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Spaces in the neighbourhood of Mehrauli , Delhi, have changed drastically over the years. However, there are many streets and localities in the neighbourhood that are still remembered, by name, for the kind of people who lived or did business there. One such example is Doodh waali gali. The interviewee, an old time resident of the neighbourhood, describes in the audio how the street came to be known as doodh waali gali because of the doodh and halwai shops that once populated that street.
Suresh Godani (70), a resident of Pipariya, Madhya Pradesh, talks about the changing town-scape vis-à-vis the changes in local agricultural economy. A translated excerpt from our recorded conversation:
“The tea and snack joints at Mangalwara Chowk have always been very integral to the town of Pipariya. During the 1950’s and 60’s, there were two very popular joints here. One of them was called ‘Bharat Hotel’ and belonged to a Sindhi fellow. Sindhis came to this town after partition and set up small scale confectionary shops. The other one was run by Mr. Shyam Jaiswal. These joints were the hubs of all the political and social gossip in the town.
The Netherlands was placed under German occupation during the second World War after the country was invaded by the Nazi Germany on the 10th of May, 1940, which continued till the German Surrender in 1945. Nearly seventy percent of the country's Jewish population was killed in Nazi concentration camps during these years.
The Stadhuis Town Hall, in Leiden, was built in the 1600 in what is called the Renaissance style of architecture. Made of German sandstone, it is also the longest Town Hall building in the Netherlands. One February morning in 1929, a fire broke out in the Town Hall burning it to the ground as it was so cold that part of the water being used to extinguish the fire froze as soon as it hit the façade. It was then re-built in the old style using what material remained.
There are many old buildings and records in Leiden. Weaving was the main economy in the 17th century and the city was known for its quality. But now there are only about 15 weavers. They weave using eight looms. Weavers, though few in numbers, keep the practice alive through different ways – efforts of the volunteers, group meeting, preservation of buildings like Weaver’s House, Museum De Lakenhal, publication in weaving magazines etc.
The Saunders Weaving and Vocational Institute (SWVI) is situated in Yay-twin-nyi-naung ward, Lay-su quarter, Amarapura Township, Mandalay Region on the side of Mandalay-Sagaing road.
Till 1910, the local weavers used the hand throwing loom which could weave 24 inches only. When Mr. L. H. Saunders, Judicial Commissioner of Upper Burma, found that the technology of hand loom in Myanmar was old, he introduced in 1910, a fly shuttle loom used in England.
Sano Vamuzo is the founding President of the Naga Mothers’ Association (NMA), an important civil society organization formed by women in Kohima in 1984. The follwing is excerpted from an interview with Dr Rakhee Kalita Moral.
Madhya Pradesh is India’s leading tendu leaf producing state. Used primarily to make Beedi , this valuable forest produce has a history of control and ownership over the years. Piyush Kothari (63), a local tendu merchant based in Pipariya, talks about the changes in the trade and how the town’s proximity to nearby forest tracts made it suitable for the early traders. Excerpts from our recorded conversation (December 2017):
This photo is from a book, Lunyakyaw-kyo-gyi acheik / လွန်းရာကျော်ကြိုးကြီးချိတ်, written by U Shwe Htun about the textile industry and textile design. It is a good source to understand the history of acheik, its evolution, the process and preservation till 2005. One of the interesting part of the history, as mentioned in the book, is the different attitudes of the reigning regime towards this weaving practice. For example, while acheik was not allowed to be woven in the Bagan period, but in the Innwa period (1346-1526 C.E.) only a lower quality was woven.
Dr. Akum Longchari is the editor of The Morung Express and has been involved with the people's movements in the areas of human rights, justice, peace, and reconciliation. He also engages actively with the Forum for Naga Reconciliation and is associated with the online community journal, the Naga Republic.
The following is an excerpt from a conversation with Dr Rakhee Kalita Moral.
Photographs have proven to be interesting tools to get people to open up about themselves and share memories of their past. For instance, the photo of Anwar posing at Phasi Ghar (execution point) not only got him talking about the monument that no longer stands, but also reminded him of his childhood spent dressing up and posing for photographs at various locations in Mehrauli, Delhi.
Mesha Murali: Bus stand se aage. Kahan?
This oral narrative was collected by the students exploring the word concept - belief.
The seventy-two year old father of the fried-fish seller told us the following story related with the establishment of the U Pein bridge:
"I left the monastery long time ago but I remember what I learnt about the history of the U Pein bridge"
အင်းကအော်ညီး ဆောက်လုပ်ပြီး၊ ဉီးပိန် တံတားကြီး
အင်း၀ရေငံ တွင်းဂျီးစော်နံ၊ တောင်သမန် ရေချိုတွင်း သောက်ပါလေ့ ကို ရန်ကင်း ဘေးရန်က ရှင်း
ဘရူရာဇာ (ထန်းပင်) မည်သော ထန်းပဒေသာပင်များ ခြံရံလျက်ရှိသောနေရာများကို ရွေးချယ်ခဲ့သည်။
The weaving of luntaya acheik or the wavy rope pattern created through the use of hundred shuttles loom and silk thread, is mainly based on seven elementary designs and thirty-three ropes. In the Konbaung period (1752 to 1885), it was a royal fabric that only the kings, queens and high officials were allowed to wear. Now everyone can wear luntaya acheik. People wear this luntaya acheik for special ceremonies like novitiation, wedding, state level events, and convocation. It is a valuable fabric.
Luntaya acheik originated in Konbaung dynasty (1752-1885) and could be worn only by kings and queens. If this new fabric was presented respectfully to the king and queen, a prize would be awarded to the giver. Commoners were not allowed to wear a new one but it could worn the king’s hand-me-downs which is awarded to the outstanding person in the service of the king.
Image depicts a statue erected on Mt. Loi Saing (Paddamyar Taung in Burmese), near Taung Pė Village, situated within Namsam Township, northern Shan State. The statue goes that when the Burmese king Alaungsithu travelled across his new kingdom around the 5th -6th century, he found Palaung people at Loi San Mountain in Southern Shan State. When he found them to be poor and struggling, he gave them laphet seeds believing it would help them find money for their family.
Tea leaf is a Myanmar language called Laphet. Laphet is the meaning of tea plant, pickled tea leaves, pickled tea leaves mixed with other ingredients and served up as a delicacy (Myanmar Encyclopedia, Vol.IV, 1981).
Genetic research into rice from the inlands of Suriname draws attention to the history of West Africans who were deported as slaves to this former Dutch colony. While there are many grains of Asian rice, Surinamese black rice, ‘Blaka aleisi’, turned out to be almost identical to rice farmed by Mande-speaking farmers in West Ivory Coast according to research by Tinde van Andel. This rice was rarely eaten but instead was sacrificed to ancestors and used in spiritual herbal baths.
In this photograph from the Missouri Historical Society archive, titled by author Jessie Tarbox Beals (1870-1942) as “As God made them… Pierre Chouteau”, it depicts 4 Bontoc Igorot (an ethnolinguistic group of indigenous Filipinos from the Cordillera region of the Philippines) boys as they dance what is most likely the Ballangbang, a cultural dance performed during mass celebrations and social gatherings.
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