If you want to know what Buddhism means and how a real Buddhist lives zie's life look into the life of Gautama Buddha. If you want to know what Christianity means and how a real Christian lives zie's life look into the life of Jesus Christ. If you want to know what Islam means and how a real Muslim lives zie's life look into the life of Prophet Muhammad (pbuh).
“When we talk about women as cultural producers — whether it’s music or art or books — we’re really talking about the whole world of creativity for women and how far we’ve gone. Have we really broken down all the stereotypes? I think that women musicians, writers, and artists are still struggling to find a space where their work can come first and be really affirmed in their lives — that hasn’t been something about which feminism has created a major shift in cultural thinking.”—
bell hooks in Venus magazine, 2003 (via kperfetto)
This is why I’m riled up when I see a new writer/singer/whathaveyou being lauded as “the next” JKR/Beyonce/whathaveyou. (Because God forbid there could be more than one kind of female artist.)
“Marginalized groups are not responsible for explaining their marginalization to you. If you are actually concerned, you would take the initiative to do some research yourself instead of showing up at some oppressed group’s door step demanding a list of citations for things (racism, sexism, etc.) that are proven time and time again in the real world.”—word. (via wuling09)
“Many academics have studied the cause for the Partition and its horrendous aftermaths, but that’s it. It has become an academic exercise that has lacked thorough discussion by the very people that it wreaked havoc on. India sees the Partition through her own prism as does Pakistan. Both appear to be entrenched in the view that the other side caused it and our side suffered massively for it. As a result, students in India read the Indian version of the very same truth that is regurgitated in a much different form to Pakistani students. The truth becomes a casualty by the politics of each state.
Today’s world knows more about the Jewish plight in Europe and the after-effects of the atomic bombs in Japan than it does about the Partition —- an event that displaced 18 million people, killed 3 million, and scarred many million more. The Indian and Pakistani states are simply not interested in preserving the memories —- as horrid as they are —- for future generations. The trains full of dead bodies arriving in empty stations; countless women abducted, left behind, or bartered for passage from one country to another; religions adopted or discarded at the whim of unruly mobs; riches lost and families torn apart. All these are the realities of the Partition that will go mostly unrecorded except for an academic mention.”—A review of The Great Partition on Amazon. (via trastorn)
Hide your face and grab the kids. Coming soon to a TV in your child’s bedroom is a posse of righteous, Sharia-com pliant Muslim superheroes — including one who fights crime hidden head-to-toe by a burqa.
These Islamic butt-kickers are ready to bring truth, justice and indoctrination to impressionable Western minds.
— Andrea Peyser
“We deny the snobbish English assumption that the uneducated are the dangerous criminals. We remember the Roman Emperors. We remember the great poisoning princes of the Renaissance. We say that the dangerous criminal is the educated criminal. We say that the most dangerous criminal now is the entirely lawless modern philosopher. Compared to him, burglars and bigamists are essentially moral men; my heart goes out to them. They accept the essential idea of man; they merely seek it wrongly. Thieves respect property. They merely wish the property to become their property that they may more perfectly respect it. But philosophers dislike property as property; they wish to destroy the very idea of personal possession. Bigamists respect marriage, or they would not go through the highly ceremonial and even ritualistic formality of bigamy. But philosophers despise marriage as marriage. Murderers respect human life; they merely wish to attain a greater fullness of human life in themselves by the sacrifices of what seems to them to be lesser lives. But philosophers hate life itself, their own as much as other people’s.”—G.K. Chesterton, The Man Who Was Thursday, page 44 (via bearbearpdx)
“The rhetoric of “democracy” has recently become a replica of the Cold War discourse of the “free world”. Certain advocates of the U.S. system of rule have self-righteously presented it as the culmination of history, an ideal model to be emulated by the whole of humanity. Conversely, critics have viewed the paradigm of democracy in the United States as falling far short of the ideals it claims to uphold. The prevailing political establishment, its critics maintain, privileges market freedom more than political and civil liberties, possessive individualism more than civic interdependence. Conceiving of liberty in a narrowly negative sense, it dedicates few resources to its citizens’ self-development. It thrives on political apathy, routinely panders to special interests, and tolerates lucrative networking; it abhors egalitarian and distributive agendas, and encourages a culture of greed that reduces social interaction to business transactions. The neoliberal democracy as practiced in the United States will not work in societies with strong collectivist or communitarian cultures, where notions of social justice continue to resonate with large segments of the populace. Moreover, force and coercion, or an assumed moral influence sustained by the military and economic power is not an appropriate means to promote democracy. Nor is it plausible to take for granted the susceptibility of an emerging democracy to undue U.S. influence. Invoking the discourse of human rights as self-evidently represented by the West, or cynically using it to bully unfriendly regimes while ignoring it in the process of propping up friendly ones, is counterproductive. In an age of more intensely mobilised collective identities and solidarities — nationalist, religious, ethnic — the residual dreams of empire are bound to be resisted.”— Fakhreddin Azimi, Quest for Democracy in Iran
Your honor, I have stated in this court that I am opposed to the form of our present government; that I am opposed to the social system in which we live; that I believe in the change of both but by perfectly peaceable and orderly means….
I am thinking this morning of the men in the mills and factories; I am thinking of the women who, for a paltry wage, are compelled to work out their lives; of the little children who, in this system, are robbed of their childhood, and in their early, tender years, are seized in the remorseless grasp of Mammon, and forced into the industrial dungeons, there to feed the machines while they themselves are being starved body and soul….
Your honor, I ask no mercy, I plead for no immunity. I realize that finally the right must prevail. I never more fully comprehended than now the great struggle between the powers of greed on the one hand and upon the other the rising hosts of freedom. I can see the dawn of a better day of humanity. The people are awakening. In due course of time they will come into their own.
When the mariner, sailing over tropic seas, looks for relief from his weary watch, he turns his eyes toward the Southern Cross, burning luridly above the tempest-vexed ocean. As the midnight approaches the Southern Cross begins to bend, and the whirling worlds change their places, and with starry finger-points the Almighty marks the passage of Time upon the dial of the universe; and though no bell may beat the glad tidings, the look-out knows that the midnight is passing – that relief and rest are close at hand.
Let the people take heart and hope everywhere, for the cross is bending, midnight is passing, and joy cometh with the morning.