i went to a powerful workshop last night s about yoga, activism, and self care. it was largely an introduction to the five yamas - ahimsa (nonviolence), satya (truth), asteya (not taking/stealing), brahmacharya (energy management - traditionally abstinence from sex) and aparigraha (not hoarding / letting go.) even just thinking about ahimsa - and reflecting on the ways my day to day life is supporting violence in explicit and less explicit ways - was humbling. negative self talk is violent. being complicit in exploitative labor is violent. being silent in injustice is violent. we talked about using grounding techniques to think about how to react - and to choose nonviolence when possible to react to negative situations. our instincts tell us to fight for survival - and to fight is the sensible choice sometimes - but is it always? for me i know there are times when i can be more nonviolent. things like being less judgmental of people. things like not exploding when talking to someone like my dad when he says things that are triggering or violent or both. this is practicing ahimsa as i understand it.
i’ve also been thinking about satya - we talked about the idea of truth as speaking your truth and acknowledging the truths of others. through active listening. through really. active. listening. it’s hard to do - even when we think we are actively listening (e.g. not on our phones or distracted doing other things,) we might be thinking about how we will respond to what the person is saying. and so we’re not actually listening. so instead of being concerned with how we will respond or with giving affirmative cues (like smiling, nodding,) we can just be still and listen in entirety. that’s an interpretation of satya - and it’s definitely an area of growth for me. i have trouble listening - both to others and to myself. i recognize that when listening to others, i do best when i have something mindless to help offset the fidgeting sensations that will otherwise distract me from listening if unaddressed. i listen better to t when i’m washing dishes, for example, than when i’m just sitting. so i do that. and we’ve talked about that, so he knows that even when i’m doing dishes i’m listening. and with listening to myself, or to the signs the universe gives me, i definitely see how i can work on satya here. i tell myself excuses for what my body or the universe might be trying to tell me. i’m already responding without listening. i’m letting what i’m thinking get in the way of believing or seeing new possibilities, which listening often helps accomplish. sometimes the things i tell myself aren’t even true in reality - they might just be things i’ve persuaded myself is true. sounds kind of like brainwashing.
so i need to let go (practice aparigraha) of the things that are not necessarily true, and listen to myself and others (satya) to live by a more truthful, more liberated, nonviolent life (ahimsa) and to commit to supporting others in doing the same - to live their truths fully and freely and in nonviolent ways.
more than a game soundtrack is this morning’s, well, soundtrack.
what a difference a few degrees makes. temperaturally. rotationally. relationally.
last night’s phrase was: there is so much time and no time at the same time.
i was feeling (deep)ressed yesterday. i am learning that it’s different to be in a new city, alone while tiger is out, and underemployed. there are minimal distractions. i am basically done with designlab so there aren’t big projects and concrete homework assignments. i don’t have that many tasks for mikva. i feel like any time i use money i am hemorrhaging because there is not really anything coming in to replace it. whether i admit it or not, i feel stressed out.
and i haven’t really been talking to anyone - the maximum face to face i get on normal days alone is to order coffee from someone somewhere. and the rest is screen time and silence. no wonder i reach for my phone, no wonder people reach for their phones 2000+ times per day (said one episode of mixed methods.) i think we long for social interaction whether we admit it. and this distraction that our phone provides keeps us company, keeps us from feeling lonely (at best.) at worst, it makes us feel more lonely or shitty about ourselves, as we know research shows. i think it’s catch 22 - the company of phones. i think we spend so much time killing time on our phones to fill a void that has been created by us spending so much time on our phones. and we think/see/expect that other people are doing the same thing so we do it more. take, for example, networking events of any kind. if you’re like me, meeting new people is anxiety inducing. a default behavior, if unchecked, is to clutch one’s phone and to check things on it as though it’s urgent. but if you try to resist this default behavior and not get preoccupied with your phone, and try to find someone to talk to, you find that the people around you are on their phones. looking busy. and hard to approach. so then you end up pulling out your phone, too, texting someone who is not at the networking thing. posting online about how anxious or lonely or lame you feel. checking the weather.
t sat with me on the phone for almost an hour and a half last night. he said that people don’t know how to be alone anymore, and that it’s not valued by society. i expressed that i don’t do things solely for myself - i crave some kind of social acknowledgment or approval or feedback on things i do, even and especially in my alone time. when i think of people immersing in projects and pursuits in alone time i think of like, dudes retreating in walden near a pond and writing philosophical reflections. i recognize and know about myself, though, that i do thrive on feedback and don’t enjoy or feel satisfied in doing things just for myself. or taking time for myself without there being an output for/with community. even these entries have started going on tumblr. and in reality i guess that is a form of self-satisfaction too. the need for social interaction even if it just means that someone in the digiverse might stumble across this. and that because of that, i am not alone and shouldn’t be lonely.
t also reminded me that this is the real life capstone. this squirmyness, this void-y sense is happening just the way it’s supposed to, because it’s allowing me the opportunity to really examine my values and to walk forward slowly, step by step, in the direction i choose, not the direction that someone else chooses for me. so i have to keep that perspective in mind.
last night i didn’t get really good sleep. it might have been because i had half a cup of really really strong coffee at 2 pm. it might have been because it was hot. i was in and out of sleep and feeling fully awake at 3:48 am. breathing felt weird, laborious. but eventually i succumbed to turning on the ac and fell asleep. so i suspect that my appetite, general awareness, energy, and body will be a little funky today. i’ll take care to drink water and nap if needed. and go to bed early today if i can.
yesterday i reached out to my dad. i wrote him and email telling him i forgave him for the harm he caused, acknowledged that i may have caused harm too, and said i was open to talking. so he called me last night. he sounded really happy to talk. it went better than i expected. maybe i’ve just grown up a little or something. my goal is to have civil(ized) conversations with him. the bar was to not yell at each other and/or to have ‘you bitch’ and ‘fuck you’ at each other. the goal is not to be close. if i’m going to have conversations in which we talk about white supremacy or racism or classism or capitalism or stereotypes or systems of power and privilege, we have to converse. and erupting doesn’t lead to conversation.
so yes. he expressed some fox11newsbased views about Chicago, about gun violence, about gangs. we talked about them, i challenged his statements. i offered alternative views. it is a long way to go but at least there’s an open channel of communication again.
i like ideas because they’re exciting. viscerally, emotionally thrilling. i like the process of seeing people birth ideas - or seeing the process of people birthing ideas, depending on how you put it. or look at it.
ideas are inspiring, promising, motivating. good ideas transform people and transform lives. some ideas come to fruition, and others don’t. and they don’t all have to come to being, to be realized instantly. i think that idea generation and regeneration has impacts beyond what the idea itself could have - like promoting collaboration and bonding among people; like renewing hope; like catalyzing changes in one’s life pathways.
i think one of the main reasons i like design / the design process so much is that it’s kind of centered on ideas. it’s hard to design without considering ideas, old and new. and the wilder the idea generation process might be, the more fun we tend to have coming up with the ideas, and often times, the better ideas we come up with. because we suspend judgment. we lean in. ideas, and the process of birthing them, pushes the boundaries of human behavior, specifically to dismiss normalcy or etiquette. not saying that it’s acceptable to be inappropriate; we just tend to turn off some of the initial filters that tell us ‘that idea would never work,’ ‘we don’t have the resources to make that happen,’ ‘that’s dumb,’ and so on.
i think there are some people who just full-on come up with zany and amazing ideas all the time, keep lists of ideas. and some just keep the ideas on paper and others make them happen. no right or wrong, just different approaches. i’m not one to write down a ton of ideas, but sometimes i have some. when i do, they’re often for/about creative projects. or about configurations of combining some of my interests.
yesterday i had an idea. i’ve been thinking about disruption of systems of power, and i continue to think that there is critical work to be done with young people who grow up in the suburbs with relative class privilege. i believe that if we can change the way young people in the suburbs understand power in society, power in america broadly and in their regions, and emerge into young adulthood with some kind of critical consciousness, that we could transform the next generation of decisionmaking. because these young folks grow up with a leg up, in many cases. they tend to have class privilege, and often have white privilege. i was one of these kids growing up - wasn’t a ‘rich kid,’ but had access to opportunities, resources, networks of people who supported me in academic and extracurricular pursuits. and pursuits to higher education. i think many of these young folx are influenced by their environments where they aren’t necessarily confronted about systems of power and privilege in their daily lives. they can turn a blind eye to it. and their families can. it’s not surprising that parents move to suburbs explicitly to turn away from ‘inner city’ problems and to raise kids in ‘better conditions.’ young folx growing up in suburbs are taught to believe that their relationship to systemic poverty is to be charitable, and it seems rare that there is any serious analysis of racism, classism, and heteropatriarchy; of the functions of capitalism and white supremacy.
anyway. we get the point. i say all this because i think there’s a need to disrupt all this in spaces of privilege. what if we had extracurricular programming for young people, like high school students, around design/the human centered design process? like a leadership development program that parents paid into because they can, that looks good on resumes and college applications but really challenges young people on where they stand in society and how society functions and challenges how they make decisions about communities? could be geared towards students/young folx interested in art, tech, architecture, policy/politics, engineering, economics. but it’s a design program/ design intensive. maybe it’s a summer program, maybe it’s a yearround program that meets a couple times a month. we work on human centered design and come up with projects to tackle, problems to solve. could be digital ux design, could be service design. could be designing a built environment. but through it, we challenge power. we talk about power and privilege. we study history and contemporary happenings. we look at racism and development. we look at classism and development. i don’t know what the final product or hurrah might be, but youth would walk away with a concrete set of design skills, soft skills in collaboration and critical thinking, and a sharper analysis of systems of power and their/our roles in disrupting that.
i’ve always struggled to meditate, like many others. i say i want to do it, or that i will, and then i meditate for one or two days, maybe, and stop. it fades out. or i miss a day and then it’s easier to keep missing than to pick up a habit that is still forming. i suspect that this concept of things being ‘easier’ to do just has to do with the extent to which they are more of a habit than other alternatives. right now, not meditating is ‘easier’ for me because the pattern i have is to not meditate. but maybe if i start meditating, it will become ‘easier’ to meditate than to not.
i’ve downloaded insight, a mobile meditation app that adrienne maree brown mentions in emergent strategy, which also seems like a quasi social media platform. users log which meditations they’ve completed, rate them if they’re guided recordings, and form community groups towards specific motives or goals. i tried a couple of guided meditations this morning and will continue to explore. we can revisit in a week to see where i’m at with meditating.
some of the things i think about when i think about design justice include:
designing with user consent
people over profit and people over power
projects that actually improve quality of life as defined by the people whose lives are being ‘improved’
not exploitative of people or nature
designing with accessibility justice at every step. acknowledging where there are accessibility gaps. testing and getting input and collaborating with folks directly impacted by issues of accessibility
being transparent about the design process, about how and why decisions are made
including/treating stakeholders as partners throughout the process, not just at the beginning and end (or neither)
treating people who aren’t fiscal sponsors / have financial investment in the process as partners if they’re being impacted by the process. treating them as design partners.
transparency in the research process, disclosing how and why research data will be used or shared. sharing back findings with those who participated
knowing how to listen. being appreciative of feedback, not defensive
Japanese internment happened. The Chinese Exclusion Act happened and was not repealed until 1943. Chinese people could not become American citizens until 1943. Asian Indians could not be citizens until 1946. Japanese people couldn’t become citizens until 1952. Asian-Americans had no voting rights protection until the Voting Rights Act of 1965.
Make no mistake: discrimination and racism against AAPIs has been built into America from the start. The diminishing and erasure of our contributions to building this country continue to this day. We are the fastest-growing group and yet we either stay silent or are silenced. We are not taught about our civil rights leaders. We are conditioned to believe the myth of the model minority.
When it comes down to it, the rights we have today are a result of the Black civil rights movement and those Asian civil rights leaders who stood with them. We are indebted to them, but as a group we don’t show it. We are taught anti-blackness and colorism from an early age. Some of us never realize our own racism and bigotry.
But we have to first understand it and second fight it, because this country is built on oppression of people of color. You are either with other PoCs or you are not. I’ll give you a hint: solidarity is the key. Realize that the enemy is not other PoCs. At the end of the day we aren’t white, and the past and present shows that. They will try to divide us and pit us against each other. They will offer us a seat at the table only if we remain lower.
That is, to be frank, bullshit. That is not equality. Reinforcing the hierarchy that white people have built only reinforces white supremacy and racism. The faster we as a group understand this and combat it, the better. This Day of Remembrance is a stark and moving reminder that we AAPIs remain targets. It follows that it’s in our best interests to stand with other PoCs.
“Kimiko Nishimoto learned how to use a camera for the first time at the age of 71 and even furthered her skills by taking courses on digital editing to manipulate her images. While she mostly focuses on still life and nature photography, she has a series of hilarious self-portraits involving random costumes and staged falls.” (x)
i’m trying this new thing where i consume something created by qtpoc daily as self care and comfort and inspiration so here are a bunch of resources to get your own daily qtpoc love going
general inspo:
QTPOC Selfies
QPOC/POC Fashion Blog
Julie Vu’s YouTube Channel (she’s a trans woman of color actress, model, and makeup guru)
i also like going under the qpoc, tpoc, and qtpoc tags
writing:
50 Zines by QPOC
50 Books by QPOC
More QPOC Books
Books by TWOC
Lesbian, Bisexual, Queer WOC Fiction
music:
50+ Queer and Trans Rappers, Hip Hop Singers, DJ’s, and MC’s (certainly not all QTPOC but a lot of them are)
If you've ever wondered what the “big deal” is about racist fetishes, this horrifying information about the objectification of East Asian women will show you exactly why they're a problem.
Recently, a friend and I were talking about growing up Asian American in predominantly white neighborhoods and schools, and she told me that when she was in fifth grade, boys teased her on the playground by saying that she had a “sideways vagina.”
This has happened to me, too – and I’m sure to so many other Asian girls.
From racist humor in mid-1800s brothels to today’s playground jokes, the race and gender identity of Asian women is seen as so foreign, so “alien,” that our vaginas magically defy biology.
Throughout my life, I’ve received unwanted comments and questions about my body, specifically my anatomy, including being harassed on the street with calls like, “Ni hao,” “Konichiwa,” “Are you Chinese, Japanese, or Korean,” and recently, “Hi Ling Ling.”
On top of that, in my dating history, I was expected to be more quiet and less assertive.
The hyper-sexualization and fetishization of East Asian women is problematic – I am not “lucky” that my race and gender is imagined as sexy and exotic, that Asian women “all so beautiful.”
Or that, an image search of “Asian women” pulls up excessive pictures of women posing in lingerie.
Racial fetishes are about objectification, fetishizing an entire group of people – in this case Asian women, means reducing them down to stereotypes instead of recognizing their full personhood.
Beyond just personal preferences or “having a type,” racial fetishes project desired personality and behavior onto an entire racial or ethnic group.
The fetishization of Asian women even has a name, “yellow fever” – as if the obsession with Asian women were also a disease.
When my identity as an “Asian woman” becomes the only thing that’s important to someone in an interaction, that’s a problem.
This is different from an interracial partnership where all partners are equally respected. Fetishizing someone’s race and gender means not caring about someone as an individual.
So, where did the fetishization and objectification come from? How did Asian women get the hypersexualized stereotypes of being docile and submissive or being dangerous and seductive?
While today, some people might think of fetishes and sexual stereotypes as “not a big deal,” the history behind these tropes is rooted in violence and war, which get oppressively reimagined by mainstream media and entertainment.
Below are five ways East Asian women became fetishized and how that fetishization horribly impacts our lives.
1. Mainstream Media Creates the Submissive ‘Lotus Blossom’ and Evil ‘Dragon Lady’ Stereotypes
“[S]mall, weak, submissive and erotically alluring…She’s fun, you see, and so uncomplicated. She doesn’t go to assertiveness-training classes, insist on being treated like a person, fret about career moves…” —Tony Rivers, “Oriental Girls”, Gentleman’s Quarterly, 1990
Growing up, Lucy Liu was one of the only East Asian women I saw on TV and in movies. It was her, the Yellow Power Ranger (Thuy Trang), and Mulan.
For me, Liu is badass – both for being one of the only Asian American actresses in mainstream Hollywood and also for playing roles that literally kick ass.
However, many of her roles throughout the 90s and early 2000s, such as Ling Woo on Ally McBeal or as O-Ren Ishii in Kill Bill, were also ones that showed Asian women as beautifullyevil, aggressive, and also mysterious.
Asian women are often stereotyped as either the dangerously cunning “Dragon Lady” that seduces White men, leading to their inevitable downfall, or as the submissive “Lotus Blossom.”
Both are meant to be demeaning and demonizing.
While there are exceptions, for the most part, mainstream media has created one dimensional, sexualized representations of Asian women that have affected the way they’re perceived by others.
Chinese actress Anna May Wong, the first Asian American actress to be internationally famous in the 1920s, was often cast in stereotypical supporting roles – and passed over for leading roles of Asian characters, which were given to white actresses in yellowface.
One of her most recognized characters was the demure, respectful Lotus Flower in The Toll of the Sea. The demure, subservient, and delicate “Lotus Blossom” stereotype is intended to cast Asian women as “less than,” both in terms of race and gender.
These stereotypes are seriously harmful. In the US, up to 61% of Asian women experience physical and/or sexual violence by an intimate partner during her lifetime.
Being docile is specifically about being deferent and obedient, especially to the authority of men.
As our race, gender, and sexuality become ruled by Western and male fantasy, in order to serve men sexually, Asian women must both be “feminine” and “heterosexual” and also either submissive and/or hypersexual.
These double stereotypes of “Lotus Blossom” and “Dragon Lady” reflect the ways that Asian women become transformed into either a sexual servant or embodied as a sexual adventure.
2. Labeling Products ‘Oriental’ Leads to the Objectification of East Asian Women as Exotic Commodities
Have you heard of Oriental rugs or Oriental lamps? What do those have in common? They’re objects.
“Oriental” was used as an adjective by “the West” to describe “the East.” And now, it’s often represented as anything with dragons, lotus blossoms, red lanterns, and other “mystical” symbols from the “Far East.”
The historical and media image and idea of “Oriental” also ends up lumping together all “Asian women” as East Asian and also conflates Chinese, Japanese, and Korean identities.
The “Orientalizing” of Asian women is a historical process where race, gender, class, immigration status, and also empire all play a role.
Since trade routes that opened up in the 1200s, notably the Silk Road, White adventurers sought to find exotic goods in the “Far East” – not only spices and fabrics, but women as well. (Netflix’s recent series Marco Polo retells this “White-guy-in-Asia” story.)
As seemingly faraway cultures and places begin being defined by objects and artifacts, these so-called exotic aesthetics end up getting imposed onto people and their physical appearance.
Similarly, Asian women become defined by their “jet black hair,” “dark almond eyes,” or “petite figure,” and that’s part of that objectification.
Like a porcelain vase, Asian women are often seen as decorative and fragile. Transformed intopassive commodities of sex, our bodies must also be seen as weak and submissive – dainty, delicate, and small.
This shows up in everyday ways that men perceive sex with Asian women as something to collect. There’s a scene in Wedding Crashers where Vince Vaughn screams, “That was my first Asian!” Sadly, that line is used often in real life.
Like many other Asian women who have tried online dating, when I was on OKCupid, I received messages such as, “I’ve never been with an Asian before. Are you as exotic in bed as you look?” or “You’re a beautiful, delicate flower. Do you need someone to protect you?”
These expectations and demands on our external bodies also end up getting internalized – my identity as both Asian and a woman is constantly under scrutiny.
3. Exclusive Immigration Policies Create Perception of Asian Women as ‘Immoral’
Immigration policies affected the ways Asian women were perceived by White Americans.
Specific to the US, one example comes from Chinese American history. During the 1800s, most of Chinese people in the US were immigrant men working as low-cost laborers. The sexual interactions of Chinese immigrants were controlled by immigration laws and laws that prohibited interracial sexual relationships.
Many Chinese women who immigrated to the US around that time were women that were deceived and kidnapped or trafficked into serving this group of Chinese men.
Eventually, they also established White clientele, and racial stereotypes began to emerge that Chinese women were luring White men towards sin and expanded the trope of people in the sex industry as irresponsible and dangerous.
“Yellow Peril” anti-Chinese immigration sentiments also created the threatening perception of Asian women as “greedy, devious, and immoral.” The Page Act of 1875 prohibited “undesirable” immigrants from entering the US.
Other acts, like the “Gentlemen’s Agreement” discontinued passports for Japanese laborers to the US and Hawaii. However, it allowed women and children to join husbands, leading to over 10,000 Japanese and Korean women came to the US as arranged “picture brides.”
This practice was looked down upon by White Americans, adding to anti-Japanese sentiment at that time.
After World War II, Congress also passed the War Bride Act, where those serving abroad were allowed to bring Japanese and European wives home and Americans saw Japanese wives as virtuous homemakers.
Yet, while Asian men with picture brides were decidedly immoral, it was acceptable for White American soldiers to have war brides.
Today, the fantasy of having an overseas Asian wife continues through the “mail order bride” industry, which continues to both commercialize women and put them in vulnerable positions. In this industry, women can literally be “returned and exchanged.”
4. US Military Representations in Pop Culture Construct Asian Women as Subservient to White Men
“ The Problem of Miss Saigon makes us believe that we are worth less, that it is only through the white lover’s touch that we may be conferred a fuller humanity.” —Kai Cheng Thom
While the “East meets West” narrative is centuries overdone, literary and film history plays a role in the construction of Asian women as subservient.
In 1887, Pierre Loti wrote the novel Madame Chrysantheme about a French officer going to Japan to find a “dainty” and “delicate” woman “not much bigger than a doll.”
This becomes the main basis for Puccini’s 1904 opera Madame Butterfly. The gist is that an American soldier travels to Japan and takes on a Japanese wife.
He leaves her to return to legitimately marry a White American woman, and she ends up killing herself.
This storyline repeats itself in various films with settings across locations throughout Asia. Later, the 1989 musical Miss Saigon resets the narrative in Vietnam.
The problem with the Miss Saigon and Madame Butterfly storyline is that in these novels, plays, and films, Asian women from different places end up homogenized and literally depicted as ornamental objects created for the sole purpose of White men’s pleasure.
Later films and novels like The World of Suzie Wong embellished the Western soldier seeks Asian bride narrative by adding a savior element –Asian women needed to be rescued and protected by White men.
This narrative is something that I’ve internalized. I’ve found myself wondering in previous relationships and never truly being able to articulate out loud: Are you just trying to experience what it’s like being with an Asian woman? Are you just with me because I’m Asian?
As it turns out, these fictional tales and stories are also a big part of history.
5. War and Military Presence Produce Even More Sexual Violence
Throughout history, the sexual violence against women is used as a wartime weapon and women are seen as part of the “spoils of war.”
In World War II, Japan enslaved approximately 200,000 women across Asia, including Korea, China, Taiwan, Indonesia, and the Philippines to provide sex for its troops. Women were raped by multiple men every day.
After Japan surrendered to the United States, US occupation authorities approved of continuing the system for US troops, setting up a network of brothels under a “Recreation and Amusement Association.”
Military presence impacts local economies – for women who are poor, the sex industry offers an opportunity to make a living.
US military presence in Asia led to the creation of local sex industries and sex trafficking rings that would serve soldiers. Some of the first encounters soldiers ever had with Asian women were around the idea that these women were there to serve them sexually.
By the end of the Vietnam War, around 300,000 South Vietnamese women were working within the sex industry.
Although many women suffer horrible working conditions including assault and violence, institutions are more interested in turning women into commodities to serve military clientele then in the wellbeing of the women.
Also, thanks to Stanley Kubrick’s Full Metal Jacket, the experiences of these woman have been reduced down to one line: “Me so horny. Me love you long time.” Strangers will ask me on the street or in bars, “Will you love me long time?”
This historical violence carries on its legacy today in large scale ways. Human trafficking of domestic and sex workers continues to exploit women as commodities.
Over 30,000 Asian women are trafficked into the US each year.
Wars against Japan, Korea, the Philippines, and Vietnam have also created national imagery that gets represented in pop culture and then get internalized by any Americans who may not know any Asians or Asian Americans.
Asian nations and the people from them are perceived as both dangerous as well as desired objects of conquest.
***
The objectification and fetishization of Asian women comes out of devastating wars and exclusionary immigration practices that get re-transcribed by books, movies, and other mass-consumed media.
While some folks might think that these sexual stereotypes are a “compliment” or “positive,” the ongoing violence perpetrated against Asian women as a direct result of these stereotypes get overlooked.
Objectification is about being seen as less than human. As unworthy of anything else but a singular use and function.
Asian and Asian American women continue to be objectified sexually through cultural consumption and misrepresentation in ways that also have negative day-to-day impacts, from commuting to dating.
Stephanie “Soultree” Anne Ladrera Camba
Read more & listen to a performance here:http://bit.ly/1dpIieZ
Image by Sarah Jane Rhee of
http://loveandstrugglephotos.com/
I’ve been seeing way too much coverage of the terrorist rather than of the victims, which isn’t right, so I made this. Went more realistic to get more of a resemblance, and all information is based off what I could find on the internet. Hopefully it’s all accurate, if something isn’t, please tell me.
More than 1,100 people have died in India’s 118-degree heatwave
India can be a hot place, but a heatwave gripping much of the country through the month of May is especially bad this year. Temperatures in the capital city of New Delhi reached 118 degrees Monday. The mercury climbed so high, locals on the ground reported the streets of the metropolis were melting. Three groups have seen the most numbers of deaths.
