Harusi ni harusi hata bila kuvaa shela!

[Bluray]

Nini hicho,hebu tuelezee.Kama ni harusi hawa lazima wamefumaniwa sasa wamelazimishwa waoane,hawawezi nuna jinsi hii

Nani kanuna hapo kwenye picha? Kununa unakujua wewe?

Kama hao wamenuna na huyu dogo kafanyaje?

Tatizo ni kwamba tumekuwa so brainwashed na fake smiles kiasi kwamba mtu hawezi kupiga picha real.

Watu wanapooana, hususan kama hawajakaa a whole lot of time together (as it is supposed to be under the conventional mores) naturally kunakuwa na marriage anxiety, kuna watu hawana ma fake sophistication na calculations kusema kwamba hapa napiga picha ya ndoa ngoja ni crack a fake smile. Wanapiga na a neutral expression, sasa sie wengine tuliokuwa brainwashed kwamba a neutral expression is "kununa" kutokana na fake smiles za kimarekani (tukifikiri hiyo ni sophistication) ndio tunaokosa sophistication ya kuelewa kwamba this couple's supposed lack of sophistication is the real sophistication, because they take their wedding picture according to their values, not some western imposed Hollywood standard complete with the artificially whitened teeth, if not the botox.

 

[GM7]

Subiri harusi yangu muone, bwana harusi nitavaa T-shirt na jinsi na bibi harusi blauzi na sketi, usafiri bajaji naona hii ndio itakuwa nzuri zaidi.

 

[Bluray]

Subiri harusi yangu muone, bwana harusi nitavaa T-shirt na jinsi na bibi harusi blauzi na sketi, usafiri bajaji naona hii ndio itakuwa nzuri zaidi.

The thing is, ukipania kufanya hivi wakati si kweli kwamba uwezo wako ndio huo inakuwa as much of a stunt as yule anayepanda benzi kubwa na shela kubwa wakati uwezo wake uko chini ya huo.

To be truly beautiful everything must be real, no fake attention grabbing cheap stunts.That just degenerates the entire procession.

 

[Lunanilo]

Unajua tunadhania kuwa hawa vijana hawana furaha kwa sababu wengi humu ni watu waliozailwa kwenye miaka sabini, themanini etc. Zamani ilikuwa si kitu kizuri bibi harusi kutabasamu au kucheka wakati wa harusi yake. Kijijini kwetu utasikia wakisema bibi harusi kaparama ( macho juu) ikimaanisha ni mjuaji etc. Swala la kutabasamu na kubusiana hadharani ni geni kwetu, nadhani linafanyika lakini limeanza karibuni.

Hao waharusi wanaact hivyo kutokana na mazingara yao. Halafu mimi namuona kijana kama ana tabasamu la haya hivi.

Kwa kifupi hii harusi nimeipenda, kuliko hizi tunazochangia kila siku. Imefika mahali mimi siku hizi naona aibu kuomba michango. Naachia watu wanaofahamu wasaidie vyakula kama wanataka, tunasonga ugali wetu nyumbani au tunaomba potluck weka hema huko nje, mambo yanakwisha.

 

[Bluray]

Unajua tunadhania kuwa hawa vijana hawana furaha kwa sababu wengi humu ni watu waliozailwa kwenye miaka sabini, themanini etc. Zamani ilikuwa si kitu kizuri bibi harusi kutabasamu au kucheka wakati wa harusi yake. Kijijini kwetu utasikia wakisema bibi harusi kaparama ( macho juu) ikimaanisha ni mjuaji etc. Swala la kutabasamu na kubusiana hadharani ni geni kwetu, nadhani linafanyika lakini limeanza karibuni.

Hao waharusi wanaact hivyo kutokana na mazingara yao. Halafu mimi namuona kijana kama ana tabasamu la haya hivi.

Kwa kifupi hii harusi nimeipenda, kuliko hizi tunazochangia kila siku. Imefika mahali mimi siku hizi naona aibu kuomba michango. Naachia watu wanaofahamu wasaidie vyakula kama wanataka, tunasonga ugali wetu nyumbani au tunaomba potluck weka hema huko nje, mambo yanakwisha.

Ahsante Lunanilo,

Hiki ndicho nilikuwa nakisema.Ndiyo maana nikasema "Watabasamu kwani wao Wamarekani?" na kuna watu walikuwa hawajanielewa. Kumbe kuna maswala ya utamaduni, tunaona kuwa tuna utamaduni tofauti na wenzetu, na regardless ya msimamo wako kuhusu what is sophistication and what is modernity, huko real bongo watu wana standards zao na values zao. Kwa hiyo si vizuri kuwataka watu wote waende na hizi brainwashed plastic smiles za harusi zenye lifespan za miaka miwili.

One can even argue the pressure of the plastic smile adds to the shortening of the lifespan of the marriage.

Hiyo picha imetulia, maharusi wameonyesha nyuso zenye heshima na haya za kitanzania, kuchekacheka na kutabasamu sana inaweza kuwa inappropriate katika circles fulani kibongo bongo.Let the authenticity of this wedding ring true not only in the clothing, but also in the faces of the bride and the groom.

 

[Junius]

Hawa wameshikiwa kule nyumbani tunasema wamekamatiwa

 

[Pretty]

Walivyonuna utafikiri wamefungishwa ndoa ya mkeka vile.................lol

 

[Bluray]

Walivyonuna utafikiri wamefungishwa ndoa ya mkeka vile.................lol

Hamna aliyenuna hapo, either hujaona aliyenuna bado au ushakuwa brainwashed na "say cheese" photos.

 

[Bluray]

Admittedly, this may come across as the now proverbial "over-kill" but I thought it was relevant to the discussion.the good thing about JF discussions is that they evolve, and what may start as a molehill may end up as the Himalaya ranges.

Kwa wanaojua kusoma hii book review ilikuwa katika NYT la Jumapili hii iliyopita, basically anaongelea the same thing ninachoongea hapa.

Kumbe si wabongo tu ambao hatuna culture ya vi-plastic smile vya "say cheese".

http://www.nytimes.com/2009/11/08/books/review/Rosin-t.html?_r=1&ref=review&pagewanted=print

November 8, 2009
Happy Days
By HANNA ROSIN
Skip to next paragraph
BRIGHT-SIDED

How the Relentless Promotion of Positive Thinking Has Undermined America

By Barbara Ehrenreich

235 pp. Metropolitan Books/Henry Holt & Company. $23

I must confess, I have waited my whole life for someone to write a book like "Bright-Sided." When I was a young child, my family moved to the United States from Israel, where churlishness is a point of pride. As I walked around wearing what I considered a neutral expression, strangers would often shout, "What's the matter, honey? Smile!" as if visible cheerfulness were some kind of requirement for citizenship.

Now, in Barbara Ehrenreich's deeply satisfying book, I finally have a moral defense for my apparent scowl. All the background noise of America - motivational speakers, positive prayer, the new Journal of Happiness Studies - these are not the markers of happy, well-adjusted psyches uncorrupted by irony, as I have always been led to believe. Instead, Ehrenreich argues convincingly that they are the symptoms of a noxious virus infecting all corners of American life that goes by the name "positive thinking."

What started as a 19th-century response to dour Calvinism has, over the years, turned equally oppressive, Ehrenreich writes. Stacks of best sellers equate corporate success with a positive attitude. Flimsy medical research claims that cheerfulness can improve the immune system. In a growing number of American churches, confessions of poverty or distress amount to heresy. America's can-do optimism has hardened into a suffocating culture of positivity that bears little relation to genuine hope or happiness.

Ehrenreich is the author of several excellent books about class - "Nickel and Dimed" is the best known. In this book she also reaches for a conspiratorial, top-down explanation. "Positive thinking," she maintains, is just another way for the conservative, corporate culture to wring the most out of its workers. I don't exactly buy this part of her argument, but the book doesn't suffer much for the overreaching. I was so warmed by encountering a fellow crank that I forgave the agenda.

Ehrenreich's inspiration for "Bright-Sided" came from her year of dealing with breast cancer. From her first waiting room experience in 2000 she was choking on pink ribbons and other "bits of cuteness and sentimentality" - teddy bears, goofy top-10 lists, cheesy poetry accented with pink roses. The sticky cheerfulness extended to support groups, where expressions of dread or outrage were treated as emotional blocks. "The appropriate attitude," she quickly realized, was "upbeat and even eagerly acquisitive." The word "victim" was taboo. Lance Armstrong was quoted as saying that "cancer was the best thing that ever happened to me," while another survivor described the disease as "your connection to the divine." As a test, Ehrenreich herself posted a message on a cancer support site under the title "Angry," complaining about the effects of chemotherapy, "recalcitrant insurance companies" and "sappy pink ribbons." "Suzy" wrote in to take issue with her "bad attitude" and warned that "it's not going to help you in the least." "Kitty" urged her to "run, not walk, to some counseling."

The experience led her to seek out other arenas in American life where an insistence on positive thinking had taken its toll. One of the more interesting chapters concerns American business culture. Since the publication of Dale Carnegie's "How to Win Friends and Influence People" in 1936, motivational speaking has become so ubiqu*itous that we've forgotten a world without it. In seminars, employees are led in mass chants that would make Chairman Mao proud: "I feel healthy, I feel happy, I feel terrific!" Corporate managers transformed from coolheaded professionals into mystical gurus and quasi celebrities "enamored of intuition, snap judgments and hunches." Corporate America began to look like one giant ashram, with "vision quests," "tribal storytelling" and "deep listening" all now common staples of corporate retreats.

This mystical positivity seeped into the American megachurches, as celebrity pastors became motivational speakers in robes. In one of the great untold stories of American religion, the proto-Calvinist Christian right - with its emphasis on sin and self-discipline - has lately been replaced by a stitched-together faith known as "prosperity gospel," which holds that God wants believers to be rich. In my favorite scene of the book, Ehrenreich pays a visit to Joel and Victoria Osteen's Lakewood Church in Houston, now the nation's largest church. She arrives a week after a court has dismissed charges against Victoria, accused of assaulting a flight attendant who failed to deal promptly with a stain on her first-class airplane seat on the way to Vail. One would think, Ehrenreich suggests, that the largely working-class, multiracial crowd might sympathize with the working stiff on the plane who happened to be African-American. But no, Joel is shown dabbing his eyes on the video screen, and Victoria crows about the "banner of victory over my head" as the crowd cheers.

"Where is the Christianity in all of this?" Ehrenreich asks. "Where is the demand for humility and sacrificial love for others? Where in particular is the Jesus who said, ‘If a man sue you at law and take your coat, let him have your cloak also?' " Ehren*reich is right, of course, in her theological critique. But she misses a chance to dig deeper. I have spent some time in prosperity churches, and as Milmon F. Harrison points out in "Righteous Riches," his study of one such church, this brand of faith cannot be explained away as manipulation by greedy, thieving preachers. Millions of Americans - not just C.E.O.'s and megapastors but middle-class and even poor people - feel truly empowered by the notion that through the strength of their own minds alone they can change their circumstances. This may be delusional and infuriating. But it is also a kind of radical self-reliance that is deeply and unchangeably American.

Hanna Rosin is a co-editor of Slate's women's Web site, DoubleX, and a contributing editor at The Atlantic.

 

[Babylon]

Jamani Hebu niulize Mbona hao maharusi sura zao zinafanana?kwema hapo lakini ?

 

[Injinia]

Mabingwa wa fake smiles dunia hii ni Waingereza. Mtu anakupa tabasamu, by the time na wewe unamrudishia tabasamu uso wake umerudi kama vile hakuanza yeye!! So artificial. Basi mimi nimejifunza kukaa tu "neutral" natamani ningewaona vichwani mwao wananiwaza vipi. Unless ninaurafiki naye.

 

[Quiet]

mbona wamefanana sana?

 

[MNDEE]

Zama hizo huko vijijini bibi harusi anatakiwa asiinue hata macho, achilia mbali kucheka atashtukiwa huenda ni 'mjuaji'. Kibaya zaidi unakuta mtu kachaguliwa mwenza atake asitake ataoa au kuolewa.