Spanish Vocabulary

Contributions to Indian Sociology, 2010

After having examined the dialogue which had taken place between appellant and his wife Jaishree PW 1, it is clearly seen that there is something in the form of preparation of crime. But because of provisions of section 122 of the Indian Evidence Act, any kind of communication between husband and wife is liable to be excluded and can not be taken into consideration as a piece of evidence. However, what Jaishree PW 1 actually witnessed can very well be taken into consideration. Because what is witnessed by Jaishree PW 1 is not a communication. In this behalf, reference with profit can be made to the case of Ram Bharosey Vs. State of Uttar Pradesh . In the said case, the actual communication between the accused and his wife was held inadmissible under section 122 of the Indian Evidence Act but the acts of the husband witnessed by wife are held admissible as it has reference to the acts and conduct of the accused and not to any communication made by the husband to his wife. Bearing in mind the ratio in the case of Ram Bharosey (cited supra), we have to exclude the inadmissible part with regard to actual communication between the appellant and his wife Jaishree PW 1. However, what Jaishree PW 1 saw at the relevant time is certainly admissible in evidence. Jaishree PW 1 saw the appellant searching and collecting Kookari (Article 12) and leaving the house with Kookari. This part of evidence is certainly admissible in evidence. Bombay High Court Bhalchandra Namdeo Shinde vs The State Of Maharashtra on 13 March, 2003 Equivalent citations: 2003 (2) ALD Cri 84, 2003 BomCR Cri, 2003 (2) MhLj 580 Bench: B Vagyani, A Bagga

Case of a 17 yr old boy comes to our clinic with a chief complaint of lack of confidence, doesn't trust his abilities. 4 yrs back, Patient's coach pushed him inside the swimming pool, after that there is fear of drowning. 3 years back stopped going for table classes as teacher was strict with him. Recurrent cough and cold with change of weather. Personal history: Appetite: increased since 1 yr Craving: spicy, junk food, salty food, potatoes, milk. Aversion: vegetables. Thirst: Thirstless. Thermals: CHILLY P/H: nothing significant. F/H: father-Hyperlipidaemia. Sensitivity: <sun-headaches.=""></sun->

The paper employs theories from cultural studies, migration and diaspora studies, as well as from feminist studies in order to approach the way in which the main female character handles (or not) her status as a new young bride from India to an NRI. The analysis will look at her connection to the West, as well as the one to the East, while will concomitantly try to demonstrate whether the changing of places is indeed an immigrant’s main reason of feeling displaced, dislocated, unhappy and alienated. What is it to be ‘translated’ (S. Rushdie) in the case of Indian brides who are sent away to the West to join husbands they barely know? How is their identity changed – if at all changed? Why do migrant women of the ‘Third’ world decide to go back to the East? Eventually, what is the real ‘monster’ to be fought and conquered when one is married, a female and an immigrant?

According to Oniye (2000), death, especially that of a very close person, is often seen as an ultimate loss, which, invariably is accompanied by grief. The death of partner and its consequences are met with serious sentiments especially to the females. Typically, the widow faces a lot of problems after the death of her husband (Clark 2007). From birth through puberty, marriage, maturity, and old age, people in the study area pass through various rites and rituals binding them spiritually and culturally to others in their communities. Because of the inevitability of death and belief in an active life after death, the Bongo people have developed elaborate rituals to ease the pain of physical separation and to guide the dead into the spiritual world of the ancestors. The patterns and processes of grieving among people in Bongo appear to be similar to those reported elsewhere in Ghana. concluded that some of the practices of widowhood rituals in the area were; ceremonial bath, close the partner eye with the decease hands, divination and survival spouse is made to sit on a grass mat, Pito is brew and fowl is slaughtered to the ancestors to give clearance for surviving partner to enter into a new relationship. It was also concluded that some rituals practices performed during widowhood rites were; stripping the person naked, bathing in the public, carrying a knife around you wait and putting ropes on your neck and waist, not allowing you to see the deceased body before burial, shaving your hair and sitting with the death body for a number of days. The study concluded that community members and family members of widows mostly support the practices of widowhood hence ensure that women who lose their husbands perform the widowhood rituals. The study further established that some widowhood rituals are bad and have negative implications on victims; some of the negative practices associated with widowhood rituals indicated by respondents were; stripping the person naked, bathing in the public, carrying a knife around you wait and putting ropes on your neck and waist, not allowing you to see the deceased body before burial, having your hair and sitting with the death body for a number of days. The study finally found that widowhood rituals have negative effects of victims such as swollen feet, headaches, back pains, body aches and lack of concentration and trauma and the emotional effects of widowhood ritual on victims included; the temptation of committing suicide, fears and anxiety, stress and depression. Hence widowhood rituals should be abolished.

https://irjet.net/archives/V5/i3/IRJET-V5I3888.pdf

Revista de Historia Naval nº 74, 2001

Mucho es lo que se ha escrito hasta la fecha en relación con el sistema naval español en la Edad Moderna y, más específicamente, sobre la cuestión de las Armadas del Imperio. Sin embargo, hasta la fecha, aunque se conocía el modelo multifocal implantado en el siglo XVI, no estaba totalmente claro el panorama naval español, así como las armadas vigentes en esta centuria y el papel desempeñado por cada una de ellas. En el presente trabajo intentaremos sintetizar y clarificar el modelo naval español durante el gobierno de los Austrias Mayores. En la Baja Edad Media tenemos noticias de la existencia de una Armada Real de Galeras. Al parecer, fue creada por el rey Alfonso X a mediados del siglo XIII, estuvo formada por unas dieciocho galeras y su financiación se sufragó con los beneficios destinados a tal fin procedentes de una veintena de alquerías. Asimismo se creó 'por esas fechas el rango· de almirante, mando que debía estar al frente de esta primera armada real. Al parecer, dicha escuadra participó en el mismo siglo de su creación en destacadas actuaciones, concretamente en el ataque al puerto de Salé -en el actual Marruecos- (1260), así como en la toma de Cádiz, dos años después. Sin embargo, a partir de ese año clave en la historia de España que sin duda fue 1492, se experimentó un profundo cambio en el devenir de los reinos peninsulares . Pues bien, también en lo referente a la navegación este año marcó una verdadera frontera divisoria. La unión de las coronas de Castilla y Aragón, así como el Descubrimiento y Conquista de América, trajeron consigo la creación del primer gran imperio de la Edad Moderna. Por ello, a principios del siglo XVI se sintió la urgente necesidad de crear un modelo naval acorde con la nueva situación política.

-- The visual language evidence demonstrates that Meluhha speakers deviced the Indus Script -- melh ‘antelope’ (Brahui) rebus: Me-luḫ-ḫaKI (Akkadian); melh, mr̤eka 'goat or antelope'rebus: milakkhu 'copper’; meluhha, mleccha speaker; melaka ‘company, guild’ -- The visual language evidence demonstrates that Meluhha speakers deviced the Indus Script-melh 'antelope' (Brahui) rebus: Me-luḫ-ḫa KI (Akkadian); melh, mr̤ eka 'goat or antelope'rebus: milakkhu 'copper'; meluhha, mleccha speaker; melaka 'company, guild' This is a tribute to Kenoyer's insight that the 'unicorn' is a composition including the face protome of an antelope-Kenoyer, J. M. (2013). Iconography of the Indus unicorn: Origins and legacy. In S. Abraham, P. Gullapalli, T. Raczek, & U. Rizvi (Eds.), Connections and complexity, new approaches to the Archaeology of South Asia. Walnut Creek: Left Coast Press. Seal M-712 clearly demonstrates that the scribe intends to convey the word melkhā throat, neck (Kur.) ମେଳକ-ಮೇಲಕ mēlaka 'congregation, union (guild)' Thus, Me-luḫ-ḫa KI , Akkadian signifierof Shu-ilishu cylinder seal isa reference to this ಮೇಲಕ mēlaka 'copper guild'. 'Unicorn' face profile is read rebus as melh 'antelope' rebus: Me-luḫ-ḫa KI This is an addendum to: Meluhha copper merchant melaka 'company, guild' https://tinyurl.com/mrx954ah This presented over 20 cylinder seals of ANE showing melaka 'company, guild' signified by Meluhha merchanst who carry a goat or an antelope.