Life Truths from a 100 years old

~ Thread ~

Did you know?

Rani Bhabani was the Queen of Natore, Bengal or 'Natorer Rani' as she was famously called. She made great contributions in Tarapith & renovated Benaras.

In Varanasi, Durga Kund Mandir was constructed by Rani Bhabani in the 18th century.

Born in Chhatimgram village, Bogra District,Her father's name was Atmaram Choudhury.Bhabani was married off to Raja Ramkanta Moitra,the then zamindar of Rajshahi.After his death, Bhabani became the zamindar, and started being referred to as Rani.She was known as Ardhabangeshwari.

A woman as a zamindar was extremely rare in those days, but Rani Bhabani managed the vast Rajshahi zamindari most efficiently and effectively for over four decades.
Maharani Bhavani was very pious in her personal life. She passed her life in a strict disciplined way.

She conducted the administrative work skillfully. As a Maharani she was an impartial judge. Rani Bhavani had a very hard time during the fag end of her life. The Zamindari (estate) incurred serious loss due to the change of the revenue policy of the company.

In spite of being the owner of a large Zamindari (estate), she had to depend on the stipend of the government in the later part of her life. The amount of this stipend gradually decreased and became Rs. 1000/- only in the end.

I present to you all, my (possibly) superthread On how and why the Unknown God from Genshin Impact, and The Herrscher of Void/God Kiana/Sirin from Honkai Impact!

First off! We’ll start with the obvious things that constitute a possible connection.

They share the same Japanese Voice actress! Rie Kugimiya.
Usually this is a stretch reason, but considering everything else, it’s not unlikely that it’s the same character.

Secondly, their Appearances.
The both have very long white hair with identical bang style, and a very noticeable small piece of hair on top that curls upwards. That’s a defining part Of all of Kiana’s hairstyles, and for it to be shared with this god says something.

Another notable thing is their eyes. They both have Glowing golden eyes with very similar appearances. They contain a ring, and a 4-point star pupil. Resemblant of a scope if you will. That’s The Herrscher of Void’s defining characteristic

If you’d even like to take a look at their outfits, there’s resemblances including the black fur collar, the designs on the torso and chest, and the use of something similar to coat tails/skirt. The Herrscher can change their outfit and they aren’t stuck with one. Sirin does this

'Tera mera rishta kya, hindu, hindu,hindutva' is a clear take on 'tera mera rishta kya,la ilaha illallah'. As much as Hindutva hates the monotheistic religions especially Islam, there's a strange wistfulness and subliminal need at display now, to BE that they hate. 1

Charlie Hebdo doesn’t come up as a cautionary tale now but rather 'why cant we be like that'?
Growing up, Hanuman was an adorable deity for us, who swallowed the sun, or who couldn’t figure out what was Sanjeevani booti so he picked up a whole mountain and came back with it. 2

Or he was loyal, admirable and when he cleaved his chest, you saw both Ram and Sita. Now we have a lot of “Angry Hanuman” stickers. Why is a cute childlike God angry? We don’t know. It's a convenient blank space where to paint all the angst of Hindu Khatre mein hain narrative. 3

The other strange thing that has started happening is pictures of Ram appearing sans Sita. “Jai Siya Ram” has become “Jai Shri Ram”. Some people disingenuously explain it as being the same thing - because Shri is a name of Lakshmi. Not really. Siya is an apbhransh of Sita. 4

Shri is a prefix of respect in this case. Hinduism is being militarised. A woman/Sita has no place in it. Even the militaristic Goddess that is Durga has no place in this conception of neo-Hindu divinity, as evidenced by Dilip Mandal wondering where Durga came from. 5

1. I was walking in the woods yesterday and I had an epiphany. It wasn’t one I wanted to have. I was thinking about today’s class, where we are reading Kimmerer’s ‘Gathering Moss’. I’ve taught Braiding Sweetgrass in multiple classes every year since 2016. It’s eminently teachable

2. Both books are beautifully written. Students uniformly enjoy them as assigned reading. They do a great job communicating to non-Indigenous folks the contours of basic Indigenous relationships to more-than-human beings. They’re wildly popular with white readers.

3. I’ve found Braiding Sweetgrass to be a great entry point for non-Indigenous folks to Indigenous scholarship. But this is where yesterday’s epiphany comes in. Neither Braiding Sweetgrass or Gathering Moss tends to the deep deep lineages of Indigenous scholarship in Canada or US

4. As the popularity of ‘Braiding Sweetgrass’ has soared, I’ve seen more and more white folks wax on about ‘braiding knowledge’. But they often don’t know any of the lineages of these concepts beyond what is presented in this one book. They confidently run with this.

5. Kimmerer does a commendable job of weaving in her own experiences, her family stories+nods to some very important knowledge keepers who deserve to be celebrated for their work. But Braiding Sweetgrass does not tend to the citational politics Sara Ahmed & others teach us about