#the logical indian

[janaknandini-singh999]

Whose bhakt you are tells a lot about you ~

Radhakrishn bhakts are soft sweethearts, mischievous, nature and animal lovers. They always seem like the sunshine people but will never tell the world when they are sad; they always shine on everyone like the moon in the night, through their own darkness, till beyond </3

Shivshakti bhakts are fierce and passionate folk with the heart of a warrior, unbelievably dedicated, extremely devoted lovers, parental figures because they're also grounded like nature itself, eternal like time and space itself

Siyaram bhakts are morality protecting heros, obedient, resilient, gentle babies yet strong and sacrificing souls, great peacemakers but will go full on beast mode to stand up for what they believe in and for what's right, they only want the best for everyone in the end

Don't believe in any God? Girl, you've went through sm please get some therapy ily tc<3

[pariaritzia]

Queerness in Indian Media

↳Film: DON (1978, Hindi) dir. CHANDRA BAROT

Don follows two characters: Roma (Zeenat Aman), a woman who is out for revenge against the crime boss Don, who killed her brother and sister-in-law, and Vijay (Amitabh Bachchan), a street performer who looks exactly like Don and is recruited to help take down his gang.

In an era where women characters wore long hair and dresses and were often in the narrative simply to be romanced, Roma learns karate and judo, chops off her hair, dons a suit, and infiltrates Don's gang. While she does trade in these more masculine traits for feminine clothes and longer hair at later points in the movie, it is always with the intent of disguise--and in the climactic scene, she is back in her suit, punching and kicking the bad guys right alongside the men.

In contrast, Vijay is far more feminine than the average male action hero. However, he is never ridiculed by the narrative for these qualities--he is comic relief at times, but the joke is never his femininity. Furthermore, he is guardian to two children while their father, Jasjit (Pran), serves a prison sentence. Vijay is a caring substitute father who will do anything to ensure that the children are happy, healthy, safe, and educated--a delightful characterization given society's disinclination to allow gender non conforming people around children. While disguised as Don, Vijay adopts more masculine mannerisms (something he has to learn how to do since, as he says, 'Don shoots at the drop of a hat, while I don't even know how to play marbles!'), but he often reverts to his old style as well.

Most surprising, however, is the end of the movie, when Roma, Vijay, Jasjit, and the children all walk off into the sunset together--a family that would be considered extremely unusual in today's times, much less the 1970s.

[tired-lamb]

I’m hcing human bunga as half indian because a) honeybadgers are also found in india and b) it would be very funny to see bunga curse in hindi

[beastsovrevelation]

In my DragonFly (yes, that's their ship name) ideas, Beelzebub has the face of the first actress, until she's discorporated during childbirth. I have to keep it in mind. 😶 Because, I keep picturing Shelley. I just... I can't stop thinking of Shelley as Beelzebub.

Satan's faceclaim is William Miller from Warrior Nun in my fics. I mean... You have to admit, they'd make an insanely attractive couple. 👀

(Only, imagine Satan with longer black hair, and icy blue eyes)

[torahapologetics]

India and Israel: Celebrating over 70 Years of Friendship. #israel #india #torah #bible

Please 🙏 Re blog My posts, And Follow Torah Apologetics, thanks 😊.

[truegodofthearena]

Pakistan every time a Bollywood movie comes out

[sensedge]

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[timetravellingkitty]

fake ass idgafer, you did not get the point at all

zionist indians going all "they kill gay people in palestine" is so fucking funny you know people here go ballistic if you marry someone of a different CASTE right

[dbunicorn]

Holy shit idiots WTF have YOU gotten right?

Constructive criticism is always welcome, silos, condescension and lack of SPECIFIC concerns, drilled down to detail annoy me to no end. Say something meaningful. Please don't projectile vomit bullshit as buzz words. That kill solutions.That would be'WRONG!

I see a lot of women patting themselves on the back and even more men who.make decisions on behalf of myself, my mother and daughter. I've seen very little competence. I see a lot of asking other women to literally and metaphorically take the punch for your lack of a spine. I concede it could be my natural bitterness. 💋

Be specific, I need followers.🤣🤣🤣🤣🤣👏

I also hide behind avatars.

Plus I come from a generation of idiots that can't read social cues or address anyone directly.

Passive aggression is my only MO.

[sumukhcomedy]

When Comedy Becomes a Job

Whenever I find myself in a social situation with someone new, it is inevitable that I will tell them that I am a comedian. I have been a comedian for 16 years. It is an essential part of my life. I’m proud of that part of my life. However, the reactions are always similar. It’s a pleasant reaction but always something in the realm of “That’s fun!” While it is “fun,” comedy is a job. With that comes all the elements of a job that can make it potentially less fun. There comes a point where, in the passion for something you love, it shifts from being fun to a career and it’s essential to understand that and one’s place in that to continue to find the joy in it.

To me, the first year of comedy is the best. It allows you to be the most open, to be able to screw up, to have fun, to socialize and to connect with others. It’s like any other venture that’s new and exciting and, with it, the possibilities feel endless.

I realize it’s now rare in our current times but by the end of my first year, I was being paid to be a comedian. I hosted a weekend at Go Bananas Comedy Club in Cincinnati. My friend Riley Silverman said to me, “You’re now a professional comedian.” She was right. I was being paid by a comedy club to be a comedian. It quickly was now a job and one I was proud to have accomplished. The headliner that weekend was Bob Zany, someone who has become a legend in comedy and around my age at the time in the 1980s was doing Rodney Dangerfield HBO specials. I ended up driving him around a lot and most of that involved Zany just staying in character but, at one point, he asked me, “Why do you want to be a comedian?” I gave him some answer that was probably hopeful and excited that he deep down rolled his eyes at but it’s a question that has stuck with me and with any sensible comedian throughout their time doing it. To me, it’s a question you have to constantly ask yourself the deeper that you get into the business.

There comes a point for anyone who is passionate about comedy where it shifts from being something fun to a career. As a result, comedy and entertainment as a career are no different than any other career or industry. It becomes no different than any other job and the pursuit of success within it. It is perhaps even more challenging and even more aggravating given its outside of the norms nature, its possibilities that can lead to fame and riches, and the large number of people pursuing that gamble in life. But, at its core, to work in the business is the same as to work in any other business. It is filled with awful bosses and the deeper one gets in the industry, the deeper one is affected by corporate influences no different than would be the case in any other white-collar path.

Having been raised by immigrants and Indian parents, I was instilled with a certain work ethic and logic. Of course, an artistic pursuit as a career was already completely outside the realm of their logic. So, I kept a job while I was doing comedy. Part of it was for the steady income and part of it was so that my parents would simply be kept at bay in their insistence on me pursuing a career that furthered all the sacrifices they made in immigrating and providing for myself and my older brother. To technically be pursuing two careers was aggravating and time-consuming but ultimately worthwhile. By pursuing both an artistic career and a conventional career, it may have been excessive some days, but it gave me perspective, economic stability, and enhanced my work ethic and skills. As I can admit now humorously, my damn parents were right.

For a while, there was a lot of emphasis on going “full-time” with comedy. To those who yearn and want to do that, I applaud them. Personally, there was no way I was going to do that without feeling mentally, emotionally, and financially stable. So, essentially, this is why I’ve never done it. To go “full-time” was to completely embrace the instability that comes with comedy and the entertainment industry. It was to succumb to being at its whim and the erratic nature of that business. That didn’t appeal to me. That could only make my love for comedy deteriorate.

I moved to L.A. at the beginning of 2016 not just as a career decision but also a philosophical decision and a life goal. To me, if I absolutely loved comedy (which I do), I had to pursue it at the highest level and being a part of that epicenter. I loved L.A. but it also exposed to me how full throttle and entrenched one had to be in the comedy and entertainment industry to even remotely succeed at it. I frankly was now too old, experienced, and logical to even want that. The downfall of having pursued two careers was that I had worked to provide myself options. Very quickly into being in L.A., I wondered what exactly my goal was. Even if I were to get into the writers’ room of a TV show, how would this be any different or better than the position I was already in working in compliance for a company? I’d still be a part of corporate America and now at the expense of my own creativity. I now had two careers that I loved and so it was best suited to continue how to keep that love in both of them.

For comedy, I continuously question why I do it. Sadly, in a world in which entertainment success means fame, I realized fame was of no appeal to me in why I do comedy. I enjoy making people laugh, making them feel better, helping them, and being able to explore my creativity in the way I want to. Whoever wants to experience that is great. Whoever doesn’t is fine, too. I like comedy earning me money but I don’t yearn for it currently to be my primary source of income or my major career or my focus every single minute of my life. I have other interests. I have other pursuits. I see the meaninglessness of comedy just as much as I embrace my love for it.

My friend Jim Tews wrote a great piece years ago about working jobs while being a comedian (disregard the Louis CK component) which I still think about and feel is so accurate to balancing two work lives. By working and pursuing another career, it allowed me to possess the stability to make my own decisions with my creativity. When you’re full-time in comedy, when it’s your job, you may not have such luxuries. You take what you can to pay rent. You take awful gigs. You get a credit on a TV show you’d be embarrassed to tell anyone about. But that’s working. That’s being in the business. That’s being in the entertainment industry. Unfortunately (or fortunately) for me, I never wanted the industry to dictate my passion.

Every comedian who pursues it with passion will reach a point where it becomes more a job or a career than a “fun thing.” What one does from that point is up to them. In my case, I’ll continue being a comedian because I love it. But that love could have only continued for me by regularly questioning what was most valuable to me with it as a career.

[maykitz]

the "you can't identify into oppression" sound bite might be one of the biggest headscratchers out there because for one thing yes you can, and for another you oftentimes don't even need to do any identifying. for someone who converts to judaism for their spouse it doesn't exactly matter whether they personally actually identify as 'a jew' if their synagogue gets a bomb threat to terrorise them. Balbir Singh Sodhi was a victim of an anti-arab and anti-muslim hate crime regardless of the fact that he was neither arab nor muslim but an indian sikh. if a country criminalises same-sex relations a straight male prostitute accepting male clients because there's more money in it will be no less at a severe risk for lacking internal homosexual orientation. all that which is generally subsumed under "oppression" absolutely does not 1:1 correspond to whether or not its targets internally match a specific criterion and to insist otherwise is strikingly stupid. whether a demographic can be considered "oppressed" is if anything to be determined by observing their situation in reality, not by making spiritual arguments along the lines of "they have X-intrinsic essence, therefore Y-effect must inherently be drawn to them; or they don't have X-internal quality, therefore i have logically determined Y-effect can't possibly follow."

[criphd]

At the outset of H. G. Wells’s The War of the Worlds (1898), Wells asks his English readers to compare the Martian invasion of Earth with the Europeans’ genocidal invasion of the Tasmanians, thus demanding that the colonizers imagine themselves as the colonized, or the about-to-be-colonized. But in Wells this reversal of perspective entails something more, because the analogy rests on the logic prevalent in contemporary anthropology that the indigenous, primitive other’s present is the colonizer’s own past. Wells’s Martians invading England are like Europeans in Tasmania not just because they are arrogant colonialists invading a technologically inferior civilization, but also because, with their hypertrophied brains and prosthetic machines, they are a version of the human race’s own future.

The confrontation of humans and Martians is thus a kind of anachronism, an incongruous co-habitation of the same moment by people and artifacts from different times. But this anachronism is the mark of anthropological difference, that is, the way late-nineteenth-century anthropology conceptualized the play of identity and difference between the scientific observer and the anthropological subject-both human, but inhabiting different moments in the history of civilization. As George Stocking puts it in his intellectual history of Victorian anthropology, Victorian anthropologists, while expressing shock at the devastating effects of European contact on the Tasmanians, were able to adopt an apologetic tone about it because they understood the Tasmanians as “living representatives of the early Stone Age,” and thus their “extinction was simply a matter of … placing the Tasmanians back into the dead prehistoric world where they belonged” (282-83). The trope of the savage as a remnant of the past unites such authoritative and influential works as Lewis Henry Morgan’s Ancient Society (1877), where the kinship structures of contemporaneous American Indians and Polynesian islanders are read as evidence of “our” past, with Sigmund Freud’s Totem and Taboo (1913), where the sexual practices of “primitive” societies are interpreted as developmental stages leading to the mature sexuality of the West. Johannes Fabian has argued that the repression or denial of the real contemporaneity of so-called savage cultures with that of Western explorers, colonizers, and settlers is one of the pervasive, foundational assumptions of modern anthropology in general. The way colonialism made space into time gave the globe a geography not just of climates and cultures but of stages of human development that could confront and evaluate one another.

The anachronistic structure of anthropological difference is one of the key features that links emergent science fiction to colonialism. The crucial point is the way it sets into motion a vacillation between fantastic desires and critical estrangement that corresponds to the double-edged effects of the exotic. Robert Stafford, in an excellent essay on “Scientific Exploration and Empire” in the Oxford History of the British Empire, writes that, by the last decades of the century, “absorption in overseas wilderness represented a form of time travel” for the British explorer and, more to the point, for the reading public who seized upon the primitive, abundant, unzoned spaces described in the narratives of exploration as a veritable “fiefdom, calling new worlds into being to redress the balance of the old” (313, 315). Thus when Verne, Wells, and others wrote of voyages underground, under the sea, and into the heavens for the readers of the age of imperialism, the otherworldliness of the colonies provided a new kind of legibility and significance to an ancient plot. Colonial commerce and imperial politics often turned the marvelous voyage into a fantasy of appropriation alluding to real objects and real effects that pervaded and transformed life in the homelands. At the same time, the strange destinations of such voyages now also referred to a centuries-old project of cognitive appropriation, a reading of the exotic other that made possible, and perhaps even necessary, a rereading of oneself.

John Rieder, Colonialism and the Emergence of Science Fiction

[redditreceipts]

one of the most obviously paradoxical beauty standards is how women are expected to have a lot of hair and no hair at the same time. The same genetics that make it possible for Indian women to have very long, thick and shiny hair and perfect eyelashes and eyebrows, make them grow visible hair over their lips and on their legs. women who don't have that much hair on their body will also not be very hairy on their head, it's just logically impossible. And I've thought about that for a long time, until I understood: It's literally designed to be that way. you will never be enough the way you were born. you will always feel inferior and you will always pay to modify your body so you look like the impossible combination of full hair and no hair at the same time.

[fatehbaz]

Hey everyone, France says it doesn’t like “imperialism” in the Indo-Pacific.

French president: “There is in the Indo-Pacific and particularly in Oceania new imperialism appearing, and a power logic that is threatening the sovereignty of several states - the smallest, often the most fragile.”

Some stuff.

“Thanks to its overseas territories, France has an exclusive economic zone of nearly 11.7 million square kilometers, 93 percent of which is in the Indo-Pacific”:

"French military presence” in the Indo-Pacific:

Areas of Pacific and Indian oceans actively patrolled/monitored by French forces:

Tahiti and much of Polynesia?

French military presence in Africa:

Nations obligated to use the notorious CFA franc, subject to imposed debt conditions and French-directed investment and lending:

From July 2023, “President Macron reaffirms French ownership of New Caledonia” (one of the largest islands in the South Pacific, where in recent years Indigenous Kanak people have advocated for independence from France):

Overseas departments of France in the Indian Ocean (places still officially/formally administered by -- “part of” -- France):

Look at some of the recent dates of “independence” for these French colonies:

“From 1966 to 1996, France carried out 193 nuclear tests in the South Pacific”: 

“France’s exclusive economic zones”:

“French military presence in the Indo-Pacific”:

[torahapologetics]

Thank you @thatguysdumb and everyone who got me to 25 reblogs!

Please Reblog My posts, THANKS 🙏👍

Brief History of Jewish Ethnic Cleansing in Muslim Countries! #muslim #history #israel #islam #bible

PLEASE RE BLOG MY POSTS AND THANKS 👍😊

[fairuzfan]

i seriously don't even have the words to describe what it's felt like as a native person learning about "holocaust exceptionalism" or whatever for the first time during all of this

the first time i saw a tweet talking about how it wasn't appropriate to compare any other genocide (and specifically this person was talking about the native american genocide(s), along with several others i've seen since & most of the "historians" who go this route, too) to the holocaust because unlike in those cases, where there was a clear logical reason for the wholesale slaughter of millions of people, the holocaust was senseless! it was just killing innocent people for no reason, which is completely different from when they got rid of all those dumb indians standing in the way of Progress & wasting the precious resources the colonizers needed much more... i thought they were just some random dickhead saying intentionally terrible shit online for engagement

but then i just kept seeing people saying similar things, and eventually while reading up on palestinian history, i find out that this has apparently been a zionist (and in many cases non-zionist, which maybe feels even worse) talking point for decades now?

(and increasingly, over the last few weeks, i've seen it shift to this more broad claim that comparing any genocide to any other genocide is harmful, actually... which is such a dumb argument to try to pass off as genuine when, among other things, there's literally an entire field called "genocide studies" that it's honestly almost funny)

i can't think of anything in recent memory that's felt like such a brutal slap in the face as finding out the belief that the systematic murder of my people was a completely logical, understandable course of action--arguably a net positive, even, in the long run--is now and long has been this commonly held. i've felt sick since ever since. how do you say shit like that and not understand that you're implicitly rationalizing and, to some extent, justifying it? how do you not hear yourself?

forgive me, i know it must feel very eye-roll-worthy to have someone come yelling to you right now about how badly their people are treated by zionists, but every time i see someone parroting off an argument along these lines, i swear i can just feel my faith in humanity slip a little more lol

yeah, fuck off with this bullshit for sure

oh don't apologize, i totally understand why you would want to talk about this. thank you for sending this, and I'm so sorry that youre going through this. it really is an inconsiderate talking point at the very least.... i wish the best for you and yours in these times.