Download I Hate Luv Storys 2 In Hindi 720p
Hilma Klingaman
Simran loves Bollywood romances so much so that her life has begun to resemble one. With her awesome job as an art director in films and a "Mr. Perfect" fianc, Raj, she lives a dreamy life. But then comes Jay, who brings a fresh joy into her life. Jay is an assistant to a director who is famous for his love story films, but Jay himself is repulsed to romances and is a firm disbeliever of love. He initially chides Simran for her obsession with romance, and Simran also has a bad impression of him, but soon after, the two become friends while working on Veer's next movie.
Jay finds that her absence in his life upsets him and realizes that he has fallen in love with her. He plans a romantic dinner, asking Simran to meet him. He admits that he loves her but this time, she rejects him, as she does not want to hurt Raj's feelings after giving him another chance. A heartbroken Jay tries to accept the fact that he has lost Simran to Raj. However, Jay's friends and his mother persuade him to not give up on Simran. Jay tries to make Simran jealous but soon realizes that manipulating her feelings will hurt her even more.
Meanwhile, Raj proposes to Simran, and she accepts. But Simran realizes she doesn't love Raj, and tells him so. She goes to the movie premiere, where she hopes to meet Jay. On the other hand, Jay is leaving, as he has given up all hopes of being with Simran. At the airport, he talks to his mother and she again asks him not to give up. Encouraged, Jay runs back to the premiere. He finds Simran outside the theatre and the two express their love for each other and hug, finally getting their happy ending.
Among Indian critics, Sukanya Verma of Rediff praised the lead performances and rated the movie 3.5/5 saying, "It's Sonam and Imran's collective persona and their free-flowing chemistry that makes all the difference. Although the pair deserve better than an amateurishly written romance to scoop out their terrific potential as a combination".[8] Gaurav Malani of IndiaTimes rated the movie 3/5 and said, "If you hate love stories this one's certainly not for you. Which means this ends up being another love story and that too a dull one!"[9] Nikhat Kazmi of Times of India also praised the lead performances, but found the plot predictable and rated the movie 3/5 saying, "Thematically, I Hate Luv Storys is extremely simplistic, uni-layered and terribly predictable."[10]
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Much has been written about Miss Saigon, primarily by white writers: about the yellowface controversy, about the actors involved. But very few Vietnamese-Americans have weighed in. We are the sixth-largest immigrant group in America, numbering 1.3 million. And yet popular narratives of the Vietnam War typically exclude us. And as Miss Saigon tours the country next year, the most popular narrative of all will continue to shut us out.
The most damaging part is this: In Miss Saigon, Vietnam is a place not worth saving, and America is a holy grail worth killing and dying for. We hate ourselves because we are not white (the Engineer), and we will even shoot ourselves in the name of America (Kim). Why would you want to be with a Vietnamese man when you can be with a white man? Why would you want to be Vietnamese when you can be American instead?
In Little Saigon, Orange County, there is a Vietnam War memorial with a bronze statue quite different from the one in Washington, D.C. Instead of a statue of American soldiers, it shows an American soldier and a South Vietnamese soldier standing side by side, equals. It is time that Vietnamese people are the heroes in our own narratives. It is time we take our stories back.
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Normal is coming unhinged. For the last eight years it has been possible for most people (at least in the relatively privileged classes) to believe that society is sound, that the system, though creaky, basically works, and that the progressive deterioration of everything from ecology to economy is a temporary deviation from the evolutionary imperative of progress.
At such moments, it is a normal response to find someone to blame, as if identifying fault could restore the lost normality, and to lash out in anger. Hate and blame are convenient ways of making meaning out of a bewildering situation. Anyone who disputes the blame narrative may receive more hostility than the opponents themselves, as in wartime when pacifists are more reviled than the enemy.
The dissolution of the old order that is now officially in progress is going to intensify. That presents a tremendous opportunity and danger, because when normal falls apart the ensuing vacuum draws in formerly unthinkable ideas from the margins. Unthinkable ideas range from rounding up the Muslims in concentration camps, to dismantling the military-industrial complex and closing down overseas military bases. They range from nationwide stop-and-frisk to replacing criminal punishment with restorative justice. Anything becomes possible with the collapse of dominant institutions. When the animating force behind these new ideas is hate or fear, all manner of fascistic and totalitarian nightmares can ensue, whether enacted by existing powers or those that arise in revolution against them.
We are entering a space between stories. After various retrograde versions of a new story rise and fall and we enter a period of true unknowing, an authentic next story will emerge. What would it take for it to embody love, compassion, and interbeing? I see its lineaments in those marginal structures and practices that we call holistic, alternative, regenerative, and restorative. All of them source from empathy, the result of the compassionate inquiry: What is it like to be you?
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Charles Eisenstein
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Going without hugs for a few weeks seems a small price to pay if it will stem an epidemic that could take millions of lives. There is a strong argument for social distancing in the near term: to prevent a sudden surge of Covid cases from overwhelming the medical system. I would like to put that argument in a larger context, especially as we look to the long term. Lest we institutionalize distancing and reengineer society around it, let us be aware of what choice we are making and why.
At the current writing, official statistics say that about 25,000 people have died from Covid-19. By the time it runs its course, the death toll could be ten times or a hundred times bigger, or even, if the most alarming guesses are right, a thousand times bigger. Each one of these people has loved ones, family and friends. Compassion and conscience call us to do what we can to avert unnecessary tragedy. This is personal for me: my own infinitely dear but frail mother is among the most vulnerable to a disease that kills mostly the aged and the infirm.
What will the final numbers be? That question is impossible to answer at the time of this writing. Early reports were alarming; for weeks the official number from Wuhan, circulated endlessly in the media, was a shocking 3.4%. That, coupled with its highly contagious nature, pointed to tens of millions of deaths worldwide, or even as many as 100 million. More recently, estimates have plunged as it has become apparent that most cases are mild or asymptomatic. Since testing has been skewed towards the seriously ill, the death rate has looked artificially high. In South Korea, where hundreds of thousands of people with mild symptoms have been tested, the reported case fatality rate is around 1%. In Germany, whose testing also extends to many with mild symptoms, the fatality rate is 0.4%. A recent paper in the journal Science argues that 86% of infections have been undocumented, which points to a much lower mortality rate than the current case fatality rate would indicate.
Today, most of our challenges no longer succumb to force. Our antibiotics and surgery fail to meet the surging health crises of autoimmunity, addiction, and obesity. Our guns and bombs, built to conquer armies, are useless to erase hatred abroad or keep domestic violence out of our homes. Our police and prisons cannot heal the breeding conditions of crime. Our pesticides cannot restore ruined soil. Covid-19 recalls the good old days when the challenges of infectious diseases succumbed to modern medicine and hygiene, at the same time as the Nazis succumbed to the war machine, and nature itself succumbed, or so it seemed, to technological conquest and improvement. It recalls the days when our weapons worked and the world seemed indeed to be improving with each technology of control.
What kind of problem succumbs to domination and control? The kind caused by something from the outside, something Other. When the cause of the problem is something intimate to ourselves, like homelessness or inequality, addiction or obesity, there is nothing to war against. We may try to install an enemy, blaming, for example, the billionaires, Vladimir Putin, or the Devil, but then we miss key information, such as the ground conditions that allow billionaires (or viruses) to replicate in the first place.
If there is one thing our civilization is good at, it is fighting an enemy. We welcome opportunities to do what we are good at, which prove the validity of our technologies, systems, and worldview. And so, we manufacture enemies, cast problems like crime, terrorism, and disease into us-versus-them terms, and mobilize our collective energies toward those endeavors that can be seen that way. Thus, we single out Covid-19 as a call to arms, reorganizing society as if for a war effort, while treating as normal the possibility of nuclear armageddon, ecological collapse, and five million children starving.
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