#i like having this discussion

[marrowridden]

You have a complex relationship with your body and need to keep some/all of your clothes on during sex?

That's okay, what you're wearing looks good on you.

You need to take a lot of breaks doing anything intimate because you're easily overwhelmed?

I understand, I'm just happy to be here with you.

You're on medication that impacts your libido/makes reaching orgasm really difficult?

No pressure, tell me what feels good for you, and if you get frustrated we can do something else together.

Sex isn't going to look the same for everybody and that's fine, that's normal.

Sometimes you don't orgasm, sometimes you need to stop because your mood changes out of nowhere, sometimes you get really self conscious and need accommodations to take your mind off of it.

People are too complex for everybody to go about it the same, just keep doing what feels best for you, regardless of how different it may seem from other people's experiences.

[fanaticalthings]

important family group chat discussions

<- Prev Masterlist Next ->

[somewhereincairparavel]

"jason is a knockoff watered down percy" NO hear me out, jason actually parallels annabeth immensely, sharing SO many similarities with her personality, not percy, in this essay I will-

edit: my full analysis is out now! here

[crimeronan]

bonus. tell me why

[seventeendeer]

when you’re pet pet petting your sweet little baby cat on her sweet little pumpkin head but then she starts to get overstimulated and her little tail is swooshing back and forth and you can Tell all her ancient beast instincts are kicking in telling her to maul the shit out of your hand, and she looks SO forlorn because she actually wanted more cuddles but also there’s only so much a little animal can do to contain her impulses and she looks at you w the biggest wettest saddest eyes like

[frownyalfred]

a scenario where both Bruce and Tim are out and about as civilians and end up needing a rescue from their respective Supers so Jim Gordon has to sit there and watch as Superman (fine as long as he's just visiting) and Superboy (near-identical to the former but says fuck?) carry the two Wayne family members back down to safety while simultaneously playing the "I've never met this man in my life! Just a lucky rescue! / If you even look at my human I'm going to go feral" game all the way down.

[poorly-drawn-mdzs]

News spreads fast.

[First] Prev <–-> Next

[valtsv]

[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

[reds-skull]

My mom named one of the street cats she feeds Tommy, so I thought to myself, "what if..."

[egophiliac]

So I was doing some math, and I THINK Skully is almost as tall as Malleus without his horns

I think the main reference to his height is Epel being surprised they're the same age because he's taller than Sebek, yes? which I find interesting, considering Jade and Malleus -- two of the tallest guys in the main cast -- are also there. and, since I've never been one to not think waaaay too much about the absolute stupidest minutiae about fictional characters, I see two possibilities:

one is that Epel is extremely good at eyeballing heights (I actually do feel like he could be? like. I'd believe he can estimate someone's height fairly accurately by calculating based on the life stages of an apple tree, or how many apples tall they are, or something else apple-related like that.) and Scully does, perhaps, fall into that narrow margin between Sebek and Jade in height.

OR two, out of the three certified Tall Guys there, Sebek is Epel's main frame of reference because he's the only one he's had any real interaction with for, let's be fair, pretty obvious reasons.

SO in conclusion, we still have no concrete answers and will probably have to wait until next year when we get his card profile, alas alas. 😔

[theoldkyokodied]

Guess who has been rewatching iasip...

[doctorsiren]

Evil Ford!! This is specifically if he were to take Bill’s offer to join him during Weirdmageddon :)

His design is based around themes of cryptids (mothman specifically), eldritch horror, cults, and evil science and I’m very happy with the result! Under the cut will have the WIPS + the designs with my notes and choices (thank you to dadskall for being my brainstorming buddies on this hehe)

[technically-human]

Confessional... things get complicated when you're a ghost.

@i-am-as-normal-as-you-are asked for, and this is a literal quote, "R!Edwin going to a confessional (full angst)" so yeah... full angst indeed.

[inkskinned]

so one of the things that's so horrifying about birth control is that you have to, like, navigate this incredibly personal choice about your body and yet also face the epitome of misogyny. like, someone in the comments will say it wasn't that bad for me, and you'll be utterly silenced. like, everyone treats birth control like something that's super dirty. like, you have no fucking information or control over this thing because certain powerful people find it icky.

first it was the oral contraceptives. you went on those young, mostly for reasons unrelated to birth control - even your dermatologist suggested them to control your acne. the list of side effects was longer than your arm, and you just stared at it, horrified.

it made you so mentally ill, but you just heard that this was adulthood. that, yes, there are of course side effects, what did you expect. one day you looked up yasmin makes me depressed because surely this was far too intense, and you discovered that over 12,000 lawsuits had been successfully filed against the brand. it remains commonly prescribed on the open market. you switched brands a few times before oral contraceptives stopped being in any way effective. your doctor just, like, shrugged and said you could try a different brand again.

and the thing is that you're a feminist. you know from your own experience that birth control can be lifesaving, and that even when used for birth control - it is necessary healthcare. you have seen it save so many people from such bad situations, yourself included. it is critical that any person has access to birth control, and you would never suggest that we just get rid of all of it.

you were a little skeeved out by the implant (heard too many bad stories about it) and figured - okay, iud. it was some of the worst pain you've ever fucking experienced, and you did it with a small number of tylenol in your system (3), like you were getting your bikini line waxed instead of something practically sewn into your body.

and what's wild is that because sometimes it isn't a painful insertion process, it is vanishingly rare to find a doctor that will actually numb the area. while your doctor was talking to you about which brand to choose, you were thinking about the other ways you've been injured in your life. you thought about how you had a suspicious mole frozen off - something so small and easy - and how they'd numbed a huge area. you thought about when you broke your wrist and didn't actually notice, because you'd thought it was a sprain.

your understanding of pain is that how the human body responds to injury doesn't always relate to the actual pain tolerance of the person - it's more about how lucky that person is physically. maybe they broke it in a perfect way. maybe they happened to get hurt in a place without a lot of nerve endings. some people can handle a broken femur but crumble under a sore tooth. there's no true way to predict how "much" something actually hurts.

in no other situation would it be appropriate for doctors to ignore pain. just because someone can break their wrist and not feel it doesn't mean no one should receive pain meds for a broken wrist. it just means that particular person was lucky about it. it should not define treatment.

in the comments of videos about IUDs, literally thousands of people report agony. blinding, nauseating, soul-crushing agony. they say things like i had 2 kids and this was the worst thing i ever experienced or i literally have a tattoo on my ribs and it felt like a tickle. this thing almost killed me or would rather run into traffic than ever feel that again.

so it's either true that every single person who reports severe pain is exaggerating. or it's true that it's far more likely you will experience pain, rather than "just a pinch." and yet - there's nothing fucking been done about it. it kind of feels like a shrug is layered on top of everything - since technically it's elective, isn't it kind of your fault for agreeing to select it? stop being fearmongering. stop being defensive.

you fucking needed yours. you are almost weirdly protective of it. yours was so important for your physical and mental health. it helped you off hormonal birth control and even started helping some of your symptoms. it still fucking hurt for no fucking reason.

once while recovering from surgery, they offered you like 15 days of vicodin. you only took 2 of them. you've been offered oxy for tonsillitis. you turned down opioids while recovering from your wisdom tooth extraction. everything else has the option. you fucking drove yourself home after it, shocked and quietly weeping, feeling like something very bad had just happened. the nurse that held your hand during the experience looked down at you, tears in her eyes, and said - i know. this is cruelty in action.

and it's fucked up because the conversation is never just "hey, so the way we are doing this is fucking barbaric and doctors should be required to offer serious pain meds" - it's usually something around the lines of "well, it didn't kill you, did it?"

you just found out that removing that little bitch will hurt just as bad. a little pinch like how oral contraceptives have "some" serious symptoms. like your life and pain are expendable or not really important. like maybe we are all hysterical about it?

hysteria comes from the latin word for uterus, which is great!

you stand here at a crossroads. like - this thing is so important. did they really have to make it so fucking dangerous. and why is it that if you make a complaint, you're told - i didn't even want you to have this in the first place. we're told be careful what you wish for. we're told that it's our fault for wanting something so illict; we could simply choose not to need medication. that maybe if we don't like the scraps, we should get ready to starve.

we have been saying for so long - "i'm not asking you to remove the option, i'm asking you to reconsider the risk." this entire time we hear: well, this is what you wanted, isn't it?

[idiotsonlyevent]

it is completely understandable to be uncomfortable with the sexual assault in dandadan. it's important to discuss how it's framed, whether it's handled poorly, or if it could be been portrayed better. but the number of people - even fans - stating that it is only fanservice, irrelevant, or could be removed is frankly bizarre to for SO many reasons, starting with the fact that this parallel exists.

the anime made it even more obvious by interpolating cuts from the first scene into the second one.

i thought this scene showed that momo gaining her powers by believing in her relationship with her grandmother gives her the strength to fight back against what is basically a horrific, much more aggressive and abstract (maybe even absurd?) representation of her shitty gross ex - who was demanding she 'put out' and pay for the love hotel in very first scene.

while the escalation from one scene to the next is surprising, it's not something that comes out of nowhere. this first scene is meant to be a set-up to what will happen later. it sets the tone, though significantly more lighthearted at this point. it tells you that sex, sexuality, etc. is something dandadan will touch on - though you don't know what the scope and depth will be until later in the chapter.

i cannot recommend this video enough, as it discusses some interesting interpretations of what the serpoians and turbo granny represent in their respective assault scenes, as well as how right now the treatment of both scenes is unfortunately uneven.

more notes about plot and thematic relevance below the cut. spoilers for anime-onlies (up to chapter 8, will probably be covered in episodes 4/5).

momo was assaulted, and almost cut up by the serpoians, much like the other victims turbo granny appeared around. this is an intentional parallel. turbo granny goes to momo because that is what she does. again, SUPER unclear how that factors into turbo granny's assault of ken, but if we keep the video's interpretation of cynicism in mind, it could be related to that; maybe turbo granny has a cynicism toward men - similar to momo in chapter/episode 1 - and this is why she chose to attack ken. unfortunately, it's still too early to really understand and explain a lot of her motivations.

again, completely understandable to not like how the sexual assault was handled or portrayed, and it's important to keep discussing it. but this is what dandadan does for many different types of trauma and difficult life experiences. this is a huge part of dandadan's identity. if you don't like it, that is fine, but calling the sexual assault 'just fan service' is blatantly untrue.