#for anyone who's interested

[bananna-threads]

Decorative Over the Garden Wall pillows!

[iamenits]

The 1959 TV series 21 Beacon Street will be released on DVD soon (June 27, 2023) and is currently available for pre-order. (I think they only ship within the US though...)

DeForest Kelley plays a character named George Manning in episode 9 - The Hostage. I don't know how big/small his part actually is or what the quality will be on these but it's a De role I haven't seen before.

The episode description on IMDB:

A gang decides to steal the receipts of a mail order and decide to target the head cashier George Manning. The hoodlums kidnap his wife Lois promising to release her when George hands over the cash.

[mrsdarkandyandere7]

@missthirsty is a side blog for me to share my undying love for Sejanus Plinth (and whoever comes in the future).

I haven't seen the movie yet but I know lots of spoilers + have seen most scenes that include Sej.

It's a non-dark blog

[fairyeunji]

[nymph1e]

I am going to sleep now I think

[izzet-league-mad-scientist]

I just read a pair of long-ass Clone Wars fics all about having Barriss and Ahsoka team up and be semi-dark girlfriends and I gotta say, it was some of the highest quality writing I've seen in a long time. Not perfect, but goddamn if they didn't do better than almost anything else I've read. Also I love the concept and from the moments I stumbled upon the first fic that goes into Barriss' mindset she was slam dunked into the blorbo pile with all my other comfort characters. Also my favorite thing is that in each of the fics Barriss goes to therapy and gets on antidepressants and it's used as a gag because she keeps interrupting battles or tense scenes to go "wait hold on I gotta take my meds." Funniest thing I ever read. Also proves my hypothesis that the best stories in every fandom are the lesbian ones

[thebigcomed0wn]

im so serious if you cant imagine a single female character u like or you coincidentally only care about men or imagine that women are a different species of human that are impossible to draw or write about or relate to, You are the problem. its not because you’re gay it’s because you do not like women

[birdy-babe]

Blitzøs entire life spent being unwanted. So he adapted, and learned how to be something needed, something to be used.

Which is why I think he firmly believes he is being used by Stolas. He simply cannot fathom a different reality, one in which he is wanted for once in his life.

[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."

[ghoulbats]

well….it finally happened

[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

[cheeseandcake-from-ao3]

[hawkinsbnbg]

"Is it true that you and Harrington are friends now?"

Steve paused outside the drama class' door and lowered the hand that was about to push it open. He didn't expect to eavesdrop when he came back to retrieve his jacket, but he decided to make an exception because those people were clearly talking about him behind his back even when it was in the form of drilling Eddie about their sudden friendship.

And Eddie's friends were right to be suspicious about it. Because had it not been for the Upside Down, the two of them wouldn't have become close at all. Or maybe, they would eventually with their shared custody of the kids. But he was well aware that Eddie was too cool to be seen with a failure like Steve Harrington.

Without the shared traumas, they had nothing in common. And sometimes, he thought Eddie only saw him as an inconvenient cousin that he hated but had to tolerate for the sake of their family.

It hurt to think like that, but every time Eddie blushed and stammered in embarrassment when someone asked about him, Steve couldn't help but believe it was true.

So now, he wanted to know what Eddie's answer would be without him there. If Eddie had been genuine about being his friend this whole time or if Eddie would scoff and prove his worst fear right.

"Yeah, Eddie, what's the deal with Harrington? Has he been bothering you or something?"

Steve grimaced. Had he been such a douche in high school that everyone would always assume the worst of him even now?

"Nah, he's really sweet once you get to know him," Eddie chuckled, sounding fond and warm. "He's a good guy. And the world's best mom, apparently. Like I already knew our sheepies worship the ground he walks on, but I only understood why it's clearly a given when I finally met him. He's just... incredible, man."

Steve's cheeks burned at the transparent affection in Eddie's voice. He could see the way Eddie pulled a strand of hair to hide his blush behind it. God, he was a bad friend for doubting Eddie in the first place.

"Gross, you sound lovesick, dude."

"That's homophobic, man."

"You know what I mean. So it's true that you're friends with Harrington."

There was a pause and Steve felt his stomach roll with nerve. Despite having known where Eddie's loyalty lied, he still waited with bated breath.

"We're boyfriends, actually," Eddie said calmly.

As the others erupted in surprised noises, Steve blinked owlishly and walked away, forgetting about his jacket. He had so many questions right now, but first:

When did he and Eddie start dating?

[milk-lover]

Sobbing uncontrollably reading through a dissertation about the college experience of students with ADHD. It is like reading a report about my life that just says over and over "My experiences are real. My hardships are real. I am not lazy, I am not dumb. My struggles were not my fault, and they were not a moral failing. The failure was with the system, not with me."

Here's a line that got me in particular:

"Hotez et al.(2022) compared the health, academic, and non-academic capacities of a nationally representative sample of U.S. first-year college students with ADHD and without ADHD. Students with ADHD self-reported lower academic aspirations and more feelings of depression and overwhelm, ranking themselves lower in their general emotional health. The fact that students with ADHD scored in the highest 10th percentile for many non-academic traits, such as artistic ability, computer skills, creativity, public speaking, social confidence, self-understanding and understanding of others, compassion, and risk-tasking, suggests that this population has strengths that are frequently underappreciated in academia."

(the paper is a thesis called "Understanding the Collegiate Experience for Students With ADHD" by Gia Long, 2022)

[blossompigeon]

Brand new God

[composeregg]

Pspspsps ohhh you wanna be a tag wrangler so bad recruitment is open