#proposed disorder

[hauntedselves]

Proposed Diagnostic Criteria for Daydreaming Disorder (Maladaptive Daydreaming)

A. Persistent and recurrent fantasy activity that is vivid and fanciful, as indicated by the individual exhibiting two (or more) of the following in a 6-month period; at least one of these should be Criterion 1:

While daydreaming, experiences an intense sense of absorption/immersion that includes visual, auditory, or affective properties

Daydreaming is triggered, maintained, or enhanced with exposure to music

Daydreaming is triggered, maintained, or enhanced with exposure to stereotypical movement (e.g., pacing, rocking, hand movements)

Often daydreams when feels distressed or bored

Daydreaming length or intensity intensifies in the absence of others (e.g., daydreams more when alone)

Is annoyed when unable to daydream or when daydreaming is interrupted or curbed

Would rather daydream than engage in daily chores, social, academic, or professional activities

Has made repeated unsuccessful efforts to control, cut back, or stop daydreaming

B. The disturbance causes clinically significant distress or impairment in social, occupational, or other important areas of functioning.

C. The disturbance is not due to the direct physiological effects of a substance (e.g., a drug of abuse, a medication) or a general medical condition (e.g., dementia) and is not better explained by autism spectrum disorders, attention-deficit/hyperactivity disorder, schizophrenia spectrum disorders, bipolar I disorder, obsessive–compulsive and related disorders, dissociative identity disorder, substance-related and addictive disorders, an organic disorder, or a medical condition.

Note. Current severity defined as follows: Mild - experiences mainly distress, no obvious functional impairment; moderate - one area of functioning is affected (e.g., work); severe - more than area of functioning is affected (e.g., work, school or social life) (p. 180).

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MD is associated with social anxiety and addiction (particularly internet addiction) (p. 177), as well as dissociation, obsessive-compulsive behaviour, and inattention / attention deficit (p. 181).

People who seek treatment for MD are misdiagnosed with a variety of conditions; "...professionals were unfamiliar with their problem and provided various diagnoses, including depressive disorder, anxiety disorder, obsessive-compulsive disorder, posttraumatic stress disorder, borderline personality disorder, and dissociative disorder" (p. 178).

"MD is uniquely characterized by a kinesthetic component, a need for evocative music, and an addictive yearning to compulsively engage in this mental behavior" (p. 184).

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From Somer et al., 'Maladaptive Daydreaming: Proposed Diagnostic Criteria and Their Assessment With a Structured Clinical Interview', Psychology of Consciousness: Theory, Research, and Practice (2017), Vol. 4, No. 2, pp. 176-189. DOI: 10.1037/cns0000.

Another interesting & related article is Somer et al., 'Representations of Maladaptive Daydreaming and the Self: A Qualitative Analysis of Drawings', The Arts in Psychotherapy (2019), Vol. 63, pp. 102-110. DOI: 10.1016/j.aip.2018.12.004.

[ihavethegrimoire]

I respect the "satoru fell harder" headcanons, but I really think suguru fell so hard he smacked his head on the pavement and that's why he was such a fucked up mess by the end.

[yellowocaballero]

Omg hi Ms. Yellow Caballero big fan of your work <3 For real though, I'm really excited that your sharing the Weekenders, it was a joy to read and I'm bongocat-ing now that others also get the privilege to read it as well.

Referencing your tags, would you please elaborate of ableism in fandom and, like you said, how fandom treats characters with unpalatable disabilities?

Hi Ms. Bud Lite I'm a big fan of you <3

TL;DR A fear of writing characters of highly marginalized identities shields you from criticism and discomfort, but it's actively stigmatizing to people of these identities and as a writer you really need to get over yourself and write The Icky People.

I guess I'll come out swinging on this one and say that fandom doesn't like severe mental illness. (As a note, when I say severe mental illness (SMI) I mean illnesses such as psychotic disorders, bipolar disorder, substance use disorders, personality disorders, etc)

Obviously, nobody likes people w/SMI. It's just insanely egregious in fandom to me, since fanfic writers absolutely love writing characters or HC characters with depression, anxiety, or a specific variety of PTSD That Isn't Scary. People actively reject any character HCs for a SMI. When people write a character with SMI, they nicely downplay it, ignore it, substitute it for a disorder they like better, or rewrite it. It's completely untolerated, in both headcanons and in fanfiction, and every time I bring it up I always get the most interesting reasons why somebody couldn't possibly acknowledge a character's SMI in their writing. I've heard all of these:

"I don't know enough about the disorder to write it accurately." Do research.

"I'm not X, so I can't really depict it." You probably aren't a cis white man, but you depict those guys just fine.

"It feels insulting to the character." There is no shame in having a SMI.

"I can't understand what it's like, so it's better to be cautious and avoid giving characters stigmatized identities." There are LOTS of experiences that you'll never understand because you've never had them - you just don't want to write anything you're uncomfortable with. People with SMI make you uncomfortable, and you don't want to write anything that makes you feel uncomfortable, or think of a comfort character in an uncomfortable way. SMIs are marginalized differently than solely depression/anxiety/The Nice PTSD, and by refusing to write them you're actively contributing to the stigma.

I think (?) I've spoken in the past about how I believe that the rigorous external and internal policing of writing people of marginalized identities is actively harmful towards efforts to increase diversity of experience and background in fiction. A lot of fanfiction writers are just terrified to write people who they can't directly relate with, because they're worried 'they'll get it wrong' and be Big Cancelled. I think this is negative enough when it prevents people from going outside of their comfort zone, but on a macro level I think this results in people refusing to write characters of marginalized identities as all. It's an insidious thought process, and it's reflected in people's unwillingness to diversity their writing or acknowledge canon diversity.

'Well, I don't understand what it's like to be Black, so I don't want to write Black people'. 'I want to project on this character, so I only want to write them with mental illnesses and identities I have'. 'If I write a marginalized character incorrectly people will yell at me, so I won't write a marginalized character who's marginalized differently than me at all'. Can you imagine writing a lesbian character with a boyfriend because 'you feel uncomfortable writing lesbian experiences'? It's blatantly homophobic. But people do that with disability and race/ethnicity ALL THE TIME.

People with SMI notice that you feel uncomfortable with them. It's obvious. They notice when a character has a SMI + anxiety, and you only write their anxiety. They notice when a character displays symptoms of a SMI in canon, but you write it out. And POC notice when the characters of color are written out. I know we all like to project on the blorbos and relate to them, and in the joys of your own head do whatever, but as a writer if you only stick to identities you're comfortable with you are actively being a worse writer. Which to me is the REAL sin lmfao.

[monstermoviedean]

hey do you think next time i'm stuck in another pearl-clutching hysteria fest about how cell phones are ruining The Children i should tell them cell phone bans are the technological equivalent of abstinence-only sex education

[worshipper-status]

Relationship Status: Going to a wedding expo tomorrow 💙

[hotsugarbyglassanimals]

it's probably the sunnier weather that's doing stuff to my brain to make me more optimistic but it's so interesting having a brain that craves a lot of self-fulfillment to the point where I can move past some hang-ups around perfection by going "oh I really wanna do that though" and then I do it well because researching how to do it right is also a rewarding part of the process

[townofcrosshollow]

Was talking to my partner about BPD and I mentioned that BPD and DID have almost exactly the same symptoms and they were like "What no that's not true" so I looked it up and the first thing I see is a person with DID complaining about the DSM because BPD and DID have almost exactly the same symptoms

[anaalnathrakhs]

mental health facilities looooove to only have inpatient available when it would make things worse

[futurewife]

champagne problems is so relatable even to forever alone me but this is due to my disorganised attachment style probably lol

[axolotlclown]

WE ARE SO BACK (found the specific key words to find all the research i needed for my research paper)

[hhtpakistan]

Unpacking Developmental Trauma: The Hidden Struggles of Childhood

[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

[cryptidstealingyourcreditcard]

i propose a redo of race to the edge, but this time with a mature rating. imagine:

(spoilers for rtte)

actually being able to see characters deaths and wounds

more depth into snotlout and spitelouts relationship- it’s clearly not a healthy one

more depth into hiccstrid and other couples

specifically, queer couples and characters- we know gobber and snotlout are gay/bi respectively, but we never get more info on that subject

actual blood and wounds

let!!! them!!! say!!!!! fuck!!!!!

more clarification on which dragon fire hurts which dragons, and which ones don’t

blood!!

ruff and tuff clearly have things to say that are not age appropriate, let them say it

could go more in depth with the scarier side of the dragons

show the effects of characters getting wounded!!!!

just. everything about dagur.

could go more in depth with fishlegs’s anxiety?

on that note, all of the gang’s mental health- hiccup clearly overworks and blames himself for everything, astrid has obvious anger issues and pent up rage, snotlout pretends to think he’s better than everyone else to mask his cripplingly low self esteem, fishlegs 100% has anxiety or some kind of panic disorder, ruff is already canonically frustrated with being “a woman in a man’s world” and doesn’t feel appreciated enough, and tuff doesn’t seem to value his own well being very much- not to mention that he literally has hallucinations sometimes

and dagur definitely has something that causes him to be in a constant state of mania

gustav and his parents- he said his mother only notices he’s gone after the third day????

at least one person on berk has (consensually) fucked a dragon. give me some background on that.

at least half of the riders cursing like sailors

being able to show sicknesses better- the time astrid caught the scourge of odin, the time astrid got deathly poisoned, plus the time astrid went blind (astrid sure does get beat up a lot damn)

just give me all the things we couldn’t have as kids!!!! blood!!! gore!!!!!!! death!!!!!!! cursing!!!!!! gays!!!!!!!!! abusive relationships!!!!!!!!! kissing that doesn’t look awkward and forced!!!!!!!!!!!!!!! monster fuckers!!!!!!!!!!!!!!!!!!!!!! come on!!!!!!!!!!!!!!!!!!!!!!!!!!!!!

that is all, thank you for your time

[star-anise]

Currently getting my socks clean blown off by Rethinking Narcissism, by Dr. Craig Malkin. Which I found, in a roundabout way, from this video on Midsommar, grief, and narcissism.

Tonight I woke up from a nap and accidentally took my morning meds, so I'm going to be up for a few hours because of the meth. In place of sleep, I'll try to roughly sum up some basic ideas proposed by the research the book is based on:

That traits of "narcissism" like entitlement, grandiosity, and feeling special are not inherently toxic. There are times and places they are appropriate and beneficial. If you show up at a hospital with a gunshot wound to the chest, you should not sit and wait to be seen after people with earaches and coughs. (Actually, medical systems are designed to prioritize people with more urgent needs, and you qualify under that system. You are special and are deserving of different treatment than those others, which is why making your needs known, even insisting on it if you're not listened to appropriately the first time, is an extremely good idea. It keeps you from bleeding to death on the floor, and keeps the hospital from getting its pants sued off by your heirs.)

It is more useful to view "narcissism" not as an inherent immutable personality trait, but as a cluster of coping mechanisms. As previously stated, there are times they are exactly the right coping mechanism for the job. However, people we call "narcissists" tend to cling to these ones even when they become detrimental to themselves and others, often because they lack other ways of regulating their emotions and getting their needs met. And that is something they can change, if a person is willing to put in sincere and difficult work. It is not usually fast change; it's a matter of years, not weeks. But a skillbuilding approach turned Borderline Personality Disorder from an immutable curse to a fully treatable (though not quickly treatable) condition, and there's a lot of hope that it can do the same for Narcissistic Personality Disorder.

Meanwhile, there's an opposite end to the narcissism spectrum, and it is also pathological and destructive to hang out there all the time. It's an aversion, or even a resistance, to expecting yourself or other people to treat your own feelings, thoughts, ideas, needs, or preferences as important. For Greek mythology reasons, its proposed name is Echoism.

Unfortunately, because most of the damage echoism does is, by its very nature, localized to its sufferer and their own personal relationships, its downsides aren't often talked about. In fact, it's often seen as an ideal moral state, a kind of altruism or saintliness everyone should strive for. As a pathological coping mechanism a person is trapped in, though, it's often more a fear-based reflex than a conscious and deliberate attempt to achieve some real and specific good. It's not actually as beneficial as being able to recognize your needs, desires, positive aspects, and areas of competence or excellence, and bring them forward in your relationships with other people and yourself.

To me this has all been a cross between a gut-punch and a cool, sweet drink of water. There have been other ways to describe echoism over the years, but this feels like the most concise and useful one I've seen in ages.

It specifically puts its pin down in the middle of the moral debate a lot of people struggle with—"What right do I have to put myself forward? What hope do I have of being seen and accepted? Isn't it better not to burden anybody else?"—and says that the problem is not feeling in touch with either side of the equation, but specifically, the inability to move from one part of the spectrum to another when it's merited by circumstances.

When I was a child, I thought Echoism was the answer. It was my ideal. I thought it was what would get me the love and acceptance I wanted, and would keep me safe from the pain of rejection or not being understood. I had no idea it would actually, in fact, be the primary cause of alienation and loneliness for the rest of my life.

Now I'm so deeply thankful I couldn't fully achieve it, in practical terms. As hard as I tried to erase myself, there were always things I loved too much to suppress. I still found ways to express and discover myself in the books I read, the stories I wrote, the intellectual work of school and the experience of pursuing hobbies I loved, my ambitions to be helpful even when they demanded I stop being selfless, and the relationships where I felt safe enough to experience love and acceptance even if I didn't think I deserved them.

There's this question I found a while back that echoed in my bones: Who am I allowed to be around you? Because that's what I felt like, as a child. If I wanted to engage with other people and minimize my risk of harm, it was my job to bend into a pretzel and fit the shape they wanted. And thank god, thank god, thank god, I couldn't fully do it. Despite everything, there were parts of me too strong and bright to lop off completely to get my arms and legs inside the carriage. I was able to take care of myself and let them grow in secret until I found social places I could let them out again. Despite myself, I found ways to grow and thrive, well beyond the trauma that said I shouldn't have.

[avpdpossum]

can we talk more about avpd being a (proposed) schizospec disorder? because i almost never see that theory talked about but i wish it was. like…

avpd makes me censor my thoughts because i think someone might hear what i’m thinking and see what a horrible person i am on the inside or judge me for thinking embarrassing things.

avpd makes me so afraid of someone walking in on me doing something i Shouldn’t Be Doing that my brain twists background noise into the sounds of whispers and footsteps behind me.

avpd makes me so worried about people staring at me that in my peripheral vision, anyone near me looks like they’re already staring at me, and it’s only when i look at them directly that i realize they’ve been looking in a totally different direction the whole time.

avpd makes me so convinced of how much everyone must secretly hate me that i often start thinking everyone secretly wants to hurt me too, to the point where i’ve had panic attacks from a person walking too close behind me because i feel like they’re getting ready to attack me (when i haven’t had any kind of trauma that would create that fear), and the paranoia just serves to reinforce my need to avoid people.

avpd makes me lose my ability to speak or reduces it to nothing more than one word answers only when spoken to, turning the thoughts i wanted to express into a jumble that’s impossible to turn into words or just throwing them away completely and making my mind go blank, so i end up just staring at people silently or even acting like i don’t see them standing there at all (not on purpose but because my brain won’t let me engage with them).

avpd makes me look damn near emotionless around everyone but my safe person (and sometimes even around my safe person) because showing my emotions would be far too vulnerable for its liking, so it completely takes away my ability to express them.

and i could keep going! there are so many things i experience because of avpd that i’ve seen really closely reflected in the experiences of schizospec people. i don’t know how common these kinds of things are in avpd overall, but they’re a really prominent part of my experience with it, so when i found out that some research suggested it could be considered a schizospec disorder itself, that made so much sense to me! and i’d be so curious to see how many other avoidants have dealt with this stuff but haven’t talked about it because it’s never mentioned as being part of avpd.

[rjzimmerman]

Excerpt from this story from Mother Jones:

When a man with painful cystic acne came to dermatologist Eva Rawlings Parker for help in a Nashville clinic, she couldn’t prescribe him doxycycline or minocycline, two medications she’d typically use to treat this condition. This is because the man was a roofer, says Parker, and these medications would have impacted his ability to tolerate heat. 

Parker’s patient was far from alone. Other common medications for physical health, like beta blockers, can impact people’s ability to handle heat. Many medications for mental health do, too.

Conventional wisdom tells people with conditions that make them unusually vulnerable to the sun, like the autoimmune disorder lupus, or are on medications that lead to heat sensitivity, to avoid staying outside when the sun is at its strongest.

But for the one-third of US workers who must spend regular time outdoors, that advice bursts into flames. For some, such as farmworkers, hours and hours of heat exposure, with minimal or no reprieve, are just part of the job. Increasing heat waves and more frequent wildfires point to the need to find real solutions for outdoor workers—and highlight how labor and climate change are intertwined. 

Edward Flores, faculty director of the Community and Labor Center at the University of California, Merced, specializes in the conditions of low-wage and immigrant workers in California. He says the need for heat safety policy reform is acute. “We know that workers have been dying,” Flores says, “because of chronic conditions that accumulate through heat stress over many years and decades that lead to shorter life spans.”

Parker, the dermatologist, is acutely aware of how heat can trigger or worsen skin problems. She is co-chair of the American Academy of Dermatology’s group on climate change and environmental issues, and was an author of a 2023 review on the ways climate change can contribute to dermatological issues, including triggering flares of conditions like hidradenitis suppurativa—which causes painful lumps deep in a person’s skin—and skin cancer.

Workers do have some legal rights to breaks and water, depending on the locale. California, Oregon, and Washington are the only states that mandate those breaks. And roughly half of crop farmworkers have no legal work authorization. That lack of legal status, and the threat of deportation, gives many workers reason to fear complaining about working conditions.

In July, the Occupational Safety and Health Administration proposed a new set of rules which would help protect more than 36 million workers from heat-related illness or death. The proposed OSHA rules would require employers to monitor their workers for heat exhaustion symptoms, provide adequate water and shade, designate break areas, and provide mandatory rest breaks, among other things.