#acting classes in kolkata

[iiammodelskolkata]

IIAM (International Institute of Acting and Modeling) is one of the premier media school offering certification course for acting modeling and dancing. Our Strategy is to provide students the opportunity to enhance their holistic learning through an international standard course design.Media and entertainment professionals are trustees of social responsibility. They must, at all times, be aware, sensitive and positive contributors to human society.

[arentertainmentindia]

Child Acting School in Kolkata - AR Entertainment Production & Casting

AR Entertainment Production & Casting is the leading child acting school in Kolkata, dedicated to nurturing young talents in the realm of acting and performing arts. Our experienced instructors provide a safe and encouraging environment for kids to explore their creativity, develop acting skills, and build confidence on stage and in front of the camera. Join us and watch your child shine in the world of entertainment.

[gifd70]

re you a budding actor or someone with a passion for the performing arts? Kolkata, with its rich cultural heritage, is the perfect backdrop for your journey from a beginner to a pro in the world of acting. Ultimate Acting Course in Kolkata is designed for individuals at every skill level, making it an ideal starting point for beginners.

[missymissmiss]

AU BELONGS TO @dyellogin

KATE!!!

Occupation: student, has a part time job at Taco Bell.

Favorite shit: Genshin impact (will never admit), wlw/mlm books, crafting, Arctic monkeys, big thief, lattes, etc.

Usernames: `ilovecheese`/cheesywheezie/weewee6969

Some fun and not so fun facts:

*She was originally planning on graduating in India, but moved to America because she couldn’t deal with board exams, strict rules.

*comes from a very rich family, and has a pretty neat apartment outside campus

*had her first boyfriend at the age of 12, he (he was 16.) groomed her, but she never realized she was a victim.

*gives great life advice, but never listens to them herself.

*gets emotional very easily.

*very insecure, both emotionally and physically.

Lore: born in Kolkata, grew up with two loving parents. They were there for her, just not emotionally. They thought she was simply going through an edgy teen phase.

In class 12, she immediately bought an apartment in America with the pocket money she collected for years.

Actually kind of a genius with a 4.3 gpa, but acts really stupid sometimes.

Is an absolute nerd in fnaf, undertale, Genshin lore, etc.

(It’s not much, but eh)

Relationships

Bill

"He’s really mysterious. Very down to earth, if you ask me. I dunno much about him, but.. know… first impressions were good. We talk about a lot of stuff on discord! He smells good… uh.. not in a creepy way!"

Pete

"…he’s really mean. I’ve seen him on TikTok.. he’s not funny. Cringe, if you ask me. But he’s fine.. I guess. I just talk to him when we make deals.. his jokes too. Absolute garbage… if I’m being honest, he has a really strange pattern when replying in his comments.. ugh.

Jerry

"He’s so cool! He seems really nice… plus, he’s really cute. I mean.. he seems nice. Whenever I talk to him, I mean… er.. I dunno what else to add.."

Josh

"We’re like.. total besties! We always call and talk! Though he maybe a little silly sometimes.. fun guy!

(Note: since you’re the creator of this au, could you write what the guys may think of my oc?)

[mauveliptint]

Indian mainstream feminists are pretty casteist. I can never expect class solidarity from them. Class solidarity goes 2 ways. It should be reciprocal.

I had a brahmin friend who was very much pro reservation for women in parliament but turned her back when it came to SC/ST reservation and calling them slurs. Why do they act as if it isn't hurting dalit and tribal women? Or do they even acknowledge the existence of these women? I wish we had anti caste radical feminists as well.

Yes, the barely-existent Indian feminists are very casteist. This reminds of the news where during the protests for the Kolkata case, Bahujan women were asked to leave the protest bcs "their issues are different".

What’s extremely disheartening to me is that the only time women come together against sex- based violence, it’s usually when the victim is an upper-caste woman - when in reality, Dalit and Muslim women are far more likely to face violence.

Your 'friend' is an asshole tbh. An anti-reservation stance is casteist, period. There’s no room for debate. If someone tries to argue otherwise, they were never an ally to begin with. Even indian academia groups and subreddits (like CATPreparation, UPSC etc.) are deeply casteist too. These are grown ass, privileged and supposedly “educated” people - yet they act like casteism is a thing of the past, all while actively upholding casteist values in the name of “culture” and “religion.”

What really breaks me is the divide among women based on caste and religion. Our oppressors - men- would never defend us or take our side. In fact, they’re the ones who harm us. All we have is each other, and yet women still choose to uphold the very practices that oppress us. In some ways, can if not understand then sympathize when these when older women uphold this bigotry - they didn’t have access to education and were shaped by years of conditioning. But watching privileged, younger women do the same is just gutting.

I agree. I truly wish we had a strong, anti- caste radical feminist movement.

[dailyanarchistposts]

India witnessed the rise of two large protest movements in last 2 years which saw millions taking to streets against the oppressive laws passed by the government. These were the Anti-CAA protests against the discriminative Citizenship Amendment Act (CAA), and the farmers protests against the 3 pro-corporate farm laws. During the Anti-CAA protests, the loudest voices of dissent have been the women, from housewives to grandmothers, lawyers to students, women across India have been at the forefront of this struggle. This female-driven political awakening has been most jubilantly epitomized by the sit-in protest at Shaheen Bagh, drawing a cross-generational, largely female crowd never seen in India before [1]. Then came the farmer protests, where millions of farmers took to streets to fight the anti-farmer legislation that was passed in the Indian parliament and to highlight the issues of agrarian crisis which has been growing in India for the last few decades. In these protests, there is an unprecedented solidarity being displayed in the daily rallies that draw out thousands of people all over Indian cities. There are no visible leaders calling out to people to protest in one mode or another, yet the country has found a way to speak truth to power [2].

The Shaheen Bagh protest was led mostly by Muslim women, in response to the passage of the discriminative and unconstitutional CAA passed by Parliament of India and the police attack on students of Jamia Millia Islamia University. Protesters agitated not only against the citizenship issues of the CAA, National Register of Citizens (NRC) and National Population Register (NPR), but also against economic crisis, rising inequality, police brutality, unemployment, poverty and for women’s safety. The protesters also supported farmer unions, unions opposing the government’s anti-labour policies and protested against attacks on academic institutions. The protest started with 10–15 local women, mostly hijab wearing Muslim housewives, but within days drew crowds of up to a hundred thousand, making it one of the longest sit-in protests of this magnitude in modern India. The Shaheen Bagh protest also inspired similar style protests across the country, such as those in Gaya, Kolkata, Prayagraj, Mumbai, Chennai and Bengaluru. The protesters at Shaheen Bagh, since 14 December 2019, continued their sit-in protest in New Delhi using non-violent resistance for 101 days until 24 March 2020 when it ended due to COVID-19 pandemic outbreak.

Most of the women who came to Shaheen Bagh protest were first-time protesters, mostly homemakers, who were standing up to the government [3]. This was the first time they came out on a national issue which cut across religious lines. Some came with their newborns and children and some were grandparents. The women were center of protests and men supported them from the sidelines. They were creative and strategic. They governed their worlds quietly from the background and knew when a crisis needed them to cross invisible boundaries and step into the foreground. They emerged into the public space to collectively confront a looming crisis [2]. Armed with thick blankets, warm cups of tea and songs of resistance, these women have braved one of the coldest winters Delhi faced in the last 118 years [4]. These women were drivers of this protest, joining in irrespective of caste and religion, taking turns to sit-in at the site. They broke down the historically prevailing gender binary of patriarchy and took control. They also destroyed the popular imagination claiming Muslim women as powerless and lacking agency.

Shaheen Bagh in many ways typifies the protest movement that erupted across India as it was leaderless. No political party or organization could claim to be leading the protest. Instead, it was fueled primarily by these women who were residents of working-class neighborhoods of Shaheen Bagh. Since it was a leaderless protest, it could not be terminated by a few prominent organizers [5]. When they tried to “called off” the protest citing interference of political parties and security threats, the women of Shaheen Bagh rejected it and decided to continue the protests. The movement had no formal organizers and thrived on a roving group of volunteers and the local women’s tenacity alone. The lack of leaders also confused the police who are clueless on whom to approach to make these women vacate the site.

The protesters were supported and coordinated by a diverse group of more than hundred volunteers, including local residents, students and professionals. These volunteers organized themselves around different tasks such as setting up makeshift stages, shelters and bedding; providing food, water, medicine, and access to toilet facilities; installing CCTV cameras, bringing in electric heaters, outside speakers and collecting donations [6]. Donations includes mattresses, an assortment of tables that form the foundation of the stage and endless cups of steaming tea that provide warmth on cold winter days. Local residents formed informal groups which coordinated security, speakers, songs, and cultural programs that happened on these makeshift stages. People distributed tea, snacks, biryani, sweets and other eatables at the protest site. Some donated wood logs to keep the protesters warm. Collection drives for blankets and other essentials were organized through social media. A health camp was also set up beside the camped protesters which provided medicines for them. Doctors and nurses along with medical students from different medical institutes and hospitals voluntarily joined for the purpose [7]. A group of Sikh farmers from Punjab came and set up a langer (free community kitchen) in the area.

The space was decorated with art and installations [8]. Stairways leading to the closed shops in the vicinity of the protest circle were transformed into a public library and art centre by student volunteers from Jamia along with the young children of Shaheen Bagh. Protest art became the voice of resistance and dissent during the event, and the area was covered in murals, graffiti, posters and banners [9]. A reading area called “Read for Revolution” had been set up with hundreds of crowd-sourced books as well as writing materials [10]. A nearby bus stop was converted into the Fatima Sheikh-Savitribai Phule library, which provided material on the country’s constitution, revolution, racism, fascism, oppression and various social issues [11]. Public reading spaces were created for the cause of dissent and to amplify the idea of education amongst the protesters of Shaheen Bagh. Since a majority of women of Shaheen Bagh have stepped out of their homes for the first time, this was an attempt to bring these women closer so that they read and facilitate the social change they exemplify. Besides young children, senior citizens, working people, domestic workers and many from Shaheen Bagh and nearby areas were occupying the area, choosing books or picking up colors and chart paper, while some also come to donate their old books and stationery.

लड़ो पढ़ाई करने को, पढ़ो समाज बदलने को (Fight To Read, Read To Change)

The children who were present alongside parents also participated in the protest. Most of these children would visit school in the morning before joining their parents at the protest site, which became an art space for many children [12]. They would express their thoughts and join in the protest through storytelling, poetry, puppetry, singing and painting. Student volunteers engaged the local children in reading, painting and singing, and held informal reading lessons.

Speeches, lectures, rap and shayari poetry readings were held every day [13]. Activists, artists and social workers came and gave talks on various issues faced by Muslims, Dalits, Adivasis, the disabled, LGBTQ people, and all those who are oppressed. The stage is democratic and hosts poets and professors, housewives and elders, civil society groups and civic leaders, actors and celebrities and of course students – from Jamia, JNU to the local government schools. A large number of women participate in open-mics to express their thoughts, many speaking in public for the first time. The protestors read the Preamble of the Constitution which reminds them of their rights of Liberty, Equality and Justice. If the Shaheen Bagh stage had a bias, it is towards women and those, from academia and elsewhere, who can educate them not just on CAA-NRC-NPR, but also the freedom struggle, Ambedkar, Gandhi and the ideas that animate the preamble to the constitution [13]. The chants of “inquilab zindabad (long live the revolution!)”and “save the Constitution” filled the site. At night people would watch films and documentaries which were screened on the site, about refugee crisis, anti-fascist struggles and revolution. Musical and cultural events were also conducted in solidarity with anti-CAA protests. This occupy protest provided an example of how to create a community without government support by voluntary association and mutual aid, make decisions in a democratic way where everyone takes part and decentralize power by having no organizers or leaders who control everything. These elements of anarchist organizing is also visible in the farmers’ protest.

Small and marginal farmers with less than two hectares of land account for 86.2% of all farmers in India, but own just 47.3% of the crop area. A total of 2,96,438 farmers have committed suicide in India from 1995–2015 [14]. 28 people dependent on farming die by suicide in India every day [15]. India is already facing a huge agrarian crisis and the 3 new laws have opened up door for corporatization of agriculture by dismantling the Minimum Support Price (MSP) leaving the farmers at the mercy of the big capitalist businesses.

The farmers protest began with farmers unions holding local protests against the farmer bills mostly in Punjab. After two months of protests, farmers from Punjab and Haryana began a movement named Dilli Chalo (Go to Delhi), in which tens of thousands of farmers marched towards the nation’s capital [16]. The Indian government used police to attack the protesters using water cannons, batons, and tear gas to stop them from entering Delhi. On 26 November 2020, the largest general strike in the world with over 250 million people, took place in support of the farmers [17]. A crowd of 200,000 to 300,000 farmers converged at various border points on the way to Delhi. As protest, farmers blocked the highways surrounding Delhi by sitting on the roads [18]. Transport unions representing 14 million truck drivers also came out in support of the farmers. The farmers have told the Supreme court of India that they won’t listen to courts if asked to back off. They organized a tractor rally with over 200,000 tractors on the Republic day and stormed the historic Red Fort [19]. The government barricaded the capital roads with cemented nails and trenches to stop farmers and electricity, Internet, and water supply were cut off from the protest sites.

Scores of langars, i.e. free community kitchens have been set up by farmer’s organizations and NGOs to meet the food needs of the hundreds of thousands of farmers in the farmers-camps that have sprung up on the borders of Delhi [20]. The farmers came fully equipped to prepare mass meals in these community kitchens with supplies coming from their villages daily. Tractors and trucks with sacks of vegetables and flour as well as cans of oil and milk arrive daily from villages and towns where pooling resources for community meals is a way of life. These langars work round the clock and provide free food without distinction of caste, class, or religion. Supporters of the farm protest often bring almonds, apples, sweets, and packaged water. They even supplied a machine that rolls out a thousand “rotis” every hour. Social media is used to collect blankets and other essentials for these protests who are braving the harsh winter. Many protestors camp on the roadside in the cold Delhi winter and spending nights curled up in tractor trailers. Volunteers have set up solar-powered mobile charging points, laundry stalls with washing machines, medical stalls for medicines, arranged doctors and nurses, dental camps and brought foot massage chairs for elderly protesters [21].

A makeshift school has been set up at the camp, called “Sanjhi Sathh” (a common place) to recreate a village tradition of holding discussions on important issues. Children from underprivileged families who are unable to attend school due to financial issues and the ongoing Covid-19 pandemic come to this tent. It has library, which displays biographies of Indian freedom fighter Bhagat Singh, revolutionary Che Guevara, and other books of various genres and newspapers in English, Hindi and Punjabi languages. Dozens of posters with slogans written on them cover every inch of the tarpaulin tents [22]. Farmers also installed CCTV cameras to keep a watch on the protest site and keep a record of what is happening and counter any narrative to discredit their protest. Farmers protest also saw participation of women coming out to protest in large numbers. Women farmers and agricultural workers were riding tractors from their villages and rallying to the protest sites, unfazed by the gruesome winter.

Just like Shaheen Bagh protest, this is a decentralized leaderless protest by hundreds of farmer unions. Even though the negotiations with the government are being attended by representatives of 32 farmer unions, they act as spoke persons who present the collective demand of all farmers. Whenever Government introduces a new proposal, the representatives come back to the unions where they sit together, discuss, debate and decide the future course of action together in a democratic way. Farmers are conducting Kisan Mahapanchayats (public meetings) which are attended by hundreds of thousands of people in villages around Delhi, UP, Punjab, Rajasthan and Haryana to discuss strategies and ways to put pressure on the government. It was this decentralization that made the protest robust and overcome the condemnation around violence during Republic day Truck Rally. Even though many farm union leaders called for ending the protest, the farmers remained steadfast in their decision to not go back till the laws were repelled.

The sites of the two protests mentioned above can be compared to the Capitol Hill Autonomous Zone (CHAZ) that was set up in Capitol Hill neighborhood of Seattle, Washington by Black Lives Matter (BLM) protesters during the aftermath of the murder of George Floyd by Police [23]. CHAZ was a nascent commune, built through mutual aid where no police was allowed and almost everything was free.

CHAZ, Shaheen Bagh and Farmers’ protests were occupation protests where the protestors set up a community themselves and created an autonomous zone. If one was against racism and police brutality, others were against religious discrimination and agrarian crisis. The protests were mostly self-organized and without an official leadership. The sites were filled with protest art, paintings, film screenings and musical performances [24]. Just like the mutual aid cooperative in CHAZ, free food, water, snacks and other supplies were provided to everyone. Areas were set up for assemblies and to facilitate discourse [25].

CHAZ was a leaderless zone, where the occupants favored consensus decision-making in the form of a general assembly, with daily meetings and discussion [26]. They slept in tents, cars and surrounding buildings, relying on donations from local store owners and activists. They collected donations for the homeless and created community gardens [27]. Medical stations were established to provide basic health care.

Anarchism tries to create institutions of a new society “within the shell of the old,” to expose, subvert, and undermine structures of domination but always, while doing so, proceeding in a democratic fashion, a manner which itself demonstrates those structures are unnecessary [28]. Anarchists observe what people are already doing in their communities, and then tries to tease out the hidden symbolic, moral, or pragmatic logic that underlie their actions and tries to make sense of it in ways that they are not themselves completely aware of. They look at those who are creating viable alternatives, try to figure out what might be the larger implications of what they are already doing, and then offer those ideas back, not as prescriptions, but as contributions [28]. They understand that people are already forming self-organized communities when the state has failed them and we can learn a lot about direct action and mutual aid from these communities.

Direct democratic decision making, decentralization of power, solidarity, mutual aid and voluntary association are the core principles of anarchist organizing. Anarchists employ direct action, disrupting and protesting against unjust hierarchy, and self-managing their lives through the creation of counter-institutions such as communes and non-hierarchical collectives. Decision-making is handled in an anti-authoritarian way, with everyone having equal say in each decision. They participate in all discussions in order to build a rough consensus among members of the group without the need of a leader or a leading group. Anarchists organize themselves to occupy and reclaim public spaces where art, poetry and music are blended to display the anarchist ideals. Squatting is a way to regain public space from the capitalist market or an authoritarian state and also being an example of direct action. We can find elements of these in all these protests and that is the reason for their robustness and success. It bursts the myth that you need a centralized chain of command with small group of leaders on top who decide the strategies and a very large group of followers who blindly obey those decisions for the sustenance and success of large scale organizing. All these protests were leaderless protests where people themselves decided and came to a consensus on the course of action to be followed in a democratic way. When people decide to take decisions themselves and coordinate with each other in small communities by providing aid to each other, it creates the strongest form of democracy and solidarity.

The fact that these protests happened, with so many people collectively organizing and cooperating, for such a long duration, shows us that we can self-organize and create communities without external institutions and it can be civilized and more democratic than the autocratic bureaucracy and authoritarian governments which concentrate all power and oppress people. These protests were driven by mostly by uneducated women, poor farmers and people from other marginalized communities, who showed that they can create communities which are more moral and egalitarian, than those that exist in hierarchical societies with the affluent and highly educated. They showed that people who are oppressed and underprivileged can organize themselves into communities of mutual aid and direct democracy which eliminates a need for coercive hierarchical systems of governance which exist only to exploit them.

What these occupy protests show us is that we can form communities and collectively organize various forms of democratic decision making simultaneously providing everyone their basic needs. There protests show us models of community organizing in large scales comprising hundreds of thousands of people. Even though they are not perfect we can learn the ideas these protests emulate – of solidarity, mutual aid, direct democracy, decentralization of power and try to recreate these in our lives and communities.

References

[1]

H. E. Petersen and S. Azizur Rahman, “‘Modi is afraid’: women take lead in India’s citizenship protests,” The Guardian, 21 January 2020.

[2]

N. Badwar, “Speaking truth to power, in Shaheen Bagh and beyond,” Livemint, 17 January 2020.

[3]

B. Kuchay, “Shaheen Bagh protesters pledge to fight, seek rollback of CAA law,” Al Jazeera, 15 January 2020.

[4]

“Shaheen Bagh: The women occupying Delhi street against citizenship law — ‘I don’t want to die proving I am Indian’,” BBC, 4 January 2020.

[5]

K. Sarfaraz, “Shaheen Bagh protest organiser calls it off, can’t get people to vacate,” The Hindustan Times, 2 January 2020.

[6]

“The volunteers of Shaheen Bagh,” The Telegraph (Culcutta), 24 December 2019.

[7]

“Behind Shaheen Bagh’s Women, An Army of Students, Doctors & Locals,” The Quint, 14 January 2020.

[8]

R. Venkataramakrishnan, “The Art of Resistance: Ringing in the new year with CAA protesters at Delhi’s Shaheen Bagh,” Scroll.in, 6 January 2020.

[9]

A. Bakshi, “Portraits of resilience: the new year in Shaheen Bagh,” 2 January 2020.

[10]

J. Thakur, “Shaheen Bagh Kids and Jamia Students Make Space for Art, Reading and Revolution,” The Citizen, 11 January 2020.

[11]

F. Ameen, “The Library at Shaheen Bagh,” The Telegraph (Culcutta), 20 January 2020.

[12]

A. Purkait, “In Shaheen Bagh, Children Paint Their Protest while Mothers Hold Dharna,” Makers India, 22 January 2020.

[13]

S. Chakrabarti, “Shaheen Bagh Heralds a New Year With Songs of Azaadi,” The Wire, 31 December 2019.

[14]

P. Sainath, “Maharashtra crosses 60,000 farm suicides,” People’s Archive of Rural India (PARI), 21 July 2014.

[15]

R. Sengupta, “Every day, 28 people dependent on farming die by suicide in India,” Down to Earth, 3 September 2020.

[16]

“Dilli Chalo | Farmers’ protest enters fifth day,” The Hindu, 30 November 2020.

[17]

S. Joy, “At least 25 crore workers participated in general strike; some states saw complete shutdown: Trade unions,” Deccan Herald, 26 November 2020.

[18]

“Farmers’ Protest Highlights: Protesting farmers refuse to budge, say ‘demands are non-negotiable,” The Indian Express, 1 December 2020.

[19]

G. Bhatia, “Tractors to Delhi,” Reuters, 29 January 2021.

[20]

“Langar Tradition Plays Out in Farmers Protest, Students Use Social Media To Organise Essentials,” India Today, 2 December 2020.

[21]

J. Sinha, “Protest site draws ‘Sewa’ – medicine stalls, laundry service, temple & library come up,” Indian Express, 11 December 2020.

[22]

B. Kuchay, “A school for the underprivileged at Indian farmers’ protest site,” AlJazeera, 24 January 2021.

[23]

D. Silva and M. Moschella, “Seattle protesters set up ‘autonomous zone’ after police evacuate precinct,” NBC News, 11 June 2020.

[24]

C. Burns, “The Capitol Hill Autonomous Zone Renames, Expands, and Adds Film Programming,” The Stranger, 10 June 2020.

[25]

H. Allam, “‘Remember Who We’re Fighting For’: The Uneasy Existence Of Seattle’s Protest Camp,” NPR, 18 June 2020.

[26]

K. Burns, “Seattle’s newly police-free neighborhood, explained,” Vox, 16 June 2020.

[27]

h. Weinberger, “In Seattle’s CHAZ, a community garden takes root | Crosscut,” Crosscut, 15 June 2020.

[28]

D. Graeber, Fragments of an Anarchist Anthropology, 2004.

[youremyheaven]

I'm the previous anon. I meant like actually asking them their birthday and stuff cause what if they find it weird. I actually talk to 2 guys (used to be 3) online and like all 3 of them are total sweethearts, treat me very well, know how to respect my boundaries and they never make me feel uncomfortable and I'll be getting the ultimate princess treatment. 1 of these guys I've stopped talking to for some reason. Nothing bad happened it's just that I have a crush on a guy in my class and it really seems the feeling is mutual and he (the online guy) said that he really likes me and he will surely make a move to sweep me off my feet and doesn't want to ruin anything real that could come my way. That's why we stopped talking but he said that we could always talk to eo if anything goes wrong or we just wanna rant about something. I really miss him cause out of all these guys he was the one who used to literally treat me like such a princess I mean the rest of the guys also do but still they've got nothing on him 😗

So um yeah I genuinely wanna know how to ask for their birthday, birthplace/time without giving it away that I'm onto something or just not come across as weird 😭😭

So yeah

Awww that's sooo cuteee, 🥺🫶 I'm happy for u 🥺🫶

Tbh the people I talk to/am seeing are lowkey delulu like me so they won't mind me asking "invasive" questions bc boundaries like that don't exist 🤣😭 like they're chill like that and won't even ask why I'm asking for their birth place lmao but I am kinda known for being random and asking weird things (not in an offensive way, just in a silly way) so maybe it just fits with my overall personality and thus, they don't think twice about it 🤔🧐

But honestly just ask them about their early lives, about where they grew up and their childhood and all that??? Usually they tell you all the details themselves "I was born in Punjab but my dad was transferred to Kolkata when I was a baby so I grew up there" etc etc and then you can ask "ohhh Punjab??😯 Where in Punjab?? 😯" and it just sounds like a general enquiry

I haven't asked for birth time from most guys and since I'm Indian, they literally know right away that I'm tryna look at their chart the minute I ask for birth time so I only ask for it with someone I'm veryyyy comfortable with and even then 7/10 times they won't know their birth time (men 🙄) and are too scared to ask their mom bc she'll detect that he's talking to a girl 😭🤣🤣

But asking for birthday is pretty normal??? I usually like to put on my quirky girl act for it 🤪I'll be like 🤪let me try to guess your birthday 🥺😃🤪and they usually play along and have no idea of my intentions 😈 but I guess if you don't have a Phoebe Buffay esque personality then it will seem odd if all of a sudden you're tryna be 🤪 playing games 🤪

But since you seem close to them to a good extent, I don't think asking for birthday will be an issue???

Birth time only reveals the houses and ascendant which is important but even without it, just looking at the rest of the chart, you can figure out the rest 😜

[tiyasa67]

Explore the Best Private Nursing Colleges in Durgapur | Sikshapedia

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Comparing With BSc Nursing Colleges in Kolkata

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[pratanumindpowerdevelopment]

The 30-Day Wealth Wave: Jonathan Dewey’s Saving Revolution

Chapter 1: The Awakening

Jonathan Dewey, a quiet and thoughtful man from a middle-class neighborhood, stood in front of a grocery store one day, watching people spend carelessly. He had always struggled to manage money — not because he didn’t earn, but because he didn’t save smartly.

That evening, he sat down with a notebook and scribbled a thought:

“What if I start saving just Rs. 5 today... and save more each day?”

Thus, he created the "Progressive Saving Plan".

Chapter 2: The Plan

Jonathan committed to saving money incrementally each day for 30 days, based on a multiplier system:

Day 1: Rs. 5

Day 2: Rs. 5 x 2 = Rs. 10

Day 3: Rs. 5 x 3 = Rs. 15

…

Day 30: Rs. 5 x 30 = Rs. 150

Jonathan smiled at his growing envelope of cash. For the first time, saving money felt exciting.

Chapter 3: The Friends Who Joined the Movement

When his friends heard about it, they were intrigued.

Jack Smith, an impulsive spender, decided to try it out with a twist:

“I’ll start with Rs. 10 and follow your pattern!”

Jill Simpson, a working mom, said:

“I can go bigger. I’ll start with Rs. 30!”

Jennifer Rowlins, a financial planner, was thrilled.

“Rs. 100 on Day 1 for me — I’ll double down hard.”

They formed a group called "Wealth Wave 30" and started posting their progress online with charts, tips, and testimonials.

Chapter 4: The Ripple Effect

People across India began joining the movement.

Jennifer came up with an idea:

“Let’s create a referral system. Anyone who joins with our code pays Rs. 100 to access our saving templates and tracker apps.”

Jack added:

“And we give loyalty bonuses. For every 5 people someone brings in, they earn Rs. 500!”

Soon, their team expanded to 500+ members, and the four friends began earning online income through:

Template Sales

Digital Webinars on Saving Habits

Referral and Loyalty Bonuses

Chapter 5: The Celebration of Change

At the end of the year, they hosted a seminar in Kolkata.

Jonathan stood before an audience of young professionals, homemakers, and students.

“Rs. 5 changed my life. Because the act of saving is more important than the amount. When you make it fun, progressive, and supportive — wealth becomes a habit.”

Epilogue: The Legacy

The Wealth Wave 30 team now runs a mobile app, a YouTube channel, and regular financial fitness sessions.

Their message?

“Start small. Stay consistent. Grow together.”

Even a Rs. 5 seed can grow into a forest when nurtured daily.

Moral of the Story:

Chapter 6: From Money to Meaning

With their earnings growing and a supportive team by their side, the group felt a deeper sense of purpose. It wasn’t just about savings anymore—it was about empowerment.

One evening, while sipping tea in a small Kolkata café, Jennifer said:

“What if we use part of our earnings to help people who’ve never learned to save?”

Jack nodded, “I know an NGO that supports women in low-income areas. We could start workshops there.”

And so, Wealth Wave Foundation was born.

They started free financial literacy sessions in community centers, teaching:

Progressive saving habits

Budget planning for families

Creating emergency funds with as low as Rs. 2/day

Smart mobile banking and UPI use

Jill, standing in front of a room of 25 women, shared:

“I once thought saving was only for people who earned big. But it’s a habit that anyone can develop—with the right system.”

Chapter 7: The National Recognition

Word spread. Their story was picked up by local newspapers and then featured in a national finance magazine under the headline:

“The Four Friends Who Turned Rs. 5 into a Financial Movement”

They were invited to speak on regional television, and Jonathan, nervous but proud, gave the most heartfelt line:

“I wasn’t born rich. But I chose to be wise. That made all the difference.”

A few weeks later, they were contacted by a financial app company offering them a deal to license their 30-Day Savings Program inside their app.

They signed the deal and received a royalty income, which they reinvested into their foundation.

Chapter 8: Scaling Up

With increased funds and reach, the Wealth Wave 30 team:

Launched an app in 5 Indian languages

Created animated videos to teach children about saving

Partnered with music and reiki schools (through Jill’s contacts) to incorporate "Mindful Money" practices—where savings were linked to mental wellness

They even offered daily reminders and motivational quotes via SMS for users without smartphones.

Chapter 9: The Reunion at the Rooftop

One year after it all began, the four friends met again—on Jonathan’s rooftop, where it all started.

Under a sky full of stars and over plates of homemade biryani, they laughed, remembering the first Rs. 5 Jonathan had saved.

“Who knew that tiny coin would become an empire?” Jack chuckled.

Jonathan raised a glass of nimbu-pani.

“To starting small. To dreaming big. And to never giving up.”

Epilogue: A System for All

Today, Wealth Wave 30 is more than a group—it’s a global online community.

Their core product—the 30-Day Saving Multiplication Plan—is available for Rs. 99 on their app, and millions have downloaded it.

Each friend earns from:

Course sales

Webinars

Book royalties

Referral and loyalty bonuses

But their true wealth is the thousands of messages from people who now say:

“You gave us a reason to believe in our future.”

[iiammodelskolkata]

IIAM (International Institute of Acting and Modeling) is one of the premier media school offering certification course for acting modeling and dancing. Our Strategy is to provide students the opportunity to enhance their holistic learning through an international standard course design.Media and entertainment professionals are trustees of social responsibility. They must, at all times, be aware, sensitive and positive contributors to human society.

[icenews]

Most Boundaries in an IPL Innings (Batter)

The Indian Premier League (IPL) has always been a festival of power-hitting, electrifying crowds with sensational shots and fireworks with the bat. One of the purest joys for a cricket fan is watching a better time the ball sweetly and send it racing to the boundary. Over the years, several iconic knocks have lit up the tournament, but only a few stand out for the sheer number of boundaries smashed in a single innings.

In this blog, we explore the record for the most boundaries in an IPL innings (batter), revisiting some unforgettable performances that left fans awestruck and bowlers helpless.

What Does "Most Boundaries in an IPL Innings" Really Mean?

Boundaries are the backbone of T20 batting. While sixes grab headlines, fours (boundaries) reflect timing, placement, and consistency. A batter who can keep finding gaps ball after ball not only boosts the run rate but also controls the tempo of the game. The most boundaries in an IPL innings by a batter signifies not just brute force, but technical mastery and relentless pressure on the opposition.

Top 5 Batters with the Most Boundaries in a Single IPL Innings

Let’s take a trip down memory lane to revisit the batters who cracked the most boundaries in an IPL innings, creating history and thrilling cricket lovers around the world.

Ruturaj Gaikwad – 12 Fours vs Sunrisers Hyderabad, IPL 2021

Ruturaj Gaikwad was in sublime form during the 2021 season, and his unbeaten 101* off 60 balls against Sunrisers Hyderabad was a class act.

12 boundaries in the innings

Scored his maiden IPL century

Helped Chennai Super Kings chase down 172

Displayed elegant timing and strokeplay

Gaikwad's innings is a perfect example of how class and consistency can dominate even without relying on sixes.

Virender Sehwag – 18 Fours vs Deccan Chargers, IPL 2011

Virender Sehwag was known for his fearless batting, and he proved it once again with a blistering 119 off 56 balls.

18 boundaries in the innings (second-most ever)

Played for Delhi Daredevils

Punished every bowler with his signature cuts and drives

Also hit 6 sixes

This knock was a classic Sehwag show—pure aggression and no respect for the bowlers. It still ranks among the most boundaries in an IPL innings (batter).

Sanath Jayasuriya – 14 Fours vs Chennai Super Kings, IPL 2008

Back in the inaugural season, Sanath Jayasuriya stunned everyone with his raw power, smashing an unbeaten 114 off just 48 balls for Mumbai Indians.

14 boundaries and 11 sixes

Helped MI chase down a 157-run target in just 13.5 overs

Mixed elegance with explosive hitting

Jayasuriya’s innings is etched in IPL history for its sheer dominance, earning a spot among the best in terms of most boundaries in an IPL match.

Also Read:- Riyan Parag Hits Six 6s In A Row

David Warner – 21 Fours vs Kolkata Knight Riders, IPL 2017

The record for most fours in an IPL innings belongs to David Warner, who absolutely destroyed KKR’s bowling attack in 2017.

Scored 126 off 59 balls

21 boundaries – the most ever in a single IPL innings

Also hit 4 sixes

Led Sunrisers Hyderabad to a massive total

Warner’s masterclass was a mixture of aggression, smart placement, and supreme control. He holds the record for the most boundaries in an IPL innings by a batter to this day.

Paul Valthaty – 19 Fours vs Chennai Super Kings, IPL 2011

A name many may not have expected, Paul Valthaty stunned the cricket world with an unforgettable 120* off 63 balls.

Played for Kings XI Punjab

Smashed 19 boundaries and 2 sixes

Chased down a 189-run target almost single-handedly

Valthaty’s innings remains one of the most unexpected yet iconic knocks in IPL history.

Why This Record Is Special

While sixes steal the spotlight in T20 cricket, boundaries show a batter’s ability to control the innings, rotate strike, and dominate through finesse and placement. Having the most boundaries in an IPL innings (batter) isn't just about power—it's about reading the game, exploiting field placements, and keeping the scoreboard ticking with minimum risk.

In fact:

Boundaries are crucial in power plays when fielders are up

They build momentum in middle overs without unnecessary risks

They wear out bowlers mentally and force fielding changes

Could This Record Be Broken?

With the rise of power-hitters, flatter pitches, and new talents entering the IPL each year, it's very likely we’ll see someone surpass Warner’s mark of 21 fours in a single innings. Players like Shubman Gill, Yashasvi Jaiswal, and Devdutt Padikkal, who rely heavily on strokeplay, might just be the ones to set a new benchmark.

Conclusion

Records in the IPL are made to be broken, but some—like the most boundaries in an IPL innings (batter)—remain iconic due to the brilliance behind them. From Warner’s domination to Valthaty’s underdog masterclass, each innings tells a unique story of skill, strategy, and fearless cricket.

As the IPL continues to grow in intensity and talent, expect many more such unforgettable innings filled with dazzling boundaries that remind us why cricket is truly the game of glorious uncertainty.

Also Read:- KCC T20 Challengers A League 2024-24

[maanimationblogsem2]

live project - style frame research

as further research in finding a style, i decided to educate myself on some traditional Indian painting styles. I was already familiar with them as i had studied them during my undergrad so this was more like a quick revision.

since diversity seems to be the recurring theme when it comes to anything Indian, the painting scene has not escaped it either. India is home to countless different art styles, varying from region to region and even state to state. their influences range from tribal practices, the local fauna and flora, spirituality and religion as well as the different ruling classes.

this is a quite brief article that i think summed up some of the most well known and important ones. a particular favorite of mine is the warli and gond painting styles for their level of abstract and simplistic designs to convey stories. the simplicity is i think something everyone can learn from.

another favorite of mine is the phad painting style, often done on a scroll these paintings tell a narrative of gods and mythology. but unlike paintings these paintings are just one part of a full performance consisting of singing and dancing. the scroll acting like the visuals for the song. traditional music video!

what caught my eye the most for the project however was the khaligat painting, still practiced today in Kolkata .

its striking colors are hard to miss, as well as a stylized and graphic representation of people. traditionally done on paper with natural colors, i felt like the approach was the same as the ghibli film but with a different stylization that was more local.

the khaligat style of paintings also felt like something i could combine with my learnings of bappus sketching style. so i decided to make a few styleframes.

[cakermonsblog]

Find a Sweet New Business Opportunity in Kolkata with CakeRMon Franchise

Kolkata, the city famous for its penchant for sweets and rich food culture, is filled with latent opportunities for business people. Through its crowded roads and increasing demand for high-end baked items, a fresh new business opportunity in Kolkata is waiting to be seized: the CakeRMon franchise. With or without a sweet tooth, or perhaps as a means to a valuable business, an investment in a cake shop franchise in Kolkata may be your secret ingredient to success.

Why a Cake Shop Franchise in Kolkata?

From artisanal pastries to mishti doi, the food culture of Kolkata depends on innovation and tradition. The specialty cake market, particularly for birthdays, anniversaries, and celebrations, is booming. Entering a business like as a bakery franchise in Kolkata with CakeRMon enables you to capture this evergreen market. With customizable designs, high-quality ingredients, and the reputation of being the top best cake shop in Kolkata, CakeRMon targets modern consumers who are looking for quality and creativity.

CakeRMon: Revolutionizing Kolkata's Bakery Scene

While generic brands are run-of-the-mill, CakeRMon is a birthday cake shop in Kolkata and an anniversary cake shop in Kolkata that combines creativity with taste. From fondant art to eggless and vegan cakes, the brand caters to various tastes. While other players like the Monginis franchise in Kolkata aim for mass-produced products, CakeRMon focuses on customized experiences, which is why it's a go-to for milestone occasions and you can too experience the difference with CakeRMon today!

Advantages of Associating with CakeRMon

Why Kolkata is the Ideal Market

Kolkata's large middle class, increasing disposable incomes, and tradition of regular celebrations make it a perfect place for a bakery franchise in Kolkata. Festivals in the city, ranging from Durga Puja to Christmas, create demand for specialty sweets and cakes. Moreover, places such as Salt Lake, New Town, and South Kolkata have no high-end bakeries, leaving opportunities for CakeRMon to capture.

Low Investment, High Returns

Initiating a cake shop franchise in Kolkata with CakeRMon entails low initial costs as a compared to other food ventures. With breakeven possible within 12–18 months and profit margins of 20–30%, it's a financially lucrative new business opportunity in Kolkata.

Become Part of the CakeRMon Family Today!

If you’re ready to turn your entrepreneurial dreams into reality, CakeRMon offers the tools, training, and brand power to succeed. Stand out in Kolkata’s competitive market by delivering joy, one slice at a time.  

Act Now! Contact CakeRMon to explore franchise options and sweeten your journey as a business owner in the City of Joy.

CakeRMon

www.cakermon.com

Phone: +91-8100480282

[every-day-updates]

Rahul Dravid's Heartwarming Gesture Towards Quinton de Kock After KKR's Win

In a remarkable show of sportsmanship and admiration for quality cricket, Rahul Dravid made a memorable entrance onto the field after Kolkata Knight Riders (KKR) secured an emphatic eight-wicket victory over Rajasthan Royals (RR) in IPL 2025. Despite being on crutches, the RR head coach was quick to salute the opposition's match-winner, Quinton de Kock, for his stellar performance.

De Kock, who had been in sensational form, played a match-winning knock of 97* off 61 balls, featuring six sixes and eight fours. His innings guided KKR to their first win of the season in a thrilling chase. With the game wrapping up in KKR's favour, Dravid, known for his appreciation of quality cricket irrespective of the team, couldn’t resist acknowledging the brilliance of the South African wicketkeeper-batter.

As the match concluded, Dravid, sporting a smile despite his crutches, entered the field to meet de Kock. Just before the left-hander crossed the boundary line, Dravid stopped him for a moment, offering a handshake and a pat on the back in recognition of the brilliant knock. The two exchanged a few words, with Dravid’s gesture demonstrating his true spirit of sportsmanship.

Dravid’s move wasn’t just a simple act of praise but a powerful statement about the respect he holds for exceptional cricket, regardless of which side it comes from. The iconic cricketer, who has always been a champion of fair play and respect for the game, proved once again why he is admired not just for his cricketing prowess but for his class and humility off the field as well.

[kiitschooloffilms]

Best Drama Schools in India: Nurturing the Future of Performing Arts

India has a rich legacy of theatre, film, and television, making it an ideal destination for aspiring actors, directors, and media professionals. The country’s entertainment industry has witnessed exponential growth, bringing global recognition in terms of quality, technology, and viewership. As the demand for professionally trained artists rises, many institutes have emerged to offer world-class education in drama, acting, and media sciences. Here, we explore some of the best drama schools in India that provide top-notch training and career opportunities in the field of performing arts.

1. KIIT School of Films and Media Sciences

The KIIT School of Films and Media Sciences stands out as a premier institution offering degree courses in film and media sciences. True to its legacy of providing need-based and socio-economically relevant education, KIIT has ventured into the domain of drama and media studies to equip students with professional expertise. The institute’s sprawling campus, comparable to global standards, has been a preferred location for film and television shoots. With its internationally acclaimed faculty and state-of-the-art infrastructure, KIIT is fostering the next generation of film and theatre professionals.

2. National School of Drama (NSD), New Delhi

Established in 1959, the National School of Drama (NSD) is one of the most prestigious drama institutions in India. It offers a three-year full-time diploma program in dramatic arts, covering acting, direction, design, and other theatre-related disciplines. NSD has produced some of the biggest names in Indian theatre and cinema, making it a highly sought-after institution for aspiring actors.

3. Film and Television Institute of India (FTII), Pune

FTII is another esteemed institution that offers specialized courses in acting, screenplay writing, and direction. With its intensive curriculum and experienced faculty, FTII provides hands-on training to students, preparing them for successful careers in film and television. Many renowned actors and filmmakers have emerged from this institution, making it one of the best drama schools in India.

4. Whistling Woods International, Mumbai

Founded by filmmaker Subhash Ghai, Whistling Woods International is a globally recognized film and media institute. It offers comprehensive programs in acting, filmmaking, and screenwriting. With world-class facilities and strong industry connections, students receive practical exposure and placement opportunities in the entertainment industry.

5. Satyajit Ray Film and Television Institute (SRFTI), Kolkata

Named after the legendary filmmaker Satyajit Ray, SRFTI is an esteemed institution providing in-depth training in cinema and television. It offers specialized courses in acting, direction, editing, and cinematography, making it a preferred choice for students who wish to explore the art of storytelling through visual media.

6. Barry John Acting Studio, Mumbai & Delhi

Barry John Acting Studio is known for training some of Bollywood’s biggest stars. It provides short-term and long-term courses in acting, improvisation, and performance techniques. The institute focuses on practical training, helping students develop confidence and versatility in their craft.

Why Choose a Professional Drama School?

The days of informal learning and hobbyist theatre are long gone. The entertainment industry now demands professionally trained artists who can deliver world-class performances. Institutes like KIIT, NSD, and FTII are playing a crucial role in shaping the future of Indian cinema and theatre by offering structured learning programs, hands-on experience, and exposure to the evolving trends in media sciences.

Conclusion

For those who dream of making a mark in the world of acting, filmmaking, or media production, enrolling in one of the best drama schools in India is the first step toward success. These institutions provide a perfect blend of theoretical knowledge and practical exposure, ensuring that students are well-prepared to thrive in the entertainment industry. Whether you aspire to be an actor, director, or media professional, choosing the right drama school can be your gateway to a flourishing career in the performing arts.

[news365timesindia]

[ad_1] Arjun Erigaisi became champion of the 19th edition of Delhi Open in 2022, the current World Champion – D Gukesh finished second | PC: Aditya Sur Roy Indians chess players have been making waves in major international outings. The last year was a dream thanks to D Gukesh, Arjun Erigaisi, Koneru Humpy, R Vaishali and the members of the golden Olympiad teams. The new year has started with R Praggnanandhaa clinching the star-studded Tata Steel event in the Netherlands. Did anybody notice? None of the events the Indians excelled at were held in India. The country which hosted the 2022 Olympiad in Chennai is still bereft of an annual competition which attracts top players. The All India Chess Federation (AICF) wants to host two elite events in 2025, but details have not been disclosed yet. India is one of those rare countries with such a strong presence at the highest level which doesn’t have a regular, world-class tournament on its own soil. The Delhi International Open in its 21st edition promises something different, albeit a notch below the top tier. Gukesh had secured his third and final Grandmaster norm from this event in 2019. To be played from June 7-14, the latest version has a total prize pool of Rs 1.21 crore. It is conducted by Delhi Chess Association (DCA), an affiliated unit of AICF. For the first time, players in this competition will be awarded points for the FIDE Circuit, which can play a part towards qualification for the Candidates meet. “It’s a bit early to confirm who all will be playing this year, but we are expecting around 10 players with Elo ratings of above 2600,” Bharat Singh Chauhan, the president of DCA and chairman of the tournament organising committee, told RevSportz. “We are happy to be staging this event for so many years and maintaining a high standard. It has grown in stature over the years.” The top 31 in the world at the moment have Elo ratings of 2700 or more. The event to be played in Delhi in a Swiss League format can attract players just below the top rung, which makes it a huge opportunity for Indian youngsters. To increase rating points by playing against higher-ranked opponents in international events, they have to travel abroad. The Goodricke Open in Kolkata used to be an oasis for players who couldn’t afford that. The Delhi International Open fills that void. “Upcoming Indian players need tournaments like this,” said Chauhan, who is a former secretary of the AICF. “The one in Kolkata was well organised and saw some good players over the years, but it didn’t last as long as this one. It’s not easy to stage an event of such scale — with close to 2500 players in three categories — these days. Thankfully, we have support,” added the official. Seeing Indians participate in and dominate the top tournaments, it’s difficult to understand how they get there. Collecting norms and increasing rating points is essential in this journey. Gukesh, Praggnanandhaa, Arjun and a number of their contemporaries and seniors got that taste of a strong field at home, in the Delhi International Open. Indian chess needs elite events for sure. Competitions like these will still remain pertinent because they act as the feeder line. The post Richer and bigger, Delhi Open chess an oasis for Indian youngsters appeared first on Sports News Portal | Latest Sports Articles | Revsports. [ad_2] Source link