The Researchers'

01-09

Authors: Dr Sanjoy Chowdhury & Neha Kumari

Abstract Purpose:To assess the pattern of common eye diseases in children of 0-15 years of age attending an outpatient Eye Department, Bokaro General Hospital (Ophthalmology Department) Jharkhand. Material and Methods: A modified WHO eye examination proforma in respect of each child was filled in for the recording of personal history, examination results and treatment required. The pattern of eye diseases affecting the children of Bokaro causing blindness and visual impairment according to age and sex was assessed. Results: All total of 520 children of which 57.1% were male and 42.9 % female were examined during the one-year period. Squint (17.7% ) was the most common ocular morbidity followed by bacterial conjunctivitis (14.8%), Vernal Catarrh (12.1%), trauma (9.6%), blepharitis (7.9%), vitamin A deficiency (7.5%), lid problems 7.5% (chalazion, stye), Corneal ulcers and Corneal opacity accounted for 9.4%, nasolacrimal duct block 3.7%, trachoma 2.3%, and Cataract 1.4%. Out of 520, 334 children in the age group 7-15 i.e. 64.2% were examined for refractive errors and 56.8 %found to be visually impaired. Others causes were less than 1%. Conclusion: The distributions of male and female children were similar in different age groups. The number of eye disease was highest in children age group 7-15 i.e. 64% followed by age group 1-6, i.e. 27.5% and children less than 1 year were 8.3%.

15-22

Authors: Professor M. C. Behera

Today, the COVID-19 unleashing havoc everywhere, embracing all-rich and poor, powerful and weak- has made a shamble of the world all around us. Though it strikes a note of apparent pessimism, it holds key to a much better world ahead; for if winter comes can Spring be far behind. The situation has pressed a re-start button by cautioning us the wrong path we treaded upon, but providing a chance to learn from our mistakes of the past and reshape our future. Obviously, the onus is on us. It matters how much we learn from our mistakes and how much we want to change.

31-43

Authors: Iwolo Izuongere & Dr Morve Roshan K

This paper sorely examines just an aspect of meaning, the ‘Affective meaning’ as it relates to Ijo worldview. The significance of this study to know, how the theory comes up with it so that meaning cannot be viewed as an entity, but in the context (here, the data are collected and analyzed in detail). However, by the empirical method, the data collection is consultations from textbooks, internet and competent speakers of the various languages. This paper revolves around on the major research questions, 1. How does ‘affective meaning’ work in languages? and 2. How does a particular affective meaning have an individual role in African languages? These questions will address with various languages, including ‘Igala,’ ‘Igbo’ and ‘Kswahili,’ and ‘Ijo.’ These languages are the major focus of this work. In short, it is found that the ways of expressing affection or feeling across cultures and/or languages are sometimes similar.

44-50

Authors: Mitra Das & Dr Tilutomma Baruah

Every society has different way of interpreting health and diseases which often is different for different societies. In this paper, the supernatural factors related to illness as viewed by the Monpas of Arunachal Pradesh is discussed. Various types of explanations are given why some people get sick and others donot.. These explanations are formed from belief in witchcraft, spirits, a broken taboo, wrath of God etc which exist in their society. The present study was conducted five villages of West Kameng and Tawang districts of Arunachal Pradesh.

55-65

Authors: Dr Raghumani Naik

Satya Sanatan Mahima Dharma in Odisha was founded by Mahima Gosain. He was the obscure prophet of Odisha who had left behind a new religion and a new organization behind him. He was against idol worship and believed in one formless God. Mahima Gosain was absolutely innocent of modernization. Therefore, Satya Sanatan Mahima Dharma was autochthonous to the core and was deeply rooted in the Indian traditions. The religious movement which Mahima Gosain started was perhaps, the most revolutionary in the religious history of modern India. Its summon bonum is humanism. Its credential pins around the deliverance of man. It prescribes the path of complete surrender to Alekha Brahman for transmigration of Soul. While the other socio-religious movements of the last quarter of 19th century were confined to educated people in the urban centres of India, Mahima Dharma with its simple philosophy could reach the common people in the villages of Odisha and assumed the dimension of a mass movement. This movement became so significant that it may be regarded as the harbinger of renaissance in Odisha. It harped at the idolatrous, polytheism, caste system, untouchability, domination of priesthood, religious superstition and social obscurantism, animism and barbaric custom. Both Descriptive and Library documentation method have been adopted with analytical and historical perspective for the present study. The important findings of this research work are that it was very rationalistic and put emphasis on the purification of human consciousness both for before death and after death life.