Nagaland accidently found a sparkling stone akin to a 'diamond' the state government has asked geologists to investigate the matter.
There has been a wild rush among villagers to search for the precious gem stone and several social media posts have claimed that 'diamonds' were found in Mon district of Nagaland.
The Director of Geology and Mining, Nagaland, S Manen in an order issued on Thursday named four geologists - Abenthung Lotha, Longrikaba, Kenyelo Rengma and David Lhoupenyi - to investigate the matter and submit a status report.
The team has been asked to look into the social media claims of the precious mineral being found at Wakching area of the district, as per a report by PTI.
The geologists are not convinced that the small crystals found by some villagers were actual diamonds since there were no records of diamonds being present in the region.
The team is expected to reach the village on November 30 or December 1.
Meanwhile, the Wanching village council issued a notice stopping people for posting on social media in regard to the stones and barred anyone coming from other villages or towns into the village, a report by The Hindustan Times stated.
News of diamonds being found in the area has gone viral. The social media is abuzz with video clips and pictures of villagers digging soil on a hillock and displaying small crystal stone on their palms.
Besides, a campaign will also be launched to seek views from stakeholders on how and when to conduct board exams next year.
New Delhi: Union Education Minister Ramesh Pokhriyal ‘Nishank’ has asked the National Testing Agency (NTA) to review the present situation and share a revised syllabus for the various competitive and entrance exams, including JEE Main and NEET 2021 it will conduct next year. Notably, Pokhriyal was sharing the minutes of the high-level review meeting on various schemes and programmes of education ministry on Twitter. Also Read - From CBSE Exam... more...
Date 2021 to NEET Syllabus: Govt to Clear All Confusions Soon | Here's How
He stated the NTA will take a stock of the situation across different state and central school education boards before finalising the syllabus. Besides, a campaign will also be launched to seek views from stakeholders on how and when to conduct board exams next year. Also Read - From Next Academic Year, Technical Courses to be Offered in Regional Languages
“It was decided that NTA will come out with the syllabus for competitive exams after assessment of the existing scenario in various boards. A campaign will be launched by the Ministry of Education to seek views from students, parents and teachers on how and when to conduct the exams next year”, he tweeted. Also Read - JEE Main 2021: Registration For January Session Likely to be Delayed | Check Tentative Application & Exam Date Here
On UGC scholarships, fellowships, Pokriyal said, “During the meeting, I directed UGC to ensure all scholarships, fellowships are disbursed in time and start a helpline for the same. I also directed them to address the grievances of students immediately. A seminal decision was also made during the meeting that Engineering courses imparting education in mother tongue will be opened from next academic year. A few IITs & NITs are being shortlisted for the same.”
In her new book, Turmeric Nation: A Passage Through India’s Tastes (Speaking Tiger), Delhi-based writer and columnist Shylashri Shankar draws on personal experiences, historical records, archaeological findings, sociological studies and popular culture, to present a “food biography” of India. Divided into sections that take a theme-wise approach – religion, geography, ancestors and genetic coding, grief, memory etc. – the book explores why we eat what we eat. In an email interview, Shankar, who is a senior fellow at the Centre for Policy Research, talks about how she developed her multidisciplinary approach to write about food and why Indian food had plurality and hybridity at its core. Excerpts:
part of your research and writing, which of your personal assumptions about Indian food were tested?
One of the first assumptions I had was that it would be possible to identify a dish or an ingredient or a cooking style that was common to all Indians. But I discovered that even khichdi, which is present in many Indian cuisines, is cooked in simple and complex ways by different groups. Khichri Dawud Khani (of Rampuri cuisine) uses meat and eggs and spinach while Khichri-i Gujarati uses garlic, onion and cinnamon and other spices but no meat. Khichdi comes from the Sanskrit word khicca, a dish of rice and lentils. KT Achaya says that the ancient texts mention this as krusaranna — a dish with rice, yogurt and sesame seeds. Jahangir was so fond of a spicy khichdi adaptation (enriched with pistachios and raisins) that he named it ‘lazeezan’ (which translates as ‘delicious’).
Pluralism and hybridity are at the core of Indian cuisine, making food echo VS Naipaul’s description of the country as ‘a million mutinies’.
Another assumption was that our bodies can process any type of food and diet, but I discovered that there is a strong link between what our bodies process and what our ancestors ate. I experimented with my own diet and found that eating the dishes my grandparents would have eaten, and following the rhythm of when they ate (early and light supper, and a big breakfast) helped reduce my cholesterol. Science has discovered that what our bodies can absorb is linked to our genetic makeup, which, surprisingly, does not seem to have changed for Indians since the Bronze age (3300 BCE to 1300 BCE).
What made you write a “food biography” of India?
I didn’t set out to write a food biography of India. It was an experiment. I wanted to explore questions related to food without being hemmed in by the boundaries of a particular discipline. I let my mind wander and ask any question it wanted to, and then looked to the research in different disciplines. I began thinking of Indian food as a mosaic, where groups, regions, and religion played a major role.
What questions came up repeatedly as you wrote the various sections?
My strategy was to begin with a question such as ‘does food have a religion? Do Hindus and Muslims approach food the same way?’. This took me to the theory of doshas (Ayurveda) and humours (Greco-Arabic). I consulted historical, anthropological, political and scientific works where new research clarified or created more questions. I found that the concept of equilibrium in a dish and the balance it created in the person eating it came up again and again.
The section on poison is an intriguing inclusion in a book about food.
Food can be a source of life but it can also be deadly. I enjoy reading crime fiction where food, murder and poison have had a long and fruitful association, especially in books by Agatha Christie, who was an expert on poisons and plants. While researching why that was so, someone told me about John Lancaster’s novel, The Debt to Pleasure (1996). It has an utterly delightful and diabolically unreliable narrator, an epicure who ruminates on seasonal recipes, dishes of Normandy, explores the difference between an artist and a murderer, and masters the art of picking the right mushrooms for some unmentionable activities. Feasts, dinners and repasts have been the favoured times for committing murders, and poison in food allows a canny murderer to ensure that the victim dies much later, and in a way that mimics a lethal ailment. It helps, too, that some poisonous plants are dead ringers for an innocuous vegetable or herb.
You’ve written about how caste and religion have shaped Indian culinary traditions. How much do these factors influence the choices of the contemporary Indian “foodie”, especially when mediated through social media?
There has been a democratisation of fine dining, which we see in food blogs and pictures posted on social media. A Google search will show you Kayasth, Iyengar, Parsi, or Syrian Christian recipes but at the same time, there is also a willingness to experiment, to tweak traditional dishes and bring in other elements from global cuisines. During this pandemic, the home-chef business has picked up as well, where the chef prepares a meal of your choice and sends it home. The range of cuisines is huge. It would be interesting to see if it makes an impact on our attitudes towards those we consider different from us, and also on what we consider as being different.
There are many more food-related posts on social media that focus on the home and the kitchen. These conversations are not in restaurant spaces anymore, and they have produced a wonderful gift – that the secret recipe is no longer a secret.
What are the food books that you find yourself turning to?
I enjoy food memoirs and I like re-reading some favourites like (Pellegrino) Artusi, Anthony Bourdain, Bill Buford and Ruth Reichl. My go-to recipe books include the Moti Mahal Cook Book (2009, by Monish Gujral) and recipes by Doreen Hassan, Balbir Singh, Rukmini Srinivas and Meenakshi Ammal for Indian food. For Italian, I consult Marcella Hazan, for Persian food, Najmieh Batmanglij, and for global cuisine, Delia Smith.
Food became a major topic of conversation, online and offline, during the lockdown. What are your observations on the discourse?
The discourse for all classes was about the availability and affordability of food. For the very poor, it was about hunger. The first few weeks of the lockdown were consumed by the dreadful plight of the migrants walking back to their villages. NGO and networks of ordinary middle-class people emerged online, frantically trying to get food and money to the migrants. As the realisation dawned that the pandemic would continue, it became clear that for the poor and hungry, starvation is an every day experience. What I would like to see more of is the realisation that we can’t rely on the government, and discussions on how we ordinary citizens can continue and sustain these informal networks.
In terms of diet, for the non-poor, there is a conscious return to more traditional ingredients like turmeric, ginger, ancient grains and organic vegetables. There is a tendency to order in, and there is also an increase in the consumption of processed foods (instant meals, packaged foods). What these contradictory patterns will do to our health remains to be seen.
food is varied and diverse across the country. No two cities in India will have the exact same street food, as there are regional differences in the styles of cooking. The culinary repertoire of India has such a wide range that the street food changes with the seasons too. Just when winters arrive, we see roadside stalls popping up selling a variety of hot, tangy chaats. Aloo Shakarkandhi ki Chaat is also one such delicious street food item which is a winter favourite street-style recipe.
Shakarkandhi (or Sweet Potato) is a tuber which is available during the winter season. There's no denying that seasonal vegetables are enriched with vital nutrients which are a must-consume during the time they arrive in the markets. Sweet potato is known to have a high fibre content as well as an abundance of Vitamin A. Many studies suggest that the tuber is also recommended for a diabetes-friendly diet. The humble Shakrakandhi thus finds its way into a wide range of Indian recipes. One of the most popular recipes is Aloo Shakarkandhi Ki Chaat. This wonderful chaat recipe is a unique winter treat which will tantalise your tastebuds with every single bite.
How To Make Aloo Shakarkandhi Ki Chaat | Aloo Shakarkandhi Ki Chaat Recipe Video
The recipe involves the basic process in most chaats. First, green chutney is prepared with ingredients such as mint leaves, coriander, green chillies and lemon juice. Then aloo and Shakarkandhi is coated with a spicy batter and deep-fried to become golden-brown and crisp. After this, the final chaat is prepared with a sumptuous mix of spices, onions and tomato ketchup.
Try this wonderful Aloo Shakarkandhi Chaat recipe for a burst of flavours which will leave you wanting more. We promise you'll be making it again very soon!
Watch The Full Recipe Video Of Aloo Shakarkandhi Ki Chaat Here:
As per updates, the Amrik Sukhdev Dhaba gave away free food to over 2,000 farmers on Friday.
New Delhi: Expressing rare gesture of kindness, Amrik Sukhdev Dhaba, a famous eatery along the GT Karnal road in Murthal near the Delhi-Haryana border, on Friday opened its doors for the farmers who were marching towards the national capital for a peaceful protest against the Centre’s farm laws. Also Read - Farmers Protest: Man Who Turned Off Water Cannon Charged With Attempt To Murder ... more...
As per updates, the Amrik Sukhdev Dhaba gave away free food to over 2,000 farmers on Friday who are on their way to Delhi for the protest. “There is no one bigger than anndata, we will not let farmers go hungry in Murthal,” Amrik Sukhdev’s owner told a news channel. Also Read - Farmers Protest LIVE Updates: Protesters Deserve Bigger Ground, Says Opposition; Farmers Continue Demand For MSP
As per latest updates, some of the farmers are still camping at the Singhu border and are unlikely enter Delhi tonight. Most likely they will move towards the designated protest site in Burari by Saturday morning. Also Read - Centre Invites Farmers For Talks on Dec 3 After Allowing Them to Enter Delhi For Peaceful Protest | Key Points
Earlier in the day, braving water cannons of the police, thousands of protesting farmers entered the national capital from the Tikri border following permission by Delhi Police to hold peaceful protests at the city’s Burari ground.
The farmers, who were part of the ‘Delhi Chalo’ march against the Centre’s new farm laws, were escorted by police personnel amid tight security as they started entering the city from Tikri border around 3 PM.
Earlier in the day, the Delhi Police used tear gas at the Singhu border to disperse protesting farmers who were trying to head towards the national capital.
In retaliation, farmers also pelted stones at police and broke barricades in an attempt to enter Delhi. Heavy police deployment had been made at the city borders to prevent their entry.
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