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केरल सरकार सबरीमाला मंदिर में महिला श्रद्धालुओं को हेलिकॉप्टर से प्रवेश दिलाने की तैयारी में है। ये कितना उचित है..




MICHELANGELO LOATHED POPE JULIUS and designed the Sistine Chapel ceiling to tell us the terrible reason why. He painted scandalous clues down its entire length but none were seen, until now. Click… and read:




This second volume of the trilogy, Love Beneath the Mighty Dome, continues with the accounts of several Catholic Faithful:





















Posts on Tumblr:

Having been a Muslim since your birth means that a man who has lived 1400 years ago has made a fucking fool out of you so once you leave Islam you cant help questioning everything now.

Yup, I lost followers. 723 now. Oh well.

I don’t post politics or religion all the time except for stuff I find noteworthy or interesting. It’s intriguing that people would unfollow me for having an opinion (also one that I almost never express on this page). When you follow someone, their posts show up on your dash. I post 95% Snape-centric stuff, the other 5% is funny stuff and shitposts. The ONE time I express support of an unpopular opinion, people gasp and say “OHH I DON’T WANT TO FRATERNIZE WITH SOMEONE LIKE THAT. I BET SHE SUPPORTS *fill in the blank with heinous crime of choice here*.”

I’ll bet most of those who unfollowed me are Snape fans, because that’s pretty much what anybody who follows me in the first place would see anyway. As a fandom, Snape supporters are known for being accepting and understanding. We pride ourselves on the knowledge that everyone is different. It’s what you do with things like knowledge and power that shape you as a person, not just a random opinion posted on a social media site.

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Every sin has a price. This new app has them all.

anonymous asked:

For the purpose of the phylojewnetic tree will you draw it as a monophlyetic grouping with Islam and Christianity being sister taxa or will it be paraphyletic and Islam and Christianity will just be kind of off to the side? Because I could see arguments for both.

Yeah I’m trying to debate. I always call Judaism prior to the talmud “proto-Judaism” but that’s Ethiopian Jewish erasure. How do I exclude Islam and Xtianity without excluding Ethiopian Jewry? And furthermore, how do I include Ethiopian Jews in my definition of Jew while excluding Samaritans? Obviously this all comes from the problem of trying to apply phylogenetic concepts to the evolution of religions, when it certainly doesn’t, but a lot of it is semantics rather than actual reality you know? Like clearly our term “jew” is in some ways polyphyletic, which is just a definitional thing, you know, like how our term for “worm” is polyphyletic, we’re trying to apply Linnean terms to a phylogenetic scaffold. I think the first thing I gotta do is just draw the tree and label the topology and try to discern from there. I’m considering extending the tree to have it be all “abrahamic religions” in order to help me make destinctions, with “Canaanite Polytheism” as the outgroup… 

Sidenote but there’s a 95% chance I’m going to rope my friend @assuming-dinosaur into this which is fucking hilarious bc he’s not Jewish but A) he loves studying this stuff too, B) he’s a phylogenetic tree project junky, and C) he’s one of my roommates. John, if you actually check tumblr, congratulations: I’m roping you into this 

Poem.


Gratitude brings my deity into the world

So they can lie next to me

And remind me

Of history of family

Of hands holding hands holding hands


Gratitude makes a space in the bowl of my hands

For all the bullets and blood

The things forgotten


Gratitude celebrates others

And makes space for me


That gratitude for others

Means gratitude for myself

Tell me about your culture

I want to learn more about cultures around the world. But Google can only get me so far. I want to hear it from the people who’s heart it belongs to.

So. Tell me about your culture. Any culture from anywhere. I want to hear about religions and beliefs, holidays and celebrations, foods, behaviors, clothing, history, everything. I want to know the whys and hows of whatever you choose to tell me about. Anything and everything you can muster because I want to learn, from YOU, about YOUR culture. Please, and thank you

Toxic Parents?

TL;DR How I got from being my mom’s main cheerleader and best friend to cutting her off yesterday.

My parents are born-again, Light-In-the-Dark evangelical Christians. They were part of a youth movement as college students that inflamed their passion for Christ and set them on the path to raise us according to Godly principles, set apart from worldly influences.

My three younger siblings and I were born three and a half years apart, the youngest two being twins. My mom was 21 when I was born. My dad was just shy of 20. They’d been married for exactly 10 months and had known each other for about 18 months.

Keep reading

They blocked me lol. I guess they could back up their point. I highly doubt someone who made a ‘test’ about hypocrisy with multiple gotcha questions truly cares if someone is being an attention whore. Which I don’t think I was. I’m just passionate about this subject, and this was a good opportunity to talk with someone with a different opinion who seemed like they had an argument. Any way I’d still like for some one to tell me why being religious excluds you from believing facts over feelings. There’s literally people who became Christian because they saw irrefutable evidence. Check out cold case Christianity. Any way if you want to discuss feel free, Maybe neither of us will change our mind, but we might get a better understanding of each others positions.

#CFP: Negativity, Pessimisms, & Sad Affects in the Study of Religion

Negativity, Pessimisms, and Sad Affects in the Study of Religion

University of Toronto

April 18-19, 2019

Keynote Speakers:

Rinaldo Walcott (Toronto), Anthony Paul Smith (La Salle)

 

The Graduate Student Association at the University of Toronto’s Department for the Study of Religion invites graduate students from all disciplines to participate in a symposium that explores the significance and relevance of forms of theoretical negativity for the study of religion. We invite contributions that consider negativity from a number of different angles.

First: a recurrent feature of materials and movements marked as ‘religious’ is negativity towards the present order of this world. White Evangelical conservatism, global Pentecostalism, and Islamic piety movements of various political stripes—to name just a few examples—are all marked, to vastly different ends, by antagonism toward ‘worldly’ powers and influences. Whether indexed by themes like hope and optimism in the face of the present, expectations of apocalypse, or forms of world-denial, postures and habits of negativity—of saying ‘no’ to the current order of things—can be found across politically, geographically, and historically disparate contexts.

Second: the 17th-century philosopher Benedict de Spinoza famously claimed that all negation was merely “imaginary:” a failure to grasp the real order and connection of ideas. In recent decades, this idea has undergone something of a renaissance. As a result, there has emerged a tendency to explain the habits of negativity and ‘sad affects’ scholars find in cases like those above in terms of their positive causes and effects. Theorists and philosophers have turned to concepts like ‘process,’ ‘network,’ ‘assemblage,’ ‘affect,’ ‘action,’ and ‘becoming’ in an attempt to build a conceptual grammar adequate to the ontological and epistemological critique of negation.

Finally: a number of significant but disparate developments across the humanities have again placed forms of negation and negativity at the center of theoretical concern, rather than simply locating negativity in the materials theorized. In queer theory, moves to recenter the negative are visible in turns toward antisociality and the refusal of futurity (Lauren Berlant, Leo Bersani, Lee Edelman). In critical race theory and black study, we find black feminist refusals of whitened figures of ‘being’ and ‘the human’ (Saidiya Hartman, Katherine McKittrick, Christina Sharpe, Hortense Spillers, Sylvia Wynter) and turns toward Afro-Pessimism and its call to ‘end the world’ (David Marriott, Jared Sexton, Calvin Warren, Frank Wilderson III). Elsewhere, projects exploring logics of ‘no’ or ’non,’ including François Laruelle’s non-philosophy, transform philosophy and theory themselves into objects of negation.

While turns to ‘religious affect’ and other affirmative frameworks have made quick inroads into religious studies, these latter forms of theoretical negativity have been slower to gain traction within the discipline. This conference aims to provide a forum in which to explore issues pertaining to the use of theoretical forms of negativity and pessimism for the study of religion, or to the significance of habits of negation and sad affects in religious materials.

Participants are encouraged to submit proposals for papers that reflect on questions such as the following:

• To what extent are postures of theoretical negativity (including but not limited to non-philosophy, Afro-Pessimism, antihumanisms, or antisociality) appropriate or applicable to the study of religion?

• To what extent do recent interventions (i.e. Fred Moten’s ‘black optimism,’ Ashon Crawley’s treatments of Blackpentecostalism, returns to Sylvia Wynter) trouble the opposition between theoretical negation and affirmation through affirmation or love for, e.g., blackness?

• What homologies exist between forms of negativity found in materials marked as ‘religious’ and those marked as ‘philosophical’ and ‘theoretical?’

• What is the relationship between ‘theoretical’ and ‘religious’ calls for ‘the end of the world?’

• What is the significance of recent right-wing religious and nationalist movements for negativity and pessimism in the humanities?

• What is the relationship between new orientations towards the ‘post-critical’ or the ‘critique of critique’ and forms of theoretical negativity and affirmation?

• How should we think about the forms of negativity and pessimism we encounter in ethnographic or textual materials? How should we consider ethnographic and textual encounters with apocalypse, resentment, depression, shame, etc.?

• What is the significance of ‘sad affects’ like repugnance, pessimism, and failure when they constitute the scholar’s relation to her materials? To what extent are postures of negativity compatible with—or disruptive of—the ethnographic imagination?

Guidelines  for  submissions:  Please  submit  a  250-word  abstract  outlining  the  topic  and  main  arguments  of  the  paper  by  January  20th,  2019. 


Proposals  should  include  all  contact  information  and  institutional  affiliation.  Please  send  proposals,  as  well  as  any  questions, to  dsrsymposium19@gmail.com. 

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