Yuki, and Kyo! And some little fruit details, because, after all... Fruits Basket! 🍎

I got pretty emotional making this one! Fruits Basket had a huge, profound effect on me in my teens, and I often curled up with it for comfort and a sense of companionship during hard times. Now as an adult, it's been a while since I've read the whole series through, but I pick up random volumes fairly often and skim through them to get that familiar rush of warmth. It's still such a lovely series!

[f1-stuff]

Did carlos also used the friend word? Do you know when?

Hi, so I actually compiled some links mostly for myself, but also for you and anyone else interested. See below the cut!

Times Charles has referred to Carlos as a "friend":

'He has obviously become a friend.'

‘We were already good friends before we joined Ferrari.'

'We have a very special relationship. I mean, we are obviously friends outside the track as well. We are sharing good moments. We spend so much time - I mean, I see Carlos more than my own family...'

'He's a super nice guy, he's super easy to get on with and, uh- straight away we understood that we had a lot of interest outside racing in common. And now I can call him a friend, outside of racing.' (newest instance, at the end of their teammate era...)

Times Carlos has referred to Charles as a "friend":

'My teammate and I are friends off the track, we get along very well and we have a very good relationship. And we make a very good team. I think that if there is something that worked and works in Ferrari, it is the two drivers...' (translated from Spanish)

'We've been teammates for four years. There's been barely any situation where we've had a contact, or we had a misunderstanding. And even if we've had them, we've always moved on and we've always remained friends and had a really good relationship." (at the end of their teammate era...)

This is just what I could track down, but if anyone knows of others let me know!

Carlos has spoken about how he and charles get along very well, but that it's hard for him (and other drivers) to truly be friends with their teammates bc they're always so competitive with each other, and there's so much pressure to beat one another. ("Friend is a strong word that I don’t like using for anything or anyone.") And combine that with what we know about how, as a kid, he was surprised by other kids he thought were his friends running him off track and out of the race, we can see how much weight he applies to the 'friend' label.

To Carlos, I think a 'friend' is someone that a part of his brain would hesitate to race too hard against, and he can't let that happen with his teammate, who he wants and needs to beat more than anyone. He can afford to maybe leave Lando or Alonso a little more space on track bc he values his relationship with them as friends, and they're not currently his teammates. But he can't let himself have that relationship with Charles, or, for that matter, Alex next season.

Will he be able to say that he and Charles are friends more readily next year when they aren't teammates any longer? I think so. That was certainly the case with Lando. But I also think his relationship with Lando was a bit different - Lando was almost like a little brother to him. With Charles, he's more firmly a peer, and I think that hyper-competitiveness between them may always linger, right up until they aren't racing eo anymore, maybe especially bc their partnership was cut short before either could win a championship as teammates.

Time will tell, but it's clear that they already view their time together very fondly. They've spoken plainly about 'hating each other' inside the helmet when they've battled and disagreed, but that they always make up after two minutes. It's beautiful that they can always come back to the respect they have for one another. It's a unique relationship, and I look forward to seeing how it evolves in the years to come. ❤️

[succo-al-limone]

[14dayswithyou]

tell ren to turn his location on👉👈

I saw one of the posts of how ren does get jealous of pets being loved over him and alll that so now I have the thought of the one meme of ‘ah yes, me, my partner and their [enter normal pet size] foot [pet]’

I don’t have anything else, it did pop into my head though and I thought I’d share with the class.

⌞♥⌝ ItsNotVivy on Twitter actually made that exact meme with Ren a looong time ago!!

[centaurianthropology]

One thing that I think a lot of Disco Elysium meta misses (likely because a lot of it is very clearly written by young Americans writing from an intensely American-centric cultural perspective without even really realizing it) is that one of the singular and central themes of the game is massive-scale generational trauma in a home that is economically collapsing as its resources and people are being drained by an occupation.  People have noted that no one tries to help Harry, despite the fact his mental illness is incredibly obvious to everyone around him.  He tells Kim that he completely lost his memory, and Kim politely asks him to focus on the work.  He tells Gottlieb that he had a heart attack, and Gottlieb tells him that if he’s still alive it couldn’t have been that bad.  That he’ll drop dead sooner or later, but then so does everyone.

And that’s the most important thing: so does everyone.  Look at Martinaise.  Look at the world in which Harry lives.  It is not our own, but it is adjacent to ours.  More specifically, it is clearly adjacent to the states of the Eastern Bloc: overtaken and occupied by a faraway government that clearly doesn’t care about Revachol or its people.  And that is obvious in every tired face, every defeated citizen, everyone trying to eke out a little happiness or meaning in spite of the overwhelming trauma and damage around them.  The buildings are still half-destroyed.  The bullet holes are still in the walls.  The revolution was decades before, but it still feels to the people there like a fresh wound.  The number of men of Harry’s generation who are not alcoholic or otherwise deeply fucked up are very few.  Some, like Kim, hide it better, but the deeper you dig into his history, the more you realize how damaged Kim is.  He’s more than a little trigger happy, and hates that about himself, but he is a product of his environment: Kim’s entire life is seeing people he cared about shot and killed, so his instinct now is to shoot first himself, to protect those few people left who still matter to him.

Harry is not unique in his trauma.  He is a distillation of an entire culture of people who tried to rise up and make something beautiful, and were instead routed and occupied.  He is trapped between the occupation and the people on the ground, along with all the rest of the RCM.  Their authority comes from the occupying government, but it is implied that they were formed out of the remnants of the citizens militia which sprung up from Revachol itself as a way to try to mitigate some of the horrors being committed on its streets.  The Moralintern sure as hell wasn’t going to get their hands dirty, so they happily conscripted (and therefore could better control) this group, who are only recognized in certain places, and whose authority mostly amounts to giving out fines.  The RCM is corrupt, but it is corrupt in the same way its culture is.  Bribes are considered standard with them, not a moral failing, but a necessity, so long as those bribes are correctly logged as ‘donations’.  It’s how the RCM stays afloat, and the rest of Revachol completely understands that.  Everyone would take a bribe if it meant they kept eating.  Everyone would take a little under-the-table money if it meant keeping a roof over their heads.  The officersof the RCM certainly don’t make enough to see a doctor.  They have an in-house lazarus, and if he can’t fix them they just die.  Mental health care?  What mental health care?  Harry doesn’t get it for the same reason no one else does: it doesn’t really seem to exist.  There are no counselors, no psychologists, no psychiatrists.  How would they even start?  If the world is what is broken, if everyone is suffering a similar catastrophic amount, it makes sense that Harry’s trauma would simply get rolled up with all the rest.  Kim asks him to get on with the job because Harry’s suffering is not remarkable in Revachol.  He is one of an entire generation who have an astronomical number of orphans from the revolution, and so many younger people are left more or less orphans as their parents drink themselves into oblivion like Cuno’s father.  So Harry’s truly unique attribute is embodying all that trauma, having it all inside of him, filling him to bursting.

To really engage with the themes of the game, engaging first and foremost with the reality of Revachol is imperative.  Imposing our own reality onto Revachol, particularly if coming from an American perspective (which tend to have the habit of both viewing the world through an American lens and not realizing they’re doing it because they’ve never experienced a different lens), will always feel shallow to me because of this.

All that is to say, I would love to hear some more explicitly European meta about this game, and especially Eastern European meta.  If anyone can point me to some good, juicy essays from that perspective, I would be grateful!

[ladynynaeve]

Frodo & Sam + The Sea in The Lord of the Rings by J.R.R. Tolkien

[ittybittyremy]

“The white light of Catha is looked upon by the Moonweaver. Great goddess of illusion, shadow, trysts…”

“hidden love…”

“beauty in that regard…”