#i found this somewhere

[ultramantr1gger]

[cchexmex]

[xx-theblack-vixen-xx]

[pinkravat-art]

i cannot keep my identity secret anymore. I am harrier du bois

[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."

[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

[sentientsky]

guess who’s been wading thru the archives again

[sinfullyrosey]

Y/N, looking at Azul’s baby picture: Oh wow, you were so shaped. So squishy and soft. Full of so much chub to love.

Azul: What are you talking about?? I was a fat, ugly octopus!

Y/N: Fat? Yes. Ugly? No. You were a proper butterball, of whom I would have held and kneaded like dough. Bake you right into an adorable cutiepie.~

Azul: I don’t know what is wrong with your brain and eyes, but I most certainly was not adorable as a kid! Now give me that- *tries to swipe back the picture*

Y/N, dodging him: Nope. You were lovable and round and oh-so baby.~

Azul: I was unlovable! Not like I am now!

Y/N: Oh shut up, that’s just the insecurities and unresolved childhood trauma talking!

Azul: My younger self would ink himself if he saw me now!

Y/N: You peaked in your childhood and will never reach that same level of endearment until you reclaim the chub you so foolishly threw away.

Azul: . . .

Y/N: Your childhood longing is calling, Azul. Answer it.

[Jade and Floyd watching this all go down in the doorway]

Floyd, shoveling popcorn into his mouth: Yeah, Azul, answer it!

Jade: Yes, heed their words, Azul, so that we can partake in your chub too.~

[jonnolovesfob]

[mammalsofaction]

Y'know what would be really funny? If each of the Flynn Fletcher siblings KNOW/have suspicions about Perry's secret, but they each keep it to themselves for individual reasons. It's been pointed out before that Perry can get REALLY reckless sometimes, and other times the boys are too clever/know Perry way too well.

-CANDACE has actually seen and interacted with Perry in secret agent mode, particularly during the time she thought she was high off her rocker and Perry had to save her from a self destructing volcano. She's had dreams where Perry was a secret agent in them.

-She doesn't bring it up or think about it much bc she just has like. A lot of other more pressing priorities most of the time, which is so valid. Also I lowkey thinks she suspects she's got a hallucination problem, like with the Zebra? I get why she doesn't talk about it out loud: she sounds crazy enough to her mother as is without suddenly talking about how their exotic pet is a sentient secret agent in a fedora.

-FERB figured it out almost immediately that day he and Phineas accidentally fell into Perry's lair and they pretended to be "secret agents" for the day. HE knows he didnt make that lair. Everything was almost toddler sized, but functionally and professionally equipped for a working adult. There were only two "P" s in the family, and it clearly wasn't Phineas. Also? Everything was Platypus themed. He put two and two together.

-I figure he doesn't talk about it bc he lowkey knows why Perry doesn't tell them. He and Phineas have a lot of faith in Perry, and Ferb is a lot less emotional. If Perry refuses to tell them about his double life and where he goes, hes just gonna trust him.

-Im pretty sure PHINEAS subconsciously knows about the secret agent thing. From where? Africa. He 💯 spotted Perry in secret agent mode on the other side of the gulf while hanging from that vine, and between his siblings Phineas is CLEARLY the one who knows what Perry looks like best. He can pick Perry out from colour and smell from every other brown eyed teal platypus in the entire tri-state area. He not only recognizes his paw prints: he knows Perry's healthy weight distribution on them to know whether or not hes injured or limping. Like....my boy can be oblivious and autistic 98% of the time, but Phin is also REALLY self aware and trusting of his own eyes and instincts.

-He doesn't talk about it because hes in denial 👍

[kurikorso]

oh shit look who it is!!

please click him for better quality

[nova-rpv]

maria mirameeee maria mirameee si tu me miras el tambien me miraraaaaaaaaaa

dont forget ur daily clicks!!

[h1stoa]

thing from twitter…

[puppetmaster13u]

Meme Prompt 10

[bloodydeanwinchester]

slutty ripped jeans + flirting with the fed who's been obsessed with him for the past two years

[gaycrittercentral]

BEHOLD!! I made an entry to Skunkape's 2023 Holiday Contest! :'Dc I worked so fuckin hard on it hhhrhrhrhgdhsjglshgjdjfh and let me tell you, I do not at all hope to win but I do hope it makes Steve snicker. Just the thought that he'll be seeing it is wild. Hope it makes y'all snicker too ehehehe!!