#Rice feeding ceremony

[neoruby-loves-ut-aus]

Happy New Year everyone!!! Also Happy Birthday to my late Grandmother ❤️❤️❤️ It's been two years I'm missing her. She was a wonderful grandmother, mother, sister and a school teacher. She's the one who actually raised me along with my grandfather when my parents used to work. My mom is now a housewife.

(The woman is my Grandma and the baby is me when I was just like 5 months old during my rice feeding ceremony or 'Annaprasana')

[hindu-priest]

Rice feeding ceremony

[gatheringbones]

[“Terry’s hair was long & thick, bleached blond, perhaps because she wanted to be a princess in a fairy tale instead of real. We wrote letters to one another, passionately declaring our eternal love, which the technicians stole. One night when she was sitting on my bed in the dorm after lights out, as I brushed her hair, they threw on the lights in a frenzy of disgust & separated us for being lesbians. We were too drugged and too frightened to do more than hold hands. The head nurse was a lesbian, who called Terry’s mother, who came the next day to take her home to her psychiatrist father, to whom she had not spoken in over four years. I was sent to the old women’s ward for punishment, where my job was to feed the bed-bound ladies, some of them in restraints all the time. The stench of urine & untreated cancer was overwhelming. I wrote long, intense letters to Terry, which I could not send, hiding them under my green plastic mattress. Terry’s stars are deep burgundy, & I bleed into the other colors when I mourn that we never made love.

Then Maggie was dragged onto our ward, in hot pink tights & purple smock, her teeth glittering with mischief Far from being depressed by the surroundings, she sang bawdy songs to the old ladies she fed, opening our misery with laughter. She was from a wealthy Marin family who sent her there to straighten her up & scare her into agreeing to marry the man they wanted to sell her off to, although they wouldn’t say it like that (she did). Somehow her wedding veil was among her belongings. She liked to wear it to the vast dining barrack because it annoyed the nurses so much. It was very beautiful, expensive lace which she trailed behind her like indifference. One day Maggie & I decided to get married. The guy who thought he was jesus was happy to perform our ceremony, held in the courtyard of our adjoining wards, surrounded by hundreds of old glass windows barred with iron grates. I wore Maggie’s veil & my Napa State Hospital white cardigan tied to make a train. We both carried huge bouquets of lilacs, which were blooming wildly in that hot, dry country. All our patient guests cheered & clapped so loudly that we couldn’t hear what jesus was saying. We only got to stroll down the sidewalk, showered with rice that Edith had filched from the kitchen where she was one of the cooks, before our union was rudely interrupted by burly male guards straining with anger in their white uniforms.

Everyone was locked down, some of us in solitary, & the bells went off for riot alert. Maggie’s poor veil was ripped apart by their feet & rage & arms. The head nurse (another lesbian) called Maggie’s mother that night, & before I had a chance to kiss her hello & goodbye, Maggie was driven away the next morning in her father’s limp-dick limo (her words again), as we ate our powdered eggs, silently depressed.

However, Maggie was a very sneaky & smart girl. She calmly arrived the following day in her VW bug (custom-painted purple, as are her stars) & said she had come back to collect her belongings, which no one had thought to pack up. Her mother, a master materialist (probably hoping for the veil), was very understanding. The hospital wanted to be accommodating in hope of future funds. So Maggie surprised me by returning to busily pack up not very much. We weren’t allowed to talk, & the nurses were watching us sharply until Ursula, understanding our need, threw her tennis shoe at the TV, screaming. Maggie palmed me a note to meet her by the lilac hedge behind the building, where she had conveniently parked. I left as though going to my new job at the dairy (cow shit apparently being a step up from human shit). The other women realized Ursula’s intentions & took off their keds, too. My last sight of that day room (where I had been declared incurably schizophrenic) was of flying sneakers, screaming technicians, breaking glass, & laughing patients—a really lovely melee. Because, of course, Maggie had returned to rescue me. We pulled out the backseat of her bug & I lay down across the battery. She laid a Mexican blanket over me, while I tried to project looking like a backseat. She piled her boxes, mostly empty, on top of me. The guards at the main gate were distracted by another call from the ward where the women who weren’t strapped down could not be contained. Maggie smiled, they gave her back her driver’s license, & off we went. On the other side of town, Maggie freed me from my seat charade & I tasted the wind in my hair for the first time in more than a year. She drove me to Big Sur, where I’d never been & they wouldn’t look for me (I had seven previous escapes, which is why I was on the violent ward so often, a curious juxtaposition—is freedom indeed violence, for lesbians?). In her trunk she had a sleeping bag, some food, money, & clothes that didn’t say Napa State on them for me. She dropped me near an overpass under which fellow fugitives of all kinds were camped, driving back to Marin, where perhaps she did escape marrying him. My belongings & three cartons of writing may still be in a dusty storage room at Napa. I guess I’m AWOL. Freedom’s worth the loss. If not for Maggie, I’d still be in the loony bin, incurable & terrified, not allowed to be a lesbian except with technicians. But I ripped that nurse out of the quilt.

Big Sur was rich with empty summer houses we raided for canned goods as a gang of teenage runaways, Vietnam War deserters, Rez escapees & drug dealers. We caught and roasted a wild pig. We hid out from the park rangers. We flirted with soldiers from the base for bags of potato chips, Hostess lemon pies, & chocolate bars. It was my theory we wouldn’t get scurvy if we ate the pies. We dropped acid & had orgies & stole into the mud baths at night. I was in a fog & detoxing from the nuthouse drugs, until one dusk when my eyes became diamond sharp at the sight of a thin young guy getting out of a hitchhiking ride at the convenience store near the campgrounds. He had black wavy hair cut in a DA falling forward over his face, wearing a leather motorcycle jacket that oozed sex. Our eyes caught across the parking lot & I fell in love like slamming into earth. I walked over, offering my open bag of BBQ pork rinds. Her reaching hand made me laugh & I blurted out, “I thought you were a guy.” She looked me up & down intensely, startled me by stroking my crotch with a quick secret movement, & growled, “Good.”]

chrystos, from cherry picker, from a woman like that: lesbian and bisexual writers tell their coming out stories, 2000

[eldritch-alicedoll]

It’s been 4 almost 5 year in Twst and now it’s might be a good time to summarise twst TL for my baby girl again. I’m aware that Yana sensei did mention that we can all decide the TL of the event by ourselves. Some event can’t be overlapping like Fairy Gala and it is fine cuz I want the second one to happened for my girl. (Sorry Leona senpai XD)

I try to make a road map for my girl since her growing from a clueless small punny to someone with a strong backbone happens through an experience share with the boys.

The way she start on the left and slowly transform to the right (ignore that bat they exchanged hair clip after officially date…….) with confident and cheerfulness……I want to tell that kind of story next year

Start > Prologue : like most Yuu she wake up here in the sourcing house ceremony but get amnesia and get blast by Grimm Fire which result on her have to cut her hair. Couldn’t say we here for 2 days…….more like thing happen in 24 hour 😂 drop in to Ramshackle at night , Grimm join the party. Then first thing after task to clean the street by Crowley then Ace shit us and detention after detention almost get expelled. Rolling from hill and we get to face the first blot monster. Retrieving the crystal and back to Crowley. Become the student then Bamm!

Book 1 happen in the same day we become student…..like 2 am? Idk my girl can’t say no to Ace bumb into the bed and being bully by both Grimm and Ace. The first day (for us) at school so we now student…..

The first time my baby girl get to talk to Lilia but briefly. Then she get summoned to Pomfiore because Vil can’t stand her hair cutting skill. It’s look terrible like unwash puppy…..thing in Heartslabyul keep rolling then while go get an egg with Deuce. Sam san give her a girl uniform but she refuse to wear skirt since Ace tease her. (That uniform had been untouched since here in Ramshackle wardrobe) She pick grey waistcoat and tie reflecting her mental state at that point……..

She try to return Riddle’s ceremony robe she borrowed and I think her puppy love episode start here. Later on at some pint Trey think it’s a good idea to cheer for Daia since it might be good in a long term if Riddle got something other than study to focus on while Ace is try to sell his bud to distract Riddle……He care about Daia okay but it’s win-win situation too

The day after is the unbirthday party which turn chaos….end up challenging Riddle and face our first Overblot. I think Riddle might need a day or two to heal up before turn up on the next unbirthday party where he fall for Trey joke and put oyster sauce in the tart.

The gap between the Overblot and second unbirthday party probably be the they when Cater ask Daiya and gang to live up their light music club performance . The boys pick their club so do Daiya where she get to become the 4th member of Light music club. Grimm does not recruit in since they want alone time from each other and club activities doesn’t require magic…….may be Grimm would start his own Grimm sama club (unofficially club that Crowley just don’t wanna fuss about)

Book 2 happened during the official magift tournament between dorm. She got bully by everyone 😂 and often sulk in the club getting help from the 3 easy going senpai. Kalim start feeding her crazy (cuz Daiya eat Tamago gohan for as a coping mechanism from her stress 🤷‍♀️ and Kalim……being Kalim see his junior eat raw egg on rice = she is broken. Ofcause Kalim will try feed Daiya like that parrot in Alladin) so she likely know Jamil for a while (but not his true colours until Book 4) the 4 of them end up chit char in Scarabia. Lilia had been consulter (And probably psychiatrist too) for her so they grow closer. But he won’t know about Tsunotarou incident yet from both Mal and Daia.

Metting the Savannaclaw and face another overblot she start to realise that she’ll die if she still being the same. So around here instead of Book 3 she meet Mal for the second time. And she Copy Ruggie habit of athletic between the broom in Magift and likely ask Mal for help. Yeah……..the nick name little Crow start here cuz she hang on Mal broom while he playfully speed to the sky teasing her)

Then it should be nice where Bean day 1-2 happening: I think it’s the first time she stand up against other at the end of bean day. Where Rook start call her Trickster and Floyd call her starfish chan……..and likely during Bean day Lili could found out thing between Mal and Daia so he kinda plan on having Daia get close to all his boys especially Sebek. Since they close in year and they got opposite traits. That kind of smile at the end of Bean day might be something Briar Valley need hmm…….

(Idk if Bean day suppose to be Zetsubon in jp which should be happened in January right. And some say this could happen before Book 2 but for the development of my baby girl. It’s should be here)

Book 3 happened during first test right? (I grow up in very traditional school…..like 130+ year boarding school full of haunted story……similar to Ramshackle but better condition so idk how other school divide the test) so during the deal with Azul. A big commotion happen while the gang first visit the merfolk museum. Daia drowned…..well technically she not since Azul’s potion work perfectly fine but being under water stirred her memory so the Leech twin and Acdeuce combined drag her back. Riddle out burst to Azul and the light music club isn’t quite happy. Azul break off the deal since he was ensure to provide the potion but the potion is failing and he take full responsible in it. Ace Deuce Grimm go back in slavery work in Mostro lounge but Daia secretly go back to make a deal with Azul again. This time with secret guide by Mal and a help from Leona gang to do the same of what happened in Book 3

They live happily for a while in campus until they got bomb bath by Ghost marriage event. Daia is send with the second team to fakely cry to the princess that Idia is her lover but being too scared to she end up congratulating to the princess and stay as Idia’s guest instead…….fucking traitor 😂 Leona push her to move them into more comfortable positions and demanding thing around. Lilia also join in teasing and kinda have a good time. Almost ignore Idia until Ace team arrive to save the day. Then Lilia card story happens when he show off to Daia and get freak out by the price of Kalim’s treasure…..they almost get in a dance so Cater start aware of this two chemistry. He start to act as third wheel to make sure Lili doesn’t fully win the girl before Riddle.

May be another event take place here likely to be wish upon the star since Daia is closer to Deuce and Trey now. Ortho get to talk to Daia and they talk more about her amnesia symptoms. May be future event can be here as well cuz it’s sound like a big gap until the break

Daia & Riddle relationship probably at peak around here. It’s a wrong call from both end since Heartslabyul gang encouraged her too soon so everything fall apart before the break. They don’t get to clear thing up as much as they wish to. Thing between Mabu and Daia also get affect cuz she sulking and avoid the topic. And they part way on the break with all that angst

Book 4 happen on school break……so yeah except what happen in Scarabia. Jamil finally exploded with Daia habit of eating raw egg on rice 😂 in his point of view. He had to make extra potion for her since Kalim ask for it but instead of being grateful. This little shit go back to eat garbage food so he had enough. But does he still cook for her ..? Yes! But he doesn’t shut his mouth anymore. He even laugh if she get stomach cramps if she eat raw egg. So Daia learn how to shout back from Jamil lol in the most stupid way ever. Oh and Azul claim that whatever he own Daia is now clear off. They are in good terms

Mal card drop in my Lilia. He fully aware of their relationship now. Mal also accidentally become a consult for Daia staying in Twst. And encouraging her to take after Trappola and Spade to talk thing out….kinda like Sebek and Silver.

They make up and white rabbit fest happening introducing Silver to Daia.

Book 5 : it run for a month if I still correct…. I’m hesitant to put Harveston Sledathon here since I’m not sure if Vil will let Epel off for couple days. May be Daia and Epel need to beg hard and accept the consequences. But January should be a snowy month and it’s good for Daia to get to know Sebek too

Then another overblot happen. Tsunotarou identity revealed. And Lilia drop a bomb on her telling how he had a thing for her. I think what’s going on between Lilia and Daia. He was going to play match maker for Daia and one of his boys for a while. He thinks she’s adorable and her presence in Briar Valley is something he looking forward to. And Mal talk some sense into him. The girl already hesitated about belonging to twst since her break up? With Riddle. Mal barely hold her so whatever you want to do just do. Lilia confesses to her. He say he can wait since he had no idea his time is too short than what he had expected. And being selfish for once. Being honest for once isn’t that bad. Even if he plan to part way with her at some point before graduate. He can teach her a thing or two about love and being loved. Bonk him bonk himmmmmmm yeah Daia is very sweet to him then she will punch him at the end of book 7.

Book 6 : and happen right after book 5

Firelit sky : over the sand happen so I got a sibling moment between Mal and Daia here

And cloudcalling on the Savanna can be here to so Daia and Lilia get more time tgt before the nuclear bomb in book 7

Book 7 : so at the beginning Lilia broke up with Daia and about to leave forever in a week 😂 my girl fight back. She face 7 overblot and almost the end of the world. There is nothing to fear……..she ask to spend time with Lilia as his gf only to break down at the end and Mal know it. She is another reason why Mal overblot for sure. And regardless of how thing going in end of chapter 7. She will get her memory back and her relationship with Mal bloom into Big brother - Little sister thing. Unofficialpart of Diasomnia family at this point. But thing with Lilia oh please do i need to say that he need a lot of make up for it?? And after Book 7 she change her uniform. She finally wear that NRC girl uniform she get since book 1

(Idk where book 8 gonna be we have to wait)

Port fest happened here cuz I want my girl to team up with Ortho and open her Japanese traditional sweet shop.

Fairy Gala if (Sorry Leona your one not happen in this TL) I revisit the event recently and I think it’s quite nice to summarise the relationship between the 1st year. Othro had grown up as a person. Sebek is open up for friends that not from Briar Valley. Daia could lay back and be a supporter for once and the whole thing how she view Fae kin affect her relationship with Mal and Lili. Especially if Season 2 of Twst coming up in a few years (i hope)

Camp Vargus

Stitch event can happen here too cuz it’s kinda wrap up thing between Riddle and Daia.

Then All the Halloween is happen here. I want Halloween to be the end of their year

Masquerade first

Lost in the book with The nightmare before Christmas

Then Halloween 1-2

Playful land might be push further back between book 4 and 5 it’s not that affect and it’s give more event for Daia & Ace + Daia & Lilia

Cooking class would be scattered around all year so whatever it’s sound like an on going class…..

And whatever I rant about might be scrapped and rewrite to whatever I come up with again when I write it for real lol 😂

[dailyanarchistposts]

Feeding Soul, Freeing Soil

“...all of us will come back again to hoe in the ground... Or hand-adze a beam, or skin a pole, or scrape a hive — we’re never going to get away from that We’ve been living a dream that we’re going to get away from that. Put that out of our minds... That work is always going to be there.” — Gary Snyder, in The Real Work: Interviews and Talks, 1964–1979

In the pre-industrial world, food was the basis of human life. If not deserving of outright ceremonial worship, then certainty food was not something just taken for granted. Sure, this was probably out of pure necessity of survival, and due to technologies in our culture we have more of a margin of error. But I have to wonder when I consider the mindlessness with which so many of us purchase, prepare, consume, and dispose of food, if the “privileges” of convenience and effortlessness are really worth the consequences. On psychological and spiritual levels, the disconnect between our daily lives and the source of our very existence — the raw material that fuels our bodies and minds — has an effect that is both profoundly symbolic, and frighteningly real.

Most of us would agree that food is a catalyst for family and community bonds. Without it, the very fabric of our cultures comes unraveled And we can see that happening today. We have no time to cook, and even less time to eat. Our culture’s fixation on efficiency and timesaving makes it impossible for us to appreciate what goes into producing it. In our ignorance, we demand produce that is not seasonal or bioregional, the transportation of which fills 4 million trucks a year, which use $5.5 billion worth of fuel, and spew 4 million tons of pollutants into the air. The average distance food travels from farm to fork is 1300 miles! (Rodale, 1981) We demand certain tastes at a snap of the fingers, even if it means transporting a spice thousands of miles, or using large amounts of oils pressed from genetically engineered seeds half a world away. We demand to be able to cook rice in ten minutes, which requires industrial processing that removes all the nutrients from the grain. Most meat-eaters in modern society don’t ever see the animal until it ends up packaged and in the grocery store. All these “conveniences” reinforce a dangerous sense of detachment and alienation.

One of the most revealing metaphors relating to modern society’s culinary dysfunction is in our dependence on processed foods. People would be more whole eating whole foods, not fragmented and refined commodities with isolated nutrients added back in. Food in its natural state evolved alongside human beings, and when obtained directly, it provides us with all we need. Food processing is an unnecessary obstacle to nutrition that benefits the long line of manufacturers, packagers and advertizers who take 90% of every food dollar, mediating our physical sustenance.

Lack of vitality is a major component of malnutrition from modern food sources. Grown in depleted soils with chemical fertilizers to mimic fertility, the plants become dependent on the chemicals to survive. Similarly, when we eat a lifetime of nutrient- depleted food our bodies become dependent on pharmaceuticals. Just like in the forest, agricultural soil health can be seen as an indicator of the health of the entire system, of which we are a part. If the soil is depleted of nutrients, so is the food that grows in it, and so are those who eat it.

[386princess]

Yoshiwara: Life of a Kamuro

Negotiations

Being sold to a brothel or Yūkaku (遊廓) was common in the Edo period. There was a belief that a true courtesan could only be one who had lived as such for her entire life. Finding dedicated recruits was difficult, so grooming them from an early age became the convenient solution. Scouts of brothels targeted towns hit by natural disasters or diseases, which were typically already poor and vulnerable. The scouts told the parents that the girl would live in luxury, wear the finest silks, eat white rice, and work in their teahouse, selling sex. They were notoriously famous for lying about the conditions their daughter would live in. However, the parents agreed easily; they were already living in poverty, and having one less mouth to feed was a relief. Socially, it was also completely acceptable. It was a child's duty to help out their parents if need be. And lastly, they were paid. It sounded like a win-win solution: their daughter had an 'amazing' job opportunity, while they made some quick money in their already desperate situation. It was common belief that prostitution, shameful as it may be, is easier than doing back-breaking work on the family farm. However, of course, this could not be further from the truth.

When the girl was sold, they took her to Yoshiwara. There, she experienced the first sight of the gates, which she entered for the first and usually the last time in her life. However, the contract wasn't so simple. They often employed girls specifically for their role as a kamuro, which enabled brothel-keepers to avoid paying large sums upfront for girls who didn't meet expectations early on. The expectation was that once the girl was ready to become a prostitute, her contract would be renewed for the standard 10-year term. Yet, during the contract negotiation, her parents or procurer might arrive armed with a more enticing offer from a different brothel. The brothel-keepers were powerless to stop them from taking her away and selling her to another brothel, along with all the care and investment that had gone into her training. Most kamuro stayed at the brothel they were originally sold to.

Arrival

The first day in her brothel she was bathed, fed and ultimately transformed into the appearance of a Kamuro (禿). They were paired with a higher-ranking courtesan, whom they were supposed to call 'Elder Sister'. However, these sister relationships differ significantly from those among geisha. The relationship between a maiko and her older sister is mainly ceremonial. The geisha introduces her younger sister to society, teaches her proper etiquette, and helps her establish herself socially. However, the maiko's okiya covers the expenses of her training and debut, providing housing, food, kimono, and hair ornaments. In contrast, a courtesan is personally responsible for feeding, clothing, and housing her kamuro. If the courtesan didn't work, the kamuro would starve. In return, the kamuro spends much of her time directly serving her older sister, either as an errand girl or as a splendidly dressed status symbol. Additionally, if the kamuro debuted as a courtesan, her older sister would bear the staggering costs herself.

The new Kamuro was given a name. Kamuros had simple names, unlike the flowery names often given to courtesans. Their names were usually written in katakana, a script considered less formal and more childlike compared to the sophisticated kanji. They were often paired together, like Iroha (Color) and Nioi (Scent), or Chidori (Sandpiper) and Namiji (Trail of Waves).

(An Oiran accompanied by two Kamuro; Torii Kiyonaga)

The job of a Kamuro

As girls aged five to nine, they paraded in the entourage of their 'elder sisters' courtesans when they appeared in public. Kamuros also ran errands for them and attended to them when they met with clients. They dashed around the streets of Yoshiwara, carrying mail for their elder sisters, delivering orders to merchants, presenting gifts, engaging in banter with locals, and purchasing snacks for their elder sisters' enjoyment. They were as integral to the life of Yoshiwara as their courtesan counterparts, often laughing at the uncouth manners of samurai visitors and composing haiku about life in Yoshiwara.

Kamuros were expected to collectively clean the brothel as well, performing chores such as wiping down all the woodwork, cleaning the floors, and sweeping the doorstep of the brothel. Rewards for their work included receiving candy or sweet rice cakes. However, punishment was also common and varied from mild to severe. Mild punishment included physical abuse, while severe punishment could entail burns, restraint, or even being hung by the abdomen from a tree.

Tricks of The Trade

Kamuros weren't prostitutes and weren't allowed to engage in it. However, they weren't clueless. Exposed to it from a young age, they knew what brought food to the table. Their 'elder sister' courtesan would teach them manipulation tactics, what valuable information is and what isn't, essentially how to make it in Yoshiwara. Clients prowled around the Kamuro, asking how to win the courtesan's heart. They believed they'd be truthful, as children. However, they retained all the information, whether good or bad, for their elder sister. They were the eyes and ears of the high-ranking courtesans, running around town spying on people, listening to rumors, and catching cheating clients (as it was a rule of Yoshiwara that a client could only see one courtesan at a time). This however was the mildest form of their manipulation tactics.

Let's say, for example, a patron who wanted to keep his name secret. A kamuro would run up behind him and tug on his sleeve, calling him the wrong name. Clueless patrons would correct the girl, inadvertently leaking their own real names. This could also be done if her elder sister is having a slow week with no clients. The kamuro would beg a previous client, claiming her sister was lonely and how her courtesan sister speaks of him so fondly, missing him, enticing him to revisit her elder sister.

(Kamuro Accosting a Young Man; Ishikawa Toyonobu)

[thebowynntradition]

Aelles Tsa'Myliea

Blessings and good fortune come to you this Tsa'Myliea.

Indeed today is the first day of the Bowynn holiday of Tsa'Myliea, the celebration of the Winter Solstice. It is the epiphany of the goddess Myliea, the goddess of Winter and her consort Arn, the god of the north and north wind. The first day, like with all holidays is the cleaning and cleansing of homes and temples. It is a day of fasting and purging of all ills and artifacts left over from Autumn. In place of rich and sweet foods, rice bowls and soups are traditionally served. At night a candlelight procession is held with icons of the two deities carried to the temple, symbolizing their rise.

On the second day, The Calling Horn is blown at the crack of dawn, indicating that Myliea and Arn have emerged from they northern relm and come to bless the land, allowing Winter to begin. Bringing with them cold winds, snow, frost, joy, harmony and all the fun and frolic of the winter season. While some will start late night feasting this day, its more common to wait till the 3rd day of the holiday. The day is however filling with glorious ceremonies and small feasting. A time to take account of the strength of the home to stand up to winter winds, the abundance of foods stocked away and the amount of wood gathered year long, to last till the warm days of spring. During the evening, tradition has that the officiating priest/priestess will come to the homes and bless it with song and a sacred incense blend. Some would rather spend the evening in quiet vigil at home or temple. A time to be deep in prayer, thanks and gratitude. Sacred storied hold that Arn and Myliea come at night and go door by door, to inspect one's home is well. They will knock on the door with their staves if it will well stocked and safe. In turn a basic of goods will be left at the door. The basket is said to be filled with fruits, 7 candles, a cut of wood, books, tools, recipes and warm cloths. Sometimes sweets, cakes and wine as well. Though these last three are normally reserved to be given from friends and loves ones.

Day three of Tsa'Myliea starts with an early morning ceremony. After which colorful parades are held, foods galore, contests and games and fun all around. The cord of wood and candle are lit just before dusk with a Bowynn hymn to Arn and Myliea. While it is often hard to find the sacredness and divine reason for the holiday on the 3rd day, it is still a holy day and there are ceremonies held in temple and in the home, giving thanks. One should remember it is still a time of sacredness. A time that allows snows and rain to decompose autumn leaves and all left to wither in gardens, turning them into composite, to feed the ground. A time to remind us all to take stock in whatever bounty and abundance we have in the home, cleaning the home and making it strong, safe and warm. People often will take walks on this day to explore and remind themselves of the beauty, holiness and necessity of the holiday

[conjuremanj]

Fet Gede/Day Of The Dead Celebration.

La Source Ancienne Ounfo – is one of the New Orleans based Vodou society – that celebrats the Day of the Dead/Fet Gede with an annual Vodou ceremony to invoke the Gede so we can come together in community to honor the dead (family) or not.

In Mexico's Days of the Dead are the days when the veil separating the Living and the Dead is most diffuse and the Dead come back to visit the living – children visit on Oct 31st, the familial adults on November 1st, and the unremembered Dead on November 3rd. The Haitian Day of the Dead, Fet Gede – the festival of the Sacred Dead, coincides with the Mexican Days of the Dead. The entire month of November.

November 1st. & 2nd. In Haiti & New Orleans this holiday can be a vibrant as Mardi Gras and as sacred as St John’s Eve.

During Fete Gede we “feed” the ancestors with offerings of food or foods that their dearly departed by laying it at their gravesite and wear black white and purple clothing throughout the event.

On this day we actually dance with the spirits. The particular death Lwa that we pay our respects to on this day is (Papa Gede) Baron Samedi, Maman Brigette and the family of Gede.

Even if you are not able to make it to Haiti or New Orleans for Fet Gede festivities here is an outline on how you can still pay tribute to the dead in the New Orleans tradition on a smaller scale.

If you have your own spiritual practice review your practice’s guidelines, incorporate aspects that pay respect Below is a suggestion for honoring the core Gede of the Cemetery on this special occasion.

Preparation: Before you even walk into the cemetery you should be prepared with the following:

Offerings: Pennies and/or rice: I use pennies) To pay the dead before entering the cemetery and at gravesites.

Food: Homestyle food that your loved ones would enjoyed.

Flowers: White, purple or red & flowers that your ancestors liked.

Rum. (you can purchase the shot bottle size) or Coffee (strong/dark) A small pack of cigars or cigarettes (unfiltered)

Wear: black, purple or white.

Visit: On the day of your visit take a shower or bath before getting dressed. As you dress align your thoughts and intentions. Collect your offerings. When you arrive at the cemetery gate: You should ask permission from spirit to enter. Leave a few pennies or rice at the gate. if you get a yes or no answer. If your intuition tells you that you should not enter thank the spirits go away and come back another day, try another cemetery. It's not a bad thing try another cemetery and ask again. Once inside visit the Gede family. The first plot to visit is Papa Gede /Baron Samedi: Aka the Baron (Lord). In catholic and Haitian graveyards, this marker is usually very prominent as the Cross of Baron.

Offering Day: Rum & Cigars. Also acceptable: Coffee, roasted peanuts, sunglasses with one lens, small raunchy toys or souvenirs.

Greeting: (Taken from Voodu Visions: By Sally Ann Glassman)“For the Bawon, in her society– they say these words.

Say: Come to the crossroads, dance, joke, you who are the sentence of death. Accept our offerings. Enter into our hearts, our arms, our legs. Enter and dance with us.”or“Father of all the dead help is us in our (our named persons) grief, let us welcome the dead to the Mysterious Abyss. Make us ever potent and my our offspring be safe in your care”(Place your offering)

Place your offering by pouring some of the rum and puffing a cigar or placing some tobacco. Do not inhale the smoke.

Once you have greeted Papa Gede next visit Maman Brigit Maman Brigit (Gran/Brijit/Brigette) is honored. She is the wife of Baron Samedi and the Goddess of Death. In Celtic traditions she is Brigit. In Yoruba she is Oya. Maman Brijit is a very powerful Lwa and the queen of banda dancing and the market place.

Offerings to her: Coffee or Pepper rum, Purple flowers (violets, lavender, iris, or fuchsia). Puff smoke from the tobacco.

Greeting Maman Brijit: A song that Haitians sing to Maman Brijit goes as follows as translated from Haitian Creole.

“Gentlemen of the cross (ancestors) advance for her to see them! Maman Brigitte is sick, she lies down on her back, A lot of “talk” won’t raise the dead, Tie up your head, tie up your belly, tie up your kidneys, (imitate tying a belt around your waist) They will see how they will get down on their knees.” (get down on your knees) “Maman Brijit, awake it is Fet Gede today”!or“I am calling you Maman Brijit, can you see? I bring food/ smoke and drink to honor you. Please accept this offering. This food and drink and smoke are for you Maman, please bless me with (Healing/ Prosperity/ Favor with … through your grace Maman Brijit.” (Give your offering) Place your offering by pouring some of the rum and puffing a cigar or placing some tobacco. Do not inhale the smoke.

If you are visiting relatives: Pay your respects at their grave, leaving flowers, food or wine. Talk to them.

Make sure to clean up any trash and consider cleaning off their grave. If you don’t have any relatives see if you can find a gravestone with your family’s last name, a noteworthy ancestor of a similar background as you who lived in the town or someone who resonates with you.

Leaving the Cemetery. Before you leave the cemetery Give thanks, collect your personal belongings, clean up if needed and leave immediately. Do NOT look back (Even if you hear someone call out to you…). There is a belief that looking back will invite ghosts to follow you home… When you arrive at your next location wash your hands with the bottle of water before you enter your home over some earth. Then shake the remaining water out on the earth. This helps to prevent any negative energy from ‘sticking’ to you, wipes away mourning and loss, and returns it to the earth.

[ghostlycreatorconnoisseur]

Baishi Pahacha Odia Book By Pandita Daityari

Baisi Pahacha is a mix of two words 'Baisi' and 'Pahacha'. In nearby Odia language 'Baisi' signifies '22' and 'Pahacha' signifies 'Step', so 'Baisi Pahacha' signifies '22 Stages'. These 22 stages found at the 'Simha Dwara', the Lion's entryway of Master Jagannath sanctuary, Puri. Subsequent to entering the Lions' door of the sanctuary, lovers need to climb these 22 sacred moves toward arrive at the second internal entryway (known as Baisi Pahacha Gumuta), in the wake of passing the second entryway they will arrive at the patio from where they can get into the fundamental sanctuary to see Ruler Jagannath.

According to belief, all sins of the devotees disappear who touch these steps even once, so devotees usually touch these 22 steps in hand while climbing them and also allowed their children to slowly roll over these steps from the top to the bottom in expectation of spiritual bliss. Pilgrims get a sense of fulfillment after putting a fleck of dust from the surface of these 22 steps on their forehead. Width of the middle 15 steps varies from 5 feet 10 inches to 6 feet 3 inches and the rise is 6 inches to 7 inches. The size of the remaining 7 steps is smaller in length and width. A black color stone known as 'Yama Shila' is engraved in the middle of the 3rd step. As per the belief, devotees must step on this stone while going up the steps because it frees themfrom 'Yama Danda' (Punishment of Yama, the God of death), ' but must not step on this stone on their way back since it will take away all the 'Punya' (values collected after visiting Lord Jagannath temple).

Various holy activities and rituals are performed on these 22 steps throughout the year, out of those 'Sradha' ritual is the most important one. Sradha is the annual Pinda Daana ritual of Hindus, a ritual in which food is offered to the ancestors, is usually performed on both sides of these 22 steps. The ancestral souls are believed to be satisfied by it. There is a small stone on the 7th step known as 'Pitru Shila'. Devotees offer Anna Mahaprasad, the holy rice of the temple that has been offered to Lord Jagannath, to this stone for feeding their ancestors to liberate their departed souls. It is also believed that during the annual car festival several Gods, Goddesses, Demi Gods, other heavenly bodies, the souls of the ancestors (near the Pitru Shila), Chitragupta and Yamadootas (near the Yama Sihla)came to these steps to see the grand Pahandi ceremony of Lord Jagannath. Madana Mohana, the representative idol of Lord Jagannath, offers Pinda Daana on these steps to his ancestors (Nanda and Yashoda, Devaki and Vasudeva, Koushalya and Dasaratha). Another ritual known as 'Badabadia Daka' (call the elders) is performed on these steps on the day of Deepavali. Devotees burn kaunria kathis (bundle of a particular kind of sticks which easily catch fire) on these steps on the Deepavali day to light up the path of their ancestral souls. The idols of Kasi Biswanath, Lord Rama, Nursingha and Ganesha have been installed on the southern side of the Baisipahacha.

[020butterfly]

Rice Ceremony: A Tradition of Growth, Prosperity, and Spirituality

The Rice Ceremony, also known as "Annaprashan" or "Annaprasana," is a significant cultural and religious event in many Asian countries, particularly in India, Bangladesh, and Nepal. It marks an important milestone in a child's life: the introduction of solid food, specifically rice, into their diet. This ceremony is often celebrated when a baby reaches around six months of age, which is considered the right time for introducing solid food. The Rice Ceremony is not just a family tradition but also holds deep cultural and spiritual significance.

The Importance of the Rice Ceremony

The Rice Ceremony is a rite of passage, symbolizing the child’s transition from breast milk to the first step toward solid food. In many cultures, rice is considered the first solid food that a child consumes, making it a special moment for the family. The ceremony is believed to bring prosperity and good health to the child, as rice has symbolic value in many Asian traditions. It represents wealth, abundance, and nourishment, and the introduction of rice signifies the child’s growth and development.

The Rice Ceremony also holds a religious aspect, where prayers are offered for the child’s long and healthy life. Parents, grandparents, and relatives gather to bless the baby, hoping for a bright future. The event is often performed with rituals that invoke blessings from deities or ancestors, ensuring the child receives divine protection and guidance in their life ahead.

Rituals and Celebrations

The Rice Ceremony is a joyous occasion that involves several rituals, which may vary depending on the region, community, and religious practices. The following steps are commonly observed during the ceremony:

Preparation: A special puja (prayer) or religious ceremony is often conducted before the meal. This includes prayers for the child’s good health and prosperity. In some traditions, the ceremony is held at a temple or home, depending on the family's beliefs.

Selecting the Food: On the day of the Rice Ceremony, rice is prepared in a traditional manner. The rice is often cooked with ghee (clarified butter) and sometimes mixed with other ingredients like lentils or milk. The food is specially prepared to make it suitable for the child’s first taste of solid food.

The Moment of Feeding: The child is usually seated on the lap of one of the parents or a grandparent. In many cases, the baby is fed the first bite of rice by an elder in the family. It is believed that the elder’s blessings are passed on to the child through this gesture.

Blessings and Gifts: After the child consumes the rice, relatives and friends offer their blessings. It is common for the child to receive gifts, such as clothes or toys, as a way of celebrating the occasion. These gifts symbolize love, care, and best wishes for the child’s future.

Social Gathering: The Rice Ceremony is often a social event, where families and friends come together to celebrate. A festive meal is typically served to all attendees, and music and dance may be part of the celebration. It’s an occasion for bonding, laughter, and creating lasting memories.

Variations in the Ceremony

While the core theme of the Rice Ceremony remains the same across different cultures, there are regional variations. In South India, for instance, the ceremony might include a special prayer to the family deity. In Bengal, the ceremony is marked with specific customs like the child being seated on the lap of the mother while the father performs the feeding. In Nepal, similar ceremonies are performed with a focus on family blessings.

Conclusion

The Rice Ceremony is an important cultural and spiritual event that holds great significance for the family and the child. It marks a key milestone in the baby’s growth and symbolizes the beginning of their journey toward a solid food diet. Beyond the feeding itself, the Rice Ceremony represents family unity, cultural heritage, and the blessings for the child’s well-being. It’s a time for families to come together, celebrate life, and invoke divine blessings for a prosperous future.

[narayansevango]

Sarva Pitru Amavasya 2024: A Day to Soothe Your Ancestors' Souls

Sarva Pitru Amavasya, a significant Hindu festival, is dedicated to honoring and appeasing one's ancestors. It is believed that on this day, the souls of ancestors descend to Earth to receive offerings from their descendants. This year, Sarva Pitru Amavasya falls on October 11, 2024.

Significance of Sarva Pitru Amavasya

Repaying Ancestral Debt: Hindus believe that it is essential to repay the debt owed to ancestors, as they are considered to be the foundation of the family lineage. Sarva Pitru Amavasya and shradh provides a special opportunity to do so.

Seeking Blessings: It is believed that appeasing ancestors on this day can bring blessings, prosperity, and protection to the family.

Avoiding Pitru Dosha: Neglecting ancestral rituals can lead to Pitru Dosha, a negative karmic influence that can cause difficulties in life. Sarva Pitru Amavasya is a way to avoid or rectify this dosha.

Rituals and Offerings

On Sarva Pitru Amavasya, Hindus perform various rituals to honor their ancestors, including:

Pind Daan: This is the most important ritual, involving offering cooked rice balls (pind) to the ancestors.

Tarpan: Water is offered to the ancestors, invoking their blessings.

**Shraddha: A prayer ceremony performed to invoke the blessings of ancestors.

Feeding the Brahmins: Brahmins are considered intermediaries between humans and gods, and feeding them is considered a way to please ancestors.

Importance of Location

The location where Sarva Pitru Amavasya rituals are performed is also significant. It is traditionally believed that the rituals should be performed on the banks of a holy river, such as the Ganges. However, if this is not possible, they can be performed in a nearby water body or even at home.

Tips for Observing Sarva Pitru Amavasya

Consult a Pandit: Seek guidance from a knowledgeable Brahmin priest to ensure that the rituals are performed correctly.

Offerings: Prepare offerings that your ancestors would have enjoyed in their lifetime.

Purity: Maintain purity throughout the rituals by taking a bath, wearing clean clothes, and avoiding non-vegetarian food.

Devotion: Approach the rituals with devotion and sincerity to reap the maximum benefits.

By observing Sarva Pitru Amavasya with reverence and sincerity, Hindus can honor their ancestors, seek their blessings, and ensure the well-being of their family lineage.

May this Sarva Pitru Amavasya bring peace and blessings to your ancestors' souls.

[vinnybonzer]

Spring festivals in Malaysia: A celebration of culture and tradition

Malaysia is known for its rich cultural diversity, and this is especially evident in the variety of festivals celebrated throughout the year. Spring in Malaysia is a vibrant season, marked by festivities that reflect the nation’s multicultural heritage. From colorful parades to traditional rituals, spring festivals in Malaysia bring people together to honor history, culture, and community.

Here’s a look at some of the most significant spring festivals celebrated in the country.

Chinese New Year

One of the most widely celebrated festivals in Malaysia, Chinese New Year marks the beginning of the lunar calendar, typically falling between January and February. The festival is a time of family reunions, feasts, and the exchange of red envelopes (ang pow) filled with money for good luck. Homes and public spaces are adorned with red lanterns and decorations, symbolizing prosperity. Hight light activities to do in Kuala Lumpur and other major cities like Penang, and Malacca… on this occasion include lion dances, fireworks, and temple visits.

Chap Goh Mei

Celebrated on the 15th day of the Chinese New Year, Chap Goh Mei marks the end of the festivities. Known as the "Chinese Valentine’s Day," this festival is traditionally a time for unmarried women to throw tangerines into the river with the hope of finding a good match. Cities like Penang and Kuala Lumpur host colorful parades, lantern displays, and cultural performances to close out the New Year celebrations in a grand fashion.

Thaipusam

Thaipusam is a Hindu festival that typically falls in January or February, dedicated to Lord Murugan. The most famous celebration in Malaysia takes place at Batu Caves, just outside Kuala Lumpur. Devotees embark on a pilgrimage, carrying kavadis (ornate structures) and piercings as an act of penance. The procession, which involves climbing 272 steps to reach the cave temple, is a breathtaking spectacle of faith and devotion.

Harvest Festival (Kaamatan)

Celebrated in late May by the indigenous Kadazan-Dusun people of Sabah, the Kaamatan Harvest Festival marks the end of the rice-growing season. This joyful event features traditional dances, music, and games like the buffalo race and arm-wrestling competitions. Visitors can sample local rice wine (tapai) and witness the crowning of the Unduk Ngadau, a beauty pageant that honors the legend of Huminodun, a rice goddess.

Gawai Dayak

Gawai Dayak is a harvest festival celebrated by the Dayak people of Sarawak in early June. Although it technically falls just outside the spring season, preparations and festivities often begin in May. The festival is a thanksgiving for a bountiful rice harvest, and it is filled with traditional music, dancing, and feasts. Homes are open to guests, and celebrations often last for several days, with ceremonial offerings and traditional games like the blowpipe competition.

Vesak Day

Vesak Day, celebrated in May, is one of the most important Buddhist festivals in Malaysia, commemorating the birth, enlightenment, and death of Gautama Buddha. Temples across the country, especially in Penang and Kuala Lumpur, are adorned with flowers and lights, and devotees participate in prayer sessions and candle-lit processions. Acts of charity, including feeding the poor and releasing caged animals, are also common during Vesak, reflecting the Buddhist values of compassion and kindness.

[holethoa2010]

Two sisters - Harvest Cassava Roots and bring them to the market to sell

Introduction

Vietnam's rural north offers a rich tapestry of culture and tradition, where daily life is deeply intertwined with nature and community. This narrative explores a typical day in the life of Mai, a 12-year-old girl living in a small village nestled among the rice fields and mountains of northern Vietnam.

Morning Routine

Mai wakes up before dawn to the gentle sounds of roosters crowing and the distant murmur of the village coming to life. Her day begins with helping her mother prepare breakfast, usually a simple yet hearty meal of rice, fish, and vegetables sourced from their own garden. As the mist clears over the paddies, Mai grabs her conical hat and joins her father in the fields to tend to the rice crops or feed the family's water buffalo.

School and Education

After breakfast, Mai heads off to the village school, a modest building with open windows and a dirt courtyard. The school day starts with morning exercises and singing the national anthem before diving into lessons. Despite the challenges of limited resources, Mai and her classmates eagerly absorb knowledge from their dedicated teachers, who often teach multiple grades in a single classroom.

Community and Traditions

During breaks, Mai and her friends gather under the shade of a banyan tree, sharing snacks and stories. Community ties are strong here, with regular festivals and ceremonies celebrating the harvest, lunar new year, and other cultural milestones. Mai cherishes these traditions, whether helping her family prepare offerings for ancestors or learning traditional dances from the elders.

Afternoon Chores

In the afternoon, Mai returns home to help with household chores, such as fetching water from the communal well, washing clothes by the riverbank, and gathering firewood for cooking. Despite the chores, there's always time for laughter and play, especially with her younger siblings and neighborhood friends.

Leisure and Hobbies

In her spare time, Mai enjoys weaving intricate patterns on a loom, a skill passed down through generations. She also loves exploring the nearby forests and streams, where she collects wildflowers and listens to the songs of birds. Sometimes, she joins her friends for a game of shuttlecock or watches traditional water puppetry performances at the village temple.

Evening and Family Time

As the sun sets behind the mountains, Mai's family gathers around a low wooden table for dinner. They share stories of the day's events while enjoying steaming bowls of pho or sticky rice cakes. Evenings are quiet and serene, often spent stargazing or listening to folk tales told by her grandparents, whose wisdom and warmth shape Mai's worldview.

Dreams and Aspirations

Despite the rustic simplicity of her surroundings, Mai dreams of becoming a teacher one day, inspired by her own educators who instill in her a love for learning. She hopes to make a positive impact in her community, preserving its cultural heritage while embracing opportunities for growth and development.

Conclusion

Mai's life in rural northern Vietnam exemplifies resilience, harmony with nature, and a deep sense of community. Through her daily routines and aspirations, she embodies the spirit of a new generation embracing tradition while striving for a brighter future.

[tourguidesindia]

Top Most Powerful Temples in Kerala

Whether you're planning to visit holy places or simply on a entertainment ride to Kerala, you can’t pass over exploring the temples. These temples are heaps of years old and constructed with ultimate devotion. You can’t assist however be awestruck via witnessing the beauty and the history of those holy abodes of gods. And who knows, a journey to Kerala would possibly as well make you a believer if you aren’t one already.

Here are some well-known and effective temples in Kerala. Read approximately the history and forte of those temples. Do not forget to pay a go to as well.

1. Sree Padmanabhaswamy Temple

Sree Padmanabhaswamy Temple at Thiruvananthapuram is the richest temple inside the global. The call Thiruvananthapuram approach the land of Lord Anatha since the temple itself is an abode of Lord Anatha.

The temple is a fine combination of Dravidian and Keralian structure. The specific established order date of Sree Padmanabhaswamy Temple is not confirmed. However, it's miles said that the records of the temple is going returned to across the eighth century or so.

The most important deity of Sree Padmanabhaswamy Temple is Lord Vishnu, enjoyable on Anathanag, an giant hooded serpent. The temple is so celebrated that every 12 months severa worshippers throughout the globe come here to pay their homage.

You can go to the temple around March and April while the Panguni competition is held. Alpashy pageant draws loads of visitors as nicely as well explore best places in kerala. Go through Thomas Cook India’s Kerala excursion programs to peer which package deal fits your tour plans nice.

2.Chottanikkara Temple

Chottanikkara Temple in Kochi is one of the maximum crucial pilgrimage websites in Kerala. The revered deity in this temple is Goddess Rajarajeswari who's worshipped in three one of a kind avatars. In the morning, she is worshipped as Devi Saraswati, inside the afternoon she is Goddess Laxmi, and finally, she is Devi Durga within the evening.

According to famous belief, the serene surroundings of the Chottanikkara Temple allows to calm a  mind. Every day inside the night, a unique puja is completed to name upon the Goddess. It’s something memorable that you shouldn’t pass over while you are touring the temple.

Also, make sure to visit at some stage in Navratri while the annual pageant of the temple is held. Check out Thomas Cook’s internet site to get the most convenient Kerala tour programs.

3. Guruvayoor Shrikrishna Temple

For Lord Krishna devotees, Guruvayoor Temple is the entirety they are able to wish for. In this temple, Lord Krishna is worshipped as Lord Guruvayoorappan, as a result the name. It has grow to be so big over time that today the temple is called the ‘Dwarka of the South’. The avatar of Lord Krishna right here is product of Patalanjana stone. It is a 4-armed and four ft tall structure.

This temple, placed in Thrissur, has plenty of elephants dwelling at the premises. It is a famous wedding venue and organises rice-feeding ceremonies as nicely.

You can visit the temple around February and March when the yearly Guruvayur festival is held.

4. Ambalapuzha Sree Krishna Temple

Ambalapuzha Sree Krishna Temple is placed in Ambalapuzha in the Alappuzha district of Kerela. It is well-known for having the Unnikrishna (little Krishna) avatar of Lord Krishna as the primary deity. It was mounted among the fifteenth and seventeenth centuries. The temple is renowned for its Palpayasam, a candy milk supplying.

What is greater special about the temple is the 10 avatars of Shri Krishna described in specific art work. You can take a holy trip in the pond close to the temple. There are bells, drums, and rhythmic chanting sound within the shrine.

If you control to pay a go to during June and July, you may witness the annual boat race competition within the river Pampa.

5. Mannarsala Nagaraja Temple

Mannarasala Nagaraja Temple in Haripad is well-known for having a couple of snakes nesting everywhere in the temple. Nagaraja, the principle deity of this temple, is an avatar of Lord Vishnu and Lord Shiva. Understandably, snakes are everywhere, in living paperwork and as artwork. However, those serpents are harmless, and there is no need on the way to be scared.

People who come to go to the temple, specially pay their respects to snakes.

According to nearby notion, infertile girls regularly get pregnant after worshipping Nagaraja, and they go back to thank him.

Since the temple is located in a wooded area, the ecosystem is peaceful. However, do try to go to within the afternoon to avoid crowds.

6. Attukal Bhagavathy Temple

Located in downtown Thiruvananthapuram, Attukal Bhagavathy Temple is blanketed inside the Guinness Book of World Records as ‘the largest gathering of women in the global’.  The temple is famous for organising the Pongala competition in which a document range of women accumulate at the temple to have a good time.

The principal deity here is Goddess Bhadrakali, an avatar of Devi Parvati. The whole architecture of the temple is a mix of Keralian and Tamilian architectural patterns. Some different deities live here as well, including Lord Shiva, some avatars of Lord Vishnu, Mata Kaali, and Devi Parvati.

You can go to the Attukal Bhagavathy temple at some stage in February and March whilst the Attukal Pongala festival is held. It could be a memorable experience to witness the gathering of round 1.5 million girls.

7.Vadakkunnathan Temple

Vadakkunnathan Temple in Thrissur has been honoured through UNESCO Asia Pacific Awards for Cultural Heritage Conservation with the ‘Award of Excellence’. You will apprehend why this temple has were given so much reputation even from outside the u . S . Once you are taking a walk across the area.

This centuries-vintage temple is made from stone and wooden, embellished with masses of years antique paintings. These art work describe the memories of Mahabharata. It is stated that that is the first temple built by Parasurama who was an incarnation of Vishnu. Since Lord Shiva is the principle deity of this temple, Shivaratri is located right here with a lot devotion. After explore the explore, visit most popular tourist places in Kerala.

8.Ettumanoor Mahadeva Temple

Ettumanoor Mahadeva Temple is positioned in Ettumanoor, Kottayam. It is assumed that Lord Shiva proficient three Shiva Lingas to the Demon Khara. Khara then carried these lingas to Kerala, and one among them was installed in Ettumanoor. Rumour has it that once Khara mounted the Shivlingas, he became not a demon. He have become a deer and found his vicinity within the shelter of God. This is how the area got its call as ‘Manoor’ means ‘the land of deer’.

The temple has Keralian architecture and contains Dravidian mural paintings. There is a well-known portray of Nataraja within the Gopuram. Idols of different deities such as Ganapathy, Bhagavati, Sastha, and Yakshi are also set up on this temple.

During February and March every year, the Arattu pageant is held. Plenty of devotees go to this temple in the course of that time.

9. Sabarimala Temple

Sabarimala Temple in Pathanamthitta is one of the most appeared temples in Kerala.  The temple, located 3000 ft above sea level, is devoted to Lord Ayappa. It takes lots of attempt to go to Sabarimala Temple on the grounds that transportation is restricted around right here.

This specific shrine is slightly special from others. Unlike most people of temples in India, Sabarimala Temple welcomes people from all religions. The street to the temple is not smooth as you have to walk through a dense woodland to attain the temple. The truth that it's miles best available for just 127 days a 12 months has made it even more unique.

The high-quality time to go to Sabarimala Temple is across the center of November.

10. Vaikom Mahadeva Temple

Vaikom Sree Mahadeva Temple in Kottayam forms a trisome together with Kaduthuruthy Thaliyil Mahadeva Temple and Ettumanor Shiva Temple. Legend has it that whoever plays rituals before ‘Ucha Pooja’, their desires get fulfilled. It is one of the fundamental temples in India committed to Lord Shiva.

The deity of Lord Shiva dates returned to Treta Yuga, which is the start of mankind. It is said that the Shiv linga became mounted by an Asura named Khra. The structure of this temple is unique. The oval-shaped sanctum sanctorum can not be observed in any other temples in Kerala.

Also Read :

Bekal Fort, Kerala (2024): Timings, Entry Fee, History & records

Explore Some of the Best Beach at Neil Island , Andaman

[agentroz]

The Variable of Love | February Task

How did your muse’s parents meet? Was it a blind date? The shadowy corner of a bar? An elaborate arrangement by the fae king? Write a oneshot that tells the story (800 words)

Featuring: Richard Peterson, Joan (Baxter) Peterson

Warnings: vague reference to birth complications and to ~secret agent typical violence~

Private Log, Agent 100 (Confidential, Top Secret)

The Rescue Aid Society is aware of the statistical probability of agents developing feelings of romantic and/or sexual desire for one another and has accounted for these scenarios. In fact, we are often able to predict this turn of events before even the relevant agents are aware of their own feelings, which gives us a crucial advantage. Psychologically speaking, moments of high stress and prolonged proximity frequently lead individuals to forming a variety of bonds with one another, platonic or not. We must monitor these scenarios carefully.

 After all, love is a complex and fickle thing. It can inspire irrationality and carelessness in otherwise well-rounded agents, and we cannot afford to leave any variable to chance.

~~

Joan Baxter was a striking woman, towering above her colleagues in high heels with a jawline that could cut glass. So could her stare, people said. And while she consistently produced top-tier work, subtlety was her only weakness, which was not entirely her fault. A tall, striking woman with piercing blue eyes, traveling alone and using her own money certainly attracted attention in that era. The decision was made to assign her a cover husband.

“I’ve never had any trouble on my own, you know I am very capable of defending myself,” Baxter argued, but there was no arguing with HQ. After all, everyone already knew this, including Baxter herself. It was the right choice, to give her a husband to help her to camouflage. And yet, she resented this notion, that a woman should need a man around to be seen as “normal.”

Still, she followed the mission instructions like any other.

They held an inconspicuous ceremony at a small church, where photos were taken for evidence and rings with hidden compartments exchanged. Evans met her mission companion— sorry, husband— right there at the altar, a small and nervous HQ drone with small eyes and small glasses.

Till death do us part, Baxter thought, as they stepped outside into a cloud of rice raining down on them.

They nearly did part, many times. Baxter’s fault more often than Peterson’s. Once, to Peterson’s panic, she dove headfirst from a cliff into the dark and murky water below, pursuing a target. He had no choice but to follow after, lest they be separated. Another time, Baxter tailed a dangerous poacher for three days, abandoning HQ’s instructions to follow one of his less-competent henchmen. She escaped missing one of her signature high heels but with her life.

There was the time they leapt out of a plane together and Baxter accidentally delayed their parachute deployment a near-deadly several seconds by making terrible puns the whole way. Peterson refused to speak to her for hours after that, but he couldn’t help thinking that there were worse ways to die than hearing the most beautiful voice you’ve ever heard (which just so happened to belong to your wife) say that “The hardest part about skydiving is the ground.” 

There was the time Rosalind was born. That turned out to be far riskier than anyone, even the doctors, had anticipated. 

One night, exhausted from another 3 AM feeding wake-up call, Baxter returned to bed and crawled into Peterson’s arms, exhausted. She had never done that before, not even the evening that Rosalind was conceived (that was a businesslike affair, Baxter proposing a child may be necessary to their cover and Peterson agreeing enthusiastically (but not too enthusiastically, they were keeping things professional, obviously)). Peterson blinked at his wife in disbelief, who looked so much smaller in her slippers and her robe, softer with her hair in foam rollers. He had long suspected that she intentionally went to sleep after him, to avoid being seen in this way.

“This is so hard,” she whispered, in a 3 AM voice that Peterson had never heard before.

“Harder than Petersburg?” he whispered back, hoping that a reminder of one of her most harrowing missions might cheer her up. 

“Yes,” Baxter replied, though in the moonlight, he could see the hint of a smile tugging at her lips. 

It tugged at something in his heart, too. Something that terrified him, because he was always certain that he felt it when she didn’t, and the last thing he wanted to do was compromise professionalism.

“Harder than… Auckland?” He couldn’t help smiling anyway, almost teasingly.

“Yes.”

“Blimey… harder than Istanbul?”

Now she laughed, nestling her head against his chest. “Yes.”

“You’re telling me that our two-week-old daughter is more difficult to deal with than a chimera,” Peterson replied, letting out his own rare laugh of disbelief. “This, I’ve got to see.”

“You will,” she promised. “Then stay up with me.”

“Alright,” he agreed. “I will.”

And so it was not the rainstorm of bullets in Petersburg or the helicopter ambush in Auckland or the chimera attack in Istanbul that made Joan Baxter realize that she loved Richard Peterson, that she had loved him ever since she’d slid that secret ring onto his finger in the chapel that day (but had pushed that terrifying thought deep, deep down). It was midnight and moonlight and a promise, and then a kiss, and then another—

And then a wailing child, again.

“I’ll go get her,” Richard offered. “Our little chimera.”

~~

Private Log, Agent 100 (Confidential, Top Secret)

Love is a complex and fickle thing. It is also a powerful thing, inspiring truly remarkable acts of courage and moments of resilience in RAS agents for decades. Sometimes, this is a love of cause, a love of mission. Other times, it is something more private, shared between a squad of friends or a pair of lovers. I do not know for certain under which category the relationship between agent 401 and agent 402 falls. We must continue to monitor. But if I may make a recommendation that allows this relation to flourish, that will benefit the team in other ways, I see no reason not to.

Contrary to what some may assume, I do believe in the importance of love. It inspires me to protect my family and honor my parents. It gives me hope in this broken world. It is a liability, yes, but also an asset.

I shall make my recommendation to HQ.

[speedyposts]

The Sikh kitchen that feeds Manila’s moneylenders

Manila, Philippines – “Don’t treat this like a full dinner. Only take small portions,” a mother warns her son as he reaches for a second helping of zarda – saffron-hued, sweetened rice topped with heaps of raisins and cashews – on the crowded buffet-style table at the Khalsa Diwan Temple in Manila. “We must not waste anything.”

I overhear her while standing in line to sample the different varieties of barfi, a dense, milk-based fudge laden with sliced almonds – a popular sweet from the Indian subcontinent. The mother and son are among the 100-plus members of the Metro Manila Sikh community who have gathered here in late August to celebrate the Parkash Utsav of Guru Granth Sahib, a commemoration of the first opening ceremony of Sikhism’s central religious scripture.

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It is a busy day for the community kitchen, the langar. Dozens of volunteers snake their way through the crowd to serve rotis, fresh off the tandoor. Sitting cross-legged in rows across the main hall of the gurdwara, or Sikh place of worship, attendees dip roti into shahi paneer, a creamy curry with pockets of hard cheese, or happily spoon up the gajar ka halwa, a fragrant carrot pudding, neatly portioned off inside large steel trays.

Surveying the room, I momentarily forget that I am in the Philippines.

Founded in 1929 by a small group of Punjabi migrants, Khalsa Diwan Temple is Manila’s oldest gurdwara. It marked the beginning of a budding Sikh community in the Philippines.

Punjabi migrants, who form the bulk of the India diaspora population in the Philippines (nearly 82 percent), began to trickle into the country in the 1920s, explains Joefe Santarita, a professor at the Asian Center at the University of the Philippines Diliman. First, they tried their hand at farming, then moved to small-scale businesses.

“From that experience”, Santarita says, “they realised Filipino families needed money.” A shift towards moneylending likely happened during World War II when there was an urgent need for capital among micro-entrepreneurs in rural areas, he adds.

While financial inclusion in the Philippines has improved dramatically since then, 44 percent of Filipinos did not have access to a formal bank account as recently as 2021, according to the Philippine central bank, Bangko Sentral ng Pilipinas.

The Punjabi migrants tapped into a consistent demand from this unbanked community, offering loans for small-scale entrepreneurs or micro-enterprises – and not asking for documents or collateral. To compensate, loans are offered at a hefty 20 percent interest.

Today, the moneylending community is interwoven throughout the Philippines, even if it largely sits on the fringes of the law. Moneylenders are now an integral part of the country’s informal economy, zipping through neighbourhoods on their motorbikes to solicit new clients and service existing ones. They operate on an informal basis without any permits, often cultivating new clients by offering various goods, such as small electrical appliances, on instalments.

The returns are so lucrative, many Indian migrants, mostly from the state of Punjab, move to the Philippines to pursue moneylending.

However, no business happens at the gurdwara, which functions as an anchor of the Sikh community. Here, the moneylenders leave their work behind to perform sewa (“selfless service” in Punjabi). One way is to help keep the huge community kitchen running as a place where anyone, regardless of religious denomination, can get a free meal.

When I visit the gurdwara again on a February afternoon, the langar is quiet. A small group of Indian medical students sits cross-legged, dipping thick whole wheat chapati into a mashed masoor dal. The dal is simple but flavourful, spiced with heaps of onion, garlic and red chilli powder. The food at the gurdwara is different from back home in their state of Andhra Pradesh on India’s southeastern coast, but they are enjoying it. The quality, they say, keeps them coming back.

“It’s also free,” Vikram Seetak, the temple’s head, reminds me when I tell him the students love his food. Seetak has been working in the gurdwara kitchen since 1999. Unlike the majority of his peers at the gurdwara, Seetak did not go into moneylending. After moving to Manila from a small town near Jalandhar in eastern Punjab, where he worked at his family’s mithai (sweets) shop, he took up a job at the nearby South Asian grocery store. After a few months, he became a full-time cook at Khalsa Diwan.

Seetak now heads a team of eight: a mix of Indian-origin and Filipino cooks, one of whom has worked with him for the past 20 years. He likes being in charge of the kitchen. “I have to do the mixing of the spices myself,” he tells me while straining a thick batter of gram flour and sugar syrup into a large deg, a thick aluminium pot.

He is making badana, more commonly known as boondi – bite-sized, sharply sweetened, fluorescent orange balls – in preparation for the weekend’s festivities. In addition to catering a wedding at the gurdwara, Seetak and his team are gearing up to celebrate the birth, in 1630, of the seventh Sikh guru, Guru Har Rai.

By late afternoon, the gurdwara is teeming with volunteers preparing food. They chop tomatoes and onions and sort heaps of spinach to prepare a gurdwara staple: palak pakoray (spinach pakora), which is spinach leaves dipped in a gram flour batter, spiced with roasted coriander seeds and red chilli powder and then fried. There will also be vegetarian “mutton”.

“It has to be a full vegetarian menu,” Seetak says in response to my quizzical look. “So we get a mutton substitute made of soybean.”

While Sikhism does not mandate vegetarianism, all gurdwaras serve only vegetarian cuisine to accommodate the dietary restrictions of people from different faiths as well as members of their own community. Even in Manila, some Sikhs choose to be vegetarian in their homes despite the predominantly omnivorous culture of the Philippines.

Inside the gurdwara office, community volunteer Jagjit Singh, a first-generation Indian Filipina, is standing with the secretary at a laptop reviewing the ingredients they need to buy to prepare pancit, Filipino-style noodles. “Sesame oil, cauliflower, carrots, calamansi, Baguio beans,” she narrates in fluent Tagalog. Because pancit is typically prepared with sliced meat or seafood, the meat substitute will be a vegetarian tapa (jerky), also made with soybeans.

Singh was born and raised in Manila and now lives with her husband, Shomkor, a Sikh moneylender, in Cavite, a nearby province to the south. Unlike many of her Sikh community members, Singh is a Philippine citizen and firmly identifies as an Indian Filipina. Her father moved to the Philippines from eastern Punjab at the age of five with his parents. Both Singh’s father and grandfather became moneylenders.

“I actually miss Filipino food when I go to India,” Singh tells me. “We like to have a mix of both at home.”

In the morning, she and Shomkor start with a Punjabi-style breakfast, such as aloo poori, a bright and spicy potato curry with puffy, deep-fried bread. For lunch, they switch to Filipino food: adobo, menudo or mechado – rich, Philippine-style stews prepared with meat. And in the evenings, it’s a toss-up.

Singh and her husband are omnivores. “Even though my husband took Amrit [an initiation ceremony that comprises one of Sikhism’s four religious rites], he likes to eat meat,” she says, adding that he “actually prepares Filipino dishes quite well”.

The practice of vegetarianism after taking Amrit varies. Some sects are vehemently against eating meat and eggs while others are not.

Manor Singh, another temple member and moneylender, and his wife are strict vegetarians. Originally from Jalandhar in eastern Punjab, Manor Singh followed his uncle in 1999 to Manila, where he got his start in moneylending. Despite having lived in the Philippines for more than 20 years, Manor and his wife eat vegetarian food. This can include everything from cauliflower and peas in a spiced tomato-onion base to kadhi chawal, lightly spiced gram flour fritters nestled in a turmeric-hued yoghurt curry.

In what would be the winter in Punjab, the Singhs enjoy makki ki roti (stiff roti made with cornmeal) paired with sarson ka saag (slow-cooked mustard greens and spinach topped with sliced garlic tempered in ghee).

They are able to find all the necessary spices at a South Asian grocery, which has six locations across metro Manila. Before the chain opened, Manor Singh remembers the owner selling spices directly from his van outside the gurdwara. Over the years, many South Asian grocery stores have popped up in the neighbourhood.

“Oh, you get everything in the Philippines!” says Ritu Wasu, who runs the Indian restaurant Harishi with her husband and daughter. She sits in the gurdwara office with her friend who runs a small Indian catering business.

For the past five years, Harishi has been serving up a mix of North and South Indian cuisine to a clientele of Indians and Filipinos. “By the time we opened the restaurant, Filipinos were already familiar with Indian food. They especially ask for chicken biryani,” she tells me.

Some speculate that biryani’s popularity in the Philippines can be attributed to Filipinos’ exposure to Indian food while working in Gulf states. “They go to Saudi Arabia and get a taste of biryani and come looking for it back in the Philippines,” a community member explains.

Chicken and rice are a popular pairing in the Philippines. What better introduction to South Asian food than richly spiced chicken layered into fluffy basmati rice?

“Filipinos have come to love Indian food,” Santarita says.

Despite being a common fixture for almost a century, the Punjabi moneylending community is still viewed by some with a level of suspicion. Although the gurdwara community members identify themselves as “Bumbays” (derived from the city Mumbai) or “5-6” (“you take five, pay back six” with interest), both are considered largely derogatory terms in the rest of the Philippines.

In 2017, then-Philippine President Rodrigo Duterte called for the arrest of “Bumbay” moneylenders. Opinion pieces and editorials calling for an end to “Bumbay loan sharks” also began to appear in major newspapers around the same time.

Filipino children, meanwhile, have always grown up hearing “Behave, or I’ll call the 5-6!”

Jagjit Singh, who feels well-integrated into the Philippines, believes there has been a shift in attitude in recent years. “It’s not like that any more. Now children will instead tell parents they will send the Bumbays after them. … There is no longer that fear of us,” she says.

Some claim that Duterte’s campaign against the 5-6 was successful, in large part due to the launch of a competing lending scheme by the government’s Department of Trade and Industry and the Securities and Exchange Commission’s broader efforts to regulate lending activities rather than carry out wholesale arrests of small-scale moneylenders. Santarita believes Duterte’s orders for arresting “Bumbay loan sharks” was mostly rhetoric.

“It’s difficult to stop the moneylending and from Bumbays conducting business because there is a dire need of capital among customers who are considered unbanked,” Santarita says. In addition to a lack of access to formal bank accounts, borrowing from formal institutions is costly and cumbersome with high collateral and burdensome documentary requirements. The critical function of micro-financing partially helps explain why Indian and Indian-origin moneylenders continue to operate without permits.

Due to the high returns of informal moneylending, the scale of migration from Indian Punjab to the Philippines spiked at the turn of the 21st century. In response to many Indian migrants living undocumented in the Philippines from the 1940s to the 1960s, the Philippine government made a strong push to regulate their presence, forcing them to seek residence permits or face deportation.

To avoid being hassled, many Indian migrants, with help from the Indian embassy in Manila, became legal residents, but few have sought citizenship. Out of an estimated 120,000 to 130,000 residents of Indian origin in the Philippines only 5,000 have acquired citizenship.

Manor Singh thinks being a resident is just fine: “We have most of the rights of Filipino citizens. We just can’t vote.”

While the full assimilation of Punjabi immigrants into the Philippines may be slow, more subtle integration is happening, like in the grocery shops. “The arrival of speciality Indian grocery stores and restaurants stemmed out of the need of Indian migrants to be able to source ingredients for their food,” Santarita says.

This is also in part due to the larger makeup of the Indian and Indian-Filipino population, which includes wealthy (predominantly Hindu) businessmen from states such as Sindh (now part of Pakistan) who moved to the Philippines after the partition of India and Pakistan in 1947.

Now, you can find South Asian ingredients in mainstream grocery chains, and a growing number of Indian restaurants cater to Filipinos as well as Indian-origin patrons.

There are gradual changes taking place within Indian-origin kitchens as well. While Jagjit Singh wishes more people from her community would embrace Filipino food, Indian migrants have begun to slowly incorporate Filipino cuisine into their meals.

Was it Jagjit’s idea, I ask, to serve Filipino pancit at the langar?

“It was actually ‘the guys’,” she tells me, referring to the committee that manages the gurdwara. “I’m just helping.”

Even Wasu, who generally prefers Indian food, sometimes prepares Filipino dishes at home. “Sometimes I make chop suey or Filipino-style pasta or buko pandan [a popular Filipino dessert of coconut, pandan leaves and sago pearls],” she says. Her children especially enjoy Filipino food, she says, adding: “They are not fussy. They will eat whatever is served.”

Back in the gurdwara kitchen, where preparations for the weekend is in full swing, I ask Seetak what dishes he likes – Filipino or Indian? He shares Wasu’s children’s sentiment: “With food, … you don’t play favourites.”

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