An even more disappointing presence, though sparse, is of the female characters. While they are hardly a part of the narrative, whenever they do appear, they seem to be objects of desire or cunning plotters hungry for power through their male counterparts.
‘The nautanki-wali’s breasts showed dark and bulbous beneath the thin pink silk of the baju. Rohidas, who could not tear his eyes away, recognized them at last for large purple brinjals,
Further, in the overarching context of the structural relations of modes of production, Baruah introduces three distinct cultural forms/windows—memoirs, ballads and world views—and their articulations by the respective figures of the hunter, the peasant and the rebel to draw attention to, as mentioned earlier, the combined nature of the underlying structure of colonialism in Assam.
As far as the Indian Paralympics is concerned, the story of country’s glorious sons and daughters resembles the socio-economic milieu of the country. The book provides a vivid description of the social background of the athletes, their rationale for choosing para sports, the physical and the emotional struggles they underwent during the course of their career. More than physical strength, it was the willpower of the para-athletes which makes their story enthralling.
Justice and fairness are ideals that are core to the life and generational memory of the Tamil people. Powerful historical incidents of rulers who have strongly dispensed justice, or even those who have failed to do so, are ingrained in the minds of Tamil people. There is King Manuneedhi Konda Cholan (250 BCE), who punishes his son upon realizing that his chariot wheel had killed a calf.
Nathaniel Edward Kindersley (1763-1831), employed by the East Indian Company’s civil service at Madras, promoted to be the collector of South Arcot later, made a small but significant contribution to Tamil studies by translating certain sections of Thirukkural, presenting it as secular literature, and the story of Nalan with explanatory notes;
In their Foreword, Thamizhacchi Thangapandian states there is no fullness in the writings by men because they don’t have subtlety in showing the pain, agony and mental stress of women while Jayanthi Shankar calls for a similar record in all languages to show how feminism has evolved as a philosophy.