#for someone somewhere

[writing-for-life]

Dream—Craig Hamilton

Oh Craig… 🙈🤣

[phayz]

[unrelatedsideblog]

Pillow-talk...? But Sanji doesn't know what to do with the compliments not earned with his service

[lazylittledragon]

mombin pt 6 and look who showed up

(1)(2)(3)(4) (5)

[kaprisvn]

Last Names

(Click for better quality)

"KAPRI YOU CAN'T POST THE AFTER STORY FOR CHASING STARS YOU HAVEN'T EVEN POSTED THE FIRST CHAPTERS YET!!!"

🤫🙂‍↔️

This comic is kinda shitty but you get the point XD

Bonus clothed CS Moon!

[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

[potato-lord-but-not]

guys can we talk more about how Gerry exists in the tmagp universe. please.

[cj-the-random-artist]

I kept debating how to end this short little mini comic. In the original script, they were gonna hold hands (scandalous, I know lmfao), but I didn't think it hit quite right in comic format when I tried to make it longer. Hence why it ends... like that.

Anyways I wrote like a ton of comic scripts for COTL comics that just didn't hit right / I couldn't commit to making and then when driving home from work last week in the pitch darkness I thought about how nice it is to see like actual stars. And I feel like with the cult grounds being kind of among a lot of trees and all that it might take a short hike to get a really, really, really good view of the night sky and stuff. Thus. This.

It's arguably not my best work (I'm out of practice drawing good night skies and all that) but I'm happy with it. Enjoy this thing I made

[forecast0ctopus]

enterprise diplomacy event

[poorly-drawn-mdzs]

Breaking Bread, and Spilling Soup.

[Bonus art]

[First] Prev <–-> Next

[chaos-bringer-13]

Injured and trying to hide after a fight with GIW, Danny has to overshadow the first person he sees. Because of how weak he is at the moment, overshadowing doesn't work as usual, and he's just a voice in the guy's head, no actual control over the body. The person he overshadowed? Billy Batson.

Yes, it's divine twitch chat au. Billy probably doesn't even notice a new voice for some time. Danny is very confused because there are just so many people in there and they're gods and who the hell did he possess???

[annoyinganarchopunk]

i love the stereotype of punk just being purely scary and insane. like ya theres definitely some odd balls here (love u guys) (most of u) but im literally making myself a belt bag from an old pair of jeans!!!!! im over here doing arts and crafts for the sake of the environment.

fuck capitalism i wanna sew a bag. that i can attach to my belt. with loops. a belt bag. for my little things. fuck you!!!!! ill go listen to my political loud music too!!!!!!!

[rhaenyradaemons]

“It's not actually her armour, it's a gift from someone else.” MORFYDD CLARK as GALADRIEL in THE RINGS OF POWER season one.

(Could it be, perhaps, a gift from the incredibly skilled and talented pupil of Aulë, who used to go by Aulendil, who happened to work as a blacksmith during their stay in Númenor and would go on to be known as Annatar, the Lord of Gifts? Perhaps?)

[dailymanners]

If you give someone a ride home, or walk someone home, don't leave or drive away until you see them get inside and close the door behind them. Make sure you see to it that they get fully get inside safely before you leave.

This also applies to temporary residences, such as a hotel, airbnb, dormitories, ect.

Seeing to it that they fully make it inside safely isn't just about fear of something as drastic as an assault or a mugging. It would also be awfully annoying and stressful for them if they lost their key, and before realizing they're locked out their ride or walking companion has already sped off, so now they're stuck outside alone with nowhere else to go, and possibly a dead phone (when it rains it pours). Or maybe there's dangerous fauna in the area. Or maybe the neighbor's poorly trained dog with aggression issues is loose. Or maybe they slip and hurt themselves while walking to the door.

Even if you're absolutely positive they'll make it to the door safely, it's still a kind and thoughtful gesture to let them know that you care enough about their safety to see to it that they make it inside safely.

[pharmasrightarm]

separate ways

[just-null]

i am literally on my KNEEEEEESSSSS. please please make more yandere hantengu clone art.. i don’t care if you don’t color it in or if it’s just a simple sketch PLEASE 😞

is the threat directed at you??? at others??? at something else??? do you even want to find out??? You'll probably be okay if you get back home before dark and make it up to him.