#someone help mads?

[giantkillerjack]

Today my therapist introduced me to a concept surrounding disability that she called "hLep".

[plain-text version of this post can be found under the cut]

Which is when you - in this case, you are a disabled person - ask someone for help ("I can't drink almond milk so can you get me some whole milk?", or "Please call Donna and ask her to pick up the car for me."), and they say yes, and then they do something that is not what you asked for but is what they think you should have asked for ("I know you said you wanted whole, but I got you skim milk because it's better for you!", "I didn't want to ruin Donna's day by asking her that, so I spent your money on an expensive towing service!") And then if you get annoyed at them for ignoring what you actually asked for - and often it has already happened repeatedly - they get angry because they "were just helping you! You should be grateful!!"

And my therapist pointed out that this is not "help", it's "hLep".

Sure, it looks like help; it kind of sounds like help too; and if it was adjusted just a little bit, it could be help. But it's not help. It's hLep.

At its best, it is patronizing and makes a person feel unvalued and un-listened-to. Always, it reinforces the false idea that disabled people can't be trusted with our own care. And at its worst, it results in disabled people losing our freedom and control over our lives, and also being unable to actually access what we need to survive.

So please, when a disabled person asks you for help on something, don't be a hLeper, be a helper! In other words: they know better than you what they need, and the best way you can honor the trust they've put in you is to believe that!

Also, I want to be very clear that the "getting angry at a disabled person's attempts to point out harmful behavior" part of this makes the whole thing WAY worse. Like it'd be one thing if my roommate bought me some passive-aggressive skim milk, but then they heard what I had to say, and they apologized and did better in the future - our relationship could bounce back from that. But it is very much another thing to have a crying shouting match with someone who is furious at you for saying something they did was ableist. Like, Christ, Jessica, remind me to never ask for your support ever again! You make me feel like if I asked you to call 911, you'd order a pizza because you know I'll feel better once I eat something!!

Edit: crediting my therapist by name with her permission - this term was coined by Nahime Aguirre Mtanous!

Edit again: I made an optional follow-up to this post after seeing the responses. Might help somebody. CW for me frankly talking about how dangerous hLep really is.

Plain-text version:

Today my therapist introduced me to a concept surrounding disability that she called "hLep".

Which is when you - in this case, you are a disabled person - ask someone for help ("I can't drink almond milk so can you get me some whole milk?", or "Please call Donna and ask her to pick up the car for me."), and they say yes, and then they do something that is not what you asked for but is what they think you should have asked for ("I know you said you wanted whole, but I got you skim milk because it's better for you!", "I didn't want to ruin Donna's day by asking her that, so I spent your money on an expensive towing service!") And then if you get annoyed at them for ignoring what you actually asked for - and often it has already happened repeatedly - they get angry because they "were just helping you! You should be grateful!!"

And my therapist pointed out that this is not "help", it's "hLep".

Sure, it looks like help; it kind of sounds like help too; and if it was adjusted just a little bit, it could be help. But it's not help. It's hLep.

At its best, it is patronizing and makes a person feel unvalued and un-listened-to. Always, it reinforces the false idea that disabled people can't be trusted with our own care. And at its worst, it results in disabled people losing our freedom and control over our lives, and also being unable to actually access what we need to survive.

So please, when a disabled person asks you for help on something, don't be a hLeper, be a helper! In other words: they know better than you what they need, and the best way you can honor the trust they've put in you is to believe that!

P.S. Also, I want to be very clear that the "getting angry at a disabled person's attempts to point out harmful behavior" part of this makes the whole thing WAY worse. Like it'd be one thing if my roommate bought me some passive-aggressive skim milk, but then they heard what I had to say, and they apologized and did better in the future - our relationship could bounce back from that. But it is very much another thing to have a crying shouting match with someone who is furious at you for saying something they did was ableist. Like, Christ, Jessica, remind me to never ask for your support ever again! You make me feel like if I asked you to call 911, you'd order a pizza because you know I'll feel better once I eat something!!

Edit: crediting my therapist by name with her permission - this term was coined by Nahime Aguirre Mtanous!

Edit again: I made an optional follow-up to this post after seeing the responses. Might help somebody. CW for me frankly talking about how dangerous hLep really is.

[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

[chipinsolace]

So called “mental health advocates”: Mental health matters! You are loved!

People who have a psychotic disorder: oh thanks-

Same “mental health advocates”: LOL! Delulu is the solulu! I wanna dye my hair so bad THE VOICES are LITERALLY TALKING TO ME! Ugh I hate you I’m in your walls/j! It’s giving schizoposting! No girl this is spiritual psychosis, Hope this helps! I hate this guy he’s so psychotic.

:(

[gods-favorite-autistic]

Brennan really took Ally accidentally naming a goddess after a Greek mythology figure and ran with it this season. Fabian and his whole Narcissus thing with Ecaf. The dance bard teacher having the same name as the Greek muse of dance. The place where the shards went back to being essentially Tartarus (body of a god used to house/torture the worst sinners or in fantasy highs case, dead/forgotten gods). Ambrosia being needed for devils nectar when it originated as food for the gods in Greek and Roman mythology. I’m seeing a pattern here

[shadmlm]

You wouldn’t believe what I saw.

[marypsue]

Man, it's cool and all if you see a metaphor for marginalisation in the monstrous, and if you want the power fantasy of 'what if you could just eat anybody who threatened you/pissed you off'. Me too.

However, as soon as you start saying 'no, these monsters are a 1:1 on Specific Marginalised Group, and you have to treat them in the fiction like they are directly representative of real human members of the marginalised group', BUT you also, in the fiction, make them hurt/kill/eat humans? And then try to shame me, your audience, for noticing or engaging with the bit where they kill people, because you made them directly representative of a real-world marginalised group? You have lost me, and also, I think, the plot.

[allimili]

Meeting with big wife !

more bcos why not

[deoidesign]

Time and Time Again comes back tonight!

Thank you all for being so patient with me, I know it was a long hiatus.

My health was struggling, my arm was (is) hurting, and I decided it wasn't worth it. I'd rather be slow!

So thank you for giving me that grace, and I hope you'll be there with me for the rest of the series.

[little-pondhead]

I forgot about this.

The whole reasoning behind the Supervillain Danny AU sketches was that his villain persona was the complete opposite of his normal, sane self and hero persona. Danny plays into the Fenton name really hard, and ramps up the “mad scientist” bit, taking inspiration from both his normal civilian life and his parents, thus using just his last name as a villain.

And then I wanted to add what Sam and Tucker might look like if they joined in on his shenanigans. To keep with the “opposite of their normal life” bit, let’s throw in some ghostly artifacts that help the two keep up with Fenton’s madness.

Sam would get an angel’s halo that helps her form ghostly wings, and she’d play into the good-two shoes angelic look, and then she opens her mouth and verbally assaults you. She pins her bangs back and wears clothes that better fit a celestial aesthetic and uses all the etiquette training her parents taught her. Manson looks like some sort of regal angel and people expect her to be the nicest out of all of them. She’s not. Manson is the sneakiest and most bloodthirsty one, and heroes regularly wonder if she has actually committed murder or not.

Tucker takes inspiration from his time as a pharaoh. He has a metal postiche that enhances his physical ability. (Maybe it gives him dreadlocks too, but I like to think Tucker is just wearing a whole ass wig.) He wears a strange mix of street wear and his pharaoh outfit, and throws his tech-obsessed self out the window. Fenton is the nerdy one here, so now Foley is the muscle. Foley plays up meathead American bully stereotype hard. He delights in throwing hands, and hunts down supers just for the sake of a fun spar. (For him not for the supers.) Foley’s favorite people to fight so far is Killer Croc and Superman. Heroes are concerned about what would happen if Foley fought for real, but then they saw what he did to the Joker “as a joke” and decided not to ask any more questions.

Basically, the trio looked at their civilian lives and picked out what they considered “villainous traits” from the people around them that they then played into as villains themselves. If that makes sense. Sam hates how her parents want a perfect child, so she makes herself look like one. She speaks in backhanded comments and has a snooty attitude, which she learned from other rich people. Tucker is constantly confronted by bullies everyday, and all the rogues that come to Amity are always fighting, so that’s what he decides to mimic. Yeah, he now gets to be the big and strong protector of the group, but all his experience with fighting have been bad ones, and that reflects in his style. And finally, Danny. Why does he take after his parents and play into the family name? Because the Fentons are one of the biggest obstacles and source of anxiety in his life. Danny associates mad scientists to pain and other bad things, so even if all he’s being helpful in a really annoying way as a villain, his parents and the threat of the GIW still influence how he presents himself. Because to Danny, those two things are far more scary than a kid with a pirate ship or a man wearing a bat fursuit.

[helixcraft]

the fish that keeps appearing all over my recommended only that he's out of jail and happy

[moeblob]

North and Simon: (shaking hands on killing Simon potentially)

[dreamsandconstellations]

I can’t wait for Evan or one of the other group actually hold K accountable for their actions.

What annoys me in fiction and tv is that often characters who do shitty things are let off the hook immediately, so I really hope that this doesn’t happen with K, because they deserve to be properly chewed out m

[holdmymallowsweet]

Suninis

Mooninis

[starjellymellojello]

silly little gals! Janet and Jane clownette!

ART COLLAB BY @endomentendo

(Old version)

Stupid doodle

[thatsrightice]

UMMMM

WHAT? IS??? THIS??????

THIS TIK TOK WITH A BEAUTIFUL EDIT JUST DROPS A BOMB SAYING THERE’S A BIRTH CERTIFICATE ON TWITTER AND I FIND THIS????? WITH NO EXPLANATION????

SERESHAWS YOU CANT JUST DO THAT TO ME WHAT THE ACTUAL FUCK

HIS MIDDLE NAME IS JACOB?

HE WAS BORN IN HONOLULU??

I AM UNWELL

[brightsunsmeanshello]

*Rex pouring a can of gas into Fives’ speeder as Fives watches with puppy-dog eyes so he doesn’t get in trouble*

Rex: Where are you going after this, Fives?

Fives: The barracks.

Rex: No, you’re going to the fucking gas station.

Fives: Oh yeah.

Original video: