#nandi statue

[stonestudio]

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[ssmoortiart11]

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[lattitude68]

[opiumshop]

[lullabyes22-blog]

Does Mel remind Silco of Nandi?

In a very eerie spiritual way that triggers his cognitive dissonance and makes him want to rage and break things.

It's because of Topside and Mel Medarda's ilk that Nandi is dead, so what right does this privileged chit have to remind him of her, how dare she move like her and smile like her, how dare she try to embody her ethos of peacemaking and pacifism within those galling trappings of wealth and power and self-superiority, and the fact that she has been allowed to do so, because her status and wealth shield her from the fallout of being so hopelessly soft and deluded and naive, is a travesty and an injustice, because Silco knows firsthand the violence and terror and oppression that Mel's kind live and die by, and he hates that she does not see her privilege and entitlement as a means to make a stand, because her position in life already gives her all the advantages she could ever need, and her refusal to engage in a more active way of rectifying wrongs only reinforces the cycle of inequity and cruelty, and—

And then Silco catches the twinkle in Mel's eyes as she laughs at something he's said, and his rage fizzles out just as quickly as it'd flared up, because they are not the same.

Not really.

Not when it comes down to the core of what drives them.

And if Silco was to put money on a wager about who'd truly survive if the world fell apart, he'd put it all on Mel Medarda every time. Which makes him vaguely ashamed - or whatever passes when a man such as him feels the sensation of shame, because his is muted and more like a nagging sense of inferiority - because Silco has survived the ugliest extremes of human depravity, and has lived with the consequences of that experience his entire life, and he wouldn't wish it upon Nandi for all the coin in the world, and maybe that's why he's so frustrated and confused about his feelings for Mel, because he does care for her in some way, and the more he finds himself wanting to protect her and keep her safe, the more he finds his desire for revenge against Piltover flagging, and the harder he is finding it to stay the course.

So maybe the question is why Silco does not hate her, even though she reminds him so much of the woman who died because of her city's atrocity?

He has no answer.

Except that maybe - maybe - we all suffer the hell for what we are, but we get to choose what we do about it, and that choice is where our real power lies, and maybe her way of making a better world is not so far removed from his own, and maybe, if we're lucky, we don't have to choose one or the other, and maybe it doesn't even matter, because the world is too big and too ugly and too fucked up to solve all on our own, and we're all in this together, and maybe we can find some sort of middle ground where we can work towards our individual ends without destroying each other in the process.

Maybe.

Silco is a gambling man. He is also a practical man. And if he can find a way to achieve his end goals without having to destroy everything and everyone else in the process, then that would be an outcome worth pursuing.

Or maybe it's the woman herself who is worth pursuing?

Maybe...

<3

[tllgrrl]

SarahBucky Fleur De Louve Month 2023 - Day 7 - Prompt: “I think it looks nice.”

Sarah Wilson / Bucky Barnes

(Story inspired by Vogue Magazine’s photograph of Serena Williams in a custom Thom Browne corset gown.)

* * * * * * * * * *

When he was finished, she gingerly tip-toed to the mirror and turned around.

‘Oh…mygawd,” she whispered. “Wow…”

She turned again, stopped, and looked over her shoulder at her reflection. Her upper back was framed, and the red, white, and navy blue ribbons—that laced up the corset dress from the curve of her ass up to her waist, and from just below her shoulder blades down to the waist—stood in contrast to the black, hand-sequined fabric.

Bucky was the one who cinched her in and tied the two sections together with one bow.

The hair and makeup stylist Misty recommended was a dream. He parted her thick curly hair, braided it into 4 sections that met at the nape of her neck, then he added an extension, into which he braided one of the extra laces that came with the dress.

“You don’t think it’s too much, do you? I mean, this is New York, and the event’s really fancy, but…this. And unlacing it all later tonight is gonna be—“

*shhick…click*

She glanced over and saw him standing behind her, by the wall, as still as a statue, watching her look at herself in the full-length mirror.

His lips were slightly parted and she saw the tip of his tongue wet his bottom lip before his teeth rolled over it.

Then she saw the quick squint.

*sshhick…click*

His left hand slowly flexed, and in his right hand was his EDC switchblade that he was opening and closing methodically.

He was looking at her as though he was mapping out access points for Special Ops maneuvers.

“I think it looks great, nandi. And getting you out of it’s not gonna be a problem at all.”

* * * * * * * * * *

Also posted HERE on AO3.

* * * * * * * * * *

Thanks for reading!

[amalthea9]

So my coworker surprised me with some gifts today! He had two postcards of Lord Shiva to give me, because I've been telling him about my love for Lord Shiva. 🥰 I confess I did a happy dance and squealed a lot.🤭🤣 but it made me ridiculously happy because idk where I could find such beautiful images of Mahadev by myself.💜

There's even Nandi the Bull and Lord Ganesha in the one on the left!🥰🥰😍😍

They are perfect above my new Lord Shiva statue!!🥰🥰🥰

Om Namah Shivaya🕉

@ariel-seagull-wings @professorlehnsherr-almashy

[lgbtqiamuslimpedia]

Hijra (South Asia)

Hijra (Arabic: ہیجڑا) is a south asian subcultural identity for transgender women, transvestites (MTF), androgynous male, intersex & non-binary folks. Many Hijras lives in well-organized communities, led by a guru (leader) in Bangladesh, Pakistan, India & some parts of Nepal. Traditionally, hijras are recognized as a “distinct gender” which is different from the normative male & female genders. Most of them are assigned “male” at birth, while a small number of hijras are born intersex and later develop a feminine gender identity or gender ambiguity. Hijras usually present themselves in feminine attire, use feminine names & pronouns for themselves. Some hijras may present themselves in masculine outfits, may use masculine names or vice-versa. Both Izak & Hijragaan are equivalents of the term “Hijra” in Afghanistan. Afghani vernacular term Izak refers to eunuch or people of ambiguous gender/sex. Izak is also used as a slurr against LGBTQI+ community.

Hijra Culture

Hijras has their own traditions, rituals, cults, language & festivities. Hijras typically earn a living through various means, including participating in toli–badhai (ritual blessings), collecting alms, begging, prostitution, dancing & singing at different occasions. These activities serve as common sources of income within the hijra community. Most of the Hijra communities follows a kinship known as guru-chela or guru-shishyaa. This kinship is based on hierarchal relationships of discipleship among hijras, organizing themselves into different dera/gharanas (house). These dera/gharanas serve as social units, provide a sense of belonging and support to gender-diverse folks. Many hijras try to maintain matrilineal relationships within their communities; these relationships include guru ma or ma (mother), daughter, maasi or mausi (aunty), sister, niece, nani or naniguru (grandmother). In hijra community, gurus are revered as mother, parent, guardian & sometimes brother. Chelas are revered as son or daughter of guru. In hijra community, individuals can become members through an ritual ceremony or reet which is very much common within Hijra community. Many transgendered hijras & kothis do castration, emasculation before joining the community. However, community membership is not solely dependent on genital mutilation.

The governing bodies within the hijra/kinner community play a central role in maintaining their cultural practices and traditions. These governing bodies hold influential positions on decision-making and community affairs within communities. They contribute to the overall structure and organization of the hijra/kinner/third gender communities.

The spiritual status of hijras is publicly acknowledged & accepted as a part of their gender identity, entitling them to attain a spiritual level referred to as “others” non-hijras. Prior to arrival of Islam in South Asia, kinners (hindu hijra folks) were elevated to the status of demi-god in Indian subcontinent. They were believed to possess supernatural powers that could bestow fertility and good luck upon those who sought kinner's blessings. Upon their conversion to Islam, kinners adopted the label “hijra” which means spiritual migration, transformation, transcend, liminality. Hijras became great devotees of Sufi saints, such as Khwaja Gharib Nawaz, Lal Shahbaz Qalaander, Baba Bulleh Shah. Most of the hijra folks incorporated their Hindu beliefs into their practice of Islam after their conversion. They visits Sufi shrines, temples, and mosques, as well as participate in pilgrimages. Muslim hijras also maintain a belief in the Goddess Bahuchara Maa. Bahuchara Maa is patron of hijra, kinner, transgender woman, eunuch, transvestite, kothi communities. She is also known as Mai Nandi in Pakistan.

Kothi

The word Kothi is common across India & Bangladesh. Other local equivalents of Kothi are Durani (Kolkata), Meti (Nepal), Zenana/Zanana (Pakistan). While Kothis are often distinguished from Hijras, they often dress as women and act in a feminine manner in public spaces, even using feminine language to refer to themselves and each-other. Sometimes the term Kothi is regarded as person who play passive or submissive role in homosexual relationships. In India, the term Kothi refers to effeminate homosexuals & transvestite homosexuals who take feminine role in homosexual relationship with Panthi (a south asian term for masculine gay/bisexual/straight man, who dates hijras & kothis). Majority of kothis don't live in intentional communities that hijras usually lives in. Some argued that term “Kothi” is an all-encompassing term for homosexual bottoms, effeminate males, trans-feminines, transvestites, trans woman, who do not conform to societal, normative gender roles. So the term Kothi would include the identity of Hijra, among others.

Religious Practices

Many hijra communities practice a form of syncretism that draws on multiple religions, including islam, hinduism, buddhism, sikhism, etc. Both Indian hindu hijras/kinners and muslim hijras are devotee of Goddess Bahuchara Maa. Majority of gurus in hijra community are muslim in Indian subcontinent. Annually they pay homage to Hazrat Khawaja Gharib Nawaz in Ajmer Sharif.According to Gayatri Reddy, Indian muslim hijras do not practice Islam differently from other muslims. Their religious syncretism doesn't make them any less muslim. Reddy also documents an example of how this syncretism manifests: In Hyderabad of India a group of muslim converts were circumcised, something seen as the quintessential marker of Muslim identity.

Guru-chela system is very similar to Pir-Mureed discipleship of Sufism. In Sufi traditions, a Pir/Guru (spiritual guider) takes on disciples known as Mureeds, forming a deep and spiritual relationship. Some believes that south asian hijras adopted this system of mentorship & spiritual guidance within their own community.

In Pakistan, most hijras do not practice religious syncretism. But they have great tolerance & compassion for other religions. Pakistani hijras are more connected with sufi cultures & Mughal cultures. Some prefers the term Khawaja Sara for themselves instead of Hijra, Khusra. They pay homage to sufi dargahs, pray at mosque or dargah (in male outfit). Hijras also perform Islamic Hajj & Umrah in Mecca, until 2017 when saudi authorities ban religious pilgrimage for transgender & third gender folks.

Hijra Farsi Language

Hijra Farsi/Farsi Kalaam is a secret code language of hijra, khwaja sara, & zennana communities. It is also spoken among non-hijra LGBTQ+ members. Hijra Farsi was originated during the Mughal Era. Hijra Farsi is widely spoken among muslim hijras, khwajasaras & zennanas. Hindu hijras/kinner speaks Gupti language. known as Hijra Farsi, Farsi Kalaam. Some parts of India & in Bangladesh, it is known as Ulti Bhasha.

History

Hijra identity & culture are documented to have evolved during the Delhi Sultanate (1226-1526) and Mughal Empire (1526-1707), where they held positions as guardian of royal harems, court officials, entertainers, servant for elite households, manual laborers, political advisors, etc. They had been guardians of many sufi shrines in medieval era.

Since 19th century, hijras were targeted by British colonial authorities who sought to eradicate them, criminalised them under Section 377 (1860) & Criminal Tribe Act (1870). This encouraged anti-hijra sentiments throughout the Indian subcontinent, the legacies of which continued in later days. As a result, people started to viewing Hijras differently. Beginning in the 1850s with the British Raj, colonial authorities deployed various strategies to eradicate hijras, whom they saw as "a breach of public decency." The British viewed hijras as incapable of "moral transformation" & assimilation and therefore subjected them to eliminatory policies. In 1860, hijras became subjected to Section 377 of the Indian Penal Code which allowed British authorities to prosecute hijras for their sexuality. Even though they were already criminalized under the Section 377, authorities of the North-Western Provinces (NWP) sought to enact a 'Special law' against hijras in 1861.

By 1870, no high-ranking British officials argued against the implementation of special legislation to address the 'hijra problem,' thus solidifying a violent anti-hijra campaign all across the Indian subcontinent. Anti-hijra laws were enacted; whereas a law outlawing castration (a central part of the hijra community, although not required for community membership), crossdressing, community gathering, ritual practices. Hijras were included in the Criminal Tribes Act (1871) and labelled a "criminal tribe", now subjected to compulsory registration, strict monitoring, and stigmatization. Because of economic costs, which were the main impetus behind British colonialism, Hijras and other so-called "criminal tribes" were unable to be collectively sequestered from colonial society.

Furthermore, Child Removal Projects, which had already begun elsewhere in the British Empire, like Colonial Australia with the forced removal of aboriginal children for assimilation into white settler society, were brought to India for all 'criminal tribes' officially in 1911. Child removal was already in de-facto practice against hijras since the passage of the Criminal Tribes Act (1871) to initiate the extermination of hijra communities by preventing initiation, since the dominant colonial narrative was that all trans & intersex children were "kidnapped and enslaved". Researcher Jessica Hinchy notes that the elimination oriented tactics carried out toward hijras during the colonial era were comparable to what Patrick Wolfe called the 'logic of elimination' in British settler colonies, such as the USA and Australia, as well as the anti-joya campaigns executed by Spanish colonial authorities against gender-diverse people centuries earlier in the establishment of New Spain (1535-1821). After the independence, hijras survived these barbaric colonial extermination. But the centuries-old stigma & shame continues as a legacy of British colonialism in modern days. In the late 20th & early 21st centuries, hijras became the subject of more attention, being the focus of numerous news features, films, literature, documentaries, ethnographies, monographs, dissertations. Since the late 20th century some NGOs & rights groups lobbied for official recognition of the hijra community.

Legal Recognition in South Asia

Hijra rights in India:

Hijra community is known by different names in Indian subcontinent.For example: Khusra,Khusaraa,Jankha,Zennani in Punjab; Pavaiyaa in Gujrat;Hinjida in Odisha;Dhurani, Brihonnala,Hijre in West Bengal;Khawajasera in Urdu;Ali,Aravani in Tamil Nadu,Khadra in Sindhi,etc.

Hijra is a pejorative term, most transgenders consider hijra as derogatory & some transgenders does not consider it as a derogatory.Indian transgenders often prefer the term ''Kinner'' for themselves.

In 1994, Hijras were legally granted voting rights as a third sex.Due to alleged legal ambiguity of the procedure,Indian hijras has difficulties accessing safe medical facilities for surgery.In 1998 Shabnam Mausi (a muslim hijra) was elected as India's first transgender MLA.

In April, 2014 Indian Supreme Court recognised hijra,transgender,eunuch, & intersex people as a "third gender" in law.The Court ruled that hijras,transgender people have a fundamental constitutional right to change their gender without any sort of surgery, and called on the Union Government to ensure equal treatment for hijra people.The Court also ruled that the Indian Constitution mandates the recognition of a third gender on official documents and that Article 15 bans discrimination based on gender identity.In light of the ruling,government documents, such as voter ID cards, passports & bank forms, have started providing a third gender option alongside male (M) & female (F), usually designated as "other" (O),"third gender" (TG) or "transgender" (T).

The states of Tamil Nadu and Kerala were the 1st Indian states to introduce a Transgender Welfare Policy.According to the policy, transgender & hijra people can access free sex-reassignment surgery in govt. hospitals (only for Male to Female),free housing,various citizenship documents, admission in government colleges with full scholarship for higher studies,alternative sources of livelihood through formation of self-help groups(for savings) and initiating income-generation programmes (IGP).

On 24 April 2015, the Rajya Sabha unanimously passed the Rights of Transgender Persons Bill, guaranteeing rights and entitlements,reservations in education,jobs,unemployment allowances, pensions,legal aids & skill development for Hijras.It also contained provisions to prohibit discrimination in employment as well as prevent abuse,violence and exploitation of Hijra people.Social Justice & Empowerment Minister Thaawar Chand Gehlot stated on 11 June 2015 that the Union Government would introduce a new comprehensive bill for trans rights in the Monsoon session of Parliament. The bill would be based on the study on trans issues conducted by a committee appointed on 27 January 2014.According to Thaawar Chand Gehlot, the Government sought to provide trans & hijra people with all rights and entitlements currently enjoyed by scheduled castes & scheduled tribes.

The Transgender Persons (Protection of Rights) Bill,2016, which was initially introduced to Parliament in August 2016, was reintroduced to Parliament in late 2017. Some LGBTQ+ & hijra activists have opposed the bill because it does not address issues such as marriage,adoption & divorce for trans people.It was passed by the Lok Sabha on 17 December 2018, with 27 amendments, including a controversial clause prohibiting hijras from begging.

In April 2017, the Ministry of Drinking Water and Sanitation instructed states to allow transgender people to use the public toilet of their choice.In October 2017, the Karnataka Government issued the "State Policy for Transgenders, 2017", with the aim of raising awareness of transgender people within all educational institutions in the state. Educational institutions will address issues of violence & discrimination against trans people.

On 28 November 2017, N. Chandrababu Naidu, the Chief Minister of Andhra Pradesh, announced the enactment of pension plans for transgender people.On 16 December 2017, the Andhra Pradesh Cabinet passed the policy. According to the policy, the State Government will provide an amount of ₹1,500 per month to each trans person above the age of 18 for social security pensions.The Govt. will also construct Transgender toilets in public places.

In early 2019, the Social Welfare Department of Assam published a draft "transgender policy" with numerous objectives, including providing transgender people access to educational institutions, providing shelter and sanitation for the homeless, raising awareness, and issuing self-identification identity cards.

Hijra rights in Pakistan

In Pakistan hijra & khawaja sara community has a vibrant culture (both are culturally & historically different identities). In Pakistan, Hijras are sometimes referred to as eunuch, shemale, mukhannath, transvestite, khusra, moorat/murat, khadra, chakka, khawaja sara/sera, intersex, teesri zins (third gender), etc. Hijras faces humiliation & violence on daily basis in Pakistan. Surprisingly, they enjoy a certain level of acceptance & respect due to their position in pre-colonial Islamic empires & spiritual status. Their presence in Pakistani muslim society is usually tolerated. Many khawaja sara & hijras called themselves cultural heirs of the Mughal eunuchs & mukhannaths.

Pakistani society has a common myth regarding the hijra that they are born with congenital conditions, sexual ambiguities & they are incapable of procreation. In 2009, the Pakistan's Supreme Court officially recognized hijra's gender. The landmark ruling stated that as citizens they were entitled to the equal benefit from the federal and provincial governments' financial support schemes. In 2010, the court ordered the full recognition of the hijra/khawaja sara community, including the provision of free medical & educational facilities, microcredit schemes and job quotas for hijras in every government department. But court did not say anything about their protections from discrimination in public services or housing.

On 8 May 2018, the National Assembly of Pakistan passed country's first historic Transgender Person (Protection of Rights) Act, 2018 (مُتَجَنَّس افراد کے لیے (تحفظ حقوق) قانون 2018ء). Transgender Person Act ensure the right of self-identification of one's gender Pakistani gender diverse people may express their gender according to their own preferences, & they may have their gender identity of choice reflected on their documents (including NICs, passports, driver's licenses,education certificates) The act ensures transgender people's "fundamental rights to inheritance, education, employment, vote, hold public office, health, assembly, and access to public spaces and property.

Hijra rights in Bangladesh

When Bangladesh was under Pakistani rule, the state used to provide pensions to the elder hijra community during their old age. This subsidy was initially continued after Bangladesh gained independence, but was later discontinued. In November 2013, Bangladesh officially recognized Hijras as a third gender. Bangladeshi Hijras are often discriminated, harassed due to public exposure of their ‘inappropriate’ gender & sexual expression which trangresses gender normativity and heterosexual dimensions of muslim society. Despite this, Bangladesh does not have policies outlining measures individuals must undergo to legally change their gender on their official documents,nor is there clarity about who may qualify as a “Hijra”.

A 2013 survey by the Bangladesh's Ministry of Social Welfare showed that, there are 10,000 registered hijras in the country.But some trans activists argued that the actual number of hijras is more than 10,000. In December 2014, the Ministry of Social Welfare invited hijras for the governmental jobs. Some hijras applied for governmental jobs (many of them were trans woman). But later they were humiliated by Social Welfare Department officials during the initial interviews, which were conducted in December 2014. Many reported that they were harassed & asked inappropriate questions about their gender identity & sex life. In January 2015 the health ministry issued a memorandum requesting that “necessary steps are taken to identify authentic intersexual by conducting a thorough medical check-up.” In June 2015, the dozen hijras who were selected from the initial interviews were examined in a government hospital. During the medical examinations, physicians ordered non-medical hospital staff such as custodians to touch their genitals, while groups of staff and other patients observed and jeered — sometimes in private rooms, sometimes in public spaces. Eventually they were identified as Male by doctors. Thus, they lost their jobs. In addition, their photos were published in the newspaper with their real names. Some hijras reported that publication of the photos sparked increased harassment from the general public and economic hardship for hijra individuals.

In July 2015, a hijra named Labannya witnessed the murder of a secular blogger, and helped in the arrest of the criminals. For Labannya's bravery Bangladeshi government announced plans to recruit and enlist hijras as ''Traffic Police.'' In April 2019, Bangladesh allowed the "hijras" to vote under their third gender identity.In that same year, Bangladesh opened its first Islamic school for Hijras. More than 150 students were initially expected to study Islamic and vocational subjects for free.

Hijras in Nepal

A landmark 2007 ruling by Nepal’s Supreme Court ordered the government to end discriminatory practices against the estimated 350,000 people who make up the LGBTQ+ community & paved the way for equal rights legislation. Nepal became the first south asian country to decriminalize colonial penal code section 377. At that same year, Nepal legally recognized Hijra & Methi community as third gender. In 2011 Nepal added third gender category to it national census. However, hijras faced difficulties to change their name & gender.

Since 2015, Nepal authorized a third gender category ''Others'' for passport holders. LGBTQI+ Nepali activists have criticized this step of goverment. Activists advocated for recognition of one's self-identified gender, instead of gender trinary. In 2019, trans activist Rukshana Kapali took an open stand against labeling herself as "third gender". She has taken legal steps to amend her gender identity to "female". On 31 October of 2021, 29 LGBTQ+ organizations, 2 federations and others have collectively proposed a bill regarding gender identity.

List of notable hijras:

Shabnam Mausi - South Asia first hijra & intersex politician

Laxmi Narayan Tripathi - Hijra & LGBTQ+ rights activist

Joya Sikder - Transgender rights activist. She is a pioneer of activist of hijra rights in Bangladesh

Pinky Sikder

Sanam Fakhir - First Pakistani hijra candidate to contest in election

Lubna lal

Parboty Hijra

Boby Hijra/Bobby Hijra

Salma Sheikh

Rani Chaudhury

Sammi Hijra

Khushi Sheikh

Grace Banu

Gauri Sawant

Zoya Khan

Alina Khan

Shehzadi Rai

Bindiya Rana

Almas Boby

Rimal Ali

Maya Jaffer

Zia

[thestonestudiosculpture]

Nandi Idol Online 2.5ft

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[amayasld]

Secret whispers…

If you visit a temple in India, and you see the statue of a bull, you are sure it is a Shiva Temple. The bull’s name is Nandi, and Lord Shiva rides it. But not only that…If you stay for a while you will see how people approach and whisper their wishes in Nandi’s ears… Actually it’s because nobody will dare to disturb Lord Shiva while He is in deep meditation, with His eyes closed. But Nandi is always guarding Him, with eyes and ears open… So, people trust their wishes to Nandi knowing that it will pass them to Shiva at the correct time.. ………………………………Kapaleeshwarar Temple. Chennai ………………… Photography: ©️Amaya Sánchez Photography

[a-diary-for-the-ages]

Something I’ve noticed while looking into various ‘third genders’ in various cultures is that nearly all of them are exclusive to the male sex. There are some exceptions— female husbands in a number African cultures (best attested among the Igbo people of west Africa, but it’s not exclusive to them by any means) and sworn virgins in Albania for example.

The sworn virgins are very obviously a manifestation of patriarchy in Albanian culture. Becoming a sworn virgin was the only way to avoid a violent blood feud for refusing an arranged marriage, or to inherent wealth, or to have more freedom.

Female husbands are more complicated, and finding reliable sources is difficult, especially when taking into account the diversity of African cultures. A phenomenon that literally stretches from Nigeria (Igbo, Yoruba, probably others) to Kenya (Nandi, definitely others) is bound to have differences in each culture. It only being an option for post menopausal women seems to be a common thread. African cultures are very much not a monolith, and what I do know, about a select few cultures, is topical. I don’t know enough to make any real commentary on the topic.

What I can say with confidence, is that it’s very clear that gender fluidity has been largely an option available only to the male sex. In many cases, ‘third genders’ are better described as sets of proscribed behaviors associated with the female sex placed upon gay males to preserve the statue quo and not challenge patriarchal norms.

I should also state, the existence of gender classes aside from man and woman (assuming one actually exists that isn’t a product of male supremacy/homophobia) does not challenge the sexual dimorphism of the human species in any way. There is no third sex involved in reproduction (in humans. fungi are a different story entirely).

[luzcruz]

Playlist for the Semester

Group 8

Kalia: Man in the Mirror by Michael Jackson

The song “Man in the Mirror” by Michael Jackson relates to Chapter 10:Class and Inequality. He sings about the struggles faced by people due to their social status. “I see the kids in the street With not enough to eat, Who am I, to be blind pretending not to see their needs?”. This describes the mindset of many people who often see struggles and turn their shoulders to them. This comes from a rich man looking at the lower-class citizens.

Luz: If I Were a Boy by Beyonce

If I Were a Boy connects to Chapter 7 on Gender. In the song, Beyonce talks about the double standards that men and women experience. She talks about how she wouldn't be judged or criticized for her actions. Chapter 7 talks about how women and men follow different rules in life based on what society deems appropriate for their genders. This song connects to the chapter because it talks about how women see men's lives as easier because they aren't expected to follow certain social rules.

Nandie: I Kissed a Girl by Katy Perry

In the song, Perry talks about an intimate experience she shared with a women and exploring her sexuality with women. In society LGBTQ relationship are usually looked down upon and looked as taboo. In chapter 8, it discuses how the power dynamics between gender and sexuality, and how those affect society.

Constantine: Family By Popcaan

Family relates to chapter 9 Kinship, Family, and Marriage because of the morals the song speaks about. The song talks about looking after your friends and family and always having their back in every situation. The song also speaks about not stabbing your brother in the back and to love, live, and fight together to beat all odds formed against your family.

Group: This is America- Childish Gambino

This is America relates to race inequality between people of color and the police system. It connects to race and racism because they discuss how race and rasicm play into society today.

[bishu3]

7 Cool Facts About the Bull Temple in Bangalore

the Bull Temple in Bangalore is more than just a historic site; it's a vibrant symbol of the city’s cultural and spiritual essence. With its colossal Nandi statue, intricate Dravidian architecture, and deeply rooted traditions, the temple offers a unique glimpse into South India's rich heritage. Whether you're drawn by its historical significance, architectural beauty, or the vibrant local festivals, the Bull Temple provides a captivating experience that highlights Bangalore's blend of tradition and modernity.

More Read: https://tourmycity.in/7-cool-facts-about-the-bull-temple-in-bangalore/

[opiumshop]

[lullabyes22-blog]

Any 'behind the scenes' or 'director's cut' stuff in FnF you'd be kind enough to share? :3

I guess random tidbits of would-be scenes from non-pov characters? Would that count? XD

Silco had horrible PTSD-like symptoms the week following Jinx's blow-up on the Bridge. He spent much of his time protectively prowling around a deeply discombobulated Jinx, while unable to look her in those brand-new bright pink Shimmer eyes.

Jayce spent the days during Piltover and Zaun's conflict organizing aid shelters, and emphasizing that no ID or questions of citizenship be asked - just help provided to families in trouble.

Mel warned him that they'd give easy access to Zaunite spies this way. She and Jayce ended up having their first major fight, and it had nothing to do with aid shelters, and everything to do with stress, shared guilt, and building resentment on Jayce's part at how she'd foisted the game of politics on him for her own agenda.

Mel went to the bathroom and shed a few tears afterwards. He was right.

Viktor spent the war-days under covert surveillance as a Zaunite - a backdoor order via the Council. When Jayce found out, he flipped his lid - again.

When the war was over, Silco went to sit by Vander's statue - not to gloat but to grieve at everything it cost them to achieve what they should've had by right all along. "Nothing is fair, eh, brother?"

After Silco and Mel's negotiation, Mel went home and asked Jayce if he'd be up to try erotic asphyxiation in the bedroom. Jayce gave her the most horrified puppy eyes. "What? No - Mel, I'm not mad at you like THAT!" :c

Ambessa watched the war unfold from her airship, sipping wine and remarking to the Local Cuisine Boy. "I told my daughter to beware of the dangers in her backyard." She sent Mel a missive offering military assistance. Mel sent it back with a golden splatter on the parchment as an artistic Fuck You.

Sevika spent her spare hours slumped next to Nandi's tomb at Janna's Temple. She considered writing a letter to her father in Stillwater to share the news - then decided against it. He'd just use it as an excuse to ask for cash to be transferred to his prison commissary.

Vi and Caitlyn hit the streets during the conflict, and did their best to get supplies in the aid shelters and evacuate families away from shelling sites. Vi actually watched from an outpost when Jinx's rocket hit the bridge and it collapsed in flames. She felt a sense of profound horror - and also the tiniest bit of triumph.

Unbeknownst to the sisters, both Vi and Jinx were a stone's throw from each other at several points during the conflict: Jinx blasting buildings to pieces, and Vi rushing in to get survivors out of the wreckage.

They also hummed 'Dear friend across the river' to themselves as a self-soothing mnemonic later that night in bed.

The Firelights felt the after-echoes of the bombings and gunfire. Ekko wanted to send scouts to look for survivors - maybe even organize a coup against Silco while the city was in turmoil. His men took one look at the destruction and noped the fuck out. In their own words, "It's a slaughterhouse out there."

The hour Zaun declared independence, the broken clocktower of the Old Hungry issued a series of eerie gongs that reverberated throughout the city. Some said it sounded like wails of despair. Others said it called to mind an infant's first cry.

(It was just the gearworks collapsing from the inside).

Vive la révolution.

<3