Современная индустрия красоты способна предложить множество средств с помощью которых можно делать всевозможные прически. Выбор огромен – от разнообразных гелей до муссов и лаков. Однако основой для них стал бриолин. Пик его популярности пришелся на середину 20-го столетия. Сложно представить себе стильных мужчин и знаменитостей, обходившихся без бриолина, ведь именно благодаря ему создавались их запоминающиеся […]

Хорошее
https://en.wikipedia.org/wiki/Kerala_model
про то, как можно иметь высокий HDI и низкий
уровень потребления. Хорошая медицина, школы,
высокая грамотность, демократия, права женщин
и все такое.

Керала дополнительно интересна тем, что там исторически
всегда был матриархат, сексуальный либертинизм и групповой
брак с многомужеством и многоженством
http://www.caravanmagazine.in/vantage/what-end-kerala-matrilineal-society
https://en.wikipedia.org/wiki/Marumakkathayam

...Relationships could be remarkably free and an anecdote
from 1881 recorded by the Rajah of Cochin who ruled from
1895 until 1914 is telling. "In the Palliyil house in
Trippunithura," he wrote, "there was a girl who was the
step-daughter of the late Rajah." She was sixteen at the
time and already had 'a regular husband." "I proposed," he
declares very matter-of-factly, "to become paramour to
her, and, as the husband raised no objection to this
course it was done so. This kind of things [sic] was not
considered improper at the time." This late Rajah's wife
already had a daughter from a previous husband,
(indicating that even princes married widows or divorcees)
and this girl, even at the highest social station in the
court of Cochin, could keep two men at the same
time. Similarly, the author C.V. Raman Pillai wedded his
late wife's sister, for whom it was the fourth marriage in
a line that included two dead husbands and one divorce.

Traditional Kerala society never frowned at all this for
the simple reason that such sexual relations were not
taboo. It was customary and made perfect sense within the
historical and economic context of the land. But what did
happen by the nineteenth century was the impact of
Christian missionaries with their prudish Victorian
notions of decency and morality, aided by the colonial
enterprise to "civilise" India. Greater interaction with
other parts of the subcontinent where patriarchy was the
norm also added fat to the fire. To these modern-day
observers Kerala's marriage practices were a source of
outrageous horror and in 1901 Augusta Blandford in her
book on Travancore took exception to the Nairs and their
marriage system as "very revolting".

This was also the time when Nair men were out studying at
the new English colleges and schools, exposed to these
foreign opinions. "The Malayalis as a class are the most
idle and homesick of the whole Hindu community," decided a
Madras newspaper, "owing to the enervating influence
exercised on their character by their peculiar system of
inheritance and their obnoxious system of promiscuous
marriage." Hitherto local practices affected no Malayali
as odd. But now he had to face derogatory comments about
their repulsive "backwardness". "And it became worse,"
Saradamoni tells us, "when sambandham was equated to
concubinage and the women to mistresses and the children
called bastards."

Сейчас у них такой свободы, конечно, нет, но что-то
осталось, например, там снимают лесбийсное кино, что
для Индии абсолютно дико
http://timesofindia.indiatimes.com/entertainment/malayalam/movies/news/Mollywoods-lesbian-outing/articleshow/14058814.cms
(Индия есть нереально пуританская страна, в плане
сексуальных свобод, почти как Китай).

Привет