#wera talks history

[the-firebird69]

So we might bury John Reenelard at sea in the form of ashes maybe that would make people happy a few so it's a mac thing right that's what they're kind of saying and he's free to kill Max'cause that's what he's doing and it's free to kill more lock and we know about it and there's nothing for culture we're going after him and we are using him for a lot of stuff one thing we're using him for is to help our son get around when he wants to hold him here In all fairness he has to use he has to move our son nor to fight the clones for multiple reasons we're going to seek him on special warrant right now there's a few other things we're going to discuss

-- There's a cold wind blowing from the east no it's from the Sahara Desert it's got a lot of dust and People thinking it's visible into fire the Saharan dust is here it wasn't 2:00 PM and it's about one red yeah it went down 230 20 .5 and people in Publix knew it We went outside 225 and road home and was exposed about 20 minutes and went down music exposed it was exposed to 0.7 rad for about 10 minutes and 2.3 red in the apartment and hovers around 0.1 for a few hours so these guys are following him and they canceled the party because of this and the sun thought well I just go hang out they think they can do it and it's true too he's driving by and they didn't wanna see him because they'd have to talk outside I'm gonna say they're trying to make him sick and it's on the same view people don't know what damn thing you people don't know a damn thing our son said and this is proof he gets up and then he says how we supposed to know how much you can withstand him the max of history I personally know when I was little is exposed to a lot and dr Matt can tell you I wasn't sick from radiation my lungs were not developed enough i'm a premature baby no she'll be in about three times the size then they gulped an said youll be too big an no i know hwere to get prilosec and stuff. andgood. they are releieved. then this. how many rads. I know it's a lot 'cause Mom's got big unless it good and it's really the opposite harming me and her hopes around and stuff but that's a little different Is suddenly straightened up said he's going to be big these guys are going to make a mistake they wanna know what it was they wanna know what it was and said to be that his people you have to be strong and big and it is a not green r red. There's a lot of stuff that's funny but it's a they're involving Stan's pet and he's saying ohh you're trying to be those guys who just try to be big but it's changing color to the wrong color so the people in the store started to get our rate and said and they said you blew the whole thing and you're talking smack You could have moved it outside no they were afraid they'd move outside so they started to try and figure out who they are and found out it was Stan and Sherry so they just don't want me to go there because they don't want me buying a vehicle to escape his apartment That hit like a high note and they'll start to argue and then they both have mad and the guy said you can leave now I understand said Nanto goes down and then he said you let him wander around and you want him to hospital now there's like an argument that's breaking out because Dan knows stan knows it would not affect our son so they would hv been fine but stan yapped and said where the hell ish e going no said nothing. then he is in trouble but ok dont open the door and such. nd we see it. then this we do this now and so on no an hour later and ck and later and ck and finally out. the stuff irrdiated. and will be. not bad weras off no stays n the to layer of all and rots. tos of stuff will rot. and we were making cars no we rip apart tons of used ones. tons. lots have 40k or less most parts are good. we send it all. they pay for them good. we do this need it now. and quarter panels too...huge lots we use the exact color as a designation and they ordder by color a lot easy to do. tons say this would be a lot iesier if and we see. it is the way it could be and now they see we wait the seals will all rot. all. no but most. and meta and so on all used cars are gobbled up and used tons of them. amssive numers now re used.

today is a specil day we use this time to thank ou two friends and yes recycling is massive now in the middle and also huge int he perimeter it is eighty percent by ratio of the middle and gaining.

Thor Freya

seals we have to make ok all annd any thng that is petroleum deerivietive or plastic. interior too yuck

easy though

...

Olympus

[moviestorian]

hello! soo rn i’m watching the pianist on netflix and i was wondering if you’ve seen it and what it means to you being polish? also what other biopics that you’ve seen would you recommend watching videos - 🦄 (the film anon

Hello dear film anon! :)))) I’m really happy to see you again! Shall you keep attaching the unicorn emoji to your asks so that I can recognize you? :))))

I ADORE The Pianist! I’ve seen it many times and it’s definitely one of the earliest war films I saw in my life (insofar). It had quite a huge impact on me - I don’t remember how exactly old I was first saw it, but it made an impression memorable enough to imprint the movie on my brain. I frequently rewatch it and I count it as one of the best World War II movies ever, I hold in a particular value because it feels to me like a very fair movie that’s neither black-and-white nor unnecessary pathos or drama, it sticks quite faithfully to its original source.

As for The Pianist’s influence on my identity as a Polish person, that’s a very interesting question because I’ve never really thought about it this way. Now that you’re asking me this, I started considering it and would say the movie (btw, it doesn’t bother me at all that the actors don’t speak Polish) actually means quite a lot to me, especially when I’m in Warsaw. It sparked my interest in World War II (I’m more into WWI these days, but for many years the other war was my absolutely favourite historical period), made me read Władysław Szpilman’s memoirs (which are brilliant btw, I totally recommend the book, especially if you like the cinematic adaptation), and then reach out for Wilm Hosenfeld’s letters and diary - I still find him a deeply fascinating person and an admirable character. Then, I already mentioned Warsaw: upon my first visit in the capital I saw Szpilman’s grave, he is also present in certain museums (such as the Warsaw Uprising Museum), so whenever I contemplate Warsaw’s fate during the Second World War and after, my thoughts frequently stray to images and events depicted in the literary and film version of The Pianist, because one could say that the city is, in a way, a character of its own (btw, before putting the final version, Szpilman wanted to name his book Death of the City, after one of the chapters). In discussions about WWII and every day life in occupied Warsaw, I tend to bring up the Pianist as well, so it had an influence on me as a historian and an academic. Finally, it definitely contributed to the fact that Nocturne No. 20 in C-sharp minor, Op. posth is my favourite of Chopin’s compositions, and whenever I hear this piece, it makes me recollect either the movie or history, specifically Warsaw between 1939 and 1945.

As for the biopics, I would totally recommend: The Elephant Man (that one is very emotionally engaging and REALLY sad, but a beautiful movie), The Favourite (stylistically a very unusual one, but really good), Downfall (2004), I, Tonya, Foxcatcher, King’s Speech, Chaplin (1992 - I saw this one ages ago, but at least RDJ’s performance is really amazing).

Thanks for this question again, I really love your asks, they are very original and stimulating! <3 Btw, please let me know what’s your opinion on the movie!

[cryptodictation]

Female Genital Mutilation: The Women Who Learned How To Defend Their Clitoris | Future Planet

Norfilia Caizales did not know that a part of her body was missing until a few years ago. She was a good woman since she was a child. Her mother taught her how to grind corn, knead arepas and carry the house, but not how to have children. With that he found later. Her reproductive system was always a mystery, she did not know what the rule was nor did she let her husband touch it until, confused, a month after she married she went to see a priest who consoled her when she told him that the contact within the marriage was not it is sin.

Embera-chamí women live hidden from their own bodies. It is sacred, like a flower that withers if it sees the light. It is a fragile object from which the creatures that keep the community alive emerge. Within this reserve, where tradition is the law, women of this ethnic group have naturally perpetuated for centuries, no one knows how many, a practice that nobody knows exactly when it began to be practiced in America: clitoral ablation.

In 2007, the Embera-Chamí broke a spell, a kind of evil eye. That year, a girl died in the Pueblo Rico hospital, in the department of Risaralda, in central Colombia, where some 25,000 emberas live. That death put the country, and the continent, on the map of female genital mutilation, which was thought to be restricted to Africa and Asia. The doctor who cared for the girl noticed that her clitoris was missing. The case opened the box of horrors. Other mutilated girls appeared and it was learned that most of the women in that community were. Society turned to see these indigenous people. They called them savage, wicked, violent, and the fight for their eradication began.

Norfilia Caizales also did not know that the missing part of her body was the clitoris. He did not know what it is for or what it was taken from. Now, with dazzling, almost revolutionary lucidity, she wants to be a midwife so that no other girl goes through this again in Colombia.

Midwives

F. Cabarcas & nbsp; (UNFPA)'); “> enlarge photo

A midwife listens to a lecture on women's rights and the dangers of clitoral ablation during a workshop in Colombia. F. Cabarcas UNFPA

Midwives are women who help pregnant women bring children to life. They are, by their wisdom, a type of authority for the indigenous people similar, although inferior, to their doctors, who call jaibanás. They know what a pregnant woman must eat in order for the baby to grow up healthy and sane. They know what the birth process is and what herbal preparations and remedies to apply at each moment, something they keep secret. And they also know that most Embera-Chamí women lack the clitoris, although they would never have called it that.

The woman's body is so private that sex only occurs in the dark and men cannot see how their children are born. The pregnant woman wraps herself around her mother, her grandmother and the midwife. Only they know how to do it and, when the time comes, they transmit the knowledge from generation to generation. “My mom taught me that to have the baby I had to open my legs, put my hand up and wait. About 20 minutes, until the navel empties. Then you cut it and tie the knot, ”says a displaced woman in a Bogotá café who had her daughters alone, in the bathroom of her house, far from everything, in one of the villages of Pueblo Rico three decades ago. Even midwives fail to reach all births. The closest health center may be a few days away, a path that begins on foot or on the back of an animal in the jungle, where they live on community land, and continues by road. She turns a deaf ear to the talk of “healing.” This is how they refer to mutilation.

The book Embera Wera, which includes the experiences of four years of projects to promote the emancipation of women in this community between 2007 and 2011, explains that the Embera women have a very strong relationship with their bodies and that of their babies. Newborns are carefully examined to alert of any malformations. The midwives pay special attention to the girls' clitoris: “if it protruded from the labia majora, it was cut by the midwife because this guaranteed normal maturity,” explains the book, based on statements by the women involved. As for the tools, they cite scissors, razor blades … something capable of leaving a clean cut that heals, if it heals, with a secret combination of herbs.

Between history and myth

The origin of the ablation in Colombia oscillates between history and myth. The doubt that it is an ancestral custom remains, but most versions say that it was something that came, sooner or later, during colonization. Víctor Zuluaga is a retired historian from the Technological University of Pereira and has worked in the Embera-Chamí communities of Risaralda since the 1970s. Since then, he has collected stories and stories about their origins and traditions. He says that in the 17th century, when the colonists had already taken control of the majority of indigenous peoples, the Chamí remained indomitable. They were an almost nomadic people who lived more on hunting and fishing than on agriculture or mining. The exit they found for them was, therefore, the road: they used them to move cargo between the coast and the mountains. Their journey passed through Tadó, a small town rich in gold currently in the department of Chocó, where hundreds of African slaves worked. When they coincided on Sundays, sometimes also on Saturdays, the indigenous people and slaves had “a small space of freedom” where they could share customs and rituals.

F. Cabarcas & nbsp; (UNFPA)'); “> enlarge photo

Group of women embera next to one of their houses F. Cabarcas UNFPA

Those slaves, who came from Mali and were also used to men spending a lot of time away from home, taught the Embera, who spent two or three weeks hunting down a stray animal in the jungle, to control their libido. your wives. “'Healing' has the meaning of putting women in a position such that they cannot commit infractions such as contortions or infidelity. They talk a lot in the term jumps. It is to cure them of that evil. The clitoris is the center there: some Christian sects call it the bell of hell ”, explains Zuluaga.

The first time he heard about the ablation was in the 1970s, when a midwife told him that two or three months after the girl was born, they took away “the little thing”. “You take a lace, put it on the coals and when it is red, we put it on and burn it.” The teacher reflects the stunned face that remained at the time of that conversation. “I heard it as testimony of a person who practiced it and I did not measure or believe that it could be a living habit. I thought it was something that happened in the past. “

Eradication with empowerment

Alberto Wazorna is an Embera-Chamí and was a senior councilor for the indigenous people of Risaralda in 2007. He was one of the standard-bearers in the cultural transformation that the community has undergone in the last eight years. He feels privileged to have been able to witness the wakefulness. “It was a beautiful process in which the woman realized that a practice that she considered cultural was hurting the girls in the community. We learned that tradition should generate life and not pain and death, ”he says sitting in a chair in a children's library in Mistrató, another of the municipalities of Risaralda where there have been deaths from mutilation in recent years, during a workshop in which young people Embera are formed to be the leaders of the future in their communities.

Conversations on ablation

Women embera with their babies. F. Cabarcas UNFPA

The hostel room is small and dark and the corners do not make right angles. This, together with the two beds that leave no space to pass, gives a feeling of disorder, but the flower pillows, old as they are, give a certain warmth to the room they occupy while they are in Mistrató, the capital of the Colombian municipality where their remote communities are found during the days of the indigenous training school. The women talk about them, their bodies and the mutilation openly, laughing.

READ HERE THE FULL REPORT

Wazorna insists that they were the first to be surprised, the men: “We did not know anything,” repeats the now counselor of the National Organization of Indigenous People of Colombia (ONIC), “in terms of community, it brought us a very complicated conflict. We had to face it ”. Since a commission of state agencies (headed by the Colombian Institute for Family Welfare, ICBF) and international organizations (who assumed the role was the United Nations Population Fund of Colombia, UNFPA) was uncovered, it began to raise awareness and cultural transformation. They were sweeping the jungle to reach all the sidewalks of all the slopes of that Andean area, especially in the municipalities of Pueblo Rico and Mistrató (Risaralda), where more cases of ablation have been recorded. They organized workshops and talks with women, especially midwives, to convey their concern. Today, the ICBF claims to have some 30 midwives on its side, committed to not continuing the practice and to spreading efforts to abolish it. The ONIC estimates that the number of cases has been reduced by 80%, but there is no way to demonstrate these figures, since there are no records of ablation before or now. Everyone knows that a culture of centuries will not change but in generations.

The work, which seeks to raise awareness rather than punish, happens because women have a greater role in their communities. That they are part of the government entities. Let them give their word. Colombian law does not contemplate the prohibition. Only at the community level is there a 24-hour prison sentence and three years of forced labor for women found to have participated in an ablation. Delfín Arce, senior councilor of the indigenous people of Risaralda, affirms that in recent years some 300 women have paid their sentence in that department, something that both the ICBF and UNFPA and ONIC itself consider not only counterproductive, but unfair to them: victims not only of mutilation and its consequences and of social discrimination within communities, but also of the stigma of perpetuating a violent and dangerous tradition.

The representatives of the institutions in the dialogue for the suppression placed in October 2012 the most important fact on the road to eradication that, they assume, will take decades to reach their goal. At a summit of state authorities, indigenous and non-indigenous, female genital mutilation was officially prohibited for the first time. “Culture must generate life, not death,” was the conclusion they drew from the meeting. They had been trying to drive change for five years, but before they had and have to suppress inequality.

Emberá women's concerns

A woman carries her baby on a sidewalk in Colombia. F. Cabarcas UNFPA

“Women often die in childbirth and some girls because of the cure.”

“If the woman cannot have children or is ordered to fix herself so that she does not have children, the man beats her because she thinks she will cheat on him.

“In Pueblo Rico and Mistrató the girls are being given at 10 or 12 years of age for marriage, since she is still a girl and that is like rape.

“They beat us with machetes, with sticks, and the men threaten that if they denounce them, they will finish them, that is why they have not been able to allow their husbands to be punished because they leave them or kill them.”

“If a companion becomes a widow, her mentality is damaged and she goes to Bogotá to beg saying that they are displaced.”

“If the planning advances, the community is not going to work in the future (…) Women are placing devices that are causing cancer in the womb, the pills are causing problems, health difficulties. It is not allowed to continue planning with the western methods, but to do it with the traditional ones for when you want to have more children than the other is older. Now the husband imposes how many children they are going to have. ”

“There is physical abuse, verbal abuse and sexual abuse between couples and within the family; that some men do not respect women and that the frequent drunkenness of many of them makes the situation more serious ”.

“In cases of abuse women complain to the governor or the authority and they punish the two husbands without taking into account that the women are not at fault and in case of drunkenness with threats against women, the sanction is not applied.”

The quotes reflect the concerns of a group of women who met in 2009 with the indigenous authorities of Risaralda with the aim of marking the lines of work to empower them and ensure their rights. At that meeting, held within the framework of the Embera Wera project initiated in 2007 by CRIR, ONIC and UNFPA to emancipate women from this community, female genital mutilation was already banned at the regional level.

The post Female Genital Mutilation: The Women Who Learned How To Defend Their Clitoris | Future Planet appeared first on Cryptodictation.

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[majicsama]

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