#personal liberation

[epicstoriestime]

Euterpe: The Timeless Muse of Music, Poetry, and Freedom

Euterpe, the Muse of Music and Lyric Poetry, stands as a symbol of artistic freedom, her melodies and verses flowing through the air, empowering and liberating. In the ancient world, the Muses were revered as the goddesses who inspired and guided human creativity, and among them, Euterpe stood as the embodiment of music and lyric poetry. Revered for her power to uplift the spirit and fuel…

[cerebralchaos-]

Allowing myself to dream my dreams, instead of accepting and internalizing the self imposement of the 'shoulds' of other's perspectives, ideas, and beliefs.

[war-forged-storms]

I have to be honest, when people are objectively into plus sized bodies it turns me on, and I’m not sorry.

I don’t want to have sex where we tiptoe around the fact that I’m fat, I actually want my body to be touched on and groped and worshiped during sex and if someone gonna be weird about it, I’m not going to enjoy myself. I want someone to grab and kiss and mark on my belly the way they would any person no matter the size, as for the rest of me. I’m deserving of that type of sex, and to shame people who want to give me that type of sex just kinda feels weird and fatphobic.

The way that people treat any sort of attraction to fat bodies as fetishization and chasing just frustrates me to no end, sometimes people just are attracted to fat people and know how to love on us the way other people are loved up on.

[elhopper1sm]

Unpopular opinion but the reason being a teenager sucks is less to do with hormones and social cliques and more to do with the fact adults fucking hate teenagers. The fact that adults expect teenagers to be able to take on adult responsibilities yet don't deserve rights of an adult. They don't see teenagers as human beings and they aren't prepared to see kids with their own formed identities and humanity. Teenagers are so sexualized and seen as needing to take on more and more adult responsibilities. Yet when they want rights and humanity they are denied. The years your brain spends wanting nothing more than to form an identity are being taken away from you. Teenagers are essentially being kicked out of social spaces unless they have an extra 40 dollars lying around anytime they want to go out. Teenagers being kicked out of the mall just for existing or groomed into the school to prison pipeline. And now creating legislation to keep them off the Internet. Our society hates teenagers. And does everything we can to hurt them. The fact that anyone makes it out of their teenage years without trauma is a fucking miracle frankly.

[parasiticstars]

Friendly reminder that sexualizing/blorbofying Luigi Mangione and your support for him being a quirky little trending meme is exactly why 1. he's been almost forgotten about when any other time his actions would've had far more rippling consequences, 2. why nothing will ever get done in this fucking ass country, much less the positive-- if violent-- change we need, and 3. goes to show the sheer imbecility of the "lol be gay do crimes" demographic.

Where was your support for Briana Boston, who was falsely arrested just for quoting him? Oh, right, she's not a conventionally attractive white man for you to turn into your next Tumblr sexyman.

[trans-axolotl]

idk i think a lot of people sort of build up schizo-spec diagnoses in their head as this example of a "clearly biomedical disease that is the scariest possible example of mental illness that is always a crisis no matter what." and i'm not going to sit here and say that schizoaffective is always pleasant to live with, or pretend that it's something that I can manage perfectly-it does cause me distress a lot of the time, and makes some things very difficult. but for me, psychosis is by far not the most difficult symptom i have to deal with, compared to some of the other things that have brought me distress. And yet it's always the symptom that is reacted to with the most fear, confusion, and disgust by other people. I hate it when people generalize psychosis as always and inherently and forever a crisis, and ignore the fact that everyone who experiences psychosis is going to have their own experiences, perspectives on how it impacts them, and that treating psychosis as a super scary, inherently dangerous symptom is incredibly stigmatizing and prevents us from receiving support and care from our communities.

idk. i just really wish people would realize that for some people, psychosis can sometimes be a neutral or even positive experience (i've had some incredibly lovely psychosis experiences), and that by positioning psychosis as a "super scary disease that has no quality of life" and only offering carceral solutions, it perpetuates a pattern where we get continually pushed into harmful treatments. Instead of a situation where our autonomy is respected, where we're offered a wide variety of treatments from meds to therapies to peer support like Hearing Voices Network to material community based support and where we're allowed to define our own experience of psychosis based on how it actually affects us. like, i don't want to deny that psychosis is often distressing for many of us--but I do think we have the responsibility to evaluate where we've learned about psychosis, what societal messages we've internalized about psychosis, what kinds of knowledge about psychosis do we not have access to, and just actually think in depth about how our biases impact how we communicate about psychosis.

[low-empathy-advocacy]

don't say "empathy" when you mean "helping others."

don't say "empathy" when you mean "moral values."

don't say "empathy" when you mean "taking people's problems into account."

don't say "empathy" when you mean "stand up for people who can't stand up for themselves."

don't say "empathy" when you mean "sense of justice."

don't say "empathy" when you mean "doing right things."

[t4tails]

this in a bio is so funny bc its like yesss i want to rudely tell teenagers to get off my blog. no i dont want to actually swear

[ihateyoutumbrmobgofuyourself]

Do you gyns like my sign :3c

[thestrawberraebunn]

[devonpink]

Empty Head, Happy Bro.

When the red cap goes on, the ignorant toxic douche bro comes out. All thought and liberalism melt into his massive nuts, leaving him with nothing but brain-dead conservatism. Letting go and sinking deep down into the red echo chamber of cocky self-indulgence feels so good, so hard to resist. It feels so good to show off and gloat like a massive tool, making his fat cock throb. He only wants to go deeper and get stupider. The red cap feels so fucking good, bro.

[temeyes]

simon riley, ang panget mo talaga (affectionate)

[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

[bixels]

Always an experience watching the leftism leave FNAF fans when someone mentions that Scott Cawthon financially backed fascist politicians.

The switch from posting hardline leftist tweets about boycotts and signal boosts and critical takedowns of politicians and celebrities to ‘ohhh, well. everyone makes mistakes. who can blame him, listen he. he donated money to gay charities too. that makes it ok! a millionaire in his forties is allowed to have political beliefs. does it even matter? just let it go!’ is whiplash inducing. The antivaxxer celebrities have got to go, but this one horror dev who quietly handed wads of cash to antivax lawmakers? He’s chill, he can stay.

The charity thing is so funny too because suddenly utilitarian positive-negative point counting is the way to go. Maybe an abacus would help calculate the net good of donating to the Trevor Project minus donating thousands of dollars to Mitch McConnell and Donald Trump. -10 points if I push a kid in a lake but +11 points if I help an old lady across the street, so I’m chill. You can’t judge me. Hey, maybe. Just don’t push a kid in the lake period. How fucking low is the bar when we’re excusing maxing out the possible dollar amount of donations to Mitch fucking McConnell. That should be like. Default you’re a bad person.

[agnesandhilda]

watched conclave last night and then read the wikipedia entry for the book and now I'm wondering about the category ten shitstorm that a publicly intersex pope would cause

[kropotkindersurprise]

https://www.npr.org/2025/02/04/nx-s1-5287012/trump-netanyahu-ceasefire-gaza

Well you fucked it over for the people of Gaza… This was your fucking alternative. We told you leftists this for months. You have the blood of Palestinians, trans people, disabled people, immigrants, women, BIPOC on your hands. You fucked around and found out.

Sincerely,

A first generation Palestinian American woman

Dear "A first generation Palestinian American woman", A few points: 1. I dont get to vote in the US elections, because I'm not from the USA. 2. If your candidate was so terrible that some left-wing tumblr blogger from the Netherlands had a tangible effect on her chances of winning, maybe you should have addressed the problems with your terrible candidate to make them more appealing. 3. Working to get candidates to Stop supporting genocide seems like a lot better use of your time than berating people online to try to get them to Start supporting genocide. 4. I bet your alleged Palestinian relatives are very proud of you for voting for the candidate that would have let Israel continue their genocidal ethnic cleansing campaign in Gaza for the past month. I'm sure they would have liked another month of being shot and bombed in Gaza better than the past month of ceasefire and hostage exchanges.

5. if I Had been allowed to vote in the USA I would not have voted for the Democrats ( or the Republicans, obviously) because I am an antifascist, I oppose genocide, and you would think I wouldn't have to specify this but: A CANDIDATE SUPPORTING GENOCIDE WOULD NOT GET MY VOTE.