#the logical indian

[neoruby-loves-ut-aus]

When you're an Undertale AU fan but you're from India....

*inhales* time to add some desi magic to the Sans AUs:

*my Star Sanses play red hands, a game where basically you put your hand on top of the other's hand but you have to slam it down with great force and the one's hand which turns red the most wins*

*the canon Star Sanses see this*

Canon Ink: oh what's this? Can I join?

My Ink: oh sure!

*Ink slams his hand down on canon Ink's hand*

Canon Ink: Hmm....its fun but why are Dream and Swap screaming when their other versions are doing the same?

Ink: we can't feel pain that's why

*meanwhile with the bad Sanses*

*my Nightmare enters in front of them*

Nightmare: WHO BROKE MY COFFEE MUG?!

*insert intense Indian drama effects and transitions with everyone having shocked expressions*

Killer: Horror did

Horror: you traitor-

*gets hit by a chappal or slipper*

Nightmare: now my dear babies, let's go for a picnic by using a helicopter

Cross: but we don't have one-

*sees Nightmare pulling down a helicopter from the sky using a rope (basically South Indian movie logic)*

Nightmare: let's go my dears

Ink belongs to @comyet

Swap Sans belongs to p0pcornpr1nce and Undertale AU community

Dream Sans belongs to @jokublog

Nightmare Sans belongs to @jokublog

Killer Sans belongs to @rahafwabas

Horror Sans belongs to @horrortalecomic

Cross Sans belongs to @jakei95

[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

[telugu-girl-13]

kinda crazy that since i was raised in a brown household all of elementary school i was literally scared of touching people whose hands weren't the same color as mine 😭😭 idk i always had the assumption that white ppl's hands would be freezing because they werent a warm color like mine ☠️☠️

[quatregats]

So many people try so hard to use the "from [country] so speaks [language]" with India to politely try to figure out what language your family speaks and it's like you have to understand that trying to figure out what languages someone from India speaks is like that Tom Scott video on timezones, except half the time the answer just returns "English"

[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.

[aeolianblues]

??

[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 😊.

[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.

[sensedge]

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[hoennislands]

Truly perplexing that Twitter is recommending me extremely racist poc…. Why are you showing me people gleefully declaring and cheering mass deportations and reporting them for money…

[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

[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.

[lipsie]

It's called toast bread/Toastbrot in German (shortened to Toast) because here it is bread almost solely for the purpose of being TOASTED. It's linguistics, plain and simple.

While we're on the subject of baked food, please tell me where you're from and what this is called.