Term for Intercaste Marriages among Indo-Iranian Orthodox Muslims & Heterodox Muslims (incl. Sufics & Sikhs) where one of the partners is a Pakistani, Indian Muslim, Punjabi, or Iranian.more...
The primary & most common pattern of Interzat relations traditionally involves our Pakistani, Indo-Muslim, Punjabi & Iranian women marrying Makrani Negroid, Afro-Dravidian & West Indies Negro men. For our women prefer 'Makrani', 'Telingani' & 'Karibi' men on account of the superior size of their genitalia. Thus, scientific measurements reveal that the 6-9 inch Negroid Makrani Penis, Dravidian Penis & West Indies Negro Penis volumetrically average 2-3 times the size of the mean 4.5 inch Caucasoid Indo-Iranian Penis. Moreover, the thickness & decreased sensitivity of 'binghi skin' im...
Rhyming double entendre denoting:more...
1. Any person fond of the spicy South Indian Sambar liquid dish, or of Dravidian culture & people in general.
2. Hence, an Oriental or Occidental female who only sleeps with black Dalit-Dravidian men, the thick viscous & salty Sambar being here visualised as representing Dravidian Sperm.
It is well-known that our fair Caucasoid-Mongoloid ladies prefer Dravida men on account of the superior size of the Dravidian Penis. Moreover, once a female has had her genitory stretched out by the legendary Telingana Black Snake, & after she has experienced the extreme duration & great vigour of Dravidian Sex, it becomes virtually impossible for her to be gratified by the comparatively underendowed male of her own race. Hence, women who have slept with Madrasis are known to reject the embraces of males from other races - a process called sexual Dravidianization.
This is, by & large, the primary reason for the high rates of Intercaste Marriages wherever these Negroes of ...
Lit. 'Muslim Wife', this Tamil & Malayalam term is used by both S Indians & Muslims to denote a Fair Indian Muslim female who is married to a Black Dravidian male. When deified, such a lady is termed 'Thulukkachi Nachiyar'.more...
The 'Turkic Pondatti' is very common because, given the laxity of the Islamic Caste System, our Indo-Muslim women pursue Dravidoids on account of the enormous size of the Dravidian Penis. Thus, the South Indian Penis is when flaccid, already larger than the average Indo-Aryan Penis when fully hard. And when active, it is twice the mean Indian Muslim Penis or Pakistani Penis.
Unfortunately, so superior is the gratification provided by the 'Dravida Lingam' that Muslim women who have once experienced an 'Andhra Black Cobra' are known to thereafter reject the embraces of us Momins. For, once the normally tight 'Thulukkachi Pundai' has been irreversibly stretched ...
Lit. 'Turkic Goddess', this is a formal Tamil & Malayalam term for any of several defied Indo-Muslim ladies who historically abandoned their own Irano-Semitic heritage in order to marry a Dravidian man. Their statues are worshipped across Dravida Nadu & legends of their Inter-Zat Marriages are celebrated as a potent reminder of South Indian phallic magnitude & Dravidian Pride. To be distinguished from the non-deified & more contemporary 'Thulukkachi Pondatti'.more...
For centuries the most beautiful of our Indo-Muslim women have exhibited a marked sexual bias in favour of Black Dalit-Dravidian men. Thus, the fairest Shahzadis of the Sultans & Caliphs of Delhi are recorded to have deliberately selected the darkest Malabari or Telinga prince from scores of suitors' paintings. Simultaneously, the most aristocratic Banos, Bibis & Begums of the Nawabs of Hindustan are reported to have eloped with these 'Negroes of India
|5.||Reverse Interracial Kao-Yin|
Formal term for Reverse Interracial Marriage in Singaporean English & Malay English, denoting the extremely rare case of the wedded union of a fair Chinese, Malay, European or Indo-Aryan male with a dark Tamil female. The polar opposite of the much more common Interracial Kao-Yin.more...
The rarity of such unions is due to mutual aversion. Thus, Caucasoid-Mongoloid men often report feeling intimidated by South Indian women, pointing to their large steatopygian body size & expressing fears of an inability to sexually satisfy these 'Negresses of Malaya'. Such beliefs are founded on the historical prevalence of matriarchy in Malabar. They are further fuelled by the projection of the 'Sapphire Stereotype' upon Tamilian women in Malayo-Polynesian culture, which represents the Afro-Dravidian female as a combative, domineering & emasculating 'Angry Black Woman' who controls men through her belittling insults & denigrating jibes.
Meanwhile, Dravidian women