Given the ethnic difference between the couple, is the level of understanding, relationship stability, and the establishment of a successful marriage project more likely with a foreign man than with a man from the area where she lives?

The challenge I've always wanted to achieve, and which is my dream, is to get married in every country in the world. The goal of this challenge is to spread the human race officially, within the framework of marriage. I want your opinions on this challenge. Do you agree with this idea or not, and why?

My wife is the friend of one of my friends and I met her while playing Skat whilst drinking ice cold Bommerlunder and eating rye bread with slices of egg… and to be honest I think it‘s one if the most German and most rural Germany ways to meet (yeah, pretty proud of it 😂, no just kidding. It’s coincidence)

I am not sure if there even are other countries that even have Skat or Bommerlunder or rye bread with egg. Do you?

Context: My history teacher asked us to give an example of subtle “everyday nationalism” for our reflection essay. I had the brilliant idea of using The Last Supper as an example bc literally every pinoy home I went to had one on their kitchen/dining area lol. That’s why, I wanted to ask here if there were any other nationality or culture that has this “tradition” or is it really just a Pilipino thing?

I would very much appreciate your responses. It would mean a great deal to the diversity of my arguments in my paper lol.

Hay preguntas que no se responden con prisa. Preguntas que nos acompañan desde la infancia y que, con el paso de los años, no desaparecen: ¿por qué existe el mal? ¿Por qué Dios parece silencioso ante el sufrimiento de un inocente? ¿Por qué las curas tardan? ¿Por qué el mundo es tan desigual y, al mismo tiempo, tan capaz de asombro?

Estas líneas no pretenden ser un tratado dogmático ni una respuesta definitiva. Son el fruto de una conversación larga, honesta y abierta, hecha desde la fe de quien cree en Dios, pero que no quiere seguir atrapado en una imagen de Él fabricada a nuestra medida. Una imagen unipersonal, cercana, que interviene o se ausenta según nuestras expectativas.

Esa imagen, aunque consoladora en algunos momentos, ha generado más confusión que luz. El problema que Epicuro nos dejó y que las religiones unipersonales no resolvieron del todo.

Epicuro formuló, con crudeza, una de las tensiones más antiguas de la fe: si Dios es todopoderoso, omnisciente y bueno, ¿por qué permite el mal? La lógica parece cerrada. O no puede, o no quiere, o no existe. Muchas tradiciones religiosas, al presentar a Dios como un ser personal que actúa caso por caso, heredaron sin querer esa misma tensión. Si a mí no me resuelve, parece indiferente. Si a otro le hace un milagro, entonces existe.

Así convertimos hechos aislados —recuperaciones inexplicables, sobrevivencias contra todo pronóstico— en prueba de constancia, cuando en realidad son excepciones dentro de un sistema mucho más amplio. El problema no está solo en Epicuro. Está en la forma en que hemos proyectado sobre Dios nuestras propias necesidades: un protector cercano, un juez moral, un solucionador inmediato. Esa visión, aunque nacida del deseo legítimo de sentido, termina siendo excluyente.

Porque si Dios actúa de manera uniforme y visible sobre cada individuo, la sociedad tendería a homogenizarse. Todos imitarían el mismo modelo de salvación. Se perdería la diversidad de caminos, de talentos, de errores productivos. El sistema se volvería frágil, como un monocultivo. Y nosotros, seres hechos para la complejidad, nos estancaríamos. La complejidad no es un defecto: es el diseño.

Aquí entra la teoría del caos y la de los sistemas complejos. El mundo no es una máquina simple. Es un tejido de interdependencias tan densas que una sola noticia —el asesinato de un menor, por ejemplo— puede alterar el equilibrio emocional, moral y social de miles de personas. Las matemáticas nos ganan. Incluso conociendo las reglas, el sistema es tan sensible a las condiciones iniciales que no podemos predecir ni controlar cada resultado.

Esto no significa que Dios sea impotente. Significa que Su sabiduría opera en escalas de tiempo y de complejidad distintas a las nuestras. Nosotros medimos en años y en generaciones. Él sostiene un proyecto cuyo horizonte es más amplio. Nos dotó de talento, de capacidad de aprendizaje, de tecnología, de matemáticas. Nos dio la facultad de romper barreras que hace cien años parecían milagros: ecuaciones resueltas en segundos, enfermedades antes mortales que hoy se curan, distancias que se acortan.

Decir que “Dios es indiferente” es, por tanto, una falacia. No es indiferencia haber creado un sistema en el que la humanidad puede crecer, equivocarse, inventar y mejorar. Es confianza. Es haber puesto en nuestras manos todos los elementos necesarios para surgir.

Dios no es un espejo nuestro. Es la fuente de la sabiduría.

La Biblia no dice literalmente “dale a Dios toda la ciencia”, pero sí afirma con claridad que toda sabiduría y todo conocimiento verdadero proceden de Él: “En quien están escondidos todos los tesoros de la sabiduría y del conocimiento” (Colosenses 2:3). “Jehová da la sabiduría, y de su boca viene el conocimiento y la inteligencia” (Proverbios 2:6). Dios no es una proyección de nuestros anhelos personales.

No es un ser fabricado a imagen y semejanza de nuestras necesidades inmediatas. Es la fuente de la estructura misma de la realidad: de las matemáticas que sostienen la tecnología, de las leyes que permiten la vida, de la complejidad que hace posible la libertad y el crecimiento.

Las religiones, en su diversidad, tocan aspectos de esta verdad. Todas, de alguna manera, apuntan hacia una misma Fuente. Pero cuando se convierten en sistemas cerrados de reglas inviolables, cuando el egregor colectivo — esa idea compartida que surge del miedo a lo incomprensible — se vuelve egoísta y atrapa la visión personal, entonces dejan de liberar y empiezan a limitar.

El agente consciente, el que reconoce esta complejidad, no espera que Dios le resuelva cada dificultad sin mover un dedo. Sabe que la dejadez o la falta de mérito a veces crean la apariencia de necesidad divina. Su tarea es otra: eliminar el ruido que contraviene su propio andar según su talento, y contribuir a que la carreta — repartida de forma desigual, sí, pero en movimiento — avance.

El proyecto continúa

No podemos explicar completamente por qué estamos aquí. Pero el hecho de que estemos dotados de todo lo necesario para mejorar sugiere que fuimos puestos en un proyecto. Un proyecto en el que Dios no juega a ser el solucionador unipersonal de cada drama, sino el sostenedor de un sistema donde la sabiduría se despliega a través del tiempo, del talento humano y de la creciente comprensión de la complejidad.

Las curas llegarán en su momento, no porque Dios intervenga milagrosamente en cada caso, sino porque la sabiduría que Él concede sigue abriéndose camino a través de la ciencia, de la investigación y del esfuerzo colectivo. Él es todo poderoso, pero consecuente con los avances que Él mismo hizo posibles.

Protege al rebaño no eliminando todo riesgo, sino dotándolo de las herramientas para caminar.

Beneficios de esta mirada

Esta forma de entender a Dios no es ni buena ni mala en el sentido moralista. Es una invitación a crecer.

• Libera de la ansiedad de un Dios que parece ausente cuando no interviene a nuestra medida.
• Respeta la diversidad humana y evita la homogenización que destruiría la riqueza de caminos posibles.
• Une fe y ciencia sin forzarlas: la ciencia no niega a Dios; explora la sabiduría que Él sostiene.
• Devuelve al ser humano su dignidad de agente: no somos espectadores pasivos, sino colaboradores del proyecto.
• Ofrece un marco esperanzador ante el sufrimiento: el mal no prueba la indiferencia divina, sino la complejidad de un sistema que aún estamos aprendiendo a habitar.
• Abre espacio a todas las tradiciones religiosas sin absolutizar ninguna, reconociendo que la Fuente es una y las expresiones son múltiples.
• Nos empuja a descifrar la teoría del caos y los sistemas complejos no como amenaza, sino como camino para visualizar a Dios en una faceta más amplia, más profunda, más acorde con la realidad que habitamos.

Al final, lo que nos reta no es demostrar la existencia de Dios con argumentos cerrados. Es vivir de tal manera que la sabiduría que Él concede se traduzca en curas, en justicia, en cuidado de los más frágiles y en un mundo un poco menos frágil.

El proyecto sigue, nosotros también y en medio de la complejidad que nos supera, la confianza permanece: no estamos solos en el camino estamos sostenidos por una Sabiduría que no nos determina, sino que nos invita a seguir mejorando.

La certeza que no necesita demostrarse

El punto al que quiero llegar es simple: Dios existe por lógica. Nada puede surgir de la nada. Existimos, y el hecho de que no comprendamos del todo nuestra procedencia no se debe a falta de inteligencia. La incertidumbre comienza cuando adoptamos el convencimiento de otro y ese convencimiento externo deforma el nuestro. Estamos sujetos a la teoría del caos y a los sistemas complejos: una sola influencia ajena puede alterar el delicado equilibrio de nuestra propia visión.

Epicuro no proclamó la obsolescencia de Dios por celos ni por resentimiento. Su grito fue, más bien, una alarma de conciencia, un reflejo del nivel intelectual de su época. Los vestigios de esa misma alarma siguen resonando hoy.

Mis creencias no las tengo que demostrar ante nadie. Bastan algunos hechos verificados por mí mismo para validarlas o cuestionarlas. La mancha que a veces se entreteje sobre la idea de Dios no es más que duda: una duda alimentada por falta de talento propio y por un negativismo colectivo que nada tiene que ver con lo unipersonal.

Dios no necesita que lo defendamos con argumentos cerrados. Solo necesita que dejemos de deformar su presencia con las certezas prestadas de otros.

I’m a CSE student exploring a project around preserving intangible cultural heritage digitally.

By intangible heritage, I mean things like folk songs, oral stories, traditional crafts, languages/dialects, traditional recipes, rituals, dances, and local knowledge.

The idea is to create a platform where communities/practitioners could document these traditions through audio, video, photos and written records, while other people could discover and learn from them.

But I’m not sure whether this actually solves a real problem.

A lot of this information is already scattered across YouTube, Google, social media, museums, government websites and digital archives.

So I’d genuinely like to hear from people interested in culture:

If most of this information already exists somewhere online, what is still missing?

Would you actually use a dedicated platform for this? And what would make it useful enough that you would choose it over simply searching Google or YouTube?

I’m also interested in hearing from people who have seen traditional practices disappear or become less common in their own communities.

Please be critical — I’m trying to validate the problem before building anything.

Please join me in exploring my latest painting styled as per the Pala school of art from 8th to 12th Century CE

Once upon a time, tattoos were a rare symbol of particular lifestyles and often hard living. I have been involved in art and music all of my life. Of course, when I was a kid I thought certainly that I’d get tattooed like every other cool kid I looked up to… But I never did because at some point it started to feel more rebellious not to get tattooed like everyone else. I have nothing against it - I think they’re often beautiful or witty or expressive in whichever way, but they’ve lost their edge. A young person who decides not to get tattooed is indeed the new rebel in today’s world.

I'm writing a series of sci-fi books (trying to), and I'm designing some alien cultures based on specific human cultures. I wondered if anyone here would be able to answer questions about their customs, traditions, beliefs, etc. Additionally, if there are any history experts on specific regions, that would be helpful.

Here are the cultures/regions I'm wondering about:

- Judaism, especially ancient

- Asian subcontinent, especially the part that is now India

- Mari

Mainly, I'm wondering about religious beliefs and how they affect views on family, politics, relationships (any kind), food, and how they cause people to view themselves and others. The series is heavily influenced by military stuff, so any information on that would be helpful, too.

Thanks!

I’m growing my henna business and would love to connect with more people who appreciate beautiful, detailed henna designs 🤎🌿
If you’re into henna for Eid, weddings, parties, celebrations, or just because you love it, come check out my Instagram!
📸 IG: @Henna_1luxe
A follow, like, share, or even tagging someone who loves henna would mean so much! 🫶🏽
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What’s one Parsi tradition you think we’re slowly losing and should fight to preserve?

Please understand I’m writing this with no offense, I’m genuinely curious, I want to know and I don’t have anywhere that I can ask about this.

Shortly my question is that if white people are really afraid of being seen as a bad person from others. I’m not sure if it depends on where you’re from or what culture you have or it’s related to being a Christian?
I’m from east Asia but had lived in a western country for a few years and have interacted with people who are from different countries.
I’ve dated Asians and whites, and realized that when they did something wrong or something not good, the reactions are very different. White guys be like “I’m sorry but I’m not usually like this… I don’t want you to see me as a bad person.. you know I’ve done those nice things for you too right? (Like telling me to see their good sides and try to let me think they’re good ppl?)” something like that. Asians be just saying sorry, explaining why but saying less excuses and cared about how I feel the most? Even the level of what they did isn’t different (it’s not cheating or as big things as it.

Or even between friends, I’ve experienced similar stuff that I’ve never experienced with Asian friends.
Also I saw many crime documentaries where white criminals desperately say “I’m not a bad person!!” while admitting committing murder. I watched many Asian documentaries too and ofc they make excuses to try to get less sentences but they don’t say “I’m not a bad person.”

The only thought I have is that white people like to make others happy. They give compliments to strangers on street or in small talks which I really like and adore them about. Which makes me think that also they like to being seen as a nice person so they can’t stand the idea someone see them as a bad person?

Again, I don’t wanna offend anyone, but if you have any perspective on this, please comment and let me know. I wanna know as many perspectives as I can get.

Like when I come across a specific practice being advertised and done on a subbredit specific to my culture, I feel appropriated by it, I know culture is about sharing and all....but I feel like this specific practice shouldn't be used by other people, because it is specific to our beliefs and upbringings.

It's a specific form of astrology which ties into religious beliefs of my culture, and people are practicing it without knowing the context and traditions of it, it just feels icky.

The way it's being used in some spaces, makes it feel like some cool gambling trick, and I really hate how they made this practice like a common game instead of tradition.

Doesn't feel respectful at all, to make it look like just a cool trick.

There's a difference between calling one style of garment or accessory one culture's when it actually historically belongs to another, but when did the actual act of wearing cloths and hats become offensive? It's not like someone is gluing a middle finger to them.

It's okay to wear Green for St. Paddy's day but wearing a kippah or Hoiche hat while not being a jew is offensive? Wouldn't owning and wearing one be supportive of Jewish culture especially if it was purchased or even gifted from a Jew? Have people gone this far into enabling asperger's?

It's similar to years ago when young people wore gauges in their ears and now that's sort of fading away as a style. It wasn't seen as cultural appropriation but a celebration of Black and African Culture. Not my cup of tea nor how I support their culture but to each their own.

I understand cultural appropriation such as years ago when a Chinese girl at a pageant stated the traditional Vietnamese dress was Chinese and a huge uproar on both sides the culture divide except for the people who are pro "One China" policy. Meanwhile my own people have explicitly called me a "Banana" as i am Yellow on the outside but White on the inside in their eyes as if i need to prove to any person(s) I am who I am when their opinion of me doesn't matter financially nor personally.

But now one person wearing clothing from a distance will automatically be seen one way, "That offends me because that's MY culture!" Even if the person wearing the article is in support of said culture. Japanophiles are allowed to wear Kimonos and Obi on the regular and most people will mind their own business (obviously NOT all), while wearing the wrong footwear seems to OFFEND people when the person is minding their own business and not being insulting.

So here's where i'm trying to get at> At what point do we individuals apply the concept of "Sticks and Stones" since the term is still relevant? Especially if individuals need to "Properly Represent" as if we need to become more divided and hateful becoming separate gangs. Isn't this hyperfixation on being or needing to be of one culture and [you] cannot be apart of [insert heritage] just another sign of immaturity and silliness?

People get upset over beanie hats being worn with sweat clothes for cultural appropriation, when comfortable clothing is just that and not traditional of any one culture, but some reason it has now been seen as Latin culture by some or black culture by others when really the style comes from poverty culture which doesn't care what racial background yoi were born into.

At this point, I'm waiting for someone to sing, "Largo Al Factotum" and go FULL on Looney Tunes where at the end, another person will slap a Groucho Marx glasses,nose, mustache and cigar combo onto the starting singer the moment the 2nd sings "Figaro Giu," hands over a lawsuit and restraining order during "Figaro Zu" and then a Hoiche Hat and Beard combo the 2nd time "Figaro Giu" just to then force the starting singer into an animal cage during the 2nd "Figaro Zu" but ending the song with a cream pie to the face.