NEW UPDATED PAGE 20/09/25
31. POST THIRTY ONE Movie DILWALE (1994) ๐ง๐ช๐ฎ ๐๐๐๐๐๐๐ 20/09/25 https://greatgatsby1925km.blogspot.com/2025/09/movie-dilwale-1994-200925.html
29. POST TWENTY NINE Most touching scenes KAABIL (2017) and HAMARA DIL AAPKE PAAS HAI (2000) 14/09/25
28. POST TWENTY EIGHT 13/09/25 The Power of ONE (1992) . A movie about Racism in times of South African apartheid. ๐๐ช๐ฎ-๐ญ๐ข ๐ญ๐ฐ๐ณ ๐ณ๐ข๐ด๐ช๐ด๐ฎ ๐ฅ๐ข๐ฏ ๐ญ๐ฆ๐ฑ๐ฐ๐ฌ ๐ข๐ฑ๐ข๐ณ๐ต๐ฆ๐ช๐ฅ ๐๐ช๐ฅ-๐๐ง๐ณ๐ช๐ฌ
24.POST TWENTY FOUR 14/08/25 WAR DRUG / ๐๐๐๐๐ ๐๐๐๐๐๐
23. POST TWENTY THREE 13/08/25 Who is he ? ๐ฌ๐ช๐ด๐ข๐ฏ๐ญ๐ข ๐ด๐ข?
22.POST TWENTY TWO 12/08/25 Nepotism and liars go in pairs / ๐๐ฆ๐ฑ๐ฐ๐ต๐ช๐ด๐ฎ ๐ฆ๐ฌ ๐ฎ๐ข๐ฏ๐ต๐ฆ๐ณ ๐ข๐ญ ๐ฃ๐ช๐ฆ๐ฏ ๐ข๐ฏ๐ด๐ข๐ฎ
21.POST TWENTY ONE 08/08/25 ' ๐ก๐ช๐ด ๐ป๐ฐ๐ต ๐จ๐ณ๐ข๐ต ๐ฑ๐ฐ๐ถ๐ด' '๐ก๐ฐ๐ต ๐จ๐ณ๐ข๐ต ๐ญ๐ฆ๐ฅ๐ฐ ๐ฎ๐ข๐ญ๐ฉ๐ฆ๐ณ'
19.POST NINETEEN 04/08/25 : '๐ญ๐ช ๐ฌ๐ฐ๐ป ๐ฎ๐ข๐ฏ๐ต๐ช ๐ฌ๐ฐ๐ถ๐ฎ๐ข ๐ญ๐ช ๐ณ๐ฆ๐ด๐ฑ๐ช๐ณ๐ฆ' ' She talks lies as easily as she breathes '
18. POST EIGHTEEN Gambling Debts & Suicide.Think about your families & close ones.Every defeat counts.'Det Zwe larzan e swisid.Pans to bann fami e pros Sak defet konte'
17. POST SEVENTEEN 01/08/25 : The Tale of the Three Brothers | Deathly Hallows Zistwar Trwa frer 'Deathly Hallows'
15. POST FIFTEEN Police Brutality / Britalite lapolis
13.POST THIRTEEN Why the French had lured me into that 'Club A' ? my reply> for White MEN to ABUSE SEXUALLY. In 2010-11,I was in a fragile situation,naive,an easy PREY
12. POST TWELVE 27/07/25 : From Personal Experience :Comparing job of an Educator and that of a Soldier. I get kicked today and tomorrow I return to work as if nothing happened
Most touching scenes KAABIL (2017) and HAMARA DIL AAPKE PAAS HAI (2000) 14/09/25
Two of the most touching scene I have seen in bollywood movies are from
KAABIL (2017) and HAMARA DIL AAPKE PAAS HAI (2000)
De fim ki ene bann senn pli tousan ki mo finn trouve dan bann fim Boliwood sorti depi KAABIL (2017) e HAMARA DIL AAPKE PAAS HAI (2000)
In HAMARA DIL AAPKE PAAS HAI (2000) , the actress Preeti is from a poor family and is RAPED. A van comes , drag her inside and after they are done, they throw her out into the rain. Her family kicks her out. But the a kind man Avinash helps her, picks her up.
Dan HAMARA DIL AAPKE PAAS HAI (2000) , mo leker ar twa/ pou twa, aktris la Preeti, sorti depi enn fami bein pov e gagn VIOLE. Enn vann vini, ris li andan, e kan zot fini, zot zet lie deor dan lapli. So famil met li deor me enn bon dimounn Avinash ed li, ramas li
In KAABIL (2017), both Supriya and Rohan are blind. But get married together. One day some vagabonds with political connections RAPED Supriya. The Police do not help them.
And she is AGAIN RAPED. She then commit suicide by hanging herself.
As I say about my enemies, they are KAABIL ,Capable of anything.
Dan sa fim KAABIL (2017) KAPAB, tou lede Surpiya e Rohan zot aveg. Me zot marye. Enn zour bann vagabon avek bann lien politik, VIOL Supriya. LaPolis pa ed zot. E li regagn VIOLE. Li swiside, li met pandi.
Kouma mo abitie dir lor mo bann enemi, zot KAPAB de tou.
source : KAABIL (2017)
The Power of ONE (1992) . A movie about Racism in times of South African apartheid . ๐๐ช๐ฎ-๐ญ๐ข ๐ญ๐ฐ๐ณ ๐ณ๐ข๐ด๐ช๐ด๐ฎ ๐ฅ๐ข๐ฏ ๐ญ๐ฆ๐ฑ๐ฐ๐ฌ ๐ข๐ฑ๐ข๐ณ๐ต๐ฆ๐ช๐ฅ ๐๐ช๐ฅ-๐๐ง๐ณ๐ช๐ฌ
Dan sa fim The Power of One, rasism se enn tem santral ki motiv laplipar zistwar-la. Fim-la deroul dan lepok aparteid Sid-Afrik, fim-la montre opresion sistemik bann Nwar Sid-Afriken ek diskriminasion ki lezot group non-blan fer fas anba enn yerarsi rasyal rizid.
Segregation and Oppression:
The story shows how society is structured to favor white South Africans, denying Black South Africans basic rights, opportunities, and freedom. The laws of apartheid enforce separate schools, neighborhoods, and social privileges, creating a climate of fear and inequality.
Ala enn detay lor kouma rasism finn dekrir dan fim-la:
Segregasion ek Opresion:
Zistwar-la montre kouma sosiete finn striktire pou favoriz bann Sid-Afrikin blan, e anpes bann Sid-Afrikin Nwar bann drwa debaz, bann loportinite, ek liberte. Bann lalwa aparteid met an-viger bann lekol, kartie, ek privilez sosial separe, e sa kre enn klima laper ek inegalite.
Violence and Intimidation:
Black characters in the movie experience direct physical and psychological abuse. One notable example is the harsh treatment in boarding schools and prisons, where brutality and humiliation are routine tools of racial control.
Social Hierarchies:
Characters are judged entirely based on race. Even the protagonist, PK, a white boy, witnesses how unfairly Black South Africans are treated and begins to question the morality of such a system.
Violans ek Intimidasion:
Bann personaz nwar dan fim-la konn bann abi fizik ek sikolozik direk. Enn lexanp remarkab se bann tretman sever ki ena dan bann internat ek dan bann prizon, kot britalite ek imiliasion se bann zouti routinn pou kontrol rasyal.
Bann yerarsi sosial:
Bann personaz zize zis dapre ras. Mem protagonist, PK, enn garson blan, temwin kouma bann Sid-Afrikin Nwar pe trete dan enn fason inzis e li koumans kestionn moralite enn tel sistem.
Resistance and Solidarity:
Despite the oppression, the film highlights moments of courage and solidarity. PK forms friendships across racial lines, particularly with his mentor, Geel Piet, a Black boxing coach, who teaches him that skill, character, and courage are not determined by race.
Psychological Impact:
The movie also explores how racism dehumanizes both victims and perpetrators. Black South Africans face constant fear and humiliation, while white characters are shown benefiting from and complicit in systemic injustice, often without questioning it.
Rezistans ek Solidarite:
Malgre opresion, fim-la met an evidans bann moman kouraz ek solidarite. PK form bann lamitie atraver bann laliyn rasyal, partikilierman avek so mentor, Geel Piet, enn Nwar antrener laboks , ki montre li ki konpetans, karakter, ek kouraz pa determine par ras.
Linpak sikolozik:
Sa fim-la osi explor kouma rasism dezimaniz bann viktim ek bann koupab. Bann Nwar Sid-Afrikin fer fas laper ek imiliasion konstan, alor ki bann personaz blan montre zot pe benefisie ek konplis dan linzistis sistemik, souvan san ki zot kestionn li.
Role of PK:
PK’s journey demonstrates the power of education, empathy, and courage in confronting racial prejudice. Through boxing and personal connections, he learns to challenge racism, stand up for justice, and inspire others to see beyond skin color.
In summary, The Power of One uses its characters and plot to expose the cruelty of apartheid, the deep-seated nature of racial prejudice, and the transformative potential of courage and moral conviction.
Rol PK:
Parkour PK demontre pouvwar ledikasion, lanpati, ek kouraz pou konfront prezidis rasyal. Atraver laboks ek bann koneksion personel, li aprann konteste rasism, defann lazistis, ek inspir lezot pou trouv pli lwin ki kouler lapo.
An rezime, The Power of One servi so bann personaz ek so konplo pou expoz kriyote aparteid, natir profon prezidis rasyal, ek potansiel transformater kouraz ek konviksion moral.
Blood Done sign my name (2010) A movie about the Killing of a Black man by a White, racism and biased jury. ๐๐ฏ๐ฏ ๐ง๐ช๐ฎ ๐ญ๐ฐ๐ณ ๐ข๐ด๐ข๐ด๐ช๐ฏ๐ข ๐ฆ๐ฏ๐ฏ ๐๐ธ๐ข๐ณ ๐ฑ๐ข๐ณ ๐ฆ๐ฏ๐ฏ ๐ฃ๐ญ๐ข๐ฏ ๐ฆ ๐ฃ๐ข๐ฏ๐ฏ ๐ป๐ช๐ณ๐ช ๐ฌ๐ช ๐ต๐ช ๐ฃ๐ช๐ฆ๐ป๐ฆ
Blood Done Sign My Name is a 2010 historical drama based on the memoir by Timothy B. Tyson, set in the racially segregated American South during the 1970s. The film dramatizes real events surrounding the racially motivated killing of Henry “Hank” Marrow, a Black Vietnam War veteran, in Oxford, North Carolina. When Marrow is shot by a white man , the white perpetrator is acquitted by an all-white jury, sparking outrage in the Black community and drawing national attention to systemic racism in the legal system.
Tyson, a young white teacher, becomes involved in civil rights activism, illustrating the moral imperative of challenging racial injustice and advocating for equality. He goes against his own people to defend human rights.
Blood Done Sign My Name se enn dram istorik 2010 ki baze lor memwar par Timothy B. Tyson, ki deroul dan Sid Lamerik ki segrege rasyalman pandan bann lane 1970. Fim-la dramatiz bann evennman reel otour asasina rasyal Henry “Hank” Marrow, enn veteran Lager Vietnam Nwar, dan Oxford, North Carolina. Kan Marrow finn gagn enn kout bal par enn zom blan, agreser blan-la finn declare inosan par enn ziri ki ti konpose par zis bann dimounn blan, seki finn deklans indignasion dan kominote Nwar e finn atir latansion nasional lor rasism sistemik dan sistem legal.
Tyson, enn zenn profeser blan, inplike dan aktivism drwa sivil, li ilistre linperatif moral pou konteste linzistis rasyal e defann egalite.Li al kont so bann prop dimounn pou defann draw imin
The film highlights several key themes regarding Black minority experiences and racism:
-
Institutional racism: The judicial system and local authorities are portrayed as biased against Black citizens, reflecting broader societal discrimination.
-
Community resilience: The Black community organizes protests, vigils, and advocacy efforts to seek justice and assert their dignity despite systemic oppression.
-
Intersection of race and class: Economic and social marginalization , racial injustice, demonstrating how Black Americans face multiple structural barriers.
-
Allies in civil rights activism: The narrative underscores the importance of cross-racial solidarity in confronting racial injustice.
Fim-la met an evidans plizier tem kle konsernan bann lexperyans bann minorite Nwar ek rasism:
Rasism institisionel: Sistem zidisyer ek lotorite lokal finn dekrir kouma bieze kont bann sitwayin Nwar , seki reflet enn diskriminasion pli larz.
Rezilians kominoter: Kominote Nwar organiz bann protestasion, bann veye, ek bann zefor legal pou rod lazistis ek afirm zot dinite malgre opresion sistemik.
Interseksion ras ek klas: Marzinalizasion ekonomik ek sosial, linzistis rasyal, montre kouma bann Amerikin Nwar fer fas plizier baryer striktirel.
Bann alye dan aktivism pou drwa sivil: Narasion-la soulign linportans solidarite ant bann ras pou konfront linzistis rasyal.
Overall, Blood Done Sign My Name is a poignant exploration of the enduring struggle of Black Americans for justice and equality in the face of entrenched racism.
In Blood Done Sign My Name, Henry “Hank” Marrow’s killer, a white man, was acquitted primarily due to systemic racism and the social dynamics of the segregated South in the 1970s. Several factors contributed:
Dan so lansanb , Blood Done Sign My Name se enn explorasion tousan lor lalit ki bann Amerikin Nwar pe fer fas, pou lazistis ek egalite kont rasism ki anrasine.
Dan Blood Done Sign My Name, asasin Henry “Hank” Marrow, enn zom blan, finn trouve inosan, prinsipalman akoz rasism sistemik ek dinamik sosial dan Sid segreze dan bann lane 1970. Plizier fakter finn kontribie:
-
All-white jury: The jury was composed entirely of white men, reflecting the exclusion of Black citizens from jury service, a common practice in the Jim Crow South. This biased the trial in favor of the white defendant. They find the accuse innocent. They will not condemned people of their own colour.
-
Racial prejudice: The legal system and community were steeped in racial bias. Black victims’ rights and lives were often devalued, and white defendants received preferential treatment.
-
“Self-defense” claim: The defense argued that the killing was in self-defense. Given the racial prejudices of the jury and the social context, this claim was accepted despite evidence suggesting Marrow’s killing was unprovoked.
-
Community pressure and norms: In many Southern towns, the killing of a Black man by a white man was often socially tolerated or minimized. This societal acceptance influenced the trial outcome.
- Ziri konpose par zis bann blan: Ziri-la ti konpoze antyerman par bann zom blan, seki reflet exklizion bann sitwayin Nwar depi servis ziri, enn pratik komin dan Sid Jim Crow. Sa fer prose-la bieze an faver akize blan-la. Banla trouv li inosan. Zot pa pou kondann dimounn zot kouler
- Prezize rasyal: Sistem legal ek kominote ti ranpli ar prezize rasyal. Drwa ek lavi bann viktim nwar ti souvan devalye, e bann akize blan ti gagn enn tretman preferansiel.
- Reklamasion “ prop-defans ”: Ladefans finn argimante ki sa asasina-la ti dan defans personel, li finn touy Nwar la pou so prop defans . Akoz bann prezidis rasyal ziri ek kontext sosial, sa revandikasion-la finn aksepte malgre bann prev ki montre ki asasina Marrow pa ti fer dan enn provokasion.
- Presion ek norm kominoter: Dan boukou lavil dan Lesid, touy enn zom Nwar par enn zom blan ti souvan tolere ouswa minimize dan sosiete. Sa akseptasion sosiete-la finn inflians rezilta sa prose-la.
POST TWENTY SIX 22/08/25 Those WHITE PEOPLE of Western Region (of Mauritius) use a word Kaffir. Kaffir come to Riviere Noire/Cascavelle What does it mean ? ๐๐ข ๐ฃ๐ข๐ฏ๐ฏ ๐ฃ๐ญ๐ข๐ฏ-๐ญ๐ข ๐ฅ๐ข๐ฏ ๐ณ๐ฆ๐ป๐ช๐ฐ๐ฏ ๐ญ๐ธ๐ฆ๐ด( ๐๐ข๐ฏ ๐๐ฐ๐ณ๐ช๐ด) ๐ด๐ฆ๐ณ๐ท๐ช ๐ฆ๐ฏ๐ฏ ๐ฎ๐ฐ '๐๐ข๐ง๐ง๐ช๐ณ'' . '๐๐ข๐ง๐ง๐ช๐ณ ๐ท๐ช๐ฏ๐ฏ ๐ฅ๐ข๐ฏ ๐๐ช๐ท๐ช๐ฆ๐ณ ๐๐ธ๐ข๐ณ/๐๐ข๐ด๐ฌ๐ข๐ท๐ฆ๐ญ . ๐๐ช ๐ด๐ข ๐ท๐ฆ ๐ฅ๐ช๐ณ ๐ด๐ข ?
The word “Kaffir” is highly offensive and derogatory. Its meaning depends on historical, cultural, and geographical context:
Sa bann blan-la servi enn mo Kaffir. Mo “Kafir” / 'Kaffir' bien ofansif ek denigran. So sinifikasion depann lor kontext istorik, kiltirel, e zeografik:
Origin (Arabic: ูุงูุฑ “kฤfir”)
Literally means “unbeliever” or “one who rejects faith” in Islam.
In medieval times, Arab traders used it broadly for non-Muslims, especially in Africa.
Lorizinn (Arab: ูุงูุฑ “kฤfir”)
Literalman vedir “inkrwayan” ou “enn kikenn ki rezet lafwa” " enn dimounnki pa kwar dan bondie'" ek servi pli souvan dan Islam.
Dan lepok medieval, bann marsan Arab ti servi sa mo-la an zeneral pou bann non-Mizilman, sirtou dan Lafrik.
-----------------------------------------------------------------------------------------------------
Southern Africa
During colonial and apartheid periods, Europeans used “Kaffir” as a racial slur against Black Africans.
In South Africa, it is considered one of the most offensive, taboo insults—comparable to the “N-word” ( Negro) in the United States.
Its use today is classified as hate speech under South African law.
Sid Lafrik
Pandan bann peryod kolonial ek aparteid, bann Eropein ti servi mo “Kaffir” kouma enn kalomni rasyal kont bann Afrikin Nwar.
Dan Sid-Afrik, li konsidere kouma enn bann insilt pli ofansif, tabou—konparab ar “N-word” ( negro) dan Leta Zini.
So itilizasion zordi finn klasifie kouma enn diskour laenn anba lalwa Sid-Afrik.
-----------------------------------------------------------------------------------------------------
๐ In summary:
“Kaffir” is a word with a long history but in modern usage it is a deeply racist and offensive term, especially in South Africa, and should never be used except when critically analyzing its history.
๐ An rezime:
“Kaffir” se enn mo avek enn long listwar me dan itilizasion modern li enn term bien rasis ek ofansif, sirtou dan Sid-Afrik, e fode zame servi li apart kan pe analiz so listwar dan enn fason kritik.
Subscribe to:
Comments (Atom)