Conformity Examples Mega-Thread

[Nemra]

43 minutes ago, Natasha Tori Maru said:

And mindless crowds/gangs of people on sidewalks with no situational awareness, all relying on each other to look out. No one does. They block all paths. Lovely! 

I hate it!

They walk on sidewalks like they would walk in their house.

[bazera]

@Leo Gura

2 hours ago, Leo Gura said:

Chakras. Omg, Chakras.

What's conformist about that? Aren't they point to something real in direct subjective experience?

[Leo Gura]

Just now, bazera said:

@Leo Gura

What's conformist about that? Aren't they point to something real in direct subjective experience?

If you didn't hear about chakras from your culture you would have no idea they exist.

[Lila9]

1 minute ago, Leo Gura said:

If you didn't hear about chakras from your culture you would have no idea they exist.

Same goes for germs, radio waves, atoms, and many other things.

[bazera]

7 minutes ago, Leo Gura said:

If you didn't hear about chakras from your culture you would have no idea they exist.

Sure, but what if I hear it from my culture and then experientially verify their existence within me? Do you consider that as conformist as well?

It's the difference between believing there are craters on the moon vs actually observing them from a telescope, isn't it?

[Nemra]

42 minutes ago, Leo Gura said:

If you didn't hear about chakras from your culture you would have no idea they exist.

I don't think that that's enough to make it a conformity.

Actually, when you are part of some culture, you tend to be conformist to your culture.

However, I think what's conformist about those people who talk about chakras is that they see themselves as non-conformists by adopting to some new language, as they don't like the type of conformity they were used to.

I see that if you don't want to become aware of your own conformist tendencies, you'll adapt conformities even if they're outside of your own culture.

Although, what you said makes sense if you see all people as conformists.

Edited 3 hours ago by Nemra

[integration journey]

Dyeing your hair green and red and purple 

[Alexop]

On 4/23/2026 at 8:46 PM, Nemra said:

Women's sportswear.

Why they gotta be sexual or revealing?

Sport wasn't meant to be a beauty contest.

Would most men honestly care about women's sports if it were the opposite? I don't think so.

This degrades women's sports.

I hate it. They dress like: "look at my ass please!" and then you look at their ass and call you a pervert.

[Alexop]

2 hours ago, Natasha Tori Maru said:

Crowds. Mass panic situations and crowd crushing come to mind. 

And mindless crowds/gangs of people on sidewalks with no situational awareness, all relying on each other to look out. No one does. They block all paths. Lovely! 

Also, custom number plates in special letters to signal status.

ah yes. What is better than some dude blocking the entrance somewhere completely unaware of what he is doing.

[Leo Gura]

8 minutes ago, Alexop said:

and call you a pervert.

They only call you a pervert if you aren't attractive.

When you are attractive, that ass is for you.

Edited 3 hours ago by Leo Gura

[Nemra]

9 minutes ago, Alexop said:

They dress like: "look at my ass please!" and then you look at their ass and call you a pervert.

Some mental gymnastics. 

[Natasha Tori Maru]

@Nemra women's sportswear.... Don't get me started.

The argument goes ... 'it's comfortable, and functional for the gym' 

I'm sorry. What do girls do when they get home? Do they lounge around in their comfy skin tight, shapewear, revealing gym uniform with makeup on? Or do they whip off bras, take off makeup, tie hair up and get into oversized cotton t-shirts/hoodies and loose pants? 

And mark my words many, many chicks have makeup on in the gym... 'no makeup' makeup.

I'm all for girlies doing as they please. But let's not pretend here.

Edited 3 hours ago by Natasha Tori Maru

[Lila9]

On 4/23/2026 at 9:46 PM, Nemra said:

Women's sportswear.

Why they gotta be sexual or revealing?

Sport wasn't meant to be a beauty contest.

Would most men honestly care about women's sports if it were the opposite? I don't think so.

This degrades women's sports.

Sportswear in general. The same goes for men.

They are usually tight and revealing, especially in late-stage capitalism heavily influenced by Orange culture, which is all about image and body worship. Nudity is seen as purely sexual.

At the same time, clothing is not an invitation for harassment and modest clothing don't necessarily prevent that.

Nudity and the body are not merely about sex or sexuality. They can be neutral and functional, in the same way the “nakedness” of animals is.

Breasts for example are first and foremost for feeding babies.

Edited 3 hours ago by Lila9

[Terell Kirby]

American exceptionalism 

[Raze]

 

[integration journey]

Yoga pants everywhere 

[Raze]

https://www.commentary.org/articles/paul-mchugh/hysteria-in-four-acts/
 

Quote

In America, perhaps the best-known such epidemic is the late-17th-century witch trials of Salem, Massachusetts. The business started when a group of girls between the ages of eleven and sixteen began to complain of pains, weakness, and other melodramatic miseries. The local physician, unable to find a better explanation, thought that they might be victims of witchcraft. Asserting that “the evil hand is on them,” he referred their case to the local magistrates and clergymen.

The doctor had a clear enough concept: Satan, through the agency of witches and wizards, was able to distress and abuse people by, among other things, provoking illness and ailments. For their part, the girls went along with the doctor’s judgment of the dramatic behavior they displayed—screaming in pain, falling to the floor, shaking, twisting, and contorting themselves. By virtue of his “diagnosis,” moreover, they were given license to name others in the community as the witches who were torturing them—mostly by pinching and beating but also by appearing at night to wake them from sleep, frighten them, and threaten them.

No less crucial to the development of the story were the assumptions of the Salem townspeople, including the magistrates. Tradition held witches to be sly and deceptive, ever seeking to do harm. They were also thought capable of being in two different places at the same time—for instance, invisibly torturing girls in Salem at the very moment they were visibly meeting with friends in Boston—and of provoking pain in a courtroom even as the jury’s eyes were on them.

The legal concept was similarly clear. European witch-hunters in earlier centuries had abundantly described the powers of witches and offered “operational” means for recognizing them, including by skin defects and freckles that were said to represent physical contact with the devil or his imps. Since a witch’s capacities derived from powers imbued by Satan—an unseen force—a person plausibly identified as a witch could be found guilty on “spectral” evidence: in plain English, evidence no one could disprove. The relief of the girls was therefore sought through prayer in churches and through the indictment and imprisonment of the accused and the execution of those who stubbornly would not “confess” to being witches.

Unfortunately, imprisonment or even execution of the supposed culprits failed to suppress the girls, who began to accuse more citizens—including the wife of the governor of Massachusetts Bay Colony. Only then did the voice of doubters begin to be heard. But it took exceptional courage to speak out, since those who did so often found themselves in the ranks of the accused. More critical to putting an end to the episode was something that occurred to the girls as they were on their way to testify in the town of Gloucester.

While crossing a bridge in Ipswich, they passed an old woman, promptly fell into fits of screaming, falling, and twisting, and accused the woman of torturing them. But the citizens of Ipswich were not impressed. They had not summoned the girls, thought little of their accusations and behavior, and simply ignored them as they lay bellowing on the bridge. Unaccustomed to neglect, the girls became confused. Although they eventually recovered from their fits, remounted their horses, and rode on quietly to Gloucester, their courtroom testimony (to quote Marion L. Starkey in The Devil in Massachusetts) “lacked its usual conviction and led to no arrests.”

Cotton Mather, the Puritan divine and Harvard professor, wrote a book about the Salem trials, Wonders of the Invisible World (1692), in which he dramatically indicted Satan and his supernatural powers while also expressing some reservations about spectral evidence. Sir William Phips, the British governor whose wife had been accused, was of no such divided mind. He requested a second opinion on witchcraft from a group of distinguished ministers in New York. Although they too believed that witches were persons “throwing off the yoke of God,” they denied that it was easy to identify them and specifically condemned the use of spectral evidence. Phips thereupon redefined the nature of admissible evidence in witch trials, ruling out every “spectral” claim of being pinched and choked, paid ghostly visitations, or transported. He also signed reprieves for all who had previously “confessed,” and released them from prison.

No one listened to the girls again, and eventually several retracted their accusations. One, Ann Putnam, stood tearfully in the Salem village church as the minister read out her confession of error and false charges. Samuel Sewall, one of the judges, similarly took upon himself “the blame and shame of it” before his peers and neighbors in church. John Hale, a minister who had testified against a woman subsequently executed, wrote abashedly that “We walked in clouds and could not see our way.”

The craze was over in Salem. It had lasted little more than a year, but twenty people had been executed and more than a hundred imprisoned. The incident was the last of its kind in colonial America and among the last anywhere in the Western world. With the emerging commitment to the natural sciences during the 18th century, the idea that devils and supernatural powers held humans in their thrall was gradually relinquished.

 

[integration journey]

Saying “have a good day” everywhere you go in America 

[Nemra]

11 minutes ago, Natasha Tori Maru said:

The argument goes ... 'it's comfortable, and functional for the gym' 

Ugh 🙄

12 minutes ago, Natasha Tori Maru said:

I'm sorry. What do girls do when they get home? Do they lounge around in their comfy skin tight, shapewear, revealing gym uniform with makeup on? Or do they whip off bras, take off makeup, tie hair up and get into oversized cotton t-shirts/hoodies and loose pants? 

Yeah.

13 minutes ago, Natasha Tori Maru said:

And mark my words many, many chicks have makeup on in the gym... 'no makeup' makeup.

🙃

Doing makeup most of the time just to go outside is also crazy.

[Nemra]

40 minutes ago, Lila9 said:

Sportswear in general. The same goes for men.

I was more talking about wearing outfits in sports that are sexually suggestive out of conformity.

It defeats the whole purpose of not being viewed as sexual objects most of the time.

I'm not saying girls should wear a niqab:  

Wearing a niqab is also conformity, which, I think, dehumanizes girls.

Edited 2 hours ago by Nemra