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[jhon-smith123]

Shop Wooden Hotpot Online in Pakistan - Traditional Kitchen Essentials

A Blend of Tradition and Modern Convenience

Hotpots are an essential item in Pakistani households, often used for serving food in a stylish yet functional manner. Among the various types of hotpots available, wooden hotpots stand out due to their traditional charm, durability, and eco-friendliness

tissue box price in pakistan   For those who appreciate a blend of culture and practicality, shopping for a wooden hotpot online in Pakistan offers both convenience and quality.

Why Choose Wooden Hotpots?

Wooden hotpots are not just functional but also carry a rustic aesthetic that enhances the appeal of any kitchen. Some key reasons to choose wooden hotpots include:

Eco-friendly material:

 Wood is a sustainable and biodegradable material, making it an environmentally conscious choice.

Traditional design: 

Wooden hotpots often feature intricate carvings and designs, reflecting the rich heritage of Pakistani craftsmanship.

Durability:

 High-quality wooden hotpots are durable, providing years of use without losing their appeal.

Keeps food warm: 

Wood’s natural insulation properties make it excellent for keeping food warm for longer periods.

Traditional Wooden Hotpots in Pakistani Culture

Wooden utensils and cookware have been part of the traditional Pakistani kitchen for generations. Whether used during family gatherings, weddings, or festive celebrations, wooden hotpots bring a touch of authenticity and nostalgia to the dining experience. The craftsmanship involved in making these hotpots also represents the artistry that has been passed down through generations of skilled artisans.

Where to Buy Wooden Hotpots Online in Pakistan

With the increasing demand for traditional kitchenware, many online stores in Pakistan offer wooden hotpots, making it easier for customers to find a variety of designs, sizes, and prices. Here are some popular options to explore:

Daraz.pk

One of the largest e-commerce platforms in Pakistan, Daraz offers a wide range of wooden hotpots from local sellers. You can find various sizes, from small family-sized hotpots to larger, decorative ones for special occasions.

OLX Pakistan

OLX provides a platform for individuals to buy and sell new or used wooden hotpots. It is a great place to find handmade or vintage pieces.

Instagram and Facebook Shop

Several local artisans and small businesses market their handcrafted wooden kitchenware on social media platforms. Browsing through these shops can offer unique, custom-made hotpots that are not found in typical retail stores.

Factors to Consider When Buying a Wooden Hotpot

When purchasing a wooden hotpot online, it’s essential to consider a few factors to ensure you get the best product:

Material quality

Ensure the wood used is of high quality, such as teak or oak, known for their durability and resistance to wear.

Finishing and craftsmanship

 Look for smooth finishes and well-crafted designs, as these details enhance both the function and beauty of the hotpot.

Size: 

Choose a hotpot size according to your family’s needs or the type of gatherings you frequently host.

Price:

 Compare prices across different platforms to get the best deal, but remember that high-quality handcrafted items may cost more.

Maintenance Tips for Wooden Hotpots

To maintain the longevity of your wooden hotpot, follow these simple care tips:

Avoid soaking in water:

 Prolonged exposure to water can cause wood to warp or crack. Instead, clean with a damp cloth and dry immediately.

Use food-safe oils: 

Occasionally oiling the wood helps maintain its shine and prevents it from drying out.

Store in a dry place:

 Always store your wooden hotpot in a cool, dry location to avoid any damage from moisture or heat.

Conclusion:

 Elevate Your Dining Experience

Shopping for a wooden hotpot online in Pakistan not only adds a functional and aesthetic element to your kitchen but also allows you to support traditional craftsmanship. With their ability to keep food warm and their classic, timeless appeal, wooden hotpots are a must-have for those looking to add a touch of tradition to their modern home.

Whether you're hosting a dinner party or simply enjoying a meal with family, a wooden hotpot can elevate your dining experience, making every meal feel special.

[ibaasonline]

Shop Pakistani Suits Online

Pakistani Suits Online

A fusion of tradition and trend, the Pakistani suit is the perfect option to make a style statement at work or party. From flowing Anarkali silhouettes to sleek straight kameez paired with wide-legged shalwars, there are several flattering designs to accentuate every body type and personal preference. Embroidered patterns, intricate detailing, and gorgeous colors add to the allure of this versatile style. From regal Eid dresses to graceful workwear options, IBAAS collection of Pakistani suits features a diverse range of outfits that celebrate each occasion with grace.

Fabrics Make the Difference

A wide variety of fabrics is used to create Pakistani suits, each of which lends a unique look to the garment and makes it suitable for different occasions. IBAAS ONLINE offers Pakistani suits made from chiffon, georgette, cotton, silk, and linen. Each of these materials has its own comfort and wearability properties and allows designers to create a wide array of styles for women.

For a formal event, choose a Pakistani dress in a deep red or maroon hue. The dark colors evoke elegance and opulence, while the lighter shades exude femininity and charm. Similarly, Pakistani dresses in pastel shades such as blue or green are perfect for casual outings. Pair these with traditional Indian juttis and mojiris for an unforgettable look.

Alternatively, you can opt for a light bluish-green or mint green Pakistani suit for a summer wedding. The pastel colors will give a fresh and charming appeal to your appearance, while the floral motifs and lace work on the dress adds to its overall beauty. The best part is that these pastel-colored suits are extremely easy to carry. For a more sophisticated look, you can also team these Pakistani suits with emerald or diamond jewellery.

Loose Pakistani Suits

If you're tired of constricting your figure with tight-fitting clothes, then loose Pakistani suits are the perfect choice for you. These suits are long and feature an embroidered front panel that accentuates your waistline and enhances your curves. Pair it with jhumkas for a glamorous look or go for minimal jewellery to maintain the focus on your stunning Pakistani suit.

There's no better way to show off your flare than by donning a designer Pakistani suit from IBAAS. From a wedding to a birthday party, these dresses will help you look your best while creating an impression on the people you meet. So, if you're looking for a designer Pakistani suit in India, be sure to check out the IBAAS Delhi Pakistani Suits collection today.

Visit Our Business Online @

https://ibaasonline.delhionline.in/

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[twnenglish]

Top 12 Most Downloaded Apps In 2022

If you want to know what's happening in the world, you need to know what applications people are installing. In 2022, Facebook had a decrease of more than 25%, TikTok maintained its dominance, and CapCut, a previously unheard-of video editing programme, joined the top four most downloaded apps globally. Given that it was developed by TikTok's parent company, it should come as no surprise that influencers choose to use it to generate, you guessed it, TikTok videos.

While Facebook app installs are declining, WhatsApp has continued to expand both internationally and in the United States. This is good news for Facebook's parent company, Meta, which can now celebrate. However, it's doing so regrettably at the price of Meta's own Messenger software.

The fact that the majority of app industries were able to maintain 2020 downloads in a year while some witnessed a five-year growth in a matter of months is astounding.

Here are the top 12 applications that have been downloaded the most globally as of Q2 2022.

Top 12 Most Downloaded Apps in 2022

1. TikTok

In Q2 2022, TikTok retained the top spot as the most downloaded app for the eighth time in the previous ten quarters. Since the year 2020 began, only Zoom (Q2 2020) and Instagram (Q4 2021) have outpaced TikTok provides income. The pandemic-related worldwide lockdown also contributed to the rise. In addition to being a source of amusement, TikTok also serves as a source of cash for many users.

This accomplishment is impressive considering that the app was prohibited in India as of June 2020. Before the restriction, 30% of TikTok's downloads were from India.

Use of TikTok is restricted in numerous countries, including those other than India. TikTok has frequently been prohibited in Pakistan because to worries over "inappropriate" material. However, it's crucial to keep in mind that Pakistani citizens may now access the site there after the restrictions there were temporarily relaxed. TikTok led the list of total profits with almost 55 million dollars in sales, proving its dominance in the area of highest-earning applications once more.

2. Instagram

For the fourth consecutive quarter, Facebook was the most popular app in Asia in Q2 2022, followed by Instagram, which is owned by Meta. With 65% of all Instagram installs in Asia, Instagram is the most widely used app in India.

Instagram is one of the most popular applications and biggest social media networks platforms. Each month, there are about 1.4 billion users. It was first released in 2010, and Facebook acquired it in 2012.

Several large corporations frequently use Instagram Lives, IGTV, and stories to upload material on this website in an effort to engage the audience. Since Reels' two-year-old market entry, TikTok has been directly competing with it.

3. Facebook

Facebook is the social networking service that is most commonly utilised globally. It is essentially used everywhere for both social and business interactions. In Q2 2022, Facebook overthrew TikTok as the number one app on Google Play in the United States.

With 2.9 billion monthly active users and 416 million downloads in the previous year, Facebook is one of the most well-known programmes. With the advent of communication, people may reconnect with long-lost friends and strangers.

Thanks to Facebook, users may now connect with people who share their interests. Additionally, it has helped with advertising, customer acquisition, and business growth. You can do a lot with this software.

4. CapCut

Basic video editing tools are offered by CapCut to assist in recording and snipping moments. Free in-app typefaces, effects, and cutting-edge tools like keyframe animation, stabilization, chroma key, and seamless slow-motion have all been made available. With more than 20 million downloads, CapCut had its best quarter on the App Store since Q4 2019 in Asia.

CapCut is a mobile application for iOS and Android devices that was developed specifically to improve the fundamental video editing capabilities of the well-known social media platform TikTok. The programme is free to download and is marketed as a free TikTok editing app. You can edit your TikTok videos using similar features in CapCut for iOS and Android, including filters, stickers, speed tweaks, background music, effects, and more. It also has editing features like split, reverse, and many more to help your TikTok movies appear more polished and professional.

5. WhatsApp

With more than 100 billion downloads, WhatsApp is one of the most well-known and frequently used messaging services. Additionally, WhatsApp makes connections to foreign phone networks easier. WhatsApp moved up one rank to claim the third-most installed position in Europe.

You can talk, and conduct audio or video calls, with and help of WhatsApp. Therefore, making international calls is free of phone network rates. It was founded in 2009, and Facebook bought it in 2014. The threshold of 1.5 billion worldwide consumers has already been attained.

Read This Full ARTICLE, Click Here

[blinzotech]

[caption id="attachment_8555" align="alignnone" width="700"] Shoaib Malik - Sania Mirza[/caption] News is doing the rounds that all is not well in the marriage of Indian ace tennis star Sania Mirza and husband Shoaib Malik. The reason for the rift in Sania Mirza's marriage is her latest Instagram story. Sania's Instagram story added fuel to the fire after the news of the celebrity couple's breakup. Sania took to her Instagram account in a cryptic message, revealing that all is not well with her personal life. Sania Mirza and Shoaib Mallick, who got married in April 2010, have a 4-year-old son. His name is Izaan Mirza Mallik. In the same year, tennis star Sania and Pakistani cricketer Shoaib Malik went to Dubai to celebrate Ijhan's birthday. Sania Mirza Instagram story. pic.twitter.com/BBKEztyCa6 Where do broken hearts go? According to the current rumors, the private life of this star couple is not so good. As evidence of this, the Instagram story has a message like a breakup, and there is news that Sania-Shoaib may be apart. Sania Mirza posted on her Instagram, “Where do broken hearts go? "To find Allah" has posted a message. Soon after Sania posted this cryptic message, it went viral on social media. Sania had posted remembering the difficult days Recently, Sania Mirza surprised everyone with her post. Sania shared a photo of herself spending precious moments with her son and captioned it as "Moments I got on difficult days". On the other hand, when Sania posted a message on her Instagram story about where broken hearts go, the comparison of captions with each other's photos started, and it seems that everything is not right in Sania's marriage. Sania Mirza and Shoaib Malik have not given an official statement about their marriage rift anywhere. Shoaib Malik did not get a chance in T20 World Cup Pakistan squad The Pakistan Cricket Board announced the squad for the ongoing ICC T20 World Cup and gave a surprise in the selection. Because veteran batsman Shoaib Malik was given the coke in the squad. His experience in the last T20 World Cup helped the team. But this time the Pakistan Cricket Board hesitated to select Shoaib Malik. Also Read - Im not retiring from tennis, Im going to make a comeback: Serena Williams surprise statement Currently, Shoaib Mallick is participating in a discussion on Pakistan Sports Channel A Sports in the background of not getting a chance in the team, along with Pakistan legendary players Misbah-ul-Haq, Waqar Younis and Wasim Akram. Click on Twitter, Facebook, Youtube links to subscribe to our social media pages.  

[tinaroyl-blog]

In both news channels, the most common difference between the two is that in Pakistani TV shows, celebrities can't enter the studio. The guests are allowed to take photos with them but they cannot say a word.

[oneawkwardcookie]

2, 3, 7, 11, 19, 23, 76, 90, 100 :)

Sade! 🤣

2. Favorite thing to wear to sleep?

Black vest top and my blue and white polka dot pyjama pants, that have an elasticated cuff so I always end up wearing them like...oh man, what do you call the mid-calf trousers: peddle-pushers is the one thing I can think of 🤔

3. What song really gets you going?

This is a bizarrely phrased question, but the song that hypes me up would be Malhari from Bajirao Mastani (Ranveer Singh has the most energy and Vishal Dadlani just has that voice of let’s fuck this shit up!), or Huddle Formation by The Go!Team

7. Chocolate or fruity candy?

My first thought at fruity candy was, like, those fruit jellies, although I’m not sure that that’s right��� I love stuff like Skittles and Starbursts, so I guess fruit? I bought some Haribo from the shop on my walk, so yup: FRUIT

11. What color/design are your bedsheets?

I have a lovely new duvet set from Primark, which is double sided. One side is white and purple, with a very intricate design that’s like a cross between a mehndi pattern and flowers, and the other is black with pink and orange, and the same pattern. It’s really hard to find nice patterned dark duvet sets, so I’m super happy with this one!

19. Favorite song to belt out at the top of your lungs when you’re alone?

I don’t really belt anything out by myself, but my sister and I regularly scream sing at each other across the kitchen to the Hamilton soundtrack, complete with completely unnecessary melodramatic hand gestures.

23. What’s the most amount of money you’ve spent on a single item of clothing?

£100 on a Pakistani suit from East London, which was absolutely COVERED in...diamante (I think that’s it’s called, but maybe not): ‘twas bejewelled, bedazzled, sparkly af ✨ I wore it to my friend’s wedding in Canada so I kinda had to go all out! I sadly don't have a photo of it but you can find it on my Facebook from 2015 lol. Defo worth it, compared to the basic stuff you’d get for the same money from Debenhams...

76. What job would you be terrible at?

Oh sales, hands down. I’m too softly softly sometimes (although I also apparently don’t say please enough in emails sometimes, so go figure) so I would be terrible at the hard sell.

90. What’s something you wish you had more knowledge about?

Oh gosh, so many things, but the first thing that came to mind was Islam, either history or theology

100. How would you celebrate your 100th birthday?

Die I would probably want a super fancy cake (although I imagine I’d want some a bit more edible to actually eat) and then, I dunno, get people to donate to some charities on my behalf, or plant some trees/ dig some wells/ something along those lines (get that sweet sweet sadaqah jariyah 🤲🏽😎)

[blackfreethinkers]

By Kwame Anthony AppiahOct. 7, 2020

How Black is Kamala Harris? That the question gets posed speaks to the ill-defined contours of an ill-defined concept. Ms. Harris, the daughter of an Indian-born mother and a Jamaican-born father, has been called in the media “half Black,” “biracial,” “mixed race” and “Blasian.” In online posts, people have ventured that she’s “partly Black” or — for having attended Howard University, a historically Black school — an “honorary full Black.” Others persist in asking whether she’s “Black enough.”

The old British concept of “political Blackness,” the heyday of which stretched from the late 1970s to the early 1990s, would make nonsense of such questions in a very immediate way: Ms. Harris’s mother, by this definition, is just as Black as her father. For proponents of political Blackness, “Black” was an umbrella term that encompassed minorities with family origins in Asia and the Middle East as well as in Africa and its diaspora. That’s not to say it was the sturdiest of umbrellas: It was never uncontested. Yet it may have lessons for us today.

In Britain, anyway, its legacy remains legible. Three years ago, in a public-awareness campaign designed to increase voter turnout among British minorities (“Operation Black Vote”), Riz Ahmed, a British actor and rapper of Pakistani parentage, appeared on a video. “Blacks don’t vote,” he said. “And by Black people, I mean ethnic minorities of all backgrounds.” The year before, the student union at the University of Kent attracted attention when it promoted Black History Month with the faces of six famous figures: Alongside four British people of African descent, it posted two of Pakistani heritage — the pop star Zayn Malik and Sadiq Khan, the mayor of London.

During its roughly two decades of prominence, the political Blackness movement, taking note of how Britishness had routinely been equated with whiteness, was especially devoted to the “Afro-Asian” alliance. (In Britain, the term “Asian” defaults to South Asian.) During the 1980s, the movement’s inclusive usage of “Black” went mainstream in Britain. The Commission for Racial Equality, a public body established in 1976, decided that “Asian” would be a subcategory of “Black”; other such organizations followed suit. The bien-pensant among the children of empire started styling themselves as Black, whether or not they had sub-Saharan ancestors.

Of course, this broadened sense of “Black” wasn’t exactly a novelty. Malcolm X, in a speech from 1964, heralded Black revolutionaries around the world and explained: “When I say Black, I mean nonwhite. Black, brown, red, or yellow.” Anyone who had been colonized or exploited by the Europeans qualified. And Malcolm X, in turn, was drawing on an internationalist tradition captured six decades earlier by W.E.B. Du Bois. “The problem of the 20th century,” he wrote, “is the problem of the color line; the relation of the darker to the lighter races of men in Asia and Africa, in America and the islands of the sea.”

In Britain, this capacious usage of “Black” scanted the enormous differences among the nation’s nonwhite minorities. But that was exactly its point, and its power. The great cultural theorist Stuart Hall — you could see this elegant figure on British television in those days, with his close-cropped beard and well-fitted blazers, lecturing for the Open University — was always warning against the way “race” presented itself as a natural fact about human beings. Using “Black” as an umbrella term, he felt, would weaken such illusions: It would helpfully emphasize the “immense diversity and differentiation of the historical and cultural experience of black subjects.”

In an influential 1988 essay on “black cultural politics,” for example, Mr. Hall celebrated a film by John Akomfrah, whose father (like mine) had been a Ghanaian politician. Yet he also cited the writer Hanif Kureishi’s two collaborations with the director Stephen Frears, “My Beautiful Laundrette” and “Sammy and Rosie Get Laid,” as significant contributions to Black cinema. That neither Mr. Kureishi nor Mr. Frears was of African descent didn’t make the work less Black.

Only such an inclusive conception of Blackness, proponents maintained, could effectively counter an exclusive conception of Britishness. Ambalavaner Sivanandan, a political thinker and the longtime director of the London-based Institute of Race Relations, saw strategic benefits in “the forging of black as a common color of colonial and racist exploitation.” As a young man in the late 1950s, Siva, as he was known to his friends, left behind the ethnic strife of Sri Lanka and went to London, only to witness attacks by white youth on West Indians in the Notting Hill neighborhood. “I knew then I was black,” he would write.

Opponents of political Blackness tended to suspect that Asians were being forced into a template set by Afro-Caribbeans. In the early 1990s, the sociologist Tariq Modood cited a survey that suggested only a third of British Asians identified as Black, and argued that Asians suffered more from racial prejudice in British society than people of African descent did. White working-class youth were drawn to Afro-Caribbean culture, he said, while turning against Asians. It galled him, too, to see anti-racist programs focused on Afro-Caribbeans when most non-white British people were Asian.

And there’s no doubt that the social reality on the street didn’t always harmonize with the high-minded aspirations to shared struggle. Claire Alexander, a sociologist at the University of Manchester, has dryly recalled that when she did fieldwork in the late 1980s about how Black British youth created their cultural identities, “one of my main informants, Darnell, commented, laughing, ‘you know, Claire, Blacks and Asians don’t get on.’”

Yet the various criticisms of political Blackness presented quandaries of their own. Sure, the umbrella concept didn’t give voice to all the differences it encompassed, but it wasn’t meant to supplant the many other sources of identity in people’s lives. Besides, a term like “Asian” itself ignored the immense internal diversity of the group it designated. Among British Asians, Sikhs and Hindus didn’t vote the way Muslims did. Islamophobia targeted Asians but was also promulgated by Asians.

Mr. Hall, warning against the fiction that “all black people are the same,” had no illusions that Afro-Caribbeans were a cohesive group, either. When he was growing up in Jamaica, he recalled, nobody was ever called “black,” but colorism — prejudice against those with a dark skin tone — was rampant: His grandmother could distinguish 15 hues of brown. Social groups, he knew, are fractal. By the logic of culture, creed, color or kinship, you could always split them into smaller groups. So why not lump them into larger ones, too?

In Britain today, the arguments for splitting and lumping — for specificity and commonality — remain unresolved. The Black Students’ Campaign, the largest organization of nonwhite students in Britain and Europe, represents students of Asian and Arab heritage as well as those of Caribbean and African descent. A few years ago, chastened by critics of the “Black” umbrella, the organization decided that it needed a new name and asked members for suggestions.

Those Black History Month posts at the University of Kent certainly came under fire for including people of Pakistani heritage. “Ill-thought and misdirected” was an institutional tweet from Black History Month UK. The Kent student union “unreservedly” apologized on its Facebook page. The offending faces were purged.

When Riz Ahmed appeared in the public service announcement for Operation Black Vote, some people were eager to see his face purged, too. The journalist Yomi Adegoke remarked, “When I’m followed around in an Afro-Caribbean hair shop or newsagent, an Asian vendor forgets all about political blackness and becomes far more occupied with blackness-blackness.”

But there have been voices for lumping, too. “As children in the 1980s,” Mr. Ahmed wrote somberly, “when my brother and I were stopped near our home by a skinhead who decided to put a knife to my brother’s throat, we were black.” Emma Dabiri, an author and broadcaster (“Irish-Nigerian” is how she designates herself), recently called for “the identification of affinities and points of shared interest beyond categories that were invented to divide us.” And, as it happens, the Black Students’ Campaign never found a replacement for “Black,” and the group still includes Arabs and Asians.

There’s a reason that “political Blackness” never gained much purchase in the United States. In Britain, what matters most is whether or not you’re white; in America, what matters most is whether or not you’re Black.

Still, in the United States today, similar debates roil over “people of color” and the acronym now in favor, BIPOC (for Black, Indigenous and people of color). Does such nomenclature suggest that all nonwhite people are interchangeable? Indian-Americans have a household income that’s two-thirds higher than the national median; for Black people, it’s a third lower. Should these groups share an umbrella? Does the language of generality blunt the sharp analysis of racial disparities we need?

Damon Young, the author of the memoir “What Doesn’t Kill You Makes You Blacker,” calls “people of color” a “valueless catchall that extinguishes identity instead of amplifying it.” Jason Parham, in Wired, has dismissed “people of color” as an “idiomatic casserole of cultures and identities.” If you mean Black people, say Black people, such critics argue. And they have a point.

The hitch is that the term “Black people,” too, is a casserole of cultures and identities. Anti-Black racism can be a useful concept. But it’s equally an umbrella, casting its shade over the fact that in socioeconomic terms, British Caribbean immigrants and their children and grandchildren in the United States have fared better than “native” African-Americans and that those from the French- and Spanish-speaking Caribbean have fared worse. It also obscures the fact that colorism, even within Black America, can entail another set of disparities in treatment.

And while some African-American critics think “people of color” is hopelessly expansive, others think the same of “African-American.” The political movement ADOS, which stands for American Descendants of Slavery, wants to establish what it considers a properly “cohesive” notion of Black identity, fencing out people like Barack Obama and Kamala Harris as “New Black” usurpers of a native lineage of suffering. (For some of those who take Blackness as a badge of dispossession, Ms. Harris’s father’s elite education makes him a suspect member of the Jamaican comprador bourgeoisie.) Every tribe, it’s clear, contains other tribes. It’s umbrellas all the way down.

Reflecting on political Blackness, then, should encourage us to retrain some of our reflexes. The identity group that we invoke should be “right-sized” to our needs and aims. Sometimes we’ll want to contract a category for purposes of analysis; sometimes we’ll have reason to expand a category for purposes of solidarity. Indeed, if the context is white nationalism and the anxieties of membership in an eroding demographic majority, “people of color” may be an invaluable analytic term. The salient distinction there is between white and nonwhite.

What about the ADOS movement? If ADOS activists flounder — they have fixed their gaze on slavery reparations and are intent that the wrong people don’t get in on the action — it will be because their certain-Black-lives-matter-more approach proves politically misjudged. An ambitious goal like reparations may require broad support, and in turn a broad conception of “Black.” Skeptics might think that, as with the prospectors and fortune hunters of “The Treasure of the Sierra Madre,” ADOS’s determination to keep the rewards for themselves imperils the chances of anyone getting them.

But let’s say you’re concerned about colorism. You might have been among those who were indignant when Zoe Saldana, a light-skinned Black woman, was cast in a biopic about Nina Simone, a dark-skinned Black woman. To talk about such prejudice, you’ll have to insist on one of the ways in which all Black people aren’t alike. You’ll have to split rather than lump.

Getting the identity aperture wrong — drawing a circle that’s too wide or too narrow, given our agenda — can lead to confusion or futility. When we’re told that about a third of Latinos support President Trump, should we wonder whether something has gone terribly wrong with Joe Biden’s ethnic outreach? Or should we wonder whether a demographic category that suggests a similarity of interests between Ted Cruz and Alexandria Ocasio-Cortez may — for these purposes, anyway — be eliding distinctions that matter more?

For these purposes is always the crucial qualifier. One’s purposes can involve coalition politics, cultural interpretation or socioeconomic precision. The point is that none of these identity terms is stenciled by the brute facts of the social world; rather, they stencil themselves upon the social world. Each is invariably a decision — a decision made jointly with others — that arises from our interests and objectives. You don’t like the available identity options? Start a movement; you may be able to change them.

By the cultural logic, or illogic, of race, Kamala Harris, like Barack Obama, counts both as biracial and as Black. Among major-party vice-presidential candidates, she qualifies as the first Asian-American, the first Indian-American, the first African-American, the first woman of color. Identities, of course, are multiple, interactive and, yes, subject to revision. As the architects of political Blackness rightly insisted, collective identities are always the subject of contestation and negotiation.

Political Blackness may have had its day, but we’re still coming to grips with its central insight: Blackness, like whiteness, has never not been political.

[creepingsharia]

A Month of Islam in America: January 2019

A new year but more of the same from followers of Islam. And a reminder that it’s been going on for a very long time, even in the U.S. January 19, 1973: Four Sunni Muslims Kill Cop, Take Hostages in Brooklyn Plot for “a Holy Crusade”

Click any hyperlink below to read the full story, then share to your social media sites using the buttons on the bottom of each story. Future generations will thank you!

January 2019

Jihad & Terror

Arizona: Muslim arrested for jihad attack on Phoenix cop, now charged with aiding ISIS (VIDEO)

The Maricopa County Attorney’s Office says Ismail Hamed provided “advice, assistance, direction or management to the Islamic State of Iraq” and ISIS on or about Jan. 7.

California: Somali Muslim Refugee Who Tried to Run Down Jews at Synagogue Charged with Attempted Murder

Mohamed Abdi Mohamed, 33, of Seattle, allegedly yelled racial epithets at the men as they left Congregation Bais Yehuda on 360 N. La Brea Ave. Nov. 23. Mohamed then tried to hit the two men with his car as they were walking on a sidewalk, prosecutors allege. He then tried to get away, but ended up hitting another vehicle and was ultimately arrested.

Florida: Fort Pierce Resident Sentenced to Prison for ISIS Related Threats

Charlton Edward LaChase, 28, of Fort Pierce, Florida, was sentenced yesterday to 18 months in prison, to be followed by three years of supervised release, by U.S. District Judge Robin Rosenberg, after previously pleading guilty to two counts of transmitting threats through interstate or foreign commerce (Case No. 18-24011-CR).

According to the court record, LaChase sent text messages professing his support for ISIS and threatening to kill several people while committing acts of terrorism and mass murder.

Georgia: Muslim arrested for plotting IED, anti-tank rocket attacks on White House and other D.C. buildings

Hasher Jallal Taheb of Cumming, Georgia, was arrested in Gwinnett County accused of plotting to destroy the White House and other Washington D.C. government buildings.

Taheb allegedly said he planned to travel to “hijra,” a term said to refer to Islamic State territory and he was selling the car to fund the trip. But he didn’t have a passport.

He allegedly told the informant he wanted to attack the White House and Statue of Liberty in jihadist attacks.

Michigan: 3 Muslim immigrants arrested for plan to join Islamic State (ISIS)

Three Michigan residents were arrested Monday afternoon for conspiring to support ISIS, federal authorities said.

Muse Abdikadir Muse, 20, was arrested by law enforcement officers during security screening at the Gerald R. Ford Airport in Grand Rapids, Michigan, after checking in for the first of a series of flights to Mogadishu, Somalia. His 23-year-old brother, Mohamud Abdikadir Muse, and their 26-year-old brother-in-law, Mohamed Salat Haji, were arrested in the airport terminal soon after, according to a criminal complaint filed in the United States District Court for the Western District of Michigan.

All three men are naturalized U.S. citizens who were born in Kenya and currently reside in Lansing, Michigan.

Ohio: Muslim indicted for Fourth of July al-Qaida car bomb plot in downtown Cleveland

Demetrius Pitts, 49, is charged with attempting to provide material support to al-Qaida. The FBI said Pitts corresponded with an undercover agent and scoped out an area to park a van full of explosives near Voinovich Park on Independence day.

He also liked this location because it was near a U.S. Coast Guard station, the Army Corps of Engineers, and the Celebrezze Federal Building, according to federal prosecutors.

Pitts also goes by Abdur Raheem Rafeeq and Salah ad-Deem Osama Waleed, authorities said.

Texas: Muslim convert who tried to become English teacher for ISIS indicted

A Texas man captured in Syria has been indicted on charges that he attempted to provide himself as material support to the Islamic State group, the Justice Department said Friday.

Warren C. Clark [aka Abu Mohammad al-Ameriki], 34, a convert to Islam and former substitute teacher from Sugar Land, Texas, previously admitted to seeking a position teaching English at a university in the Iraqi city of Mosul, which ISIS has occupied for more than three years.

Two American jihadis captured fighting for ISIS in Syria, militia says

The US-backed Syrian Democratic Forces (SDF) captured two Americans in Syria who are suspected of being ISIS fighters, the militia said in press release Sunday.

The militia identified the men as Warren Christopher Clark (Abu Mohammad al-Ameriki) and Zaid Abed al-Hamid (Abu Zaid al-Ameriki).

The SDF said Clark is originally from Houston, but it gave no specific location in the United States for the other man’s origin.

D.C.: CAIR’s national outreach manager an avowed supporter of terrorist group Hamas

A senior official of the Council of American Islamic Relations (CAIR) who spoke last week at an event celebrating the election of three Muslim members of Congress is an avowed supporter of the U.S.-designated terrorist group Hamas.

Jinan Shbat (who goes by “Jinan Deena” on Twitter), CAIR’s national outreach manager, tweeted her support for the Palestinian terrorist group in June, expressing her preference for Hamas over the Palestinian Authority, which governs the Palestinian areas of the disputed West Bank.

Tlaib, left, Shbat, right

Maine: Vigil for man killed by Somali Muslims…is attacked…by Somali Muslims

A vigil for Donald Giusti turned into a brawl on Knox Street, right across from Kennedy Park and the Lewiston Police Department, according to Lewiston police.

Giusti’s family said they were just trying to celebrate what would have been his 39th birthday, when things took a violent turn.

Donald Giusti was killed in June, after police say a similar brawl broke out in Kennedy Park, leaving him badly beaten.

Islamic Rape & Violence Against Americans

D.C. Koran teacher at mosque coerced underage girl for sex, shared jihadi propaganda with students Oregon: At least 5 Saudi students vanish while facing rape, other charges Texas: Muslim Leader Accused of Sexually Grooming Teen Girl Also Faces Polygamy Allegations Texas: Teacher arrested trying to sell underage relative for sex in Morocco New York Imam: Wife-Beating Is Permissible…But Only To Hurt Her Dignity (VIDEO) Florida: CAIR-Sex Predator Shuts Down Facebook Page Ohio Becomes 28th State to Criminalize Female Genital Mutilation (FGM)

Immigration Jihad

D.C.: Pakistani who smuggled nearly 100 Middle Eastern illegals into U.S. is deported Minnesota: Mankato Muslim Charged for Stabbing Man Outside of an Uber New York: Coney Island Strip Known as “Little Pakistan” to be Co-Named After…”Founder” of Pakistan New York: NYPD Says ‘Muslim Community Patrol’ is Not Sanctioned Oklahoma: Gun range fights to exclude members of terror-linked group CAIR Texas: Muslim couple convicted of keeping African girl as slave for 16 years U.S. immigration services approved visa requests for thousands of child brides and fiancees from 2007 to 2017 U.S. military releases American-born Muslim ISIS fighter in Bahrain; passport canceled but U.S. citizenship in tact Wisconsin – Barron, another Somali Muslim enclave in America

Illinois: MAS-ICNA Conference Hosts Islamic Supremacist and Terrorist Speakers in Chicago

Sharia Adherents in Elected Office

Indiana’s Muslim Congressman Envisions 35 Muslim Reps in Congress by 2030 Michigan: Muslim congresswoman takes photo with pro-Hezbollah activist at swearing-in ceremony Michigan: Muslim Democrat Tlaib Did Not Use Jefferson’s Koran, Used Her Own Michigan: Muslim Democrat Tlaib vows to impeach ‘motherf***er’, swears in on book that says ‘don’t take Jews & Christians as friends’ New Jersey: Dem Governor postpones State of the State at mosque with imam facing deportation for Hamas links NYC: A Sculpture Celebrating Saudi Arabia Erected on Ground Zero Washington: Amazon bows to terror-linked CAIR, removes products with Islamic writing

Litigation & Judicial Jihad

NYC: FDNY to pay $224k to Muslim firefighter who threatened colleagues

Fraud for Jihad

Michigan: Dearborn: Muslim hailed for first halal Sonic restaurant arrested in $1.2M health care fraud scheme Michigan: Muslim Gets 3 1/2 Years Prison for $1.8M Fraudulent Tax Preparation Scheme New York: Long Island Taxi company owner defrauded Medicaid of $200,000 New York: Muslim psychiatrist on trial for health care fraud opens new practice Ohio: Muslim and Son Arrested in $2.7M Food Stamp Fraud and Running Illegal Slaughterhouse Pennsylvania: Muslim with a gas station, 4-bedroom house, a Mercedes and more than $58k in bank charged with Medicaid fraud U.S. Foundations Keep Funding CAIR Despite Terror Links and Pro-Terrorist Rhetoric

Despite the growing body of evidence:

Why Does American Media Shill for Islam? Apologists for Sharia and Islam in the West

PS: Those are just some of the highlights we learned about during the month of December! Please note due to the shutdown of non-essential government agencies, the DOJ is not reporting on federal convictions so there could be many more indictments, arrests and convictions not listed here.

See all the Creeping Sharia monthly reports here or use the Category drop-down on the upper right nav bar on any page to see how sharia is creeping in your state.

2018 Year in Review here and here.

Social media censorship is real. Please share on Facebook, Twitter and other sites or copy and paste with credits and link back to Creeping Sharia to warn your fellow citizens and future generations. Thank you.

[longoutlet]

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[xtruss]

This Goat Is All Ears. REALLY! They May Be The Longest In Goat History

— July 20, 2022 | NPR

Pakistani breeder Hasan Narejo displays the ears of his baby goat Simba, in Karachi on July 6. The kid's ears have gone viral, attracting praise — and trolls. Asif Hassan/AFP via Getty Images

Goats are big business in Pakistan.

It's the number 3 country for the production of goat meat – 491,000 tons a year. It's in the top 10 for goat milk production.

And now ... it seems to be number one in another goat category: Ears.

On June 4, a male goat was born in the city of Karachi, Pakistan.

Owner Hassan Narejo named the goat Simba after his favorite Lion King character. They share a similar tawny hue. (Please don't tell the goat that lions sometimes, um, eat goats.)

Like all babies, the kid grew. So did its ears.

They grew. And grew. AND GREW!

On June 13, Narejo posted a photo of the goat and its extraordinary ears. The ears, he said, were 48 centimeters long – that's almost 19 inches. They now dangle 23 inches.

And so a viral supergoat was born. #GGEOAT – Greatest goat ears of all time.

In case you're wondering why the ears grew so long, well ... we don't exactly know!

Dr. Muhammad Ali Ayaz, a veterinarian in Pakistan, notes that Simba is a cross breed of Anglo-Nubian and the South Asian breed Jamunapari. He seems to have gotten his ears from his Anglo-Nubian genes – those goats tend to have long, bell-shaped ears. But Ayaz says Simba's ears are excessively long even for a breed known for its elongated ears.

Credit: Yousuf Khan/Anadolu Agency/Getty

Maybe it's a thyroid issue or some genetic oddity, says Ayaz.

Whatever the reason for the long ears, they've made Simba a global celebrity.

Narejo made a video of Simba and posted it on Facebook. Eight million views!

Narejo and Simba have been on major Pakistani morning TV shows and been covered by international media, including People magazine, which apparently finds goats as appealing as human stars.

The goat even won a goat beauty pageant held on June 24 in Faisalabad.

Simba is so popular that the minister of education paid a visit and posted a video of Simba on his Twitter account, hailing the goat as a "thriving global celebrity" and giving "hats off" to Narejo.

Narejo has contacted the Guinness World Record folks to register Simba the goat with the longest ears ever. He is still awaiting a response.

Meanwhile, goat collectors in Saudi Arabia, Oman and Pakistan have asked if they can buy Simba. How much would they pay? Whatever Narejo wants. But he's not selling. In fact, he's hired an armed guard to protect his precious goat, whom he says he loves dearly: "I have an emotional attachment to this goat," which lives with him in his house unlike his 35 or so other goats. "I bottle feed the goat myself and help him with exercise," says Narejo.

Even without selling Simba, the goat is kind of a cash cow for Hasan Narejo, who breeds goats and works to preserve breeds in danger of extinction. He says he now gets hundreds of calls from buyers who want to purchase Anglo Nubian goats and other breeds.

Narejo, whose night job is with the ground staff of Qatar Airways at Karachi airport, says goat farming is his passion. He says he is a self-taught goat farmer as are many goat farmers in Pakistan and that he is trying to teach his fellow goat farmers how to grow their business. Last year he helped the government set up a livestock expo displaying a variety of goat breeds.

He wants to build respect for goat farming. And it seems safe to say nothing has brought more respect than Simba and his ears.

"In Pakistan people do not consider goat farming a respectable profession. Goat farming is considered a profession only for uneducated people. Only doctors, engineers or bankers and other formal professions like these are considered respectable. This is no longer the case now. Simba gave this profession a whole new meaning and respect."

But fame is an invitation for everyone to weigh in. So the goat did encounter a few trolls. But most tweeters were more upbeat — and even concerned about the implications of the ears.

Here's some of the Twitter chatter about Simba:

Hope he grows into those things. Stepping on your ears your whole life can't be fun.

Concerned he may not be safe with those long ears, the way [goats] like to jump.

His ears could come in handy during winters; he could just shake his head around a bit and let the [ears] be worn as scarf.

Anyone else remembering camp songs? "Do your ears hang low? Do they wobble to and fro? Can you tie 'em in a knot? Can you tie 'em in a bow?

And here's the big issue being raised online:

Poor baby is walking on his ears. I know it's a novelty but for his safety they will need to be surgically shortened.

Indeed, a chorus of online goat gurus are calling for an ear trim, arguing that the long ears could pose a threat to the animal's wellbeing.

Indeed, those ears might be problematic. The ears can bruise if they keep touching the ground. Blood vessels could be damaged, causing pain. The solution would be to slightly reduce the size of ears.

According to the veterinarian Dr. Ayaz, it's common in veterinary practice to surgically cut such body parts if they create issues.

However, Narejo has no plans to shorten the ears. To prevent Simba's ears from touching the ground, Narejo ordered a customized pouch from a tailor in which he tucks the ears so the goat doesn't stumble over them. He also cleans the ears with a velvet cloth.

And it turns out that long ears have a potential benefit. Ayaz says that goat ears are filled with blood vessels, and when the blood circulates inside the ears it becomes cool before circulating back to the body — which helps to keep the body cool. Which is a good thing in the very hot summer of 2022.

— Benazir Samad is an international multimedia journalist at Voice of America in Washington, D.C.

[pakmainsmm]

The Rise of Pak Followers: How Social Media Shapes Influence and Engagement 

In today’s digital landscape, social media panels platforms have become powerful tools for building and nurturing online communities. Among the many online groups, Pak Followers stand out as a dynamic and influential collective, demonstrating how social media can shape cultural trends, business opportunities, and personal connections. This blog explores the rise of Pak Followers, their impact on the digital world, and how businesses and individuals can effectively engage with this vibrant audience. 

Understanding Pak Followers 

Pak Followers refer to individuals or groups on social media platforms who are particularly interested in content related to Pakistan. This interest might include a wide range of topics such as Pakistani culture, news, entertainment, and lifestyle. With an ever-growing presence on platforms like Facebook, Twitter, Instagram, and TikTok, Pak Followers form a substantial and engaged audience. 

The rise of Pak Followers is not merely a trend but a reflection of a broader cultural shift. As more people connect online, the ability to form communities based on shared interests and cultural backgrounds becomes increasingly prominent. This shift highlights the importance of understanding and engaging with specific audiences to maximize the impact of social media strategies. 

The Influence of Pak Followers 

Pak Followers wield significant influence within the digital space. Their collective power can shape public opinion, drive trends, and impact the success of various initiatives. Several factors contribute to their influence: 

Cultural Relevance: Pak Followers are deeply engaged with content that resonates with their cultural and national identity. They actively seek and share information that reflects their values and interests, making them a valuable audience for content creators and brands. 

Social Connectivity: The interconnected nature of social media allows Pak Followers to quickly spread information and trends. A single viral post or hashtag can gain widespread attention within this community, amplifying its reach and impact. 

Engagement Patterns: Pak Followers are known for their high level of engagement. They not only consume content but also interact with it by liking, commenting, and sharing. This active participation enhances the visibility of content and fosters a sense of community. 

Strategies for Engaging Pak Followers 

To effectively engage Pak Followers, individuals and businesses must adopt strategies tailored to their interests and preferences. Here are some key approaches: 

Create Culturally Relevant Content: Understanding the cultural context of smm Pak Followers is crucial. Create content that reflects their values, traditions, and interests. This might include celebrating Pakistani festivals, highlighting local news, or sharing content related to Pakistani celebrities and influencers. 

Leverage Popular Hashtags: Hashtags play a significant role in social media visibility. Use popular and relevant hashtags to increase the reach of your posts among Pak Followers. Research trending hashtags and incorporate them strategically into your content. 

Engage with Local Influencers: Collaborate with Pakistani influencers who have a strong following among Pak Followers. Influencers can help amplify your message and provide authentic endorsements that resonate with the audience. 

Run Targeted Campaigns: Utilize social media advertising tools to run targeted campaigns aimed at Pak Followers. Tailor your ads to address their interests and preferences, ensuring that your message reaches the right audience. 

Encourage User-Generated Content: Engage Pak Followers by encouraging them to create and share content related to your brand or message. User-generated content fosters a sense of community and increases brand loyalty. 

Respond to Feedback: Actively engage with Pak Followers by responding to their comments, messages, and feedback. Show that you value their opinions and are committed to building a meaningful relationship with them. 

Case Studies: Success Stories with Pak Followers 

Several brands and individuals have successfully engaged with Pak Followers, demonstrating the effectiveness of targeted strategies. Here are a few notable examples: 

Brands in the Fashion Industry: Fashion brands that cater to Pakistani tastes and styles have seen significant success by engaging with Pak Followers. For example, brands that showcase traditional Pakistani attire or collaborate with local designers have garnered substantial attention and positive feedback. 

Entertainment Content: Pakistani entertainment content, including dramas, movies, and music, has found a dedicated audience among Pak Followers. Content creators who understand the preferences of this audience and create relatable and high-quality content have achieved remarkable success. 

Local Businesses: Small and medium-sized businesses that focus on local products and services have effectively used social media to connect with Pak Followers. By highlighting their unique offerings and engaging with the community, these businesses have built a loyal customer base. 

The Future of Pak Followers in Social Media 

The influence of Pak Followers is expected to continue growing as social media evolves. As more people from Pakistan and the diaspora engage online, the scope for building and nurturing this audience expands. Businesses and individuals must stay informed about emerging trends and adapt their strategies to maintain relevance and effectiveness. 

Emerging Platforms: As new social media platforms emerge, Pak Followers are likely to migrate and establish a presence on these platforms. Staying ahead of these trends and adapting strategies accordingly will be crucial for continued success. 

Personalization and AI: Advances in artificial intelligence and data analytics will allow for more personalized and targeted content. Leveraging these technologies can enhance engagement with Pak Followers by delivering content that is tailored to their individual preferences. 

Community Building: The focus on community-building will remain central to engaging Pak Followers. Creating spaces for meaningful interactions and fostering a sense of belonging will be key to maintaining a strong connection with this audience. 

Conclusion 

Pakistan smm  Followers represent a vibrant and influential community within the digital landscape. Their cultural relevance, high engagement levels, and social connectivity make them a valuable audience for content creators, brands, and businesses. By understanding their interests and adopting targeted strategies, individuals and organizations can effectively engage with Pak Followers and harness their power to drive success. 

As social media continues to evolve, staying informed about trends and adapting strategies will be essential for maintaining relevance and building lasting connections with Pak Followers. Embracing the opportunities presented by this dynamic audience will pave the way for impactful and meaningful engagement in the ever-changing world of social media. 

[brazpour]

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[buzz-london]

*The Govt of India has abolished "The Roshni Act" of Jammu & Kashmir!* *Imagine that till date, your TOI & The Indian Express, and the entire Leftist controlled media have never told us about "The Roshni Act"!* *Now because of the power of Facebook and WhatsApp you will know, understand what was done by Farooq Abdullah and Mufti Muhamed Syed, Gulam Nabi Azad and Kashmiri bureaucrats!* *This "Roshni Act" was a conspiracy, made by Farooq Abdullah, to legally give away to the Muslims of Kashmir, the houses, shops, gardens and fields of the Hindus who had fled Kashmir in 1990* *All the Hindus who fled Kashmir in the 1990s were not killed by Pakistani Muslims, but by their own Kashmiri neighbours, with whom they used to eat breakfast and lunch together, celebrate festivals together, consume tea together, for generations together!* *After that, when the entire Kashmir valley became empty of Hindus, then the Muslims, with the help of the bureaucracy and Farooq Abdullah, petitioned that some rules be framed so that these houses, shops, lands, fields and barns of Hindus be given to the Muslims!* *So the Farooq Abdullah as the Chief Mnister of Jammu & Kashmir, signed "The Roshni Act" and through this "Roshni Act", the land, farm, , house or shop of any Hindu became that of a Muslim for just ₹ 101 (USD 1.30)!* *The trick used was as follows:* *Since three hundred thousand Hindus were slaughtered, raped and thrown out of the Kashmir Valley over 6 months in 1990, with their bag and baggage and left everything else behind in Kashmir like all immovable properties like houses, shops , offices and building buildings and farms!* *They could not pay the Electricity bill, due to the fear of death on returning to the Kashmir Valley to their homes and so the electricity connections of their fields or shops or houses were first disconnected by the Govt of J&K because of non payment of dues!* *It was omitted in the disconnection orders that the Hindus who stayed around the houses of the Muslims, are no longer in Kashmir!* *Due to disconnection of the electricity meters, there was darkness around these properties, which was a danger to the neighbouring Muslims!* *That is why it was necessary to light such properties!* *In this way, the fabric of "The Roshni Act" was woven by Farooq, Omar and supported by other CMs like Mehbooba Mufti and the Congress swines!* *Then Farooq Abdullah got The Roshni ( Light) Act passed by the State Assembly!* *Through this Act, any Muslim could apply in his name to get an electricity connection for the farm, farm house or shop of that Hindu by paying only ₹ 101 fee!* *In this way, first the electricity bill was generated in the name of the applying Muslim, and after that in a few years the full ownership of the house, shop or farm of the Hindu was given to that Muslim!* *In this way, by this "Roshni ( Light ) Act", Chief Minister Farooq Abdullah and all the swines mentioned above gave the valuable properties of 300,000 Hindus of the Kashmir Valley to the Muslims for just Rs 101. (Today's USD 1.30 )!* *And the most surprising thing is that the Left media of India never discussed this "Roshni Act" in the last 30 years, and so today by the power of the Social Media I came to know about it!* *By the way, the same was done in Europe with the wealth of the massacred Jews by the Nazis and the neighbours of the Jews!* *Your duty is to make all Indians aware of this information by sharing this news so that Farooq, Mehbooba Mufti and Ghulam Nabi Azad and the Kashmiri bureaucrats are made to stand trial and are put to death for the killing of 10,000 Hindus and the systematic driving out of 300,000 Kashmiri Hindus from their Motherland!!* The Hindu 👍🕉️🌹

[wellesleyunderground]

(PART 1) Wellesley Writes It: Offering Art and Theater Amidst War and Censorship As An “Insider”/ “Outsider” in Kashmir: A Follow-Up Feature of Author and Activist Nandita Dinesh ‘06

Image Credit: Jennifer Arnwine provided with permission from Nandita Dinesh

Interviewed by Shelly Anand and Camylle Fleming, WU Editors

Nandita Dinesh double majored in economics and theatre studies at Wellesley and spent a semester during college at the Eugene O’Neill Theatre Centre’s National Theatre Institute. She also spent a semester abroad in Uganda with the School for International Training’s Development Studies programme. Nandita’s honors thesis and focus after Wellesley concentrated on using theatre in war-affected areas of the world. She has since been a Watson Fellow, earned an MA from New York University in performance studies and a Ph.D. in drama from the University of Cape Town, written a number of academic articles concerning drama and war, and published multiple books:

Theatre and War: Notes from the Field (2016 Edition; 2018 Republication)

The Memos from a Theatre Lab series:

Exploring What Immersive Theatre “Does”

Spaces, Relationships and Immersive Theatre

Immersive Theatre and Time

Scripting Detention: A Project in Theater and Autoethnography with Incarcerated Teens

Information for/from Outsiders: Chronicles from Kashmir

Immersive Theater & Activism: Scripts and Strategies for Directors and Playwrights (Forthcoming)

Wellesley Underground previously interviewed Nandita about her book Theatre and War: Notes from the Field. You can read that interview here. Currently, Nandita teaches Theatre and Literature & Performance, while also overseeing the Juvenile Justice Programming, at UWC-USA.

WU: Tell us about Chronicles of Kashmir, your latest project.

Chronicles from Kashmir has been in development since 2013, as a collaboration between myself and the Ensemble Kashmir Theatre Akademi in Srinagar. It uses Argentine playwright Griselda Gambaro’s (1992) Information for Foreigners as its point of departure, takes place in the promenade, and is site-adaptive -- we've staged it in a two-storied building in Kashmir, and in a sprawling theatre workspace outside Pune. Different scenes take place in different locales and audience members walk around under the supervision of  'Guides' who tell them the route to take.

Audiences 'live' in our theatrical Kashmir for twenty-four hours and in so doing, experience the Valley's many realities: they encounter larger questions around complicity; they are asked to engage with multi-media installations that speak to the exodus of Kashmiri Pandits; they are invited to witness narratives of former militants; they are given occasion to experience how celebrations are conducted under curfew; they are permitted to observe stories from soldiers in the Indian Army.

Pic Credit: Vineet Pandey

Chronicles from Kashmir seeks to create a sense of “balance”: between differently positioned voices that emerge when speaking about Kashmir; between differently placed narratives on the “victim”/“perpetrator” spectrum. While there is an inevitable streak of political commentary that runs throughout the work – a political current that cannot be escaped when talking about Kashmir – Chronicles from Kashmir does not espouse any one political ideology. We see ourselves as being artists and educators, using aesthetics and pedagogy to engage audiences with diverse perspectives from/about the Valley.

Chronicles from Kashmir like any other performance has its limitations. It can never do justice to all the narratives that compose Kashmir... It's a step, though, a small step toward engaging audiences in stories and experiences that mainstream media might never share with them; a small step toward sparking more educated -- and less polarized -- opinions about what is happening in the region.

WU: Recently, you went through quite an ordeal with Facebook, whereby the social media platform censored your book. Can you talk to us about that experience?

It’s been one of the more recent attempts at censorship…

From the beginning of  Chronicles from Kashmir, there has been censorship at play in different ways. First, in Kashmir itself, we would sometimes get explosive feedback from Kashmiri audiences -- often because elements of the content, to them, was made problematic because of who I am (non-Kashmiri, Indian, woman, young, artist). Even now, I daresay that there are still many who think that I am an Indian “agent” who is trying to use this work for some sort of agenda, despite my Kashmiri colleagues’ efforts to dissuade them of this notion.

Then, in 2017, when we had the first 24-hour iteration of the work outside Pune, in western India, the cops showed up. We don’t know who called them and what they were hoping to find, but they were intimidating enough to lead us to cancel the third and final performance of the show (which was for an audience of students; we didn’t want to put them in any risk). And subsequent to this, it has been near impossible to find potential hosts for Chronicles from Kashmir in the Indian subcontinent. People are afraid to host us and in their fear, have led to a censoring the work from public spaces…

Pic Credit: Vineet Pandey

Most recently, in July 2018, alongside Facebook’s “ban” of the book on the publisher’s own marketplace on their page, we were placed under something akin to “house arrest” by the institution that was hosting our filming of Chronicles from Kashmir… At least the institution explained their reasons to us -- they had a journalist on their backs, apparently, and were afraid of bad press from hosting us (though neither the journalist nor our hosts had even read the script, so this bad press would simply have been because they were hosting a project about Kashmir, regardless of content). Facebook, on the other hand, reversed their “rejection” of the book after a few journalists went around, asking questions… Their response was something along the lines of: “Well, the book is up now, so what’s the problem?”... Essentially, we still don’t know why the ban took place to begin with. Whether it was an algorithm that flagged the cover -- at that point only the cover was available on Facebook -- or whether the community moderators who police pages’ adherence to Facebook’s commerce guidelines made a decision based on their own affiliations and agendas… Either way, it was/is incredibly unnerving.

WU: When and how did you first get interested in Kashmir?

When I first went to Kashmir, the “why” (apart from being my doctoral project) was to consider the possibilities of using theatre to access perspectives from across the “victim”/“perpetrator” spectrum in the region: to draw in narratives from civilians; from militants/former militants; from soldiers/former soldiers in the Indian army. What if I were to create immersive, theatrical experiences about Kashmiri civil society, which the army could experience? What if I could design a performance for active militants, about the experiences of armed forces’ soldiers? How could I work with people from each of these identity groupings, to create a polyvocal, theatrical representation of Kashmir?

Gradually though, as I began to learn more about the Kashmiri context, that initial articulation of my intention had to shift. I realized that the idea of bringing “opposing” voices to the table was not only dangerous; it was ethically fraught. Because of my being Indian. Because of my being a woman. Because of the form of the theatre. Because of the many complexities that Kashmir remains mired in.

Pic Credit: Vineet Pandey

So, in collaboration with a team of incredible colleagues from the Ensemble Kashmir Theatre Akademi the intention of Chronicles from Kashmir has become about using theatre to educate (self-identified) “outsiders” about different aspects to Kashmir’s conflicts. Outsiders like myself, of course; but also a whole range of outsiders to whom voices from Kashmir remain inaccessible.

WU: Last time that you talked with WU, you shared the journey in the intentions behind the theater you’re creating. It went from “big ideas” to an emphasis on “beauty” and aesthetics as well as the ethical inclusion of victim and perpetrator narratives. Can you give us an update on where you are calling attention to today?

I think I’m still dealing with those questions of beauty and ethics; but I find myself trying to find more of a middle ground vis-à-vis the “big ideas”. Especially with Chronicles from Kashmir, I find myself wanting the work “to do” more; to create the potential for more tangible shifts to occur in how Kashmir’s conflict are studied, discussed, and considered. Might that mean adapting our script into a study guide, of sorts, that can be used by schools across the Indian subcontinent? Might that mean workshopping ideas from the work with new collaborators across Jammu and Kashmir, and across Indian and Pakistani borders? That remains to be seen…

Pic Credit: Vineet Pandey

WU: You’ve talked about the dynamic of being an “insider”/ “outsider” in your conflict theatre work in Kashmir. How are you handling that balance?

It depends on when you ask me :) Sometimes, the balance is easy to attain; at others; it seems like the complexities will only ever continue to grow. At this point in time, having just returned from another year of developing Chronicles from Kashmir, I am questioning my own role in the future of this initiative. Having been the one to spearhead new directions for this project over the last six years – albeit in constant collaboration with my colleagues at EKTA -- now that the work has been performed live, filmed, and published, I find myself wondering if it’s time for me to take a back seat and to rely on my Kashmiri colleagues to take the lead on where we go from here. Have we come to a point, I wonder, where I (the insider/outsider) must step back (despite my own relative privilege and increased access to resources/opportunities) and wait for my colleagues (the insiders) to catalyze our way forward?

WU: What is something you wish the world knew about Kashmir?

More than something that I wish the world knew, I wish there was more palpable desire amongst the international community to support/advocate for the search for a resolution to Kashmir’s crises.

[saimachaudhry]

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Pakistani politician brings down BTS member Jungkook’s birthday billboard in Gujranwala (Photo Credits – Wikimedia)

Pakistani BTS fans went to new heights to celebrate the birthday of K-pop band member Gene Jungkook. Megaband has earned one of the biggest fan bases of all, as they call themselves ARMY.

An incident took place in Gujranwala, Pakistan, where a birthday billboard featuring Gene Jungkook on the singer’s 24th birthday was removed within hours.

The birthday AD placed on Jungkook’s birthday (September 1) was erected for about four floors at a crossroads in the city. The words printed on it were “Jungkook BTS Gujranwala Army”.

A billboard for his 24th birthday in Jungkook, Pakistan was forcibly removed by a political party for ‘promoting homosexuality’, which made me very sick. The girl who pays for the billboard has to pay to put it up??? + pic.twitter.com/oXv5CGIcD7

— jks’s♡shasha (arsd) (@starsluvjk) 2 September 2021

Provincial Assembly candidate Furqan Aziz Butt, who is also working for the Islamic political party Jamaat-e-Islami, had a birthday hoarding put up by the army for Jungkook, claiming to have received “a lot of complaints” from citizens. was later removed.

Speaking to entertainment outlet Vice, the local politician said that: “There was so much ruckus. There are young people in this city. This group exerts negative influence on them and encourages them to behave in wrong activities. They promote homosexuality.”

“Why was it put here? They don’t have a brand name here and they don’t sell products here.” “Those who plant it call themselves ‘Gujranwala Army’. There is only Pakistani army here.”

The move by the local politician has engulfed ARMY in dismay, with the hashtags “#PakBTSARMYsAreStrong” and “#PakistanLovesBTS” used by them trending on Twitter. He also revealed that Pakistani fans had arranged several charity drives to support the local communities.

Zainab Saman, a BTS fan from Islamabad, told Vice: “The Gujranwala incident has hurt Pakistan’s BTS army very badly. A politician appears out of nowhere and says that BTS is promoting homosexuality and spreading obscenity. BTS has never used obscene verses in their songs. They are just about loving themselves and being happy. Don’t they know how much they are tarnishing the image of Pakistan?

must read: Benedict Cumberbatch believes sexuality can’t stop actors from playing a character with a different orientation

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The post “BTS Promoted Homosexuality,” Says Pak Politician Furqan Aziz Butt, Who Took Down Jungkook’s Birthday Billboard appeared first on Spicy Celebrity News.