Saturday, February 24, 2018

Youtube daily report Feb 24 2018

So close no matter how far

Couldn't be much more from the heart

Forever trusting who we are

And nothing else matters

Never opened myself this way

Life is ours, we live it our way

All these words I don't just say

And nothing else matters

Trust I seek and I find in you

Every day for us something new

Open mind for a different view

And nothing else matters

Never cared for what they do

Never cared for what they know

And I know

So close no matter how far

Couldn't be much more from the heart

Forever trusting who we are

And nothing else matters

Never cared for what they do

Never cared for what they know

And I know

I never opened myself this way

Life is ours, we live it our way

All these words I just don't say

And nothing else matters

Trust I seek and I find in you

Every day for us something new

Open mind for a different view

And nothing else matters

Never cared for things they say

Never cared for games they play

I never cared for what they do

I never cared for what they know

And I know

For more infomation >> Nothing Else Matters | Symphony & Metallica | 4K Ultra HD - Duration: 7:03.

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Seat Leon ST 1.6 TDI ECOMOTIVE LEASE SPORT | trekh. | navi | leer - Duration: 0:59.

For more infomation >> Seat Leon ST 1.6 TDI ECOMOTIVE LEASE SPORT | trekh. | navi | leer - Duration: 0:59.

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Big Gummy Vs. Lil Gummy

For more infomation >> Big Gummy Vs. Lil Gummy

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Suzuki S-Cross 1.4 BOOSTERJET ALLGRIP HIGH EXECUTIVE AUTOMAAT 18 INCH - Duration: 0:54.

For more infomation >> Suzuki S-Cross 1.4 BOOSTERJET ALLGRIP HIGH EXECUTIVE AUTOMAAT 18 INCH - Duration: 0:54.

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Mercedes-Benz S-Klasse 500 Lang ECC COMAND SCHUIFDAK LEDER PDC - Duration: 1:00.

For more infomation >> Mercedes-Benz S-Klasse 500 Lang ECC COMAND SCHUIFDAK LEDER PDC - Duration: 1:00.

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Mazda 6 2.5 S-VT G-TM Trekhaak Rijklaar - Duration: 0:59.

For more infomation >> Mazda 6 2.5 S-VT G-TM Trekhaak Rijklaar - Duration: 0:59.

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Tesla Model S 75 Leder Nieuwstaat - Duration: 0:58.

For more infomation >> Tesla Model S 75 Leder Nieuwstaat - Duration: 0:58.

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Pierre Ménès s'en prend (encore) à Raquel Garrido - Duration: 2:54.

For more infomation >> Pierre Ménès s'en prend (encore) à Raquel Garrido - Duration: 2:54.

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Audi A1 1.2 TFSI 63KW Pro Line S, Xenon,Amplified, 18 " - Duration: 0:49.

For more infomation >> Audi A1 1.2 TFSI 63KW Pro Line S, Xenon,Amplified, 18 " - Duration: 0:49.

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メルセデス・GLCに最強モデルが追加。510馬力のAMG63「S」登場へ! - Duration: 2:44.

For more infomation >> メルセデス・GLCに最強モデルが追加。510馬力のAMG63「S」登場へ! - Duration: 2:44.

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Škoda Fabia Combi 1.2 TDI GREENLINE BUSINESSLINE (75pk) LEER!/ Navi/ Clima/ Cruise/ Elek. pakket/ S - Duration: 0:59.

For more infomation >> Škoda Fabia Combi 1.2 TDI GREENLINE BUSINESSLINE (75pk) LEER!/ Navi/ Clima/ Cruise/ Elek. pakket/ S - Duration: 0:59.

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Pochybná praktika konkurence - Duration: 4:35.

For more infomation >> Pochybná praktika konkurence - Duration: 4:35.

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Pourquoi Sylvie Vartan n'a pas menti en expliquant la dona­tion de la Villa Mont­mo­rency à David - Duration: 4:30.

For more infomation >> Pourquoi Sylvie Vartan n'a pas menti en expliquant la dona­tion de la Villa Mont­mo­rency à David - Duration: 4:30.

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Paths of Victory Free Dance (The Byrds) - Duration: 3:12.

PATHS OF VICTORY FREE DANCE

For more infomation >> Paths of Victory Free Dance (The Byrds) - Duration: 3:12.

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ORÍGEN DEL MAGO ARQUERO / ORIGIN MAGIC ARQUER CLASH ROYALE - Duration: 3:37.

For more infomation >> ORÍGEN DEL MAGO ARQUERO / ORIGIN MAGIC ARQUER CLASH ROYALE - Duration: 3:37.

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Une petite fille découvre une tache dangereuse sur sa jambe. Ses parents avertissent le monde entier - Duration: 7:20.

For more infomation >> Une petite fille découvre une tache dangereuse sur sa jambe. Ses parents avertissent le monde entier - Duration: 7:20.

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Club Fight / Daft Punk Cameo | Tron Legacy (2010) Movie Clip - Duration: 3:22.

This is going to be quite the ride.

I believed in users once before.

Playing all the angles.

Resist!

The game has changed, son of Flynn!

I met your friend. He's fantastic!

Behold! The son of our maker!

Yeah!

Yeah, yeah!

Yeah, yeah!

Go, go!

Let's split, man.

Whoa, whoa, whoa, whoa!

For more infomation >> Club Fight / Daft Punk Cameo | Tron Legacy (2010) Movie Clip - Duration: 3:22.

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David Hally­day défend Jade et Joy, ses « deux petites soeurs », face aux insultes de certains - Duration: 3:10.

For more infomation >> David Hally­day défend Jade et Joy, ses « deux petites soeurs », face aux insultes de certains - Duration: 3:10.

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Un sans-abri remet à la police un portefeuille retrouvé, la réaction du propriétaire est magnifique - Duration: 5:59.

For more infomation >> Un sans-abri remet à la police un portefeuille retrouvé, la réaction du propriétaire est magnifique - Duration: 5:59.

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Plus belle la vie : une web-série sur le personnage de Clara Bommel - Duration: 2:52.

For more infomation >> Plus belle la vie : une web-série sur le personnage de Clara Bommel - Duration: 2:52.

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Bonanza Satrangi | Colours of Eid | 4K Ultra HD - Duration: 3:57.

The red hue...

...of my darling love

Wherever I look...

...all I see is red

I went to gaze upon that red hue

And myself turned totally red

Whosoever's veil you dyed

Happy was their fortune!

Today, there is 'colour', Mother! There is 'colour'!

Today, there is 'colour', Mother! There is 'colour'!

Today, there is 'colour', Mother! There is 'colour'!

Today, there is 'colour', Mother! There is 'colour'!

At my beloved's home, there is 'colour!

Today, there is 'colour', Mother! There is 'colour'!

Today, there is 'colour', Mother! There is 'colour'!

Today, there is 'colour', Mother! There is 'colour'!

Among all the girlfriends, my veil is dirty

My veil is dirty

Look, how the men and women laughing (at me)

When spring comes this year...

When spring comes this year...

When spring comes this year, please dye my veil!

Keep my honor

Today, there is 'colour'...

Today, there is 'colour'...

Today, there is 'colour'...

Today, there is 'colour'...

Today, there is 'colour'...

...there is colour...

Today, there is 'colour'...

...there is colour...

Today, there is 'colour'...

...there is colour...

Today, there is 'colour' !

For more infomation >> Bonanza Satrangi | Colours of Eid | 4K Ultra HD - Duration: 3:57.

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Nothing Else Matters | Symphony & Metallica | 4K Ultra HD - Duration: 7:03.

So close no matter how far

Couldn't be much more from the heart

Forever trusting who we are

And nothing else matters

Never opened myself this way

Life is ours, we live it our way

All these words I don't just say

And nothing else matters

Trust I seek and I find in you

Every day for us something new

Open mind for a different view

And nothing else matters

Never cared for what they do

Never cared for what they know

And I know

So close no matter how far

Couldn't be much more from the heart

Forever trusting who we are

And nothing else matters

Never cared for what they do

Never cared for what they know

And I know

I never opened myself this way

Life is ours, we live it our way

All these words I just don't say

And nothing else matters

Trust I seek and I find in you

Every day for us something new

Open mind for a different view

And nothing else matters

Never cared for things they say

Never cared for games they play

I never cared for what they do

I never cared for what they know

And I know

For more infomation >> Nothing Else Matters | Symphony & Metallica | 4K Ultra HD - Duration: 7:03.

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{Top Santé} Le secret de santé de Cristiano Ronaldo - Duration: 7:17.

For more infomation >> {Top Santé} Le secret de santé de Cristiano Ronaldo - Duration: 7:17.

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Grimco Gives Back

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Mercedes-Benz GLC-Klasse GLC 220 d 4-Matic Ambition AMG Automaat - Duration: 0:54.

For more infomation >> Mercedes-Benz GLC-Klasse GLC 220 d 4-Matic Ambition AMG Automaat - Duration: 0:54.

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Toyota Avensis Wagon 2.2 D-4D Business 150pk - Duration: 0:56.

For more infomation >> Toyota Avensis Wagon 2.2 D-4D Business 150pk - Duration: 0:56.

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Volvo S40 1.6D EDITION I (109pk) Clima/ Cruise/ Elek. pakket/ LMV/ Mistl./ Parrot/ Isofix/ Armsteun. - Duration: 0:59.

For more infomation >> Volvo S40 1.6D EDITION I (109pk) Clima/ Cruise/ Elek. pakket/ LMV/ Mistl./ Parrot/ Isofix/ Armsteun. - Duration: 0:59.

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5 raisons pour lesquelles vous n'avez pas d'orgasme (et comment faire pour y arriver) | Sante 365 - Duration: 7:45.

For more infomation >> 5 raisons pour lesquelles vous n'avez pas d'orgasme (et comment faire pour y arriver) | Sante 365 - Duration: 7:45.

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Quand Laeti­cia Hally­day parlait de David, le fils aîné de Johnny, comme d'"un grand frère qui - Duration: 3:40.

For more infomation >> Quand Laeti­cia Hally­day parlait de David, le fils aîné de Johnny, comme d'"un grand frère qui - Duration: 3:40.

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10 Hilarious Movie Rip Offs - Duration: 9:32.

For more infomation >> 10 Hilarious Movie Rip Offs - Duration: 9:32.

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Breaking The Cycle: Scar (Fullmetal Alchemist: Brotherhood) - Duration: 23:33.

Among the tapestry of themes and ideas presented in Fullmetal Alchemist: Brotherhood, the story's

take on anger is one of the most interesting.

It's a topic that is lesser discussed compared to other elements of the narrative, but it

is just as prominent of a theme as nearly anything else.

It's about fury.

Hatred.

Some would say, wrath.

And how these things can apply to revenge.

Brotherhood is not afraid to delve into arguably mankind's most base and feral emotion, and

this is demonstrated throughout.

The story is filled to the brim with iconic moments that have a fundamental basis in hot

rage, and it's not difficult to see why given Hiromu Arakawa's stance on anger and

how humans react to upsetting events.

The series' writer has gone on record to say that "We adults are angered by the senseless

things that happen every day in this world… but at the same time we repress those feelings

by telling ourselves 'there was no other choice' or 'there must have been a reason

for it.'

But it's a natural human reaction to be outraged when senseless things happen.

Some things can't be justified or rationalised.

I want boys and girls to grow up valuing those feelings."

Here, Arakawa is saying that there is value in anger and that you need not try to downplay

injustice or feign hopelessness to avoid it.

Allow yourself to feel it and use it to change society for the better, learn and progress.

It's not something that should ever be shamed because it is human nature at it's purest,

and sometimes it's completely warranted and beneficial.

Sometimes anger and hatred are deserved and right.

Sometimes things change because of it."

Not only can these emotions be the gateway to positive societal change, but sometimes

retribution feels so right and does such good that you would not have it any other way than

white hot revenge.

There is often very little value in trying to become entirely zen and cutting out anger

and rage entirely, because not only is that agonizingly difficult to achieve, but it suppresses

a great deal of what makes us human.

The unpredictability and unrestricted variability of our nature.

Needless to say, anger is not an inherently bad emotion, and revenge is not an innately

bad motivation.

Oftentimes they are the fuel for success, proving others wrong, allowing us to have

backbone, confidence, authority and personal agency..

However, this does not at all mean that this story advises you to follow your anger religiously

and let revenge drive everything.

In fact, it advises the opposite - that we should use anger as a tool in our arsenal,

a means to constructively release and build ourselves up, but one that we should not lean

on.

There are always limits.

Just as radical pacifism has it's obvious downsides, so too does limitless fury.

There is a point where it becomes too much, and in excess, rage can be detrimental.

Ieating away at itself and leaving no satisfaction or value.

There's a fine line that must be tread before an outlet becomes a black hole.

And when it gets to that point, you must cut your losses and learn to move on.

This stance on anger, revenge, and extremes in general is strongly evident through Scar,

who encapsulates this philosophy so faithfully that one might mistake him for a mouthpiece

if he wasn't so full of development and human nuance.

In the beginning of his character arc, Scar is completely possessed by a thirst for vengeance.

Due to his people, his kingdom and most importantly, his brother, being slaughtered by State Alchemists

under the orders of King Bradley, along with the very concept of alchemy being thought

of as an affront to God by all of Ishval, he holds a loathing abhorrence to all state

alchemists and alchemy in general.

His brother, who was conducting blasphemous research on alchemy and alkahestry in order

to gain a worldly understanding and create a better future, entrusted the research and

alchemic powers within his arm to Scar so it could live on after he died.

And so, Scar uses this arm to take down the people who took everything away from him as

a sort of poetic retribution, with the goal of not stopping until every state alchemist

has paid their dues.

Despite being painfully aware that his methods of revenge are in conflict with Ishvallan

teachings, Scar still claims to be an agent carrying out God's divine will and retribution.

However, this is just a brittle front used to cover his true ambitions of displaying

his fury through exacting his revenge.

He becomes something of an ideologue, closely adhering to his revenge and Ishval's creed

to form his own philosophy which he sticks to dogmatically.

This leads to a hatred of all State Alchemists, even those who had no part in the genocide

- it's an irrational attitude with no broader perspective and due to how contradictory this

is to his religion, Scar thinks of himself as a disgrace.

This much is obvious given how he exiles himself and forfeits his name, which is considered

a sacred gift from God by Ishval.

Scar doesn't think that he's a hero for doing this - he is just doing what he feels

he needs to do.

He is carrying out what he feels is proper retribution, but he is not proud of his methods.

On occasion, he has lamented that he did not die in situations where he could have, likely

because he believed that he deserved such a punishment.

He isn't losing his way by accident - this is all completely self-aware.

And if you hurt others with your fury, you become hated as well, perpetuating a cycle

that is difficult to stop.

He is still capable of compassion, as shown through his mercy killing of Nina and Alexander,

but Scar is all in.

He knows that what he's doing isn't right, but he needs this.

And nothing, not even anti-hatred advice from Ishvalan elders really convinces him to sway

on this stance.

Until he meets Winry.

About a third of the way into the story, it's revealed to the cast at large that Scar was

responsible for the death of WInry's parents, who were doctors in the Ishval war treating

military and Ishvallans alike.

Having realized that his brother had been killed, Scar went Berserk and killed the couple

who had saved him - the simple, kind-hearted doctors just doing their job and caring unconditionally.

In realizing the horror of what he did, Scar accepts his life as forfeit.

He/Scar doesn't blame her in the slightest for wanting to kill him and exact revenge.

After all, being a person molded by revenge himself, he is all too familiar with that

need.

But..

WInry doesn't shoot him.

She very nearly does, but her hesitation speaks volumes to Scar.

Winry's hesitation gave him pause but it coalescing with Ed's protective stance makes

this a watershed moment - one that firmly cemented this cyclical nature in Scar's

mind.

He has previously only thought that this chain could only by halted by his own death, but

this shifted Scar's perspective a little bit and made him begin to question things.

He had been going through his vengeful, rage-induced motions, deliberately dismissing any path

that wasn't self-destructive revenge because nothing had convinced him to do otherwise.

But this opened his mind a little.

Why was he really doing all this?

Is there more to this life than this shallow gratification?

Is all of this anger being directed properly?

Is this revenge even worthwhile anymore?

From this point, Scar's motivations irreversably change.

He doesn't disregard the concept of revenge but he opens his mind.

Undoubtedly helped by the presence of May, Scar begins thinking about alternative endeavors,

other purposes.

When he first comes into contact with Father, he realizes that those who were responsible

for Ishval's demise are way more powerful than he imagined, and that straightforward

thoughts of revenge would not make the impact that he desired if he didn't change.

He realizes that this fight is much bigger than he imagined, and that much more is at

stake.

This didn't help Scar realize that he was wrong, as once again, he knew he was doing

terrible things and just couldn't bring himself to stop himself, but all of these

factors shift his perspective and finally give him reason to think of an alternative.

When he comes in contact with Dr Marcoh, we witness another benchmark moment.

Here he meets someone who was a primary contributor to all of the suffering his people endured.

But instead of killing him, he demands knowledge of the war and ultimately decides to escape

with Marcoh to the north to recover his brother's research.

He is no longer fixated on pure revenge - he is searching for a truth, a greater purpose.

It's a far cry from the man at the beginning of the series, who likely would have killed

or maybe even tortured Marcoh without hesitation.

But the final step in his development and the biggest shift he experiences comes once

again from the young woman who first began changing things for him.

In the frigid north, Scar hesitates in his fight with the Elrics the moment he sees the

girl who is so significant to him for so many reasons, which allows him to be subdued.

Given that Scar once again encourages Winry to exact revenge, it's clear that despite

his growth he still has not completely turned a corner with his feelings about revenge.

However, what Winry proceeds to do, or rather, not do, signals the approaching conclusion

of Scar's character arc.

It all begins to click for Scar here.

Through displaying a microcosm of Arakawa's stance on the extremes of human anger and

hate, Winry does not give in to meaningless rage and foregoes revenge.

Bandaging Scar despite her hatred, caring for him because that's what her parents

would have done..

Scar knew he wasn't a good person but it is here where he finally understands why he

was wrong and how he completely missed the point.

Winry doesn't forgive Scar and she still hates him.. but revenge here would be a pointless

action.

It wouldn't achieve anything, it wouldn't make her feel better, it wouldn't bring

her parents back and it wouldn't do anything to benefit the world.

There are just some things that are more important, and when those things are in the forefront

of your mind, everything else becomes trivial.

Before this event, Scar had developed pretty significantly and started rearranging his

priorities.

But here, he begins consciously thinking that maybe he could be devoting his agony and energy

to something more important and fulfilling.

In this action, Winry reinforces the words that Scar had heard quite a while ago and

forces him to rethink those words through a new perspective.

This experience gives these words much more meaning and fresh context.

He formerly thought of their nonviolence as overly pacifistic sentiment that wasn't

worth much thought - but now he sees the greater purpose in it, the bigger picture and the

road to breaking the cycle and seeking salvation.

It is here where this theme is presented most forcefully.

Hatred is unavoidable and often a natural, justifiable response.

However, it should be used with a bigger picture in mind.

Use it as an outlet for significant value, not as an aggressive release for the sake

of it.

There is no need to forgive all the time - we are all human and things just don't work

out that way.

But there IS need to move on.

Scar now realizes this and makes strides to do the same - he lets go of the temptation

of revenge and instead directs his attention towards working with everyone to end the imminent

threat and bring about a better world for Ishval.

It's an indication of progression - THAT is how he chooses to direct his fury, and

it is a much more productive and significant goal.

By dismissing his personal vendetta and letting go, and by turning his enemies into his allies

in order to help Ishval, Scar chooses to strive past hatred as his brother and his people

would have wanted.

He has no obligation to stop hating, but he owes it to himself and those he cares for

to not let it overpower his life and control his actions.

This is what lead to his past cycle of bloodshed.

If you maintain that cycle and drown in anger, you will lose yourself.

But Scar doesn't let that happen.

And funnily enough, through choosing this path, Scar becomes even more technically blasphemous

to Ishvallan teachings in doing so, as he decides to go all in with alchemy - embracing

his brother's research in order to help the cause as much as possible.

During the battle of the Promised Day, he finally begins using the final step of alchemy,

reconstruction, to optimize his power.

In an abstract form of equivalent exchange, he sabotages his beliefs completely to purge

his soul of this unwanted bloodlust.

Using his brother's work and embracing alchemy here is a symbolic gesture from Scar.

He finally got the point.

His brother had been conducting this research of alchemy and alkahestry with the goal of

gaining knowledge and perhaps even building connections between different types of people

to create a much more harmonious future.

Scar had been so angered by the war on his people that he didn't see the value in it

in the past, but through accepting it now, he is completely showing his devotion to the

future of the world, and his intention to make it one for which all people can leave

happily.

However, there is also a dualistic function in Scar's development here that relates

to another of the story's major themes - that of science vs religion.

It's an ideological tug of war that goes on for the length of the story, but it reaches

it's point primarily through Scar.

Consistent with the writer's thoughts on extremism with relation to anger, the story

clearly portrays that neither science nor religion is fundamentally right or wrong,

and that both sides are capable of atrocities.

The genocide of Ishval is the best example of science being taken to radical levels and

the fuel for the idea that some Ishvallans hold - that alchemy is a disgrace and a disruption

of the natural world that God created.

But in response, there is a proportionately extreme countermeasure demonstrated through

Scar's consequent quest for bloodshed, which, as discussed, is displayed to be an excessive

and improper way to harness anger.

Mass murder is obviously an act that is chastised by Ishval, but Scar hypocritically uses religion

as an excuse to commit it - an act that directly contradict that religion's very philosophical

basis.

This is the biggest demonstration of this theme, but it is present in micro-situations

throughout the story as well.

Basically, both sides can be good if used sensibly, and both sides can be terrible if

taken to an unsavoury and dark extreme.

This is what Scar realizes.

He learns to open his mind and accept that the world is multifaceted, with good and evil

everywhere.

He learns that hardly any ideals or schools of thought are inherently bad, and that alchemy

itself is not a problem so long as it is being used correctly.

Scar is what Arakawa uses to communicate the dangers of radical extremism or fanaticism

when it comes to beliefs.

Any ideology is capable of terrible acts if someone leans too far and gets engulfed by

dogma, or more prevalently, if someone uses it as a front or excuse to satisfy their own

desires.

Good, bad and everything in between are on all sides - it just depends on the person.

This theme dovetails seamlessly with the story's take on anger to form the core of Scar's

thematic resonance in the story - and his story reaches the most appropriate conclusion

imaginable as he resolves to confront Fuhrer King Bradley.

A man who ironically advocates the value of religion vs one who despises the concept of

a God.

One who contradicted his beliefs for a greater purpose vs one whose purpose was set in stone

who hated anyone that wavered in their beliefs.

But, most resonant of all - a man facing up to the person who ordered the death, torture

and experimentation of his people.

It was a fight that meant so many things thematically, and, some would argue, one that reached the

conclusion that both men desired deep down.

The quick scene in the final opening of the series is a great microcosm of two comparable

character journeys.

King Bradley, the raindrops disguising themselves as tears of his, the embodiment of Wrath who

spent his life bound to duty faced with the one who discarded his wrath and freed himself

from an unhealthy obligation.

As Scar throws off his cape, he sheds his former self-imposed burdens to do what he

needs to do, to move on and progress in his life with his motivations more profound than

ever before, while Bradley sits there, contemplative, almost inviting Scar to take everything from

him.

In the end, Scar achieves his original goal by helping to kill those who slaughtered his

people, and he himself kills the person who was arguably most responsible.

But the ironic thing is that without opening his mind and progressing, he likely would

never have gotten to this point and gotten what used to be his revenge.

My guess is that he would have died along the way.

And if he did somehow achieve revenge on the path he was on originally, he would have burnt

himself out through doing so and felt an emptiness when everything was done, nothing close to

fulfillment.

Along with his journey being ingrained in some of the essential themes of the work,

Scar is undoubtedly one of the characters that receive the most personal development

throughout.

From a narrow minded, feral animal running on hateful fumes to one who learns so much

from those around him that he is able to find fulfillment where he thought there was none

and pass on his wisdom to those who he formerly would have killed in an instant.

Appropriately for a character that ultimately breaks the cycle, it is a progressive, symmetrical

character arc that rhymes and folds in on itself.

"Talking down the rageful alchemisr" When you are possessed by rage, there comes

a point where revenge is no longer justice.

Where it goes so far that there is no justifiable retribution, no equilibrium, no balance - and

it just becomes an atrocious act in response to atrocious acts to satiate an empty hole.

Clinging on only lets a pathological hatred fester, the start of a downward spiral.

Scar continuously, consciously found himself in this state and could not bring himself

to stop.

It's very hard to give up that rage and drive because it almost feels like betraying

the memory of those you are avenging.

But Scar is mature enough to realize that there is a much bigger picture and that those

he was doing this in memory of would not want this for him.

He's a character that displays the story's takes on how to use anger and hatred, the

concepts of revenge and ideological extremism - and through him coming to his realization

through the help of others, he also subtly contributes to the story's advocation of

human connection to make life worthwhile.

In a drearier story where Scar may not have found anyone to learn from, we could have

seen a much darker outcome for the nameless Ishvallan.

But instead, he found purpose beyond grief, and achieved something very special.

Thanks for watching.

I'd just like to take the time to thank Amino Apps, in particular, their Fullmetal

Alchemist amino, for sponsoring this video.

Amino is the ideal community to find and connect with others who share your interests, as there

is a community for virtually every interest you can imagine.

There's always something to do on Amino and you'll always find people online to

talk to - for example, at the time of filming this footage there were 35 people chatting

and discussing things on a late Friday night.

These users are passionate about their community and this is obvious through the content - whether

it be fan art, memes or theories.

The chatrooms are always buzzing as well and welcome new members all the time, so it's

easy to hop in and begin talking about your favourite stuff.

Anyways, I'd definitely encourage trying out amino and interacting and commenting on

the latest posts.

Give the app a try through the link in the description and check it out.

I'd also like to take the time to thank my Patrons for their contributions in the

past month.

I really appreciate every single one and the support has been really welcome for as long

as I've had it - a bunch of you have had hands in some of my funded videos that I'm

proud of and it really means a ton.

Anyways, thanks again for watching.

Leave your thoughts on Scar, my interpretation of this thematic meaning, and anything to

do with Fullmetal Alchemist in the comments, and I'll see you guys in the next video.

For more infomation >> Breaking The Cycle: Scar (Fullmetal Alchemist: Brotherhood) - Duration: 23:33.

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Q & A on Racial Binary Discussions | Jonathan Tran and Daniel D. Lee - Duration: 17:58.

The material that you're about to listen to and engage with came from our 2017 missiology lectures,

when myself, along with my colleague, Johnny Ramirez Johnson, said

we need to do this next 2017 Missiology Lectures on this topic of race, theology, and mission.

And we invited Dr. Love Sechrest to engage with us in that process.

We wanted to explore the challenging questions regarding racism

and ethnocentrism and xenophobia and all of those issues from the perspective of

world Christianity with regard to how these realities have existed in many parts of the world

and also as part of the colonial mission endeavors.

It is fascinating to think that the realities we were talking about are not the

experiences of one individual or even one society.

We're talking about whiteness as a way of defining the world.

And the conference and the conference presenters addressed time and again this epistemology;

this way of making meaning. It has also been described as colonization and post colonization.

The question is not about guilt; it's about engagement; it's about what

are we going to do with what we have inherited. So the fact that we're having

a conversation should not point a finger at you as a listener or viewer.

But these are hard conversations the conversation about race is one that has been deferred

for so long and so often over and over again. As soon as we get close to having

a meaningful conversation about race we recoil from the pain of it.

And so in our lectures there you'll see some of that pain emerge; you'll see some people

who have long experienced racism express and declare and name experiences

that they have had that have been deeply formative, de-formative even.

So this conversation is not a pretty one, but we're having it.

As observers, as listeners you will be engaging, and we invite you to invite the Holy Spirit.

The three of us pray a lot about this series. We humbly submitted it to God

and pleaded for God's mercy to lead us. We are feeble and combined we are

imperfect and we have prayed that the Lord will fill the gaps.

And the conversation is only a starter; it is in your hands; it is in your community;

it is in your family and most importantly, it is on your knees.

Dr. Tran you should have the first opportunity to respond and to say what you like to say.

I told you he's Trenton.

So three things.. I mean, I think that that sounds right.

So three things: one, I usually worry about the move where we say, "Well, when the response to

the critique of Asian American life is to kind of shift the target."

Because you're right; we do need to specify what we mean.

But there's a way that that move is made that fills them that could be—

and I'm not saying this is what you're doing—

but there's a way that move can be made that is evasive.

And it's one thing to say that not all Asian Americans have privilege,

but it's another thing to use that same move to escape complicity.

So that's what I'm pressing towards, but you're absolutely right.

And I tried to qualify that the model minority myth is wrong in so far as it presumes that Asian Americans have

accomplished what they have without denigrating or at the cost of others.

But, it's also wrong absolutely as you said in the sense that there is a whole

history in the entire history of Asian American presence in America has been

one of ongoing systematic and explicit racism and terror.

So, but I worry about how to think about this move.

Because it is right to say well not all Asian Americans are such and such.

But I'm worried that that move sometimes is a move away from acknowledging complicity.

The second thing is, I wouldn't want to say that vacating your Harvard slot is passive or that it's a kind of quietism.

In fact, I think it's an amazing move of political gesture and a highly visible one.

It's also the case that none of that precludes participating in justice.

Unless we want to say, that you need to go to Harvard to participate in justice.

There are ways in which I worry about my own lecture.

In so far as that suggests that there's something special about Harvard.

As if Harvard itself hasn't been complicit in these systems.

But there's nothing to say that not going to Harvard,

that means you've give up your commitment and work in an active way for justice.

I would want to say that is an act of justice in itself and a very political visible one.

But it also does not preclude participation in other modes of activity.

So but those are just some initial thoughts.

Anything you'd like to respond Dr. Lee?

Yeah my comments, even I got overexcited.

It's a compliment right?

Because I mean that privilege is there.

And I think trying to navigate the black and white; you know binary paradigm, which is important.

I think that's the complication.

It's important and it'll continue on.

And that Asian Americans have privilege in some sense right?

But to navigate this thing is the struggle of Asian Americans.

But I think, what I press for is that we understand the dynamic correctly.

And we understand why it's problematic.

Why we are Asian Americans are people of color.

Why we are in some sense, that language erases us.

To understand that, and then try to figure out what the situation is.

I mean I'm a person of color but do I get shot by the police?

It just doesn't happen that way.

But, it turns out that if you're dark enough, as an Indian American you can get charged.

Like you're dark enough.

So in that sense, I worry about that.

How do we make sure that when we say Asian Americans, because I have to include that person.

Otherwise Indian Americans there's no place to go.

They're not black.

They're not Hispanic.

They just they're nothing right?

They're supposed to fall into the Asian American space.

So I need to figure out a way to include that in the conversation that we have.

Because once again I'm the professional Asian American.

And this is a space where they're supposed to be included.

But if they don't get included, then they're not included at all.

So that's basically what I worry about.

Well what if I qualified what I said to say; that Asian American Christians,

instead of saying Asian American Christians should give up their Harvard spot.

I can qualify it by saying Asian American Christians,

who recognize their privilege, helped them to get into Harvard, gave up their Harvard spot.

So in other words, there's a moment of agency and recognizing privilege.

So if your primary concern is that it's not always privilege that gets them to Harvard...

It makes not a lot of sense to relinquish that.

Then how about those in a position who are able to recognize privilege look for ways to divest themselves of that?

As long as they're actually doing activism as well.

I just don't know why you would say as well; that seems like -

Oh yeah, i'm sorry.

Yeah the activism actually is broader.

I would imagine someone that is that fluent in recognizing what they would do;

that would be continuous with the whole life.

I mean I can't imagine someone doing something that powerful,

without already being steeped in the discourses that you rightly brought up

Very much interesting.

And let me, in the back of my mind I'm thinking, should I say something about my going to Harvard?

But I think I should not say anything.

Instead I will read this question...

Given the complex forces of the past,

What practical step would institutions like Harvard need to take in order to deconstruct their own constellation of power and privilege, Dr. Tran?

Can you read the question again?

Yes.

What should Harvard do to avoid having this issue of minorities and putting them one against the other?

In other words.

Yeah, I mean, I don't know that Harvard knows how to imagine racial life

without kind of pinning games of minority on minority violence.

That's kind of my point.

Is that on the one hand it's a gesture their Affirmative Action strategy is a gesture but it's extremely limited.

And so what I'm trying to do is to remove the agency of consideration away from Harvard to make that move.

Because I just don't know that Higher Ed has a sense of how to do this.

I mean it's not that Harvard is struggling.

I mean, I come from Baylor University.

My Alma Mater, Duke University's been in the news.

So, I don't know that anyone is doing particularly well with this.

So I'm trying to reimagine where moral agency is taken.

I think it's unfortunate that the way some Asian Americans have responded to the Harvard systemic discrimination is simply:

some version of, "Well, we need to get ours."

And there needs to be some other kind of agency.

Some other kind of expression of what it means to be Asian American.

Other than to, as some have, lined up in the lawsuit.

Well but in terms of practical things,

I mean there's all kinds of ways in which the way funding works, the way tenure lines work,

the ways committees on universities are constituted,

the way discourses are allowed to integrate across university fields.

So there's all kinds of things universities are doing.

And I would say, of universities, Harvard seems to be extremely interested, at least in terms of their visible presentation, in these questions.

Now I'm sure if you poll someone from Harvard that's on the faculty or student,

that they're going to give you a kind of different witness, a different report, on that.

But at least on the face of it that's what this Affirmative Action case seems to be saying.

Which is something like; we think Affirmative Action is important for this reason.

At least in my imagined version of what they're doing.

And so how do we think about that?

What do we think is going on?

And so, I think in the same way that Professor Lee was saying that Asian Americans are something like a test case on diversity -

I want to extend that, I think that's exactly right.

And say the Asian Americans around the issue of Affirmative Action really test this issue.

That's why this is such an interesting moment in this history.

Second question here from those who write with pen.

How can we begin to reframe the conversation about race and ethnicity within Christian mission,

so that our terminology reflects a more accurate, just reality?

So how can we give the church better language and better categories?

One of the things I want to say is that we always have to think in two different ways.

We have to think in terms of how we encounter each other.

Like just through interpersonal, existential way of thinking about ourselves and diversity.

As well as in a different way structural, historic trajectories of what that is.

And we have to distinguish them.

Let me tell you a story...

So, I've been talking to some folks in InterVarsity who are interested in biracial students, because there's a lot.

There's a lot with InterVarsity.

And the question was,

Well, some biracial people would say, "Well I really am, you know, like black and white."

And I say, "Well that's good that you feel that when you might be connected in different ways."

But there's a broader trajectory historically and structurally and how a side sees you, that you're just black.

You have to understand both.

And I think it's important to have both, because that experience of being both white and black is important in terms of how this person navigates it.

But if they think well, like let's say this person is black and white, but both,

but they're very very light-skinned and they don't understand the privilege of being light-skinned,

because they're forgetting the structural dimensions of it.

Then, let's say they go around talking about how they're black as well, that becomes problematic right?

So I think when we talk about church and talking about missions how do we always keep that in mind?

How do we think about, how do we love each other, and love your neighbors and see each other?

That's all important.

But if we forget the structure dimensions of what's happening, historic dimensions, then we just become complicit.

We talk about loving each other while; supporting you know,

policies and laws and even institutional structures that are just there.

And we think it's gonna be solved by relationships.

And sometimes it just won't be solved that way because that's not what the problem is.

At Fuller, for example, I mean maybe I shouldn't talk about this...

When I encounter people, it's not personal racism.

Right, I mean its very little.

But the question is, how aware is everybody in terms of the structural, white normativity?

What's considered normal regular theology?

And then you get that one one week, you got to include it because you know, diversity is important.

You have the weird theology.

Now what's the power dynamic of that right?

That's what we're talking about.

Personally, I really, I've met so many, I mean I don't face that kind of racism at Fuller.

Now sometimes I forget what's happening around the world, around the country.

But if I forget that, if I forget what's happening structurally and what exists here structurally I think I'm gonna miss the boat.

And I'm gonna miss what I need to do in terms of my mission.

So, as how I think individuals and churches have to think about it's always two different ways:

What's happening with relationships, your understanding of yourself.

And then what's happening broader structurally.

And how you address that two different things.

It can't be just fixed for all that way right?

I mean this is a fantastic question.

To me, maybe you know, one of the million dollar questions.

We currently lack the conceptual language to describe who we are in relationship to one another, even to ourselves.

It is the nature of language to do two kinds of things:

One, to ride roughshod over particularity.

That's Daniel's point about the moniker Asian American.

The reality is that Asian American, at least you say for my life at Baylor and your life at Fuller; gives you currency in a space.

But at the same time as it gives you a space to live it also rough rides roughshod over your particularity.

This is the delimitation and necessary feature of language.

That's how we share common lives together.

It's an amazingly violent reality.

It's also the nature of language to adapt itself to new contingent realities.

And I think that Daniel's point about, relational context maybe the context out of which new conventions of speech allow us to move forward.

My thinking of race at this point, is to be at places like this as well as in my own location at Baylor,

and to think, "what are people doing and how are people speaking about race?"

And are we moving the conversation forward with new available concepts?

I take it that Professor Jennings, "The Christian Imagination", why that is such a phenomenally important text;

that it is an analysis of the way language does ride roughshod over local communities.

But also his attempt to lay, give witness to new newly emerging context within missionary context.

Specifically that arise or put pressure on previous ways of thinking about it.

So that's what I'm really interested in is, is what are the new conceptual tools available to us?

Because without those, then we're just in the roughshod context.

For more infomation >> Q & A on Racial Binary Discussions | Jonathan Tran and Daniel D. Lee - Duration: 17:58.

-------------------------------------------

Response | Daniel D. Lee - Duration: 20:28.

The material that you're about to listen to and engage with came from our 2017 missiology lectures,

when myself along with my colleague Johnny Ramirez Johnson said,

we need to do this next 2017 Missiology Lectures on this topic of race, theology, mission.

And we invited Dr. Love Sechrest to engage with us in that process.

We wanted to explore the challenging questions regarding racism,

and ethnocentrism and xenophobia and all of those issues from the perspective of

world Christianity with regard to how these realities have existed in many

parts of the world and also as part of the colonial mission endeavors.

It is fascinating to think that the realities we were talking about are not the

experiences of one individual or even one society.

We're talking about whiteness as a way of defining the world.

And the conference and the conference presenters addressed time and again this epistemology;

this way of making meaning.

It has also been described as colonization and post colonization.

The question is not about guilt it's about engagement; it's about what

are we going to do with what we have inherited.

So the fact that we're having

a conversation should not point a finger at you as a listener or viewer.

But these are hard conversations, the conversation about race is one that has been deferred

for so long and so often over and over again.

As soon as we get close to having a meaningful conversation about race we recoil from the pain of it.

And so in our lectures there you'll see some of that pain emerge; you'll see some people

who have long experienced racism express and declare and name experiences

that they have had that have been deeply formative, deformative even.

So this conversation is not a pretty one, but we're having it.

As observers, as listeners you will be engaging; and we invite you to invite the Holy Spirit.

The three of us pray a lot about this series.

We humbly submitted it to God and pleaded for God's mercy to lead us.

We are feeble and combined we are

imperfect and we have prayed that the Lord will fill the gaps.

And the conversation is only a starter; it is in your hands; it is in your community;

it is in your family and most importantly it is on your knees.

[Music]

Whenever we have conversations, about race,

I always worry.

I worry if Asian Americans, will really be part of the conversation?

If Asian Americans will actually be seen?

Now Asian Americans, I believe, are the litmus test for diversity.

Because what does it mean? What is the term Asian American? What do Asian Americans share?

Do we share phenotypes?

Are we all yellow? Actually we're actually not.

We have brown Asian Americans.

Do we share cultural backgrounds?

What do we share? Do we share a language?

There's actually nothing particular that we share except we come from Asia, but as you know Asia is a big place.

So, with that in mind and because, if you understand Asian American diversity, you will be able to see particular Asian Americans.

And the ability to see, is connected to the ability to love.

If you don't see me, you can't love me.

If I am something close to Chinese, even though I am Korean American, and you only have categories for Chinese -

and you don't see who I am, then you cannot love me either.

So, what I want to do is compliment Dr. Tran's comments by thinking about, the complexities of Asian American identity.

I'd like to offer two comments regarding, the ethics of Asian Americans giving up their spots at Harvard;

or setting aside honorary white privilege for the sake of the kingdom.

And one comment about remembering history.

So the first comment:

The first comment is a problem of ethnic monopolizing.

This actually occurs often in Asian American context.

Basically what it means is that, one or more ethnic groups are taking up the term, taking over the term, of the racial category.

So, we can actually talk about Asian American, but the whole thing can be taken over by Chinese Americans.

And that's exactly what happens in this affirmative action case with Harvard and Ivy League schools as well.

The suit was brought up by, Asian American Coalition for Education.

It was actually made up of hundreds of organizations, most of which were Chinese American.

Now the surveys, if you survey Asian Americans;

Sixty to seventy percent of Asian Americans support affirmative action.

But if you look at the media, and if you think about particular narratives of Asian Americans, you might think that this is what Asian Americans believe.

That all of us are against affirmative action, and because this lawsuit got a lot of publicity.

That's not the case.

Because a lot of Asian Americans believe in affirmative action because it actually helps a lot of Asian Americans.

I want to kind of flesh out what we mean by "model minority" because, you know, Dr. Tran mentioned it.

It's the fact that there are many Asian Americans who are below the poverty line, who actually are not educated

For example, Cambodian Americans, struggle to graduate from high school.

Do they get support? No.

Why? Because they're Asian Americans.

They're not really people of color who actually need support.

So what does that mean, when we have a narrative in our minds that Asian Americans are against affirmative action;

this is the biggest struggle, and we ignore certain demographics.

One of the bigger struggles of Asian Americans is when an Asian American person represents something but you are not included.

Right, so sometimes Asian Americans would speak and then Filipinos are like that's not my experience.

That drives Asian Americans crazy.

Right, I mean, you can see why because that's your chance.

That's your one chance to be represented. You are not represented.

Right?

So given that,

Should Cambodian, Laotian, and Mung-Americans who struggle to graduate from high school, give up their privilege?

What does that mean? What privilege do they have?

So that, that's the first question.

Along with that, meet the idea of media portrayal and misrepresentation.

So I brought some slides because, I like slides.

Can we put up the first slide? Ah here you go.

Alright, so this is what Asian-American population looks like.

Right, now you can see, I'm Korean-American and there's a lot of Korean Americans here because we're at Fuller and were at Seminary.

But we're actually only, we're less than Vietnamese Americans, and when I tell Korean Americans that they're shocked.

They're like what?

Korean people; less than Vietnamese Americans, right?

Do we hear about Indian Americans or Filipino Americans?

18 percent Filipino Americans.

Now, let's go the next slide.

So if you take a picture of Christians, then well, Korean-Americans, there we go!

Now, this is all Christians right, so includes Catholics as well.

So Filipino Americans represented. Right?

So Brown Americans represented.

Asian Americans represented over there right?

But see we don't live in that world because we live in often Protestant, Evangelical Asian American world right?

So let's put that up, 34%.

My brothers and sisters, now this is not talking about seminarians.

We're talking about just broadly Asian Americans.

You think about churches and seminarians, and it might be possible that you don't even see Filipinos or Indian Americans.

You only see, Korean Americans and Chinese Americans.

So we have to think about the context in which our discourse about race and even this conference is going around.

Do we see Asian America?

Or do we see a very narrow sliver of Asian American Evangelical, highly educated people right?

You have to think about these things.

Otherwise, what are we talking about?

I always ask the question; "What are we talking about?"

What do you mean by Asian American?

Are we seeing the right picture right?

Because if that's represented, and you can talk about representation of Asian Americans and the fact the privilege we have.

Well, I'm not sure if the Filipinos agree.

Or I'm not sure the 70 percent, or Mung-Americans actually see.

Now, this this knowledge for me came at, came to me through a long process of being very stupid.

And just getting that hammering through my head, "like wait a minute, what I just said it doesn't apply to me."

So what I realized, let me get back to you, because I don't know what I'm talking about.

And as you know, I'm a professional Asian American at Fuller and that's a very difficult thing to do.

Because Asia is a big place and Asian Americans have wide categories so I had to sit there.

And like, a couple years ago we had a Mung American student and seriously I spent all summer -

I was like that students coming and I don't know anything about Mung Americans.

I don't know the refugee experience.

I took a whole class on trauma because I was like, "I don't know anything about that."

I had to study Shamanism because Mung Shamanism is something just unique to them.

They don't have history of Confucianism, Buddhism, nothing.

It's their Shamanism.

They're not kind of Chinese.

They're not kind of Korean.

If I don't see them. I don't see them at all.

Well, in the context of theological education, who are the Asian Americans?

Is it predominantly East Asian Americans talking about ourselves?

If we are, then we ignoring a lot of Asian Americans.

Now, that's the first point.

So I worry, If we're talking about Asian Christianity and that becomes Asian American Christianity, what about brown Asian Americans?

And like I said, I learned this in a very painful way where I get corrected on a regular basis, and I think, " Oh you know what, I ignored you."

And I am the only Asian American sometimes in a meeting and I have to speak for you, but I forgot.

So I worry.

The second point is this, the problem of Asian American political pro-pietism.

Invest nature with me, the idea of giving up privilege.

And I think what Dr. Tran mentioned really, it resonates for so many Asian Americans who are educated.

But, I look at the problem of Asian American political pro-prietism,

And I say, "Why set aside our privilege?"

Why not fight for justice?

There more than 150 Asian American organization who supported and fought this other group.

And among them, organizations like Asian Americans Advanced Justice and so many other civil rights groups.

Asian American civil rights groups; they exist by the way, and they have a long history.

They thought these people, who are basically you know trying to do away with affirmative action.

Now on that list, were there Asian American Christians?

What are we doing?

I say why not fight?

Why not actively do something because we're Asian Americans.

Well the perception is that we're so passive .

There's a whole other world of Asian Americans actually doing something about these things.

Why not join them?

It's already such a culture of Asian American Christianity that connects to Evangelicalism.

This Gnostic, disembodied in our ways of thinking about discipleship and kingdom and Christian life and mission.

I worry if this language of giving up feeds, feeds the political pro-pietism, that's there in Asian American context.

That as Asian American Christians we obviously do not put our hope on political structures.

But as we're called to be in the world, do we not find ways to advance justice and Kingdom?

Even through political means as well.

So that's my two comments connected to the idea of Asian Americans giving up our space at Harvard.

There's one more comment about history in the past.

There's a serious disconnect between Asian American Christians and Asian American Studies.

So, yes, there are those advocating various versions of post-racialism for getting history and that's crucial.

But I think what I worry about is Asian American Christians and also other Christians and also other people altogether;

because of our black and white binary, forgetting about Asian American activism, Asian American history.

The fact that Asian Americans; there's a long history of Asian Americans fighting justice.

Is it how we think about race and how we discuss these things?

Does it render our history, our experience, and our struggles invisible?

Is that what's happening?

Along with our complicity, there's actually been a long struggle and activism as well.

People who fought, Chinese Exclusion Act,

People who fought, Japanese American incarceration.

People protested Vincent Chan's murder.

People protested, Private Dan Chan's suicide after being tortured, after being harassed and beaten by his fellow soldiers.

When you remember all this Asian American activists.

When they remembered Asian American history of struggle, they understood what it meant to be people of color.

And they, entered into solidarity with other people of color.

Activist and writer, Scot Nakagawa, talks about dismantling racism, and how whiteness is the lever but anti-blackness is the fulcrum.

Even as an Asian American activist he fights anti blackness.

Now how does that awareness come about?

It's awareness of understanding that you are racialized.

Understanding that we live a racialized world.

The fact that if you ask a lot of Asian Americans, if you ask them, "Are you a person of color?"

A lot of them will say, "What, person of color?"

I don't even know what that means, does that mean I'm brown?

I mean, I'm not black.

Now in my class I have to teach them;

"Let me tell you why, you are a person of color and why that's important."

Because if you get this, you will stop being, becoming complicit.

What about that history, the Asian American history?

Many Asian American Christians are disconnected to Asian American Studies.

Because a lot of Asian immigrants came in the 80s and 90s.

And this was when Asian American adventure becomes developed.

And that was kind of a low point of Asian American movement.

Also because of our theological anthropology and the idea of Christ body being abstract humanity

Not really a Jewish humanity, right?

But we look at that and we say well, I mean I tell Asian American students, "When you resurrect you will resurrect in your Asian body."

And they say, "What?"

"I will not be white?"

No, you will not be white?

Why, because, whiteness is not generic humanity.

There is no such thing as generic humanity.

Jesus is Jewish right now.

Because you know why?

There is no such thing as generic humanity.

If you're generic is human; you're not human; you're a Greek category.

I got to end, so I want to end with this, you know stereotypical Asian, very quiet right so?

One story: so this person said he's Chinese American said;

"You know at UT Austin, the biggest campus group, a student group at UT Austin, is the Asian American Intervarsity."

She would not have some kind of a contribution to this conflict; racial conflict.

And I said, "Yes, if you know who you are, otherwise you are a danger to yourself."

Think about a white person to be like, "I can help."

I'm like, "No you can't if you don't know who you are."

"You're a danger to yourself and everybody else."

Know yourself.

Asian Americans do we know ourselves?

It's hard to know because even in conversations like this, sometimes we miss ourselves.

And then what do you do?

You know how many people I have talked to who are supposedly progressive Asian American Christians who say:

You know they bag on Asian American Christians and say, "My choice was backwards so I got mentored by African Americans."

And I was like, "Hey, you know what that's good."

But you know your church, Asian American Church, is not all Asian Americans.

You know that's a whole field of Asian American activists you know nothing of?

So when you bet on Asian Americans you, you do injustice to yourself and everybody else.

Get educated.

I'll end here.

For more infomation >> Response | Daniel D. Lee - Duration: 20:28.

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ROZES & Nicky Romero - Where Would We Be (Lyrics) - Duration: 3:26.

♪ Been a minute since high school ♪

♪ And I still kinda miss you ♪

♪ Is it weird that I do, I do ♪

♪ Are you still in your basement ♪

♪ Smoking weed with the same friends? ♪

♪ Just living for the weekend ♪

♪ Like we used to ♪

♪ Up all night, mattress on the floor ♪

♪ Wasting time, Nintendo 64 ♪

♪ Shouldn't think about it anymore, anymore ♪

♪ Where would we be ♪

♪ If we were still passed out on your sofa, watchin' TV? ♪

♪ And it was still my head on your shoulder ♪

♪ Where would we be if in another lifetime ♪

♪ I didn't move to California for the limelight? ♪

♪ I wouldn't have to wonder what it would've been like ♪

♪ If we'da only ******* got it right the first time ♪

♪ Where would we be? ♪

♪ (Where would we be?) ♪

♪ And I know I shouldn't reminisce ♪

♪ But I've been drinking and I miss my accomplice ♪

♪ I know it's late ♪

♪ Different time zones, different states ♪

♪ But I bet you're still ♪

♪ Up all night, mattress on the floor ♪

♪ Wasting time, Nintendo 64 ♪

♪ Shouldn't think about it anymore, anymore ♪

♪ Where would we be ♪

♪ If we were still passed out on your sofa, watchin' TV? ♪

♪ And it was still my head on your shoulder ♪

♪ Where would we be if in another lifetime ♪

♪ I didn't move to California for the limelight? ♪

♪ I wouldn't have to wonder what it would've been like ♪

♪ If we'da only ******* got it right the first time ♪

♪ Where would we be? ♪

♪ (Where would we be?) ♪

♪ If we never went home ♪

♪ Stayed out still stoned ♪

♪ If the sun never rose ♪

♪ We'd still be close ♪

♪ But that's not how it goes ♪

♪ Same song gets old ♪

♪ When you're living for the weekend ♪

♪ Just living for the weekend ♪

♪ Where would we be ♪

♪ If we were still passed out on your sofa, watchin' TV? ♪

♪ And it was still my head on your shoulder ♪

♪ Where would we be if in another lifetime ♪

♪ I didn't move to California for the limelight? ♪

♪ I wouldn't have to wonder what it would've been like ♪

♪ If we'da only ******* got it right the first time ♪

♪ Where would we be? ♪

♪ (Where would we be?) ♪

Where would we be? ♪

For more infomation >> ROZES & Nicky Romero - Where Would We Be (Lyrics) - Duration: 3:26.

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Grimco Gives Back

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Küçük Kardeşime Kışkırtma Yaptım! (Kötü Son) - Duration: 10:45.

Hello my friend.Today We will provoke

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#Bünyamin Yaparsın 4. part

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