Revolt - Blog Posts
really hoping that popular content creators will stop working with youtooz and revolt for a number of reasons
An interesting, random parralel coming to my mind...
/ A key, not a piano-key!! /
"In this world, some people born are like keys that move the world and exist having no connection to the social hierarchy established by man."
-Griffith (Berserker)
Remember when I told ya'll last month to be ready to start looking for a Discord alternative?
Yeah things aren't looking good for discord.
ख़ामोशी
ख़ामोशी
निशब्द मानव ध्वनि रहित
अलग अलग जगह
अपने अर्थों के साथ सर्वत्र विद्यमान है
ख़ामोशी !
जैसे ही मैं धरती पर आया
मैं खामोश रहा
तब माँ का दिल घबराया
मुझे हिलाया डूलाया मेरी पीठ को सहलाया
और तो और मुझे चुटकी भी काटी
और तब मैं अपने पूरे आवेग से अपनी पहली क्रंदन ध्वनि निकाल पाया
कुछ महीने बाद
मेरी उसी क्रंदन ध्वनि से व्याकुल होती मेरी माँ
परेशान रहती तब तक जब तक की मैं खामोश नहीं हो जाता
मेरे जन्म के कुछ महीने में ही मेरी ख़ामोशी के दो अलग अलग मतलब
ढूंढ लिए थे दुनिया वालों ने ,
कुछ एक साल बाद मुझे विद्यालय नमक संस्था में भेजा गया
वहां मुझसे अपेक्षा की गई कि
मेरी आवाज और ख़ामोशी किसी और के अधीन रहेगी
वहां पूरे जोर शोर से सबसे पहले मुझे शांत रहना सिखाने की साजिश की गई
मैं तभी बोलता या खामोश रहता
जब वो मुझे कहता या कहती,
एकदम मशीनी काम
लड़कपन में अपनी बंदिशे तोड़ दी मैंने
मुखर हो रहा था
पास पड़ोस के लोगो ने कहा
बहुत बोलता है
अपने से बड़ो को जवाब देता है
बिगड़ रहा है लड़का चिंता का विषय था
जितने भी लोग मुझसे बड़े थे और बड़े होने में उनका कोई भी योगदान नहीं था
सबने अपने संवैधानिक अधिकारों का प्रयोग करके मुझे शांत करने की कोशिश की
और काफी हद तक इस दमनात्मक कार्यवाही में सफल रहे
कुछ असहज सा अनुभव
पैदा कर देता हलचल
मन हो जाता व्याकुल
पर अब तक वाणी ने शब्दों का साथ छोड़ दिया था
और मन की बातों को कलम के सहारे कोरे कागज की तरफ मोड़ दिया था
अब मैं खुद से बातें करता
खामोश रह कर खूब शोर करता
और उसी शोर को कागज पर कलम के सहारे उतार देता
इसी तरह के माहौल से होता हुआ मैं युवा हुआ (और ज्यादातर ऐसे ही होते हैं)
पहले मुझे आश्चर्य होता था की
क्यों कुछ गलत होने पर लोग आवाज नहीं उठाते
फिर धीरे धीरे समझ आया कि आवाज उठाने की सजा तो यह बचपन से ही खाते आयें है
फिर कैसे कोई आवाज उठेगी
लेकिन जिन्दा कौमे सवाल पूंछती है
जागरूक समाज आवाज उठाता है
परन्तु हाय रे इस देश का दुर्भाग्य
यहाँ तो आवाज नीचे रखने और खामोश रहने की अफीम तो बचपन से ही दी जाती है
इसलिए इस सोये हुए समाज में मौत का सन्नाटा है
आओ आगे बढ़ो!
आवाज लगाओ
सवाल उठाओ
जिद करो जवाब पाने की
और अगली पीढ़ी को तैयार करो
सिंह गर्जना के लिए
स्वतंत्र चिंतन के लिए
तभी इस देश का स्वर्णिम समय आएगा
तोड़ो इस सन्नाटे को
छोड़ो इस ख़ामोशी को
क्योंकि एक दिन खुद ही हमेशा के लिए खामोश हो जाएगी
मेरी और तुम्हारी आवाजें
तो उस कयामत के दिन से पहले
कुछ ऐसा करें की हमारी आवाजें
हमारे जाने के बाद भी
तोडती रहें निशब्द मानव ध्वनि रहित
ख़ामोशी ! ख़ामोशी ! ख़ामोशी!
(रवि प्रताप सिंह )
The protests of Hawaiians before colonization
NO. 1
In regard to cultural survival and cultural sustainability, many traditional Hawaiian practices like long distance voyaging, paddling, fishing and surfing is very important, as rom the start of the 19th century to 1970, western colonization almost destroyed Hawaiian culture. In ‘The Struggle for Hawaiian Sovereignty’, by Haunani-Kay Trask, she writes, pg.9, ‘’Entering the U.S as a Territory in 1900, our country became a white planter outpost, providing missionary-descended sugar barons in the islands and imperialist Americans on the continent with a military watering hole in the Pacific—By 1970, rural Hawaiian communities were besieged by rapid development. Urbanization brought an influx of rich haole from the American continent, who unlike tourists, wanted to live in Hawai’i. Evictions of Hawaiians lead to increasing protests, especially in communities scheduled for residential and commercial development.’’
Examples of these protests was one that occurred in 1976, by Isaiah Helekunihi Walker with the creation of Hui O He’e Nalu (club of wave sliders) for preservation of control over North Shore Waves. He voiced concern about an endangered Hawaiian space, or ‘ka po’ ina nalu, which translates to the ‘surf zone’. When Captain Cooke arrived in Hawai’i, he believed the Polynesians were skilled navigators and surfers, as they were able to migrate, or sail, against powerful sails and winds from Asia to the pacific islands. Unfortunately, the missionaries that came decades later deduced that surfing was a ‘barbaric activity’, and with the success of the Christians, Hawaiian men and women especially, were discouraged from boxing, wrestling, or surfing, which was regarded as an act of resistance for both men and women.
NO. 2
The cultural practices of paddling are another tradition that survived against western colonialism. It was made with canoes, and they were mostly made up from trees, coconuts, or kol trees. In ‘The story of Albert Kamilla Choy Ching, Jr.’ it explains the cultural aspect of paddling and what it means to the Native Hawaiians. ‘’Al was a natural for paddling. He had keen eye-hand coordination and excelled as a steersman. He also loved to teach, and his high school coach John Kapua had taught him enough about paddling technique during his sculling year at Kaimuki for Al to want to improve himself and others. ‘I kept coming back [to paddling] because there was a desire to get better. There never was a desire to get to the very top—-it just came. I wanted to get a little better, and then I figured maybe I can beat that guy and then the next guy…. Before you know it, there’s a lot of guys behind you and you never intended to be that way, ‘’ pg. 4. But on pg.9, the meaning of paddling delves deeper as Al explains, ‘’I enjoy watching out people learn, how they came up from nothing. And if any of them win a race in the state championship, that makes me happy, real happy. Just watching them. Because I remember when I won…. All the things that I learnt through canoeing come from my Hawaiian side. How to look at the clouds. How to look at the ripples on the water and to see how the water is running. Even navigating backwards…the canoes did a real lot for me, kept my health, kept my tradition, kept me in touch with Hawai’i.’’
NO. 3
This co-exists with the nature of the fishponds, that ‘’played a spiritual, cultural, and political lives of the people. To the native Hawaiians there is a direct spiritual connection between man, god(s) and nature. As noted by Minerb, the natural environment of the land ‘aina’ and sea ‘kai’ and all things contained within it are perceived to be sentient, divine ancestral forms that have extrasensory perception, and interrelate with people as a family. Thus, to Hawaiians, nature is not only conscience, ke ea o ka ‘aina (life-force of the land) but much of it is divine.’’ pg. 2 of Ancient Hawaiian fishponds.
NO. 4
Hawaii was a group of islands that used a social hierarchy and status was a sign of great importance. Competition, including that of the fishponds, and cooperation were ideal values, as traditionally the ideal is that of chiefly status who were obliged to care for those in there lineage. The hierarchy goes from chief, warriors, experts and craftspeople, and fishermen. Another cultural tradition is long distance voyaging, where Hawaiians sailed in large canoes and traveled across huge waves to get to the nearest land over long distance and time to discover new lands, which is what Ancient Hawaiians did. An example would be the great Hawaiian surfer Eddie Aikau who sailed long distance, over giant waves during the 70’s. The voyage is highly dangerous, as the ocean is temperamental, but lots of sailors today even, do it to feel closer to their ancestors and to remember their home. The comparison and contrast between all four, long distance voyaging, paddling, fishing, and surfing in regard to issues of sustainability and cultural survival is that by doing these activities, it was seen to the Hawaiian people as an act of resisting the degrading, humiliating andappropriating acts that colonialism brings with it, as they were immersed with the natural world.