Some years ago an article on the “Datlawakor” was published in a certain Khasi Daily. Therein certain datlawakoring terms were coined (read carved) out from it name — one can has as many as two to… or a few more terms to add, besides the game’s original and simple presentation — for their applicability and use in playing of this indigenous game traditionally and annually held on the conclusion day of the Jwais’ Beh Dienkhlam. Again, now as addendum to the earlier one this presents a view, albeit not religious on which the ‘Chnonk’ (i.e. the other name from the follower of Niamtre) of Seinraij Jowai, Seinraij Shillong and Sienraij Ummulong might also wont for this game been also a socio -cultural heritage rather of Raij Jowai, to showcase its potential to further tourism in Jowai region on one hand and, perhaps, to opportune it moves beyond of localizing. These aspect have till now had not came to the fore, let alone tapped. Indeed the game was started not for such purposes. Yet, it also seemed like kind of secular if not human expression of their contentment and happiness, following the end of their festival activities: a recreation charged with ones cheerful heart and mind and, with ones playful body and soul that has got hope of ‘mother nature’s blessing’ to have good harvest of foodgrains in the paddy fields during the year.
Mary Joe Frug has argued or in a sense warned, that the postmodern position locating human experience as inescapably within language suggests that feminists should not overlook the constructive function of legal language as a critical frontier for feminist reforms. She further argues that legal rules encode the female body with meanings, and legal discourse then explains and rationalizes these meaning by an appeal to the natural differences between sexes, differences that the rules themselves help to produce.
Dr Kiran Thakur
Food intolerance is the buzzword among the scientific fraternity nowadays with researchers spending considerable time and resources to determine various types of food intolerances and their solutions. Lactose intolerance, one of the most common food intolerances, is estimated to affect about three quarters of the world’s population. As milk and dairy products are used extensively in the food industry, many people are also intolerant to a wide range of foods.
Almost 60 to 70 per cent of people in India are lactose intolerant. The frequency is higher among healthy populations from southern India than from northern India. The lower frequency in the north Indians is apparently due to the fact that they are descendants of the Aryans who have been dairying for long and are known to be lactose tolerant. So, the genetic mixing is responsible for greater lactose tolerance amongst them.
Time -”Kaal”- not for any reason is embodied as the greatest philosophical Hindu virtue as “Mahakaal”. Else, how could one explain the “on the face” mocking list of events to the Indian Republic on its 67th Republic day itself? Fifteen hundred women ready to storm the “Shani” temple in Ahmednagar, challenging ‘who decides what allowed’; an encounter in Kokarnag in Anantnag district of Jammu and Kashmir between security forces and militants; suicide of three students in Tamil Nadu, bringing to fore the issue of “Education institutions as instruments of profit”; with not yet receded debate on declassified files on Netaji Subhash Chandra Bose and the list goes on……and on.
Don’t forget the incidental French connection; President of France in attendance-a nation which has emanated the idea of Equality, Fraternity and Justice-if only to remind these values of democracy at the most opportune time. Our preamble to the Constitution too enshrines us as a “Sovereign, Socialist, Secular and a Democratic Republic”; but for their visible functionality rather than structural framework.
Begum Rokeya Sakhawat Hossain’s short story “Sultana’s Dream”, as published in 1905, is one of the earliest feminist fictions written in India and continues to hold relevance till date. The Narrator in her story dreams of a Lady land where men are put in purdah and secluded from the activities of the state. Rokeya Sakhawat Hossain imagined a reversal of patriarchy, a fantasy land where women had come out of zenana, educated themselves and successfully maintained peace and order in society with their intelectual prowess. Living in an era when both colonialism and patriarchy dominated the society, through her story she exhorts the fellow women of India to come out of their traditional roles of reproduction and nurturing which they had submissively accepted. She pictured a utopian Ladyland and gave an opportunity to every woman to dream, to break the shackles of patriarchal norms, to realize their capabilities and strengths and not to limit themselves to everyday domestic chores.