#a diverse city with just as long a history of immigration and cultural differences as real ones

[bitterrobin]

Can you tell I get really into documenting my hc/au?

I love breaking down characters like this bc it does make it easier to conform my hc with canon without making everything super ooc. Seriously, ask my my hyper specific version of events Willis went through that led up to Jason believing Lady Shiva could've been his bio mom or how Damian's hair was kept shaved a lot during his time in training and now that's he's in Gotham he's able to lather it in mhairgel but also is super unsure about how he looks because he missed his handmaiden Layla. Or why I think Bette and Martha having gap teeth is super important and Tom having colder blue eyes marks a difference in his overall attitude from his dad while also leaning into the feline silver eyes in some his Wildcat-jaguar form art.

[xxmarvelouslifexx]

Hello to the handful of you who enjoy reading about my adventures. I need to do something besides work and doomscroll so I am attempting to visit all the museums in Balboa Park and making you all hear about it. Since I am driving into the city more, might as well get some visits in while I'm at it. Long post so I will hide the rest of it down below.

First up, kinda mentioned it before but home to the fun cannibalism exhibit:

Museum of Us (formerly known as the Museum of Man)

Anthropology museum! Had a bunch of fascinating exhibits I didn't even get through half of them. They had some replica mayan stelae, which as it turns out are from the 1915 Panama-California Exposition, which was held in Balboa Park and helped turn it into the jewel of San Diego that it is now. This updated exhibit on Mayan culture I thought was well done. In the intro they explained how they worked with Mayan consultants to ensure the exhibit was respectful and reflective of modern Mayan communities. Throughout there were excerpts of the Popol Wuj, one of the foundational sources of their mythology, which I thought was very cool. They also very much went into the impact of colonization on their communities.

My favorite exhibit of the ones I saw: Hostile Terrain 94. It was heavy, I almost cried to be honest. It explores the very deadly human impact of the 1994 "Prevention through Deterrence" US border policy. Which for my non-american followers was the purposeful choice to make official border ports of entry and their surroundings urban areas more difficult for undocumented migrants to cross, leaving them with limited options, such as crossing the barren Sonoran desert instead. The map you see above is the Arizona, USA and Sonora, Mexico border. Those tags you see all over the map are identification tags for all the bodies found of migrants attempting to make the journey. 3,205 from the 1990s through 2020 alone. Manila are identified, orange are unidentified remains.

My parents immigrated from Mexico, as did many of my tias and tios. They were all undocumented for a time. Luckily for them, they all crossed pre-1994 with few difficulties. So I couldn't help it think, that could've been them if things turned out differently. Reading through the tags, seeing how young some were, a woman 19 years old, barely even had a chance to live. And the unidentified remains. How many families are out there still searching for answers? The border isn't just a political talking point. Congress' inability to move on immigration reform is a disgrace when there is so much human suffering occurring at the border and the routes to it.

San Diego Natural History Museum

Moving on to lighter subjects. Dinosaurs and fossils! This place is huge, 4 floors of some amazing exhibits. Again did not even fully finish one floor. Really enjoyed the ecosystems corner that explained the very diverse habits that exist around here. Not to brag but beaches, mountains, deserts, chaparral we got it all.

Look at the ankylosaur and mammoth skeleton. Neat! And below the California Grizzly Bear. It's the one our state flag and also the one we very sadly hunted to extinction in 1922.

One last one because this is getting long.

Museum of Photographic Arts (part of the San Diego Museum of Art)

Apparitions, Bill Armstrong, 2005

They had some very interesting photos here! I had to document this one for you all. No, I was not out of focus, that is what the photos look like. And the subjects are described only as "roman sculptures". So are some of our guys hiding up there? One of them is looking awfully caesar-y to me.

They also have a collection of daguerreotype, ambrotype, and tintypes. Which I had no idea were different things. So fascinating to look at. Did these people imagine we'd still be looking at their photos almost 200 years later?

I've knocked two more museums off the list this week, so another post coming soon. Hope you actually enjoyed this very long post :)

[onlyjellyillputinmybelly]

Hey guys i've found myself defending America and it feels weird but can yall tell me if I'm in the wrong here?

(its long im sorry)

TLDR: My friend is an international student, we got in a joking argument about soccer vs football that ended in accusations of racism and McCarthyism. Did I take it too far?

.........

I go to a private college in America (in the south) that I have worked hard to get a full tuition scholarship so I can afford to attend. I have a friend who also goes here that is an international student from New Delhi. I'll call her N.

N is very sweet, but she has the tendency to get very peeved about the culture differences between India and America. I have met plenty of other international students who are also from India (there are a LOT of international students this year) and most of them are very chill and embrace the multicultural area that the school is located in.

I am also, as we may know, an avid arguer. I'm a philosopher at heart. I think disagreements let me get to know people better through how they argue (which helps me know if they'd be a good friend. idk its the tism ig).

So N and I were chilling and out of the blue they send me a reel about how non-americans get mad when americans say soccer and not football. I sent back "its true cuz we're fine with them calling it football but they pop off whenever we say soccer" and she responds with "Because you're saying it wrong."

We've had convos like this and I normally assume they're being light hearted and pretending like its a big thing, so I responded kinda sarcastically "damn learn how to accept peoples differences" and she said "not if theyre american"

Like ok shes being sarcastic back but it feels weird. I started bantering about how other countries also say soccer (australia, south africa, new guinea) and she says "yes but only in the US and canada you haveto clarify what you mean when you say football because yall stole the name."

This confused me cuz tf you mean "you stole the name." First off I didn't do shit, second off how the fuck do you steal a sport? I said exactly that and she replies with "Nothing in america is your own" and holy shit im actually defending america wtf. This is not like me. But im not defending its history or its government, im defending the culture of it cus thats honestly the only good part of it. So respond with a cheeky lil "and isnt that beautiful" and she says "its yall being stupid."

I say "its a melting pot" and she says "a melting pot takes inspiration." I got a lil pissed at this because ok so did immigrants and enslaved people just spawn here? Did they steal their own cultures from their home countries?

They went on for a bit about how america is built off of appropriation, which it is fair that cultures are constantly being appropriated, but there are also cultures constantly being celebrated and fused, and that fusion and appreciation is what has the lasting impact.

I say this and she says "whatever im not arguing with an American" which of course I have to shit headedly respond with "imagine being reductive sorry I'm different than you"

She then responds with "bitch ur white" which yes. But does that mean I dont come from a diverse background and dont have culture? I respond "Yes and I live in a wonderfully diverse city of people who come from different cultures that I learn about and respect and love" and girl goes "those places dont exist in america" THEN WHERE AM I??? SPAIN???

We are literally in one of the most diverse and culture-rich cities in the south (ill give you 3 guesses) and she is saying that there isnt diversity and respect anywhere in america.

Skip forward a bit, she says that america has no culture, then corrects that to say "white america has no culture." That fucked with me a bit because its sus as shit to use the idea of "white america" and "poc america" in an argument. I said that and said that you can't give a concrete definition to "white culture" or "black culture" or "latine culture" cuz thats literally stereotyping

She said that prayer is a big part of indian culture, but isnt necessarily an overall truth for every person, which is fair. So I said then wouldn't American culture be like the national anthem. She said no because every country had a national anthem. I said that prayers are part of other cultures too, but that doesnt take away from the fact that theyre parts of other cultures too.

She then said that the national anthem isnt culture because "thats only for white people" and "a lot of america is only for white people (meaning its been used to disenfranchise poc people but she worded it in a way that sounded a smidge racist but no shade) And I said yea it fucking sucks and its forced upon us but its still well known. Theres no way that prayer isn't used to disenfranchise religious minorities in India, but its still culture.

She then said that white culture and american culture isnt a thing but black and latine culture is, (which tbh neither of us can really speak on, I was mainly discussing the american and latine element cuz I can speak on those) and I said that denying that american culture is just a mix of cultures evolving parallel over time simply because a bunch of shitty white guys founded the country is ignoring the people who have worked hard to make america their home and to carve out a spot for their own culture in this country. Just because people fucking sucked (like they have in the history of every fucking country ever) doesn't mean that people arent working to make the world better in their wake.

She said that poc culture in america stems from years of oppression. I agreed, but I said that racism and oppression isnt an America-exclusive thing. She then said, pretty out of the blue, that " for you to deny that their culture stems from oppression is racist." I said "when did I deny that." She said "you said you dont deny that what youre denying is racist. So that means you're being racist."

This confused me, so I asked "where did I deny that something was racist." Also I'm pre law, so I started getting a lil pre-law-y here. Don't judge me its a survival instinct I got from my parents lmao. She said "I said if you refuse to accept that black and brown cultures are real youre being racist." I said "show me what message I said that."

She said "chill babe theres no need to get defensive" which is literally the worst thing to say to me because boom youve made me into a defense attorney. I hate being patronized. I said "I am not being defensive, you are making accusations with no regard for evidence." (my profs would like that line)

She goes "this isnt a court of law girl" ok girl you act like youre gonna say that america doesnt have culture and then call me racist? I really just wanted this to end so I pulled out the mccartheyism card and said "you cant red scare roundabout logic your way out of being reductive and oversimplifying an enormously widespread country." and we were done. I know I ended it on an accusatory note which I hate, but I feel like shes ignoring so much thats literally going on in front of her face. Did I go too far? I know that I did and I shouldn'tve started the "youre being reductive" circle, but genuinely, the cure to culture shock isnt to be indignant about every difference you see, its to accept it. Its the same in literally every country. You cant just say "no I dont want to."

[m--rtyr]

What is queer culture like in England or like, diversity?

Cause I know that America, and in particular where I'm from Texas, is a large melting pot of a lot of Latino, Asian, African, and Middle Eastern. So is England the same? Do y'all have large melting pot areas? Or Asian markets? Or halal markets?

I’m not someone who gets out much, so my experiences with the queer culture and general diversity of England are… limited.

England is a lot smaller than America, but that just means that things very more in smaller areas than it does in American states. Saying all of England has a particular gay culture, or is a cultural melting pot, would be kind of.. daft.

Yes, England as a whole is crammed full of so many cultures. With the countries history, it’s bound to be filled with the cultures of other countries, and things like the NHS run off of the backs of the immigrants who work for the system (despite the government and tories claiming that immigrants are making the NHS suffer). British staple foods are often things like Chinese or Indian food, and whilst not particularly accurate to the culture of the countries themselves, they are the result of Asian immigrants integrating their own food with what was available to them upon moving to the UK. Compared to authentic Chinese and Indian food, it hardly compares, but it is extremely culturally significant.

Queer culture in different places of England does vary, but perhaps the most significant is Bristol. It’s the gay capital of the UK, and has been ranked as one of the 20 safest cities for queer people in the world. It hosts huge pride events, and it’s just generally such a cool place to go. The city is almost intrinsically gay. Even in my town, one of the biggest bars is the town’s gay bar. And it is dubbed THE gay bar, and it’s not as if it’s the only one, it’s just been around for so long as is so culturally significant to my town’s nightlife that it’s just… THE gay bar.

And that’s not to say that England is perfect in terms of diversity and queer inclusion. A lot of the ethnic diversity is a result of the imperialism of the British Empire, but… as someone who has thankfully only had good experiences with these things, I can only speak for my own experiences.

[hotilhotil]

Israel is a country rich

Israel is a country rich in history, culture, and diversity. It is a popular destination for tourists, business travelers, and pilgrims alike. With a bustling nightlife and a growing economy, it comes as no surprise that escort girls have become an integral part of the country's social scene. They offer companionship, entertainment, and even business services to clients from all walks of life. In this article, we will delve deeper into the world of escort girls in Israel and shed some light on this often misunderstood industry. First and foremost, it is important to understand that escorting is a legal profession in Israel. The industry is regulated and monitored by the government, ensuring the safety and well-being of both clients and escorts. Escort girls are required to register with the government, undergo regular health check-ups, and pay taxes like any other business. One of the reasons why escort services are in high demand in Israel is due to the country's diverse population. From Israeli-born to immigrants from around the world, there is a wide range of cultures, languages, and backgrounds in Israel. Escort agencies cater to this diversity by offering girls of different nationalities and ethnicities, making it easier for clients to find someone who shares their interests and speaks their language. <a href="https://www.sexfire1.com/%d7%a0%d7%a2%d7%a8%d7%95%d7%aa-%d7%9c%d7%99%d7%95%d7%95%d7%99/">נערות ליווי</a> Another reason why escort girls are popular in Israel is because of the country's vibrant nightlife. Tel Aviv is known as the “city that never sleeps” and it is not just a catchy nickname. The city is alive with bars, clubs, and restaurants that cater to all kinds of preferences and tastes. From casual hangouts to high-end establishments, there is something for everyone in Tel Aviv. This bustling nightlife scene provides the perfect setting for escort girls to shine. They are often seen accompanying clients to business events, parties, or simply enjoying a night out on the town. Many people also turn to escort services for companionship and intimacy. In a fast-paced and sometimes lonely world, a little bit of human connection can go a long way. Escort girls offer more than just physical intimacy; they also provide emotional support, genuine conversation, and a sense of belonging to their clients. This is especially true for business travelers who may feel isolated in a foreign country. Despite the misconceptions and stigma surrounding the escort industry, it is worth noting that escort girls in Israel are highly educated, sophisticated, and well-travelled individuals. Many have college degrees, speak multiple languages, and have diverse professional backgrounds. They are not forced or coerced into this profession and enter it willingly as a means to support themselves financially. It is also worth mentioning that escort services are not solely limited to men. In recent years, there has been a growing demand for male escorts in Israel, catering to women and LGBTQ+ clients. This is a reflection of the country's progressive and open-minded attitude towards sexuality and gender. In conclusion, escort girls in Israel are an integral part of the country's society and cater to a wide range of clients for various purposes. They offer companionship, entertainment, and intimacy in a regulated and safe environment. Their presence adds to the diversity and charm of Israel's vibrant cities, making them an essential part of the country's social scene.

[shabihagbook]

The Down Under Dream: A Skilled Worker's Guide to Australian Immigration

Australia, with its vibrant cities, diverse landscapes, and robust economy, has long been a sought-after destination for skilled workers from around the world. Migrating to Australia as a skilled worker offers a pathway to a new and promising chapter in your professional and personal life. In this comprehensive guide, we will explore the various avenues available for skilled migration to Australia, the requirements involved, and the myriad opportunities that await those who embark on this transformative journey.

To qualify for skilled migration, it is crucial to have your occupation listed on Australia’s Skilled Occupation Lists. Additionally, most skilled migration visas require applicants to undergo a skill assessment conducted by relevant authorities. This assessment ensures that your qualifications align with Australian standards and that you possess the necessary skills for your chosen occupation.

Australia employs a points-based system to assess and prioritize skilled migration applications. Points are awarded based on factors such as age, English language proficiency, work experience, and educational qualifications. Familiarizing yourself with this system is essential as it directly impacts your eligibility for a skilled migration visa.

Australia offers various visa subclasses catering to different skilled migration categories. The Skilled Independent Visa (subclass 189), Skilled Nominated Visa (subclass 190), and Skilled Regional (Provisional) Visa (subclass 491) are popular choices. Each subclass has specific criteria and benefits, so it’s crucial to choose the one that aligns with your qualifications and plans.

The first step in applying for a skilled migration visa is submitting an Expression of Interest (EOI) through the online SkillSelect system. In your EOI, you provide details about your skills, qualifications, and other relevant information. Once submitted, your EOI is accessible to Australian employers and state and territory governments seeking skilled workers.

If your EOI receives a positive response and you have enough points, you may receive an Invitation to Apply (ITA) for a skilled migration visa. This invitation is a significant step toward obtaining permanent residency in Australia.

As part of the visa application process, you and your accompanying family members must undergo health and character assessments. Ensuring that you meet Australia’s health and character requirements is essential for a successful visa application.

Once you receive an ITA, you can proceed to submit your visa application. This involves providing detailed documentation, including proof of identity, qualifications, employment history, and other supporting evidence. Accuracy and thoroughness in preparing your application are crucial for a smooth process.

Skilled migration to regional areas in Australia can offer additional benefits. The Regional Sponsored Migration Scheme (RSMS) and the Skilled Regional (Provisional) Visa (subclass 491) encourage migration to less populated areas, providing opportunities for skilled workers to contribute to the growth of regional communities.

Many skilled migration visas provide a pathway to permanent residency in Australia. After meeting residency requirements, skilled migrants may also become eligible for Australian citizenship, allowing them to fully integrate into Australian society.

Australia’s strong economy and growing industries create ample opportunities for skilled workers. Key sectors such as healthcare, information technology, engineering, and trades are in constant demand for skilled professionals, making it an attractive destination for those seeking diverse career opportunities.

Migrating to Australia as a skilled worker offers more than just professional growth. The country’s high quality of life, excellent public services, and diverse cultural experiences contribute to a well-rounded and fulfilling lifestyle for newcomers and their families.

Australia boasts world-renowned educational institutions and skilled migrants often choose the country for their children’s education. Access to quality schools, universities, and vocational training institutions adds to the appeal of migrating to Australia with family members.

Australia’s multicultural ethos embraces diversity, fostering a welcoming environment for newcomers. Skilled migrants have the opportunity to integrate into vibrant communities, participate in cultural events, and build lasting connections with people from around the world.

In light of the global pandemic, it’s essential to stay informed about any changes to Australia’s migration policies and procedures. The Australian government has implemented measures to manage the impact of COVID-19 on immigration, and staying updated will help prospective migrants navigate any temporary adjustments.

Migrating to Australia as a skilled worker is a transformative journey that opens the door to a world of opportunities. From navigating the points-based system to selecting the right visa subclass and embracing the cultural richness of Australian society, the process involves careful planning and commitment. As you embark on this journey, consider seeking guidance from migration experts, staying informed about policy changes, and preparing thoroughly for each step. Australia’s welcoming environment, strong economy, and diverse opportunities await skilled workers ready to make their mark on the Land Down Under.

[apsaeduabroad]

UK vs Australia: Which is Better for Indian Students in 2024?

As the world continues to become more interconnected, studying abroad has become an increasingly popular choice among Indian students. With a plethora of options available, two countries that often come up in discussions are the United Kingdom (UK) and Australia. These two countries have always been popular choices for Indian students, but with the ever-changing landscape of higher education, which one is better in 2024? In this blog, we will explore the UK and Australia and compare them to see which one is a better option for Indian students in 2024.

The UK and Australia both have a lot to offer in terms of quality education, career opportunities, and cultural experiences. However, there are some key differences between the two that students must consider before making a decision. So let's dive in and see which country comes out on top.

Quality of Education

Both the UK and Australia have a long history of providing top-notch education. In terms of rankings, the study in UK has some of the most prestigious universities in the world, such as the University of Oxford and the University of Cambridge. These institutions have a long-standing reputation for academic excellence and are highly sought after by students from all over the world.

On the other hand, study in Australia also boasts of high-quality education with universities like the University of Melbourne and the Australian National University consistently ranking high in global university rankings. Moreover, Australia has a strong focus on practical and industry-relevant education, which can be beneficial for students looking to gain hands-on experience.

In terms of education, both countries are on par with each other, but the UK's long-standing reputation and prestigious institutions give it a slight edge over Australia.

Career Opportunities

One of the main reasons why Indian students opt to study abroad is to enhance their career prospects. In this regard, both the UK and Australia offer excellent opportunities for international students. The UK has a strong economy and is a global hub for industries like finance, technology, and healthcare. This makes it a great place to kickstart a career after graduation.

Similarly, Australia also has a thriving economy, with strong industries in the fields of mining, agriculture, and tourism. The country also has a high demand for skilled workers, which can be advantageous for international students looking to work there after completing their studies.

However, with the recent changes in immigration policies in the UK, it has become slightly harder for international students to secure work visas after their studies. On the other hand, Australia has implemented new visa policies that make it easier for international students to stay and work in the country after graduation. This could give Australia the upper hand when it comes to career opportunities for Indian students in 2024.

Cultural Experience

Studying abroad is not just about academics and career opportunities; it is also about immersing oneself in a new culture and gaining a global perspective. In this aspect, both the UK and Australia have a lot to offer. The UK is a melting pot of cultures, with a diverse population and a rich history. Students can experience a vibrant and cosmopolitan lifestyle in cities like London and Manchester.

Similarly, Australia is known for its laid-back and friendly culture. The country has a diverse population and a strong indigenous culture, making it a unique and enriching experience for international students. With its beautiful beaches, outdoor activities, and bustling cities like Sydney and Melbourne, Australia offers a great work-life balance for students.

However, with the recent increase in hate crimes and discrimination against international students in the UK, Australia may seem like a more welcoming and inclusive destination for Indian students in 2024.

APSA Abroad as a Consultant

When it comes to studying abroad, it is crucial to have the right guidance and support. This is where a reputable and experienced consultant like APSA Abroad can make a difference. APSA Abroad is a leading education consultancy that has been helping students achieve their dreams of studying abroad for over two decades.

With offices in both the UK and Australia, APSA Abroad has a deep understanding of the education systems and job markets of both countries. They offer personalized guidance and support to students throughout their journey, from university selection to visa assistance and post-graduation job opportunities.

In conclusion, both the UK and Australia have their unique offerings and are great choices for Indian students in 2024. While the UK may have a slight edge in terms of academic reputation, Australia's new immigration policies and inclusive culture make it a strong contender. Ultimately, it is important for students to carefully consider their priorities and goals and seek the guidance of a trusted consultant like APSA Abroad before making a decision.

[gfeblog]

IN SEARCH OF HOME: THE HEART OF 'SAN FRANCISCO COWBOY'

Steve Long Director of Global Film Exhibition in conversation with Director Hassan Zee 

I'm intrigued by the heart of your film's story a young cowboy's search for his mother. What’s the personal story behind this? Is there a bit of your own life reflected in it?

 I met a character at the premiere of my first film 'Night of Henna'. We went for coffee and he told me his story which really affected me. He was abandoned as a child so that's where the story came from. The character Josh is an immigrant from a small town to a big city and I am an immigrant from Pakistan to San Francisco so you can see a lot of me in Josh. I have been working on this story for more than ten years. You can see a cameo of me in the film. When I came to San Francisco, I had two big bags in my arms and I knew no one. That's where I started my life.  Your film brings together the wildness of the countryside with the urban soul of San Francisco. How does your own connection to these places color the narrative?

 I was born in a village so I can understand the simplicity of life in the countryside. I have lived in big cities all my life but whenever I go home to Pakistan, I can feel there is something different in the eyes of those people living in the countryside. They look at life differently. Life is slow-paced and there is purity in feelings. Josh is not exposed to the fast and colorful life of San Francisco so the city is new to him. He is lost and meets all these interesting characters in the city who change his life forever. Josh learns a lot of hard realities of life and the viewer learns with him. 

"San Francisco Cowboy" isn't just a drama; it's an adventure. How did your love for these genres shape the film?

 San Francisco Cowboy is my sixth feature film.  I always want to give something unique to my viewers with my films. Something which they have not seen before. I wanted to show the real places of San Francisco which have so much history and shape the culture of this city. It might look a bit unusual to the viewer but it's unique and I gave the viewer the real taste of an open city. You can be whoever you want to be in San Francisco.  San Francisco is more than just a backdrop in your film it's a living, breathing presence. 

Can you share an anecdote about how the city left its mark on you or the production?

 I am in Love with San Francisco. Living in this city for the last 23 years is an adventure. I wanted the viewer to travel with Josh in this film, experience the real San Francisco experience the story, and meet these amazing characters. I wanted to cast the actors who have lived in the city or know the city of San Francisco very well. We were lucky to find the cast and crew locally in the San Francisco Bay Area. We found Jimmy Darling, Bunny Stewart, Dano Jason, and Kristin Jacques locally. We had great cinematographer Leo Moring and Carrin MacErlane.

         The characters in "San Francisco Cowboy" are as diverse as the city itself. How did you find the heartbeat of each character, and how do they mirror the people you’ve met in your own life?

I have met many characters in San Francisco. There are so many young people who come to find their dreams in this city, I live downtown so I meet a lot of these characters all the time. I have conversations with these people as I was a newcomer once to the city and I met people who helped me. Now I help them. I met someone who told me her story and that's how I shaped Paris's character. 

The concept of family runs deep in your film. What does family mean to you, and how do you hope this resonates with your audience?

 As human beings, we want to belong. We want to be around people who love us.  I had an amazing father and mother who have passed into spirit now.  We cannot separate ourselves from our parents and in our culture family is everything. Josh wants to know who his mom is and he goes to San Francisco to find her. While growing up he looks at other children around him who had mothers and he did not, So he wants to find out what a mother's love actually feels like. Every film has its hurdles. Can you let us in on a moment during production that tested your resolve, and how you got through it?

 Every morning my assistant producer will call and say, 'What's the disaster today?' I will say every morning, 'We will get through this'. When I make films I know things are not going to go smoothly every day. There are always hurdles.  I overcome the hurdles every day and still be able to make the film. We won the Grand Jury Prize at Indo American Film Festival. We won the Best Cinematography award at the Cinematic European Film Festival and Best Make Up at the Wallachia Film Festival. When you win all these awards you forget about the hurdles. You go and make another film. 

As we follow the cowboy's search for his mother, there's a lot of emotion involved. How do you hope the audience will feel as the story unfolds, especially in those final, pivotal moments?

 A lot of people who saw the film cried. It's a very touching scene. That is the moment people have been waiting for while watching the whole film. I think people will not be able to forget that scene. People can also witness some amazing acting in those last scenes by the actors of San Francisco Cowboy. 

         Your journey is as inspiring as it is unique, merging the worlds of medicine and filmmaking. Having witnessed such profound suffering in your medical practice, how have those experiences shaped the narratives you choose to explore in your films?

I have worked in the burn unit of the hospital and I was working with women who were burned by their husbands or inlaws because these women could not bear children. These women were dying in my hands and I thought I must do something about these women. Give these women a voice. So a lot of my films are about women's empowerment and gender equality. 

       Finally, what's one piece of heartfelt advice you'd share with someone starting their journey in filmmaking, especially if they’re tackling themes as intimate as those in "San Francisco Cowboy"? 

Take time to develop your story, Show your screenplay to trustworthy people to get guidance. Never give up on your dreams

[l-egionaire]

Portal To Perim Beyon: Kiru City Beyond

After getting into Chaotic again, and reading the Lore for Cardfight Vanguard Overdress, it got me into thinking about what Perim might be like in the future. So, I decided to start posting bios and the like on my ideas in the form of Portal to Perim style bios. If this gets some attention, I’ll post more

In the 100 years since the reign of Maxxor, the Overworld capital has undergone massive changes in both size and population. The Overworlders were always known as trying to keep close relationships with other tribes, but after the war with the M'arrillians, many Overworlders formed long lasting friendships with creatures from other tribes and this led to many outsiders coming to Kiru City for battle training, diplomatic missions, educations and even just to live lives of their own. The integration of other cultures grew more and more until, forty years ago, the then queen of the Overworld decreed to allow any creature of any tribe the ability to come to Kiru City and claim Overworld citizenship. This led to Kiru city becoming a massive hub for immigrants of other tribes. Mipedians, Danians, M’arrillians, and even Underworlders all live within the Overworld capital.The influx of new citizens from around Perim has helped grow Kiru’s prosperity, but some high ranking Overworlders decry the idea of allowing outsiders into their tribe and see the cities non-Overworlder population as a stain on Kiru’s history.

And it’s not just the city's people that have changed over the years. The physical layout of the capitol has also drastically shifted. Instead of just the one wall that was used to protect the city, Kiru has now been split into three separated sections, each one surrounded by its own mugically reinforced stone wall. The first section of the city acts as the so-called “peoples area”. This is where the majority of Kiru city's population lives. This area is even more split into several sections to reflect the city's diversity, with there being different districts primarily populated by Underworlders, Mipedian’s and Danians. Though creatures from other tribes can live outside those areas, these neighborhoods act as places where they  can share and indulge in their culture and the current leader of the Overworld sees them as helping make Kiru into a microcosm of all Perim. This section of the city also contains the famous Kitu City marketplace, where citizens can find food, books, clothing, mugic, and battlegear from all over Perim.

Within the city’s second wall is what’s considered to be “the learning quadrant” and it contains numerous areas of education and knowledge. From the Overworld library and it’s vast collection of books from everywhere, to the Overworld mugic hall, where muges come to study and experiment with their art, to the world famous Intress Academy of Elemental Studies. The academy is one of the jewels of the Overworld capital, boasting highly experienced teachers and trainers from all over Perim. Similarly, the student body is also extremely diverse with Students from all tribes being allowed to attend. Students not only study how to perform elemental attacks, but also how to construct elemental battle gear, create elemental mugic and study locations that have elemental attunement. Attendance there can truly make one into a master of the elements. 

The final part of Kiru City is in the dead center. Here is where most of Kiru's government officials, soldiers, muges, and nobles live. This section houses the palace of the overworld ruler, the barracks, the Overworld arsenal and several other important strategic facilities. The walls of this area of the city are extra thick and heavily guarded at all times, with only recognized personnel being allowed to enter. But don’t think that this means that the inhabitants are indifferent to the rest of the city. In times of war or crisis, the gates to the center of the city are opened so that all the people from the outer two areas can evacuate there, to be protected by nearly indestructible walls and the Overworld's best soldiers. Even after all these years, the Overworlders still make sure to care for all their people.

[imagineredwood]

I feel like after sons the writers were so happy they didn’t have to keep writing diversity in lmaoo, like sons covered bunch of different gangs so there was lots of racial diversity but Mayans is mostly brown people(which is how it should be if not all) and all the white people they could find. Like I’m sorry but the whole cast of side characters looks like a snow bank. Sons did a good job of showing you how diverse the people in proximity with them were. In Mayans the only people within reaching distance are white. Like there’s no one else around to interact with(other than that cop and Juan Denver I guess).

So, I have thoughts about this because I've seen it said a couple of times and I feel like people aren't really seeing the bigger picture, so buckle up because it's long.

The main one being that Elgin James had nothing to do with SOA. Mayans is in the same universe as SOA, but it's not the same story. It's a different culture telling a different story, with a different focus, due to different experiences in this country. A difference is also that Kurt was the one responsible for the creative process regarding SOA. So all of the racism, sexism, rape culture, transphobia, homophobia was from Sutter's vision, not Elgins.

Now. The 'diversity in SOA was never really there for diversity. It was there for plot. The Grim Bastards were there to make it seem like the club wasn't as racist as it actually was because "Hey look, we have black friends" talking about their long-established history while simultaneously talking down on them. The 9'ers, same shit. Prentinging to be cordial, only to try and pin them for something they didn't do because they played into the angry black man stereotype, Clay's exact words. Weston was a white supremacist. We know that. Anyone who watched for 10 minutes knew that. That was well established for his storyline. It really wasn't necessary for Sutter to make Weston's chest tattoo a part of the costume design, but he did.

Then they had "relationships" with the Mayans back and forth all the while calling them Spics. So is that added diversity, or is one more avenue for Sutter to include white men looking down on those around them who aren't white?

Then there was the Triad, same thing, Chibs' character references them by calling them "r*ce m*nkeys" so again, was it diversity because they wanted to show diversity and create that atmosphere? Or diversity because...you get the idea.

So that's one thing from a writing standpoint. Sutter was going for a shock value based show that was going to give white Americans a hard on and it did. What better way to bring shock value than to be racist at every turn presented and play on bigotry? Elgin is trying to tell the stories of what Latino MC culture is like along with what the Latino experience is like in this country period. He's not trying to shock the viewers or be named the most controversial show; he's storytelling.

Then there's the fact that communities usually tend to have people within them that look alike, and the smaller the town, the truer that is. People will naturally congregate together with those they have the most in common with. The bigger a city, the more diverse. The smaller a city, usually the more uniform their demographics are. So then speaking on demographics, let's get into demos for the areas that the shows are based around. For the record "Charming" doesn't exist, it's a fictitious place for SOA, however, its general real-life area where it was shot at is San Joaquin County, California. So let's look at the demographics for that location.

It's got a fair bit of diversity in the sense that it's spread out. Disproportionate sure, but the demos are relatively spread out. So the diversity that we see in SOA having been filmed in San Joa county is relatively accurate. The Mayans in that 42.0%, 9'ers and Grim Bastards in the 8.3%, The Triad in the 17.4%, etc.

Now let's look at Calexico, which is the bordering town between the Mexican and Californian wall where Mayans is based.

Not much diversity. Why? Many of the people who live in the Calexico area are Mexican and other Latinx people who have immigrated from Mexico and are just trying to get by and live better lives. Many stay in that area so that it's easy for them to go back and see their families, sometimes at the wall itself if either side is unable to cross. Calexico isn't really a place where people just...go. People that are there are usually there because again, either their family has been there and they never moved, or they're staying there to be closer to their loved ones across the border. There are always exceptions, but that's the basis. So you've got the Latinos that live there...and then you have border patrol and the police force that get their rocks off by going after Brown people for a living. Those are the main two groups present. So Mayans, like SOA, has stuck to being realistic in regards to showcasing the demographics and population in which their shows were filmed. Charming was realistic to San Joa Valley and Mayans to Calexico.

So all of that being said, I don't really understand why Mayans keeps being put under a microscope. I mean xenophobia is why, but I don't get why it can't just be enjoyed and had to be directed when SOA checked every morally void box there was and just got a pass. Mayans MC is scrutinized more than SOA ever was and it just gets a little frustrating after a while. I think it's amazing that Elgin and the cast were given the ability to tell these stories that so many of us in the Latinx community understand and resonate with, and they do it beautifully, but it always seems like there's a reason people want to drag it. I'm not saying that's what you're doing, but that's what keeps happening and it's bothersome. Mayans is supposed to be a spin-off of SOA showcasing life for a Mexican American MC and that's exactly what it's doing. It's doing what it set out to do, and some people are still tearing it apart for things that are realistic.

The diversity on SOA was performative so it could get people talking about it, just like Venus' inclusion was performative. Mayans isn't trying to do that. It's taking Latinx men and women and showing their lives within the Latinx community and the struggles that we face within that community. It's giving Latinx viewers something of our own, but it gets dragged like never before. We're just trying to enjoy this piece of representation that we were given and it's being clouded and tainted by the constant criticism that I never saw SOA get and frankly still doesn't get outside of this community it seems. I don't really know what else to say.

[wearejapanese]

By Karen Turner

This article is part of the Asian American identity series.

For the fast-growing group of roughly 23 million Asian Americans, where a person grows up can have a particularly profound effect on their sense of cultural identity.

The Asian diaspora spreads across all 50 states. But the largest Asian populations tend to be in diverse coastal cities where immigrants have historically clustered. The largest Asian American community by population is in New York City, while the next four — Los Angeles, San Jose, San Francisco, and San Diego — are in California, which sits on the coast closer to the Asian continent.

These locations have deep ties to the history of Asian migration, and Chinese neighborhoods in many of these cities date back to the 1800s when migrants started arriving in large numbers as laborers. Hawaii, too, has a long history of Filipino, Japanese, and other Asian arrivals who migrated to work as laborers and remained on the islands. Honolulu today is the American city with the highest percentage of Asian Americans, who make up almost 70 percent of the population.

Still, many Asian Americans don’t grow up in places like Honolulu, but in diverse cities or enclaves far from the coasts or mostly white rural towns or suburbs.

And many who responded to a recent Vox survey about Asian American identity told us that where they grew up (and where they eventually moved) had a significant impact on how they perceived themselves.

“It was infuriating when I first came to the US and moved to a small town in Alabama and experienced my first racial mocking and physical harassment at middle school.”

“I think I was relatively fortunate to not experience too much overt racism, coming from a lower-income, multicultural neighborhood.”

“I grew up in a very white, upper-middle-class area, and I just wanted to fit in. I hid my Asianness throughout my entire childhood.”

“As a third-generation ‘American’ having lived most of my life in Hawaii, I don’t even know if I can really say I’ve experienced any ‘real’ racism that was meant to be hateful.”

“The PEN15 episode where Maya has to be Scary Spice was ripped scene-for-scene from my childhood. I moved to the Bay Area to raise my kids so that they don’t have to experience the ‘othering’ in the way that I did.”

“I grew up in an Irish Italian Catholic suburb. The racism I encountered was annoying but ultimately benign.”

“Having lived mostly in California and Hawaii, I think we have it easy, as opposed to my cousins who grew up in Texas.”

“I grew up as one of few Asians and the only Cantonese person in my Southern US community. How I feel about being Asian is quite different as an adult living in Los Angeles, where being Asian is far more common.”

We also asked six Asian American writers to share how they were shaped by their environments, and whether there were places they eventually visited that challenged their notions of identity. Their responses revealed a patchwork of experiences in the many Asian Americas that exist across the country, from small, homogeneous towns to diverse, working-class city communities to wealthy white suburbs.

While racial identity is only one facet of a person’s life, for these writers, growing up in or eventually discovering a cultural community shaped their sense of safety and freedom to be themselves as Asian Americans. Here are their stories.

Read more...

[rein-ette]

Hi!

I was inspired by your asks, so I wanted to hear from you! What do you think of Canada as a country? I had a bit of a Canadian phase long ago and I tried to consume as much literature and history as I could, but reading about a place and living in it are very different experiences, so is there anything you'd like to share about Canada, about the culture or the people? Do you like living there? What are some of your favorites things? How do you survive the winters?

And also, as a character, what do you think of Matt?

(´｡• ᵕ •｡`) ♡

Aaaaaaaaah okay okay *ahem*

If you’re not here for a Ted talk the exit is to your left, have a great day!

I do love Canada very much! I was born and pretty much grew up here, and as I’ve grown older I’ve become more and more grateful for everything that my country has provided for me! I remember my history teacher in high school said once that by being born into the middle class and as a Canadian, you’ve already won the lottery of life. That was not to disparage other countries, but to remind us of how remarkably privileged we are and how much we take for granted.

One of the first things you hear when you ask people what does it mean to Canadian is the word “multicultural.” I find this word realllyyyyyy cringeyyyy and not really reflective of reality, but I suppose it’s a good starting point for more in depth discussion. People often say Canada is a “cultural melting pot”, but the indigenous poet Marilyn Dumont pointed out in her poems that in some ways it’s more of a mosaic — there are many cultures, but they don’t always meld together. To say it’s a melting pot is ignoring the fact that racism and discrimination certainly have and do still exist here.

But I would argue that in some areas it is a “melting pot”, even if I kinda hate that word. I prefer to think of where I live as cultural delta — a place where many mighty tributaries meet as they thunder into the sea. (It is also literally a delta, funnily enough) Here, I grew up absorbing Canadian ideas, studying British history, reading American literature, learning French — but I also grew up listening to Kpop, watching Ghibli, eating rice. When I meet up with friends, we don’t grab a coffee, we grab milk tea. If you ask people here where they would like to visit or live, they will most likely say New York, London, Hong Kong, or Seoul — which tells you a bit about both how powerful and diverse the cultural influences here are.

Perhaps the thing most indicative of Canada’s “multiculturalism” and what I am most grateful for, however, is that I grew up here without fear. I didn’t even know the words “chink” or other words existed until I could access the internet. Recently, the beatings of Asian immigrants in the UK and US brought this home for me — how lucky I am to have such a privileged childhood. And I know this kind of privilege is hard won; in my research of WW2 I found that one of the amusement parks that I used to frequent as a child was built on land that once housed a Japanese internment camp. How fragile our lives are!

But enough about the serious stuff. I can’t really answer your question about how to survive winters in Canada lol, except to say that where I am in Canada it is absolutely necessary everyone own at least 3-4 umbrellas. That’s because this side of the Rockies in BC, the temperatures are pretty mild year round — the coldest it gets is usually 0, and the hottest around 25. But, by god, it rains. I did go to Ottawa in the winter though, where it was -13 one day, but honestly? Everything below 0 feels pretty much the same. Once it gets that cold, you can’t even tell anymore. I wore a skirt and tights that day, with a good, thick winter coat. And I survived :D

Besides not being heckled on the street for being Asian, my favourite things about Canada are probably the amazing diversity of good food and how tremendously beautiful the wilderness here is. And I say this as someone who loses her mind when a mosquito flies past (ie. I am not a nature person). You can kinda tell from these photos here, but the trees and water and whatnot here, are like, real. Maybe I just find that amazing because I lived in Tianjin, but it just feels like this is a city built among the trees and the sky and water that was always here, and not a city where humans have brought in nature for our amusement.

Okay, gotta move on to your other questions or I’ll go on forever. As a state I think Canada does a fairly good job of providing for its own people, but I wish we had a greater global influence. A lot of youth especially express the view that Canada is kinda...boring if your career doesn’t have to do with, like, sports, nature, or medicine, and I would tend to agree. We have great universities, but as someone who studies international relations I often wish Canada would like? Do more? On the global scale. The only thing we really have under our name is the UN peacekeeping, which PM Pearson started after the Suez Canal Crisis. I mean, I’ve heard that many people abroad identify Canada with peace and like ofc I’m not complaining about that, but I just wish our history was a little spicier, ya know? We did kick Americas ass that one time in 1812 and that was amazing. No regrets.

So that brings me to Matt. A lot of Canada’s existence has just been dominated by trying to carve a way between the US and the British while not being swallowed by either. Britain gave us the protection and strength and diversification of identity to not be annexed by the US, but at the same time it hobbled Canada’s relation with our only neighbour. One of the very first treaties Canada negotiated alone, if I’m recalling correctly, was a trade contract with the US over fishing (?) in BC and Alaska, where London was like no you can’t and Canada was like uh we gotta make money too, bro. So yes, while I do believe Mattie is just a very loyal person in general, he was also loyal to the empire because he needed to survive. A lot of Canadian identity was solidified around our prompt assistance of England and the sacrifices made in the two world wars, especially the campaigns in the Low Countries and Italy. Essentially, Canada has historically differentiated itself from the US through its loyalty.

Uuuuh just realized that has nothing to do with my opinion of Matt. Um. I like him? He’s real best friend/big brother material, and I do hc him as far more cunning and capable than canon portrays him to be. However, sometimes he’s just...too nice. He doesn’t have that edge that England has that makes me wanna slap him tf up and sob and call him my baby at the same time. Also, as oumaheroes mentioned here, that kind of selflessness can get pretty toxic. After all, by consistently not voicing or examining your own needs, you make it incredibly and unnecessarily frustrating for the people who care about you to help you, and that creates a relationship just as one sided as one where the person is extremely selfish. Actually, now that I think about it, my biggest gripe with Mattie as a character and Canada as a country is in that word: selfless. Without self. Perhaps because Canada is still so young, but it feels a little lost, a little like it doesn’t know quite know yet why it exists.

TLDR: If you’re under 18 or over 60, Canada is the place to be. If, however, you’re like me and wish you could touch a building that’s over 150 years old and maybe visit a square somebody’s been guillotined in, perhaps try someplace else. Personally Portugal’s golden visa is lookin especially tempting lately

[potteresque-ire]

Is Cho Chang a racist stereotype? [1] - Her Name

Long post. My thoughts are under the cut.

I won’t discuss JKR because it isn’t the point of this post. All I’d like to talk about is whether it’s fair to call Cho Chang a racist stereotype. 

My short answer is no.

Critics of the portrayal of Cho Chang have often focused on her name, claiming that her name couldn’t have been of Chinese origin. They’ve also claimed that her name was made lazily (or worse) to sound like “Ching Chong”, which has been how some Westerners have made fun of Chinese.

So I’ll start there. I’ll also use Katie Leung as an example. I’ll also assume here her surname is Cho, which is very unlikely—but because “Cho” has always been the more controversial character and is, indeed, the more difficult one to romanize into English, I'll consider the possibility that it is Cho Chang’s surname (see bottom for a link to a post about the more likely scenario that “Chang” is, instead). 

If Cho Chang, like Katie, comes from a Hong Kong Cantonese-speaking family, “Cho” would’ve been a phonetically-perfect romanisation of her surname if her surname is 曹. Not only that, but she’d also have had a common romanisation of her surname—not an outlier at all.

If you wonder, why didn’t I simply say Cho Chang’s last name is 曹? This is because no one can say what someone’s actual Chinese surname is by its English form alone. Please remember: the English version of Chinese surnames is only an approximation, a courtesy for those who don’t speak the language. It’s not a substitute for the real thing. For one, Chinese a tonal language and the tone is lost in romanisation, so several distinct surnames may end up sharing one romanisation. Cho isn’t Cho Chang’s last name. Her last name is the character in whichever language and dialect her surname was given.

There are many ways to romanise a Chinese surname. The allegation that Cho cannot be a Chinese surname is true if people consider only one of them, the Pinyin system currently used in Mainland China.

Pinyin is a relatively new system, developed in the 1950s by the Chinese Communist Government. It romanises only mandarin Chinese, and it is a replacement. The Wade-Giles system, developed in the 19th century, is still favoured among the Taiwanese populace. Tsai Ing-Wen, the romanized name of the current Taiwanese president, for example, would’ve been spelled Cai Ying-Wen in Pinyin. Taiwan’s continual use of the Wade-Giles system is not just a matter of habit; it signifies defiance against Communist China and is culturally and politically significant. (Taiwan is a democratic island nation off South China’s coast.). 

The surname 卓 has a Wade-Giles romanization of Ch’o. Since most people drop the apostrophe in names, Miss Cho could’ve been a Miss 卓 as well, if her family had immigrated from Taiwan.

Meanwhile, non-Mandarin dialects have their own romanisations. This expands the possibility that “Cho” can be a Chinese surname by an ... innumerable fold. Some dialects have official romanisations, but often, the most commonly used romanisations are developed by the dialect’s speakers over time, the spellings uniformized over the years for the ease of communication and not necessarily for phonetic accuracy. Katie’s last name, Leung (梁), is the agreed-upon Hong Kong Cantonese spelling for what is Liang in Pinyin, and Loeng in official Cantonese romanisation. There are also folks who don’t adhere to any romanisation conventions, official or popular, which adds another whole collection of potential romanizations. They’re under no obligations to conform either. Again: our real name is in our own language, our own dialect.

Further compounding the complexity of romanisation is the sheer diversity of how any surname can be pronounced. Chinese dialects are snapshots of the language over thousands of years, with some carrying more influence from nearby ethnic languages than the others. 梁, or Leung, or Liang, or Loeng, is often spelled Niu among Hokkienese-speaking populations. Yes. Niu. It sounds as different as it looks.

(I shall skip the part about how each dialect is further split into multiple sub-dialects that may be so different that they cannot communicate with each other.)

(This is the thing about ancient civilizations.)

The summary, so far, is this: 1) Cho is an in-use, perfectly legitimate romanized Chinese surname and 2) given the diversity of Chinese dialects and their romanization methods (and surnames available), it’d take a healthy dose of (over-)confidence for anyone to claim that any romanized, single-syllable surname like Cho (or Chang) cannot be Chinese.

You may ask then—but why have I been pointing to these small places? Mainland China is much more populous, what is the chance that a name like Cho Chang was from anywhere else? And most Mainland Chinese uses the pinyin system, right?

These are fair questions! But as it turns out, the chance is actually not insignificant at all at the time the HP books are written. Between the start of Communist China in 1949 and the 1980s, it was very difficult for Mainland Chinese to travel and emigrate to the West (and fraternize with the “Evil Imperialists”). Those who did were mostly from the coastal provinces Canton (Guangdong) and Fujian, which spoke Cantonese and Hokkienese respectively. The Mandarin-speaking, Pinyin-using Chinese population didn’t truly take off in the West until the mid or late 90s, after China’s socialist market economy had been in place for almost two decades and its citizens had finally accrued sufficient wealth for leisure. Most Chinatowns and other older Chinese communities in the UK and the US had remained Cantonese speaking until then. A large Cantonese-speaking population also immigrated to the UK from Hong Kong in the 1980s to escape the city’s imminent handover to China (Hong Kong was then a British colony).

A factoid before I leave this topic: many may have noticed the “Ching Chong” pronunciation doesn’t match up well with Mandarin Chinese and perhaps, this is why people think of this phrase as a gross misrepresentation of the language. Mandarin Chinese, which is derived from the local dialect surrounding Beijing, is indeed different, velvety smooth and rolls off the tongue. But “Ching Chong”’s heavier sounds are characteristic of Cantonese, which, because of early trading between the Canton province and the West, could’ve made the very first impressions of what Chinese sounded like. To put it another way, it’s not as “off” as many may assume. For example, if I say “clear the inventory”, or “清倉“ in Cantonese, it sounds almost exactly the same as “Ching Chong”. Why do I mention that? Because Cantonese is a dialect that, despite its illustrious history (it’s a snapshot of the Qin dynasty language from 2000 years ago), is also one that the Chinese government has been trying to wipe out. Too many revolutionaries have spoken it. One of its supposed crime is it sounds uncivilized. Barbaric. Like, perhaps, how some of you have felt about “Ching Chong”.

I understand that few if any who’ve said this meant any harm, but please think about that before you tell someone that any Chinese that sounds similar to “Ching Chong” is bad. 

Anyway, I’d close with this: in the 90s and in London’s ... or perhaps Glasgow’s Chinatown, one would probably see a wild mix of English names, of immigrants who spoke different dialects and chose different methods of romanization, if they chose one at all. No one would’ve bet an eye on the name “Cho Chang”. Instead, they’d ask its owner, “Do you speak Chinese?” and if the answer was affirmative, ask how you write the surname and name character in Chinese.

And Cho Chang would make her name, her real name, known.

ETA: For the far more likely scenario that Chang was the surname and its list of possible Chinese surnames, please read here.

[kuramirocket]

Created by Elizabeth Ito, the animated series City of Ghosts explores the history of different neighborhoods in Los Angeles through friendly ghosts that make the past of this metropolis real. Our guides into these adventures, created in documentary style, are a diverse group of children, the Ghost Club, who navigate each encounter with curiosity and compassion.

For episode six, focused on Koreatown, the creators recruited professor Felipe H. Lopez, a Zapotec scholar to help them portray the Oaxacan community of L.A. With Ito and producer Joanne Shen’s support, Lopez brought authenticity to the depiction of certain visual elements, such as the grecas de Mitla, geometrical designs specific to the Indigenous people of Oaxaca. More importantly, he voices an animated version of himself, as well as Chepe, a lovable alebrije ghost at the center of the story. Lopez’s dialogue is both in English and Zapotec.

A native of the small Oaxacan community of San Lucas Quiaviní, where the vast majority of the population speaks Zapotec, Lopez has become a binational bastion in the preservation of this Indigenous language and the culture it gives voice to. He came to the United States when he was 16 years old speaking mostly Zapotec. He learned English first and then he worked on improving his Spanish while at Santa Monica Community College.

In 1992, Lopez got accepted into University of California, Los Angeles (UCLA) in the Latin American studies program; he has restlessly devoted himself to preserving the identity of the Zapotec diaspora, which has been present in the United States since the days of the Bracero program. Lopez first found support in linguist Pamela Monroe with whom he created the first trilingual Zapotec dictionary, which was published in 1999 via the Chicano studies department at UCLA. Today he is a postdoctoral scholar at Haverford College.

Below, he expands on his life’s work and the significance of the positive mainstream representation of Indigenous peoples.

What was the impulse or situation that made you realize you wanted to dedicate your professional life to preserve the Zapotec language and culture?

There’s always this relationship between economic gains with language. I saw how a lot of families in the Oaxacan community were raising their kids. Even if they didn’t speak Spanish fluently, they wanted to teach their kids Spanish rather than Zapotec. In a sense, they didn’t see a lot of usefulness in teaching their kids Zapotec. Interestingly, some of them actually were teaching their children the little English they knew. They even skipped teaching them Spanish. The parents would speak with each other in Zapotec but then would talk to the kids in English.

Being a college student back then and thinking about those things made me realize that the language was being lost and being substituted by either Spanish or English. At that moment I thought, ‘Maybe my language is going to be lost. I’ve got to do something about it. Even if it is just to leave a record. I want it to at least be known that we spoke this language at one time.’ That’s what really drove me to seek out somebody to help me because I’m not a linguist. Ever since then, we’ve been creating a lot of open source materials in Zapotec for people to use. We now have dictionaries. We’ve really used the technology in order to make our language, our culture, and how we are visible. City of Ghosts is another component that continues the work we started in 1992.

One of the interesting things about Indigenous languages is that sometimes they are not seen as real languages. You have this battle against the established ideology that Indigenous languages are not really languages. It’s almost like being salmon going against the current, if you’re trying to preserve your language because there are very few spaces for you to use your language and it’s not being taught in public schools in Mexico. But I was fortunate to be able to teach one of the very first courses in Zapotec. In 2005, UCSD [University of California, San Diego] asked me to teach a course in Zapotec. We needed to create all the materials from scratch because unlike Spanish or English or French, which are the dominant languages, you have tons of materials. If you want to teach Spanish you can go to the library and you have tons of materials to teach. But for us as Indigenous teachers we really need to create materials.

Language is deeply connected to how a culture sees the world. In that regard, why do you think it’s necessary to protect and teach Zapotec and other Indigenous languages in Mexico?

A lot of our Indigenous knowledge is embedded in the language. For example, when I think about how we’re being taught math in school from a Western point of view, we have the decimal system of counting: 10, 20, so on. But in Zapotec we have a different counting system, which is a base 20. We do 20, 40, and 80. Sadly, in Mexico something people say, ‘Why do you want to preserve the language? It’s not even a language. It’s a dialect.’

Fortunately, last year, I think if I’m not mistaken, Mexico changed the constitution to recognize more than 68 languages spoken in Mexico as national languages. There has been a long struggle. I’ve been doing work both in the U.S. and Mexico. Currently I’m teaching a free course on Zapotec in one of the universities in Mexico, because I want to contribute. Indigenous languages are important because they represent our history. They represent our identity and the ways in which we see our surroundings. There are even words in Zapotec that I can’t even translate into Spanish because there are no concepts that are equivalent. They need to be explained.

With the constitutional changes that you mention and someone like actress Yalitza Aparicio inspiring conversations about racism in Mexico and across Latin America, do you believe we are on the brink of a deeper appreciation of Indigenous culture and language?

It’s interesting that you mentioned Yalitza because when she first came out people attacked her. They would say, ‘She’s an Indian. She doesn’t deserve to be there.’ It is the sentiment that has endured in Mexico and Latin America. It’s a colonial mentality. If you look at the soap operas and Mexican TV shows just about every single actor or actress is white. There has been a push historically for Mexico to aspire, to be white. We, as Indigenous people, have been perceived to be a problem for modernity. They feel like, ‘How can Indigenous people be modern?’

We tend to be very fluid and move into different cultures, into different eras. I can speak my language in my pueblo, but at the same time I can use the Internet and I can speak English.Being Indigenous is never a detriment.In Mexico, the dominant culture, the politicians and the [non-Indigneous] intellectuals, see us as something less than Mexican. They speak about Mexicans versus Indigenous people. I’ve always questioned that because they like to talk about Mexico’s Indigenous roots, yet ostracize and put us on the margin. When they speak about Indigenous communities, they tend to think of us in a museum because once you put us in a museum it means that we no longer exist. There is this contradiction in terms of where we are, where we fit in Mexican society. That’s why we’re pushing so hard to make ourselves visible.

Specifically speaking about Zapotec people, and other immigrants from Indigenous communities, in the United States, what are the major obstacles in resettling?

Indigenous immigrants go through two steps of assimilation, because a lot of us who move into the States, we bring our indigenous language and culture. But the dominant culture that exists in LA is a Mexican or Mexican American culture. It’s a mestizo culture and there’s Spanish. So we as Indigenous people first need to assimilate into that culture and then assimilate into the mainstream culture. We need to speak English, but we also need to speak Spanish. There are two steps of assimilation for us to even try to situate ourselves in mainstream American society.

Tell me about your experience working on such a unique show as City of Ghosts, which really digs deep into the cultural fabric of Los Angeles. What convinced you that this could be positive for Indigenous communities?

One of the things that I asked Joanne [Shen] was, ‘How much say do I have?’ Because I didn’t want to be there if they already had an idea and they just want me to emulate something. So she said, “No, we want to sit down with you and talk about what are some of the important aspects of Zapotec society and what is it that really impacts you guys? How do you see the world?” That was one of the most important things for me in order to agree to do the project.

We had several meetings in terms where they asked me questions. Once I looked at the whole script, not just mine but also those for the alebrije ghost Chepe and Lena who is voiced by Gala Porras-Kim, I made some changes according to how I felt it represented Zapotec culture. For example, tying the idea of the ghost with the idea of the nahual orthe alter ego in Zapotec and Mesoamerican culture, as well as the use of alebrijes and the colors, which properly represented Zapotec culture on the screen.

They were very sensitive and they wanted to get it right. I really commend them for that, because I’ve worked in projects where they don’t really care. They have an agenda. But for this project they were so attuned with me.I think that’s what makes City of Ghosts such an important program for kids and just for the public at large to understand who the Zapotec are, because when we think about the Mexican community we assume that everybody speaks Spanish. This program, and specifically episode six, will help people to at least begin to rethink Mexican society and that not all Mexicans speak Spanish. Not all of them are mestizo, but rather that we are a multilingual and multicultural society, and we are bringing that to the States. I hope it makes people at least curious.

One aspect prominently mentioned in your episode is how certain Oaxacan communities use a whistling language. Why was this a significant element?

To be honest with you, I have no idea where it came from, but as far back as I remember when I was a kid we would just whistle to communicate basic phrases to each other. Also when we go to work on the field and you see somebody far away, you whistle at that person just to get some information like, ‘How are you doing? What’s going on?’ Since, we didn’t have any phones back home then, we whistled to communicate, but it’s not entirely just Zapotec communities. There are other Indigenous communities in Oaxaca and Mesoamerica that use whistling as a means of communication. So when I was asked to be part of the show, I did a lot of whistling in the episode just demonstrating how we communicate and that we don’t need words. Whistling is another expression of language.

When you think about Angelenos you think about Mexicans or mestizos at the pueblo of Los Angeles. But we rarely talk about the Indigenous people in LA. By having the Zapotec people in this sho2, we begin to have this conversation go beyond thinking about this land only having Latinos, African Americans, and whites. There are these hidden multicultural societies here that have been fighting and resisting against all these forces.

One thing that is so interesting to me is that when we are on the margins, we tend to fight and resist at the margin to maintain our language and culture. So then by bringing us into the light and being visible, even by asking, ‘Where do you guys come from?’ We can say, ‘Well, we’ve been here all along. You just haven’t seen us.’ With these particular episodes on the Zapotec, all of a sudden some people might learn something. I’ve seen on Twitter the young Indigenous people express they feel so proud of the fact that Indigenous people are represented in this show. There’s something unique about this show, because it really brings some of the historical aspects of the composition of LA, specifically of the Pico-Union area.

The most important thing people should take out of those two episodes that talk about Indigenous communities, it’s the very first time that we see Indigenous communities well represented and not objectified, but just as human and what they do in everyday life. And also how we bring our traditions and cultures to some of the megacities in the world, coming from small communities, such as mine where we have about 1700 people, yet we are being represented in such an incredible episode.

City of Ghosts is streaming on Netflix.

[arcticdementor]

In the third decade of the 21st century, the Social Register still exists, there are still debutante balls, polo and lacrosse are still patrician sports, and old money families still summer at Newport. But these are fossil relics of an older class system. The rising ruling class in America is found in every major city in every region. Membership in it depends on having the right diplomas—and the right beliefs.

To observers of the American class system in the 21st century, the common conflation of social class with income is a source of amusement as well as frustration. Depending on how you slice and dice the population, you can come up with as many income classes as you like—four classes with 25%, or the 99% against the 1%, or the 99.99% against the 0.01%. In the United States, as in most advanced societies, class tends to be a compound of income, wealth, education, ethnicity, religion, and race, in various proportions. There has never been a society in which the ruling class consisted merely of a basket of random rich people.

Progressives who equate class with money naturally fall into the mistake of thinking you can reduce class differences by sending lower-income people cash—in the form of a universal basic income, for example. Meanwhile, populists on the right tend to imagine that the United States was much more egalitarian, within the white majority itself, than it really was, whether in the 1950s or the 1850s.

Both sides miss the real story of the evolution of the American class system in the last half century toward the consolidation of a national ruling class—a development which is unprecedented in U.S. history. That’s because, from the American Revolution until the late 20th century, the American elite was divided among regional oligarchies. It is only in the last generation that these regional patriciates have been absorbed into a single, increasingly homogeneous national oligarchy, with the same accent, manners, values, and educational backgrounds from Boston to Austin and San Francisco to New York and Atlanta. This is a truly epochal development.

In living memory, every major city in the United States had its own old money families with their own clubs and their own rituals and their own social and economic networks. Often the money was not very old, going back to a real estate killing or a mining fortune or an oil strike a generation or two before. Even so, the heirs and heiresses set themselves up as a local aristocracy. Like other aristocracies, these urban patricians renewed their bloodlines and bank accounts by admitting new money, once the parvenus had served probation and assimilated the values of the local patriciate.

…

In short, for two centuries there was a double competition among regional American oligarchies. On the one hand, the local notables, particularly those from the newly settled regions, had to prove they were not backward bumpkins, but were just as up-to-date with regard to European fashions as the patricians in New York and Boston and Philadelphia. On the other hand, some of them dreamed that the city they ran, whether it was Atlanta or Milwaukee, would become the Athens or Renaissance Florence of North America, and favored local writers, poets, and artists, as long as their work was in fashionable styles and did not inspire seditious thoughts among the local masses. The subnational blocs of New Englanders, Southerners, and Midwesterners fought to control the federal government in order to promote their regional economic interests.

The status of Harvard and Yale as prestigious national rather than regional universities is relatively recent. A few generations ago, it was assumed that the sons of the local gentry (this was before coeducation began in the 1960s and 1970s) would remain in the area and rise to high office in local and state business, politics, and philanthropy—goals that were best served if they attended a local elite college and joined the right fraternity, rather than being educated in some other part of the country. College was about upper-class socialization, not learning, which is why parochial patricians favored regional colleges and universities. If your family was in the local social register, that was much more important than whether you went to an Ivy League college or a local college or no college at all.

American patricians of earlier generations would have been surprised that rich people, many of them celebrities, would scheme and bribe university officers to get their children into a few top universities. Scheming to get into the right local “society” club—now that would have made sense.

Upper-class women were the chief enforcers of local “society.” Anybody who thinks that women are somehow naturally more generous and egalitarian than men has never encountered a doyenne of high society. Mrs. Astor’s 400 families in New York had their counterparts throughout the United States, from the Mainline elite in Philadelphia to the Highland Park set in Dallas.

…

The egalitarianism of the American frontier is greatly exaggerated. Some of the myth comes from European tourists like Alexis de Tocqueville, Harriet Martineau, and Dickens. For ideological reasons or just for entertainment, they played up how classless and vulgar Americans were for audiences back in Europe. On their trips they mostly encountered the wealthy and educated, who might have been informal by the standards of British dukes or French royalty, but who were hardly yeoman farmers. If these famous tourists had spent their time in slave cabins, immigrant tenements, miners camps, and cowboy bunkhouses, they might have gotten a different sense of how egalitarian America actually was. Elite Americans might have been more likely than elite Brits to smile politely when dealing with working-class people, but they were no more likely to welcome them into the family.

…

White poverty in the United States today is concentrated in greater Appalachia, because the Scots Irish settlers, often illiterate squatters, were priced out of other areas and ended up in the hills of Appalachia, the Ozarks, and the Texas Hill Country. As soon as the affluent discover the scenic views in those areas, they will be forced to move once more, just as old-stock families are already being priced out of the Texas Hill Country by rich refugees from California, bringing with them their cultural heritage of trophy wineries and boutiques, New Age spirituality and organic cuisines.

…

In short, a historical narrative which describes a fall from the yeoman democracy of an imagined American past to the plutocracy and technocracy of today is fundamentally wrong. While American society was not formally aristocratic it was hierarchical and class-ridden from the beginning—not to mention racist and ethnically biased. What’s new today is that these highly exclusive local urban patriciates are in the process of being absorbed into the first truly national ruling class in American history—which is a good thing in some ways, and a bad thing in others.

Compared with previous American elites, the emerging American oligarchy is open and meritocratic and free of most glaring forms of racial and ethnic bias. As recently as the 1970s, an acquaintance of mine who worked for a major Northeastern bank had to disguise the fact of his Irish ancestry from the bank’s WASP partners. No longer. Elite banks and businesses are desperate to prove their commitment to diversity. At the moment Wall Street and Silicon Valley are disproportionately white and Asian American, but this reflects the relatively low socioeconomic status of many Black and Hispanic Americans, a status shared by the Scots Irish white poor in greater Appalachia (who are left out of “diversity and inclusion” efforts because of their “white privilege”). Immigrants from Africa and South America (as opposed to Mexico and Central America) tend to be from professional class backgrounds and to be better educated and more affluent than white Americans on average—which explains why Harvard uses rich African immigrants to meet its informal Black quota, although the purpose of affirmative action was supposed to be to help the American descendants of slaves (ADOS). According to Pew, the richest groups in the United States by religion are Episcopalian, Jewish, and Hindu (wealthy “seculars” may be disproportionately East Asian American, though the data on this point is not clear).

Membership in the multiracial, post-ethnic national overclass depends chiefly on graduation with a diploma—preferably a graduate or professional degree—from an Ivy League school or a selective state university, which makes the Ivy League the new social register. But a diploma from the Ivy League or a top-ranked state university by itself is not sufficient for admission to the new national overclass. Like all ruling classes, the new American overclass uses cues like dialect, religion, and values to distinguish insiders from outsiders.

Dialect. You may have been at the top of your class in Harvard business school, but if you pronounce thirty-third “toidy-toid” or have a Southern drawl, you might consider speech therapy.

Religion. You may have edited the Yale Law Review, but if you tell interviewers that you recently accepted Jesus Christ as your personal savior, or fondle a rosary during the interview, don’t expect a job at a prestige firm.

Values. This is the trickiest test, because the ruling class is constantly changing its shibboleths—in order to distinguish true members of the inner circle from vulgar impostors who are trying to break into the elite. A decade ago, as a member of the American overclass you could get away with saying, along with Barack Obama and Hillary Clinton, “I believe that marriage is between a man and a woman, but I strongly support civil unions for gay men and lesbians.” In 2020 you are expected to say, “I strongly support trans rights.” You will flunk the interview if you start going on about civil unions.

More and more Americans are figuring out that “wokeness” functions in the new, centralized American elite as a device to exclude working-class Americans of all races, along with backward remnants of the old regional elites. In effect, the new national oligarchy changes the codes and the passwords every six months or so, and notifies its members through the universities and the prestige media and Twitter. America’s working-class majority of all races pays far less attention than the elite to the media, and is highly unlikely to have a kid at Harvard or Yale to clue them in. And non-college-educated Americans spend very little time on Facebook and Twitter, the latter of which they are unlikely to be able to identify—which, among other things, proves the idiocy of the “Russiagate” theory that Vladimir Putin brainwashed white working-class Americans into voting for Trump by memes in social media which they are the least likely American voters to see.

Constantly replacing old terms with new terms known only to the oligarchs is a brilliant strategy of social exclusion. The rationale is supposed to be that this shows greater respect for particular groups. But there was no grassroots working-class movement among Black Americans demanding the use of “enslaved persons” instead of “slaves” and the overwhelming majority of Americans of Latin American descent—a wildly homogenizing category created by the U.S. Census Bureau—reject the weird term “Latinx.” Woke speech is simply a ruling-class dialect, which must be updated frequently to keep the lower orders from breaking the code and successfully imitating their betters.

Mrs. Astor would approve.

[kathyprior4200]

The Chipper Cleaner

The Golden State of California hosted a melting pot of different cultures, cuisines and languages from around the world. The Great Depression of the 1930s hit families and businesses hard. Many people were out of jobs, some lived in the streets or in debilitated shacks close together. Mexican, European and Asian immigrants were often seen in camps, doing what they could to survive and live through the days. Men, women and sometimes children would help out in the fields and harvest wheat and food. It wasn’t uncommon to hear guitar playing or balls being kicked around or a few songs carried out in the desert air in an attempt to lift spirits up.

 To make matters worse, a terrible drought spread through the nation in 1930. Crops died from lack of water and harvests failed across farms in the U.S. Thousands went hungry as farms and homes were lost. The former prosperous economic growth and glory of the Roaring Twenties was reduced to memory.

 The 1940s would bring about World War 2, more women in the workforce and the internment of thousands of people with Japanese ancestry. For as diverse as California was, racism, sexism and discrimination were still commonplace everywhere.

 In the vibrant city of Los Angeles, California, a nifty little girl was born. Her name was Nerissa, born March 22nd, 1929. She was born to her parents: Hiroto and Akemi Nifuti. Her mother, Akemi was from Japan and arrived to Hawaii. Having only met her husband through sent pictures as a picture bride, she and Hiroto got married on the docks of Hawaii. She was disappointed to hear that Hiroto was older and didn’t have any luxury cars or clothes. Nevertheless, it was an escape from her family duties back in her home country, so she moved and married him. After working on the plantations for a while, the couple decided to move to California, where they lived in a rural area. Their small house was made of wood that was painted red and white.

 Close by their house was a field of wheat, soybeans and tomatoes growing on vines. Or at least, that’s how it should’ve looked during a good harvest. However, the drought had done a number on the family’s crops. The beans were small and dried up, the tomatoes hardly growing at all. The family had to be careful about not spending too much money…they made some of it selling their crops at a local farmer’s market. Thankfully, their jobs allowed them to keep a house and not go broke. Other families weren’t as lucky.

  Niffty’s father was a farmer and newspaper editor and her mother worked at a sewing factory. Since Niffty’s parents were often busy with work, they hired a sitter to take care of her. The sitter was white with brown hair and green eyes, in her early 30s. She would often wear pink dresses with white polka dots on it, her mousey brown hair tied back. Although Michelle Marie Ann was Caucasian, she treated Niffty like she was her own daughter. She watched Niffty crawl, babble, and slowly take her first steps.

 “Yay, nice job!” she said in a cooing tone as Niffty took her first steps across the floor before landing in a heap in her lap.

 Michelle looked over at Akemi and Hiroto. “She’s a fast learner,” Michelle remarked. Both parents were pleased. Hiroto then went out to water what was left of the crops, while Akemi sat in a large room to get a head start on some dresses and hats.

 Niffty started crying again and Michelle rocked her gently in her lap. Michelle let out a soft sigh and carried her to a bedroom to change her diaper.

 Whenever Akemi had time to spend with Niffty, she taught her the Japanese language and etiquette.

 Niffty started learning when she was a couple years old. Her mother would sing her songs and tell her stories. The little girl loved every minute of it. Niffty’s father would smile passively at them, before returning to work or have some drinks.

 Niffty would later learn to write several Japanese characters as well, at least at home or when writing letters to distant family members.

 “Hai. Yes,” Akemi said, with a nod of her head. Niffty copied the motion. “iie. No.” She shook her head, more of a frown on her face, before Niffty copied her.

 “Onegai shimasu? What’s that?”

 Niffty answered. “Please?”

 “Very good,” Akemi said.

 Of course, Niffty had to learn several things the hard way.

 “Nerissa! iie!” Akemi scolded when a four year old Niffty had arrived into the house wearing dirty shoes. She pointed back outside and Niffty slumped back out to take her shoes off.

 “Nerissa,” called her father. “I need your help digging up some dirt out here.” Niffty raced out and grabbed a small shovel. She helped her father dig holes and seek out fresh dirt to try and plant seeds.

 At dinner time, the family had sushi, onigiri rice balls and grilled chicken skewers called yakitori. Niffty was struggling with holding chopsticks. Hiroto had to chuckle as Niffty’s sushi kept slipping from in between the wooden utensils. Niffty reached to pick it up but Akemi stopped her with a glare. Niffty kept her little hand extended, the two members locked in a sort of stare down. Niffty tried using the chop sticks in one hand before both utensils rolled off the table and clattered to the floor. Niffty grabbed the sushi and popped it into her mouth with a giggle. Akemi sighed and slapped her hand to her forehead. Hiroti rolled his eyes and helped himself to more food.

 “Nerissa, dear you still have much to learn,” her mother said as Niffty bent down to pick up the sticks.

 Akemi also showed Niffty the very important duties of cleaning the house and sewing clothing. “I work at a sewing factory,” she said. “And more than likely, you’re gonna work in a similar job if not the same. Watch closely.”

 Niffty watched in curiosity as Akemi sat down and worked both a sewing machine and used her own hands. She weaved string of different colors through loops as she moved the sewing needles around in her hands. Niffty practiced on her own, sewing together a hole in a small cotton cap to start with. She fumbled several times but slowly got used to it. Several weeks later, she had made her first scarf.

 “Quite impressive,” Akemi praised.

 Niffty had poked at her fingers several times, but they eventually toughened up. Muscle memory took over in her fingers for many of the tasks she did. The more she performed them, the easier it felt…and the faster she did them. Sewing on buttons, bows and decorations was Niffty’s favorite part. It wasn’t long before she frequently helped out her mother with sewing and cleaning the house. It became an expectation for years afterward.

 “Scrub harder, Nerissa,” Akemi said as Niffty learned how to wash dishes. “You need to really get the stains off around the bottom rim of the pot. Like this.” She grabbed a sponge and moved it rapidly up and down and in circles. Niffty laughed as she got her hands soapy and wet. On occasion, Akemi would playfully splash her with water. They would have a quick water fight with loud giggles before returning to work.

 Cleaning chimneys was Niffty’s least favorite hobby. But it was one her father insisted she do. “You’ll eventually need to learn it if you ever get a somewhat decent job,” he reminded her. Women were working more, but opportunities were still very limited for them.

 Using thick dusters and other supplies, she could easily fit into the small space. She hated how dirty she got from the soot and ash. Niffty felt like Cinderella much of the time, from the hard cleaning work she did, to fantasizing about going to a ball and meeting a prince. Imagining herself as a beautiful princess helped pass the time. The water in the wooden wash bin would be black by the time Niffty was done washing herself off. She would scrub her skin for half an hour, trying to get the grime off as much as possible.

 Niffty soon she got some exciting news at age six: she was going to school for the first time. She was soon dropped off at Wellis Elementary, a yellow brick building. While at school, Niffty excelled at literature, home economics, art, reading, writing and history. She was also a fast runner in gym class as well. Math and science were subjects she struggled with.

 Nifty would spend hours reading the books in the classrooms. She would often be seen eagerly raising her hand to tell the answer. She had to learn to slow down on whatever activity she did…many of the classmates couldn’t keep up with her!

 “Shorty Jap! Shorty Jap!” jeered a bunch of mean older kids who shoved Niffty to the floor on her way to music. Niffty cried out, tears flowing down her cheeks. A nearby teacher arrived and took her to the nurse’s office.

 “Just a bruise on your knee but it should heal up in no time,” the nurse said as Niffty wiped her tears away.

 “Why are they so mean?” she sobbed. “What did I do?”

 “Those kids are mean to all the newcomers,” the nurse said. “They tend to pick on the little kids in particular.”

 “But I’m not that little,” Niffty said. “I just turned seven!”

 “Sorry, I thought you were four.”

 Niffty lowered her face, black bangs obscuring her forehead. Her face flushed in embarrassment. Her dress was white, her leggings tight and shoes were shiny and black. Her hair was short and black, her eyes dark brown and slanted. Her skin was a light brownish or as some bullies would mock, “yellow.” Indeed, Niffty was one of the shortest people in her class. There were rumors about her having a growth stunt, but Niffty had developed physically and mentally at a fast rate. Indeed, she was smarter than many kids her age.

 “Don’t let them get to you,” the nurse said. “Now hurry on back to class.”

 Fortunately, singing and playing instruments helped Niffty forget about the incident. “I’m gonna be a singer when I grow up!” she declared much to the bemusement of her classmates.

Niffty got home to see Michelle Marie Ann smiling warmly at her, wearing a fluffy lavender dress with a purple bow around her waist. Niffty remembered to leave her shoes outside.

 “How was school?” she asked.

 “It was fine,” she replied in a monotone.

 “Only fine? You were so enthusiastic about it earlier.”

 “Mean kids were mean to me.”

 “How so? What did they do?”

 “They said I was a shorty Jap and shoved me to the ground.”

 A horrific look crossed Michelle’s face. “I’m so sorry, Nerissa,” she said.

 Her parents shared concerned looks in the distance. Sooner or later, their daughter would have to learn the hard truth about who she was and about the society they lived in.

 “It’s okay,” Niffty said. “I still got to learn new things and do the entire alphabet in English!”

 “How wonderful!” Michelle smiled. Niffty was always optimistic, ever the imaginative one. Whenever things got down, Niffty would always see the silver lining in everything.  

 “What did the kids mean when they said that stuff?”

 Michelle sighed, trying to put words together. “Let’s just say that many people don’t like others who are different.”

 Before Niffty could ask further, Michelle said,” I have a surprise for you, sweetie.”

 She dug into her dress pocket and pulled out a stuffed animal. Niffty beamed and took the figure and hugged it to her chest. It was a stuffed pink poodle decorated with white polka dots.

 “Do you like it?”

 “Oh I do I do I do!” Niffty squealed. The two of them shared a warm hug.  

 After dusting a bookshelf, vacuuming the rugs and polishing several appliances, Niffty soon got ready for bed. Michelle tucked her into bed. Hiroto was passed out on the couch and Akemi was up in her room finishing up outfits to sell.

 “Can you read me a story?” Niffty asked.

 “Of course my dear,” Michelle answered. “Which one?”

 Niffty pointed to an orange picture book. “That’s one of my favorites.”

 Michelle picked it up and read the title. “Princess Hachikazuki.”

 Niffty cuddled up in her sitter’s lap as Michelle began. It was like she was transported to another world.

 In the story, Lord and Lady Sanetaka prayed to the bodhisattva of mercy to give them an heir. The beautiful princess was born. The mother became sick and before she passed away, she placed a bowl on the princess’s head. The princess threw herself in a river when people laughed at her but soon, a prince fell in love with her. Although her rival stepsisters tried to separate them, Hachikazuki’s bowl came off of her head, allowing her to win a ladies contest. The couple happily married and the princess was reunited with her father.

 “Oh I just love happy endings!” Niffty beamed as Michelle closed the book.

 A year later, Michelle told her a story that seemed to stay with her. It would be the last story the sitter ever told.

 “Read me a story, please?” Niffty asked.

 “But it’s your bed time, Nerissa,” she said. “You’re getting old for this, according to your parents.”

 “Please? Please? Please?” the little girl pleaded with shining eyes.

 Michelle gave in with a smile. She knew Niffty would always be a child at heart. “Alright, but just one.”

 She cleared her throat.

 “Once upon a time in a vast kingdom, there lived a beautiful blonde haired princess. She lived in a palace with her father and mother, the king and queen. While she was there, she was taught how to sing, play the violin, dance and how to rule with a firm hand. The king and queen loved to perform for their subjects. They would host grand balls for the nobility and invite the well-off to join the fun. There were jesters, jugglers, and an array of delicious food for them to enjoy. All in all the princess was very happy, surrounded by the music.”

 “But as she got older, she learned more about the land she was in. Her father had enforced strict rules on his subjects, and for good reason. Although the peasants, knights, shop owners and caretakers worked hard, they also fought a lot. It wasn’t uncommon for farmers to fight over crops, or fellow knights to raid churches and villages. Disease also spread rapidly.”

 “One day, the princess saw a horrific sight. Soldiers from a rival kingdom arrived and mercilessly slaughtered the citizens! The knights in armor were no match for the guns. After the damage had been done, those who remained had to dispose of the dead and start over, always in fear that they would come again.”

 “Father,” cried the princess. “How could you let this happen?!”

 “My army is no match for the soldier’s guns,” he replied. “They invade and kill my people for the sake of it. But there is nothing that can be done. Perhaps the troublesome workers deserved their fate.”

 “Mother!” the princess cried. “Can’t you do something as well? Those poor people suffer every day out there!”

 But the queen was busy deciding which dress to wear for the next performance.

The princess tried to talk to the people around her, offering to help in any way she could. Many of them laughed and mocked her.

 “A secluded princess trying to help us out?” they asked. “Who does she think she is? She doesn’t know anything at all.”

 Fortunately, the princess befriended a woman warrior to help her out. The woman could live off the land and use any kind of weapon, but she had a bad temper at times. The princess had an idea.

 “What if I run a refuge place to help travelers and my people get along? If not that, then at least, the poor would have a place to stay.” Her warrior friend agreed to help, provided she not get too optimistic about the iffy plan. The king and queen used some of their money to build the building by the trading route, just so they could focus on their own hobbies. They, too, didn’t agree with her ideas. The princess was saddened by her ignorant parents.

 One traveler soon arrived, a man who smoked, drank and often ran around nude. He slept with women and men alike. He was a reckless fighter as well, and had almost died fighting off rival knights on the battlefield. The princess happily welcomed him in, but the warrior wasn’t as pleased. It was slow going, but it was a start.

 Now, the king had many lords and men in his inner circle. One of them was a man who lived in the woods and hunted deer. He often wore a dark cloak and carried a staff with a deer skull on it. But he was also a devious trickster. He was feared throughout the land because of his great skill in dark sorcery. Many people had fallen prey to his curses, poor and wealthy alike…he loved making deals.

 When the sorcerer saw that the princess was opening the place of refuge, he decided to check it out. He already had a plan to get to know the members of the royal family…having a secret grudge against them. Before he did, he gathered two people to his side. One of them was a strong muscular fighter…and the best gambler in town.

 “Your skills in gambling and fighting are second to none,” the sorcerer said, soon gathering up lies. “I could use a strong hand like you. Those horrible soldiers killed my wife and children and I’m worried that I’ll be next.”

 “I’m not helping you,” the gambler scoffed as he drank more booze and drinks. “Why didn’t you use your magic?”

 “The soldiers weren’t affected by it and now…I’m left with nothing...”

 “But if you work for me, I’ll give you more drinks and money. Plus if you’re looking for a nicer place to stay, the princess has a refuge center not too far from here.”

 Reluctantly, the gambler shook the sorcerer’s hand and followed him.

 Later, the sorcerer spotted a maid who was cleaning chimneys and caring for a bunch of children.

 “You look like you’re pretty busy,” the sorcerer said. “Cleaning the same dirty place all the time sounds boring.”

 “It is,” the maid said. “And lonely. There are no handsome men around either.”

 The sorcerer then spoke in a smooth seductive tone. “It doesn’t have to be this way. Why, if you help me out, I’ll provide you with a clean house and introduce you to the most handsome of men in the kingdom. I’ll be your first friend if you wish.”

 The maid eagerly shook his hand, and the trio went off to the hotel. Once they arrived, the princess welcomed them in with open arms.

 “I’d love to help out with your place, your majesty,” the sorcerer said with an elegant bow. “Trying to make people better…that’s near impossible, but hey, it’s worth a shot.”

 The sorcerer charmed the princess with dances and magic tricks. With a snap of his fingers, the place was repaired and clean. She soon became attracted to him. The man even made a splendid dinner for everyone to enjoy.

 “He’s untrustworthy,” the warrior woman warned the princess. “I’m your best friend but please be careful.”

 “Don’t worry,” the princess said. “I can take care of myself.” She hoped that her plan would work…and hoped she could prove herself worthy to her parents.

 Then, on the next fateful day…”

 “Nerissa!” called Akemi from down the hall. “It’s time to go to sleep!”

 “She’s right,” Michelle said as she closed the book in a heart stopping snap.

 “Awww, Michelle! Mother! You can’t stop there! We were getting to the good part!”

 “Maybe another time,” said Michelle as she tucked Niffty into bed. “Good night, dear.” Michelle’s footsteps grew fainter as she left the room.

 Nifty stared at the starry sky and the full moon though her window. “Maybe my dreams will come true someday,” she sang softly to herself with a smile and a look of longing.

 “A dream is a wish, my heart makes

When I’m fast asleep.

In dreams, I will lose my heartaches

Whatever I wish for, I keep

 “Have faith in dreams and someday

My rainbow will come smiling through

No matter how my heart is grieving

If I keep on believing

The dream that I wish will come true.”

 Niffty yawned after she finished the song and settled into sleep.

                                        Yellow Peril: Chinese workers arrive to U.S. mid 19th century, restricted to railroads and mines. Anti-Chinese groups worked to pass laws to limit Asian American equality with whites. Like Irish, Italians, Chinese and Japanese were viewed as threats to “racial purity” and a source of economic competition.

1886-1924 peak: People immigrating from Japan to find work to survive. Many arrived on Hawaiian Islands, moving to the West Coast. Immigrants selecting brides from their immigrant countries via a matchmaker who paired them only using pictures and family recommendations. Some women choose to be picture brides to escape familial duties and seek economic growth. Some came to Hawaii because it was a trend. Picture brides immigrated to the U.S. to be with husbands. Men would often pose in pictures with cars and items they did not own.

Nakodo: go between/match maker who looks at status, age, wealth of bride

 Pucture brides had to go through immigration inspections. They would meet their soon to be husbands and attend a wedding ceremony on the docks.

Reality: older grooms living in racially segregated plantations

  Plantation workers, many Japanese women. Irrigated and weeded the fields, stripped cane of dry leaves, or cut seed cane. Women were also expected to take care of the house, cooking, cleaning, sewing and raising children. Many women moved to Honolulu to start their own businesses.

 Values instilled to children included filial piety, obligation to community and authority, reciprocal obligation, importance of hard work, frugality, drive for success (seiko).

 Some married husbands were abusive or alcoholic or tried to sell women into brothels but many wives stayed for their children. Wives who eloped could be sent back to Japan.

 No passports to picture brides in 1920.

   Naturalization Act of 1870: revoking citizenship to Chinese Americans

 Chinese Exclusion Act of 1882: stopped immigration from China

 Japanese workers recruited, triggering a rapid increase in population.

 Immigration Act of 1924: banned Japanese and Chinese from entering U.S.

  Japantowns (Nihonmachi) in San Francisco, Los Angeles, Seattle etc. community groups organized charity events and set up shops separate from whites, Japanese language schools.

  Pearl Harbor attack 1941: led the United States into World War 2. Americans, French, England, unified to fight against Germany, Japan and Italy.

Kamikaze suicide bombings, Pearl Harbor, Baatan Death March, American POWs killed by Imperial Japanese forces

 “Jap hunting licenses” Japanese forced to move away and close their businesses.

 Stereotype of Japanese and schools as loyal to the emperor of Japan, promoting racial superiority and violent fighting skills.

 1942: Japanese incarcerated in camps “War Relocation Camps” western U.S, 1942-1946 “one blood drop rule”

    Jan 1942: immigrants required to have certificates and IDs on them

 Unfavorable reports of Japanese action noticed by the U.S. government, (Pearl Harbor, Invasion of China 1931).

 Thin barracks with little room for privacy, barbed wire fences and guards.

(shikata ga nai) “It cannot be helped.” School lessons only taught in Englsih. Dust storms, cramped living conditions. There was baseball, bands and recreation.

Internment ends 1945/1946

Japanese businesses, homes and places of worship were destroyed with vandalism, gunshots and explosives. Some people were shot in the camps while others died from lack of medical care.

 Niffty lives her life as a Japanese American woman and teenager in the 1950s. She is little, with short black hair and pale skin. She is born in the 1920s…on March 22 (VA birthdate), 1929 (Year of the Snake)! Being the same age as Vaggie when she died at age 22, Niffty died in 1951. She is a human named Nerissa Nifuti (after the maid. Her last name is Niffty in Japanese).

 March 22 1929: Niffty’s birth in Los Angeles, California, as Nerissa Nifuti. (Capital city based on New Orleans, New York and Las Vegas populous cities of the former homelands of the other characters)

1930: age 1

 1931: age 2

 1932: age 3

 1933: age 4

 1934: age 5

 1935: age 6

 Niffty briefly lives with her parents in a rural area. Picture bride mother who arrived from Japan and to Hawaii and worked on a plantation, older alcoholic father who lived in Hawaii.

 1930s: Niffty learns to walk and talk and speak Japanese and English. She always removes her shoes whenever she enters her home and other buildings. She is fast in almost everything, crawling early, babbling early, very talkative and quick on her feet. Niffty is a fast learner as well, often ahead of her class. Niffty learns best by working with her hands. Niffty develops her love of reading and writing.

 At some point, Niffty’s father becomes abusive to both of them but Niffty’s mother has to stay to uphold her family honor.

 1936: age 7 Niffty starts school. Niffty is often chided for talking so fast and not being passive

  Niffty is bullied in Weill school for her heritage and short height. Niffty excels at literature, running, music, singing, arts and crafts, reading and writing, but not at math, sports, science or history.

  1937: age 8 With being a good housewife instilled in her at an early age, Niffty begins to clean and cook and sew early on, while also looking for the perfect husband in the future.

 1938: age 9

 1939: age 10 World War 2 begins

 Niffty reads mangas and starts writing her own stories while maintaining a clean house for her family. They also have a black poodle named Michelle.

 1940: age 11

 1941: age 12

 1942: age 13

 1942: Year of Death. Niffty and her parents are sent to an internment camp. Manzanar Relocation Center. Niffty’s father is shot for trying to escape and her mother dies of an illness at an infirmary. The walls are thin and barracks are overcrowded.

  1943: age 14

 1944: age 15 Niffty is often surrounded by the stench of death. She eats like an animal and longs to be free.

 1945: age 16

Niffty’s father is shot for trying to escape and her mother falls ill and dies in a makeshift infirmary. Niffty remains in the camp until 1945, finishing schooling and joining the band. Niffty has to live with several other families and children in cramped spaces. The lessons were only taught in English. Niffty falls in love with several boys. Niffty meets one nice one but he eventually leaves with his family, leaving Niffty behind.

 Niffty returns to her home town with nothing to return to. She finds Japanese businesses, homes and places of worship destroyed with vandalism, gunshots and explosives.

 By sheer luck, she is able to live and work for an upper class white family as a maid, cook and a person who sews their clothes. The mother is racist toward her but not the father nor the older sister, who tolerate her.

 1946: age 17 Niffty is visited by Alastor through a radio. He offers her mangas, appreciation for her work and a new “perfect” boyfriend/husband, plus a radio. She agrees to help him out later on, but she gets more than what she bargained for.

 1947: age 18 Niffty gets married to her boyfriend but still works for the family.

 1948: age 19 Niffty’s husband starts hitting on Niffty’s white adoptive sister. Niffty’s adoptive parents make her do even more work since she is so good at it. Niffty’s fanfictions are read by others and starts attracting horny older men.

 1949: age 20

 1950: age 21 Niffty’s husband beats and violates her, though Niffty still remains in love with him. She lets him violate her, feeling more and more broken and helpless. One part lasted three hours, leaving her feeling sticky and disgusting.

 Niffty asks the radio for advice and it influences her to do evil things. Jealous of her adoptive sister’s beauty and attention to her husband, Niffty kills her and cleans up the mess, serving her flesh in meat pies to neighbors.

 During one evening on the streets, a horrified Niffty glances at a man violating a corpse of a woman and stabs him to death. She darts away before she can be caught.  

 1951: age 22 The trauma Niffty faces catches up and she snaps. Niffty kills her husband as he tried to rape and stab her and sets his house on fire. At the same time, she cries over the loss of him. She writes about it in a journal, which is discovered by the mother. This draws attention to the police, the father had called them earlier.

 Niffty gets cornered by police inside her home. One of them is a relative of her husband. Niffty tries to run but gets shot three times in the thigh. Before anyone could do anything, the officer picks her up and tosses her into a burning fireplace, where she dies.

   1951: Niffty arrives in Hell, lost and overwhelmed. One demon, a black spider named Rhapso hires her to work at a clothing Emporium. Niffty is beaten and chided for every little mistake she makes, every loose thread, driving her toward perfection like in life. Niffty also has to clean her boss’s room and cook meals. Out of sheer spite, Niffty steals and wears an elegant dress made of black swan feathers, sizing it down to fit her small body. Her boss threatens to roast her in the furnace but as she is immune to fire says “Let’s say you’re in deep hot water, brat.”

 Niffty is thrown into the burning lake as punishment. Niffty plunges to the bottom of the lake, unable to breach the surface as sinners sink to the bottom instead of floating like in regular water. Though Niffty can survive in hot places, the heat and pressure becomes uncomfortable. There are also fiery underwater monsters to avoid. Niffty often has nightmares of her boyfriend sending her into an icy lake to drown, or watching her parents suffer at the internment camp. There is no way for her to interact with the world, make friends and no one to fall in love with. She dreaded having to be forcefully pulled from the surface by her boss and be forced to work more long shifts.

 Until one demon is alerted by her presence…

 After having signed the contract on Earth, Niffty’s presence is sensed by Alastor’s shadow. The shadow reaches in and picks up Niffty, the little demon gasping for breath. Then, she meets Alastor. Alastor reminds Niffty of the deal she had made in the living world and invites her to shake his hand to seal it. Niffty is eager to do so, already enamored by the Radio Demon’s charm.

 Niffty’s boss comes back and demands Niffty go back to work, but Alastor says he would take Niffty instead. Niffty sets her boss and store on fire for revenge, entertaining Alastor. Niffty calls herself Niffty.

 Niffty soon works for Alastor, making his meals, cleaning his cabin-like lair underground (Deer’s Den) (plus his above ground smaller radio studio cabin), sewing voodoo dolls and tailoring his suits. She also is handy in fighting as she is immune to fire, speedy, skillful with her hands and can fit into small places. In exchange, Alastor gives her a place to stay, money, some journals and clothing for her hobbies, plus voodoo creatures for her to eat and play with.

 Niffty is soon summoned from the fireplace and gets to work cleaning the hotel rooms and helping make meals for the hotel residents. Niffty writes erotic fanfiction and sews in her spare time. Along with Husk, Niffty protects Alastor and helps kill his enemies.

 Niffty starts an Instagram account under the name babyfeatherduster. She is seen posing at Alastor’s feet, hanging out with Husk and trying to take Alastor’s picture. People mistake her for a child, even though she is in her 20s.

 Niffty’s true intentions would eventually be revealed. Niffty seeks to be doted on by lots of men, and she lives in a fantasy world of her own. And she’ll use any means necessary to make the world of Hell her own. (she might manipulate men into sleeping with her). Niffty shares traits with Charlie from Always Sunny. Niffty loves erotic stuff and that includes fanfictions, pictures and maybe spying on nude men. She has pica, eating stuff like spiders and fabric. Although Niffty likes to get lost in fantasy and romance, she may be the most socially aware member of the group. She can also manipulate people and knows about Hell’s racist/class driven system. Her delusions of authority and emotions hide a sense of insecurity. Like Charlie from Always Sunny, Niffty is good at sewing, cooking, singing and music.