Kababs, kulfis, qormas: Forgotten recipes from Shah Jahan’s kitchens get a second life in this book

Arts, Culture & Entertainment, Books (incl.Biographies - w.e.f.01 jan 2018 ), Travel & Tourism, World Opinion, , , , , , , , , , ,

NEW DELHI :

‘The Mughal Feast’ by Salma Yusuf Husain recreates the Persian recipe book ‘Nuskha-e-Shahjahani’, providing a glimpse into a bygone era of pomp and show.

Mughal Emperor Shah Jahan in his court | Google Cultural Institute/Wikimedia Commos Licensed under CC BY Public Domain Mark 1.0].
Mughal Emperor Shah Jahan in his court | Google Cultural Institute/Wikimedia Commos Licensed under CC BY Public Domain Mark 1.0].

The silver twilight of Mughal civilization began with Shah Jahan. Delhi was now a sanctuary of an urbane, sophisticated court which had taste, even elegance. By early 1730 the city had absorbed various elements from neighbouring regions and witnessed a mingling of international as well as national strains and an interchange of ideas, customs and food.

The Portuguese relationship with the Mughals had already been established a long time back, along the trade routes. Hence the imperial kitchens, besides Indian ingredients, saw an additional ingredient brought by the Portuguese – the chilli. The chilli was very similar to the long pepper, already in use, and therefore did not look too unfamiliar to royal chefs, but had the hot taste. Other vegetables like potatoes and tomatoes also appeared on the scene and the food of the Red Fort became rich in colour, hot in taste, and varied as compared to the bland food of its ancestors. Qormas and qaliyas, pulaos and kababs, and vegetables in different garb, besides European cakes and puddings, adorned the table.

Cooking and serving food in the royal kitchens was a riot of colours, fragrances, experiments, table manners and protocols. The emperors usually ate with their queens and concubines, except on festive occasions, when they dined with nobles and courtiers. Daily meals were usually served by eunuchs, but an elaborate chain of command accompanied the food to the table. The hakim (royal physician) planned the menu, making sure to include medicinally beneficial ingredients. For instance, each grain of rice for the pulao was coated with silver warq, which aided digestion and acted as an aphrodisiac. One account records a Mughal banquet given by Asaf Khan, the emperor’s wazir, during Jahangir’s time to Shah Jahan – though no outsider had ever seen any emperor while dining except once when Friar Sebastian Manriquea, a Portuguese priest, was smuggled by an eunuch inside the harem to watch Shah Jahan eat his food with Asaf Khan.

Once the menu was decided, an elaborate kitchen staff – numbering at least a few hundred – swung into action. Since a large number of dishes were served at each meal, an assembly line of staff undertook the chopping and cleaning, the washing and grinding. Food was cooked in rainwater mixed with water brought in from the Ganges for the best possible taste. Not only the cooking but the way the food was served is interesting to note – food was served in dishes made of gold and silver studded with precious stones, and of jade, as it detected poison. The food was eaten on the floor; sheets of leather covered with white calico protected the expensive carpets. This was called dastarkhwan. It was customary for the emperor to set aside a portion of food for the poor before eating. The emperor began and ended his meal with prayers; the banquet ran for hours as Shah Jahan liked to enjoy his food, spending long hours at dastarkhwan.

With the passage of time, indigenization in the cooking style became obvious and certain Indian ingredients, like Kashmiri vadi, sandalwood powder, suhaga, betel leaves, white gourd, and batasha, and fruits like mango, phalsa, banana, etc., were used to give different flavours to dishes.

The arrival of every dish was a ceremony and history will never forget the pomp of those times, along with the flavours which remain only in the pages of handwritten manuscripts of those days, such as Nuskha-e-Shahjahani. Not only the imperial kitchens of the emperor, but also the bazaars of the city were charged with the smoke of different kababs, and the environment was filled with the fragrance of nahari, haleem, qormas and qaliyas. The array of breads was dazzling. Festive occasions were never complete without baqarkhani, kulchas and sheermals. Sharbat ke katore and kulfi ke matke added colour to the scenario. The city of Shah Jahan was a paradise of food with the creations of local and foreign chefs.

This luxurious way of serving and preparing food continued only till the time Shah Jahan ruled, as his son Aurangzeb did not believe in luxury, pomp and show. Unfortunately, the last years of this great emperor were unhappy. Deposed by his son Aurangzeb, Shah Jahan was imprisoned in Agra Fort and remained there for eight years until his death in 1666. Legend has it that Aurangzeb ordered that his father be allowed only one ingredient of his choice, and Shah Jahan chose chickpeas. He chose them because they can be cooked in many different ways. Even today, one of the signature dishes of North Indian cuisine is Shahjahani dal, chickpeas cooked in a rich gravy of cream.

QALIYA KHASA DO-PIYAZAH

LAMB COOKED WITH ONIONS, GREEN GRAM AND VEGETABLE | Serves: 4-6

INGREDIENTS
Lamb, cut into medium-sized pieces 1 kg
Green gram (moong dal), washed, soaked for ½ hour ¼ cup / 60 gm
Ghee 1 cup / 250 gm
Onions, sliced 1 cup / 250 gm
Salt to taste
Coriander (dhaniya) seeds, pounded 4 tsp / 20 gm
Ginger (adrak), grated 4 tsp / 20 gm
Beetroots (chuqander), peeled, cut into medium-sized pieces 3 cups / 750 gm
Turnips (shalgam), peeled, cut into medium-sized pieces 3 cups / 750 gm
Carrots (gajar), scraped, cut into cubes 3 cups / 750 gm
Rice paste 4 tsp / 20 gm
Saffron (kesar) 2 gm
Freshly ground to a fine powder:
Cinnamon (dalchini) ½ tsp / 3 gm
Cloves (laung) ½ tsp / 3 gm
Green cardamoms (choti elaichi) ½ tsp / 3 gm
Black peppercorns (kali mirch), ground 1 tsp / 5 gm

METHOD
1. Heat 100 gm ghee in a pan; sauté the onions and lamb with 2 tbsp water. Add the salt, pounded coriander seeds and grated ginger; cook, on medium heat, until the lamb is tender.
2. Add the beetroots, turnips, carrots and green gram with enough water to cover; cook the vegetables on low heat.
3. When the vegetables and lamb are fully cooked and at least 1 cup water remains in the pan, remove the pan from the heat and separate the lamb pieces and vegetables from the stock.
4. Temper the stock with the remaining ghee. Return the vegetables and lamb to the stock and bring to a boil. Add the rice paste and mix well.
5. Add the freshly ground spices and mix.
6. Transfer into a serving dish and serve garnished with saffron.

NARANJ PULAO

ORANGE-FLAVOURED LAMB CURRY COOKED WITH RICE | Serves: 6-8

INGREDIENTS
Oranges 4 big / 6 small
Rice 4 cups / 1 kg
Yoghurt (dahi), whisked 1 cup / 250 gm
Lemons (nimbu) 2
Sugar 2 cups / 500 gm
Saffron (kesar) ¼ tsp
Ghee 1 cup / 250 gm
Salt to taste
Dry fruits as needed
Green coriander (hara dhaniya), chopped as needed
For the yakhni:
Lamb, cut into pieces 1 kg
Ghee 1 cup / 1250 gm
Onions, sliced 1 cup / 250 gm
Ginger (adrak) 4 tsp / 20 gm
Salt to taste
Cinnamon (dalchini), 2 sticks 1˝
Green cardamoms (choti elaichi) ½ tsp / 3 gm
Coriander (dhaniya) seeds, crushed 4 tsp / 20 gm
Cloves (laung) ½ tsp / 3 gm

METHOD
1. Peel the oranges carefully so that the case remains intact. Remove the segments and keep aside. Sprinkle salt inside the case and float them in whisked yoghurt for an hour. Remove the cases from the yoghurt and wash with cold water. Boil the orange cases for a minute. Remove and keep aside.
2. In another pan filled with water, squeeze the juice of one lemon and boil the orange cases again. In case lemon is not available, boil in thin yoghurt liquid, simmer to make them tender.
3. Make yakhni with the lamb pieces and all the ingredients mentioned. Temper the stock with cloves.
4. Parboil the rice and keep aside.
5. Prepare a sugar syrup of one-string consistency; keep aside.
6. Remove the seeds and the skin of each segment and coarsely chop and mix with the yakhni. Take 1 tbsp cooked rice and mix it with saffron. Cook on low heat and simmer for 5 minutes. Remove and keep aside.
7. In a separate pan, spread the yakhni, evenly pour 3 tbsp syrup and simmer, when the syrup is absorbed, spread the rice and pour some ghee. Cover the pan and put on dum. While serving, transfer the pulao into a serving dish and place the orange cases over it. Fill one case with almond halwa, another with pistachio halwa, another with saffron and orange rice and another with salted minced lamb*. Garnish all with dry fruits and chopped coriander.

*You can buy almond halwa, pistachio halwa and salted minced lamb at a grocery store, or make them separately. You can also choose your fillings as per your liking.

GURAK KABAB

CHICKEN STUFFED WITH MEAT AND SLOW-COOKED ON CINNAMON BED | Serves: 4

INGREDIENTS
Chicken, cleaned, washed, skinned 2 (700-800 gm each)
Onion juice ½ cup / 125 ml
Ginger (adrak) juice ¼ cup / 60 ml
Salt to taste
Vegetable oil 3 tbsp / 45 ml
Lamb, minced 400 gm
Onion, medium-sized, sliced 1
Coriander (dhaniya) seeds, crushed 1 tbsp / 15 gm
Ginger (adrak), chopped 1 tbsp / 15 gm
Saffron (kesar), dissolved in milk 1.5 gm
Yoghurt (dahi), whisked ¼ cup / 60 gm
Cinnamon (dalchini) sticks to cover the bottom of the pan 8-10
Ghee ½ cup / 125 gm
Black gram (urad dal) flour ½ cup / 125 gm
Freshly ground to a fine powder:
Cloves (laung) 1 tsp / 5 gm
Cardamom (elaichi) 1 tsp / 5 gm
Black peppercorns (sabut kali mirch) 1 tsp / 5 gm

METHOD
1. Prick the chicken all over with a fork.
2. Marinate the chicken with onion juice, ginger juice and salt; rub well inside and outside the chicken and keep aside for 30 minutes.
3. Heat the oil in a pan; add the minced meat, onion, crushed coriander seeds, chopped ginger and salt. Stir and cook until the meat is tender.
4. Smoke the cooked mixture.
5. Fill the chicken with the minced lamb and tie both legs with twine to keep the shape of the chicken intact.
6. Mix the saffron and ground spices with the yoghurt.
7. Apply the yoghurt and saffron mixture all over the chickens evenly.
8. Spread the cinnamon sticks on the bottom of the pan. Place the chicken on the cinnamon bed and pour the ghee around.
9. Make a semi-hard dough of black gram flour. Cover the pan and seal with this dough.
10. Place the pan on low charcoal heat and cook on dum for 4 hours.
11. Remove the cover, take the chicken out, cut into four pieces and serve over the mince.

BAQLAWA

LAYERED SQUARES GARNISHED WITH PISTACHIOS | Yield: 10

INGREDIENTS
Egyptian lentil 1 cup / 250 gm
Ghee 1 cup / 250 gm
Ginger (adrak) 4 tsp / 20 gm
Salt 8 tsp / 40 gm
Wholewheat flour (atta) 4 cups / 1 kg
Kid fat 4 tsp / 20 gm
Sugar 2 cups / 500 gm
Pistachios (pista), pounded 8 tsp / 40 gm
Freshly ground to a fine powder: 
Cinnamon (dalchini) ½ tsp / 3 gm
Cloves (laung) ½ tsp / 3 gm
Green cardamoms (choti elaichi) ½ tsp / 3 gm

METHOD
1. Boil the lentil until soft. Remove from heat and drain. Fry the lentil in little ghee with ginger and salt. Then add enough water to cook the lentil, ensuring that it is not mashed and each grain looks separate. Sprinkle the ground spices and smoke the mixture.
2. Knead the flour into a hard dough (in summer one part ghee and two parts kid fat is used while in winter the proportions should be equal).
3. Divide the dough equally into small portions. Roll each portion out into a thin poori, apply ghee and dust with dry flour, sprinkle the lentil mixture lightly and cover with another poori. Repeat the process with 5-7 pooris.
4. Shape them into squares and secure the edges with water.
5. Heat the ghee in a pan; deep-fry the squares. Remove and keep aside to cool.
6. Make a sugar syrup and soak the fried squares in it. When the syrup is absorbed, sprinkle pounded pistachios.

MughalCookBook02MPOs18may2019

Excerpted with permission from The Mughal Feast: Recipes from the Kitchen of Emperor Shah Jahan, a transcreation of Nuskha-e-Shahjahani by Salma Yusuf Husain, Roli Books.

source: http://www.scroll.in / Scroll.in / Home> Magazine> Book Excerpt / by Salma Yusuf Husain / May 18th, 2019

I’m Both Muslim & Indian – My Father Didn’t Take the Train to Pak

Arts, Culture & Entertainment, Books (incl.Biographies - w.e.f.01 jan 2018 ), Community Involvement / Social Issues, , , , , ,

NEW DELHI :

Image of the book cover and the author.(Photo: Altered by Kamran Akhter / The Quint)
Image of the book cover and the author.(Photo: Altered by Kamran Akhter / The Quint)

(The following has been excerpted with permission, from author Rakhshanda Jalil’s latest book ‘But You Don’t Look Like a Muslim’, published by Harper Collins India. Sub-headers are NOT part of the book, and have been added by The Quint.)

I was eight years old in 1971. I remember the brown paper pasted on our windowpanes, the trenches dug in the park facing our house in a South Delhi neighborhood, and the near-palpable fear of air strikes that held us in thrall.

I also remember being called a ‘Paki’ by other kids in school, as India and Pakistan prepared to go to war against each other yet again, or at least the only time in living memory for my generation.

Being the only Muslim child in class, many of my peers, a Kashmiri Pandit boy in particular, took great delight in grilling me on my Pak connections. I tried, in vain, to explain that I had none. But no one would believe my stoic denials; I was a Muslim after all, I must have relatives in Pakistan. My sympathies must necessarily lie with ‘them’. And this tacit sympathy – taken for granted by my young tormentors – made me as much an enemy as ‘them’.

The Option of Going to Pakistan – And the Choice to Stay Back in ‘Hindustan’

I remember coming home in tears one afternoon. I remember my father, a man of great good sense, sitting down with me and giving me a little spiel. That afternoon chat was to give form and shape to my sense of nationhood in more ways than I could then fathom. It was also to place me squarely on a trajectory that has allowed me to chart my destiny in 21st century India precisely as I wish – not out of defiance or head-on collision, but with self-assurance and poise.

My father started by telling me how he had to leave his home in Pilibhit, a small town in the Terai region bordering the foothills of the Himalayas, and find shelter in a mosque, how many homes in his neighbourhood were gutted, others were vacated almost overnight by families leaving for Pakistan, and his goggle-eyed surprise at the first sight of the Sikh refugees who moved into the houses abandoned by fleeing Muslims.

Image of the book cover. (Photo: Harper Collins India)
Image of the book cover.
(Photo: Harper Collins India)

While the option of going to Pakistan was there for him too – a newly-qualified doctor from a prestigious colonial-era medical college in Lucknow – he chose not go. In choosing to stay back and raise a family here in this land where his forefathers had lived and died, he was putting down more roots – stronger and deeper into the soil that had sustained generations before him. ‘Wear your identity, if you must, as a badge of courage not shame’, he said.

Why Muslims Like My Family Chose Nehru Over Jinnah

He also gave the example of my mother’s father, Ale Ahmad Suroor, a well-known name in the world of Urdu letters, and his decision too, to stay put, despite the many inducements that were offered to qualified Muslim men from sharif families. The ‘Land of the Pure’ held out many promises: a lecturer could become a professor, a professor a Vice-Chancellor, sons would get good jobs, daughters find better grooms and there would be peace and prosperity among one’s own sort.

And yet, my mother’s family like my father’s, chose not to go. To be honest, I was later told, my grandmother – a formidably headstrong lady – wanted to go, especially since many in her family had moved to Karachi.

But my grandfather, then a Lecturer at Lucknow University, was adamant: his future and his children’s lay here in ‘Hindustan’. And so they stayed. In the face of plain good sense, some might say. Why? What made them stay when so many were going?

Over the years, I have had many occasions to dwell upon this – both on the possible reasons, and the implications of their decision. I have grappled with my twin identities (am I an Indian Muslim or a Muslim Indian?), or tried not to sound defensive about my so-called liberalism, or struggled to accept the patronising compliment of being a ‘secular Muslim’ without cringing. And I have wondered, why families like mine, in the end, chose Jawaharlal Nehru over Mohammad Ali Jinnah.

How Did Muslims Become the ‘Other’?

Like many Muslims in India, I have often wondered if the cleavage of hearts and land was truly inevitable, or could it have been averted? What would have been the state of the Indian sub-continent today had a pact been reached between the Muslim League and the Congress? What happened to the heady days of 1919, when Hindus and Muslims had come together to fight the common enemy, the British? What went so wrong between the two major communities of the subcontinent? What caused the disenchantment with the Congress? What made some staunch Congressmen rally around the once-derided Muslim League? What cooled the Muslim’s ardour to join nationalistic mainstream politics?

For that matter, why was the Muslim suddenly regarded as a toady and a coward, content to let the Hindus fight for freedom from the imperial yoke? Why was he suddenly beyond the pale? How did he become the ‘other’?

And what of the dream of the ‘Muslim Renaissance’, spelt out in such soul-stirring verse by the visionary poet Iqbal? In turn, why did the Congress balk at the issue of separate electorates, calling it absurd and retrograde? Why did it do nothing to allay the Muslim fear that the freedom promised by the Congress meant freedom for Hindus alone, not freedom for all?

Seen from the Muslim point of view, the Congress appeared guilty of many sins of omission and some of commission. ‘Nationalism’ increasingly began to mean thinking and living in the ‘Congress way’ and none other. Those who lived or thought another way, came to be regarded as ‘anti-national’, especially in the years after Independence.

How the Muslim League ‘Divided’ Muslims

However, to come back to the Muslim League and the extreme reactions it has always evoked among Indian Muslims, it is interesting to explore why the ‘League logic’ enamoured some so completely, and left others cold. When the Leaguers (or ‘Leaguii’ as they were referred to among Urdu speakers) first spoke of protecting the rights of the Muslims by securing fair representation in the legislature, they were giving voice to a long-felt need to recognize the Muslims as a distinct religious and political unit.

On the face of it, these seemed perfectly legitimate aspirations; the problem, I suspect, lay in the manner in which the Muslim League went about its business. It employed a combination of rhetoric and religion to bludgeon its way.

It used fear as a campaign tool, making Muslims view all Hindus as a ‘threat’ to their survival, once Independence was achieved and the ‘protective’ presence of the British removed.

The sentiment behind Choudhry Rahmat Ali’s pamphlet Now or Never: Are We to Live or Perish Forever? was echoed by countless volunteers – clad in the by-now trademark black shervani-white ‘Aligarh-cut’ pajama – who saw themselves as soldiers in the “grim and fateful struggle against political crucifixion and complete annihilation”. They descended in droves on towns and hamlets all across Uttar Pradesh and Bihar, where their speeches – delivered in chaste Urdu and peppered with suitably rousing verses penned by Iqbal and Mohamed Ali and Hafiz Jallundari – found rapt audiences and deep pockets. While a great many began to share their enthusiasm for the Muslim League, and simple country women began to stitch League flags out of every available bit of green fabric, an equal number still held out.

The Pain of Partition

Quite a few were frankly unconvinced by the very notion of Muslims being a homogenised monolithic community that could be brought under the green banner unfurled by that most unlikely of all Muslim leaders – the Karachi-born, English-speaking, ultra-anglicised Jinnah.

Many Muslims began to see the bogey of Hindu domination as exaggerated, others were uneasy with the theocratic underpinnings of the proposed new homeland.

The Muslim League’s final unequivocal demand – a separate homeland – did not appeal to some Muslims for the same reasons of faulty logic. Jinnah’s assurance of providing constitutional safeguards to minorities, appeared humbug in the face of his proclamation of a Pakistan that would be a hundred percent Muslim. As Partition drew near, scores of Muslims who had hitched their star to the wagon of the Muslim League, began to leave for the new homeland. Families began to be divided, often with one sibling opting for Pakistan and – as it were – choosing Jinnah over Nehru – and the other digging their heels in and putting their faith in a new secular nation.

In the end, while it is clear why those who went did so, it is not always entirely evident why those who didn’t go chose to stay back. Was it gross sentiment or astute foresight that kept them back? Was the choice between Nehru over Jinnah made from the head or the heart?

My Grandfather’s Wise Words in ‘Khwaab Baqui Hain’

The generation that could have fully and satisfactorily answered these questions is either dead and gone or too frail to be disturbed by ghosts from a troubled past. Hoping to find some clues, I find myself turning the pages of my grandfather’s autobiography, Khwaab Baqui Hain (‘Dreams Still Remain’). His words bring me solace and hold out hope for my own future and that of my children:

I am a Musalman and, in the words of Maulana Azad, a “caretaker of the thirteen hundred years of the wealth that is Islam”. My deciphering of Islam is the key to the interpretation of my spirit. I am also an Indian and this Indianness is as much a part of my being. Islam does not deter me from believing in my Indian identity. Again, to quote Maulana Azad, if anything “it shows the way”.

While it is true that I imbibed religion from my family and the environment in which I grew up, my own experiences and understanding made its foundations stronger. In Badayun, religion was the name for blind faith in traditionalism and age-old orthodoxies, miracles and marvels, faith healing by pirs and fakirs. I believe Belief in One God leads the way to equality among all mankind. Allah is not simply Rabbu’l-Muslimeen [‘the Lord of Muslims’]; He is also Rabbu’l Aalameen [‘the Lord of the World’]. The all-encompassing compactness of the personality of the Prophet of Islam has always drawn me.

Islam doesn’t teach renunciation from the affairs of the world; it teaches us how to fulfill our duties in this world while at the same time instructing us to regard this mortal world as the field in which we sow the seeds for the Other World. There is no obduracy in Islam. I have seldom found obdurate people to be good human beings. The Islam that I know gives more importance to Huqooq-ul ibad [‘rights of the people’] rather than Huqooq-ul Lah [‘rights of God’].

Despite Ayodhya & Gujarat, I’m Glad Families Like Mine Didn’t Choose Pakistan Over India

I am hopeful that Islam will ‘show the way’ as, indeed it did for my grandfather – a much-feted Urdu writer, critic, poet and teacher – and will in no way deter me from believing in my Indian identity as much as in my religious one.

As I clock in a half century and more, I find I have done my share of soul-searching and raking over the ashes. I am done, too, with defensive or aggressive posturing, or the equally ridiculous sitting-on-the-fence. Life has come full circle.

My daughters went to the same school and university as I did. The clamorous unruly Jana Sangh of my childhood has been replaced by the Bharatiya Janta Party, a stronger, more vociferous – yet no less militant – face of the Hindu right-wing. My daughters meet their share of Muslim-baiters. I have told them what my father said to me. As I watch them grow into confident young people, I know that they shall cope, as I did. That they shall enjoy the dual yet in no way conflicting identities – of being Muslim and being Indian in no particular order.

Despite Ayodhya and Gujarat, despite the politicians who come and go spouting venom and spreading biases, despite the many bad jokes about katuas, despite the discrimination that is sometimes overt and often covert, I do feel, it is a good thing that families like mine chose not to hitch their star to the wagon of the Muslim League.

(Rakhshanda Jalil is a writer, translator and literary historian. She runs Hindustani Awaaz, an organisation devoted to the popularisation of Urdu literature. She tweets at@RakhshandaJalil. This is an opinion piece and the views expressed above are the author’s own. The Quint neither endorses nor is responsible for the same.)

source: http://www.thequint.com / The Quint / Home> Books / by Rakshanda Jalil / May 15th, 2019

SEBA AHM 2019 Madrassa examination result declared, Meet the toppers

Education, , , , , , , , ,

ASSAM :

A total of 2,102 students passed with 2nd Division and 2,608 cleared the exam with 3rd Division

SEBA AHM 2019 Result: The Board of Secondary Education Assam (SEBA) has declared the result of AHM Class 10th Examination 2019, also known as Assam Madrassa Board Examination 2019, on its official website sebaonline.org as well as on a number of other websites today i.e. Wednesday May 15 at 09:00 am.

According to the Board of Secondary Education Assam (SEBA), a total of 9,441 appeared for the 2019 Madrassa exam in 2019. Of them, 600 scored First Division + Distinction + Star. A total of 2,102 students passed with 2nd Division and 2,608 cleared the exam with 3rd Division.

Selim Ahmed scored 561 out of the total 600 marks and bagged the first position in the SEBA AHM Merit List 2019. Abdul Aziz came 2nd with 553 marks and Ilias Ali came 3rd with 547 marks.

SEBA HSLC Class 10 Toppers 2019

According to the Board of Secondary Education Assam (SEBA), Meghashree Borah has topped the Assam board Class 10 exams. Meghashree Borah has scored 594 out of 600 and is the topper. She is a student of Shankardev Shishu Bidya Niketan, Narayanpur.

Chinmoy Hazarika and Pratyashi Medhi have secured second position by scoring 593 out of 600. Scoring 591 marks, Anushree Bhuyan and Afreen Ahmed have secured the 3rd rank in the SEBA 2019 Merit List.

As many as 16,848 students have got Distinction+Star, 5,522 have got Distinction and 71,022 students have passed with 2nd division and 82,889 students have passed with 3rd division in the 2019 SEBA Assam HSLC 2019 exam.

The state has recored an overall pass percentage of 60.23% – an improvement by about 06% as compared to 2018 when the pass percentage was 54.46%

How to Check SEBA 10th HSLC/AHM Result 2019

  1. Click here to go to result page: resultsassam.nic.in.
  2. Click on High School Leaving Certificate Examination (HSLC & AHM) Results, 2019.
  3. Enter your Roll No and Click on Get Results button.

SEBA Secretary said the Assam board Class 10 HSLC AHM result 2019 will also be available on results.sebaonline.org, resultsassam.nic.in, examresults.net, exametc.com, indiaresults.com, assamonline.in, results.siksha, knowyourresult.com, assamresult.in.

Steps to Check SEBA HSLC Result 2019 via SMS

If you are a BSNL user SMS SEBA19 give space type roll number to 57766. If you are Idea/Jio/Vodafone users SMS AS10 give space type roll number and send to 58888111. If you are AirTel users type AS10 give space type roll number and send to 520701.

SEBA HSLC AHM Result on Mobile App

Android users should download SEBA Result 2019 App from Google Play Store. Install it in your phones to check SEBA Matric result 2019.

The board secretary further said that the students wil be able to collect their mark sheets from the respective schools from 11 am on Wednesday itself. This year, around 3,50,000 students had registered for the examination that was conducted from February 14 to March 2, 2019 at various centres across the state of Assam.

SEBA HSLC/AHM Result

The overall pass percentage of SEBA 10th 2018 exam was 54.46%. A total of 1,75,976 students had appeared for the exam. Of them 95,813 had passed. The board said some 31,562 students have got the first division, 41,195 second division and a total of 22,956 students had got third division in 2018.

Top 03 rank holders in 2018 were: 1st Raktim Bhuyan (593 marks), 2nd Abinash Kalita and Preetpal Bezbaruah (592 marks) and 3rd Sultana Ayishah Siddique, Jintee Devi, and Arbi Chaliha (591 marks).

source: http://www.ummid.com / Ummid.com / Home> Education & Career / by ummid.com  News Network / May 15th, 2019

The Karchobi embroiderers of Marehra

Arts, Culture & Entertainment, Business & Economy, Community Involvement / Social Issues, , , , , , ,

Marehra City (Etah District), UTTAR PRADESH :

Rifat's Christmas-themed snowflake panel that she embroidered with her sister and with help from two of her nieces.
Rifat’s Christmas-themed snowflake panel that she embroidered with her sister and with help from two of her nieces.

Rifat Bano (30) sits on the brick floor of her home in Marehra, Etah, chatting with her sister Sabina and their two nieces. Between them is a snow-white satin cloth stretched tautly on a rectangular wooden frame.

 Her hands move at a habitual pace: one places an index-finger-length hooked needle, filled with white and silver beads, on a specific point in the cloth panel. As the needle goes through the cloth, the hand underneath guides a plastic wire to latch onto the needle’s hooked tip, which pierces the cloth. As the needle withdraws, it stitches the bead onto the cloth.

A single panel is usually embroidered by two or three women who sit around the karchob. Here, Rifat Bano guides the needle through the panel as sister Sabina sits on the opposite side embroidering.
A single panel is usually embroidered by two or three women who sit around the karchob. Here, Rifat Bano guides the needle through the panel as sister Sabina sits on the opposite side embroidering.

This is Karchobi ka kaam or Karchobi work, a style of beaded embroidery that, according to noted historian Professor Irfan Habib, is an import from Iran that came to India around the 17th century.

 A more commercialized form of this craft was introduced in Marehra about 20-25 years ago by a man named Ajmeri. Embroiderers says that Ajmeri had relatives in Sikandra Rao and learned the work there and then brought it to Marehra, where he was from.

 He first trained his wife, who then trained women in her predominantly Muslim neighbourhood, which is the reason that even today the majority of embroiderers in Marehra are Muslim women.

 About 700-800 women are now employed in the Karchobi industry in Marehra, says Matsyanath Trivedi, the Block Development Officer. It is now more widespread in Marehra than Sikandra Rao, so that Rifat Bano says, “Marehra mein aisa koi ghar nahi milega aap ko jahaan Karchobi ka kaam nahi hota ho – You won’t find a single house in Marehra where Karchobi work is not being done.”

She herself started doing Karchobi embroidery when she was just 9 years old. Her family was against it, as it strains the eyes but she went ahead and learned it, in secret.

 Three years later, when her father, a fruit seller, died, she had to continue this work to support her family, eventually becoming the primary breadwinner. “Pehle shauq tha, phir shauq majboori ban gayee (At first it was my interest but then it became my necessity),” she says.

Setting it up

All embroiderers have to go through a set of preparatory steps before starting on the embroidery process. First, they mount the fabric on the karchob.

 Irfan Habib, in a 1973 paper titled “Indian Textile Industry in the 17th Century”, wrote that in Persian, “kar-chob” refers to “the wooden frame” that holds “the fabric taut, when [it is] being embroidered.”

The more popular Zardozi is also done on a karchob. However, while Zardozi exclusively uses silver or gold thread, Karchobi embroidery also makes use of cotton, wool, and silk threads points out Professor Ishrat Alam at the Department of History in Aligarh Muslim University (AMU), whose research focuses on the textile industry in medieval India.

Noor (21), who has been an embroiderer for the last 4-5 years, says that the quality of the embroidery improves if the cloth panel is stretched as tightly as possible across the frame.

 Next, a paper stencil of the design is placed on top of the mounted fabric and a paste made of chalk powder and kerosene is rubbed on it with a cotton rag.

 The design gets imprinted on the fabric as do the embroidery instructions. These are numbers that correspond to a bead’s colour and tell an embroiderer where to place a particular coloured bead.

 For instance, Noor can be seen embroidering red beads where it says “3”. This means that the number “3” corresponds to red-coloured beads; similarly where it says “2”, she has to embroider golden beads, as in the image below.

The white chalk design tells the embroiderers where the place beads of a specific colour.
The white chalk design tells the embroiderers where the place beads of a specific colour.

A single design usually requires the use of beads of several different colours and an embroiderer has to be careful to use the right-coloured beads, says Khalida Begum. It is only then that the embroidery work begins.

 Rifat Bano says that she is able to embroider about two pieces a day but it also depends on the design. A complex design can take longer, such as the Day of the Dead panel that took sisters Zehra Fatima (21) and Aisha Fatima (23) two days to complete.

 The Day of the Dead  or Dias de los Muertos is a two-day Mexican celebration of remembering deceased family members and is celebrated by people of Mexican heritage throughout the work, including the US.

Their panel used Day of the Dead motifs such as skulls and flowers that required the use of different shades of blue, orange and red beads, totalling 14 different coloured beads.

Wages and health

 Considering the intricate nature of the work, Aisha said that they should be getting paid at least Rs. 200 for this panel, instead of Rs. 140 that they were going to earn: “Kaam ko dekho to kaam ismein ek ek sui ka hai. Hame sasta lag raha hai ye,” (If you look at the work, this requires the use of one needle per stitch. We think the wages are low.)

 It’s not just Aisha; all the embroiderers that I spoke to said that their wages were low and did not reflect the intensity of their labour.

 The state government has not stipulated the minimum wages for Karchobi embroiderers. However, the minimum wage in Uttar Pradesh for the handloom industry, specifically for Zari embroidery is Rs. 5750 for unskilled, Rs. 6325 for semi-skilled, and Rs. 7085 for skilled workers.

 All the embroiderers who this reporter spoke to had been doing this work for at least four years and some had been doing it for over a decade. They were all at least semi-skilled workers. But even in the best-case scenario, where they earned Rs 200 a day, their monthly income did not exceed Rs 6000, which is less than the stipulated monthly minimum wage.

 Khalida Begum has been working as an embroiderer for more than 20 years. She says that in fact, her income has decreased from what she earned seven to eight years ago, as more women have taken up Karchobi work. With a large workforce and limited work, the embroiderers have lost their bargaining power.

 Rifat Bano says, “Agar ham karte hain to theek hain, nahin karte hain to theek hain. Ek hamare band karne se koi pharak bhee nahin padega”–If we do this work, it’s fine, if we don’t do it, that’s also fine. It won’t make a difference if we decide not to do it).

 Karchobi embroidery also takes a toll on the embroiderers’ health.

 Back in Rifat Bano’s home, her and other embroiderers joke about gaining weight around the stomach from sitting all day. One person is especially called out and they burst out laughing.

 They say that their eyes hurt from embroidering. And what about your fingers, I ask. “Gosht laati hai saath mein–(the needle) brings back flesh (when it comes out),” says Noor. Rifat Bano points to deep red bloodstains on the floor next to her where she has shaken off blood from her index finger.

pix 06

Noor, going back to the discussion about weight gain, says that if you leave Marehra, and therefore Karchobi, for 15 days, you can get back to your real size. Her elder sister, Farha, agrees and says that she only lost weight after she got married and moved out of Marehra.

Then Noor announces that she is only going to do Karchobi embroidery for 10 more years.

 “Phir kya karegee?–Then what will you do?” asks Rifat Bano.

 Noor retorts: “Kuch na karoongee. Kuch India mein dimagh lagaoongee main to.” (Nothing I’ll do. I’ll give some of my attention to India.)

The names of all the embroiderers have been changed to protect their identities. Some of them specifically requested it. They said that talking about their wages and problems with their work could lead to them being singled out by their communities. This reporter decided to change all their names as a result. The companies too have not been named as she felt that it could pose a threat to these women’s livelihoods.

 All images by the author.

 Meher Ali  is an independent journalist based in Aligarh. She reports on refugee, human rights, and social justice issues. She also blogs about the cultural heritage of Aligarh and its surrounding areas.

source: http://www.twocircles.net / TwoCircles.net / Home> Indian Muslim> Lead Story / by Meher Ali / May 12th, 2019

Khudai Khidmatgar start a coaching centre for slum children

Community Involvement / Social Issues, Education, Leaders, , , , , , , , , , , , , , , ,

NEW DELHI :

The Delhi Unit of Khudai Khidmatgar with Rahnuma Foundation inaugurated Justice Sachar Education and Training centre on labour Day 1st May  in the Haji Colony slum of Okhla.

The centre was inaugurated by the Delhi Minority Commission, Chairperson Dr. Zafarul Islam Khan.

The centre honours the memory of late Justice Rajendra Sachar, who devoted his entire life for the upliftment and protection of the under privileged section in this country.

Also, this centre is dedicated to the un organised workers, hence it is inaugurated on  labour day.

Khudai Khidmatgar Delhi Unit is working with Ragpickers, Domestic Workers, Rickshaw Pullers and Construction Labours from quite a number of years.
The institute will provide free coaching and counselling to the children of these workers living in slum areas.
Special invitee for this inaugural programme was Dr. Zafarul Islam Khan, Chairman Delhi Minority Commission, Khudai Khidmatgar Convenor Faisal Khan, Khudai Khidmatgar NLC member Inamul Hasan, Rahnuma Foundation Chairperson Sayed Tahseen Ahamed, Khudai Khidmatgar NRC Member Manoj Selvaraj, Centre Co Ordinator Chand Sheikh, Domestic Workers Leader Tanzeela Khatoon, Afsana, Noori, Rikshaw Puller Leader Afzal and others participated.
source: http://www.twocircles.net / TwoCircles.net / Home> India News> Indian Muslim> Lead Story / May 12th, 2019

Indian iftar that packs a punch: This family iftar is about snacking healthy

Arts, Culture & Entertainment, NRI's / PIO's, , , , ,

Kerala , INDIA /  Dubai , U.A.E :

Dubai-based couple share their menu of fresh bakes and nutrient-packed dishes

From left: Nadira Ahmad, M.K. Ahmad, Shijna, Zain, Tanaaz and Sajith Ansar get ready to enjoy a nutrient-packed Indian iftar at their villa at Mudon. Image Credit: Clint Egbert/Gulf News
From left: Nadira Ahmad, M.K. Ahmad, Shijna, Zain, Tanaaz and Sajith Ansar get ready to enjoy a nutrient-packed Indian iftar at their villa at Mudon.
Image Credit: Clint Egbert/Gulf News

Dubai:

When Dubai-based Indian businessman M.K. Ahmad and his wife Nadira were at their daughter Shijna’s home at Mudon for iftar last Thursday, he couldn’t help himself from contrasting the fancy spread she had laid out on the dining table with the rather modest meal he would have during Ramadan when he first came to the UAE in 1965.

“I was a bachelor back then and a group of us boys would just have some biryani. We could not have imagined the kind of foods that are available now, with so many healthy options to choose from,” he said.

Shijna and her entrepreneur husband Sajith Ansar, however, will not have it any other way. As their two children Tanaaz, 15 and Zain, nine, put it, it’s a much-awaited “snack party”.

“I try to pack in as many nutrients as possible into the menu,” said Shijna, a passionate cook.

“I avoid frying and bake wherever possible, use stuff like gluten free oat flour, quinoa, fresh fruits, vegetables, lean chicken and chia seeds in my dishes so they are filling and full of antioxidants.”

The chia pudding, a hot favourite with the family, for instance has a blend of mixed berries, gluten free oats, chia seeds, mixed nuts and wheat germ powder. Just like the special homemade banana bread which is baked with gluten free oat flour, almond flour, some quinoa and bananas.

I try and avoid frying and bake wherever possible, use stuff like gluten free oat flour, quinoa, fresh fruits, vegetables, lean chicken and chia seeds in my dishes.

– Shijna Sajith | Dubai resident

“My mum loves to try out new things and they are always delicious,” said Zain, going over the colourful spread on the table that among other things includes fajitas stuffed with chicken, baked oat cups with chilli chicken, cinnamon and cream cheese pie, lemonade and orange juice.

There is also Ari Pathiri (rice flour rolls) with chicken stew that Nadira has made, giving the menu a traditional touch. “We are a Keralite family and relish this combination, especially when it is prepared by my wife. She is a fantastic cook,” said Ahmad, adding that the couple feel blessed to enjoy iftars with their three children and their families, including six grandchildren, all of whom are settled in the UAE.

“I am his favourite,” claimed Tanaaz. “Do you know, he swam all the way from India when he first arrived?”

Tanaaz embellishing the chia seed pudding with fruits and nuts Image Credit: Clint Egbert/Gulf News
Tanaaz embellishing the chia seed pudding with fruits and nuts
Image Credit: Clint Egbert/Gulf News

“Yes, she is right,” said the proud grandfather. “A group of us bachelors just decided to come here by sea from Mumbai. It was like an adventure, but after I came here, there was no question of going back. This country has given us so much over the decades. We feel truly blessed.”

Sajith, who has been in Dubai for 18 years, can’t agree more. He cherishes the bonding with his family. “Ramadan is a time when we connect with our loved ones and focus on the spiritual,” he said.

Shijna and Sajith Ansar. They have two children, Tanaaz, 15 and Zain, 9, and the family lives in Mudon in Dubai. Image Credit: Supplied
Shijna and Sajith Ansar. They have two children, Tanaaz, 15 and Zain, 9, and the family lives in Mudon in Dubai.
Image Credit: Supplied

“Being in a place like Dubai makes Ramadan extra special. Everyone is very respectful and mindful that you are fasting. Even non-Muslims here join the fast in the spirit of Ramadan.”

Recipe of the day

Banana Bread

Banana bread Image Credit: Clint Egbert / Gulf News
Banana bread
Image Credit: Clint Egbert / Gulf News

100 gm almond flour, 50 gm flax seed flour, 100 gm coconut sugar, 70 gm coconut oil, 4 eggs, 1/2 tsp cinnamon powder, 1/2 tsp sodiumbicarbonate, 1tsp vanilla essence, salt, 2 ripe bananas, 50gms walnuts

Mix the dry ingredients and keep aside. Beat eggs and coconut sugar till fluffy. Add rest of the ingredients and mix well. Pour coconut oil and toss in the walnuts. Bake the mixture at 175C/ 350F for 60 min.

Allow it to cool before serving.

source: http://www.gulfnews.com / Home> Community / by Sharmila Dhal, Deputy UAE Editor / May 12th, 2019

Mappilapattu singer Eranholi Moosa dead

Arts, Culture & Entertainment, Community Involvement / Social Issues, , , , , , , , , , , , ,

Thalassery, KERALA :

Mappila  paattu (Muslim traditional song) singer and Folklore Academy vice-chairman Eranholi Moosa, 76, passed away at Thalassery on Monday.

Eranholi Moosa
Eranholi Moosa

Kannur :

Mappila  paattu (Muslim traditional song) singer and Folklore Academy vice-chairman Eranholi Moosa, 76, passed away at Thalassery on Monday.  The death occurred at his residence at Chalil. He had been undergoing treatment for pulmonary diseases for one month at a private hospital in Kozhikode.  He was shifted to his house around one week ago as per the advice of the doctors.

As the man who started his career by singing in marriage houses in the light of paraffin lamps,  the music career of Moosa has been one of many ups and downs. He is considered as the most popular face of mappila paattu in Kerala, especially North Malabar.  His was also instrumental in popularising the art form in the region.

Son of Eranholi Valiyakath Abu and Aasya, Moosa started singing at a very early age and was easily noticed through his ease of singing. During his early career he used to sing for many low profile cultural organisations and soon became a familiar face among the lovers of ‘mappila paattu’.  He had also learnt music under Saratchandra Marathe for two years.

He is the lone mappila paattu singer, who had performed in the Gulf for the most number of times.  Moosa made his debut in Abu Dhabi in 1974. It is said that Moosa went on to sing in around 1,000 stages in the Gulf countries over the years. Eranholi Moosa rose to be a popular figure when he started singing to the tunes of legendary Raghavan Master in All India Radio.

He is survived by wife Kunhamina and children Naseera, Sajida, Sameera, Nizar, Nazar and Sadique.
His mortal remains will be placed at Thalassery Town Hall on Tuesday upto 11 am for the public to pay last respects to their beloved singer.  The funeral will be held at Mattambram Juma Masjid Khabarstan.

source: http://www.newindianexpress.com / The New Indian Express / Home> States>  Kerala / by Express News Service / May 07th, 2019

Kerala success story: Bihar migrant boy is board exam star, in Malayalam medium

Amazing Feats, Community Involvement / Social Issues, Education, , , ,

Darbhanga, BIHAR / Ernakulam District , KERALA :

Ever since the news of the results filtered in, Sajid, his wife Abida and the teachers at the Binanipuram Government High School have been flooded with congratulatory calls from government quarters and the media.

Bhutto Sajid (right) with his son Dilshad. (Express photo: Vishnu Varma)

Bhutto Sajid, 41, is an ‘angootha chaap’ (illiterate). Born into a poor peasant family in Bihar’s Darbhanga, Sajid’s family didn’t have the financial means to send him to school. Doing odd jobs, first in his village and then later in Delhi, Sajid was among the first wave of migrant workers in 1999 travelling thousands of miles to Kerala, a state grappling with a shortage of labour after its own people left in droves looking for jobs in Gulf countries.

In the past two decades, Sajid has made Kerala home, working in a small shoe factory in the industrial area of Edayar in Ernakulam district and living with his wife and five kids.

If the lack of education suppressed Sajid’s dreams in life, on Sunday, in a bittersweet moment for him, his eldest child, Muhammad Dilshad, made him and his family proud by topping from his Malayalam-medium government school in the Class X Board examinations and securing A+ grade in all subjects.

“Hum gareeb the, nahi padh paye. But mera beta mera sar uncha kar diya (We were poor so couldn’t study. But my son has made me proud),” Sajid said.

Ever since the news of the results filtered in, Sajid, his wife Abida and the teachers at the Binanipuram Government High School have been flooded with congratulatory calls from government quarters and the media.

Sudhi TS, the mathematics teacher at the school who took a special interest in Dilshad’s studies, said he is more happy with his student’s performance than his own son who also appeared for the board examinations this year.

“I used to tease my son by telling him that Dilshad would score better than him. That would get him jolted and serious about studying,” Sudhi said.

Muhammad Dilshad with his Mathematics teacher Sudhi TS at the school. Sudhi opted out of a transfer so he could help Dilshad with his studies. (Express photo/Vishnu Varma)

“In fact, I had the opportunity of a transfer to another school here two years back. I have an asthma condition and this is an industrial area. But I stayed on just to help him (Dilshad) out. I wanted to see him do well in the exams because he has a bright future ahead,” he said, adding that he would often fix special classes at 6 am in the morning for Dilshad’s batch.

The six-decade-old government school, located in an industrial belt on the fringes of Kochi where a large section of inter-state workers are employed, receives a sizeable number of applications of children of such workers into all grades. In Dilshad’s class of 12 students who wrote the board examinations this year, four of them, including him, hail from northern states.

But, the primary hurdle for such students in excelling at studies has been the medium of instruction. Most subjects, with the exception of English and Hindi, are taught in Malayalam at schools like these, which end up making the learning process arduous.

To solve this particular problem, the Ernakulam district administration flagged off the ‘Roshni’ project two years ago through which schools with a large concentration of migrant students were identified. The project, a brainchild of Ernakulam district collector Mohammed Y Safirulla, involves an extra hour of language proficiency class in the morning before regular classes begin.

Teachers under ‘Roshni’ have been trained to use code-switching methodology to help students, from classes I to VII, in familiarising with the Malayalam language. To attract more students to the programme, a round of nutritious breakfast is offered at the school as an incentive.

source: http://www.indianexpress.com / The Indian Express / Home> Education / by Vishnu Varma / May 11th, 2019

MDAA Confers Nandi Awards To Top Athletes

Amazing Feats, Community Involvement / Social Issues, Karnataka (under research project), Sports, , , ,

Mysuru, KARNATAKA :

NANDIawardsMPOs10may2019

The Mysore District Athletic Association (MDAA) conferred the prestigious Nandi Awards to the top sports persons of Mysuru district for the year 2018-19 at a function held at Maharaja’s College Centenary Hall on May 9.

The MDAA honoured the following athletes:

Suhas S. Gowda (Best Performer – Men’s section), Apsana Begum (Best Performer – Women’s section), B.Manush (Best Performer – Junior Men’s section), S. Rahul Kashyap (Best Performer – Boys U-18 years), N. Rahul Nayaka (Best Performer – Boys U-16), Likitha Yogesh (Best Performer – Girls U-16), H.S. Harshitha (Best Performer – Girls U-14).

In addition to this, Vidya Vikas Educational Trust was given the Best Sports Promoters Award. Mohammad Nouman, Senior Sports Journalist, Prajavani, Mysuru, was conferred the Distinguished Sports Journalist Award while Nagesh Panathale, Senior Photo-Journalist, Vijaya Karnataka, Mysuru, was conferred the Distinguished Sports Photographer Award.

The function was presided by Vasu, Chairman, MDAA. V.R. Beedu, Dronacharya Award winner for Lifetime Achievement in Athletics as a coach, was the guest of honour.

Dr. P. Krishnaiah, Director (In-Charge), Department of Physical Education, University of Mysore, K.Suresh, Assistant Director, DYES, Mahesh Ballal, Vice-President, MDAA, Somashekar, President, MDAA and B. Srikanth, Hon. Secretary, MDAA were among those present at the function.

source: http://www.starofmysore.com / Star of Mysore / Home> Sports / May 10th, 2019

Den Thimmaiah Emerges Fastest Driver In Autocross

Karnataka (under research project), Sports, Transport, , , , , ,

Kodagu, KARNATAKA :

DenThimmaiahKF09may2019

Den Thimmaiah emerged as the fastest driver at the National level 4-wheel Autocross Championship organised at Begoorkolli.

Organised at the fields belonging to the members of Chendira, Ippumada, Chekkera and Thethira families by JCI Ponnampet Golden, he emerged victorious as he clocked in at 2.02 minutes at the 850-meter rally course.

He also won the Coorg Local Open, 1,400-1,600cc category and Indian Open categories, adding three victories to his name.

In ‘The Coorg Local Open’ category, Den Thimmaiah won the first place, followed by Kokengada Darshan and Karavanda Thimmiah respectively.

Mohamad Shiek won the first place, Shrihari the second and C.K. Somanna the third place in the 800 cc category.

In the 1,001-1,400 cc category, the first place was won by Ismail Khan, second by Harshad Pasha and the third by Sparsh Nanjappa.

Den Thimmaiah won the first place while Dhruva Chandrashekar and Kokengada Darshan won the second and third place respectively in the 1,400-1,600 cc category.

The first place was bagged by Den Thimmaiah while the second and third place were won by Dhruva Chandrashekar and Roopesh respectively in the Indian Open Class.

In the XUV class, Mekerira Kariappa won the first place while Shriganesh won the second place.

In the Women’s category, Puttichanda Dayan Somaiah won the first place and Pooja Karumbaiah won the second place.

Over 40 participants took part in the event.

JCI Ponnampet Golden President Koniyanda Kavya Sanju, Mondovi Motors Gonicoppa showroom manager Manoj, JCI secretary Kotangada Nanaiah, JCI leaders Kotrangada Subbaiah, Arasu Nanjappa, Katimada Giri, Nirin Monappa, Robin Subbaiah, Pullangada Natesh distributed prizes to the winners.

source: http://www.starofmysore.com / Star of Mysore / Home> Sports / May 09th, 2019