IF I GET DEMENTIA...

1. If I get dementia, I want my friends and family to embrace my reality.

If I think my spouse is still alive, or if I think we’re visiting my parents for dinner, let me believe those things.

I’ll be much happier for it.

THE EVOLUTION OF OUR NATIONAL FLAG (1857-1947)

The INDIAN NATIONAL FLAG is not just a flag! It's a testimony of patriotism and seamless sacrifice. A symbol representing one of the oldest civilizations on this planet.

Let's hope what happened yesterday never repeats!

(Thread)

After the revolt of 1857, the first Indian flag was designed. The design was based on western heraldic standards with "Union Jack" in the upper-left quadrant and a "Star of India" enclosed in the royal crown in the middle of the right half.(1)

The flag was a symbol of the direct imperial rule in India.(2)

In 1904 the first Indian flag which stood for India's independence from the British was devised. The design was provided by sister Nivedita, an Irish disciple of Swami Vivekananda.(3)

The flag was red and yellow with an image 'Vajra' (weapon of god Indra). The phrase 'Vande Mataram' was written in Bengali on it. The red colour and the yellow colour signified freedom and victory while the symbol of vajra stood for strength.(4)

JWALAMUKHI TRIPURASUNDARI, UTHANAHALLI, MYSURU (KAR)
#bharatmandir

Jwalamukhi Tripursundari is believed to be the sister of Devi Chamundeshwari, the presiding deity of Mysuru
It is also that she represents the flaming mouth of Jalandhara, the demon whom Shiva crushed to death.

When Devi Chamundeswari was fighting Mahishasura, she observed that from every drop of blood that spilled out of Mahishasura, another demon was born. So she created Tripurasundari to ensure that no blood dripped from Mahishasura.

Tripura Sundari means beauty of the three worlds.
The murti was installed during Wodeyar rule. An utsava murti made of pancha loha is kept in the sanctum sanctorum.
Another shrine here is dedicated to Siddeshwara / Shiva surrounded by a beautiful wooden Mantapa.
@GunduHuDuGa

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