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Explore Tim Wigmore's 'Test Cricket: A History,' a rich and captivating narrative featuring exclusive interviews. Perfect for cricket enthusiasts, Wigmore's work covers 150 years of Test cricket history, from Bodyline to Bazball.

Test Cricket Insight of Tim Wigmore

Tim Wigmore's 'Test Cricket: A History' offers a rich narrative backed by exclusive interviews. Discover the essence and impact of Test cricket's 150-year history in this acclaimed volume, praised for its depth and readability.

New book explores 150 years of test cricket

Tim Wigmore's "Test Cricket: A History" delves into the sport's storied past with exclusive interviews and insightful narrative, perfect for enthusiasts seeking a comprehensive understanding of Test cricket's impact.

A new book, "Test Cricket: A History" by author Tim Wigmore, tells the gripping story of the players and stories that have shaped the game's evolution since 1877.
The book, published by Hachette, features over 40 exclusive interviews with cricket greats including Sachin Tendulkar, Rahul Dravid, Pat Cummins, Michael Holding, Muthiah Muralidaran, Kevin Pietersen, Ian Chappell, and Dale Steyn.
"From Bodyline to Bazball, the golden age to the rise of West Indies, and Shane Warne to Ian Botham, readers will come to appreciate Test cricket's remarkable history like never before. A perfect single volume history for any cricket fan from an award-winning Telegraph cricket correspondent!" the publisher said in a statement.
The history of Test cricket is rich, stretching back nearly 150 years and forming the foundation of the modern game. The first official Test match was played between Australia and England from March 15&ndash;19, 1877 at the Melbourne Cricket Ground (MCG) -- which was won by Australia.
Touted to be the definitive history of test cricket, the book brings to life both Test cricket on the pitch and the game's social significance around the world. It has received rave reviews from English historian David Kynaston.
"Wonderfully wide-focused, unfailingly readable and laced with passages of insightful analysis, Tim Wigmore&rsquo;s history of test cricket is a true tour de force," writes Kynaston in his praise for the book.
Wigmore's previously authored books include "Crickonomics", a Waterstones sports book of the year, and "Cricket 2.0: Inside the T20 Revolution", which won the Wisden Book of the Year and Daily Telegraph Cricket Book of the Year in 2020.
"Test Cricket" is available for purchase across online and offline stores.

This year, the United Nations has declared 'DigitalAll: Innovation and Technology for Gender Equality' as the theme of International Women's Day. Know more about its history.

International Women's Day 2023: Know when it was celebrated for the first time and what this year's theme is

This year, the United Nations has declared DigitALL: Innovation and technology for gender equality&nbsp;as the theme of International Women's Day. Know more about its history.

International Women's Day is celebrated every year on 8 March in honor of women. This day is celebrated to spread awareness on issues like equal rights of women, violence and abuse against women and reproductive rights.
<h3>When was it celebrated for the first time?</h3>
The first National Women's Day in the US was celebrated on February 28, 1909, in memory of the 1908 garment workers' strike in New York. After this, on March 8, 1975, the United Nations celebrated its first International Women's Day.&nbsp;
<h3>This year's theme&nbsp;&nbsp;</h3>
This year, the United Nations has declared DigitALL: Innovation and technology for gender equality as the theme of International Women's Day. Through this, the importance of technology will be emphasized in highlighting gender issues. &nbsp;&nbsp;
Also watch: <a title="Even today 53% women do not step out of the house even once a day; know the reason" href="https://www.editorji.com/lifestyle-news/even-today-53-women-do-not-step-out-of-the-house-even-once-a-day-know-the-reason-1677572296455">Even today 53% women do not step out of the house even once a day; know the reason</a>

There is little to say about marital rape that has not been said already. Justifications, questions, considerations all sound like feeble attempts to hide how inherently patriarchal and misogynistic the law is. We don’t need to tell you how bizarre it is to assume that women give unwavering consent to sex once they get married, because let’s be honest women often times don’t even have the agency to say no to the marriage in the first place – so explaining this falls beyond the purview of common sense. We won’t get into it.Also watch -  What marital rape verdict means: Delhi High Court's split judgment on husband exemption in IPC 375Today, we will be talking about Phulmoni Dasi, a 10-year-old child bride who lost her life due to marital rape, at the hands of her 30-year-old-husband. The story takes place in 1890 – precolonial India, when India was still being ruled by age old British laws. Oh, here’s a fact – the exception to the rape law, the clause on marital rape was introduced by the British in 1860 – so I suppose we’re still being ruled by laws written 162 years ago, but well back to the story. Married to a man 2 decades older than her, the young bride died when her husband tried to consummate the marriage.
The case went to litigation in the Calcutta Sessions Court on 6th of July 1890, and was registered as one of the most horrifying cases of marital rape. Facts of the case brought forth by the autopsy show that that the young girl died of excessive injury and trauma to her private parts, and her body was found in a pool of her own blood. Her ovaries and uterus had not developed fully. She had not even begun menstruating. The victim’s husband was convicted under the Indian Penal Code for ‘causing grievous hurt by act of endangering life or personal safety of others’ but not of rape. Why? Because as per the exception introduced to the IPC in 1860, sex with one's wife is not considered rape. At the time Phulmoni was assaulted, she was of legal age and wedded to her husband.
The case even at the time shook the conscience of the nation and reform came in the form of raising the age of consent from 10 years to 12 in 1890. The exception now says, that a man who has sex with his wife as long as she is 15 years of age, is not rape. Phulmoni’s case brings to light many important and dangerous facets of this exception. Also watch - Kerala HC's landmark judgment: Court says marital rape is a ground for divorcePerhaps the one most relevant to us today would be that the law is 162 years old. It was drafted at a time when young girls of 10, were considered old enough to give consent for sex. Before their reproductory organs had even developed. If we can now see why such a law is unreasonable, it puzzling why we still assume that consent by married women is seen as unwavering and present at all points of time. Despite signing the UN declaration on Elimination of Violence against Women which clearly defines marital rape as violence against women, it is still not a crime in India. This, despite the fact that as per the UN population fund nearly 75% of married women in India are subjected to assault by their husbands – compounded by the Covid-19 pandemic.

'Marital Rape Clause': The History | The Issue 

There is little to say about marital rape that has not been said already. Justifications, questions, considerations all sound like feeble attempts to hide how inherently patriarchal and misogynistic the law is. We don’t need to tell you how bizarre it is to assume that women give unwavering consent to sex once they get married, because let’s be honest women often times don’t even have the agency to say no to the marriage in the first place – so explaining this falls beyond the purview of common sense. We won’t get into it.

Also watch -  What marital rape verdict means: Delhi High Court's split judgment on husband exemption in IPC 375

Today, we will be talking about Phulmoni Dasi, a 10-year-old child bride who lost her life due to marital rape, at the hands of her 30-year-old-husband. The story takes place in 1890 – precolonial India, when India was still being ruled by age old British laws. Oh, here’s a fact – the exception to the rape law, the clause on marital rape was introduced by the British in 1860 – so I suppose we’re still being ruled by laws written 162 years ago, but well back to the story. Married to a man 2 decades older than her, the young bride died when her husband tried to consummate the marriage.

The case went to litigation in the Calcutta Sessions Court on 6th of July 1890, and was registered as one of the most horrifying cases of marital rape. Facts of the case brought forth by the autopsy show that that the young girl died of excessive injury and trauma to her private parts, and her body was found in a pool of her own blood. Her ovaries and uterus had not developed fully. She had not even begun menstruating. The victim’s husband was convicted under the Indian Penal Code for ‘causing grievous hurt by act of endangering life or personal safety of others’ but not of rape. Why? Because as per the exception introduced to the IPC in 1860, sex with one's wife is not considered rape. At the time Phulmoni was assaulted, she was of legal age and wedded to her husband.

The case even at the time shook the conscience of the nation and reform came in the form of raising the age of consent from 10 years to 12 in 1890. The exception now says, that a man who has sex with his wife as long as she is 15 years of age, is not rape. Phulmoni’s case brings to light many important and dangerous facets of this exception.

Also watch - Kerala HC's landmark judgment: Court says marital rape is a ground for divorce

Perhaps the one most relevant to us today would be that the law is 162 years old. It was drafted at a time when young girls of 10, were considered old enough to give consent for sex. Before their reproductory organs had even developed. If we can now see why such a law is unreasonable, it puzzling why we still assume that consent by married women is seen as unwavering and present at all points of time.

Despite signing the UN declaration on Elimination of Violence against Women which clearly defines marital rape as violence against women, it is still not a crime in India. This, despite the fact that as per the UN population fund nearly 75% of married women in India are subjected to assault by their husbands – compounded by the Covid-19 pandemic.


How did the Indian law that does not recognise the rape of a wife by her husband as a crime come into existence? In this episode of &lsquo;The Issue&rsquo;, we take you through the history of this law and the story of a 10-year-old girl closely linked with it.&nbsp;

There is little to say about marital rape that has not been said already. Justifications, questions, considerations all sound like feeble attempts to hide how inherently patriarchal and misogynistic the law is. We don&rsquo;t need to tell you how bizarre it is to assume that women give unwavering consent to sex once they get married, because let&rsquo;s be honest women often times don&rsquo;t even have the agency to say no to the marriage in the first place &ndash; so explaining this falls beyond the purview of common sense. We won&rsquo;t get into it. Also watch -&nbsp; <a href="https://www.editorji.com/india-news/marital-rape-judgment-delhi-high-court-announces-split-verdict-one-judge-against-exemption-for-husbands-the-other-disagrees-1652259637522">What marital rape verdict means: Delhi High Court's split judgment on husband exemption in IPC 375</a> Today, we will be talking about Phulmoni Dasi, a 10-year-old child bride who lost her life due to marital rape, at the hands of her 30-year-old-husband. The story takes place in 1890 &ndash; precolonial India, when India was still being ruled by age old British laws. Oh, here&rsquo;s a fact &ndash; the exception to the rape law, the clause on marital rape was introduced by the British in 1860 &ndash; so I suppose we&rsquo;re still being ruled by laws written 162 years ago, but well back to the story. Married to a man 2 decades older than her, the young bride died when her husband tried to consummate the marriage.
The case went to litigation in the Calcutta Sessions Court on 6th of July 1890, and was registered as one of the most horrifying cases of marital rape. Facts of the case brought forth by the autopsy show that that the young girl died of excessive injury and trauma to her private parts, and her body was found in a pool of her own blood. Her ovaries and uterus had not developed fully. She had not even begun menstruating. The victim&rsquo;s husband was convicted under the Indian Penal Code for &lsquo;causing grievous hurt by act of endangering life or personal safety of others&rsquo; but not of rape. Why? Because as per the exception introduced to the IPC in 1860, sex with one's wife is not considered rape. At the time Phulmoni was assaulted, she was of legal age and wedded to her husband.
The case even at the time shook the conscience of the nation and reform came in the form of raising the age of consent from 10 years to 12 in 1890. The exception now says, that a man who has sex with his wife as long as she is 15 years of age, is not rape. Phulmoni&rsquo;s case brings to light many important and dangerous facets of this exception. Also watch - <a href="https://www.editorji.com/story/kerala-hc-s-landmark-judgment-court-says-marital-rape-is-a-ground-for-divorce-1628271222433">Kerala HC's landmark judgment: Court says marital rape is a ground for divorce</a> Perhaps the one most relevant to us today would be that the law is 162 years old. It was drafted at a time when young girls of 10, were considered old enough to give consent for sex. Before their reproductory organs had even developed. If we can now see why such a law is unreasonable, it puzzling why we still assume that consent by married women is seen as unwavering and present at all points of time. Despite signing the UN declaration on Elimination of Violence against Women which clearly defines marital rape as violence against women, it is still not a crime in India. This, despite the fact that as per the UN population fund nearly 75% of married women in India are subjected to assault by their husbands &ndash; compounded by the Covid-19 pandemic. <a href="https://www.editorji.com/editorji-specials/marital-rape-clause-india-s-global-standing-the-issue-1662112595734">Part 2 - 'Marital Rape Clause': India's global standing&nbsp;</a> <a href="https://www.editorji.com/editorji-specials/marital-rape-clause-the-concept-of-consent-the-issue-1662112818238">Part 3 - 'Marital Rape Clause': The concept of consent&nbsp;</a>

The rhythmic whirring of a machine, constant needle jabs, the permanence of an indelible mark, and let’s not forget about pain. There’s a lot that makes the concept of tattoos daunting – perhaps even unappealing. But if there’s one thing that no one can deny is that the trend of getting tattoos has been spreading like wildfire in the world.   What is it about the phenomenon of using your skin as a canvas that excites people so much? Today we take a deep dive into the world of ink.   For the longest time tattoos in popular representation have found themselves associated with the MTV culture of hard rock. But what’s popular may not always be true.  The first few accounts of tattoos in India come from the colonial records of the castes and tribes of India and go as far as 1916. Like with most ancient traditions in the country, the research and information available on when this practice started is almost negligible.  However, the tribes and communities of people who continue this tradition trace the roots of their tattoos to religion and group identity.   As varied as the tattoo designs are in India, perhaps just as varied are the meaning and significance of the motifs that people sport.   When a Baiga girl turns 9-10 years old, she gets these as her first tattoo. This motif means stove, this means grain, this is wood, and this again is grain.   Tattoos have served as markers of caste, to define a woman’s coming of age, as a warrior's decoration after battle. An interesting story as far as assertion of identity is concerned is also that of the Ramnamis of Chhatisgarh. A community of the lower castes who decided to rebel against bramhanical laws of worship through the use of ink.   It can be argued that the tattoo tradition in India has skipped a few generations. Colonisation and urbanisation for a while led to the belief that tattoos are primitive and have no place in the modern world. However, after a brief hiatus, people are slowly attempting to reconnect to their roots. This need to know more about the ancient tradition of tattoo-ing in India is also the inspiration behind the work of many artists, like Shomil Shah who documents this artform through his crowdsourced repository – India Ink archive.   Regardless of how much one may try to deny the existence and presence of tattoos in our country, the reality is that the practice of tattooing has been a part of our culture for a very long time. Not just for cosmetic purposes but also for a sense of community. Old records on the tattoo-ing tradition also detail songs and rituals specifically related to the practice.  It's muddy waters to talk about the practice of tattoos without touching upon cultural appropriation. Yes, tribal tattoos are coming back into fashion, but one must ask who gets to sport these designs, and who benefits from making them?  In fact, when talking about tattoos it’s also an interesting question to look at who actually owns tattoos as a piece of artwork? Is it the person who came up with the idea and design? The person who executed said design? Or the canvas – a living, breathing human being. We delve into that in our next episode! Watch Episode 2: Watch Episode 3: Watch Episode 4: 

How and Why | Tattoos Episode 1: The History and culture of tattoos in India 

The rhythmic whirring of a machine, constant needle jabs, the permanence of an indelible mark, and let’s not forget about pain. There’s a lot that makes the concept of tattoos daunting – perhaps even unappealing. But if there’s one thing that no one can deny is that the trend of getting tattoos has been spreading like wildfire in the world.  
 
What is it about the phenomenon of using your skin as a canvas that excites people so much? Today we take a deep dive into the world of ink.  
 
For the longest time tattoos in popular representation have found themselves associated with the MTV culture of hard rock. But what’s popular may not always be true.  
The first few accounts of tattoos in India come from the colonial records of the castes and tribes of India and go as far as 1916. Like with most ancient traditions in the country, the research and information available on when this practice started is almost negligible.  However, the tribes and communities of people who continue this tradition trace the roots of their tattoos to religion and group identity.  
 
As varied as the tattoo designs are in India, perhaps just as varied are the meaning and significance of the motifs that people sport.  
 
When a Baiga girl turns 9-10 years old, she gets these as her first tattoo. This motif means stove, this means grain, this is wood, and this again is grain.  
 
Tattoos have served as markers of caste, to define a woman’s coming of age, as a warrior's decoration after battle. An interesting story as far as assertion of identity is concerned is also that of the Ramnamis of Chhatisgarh. A community of the lower castes who decided to rebel against bramhanical laws of worship through the use of ink.  
 
It can be argued that the tattoo tradition in India has skipped a few generations. Colonisation and urbanisation for a while led to the belief that tattoos are primitive and have no place in the modern world. However, after a brief hiatus, people are slowly attempting to reconnect to their roots. This need to know more about the ancient tradition of tattoo-ing in India is also the inspiration behind the work of many artists, like Shomil Shah who documents this artform through his crowdsourced repository – India Ink archive.  
 
Regardless of how much one may try to deny the existence and presence of tattoos in our country, the reality is that the practice of tattooing has been a part of our culture for a very long time. Not just for cosmetic purposes but also for a sense of community. Old records on the tattoo-ing tradition also detail songs and rituals specifically related to the practice.  
It's muddy waters to talk about the practice of tattoos without touching upon cultural appropriation. Yes, tribal tattoos are coming back into fashion, but one must ask who gets to sport these designs, and who benefits from making them?  
In fact, when talking about tattoos it’s also an interesting question to look at who actually owns tattoos as a piece of artwork? Is it the person who came up with the idea and design? The person who executed said design? Or the canvas – a living, breathing human being. We delve into that in our next episode! 

Are tattoos just a sign of western rebellion or do they have Indian roots too? In this episode we take a look!&nbsp;

The rhythmic whirring of a machine, constant needle jabs, the permanence of an indelible mark, and let&rsquo;s not forget about pain. There&rsquo;s a lot that makes the concept of tattoos daunting &ndash; perhaps even unappealing. But if there&rsquo;s one thing that no one can deny is that the trend of getting tattoos has been spreading like wildfire in the world. &nbsp; &nbsp; What is it about the phenomenon of using your skin as a canvas that excites people so much? Today we take a deep dive into the world of ink. &nbsp; &nbsp; For the longest time tattoos in popular representation have found themselves associated with the MTV culture of hard rock. But what&rsquo;s popular may not always be true. &nbsp; The first few accounts of tattoos in India come from the colonial records of the castes and tribes of India and go as far as 1916. Like with most ancient traditions in the country, the research and information available on when this practice started is almost negligible. &nbsp;However, the tribes and communities of people who continue this tradition trace the roots of their tattoos to religion and group identity. &nbsp; &nbsp; As varied as the tattoo designs are in India, perhaps just as varied are the meaning and significance of the motifs that people sport. &nbsp; &nbsp; When a Baiga girl turns 9-10 years old, she gets these as her first tattoo. This motif means stove, this means grain, this is wood, and this again is grain. &nbsp; &nbsp; Tattoos have served as markers of caste, to define a woman&rsquo;s coming of age, as a warrior's decoration after battle. An interesting story as far as assertion of identity is concerned is also that of the Ramnamis of Chhatisgarh. A community of the lower castes who decided to rebel against bramhanical laws of worship through the use of ink. &nbsp; &nbsp; It can be argued that the tattoo tradition in India has skipped a few generations. Colonisation and urbanisation for a while led to the belief that tattoos are primitive and have no place in the modern world. However, after a brief hiatus, people are slowly attempting to reconnect to their roots. This need to know more about the ancient tradition of tattoo-ing in India is also the inspiration behind the work of many artists, like Shomil Shah who documents this artform through his crowdsourced repository &ndash; India Ink archive. &nbsp; &nbsp; Regardless of how much one may try to deny the existence and presence of tattoos in our country, the reality is that the practice of tattooing has been a part of our culture for a very long time. Not just for cosmetic purposes but also for a sense of community. Old records on the tattoo-ing tradition also detail songs and rituals specifically related to the practice. &nbsp; It's muddy waters to talk about the practice of tattoos without touching upon cultural appropriation. Yes, tribal tattoos are coming back into fashion, but one must ask who gets to sport these designs, and who benefits from making them? &nbsp; In fact, when talking about tattoos it&rsquo;s also an interesting question to look at who actually owns tattoos as a piece of artwork? Is it the person who came up with the idea and design? The person who executed said design? Or the canvas &ndash; a living, breathing human being. We delve into that in our next episode!&nbsp; Also Watch -
<a href="https://www.editorji.com/editorji-specials/how-and-why-tattoos-episode-2-who-owns-a-tattoo-the-question-of-copyright-1657292416422">Episode 2: Who owns a tattoo? The question of copyright&nbsp;</a> <a href="https://www.editorji.com/editorji-specials/how-and-why-tattoos-episode-3-how-much-money-does-the-tattoo-industry-make-1657292863391">Episode 3: How much money does the tattoo industry make?&nbsp;</a> <a href="https://www.editorji.com/editorji-specials/how-and-why-tattoos-episode-4-why-do-people-get-tattoos-a-look-at-the-psychology-behind-getting-inked-1657293307863">Episode 4: Why do people get tattoos? A look at the psychology behind getting inked</a>

Aryans or Dravidians - which ancient group first made India its home? Coinciding with a reignited political debate, and amid unclear scientific answers, the Union government is planning a mega DNA study to "trace the purity of races" in India, according to a report in the New Indian Express.
Quoting government sources, the article said that the Ministry of Culture is acquiring an array of DNA profiling kits and associated state-of-the-art machines for the study. A budget of ₹10 crore has been set aside. The decision was reportedly taken after a meeting between Ministry of Culture Secretary Govind Mohan, archaeologist Professor Vasant Shinde, and other senior scientists and scholars of the Birbal Sahani Institute of Paleosciences.
The news report quoted Prof Shinde as saying that the objective of the study was to "trace the purity of races in India". He said that scientists wanted to see how "mutation and mixing of genes in the Indian population has happened in the last 10,000 years".
ALSO WATCH | 'Shah Jahan took land for Taj Mahal from...': BJP MP Diya Kumari on Jaipur royals' link amid HC petition
Another aim is to "establish the Indian role in the dispersal of humans out of Africa" thousands of years ago, according to the Kolkata-based Anthropological Survey of India, or ANSI, which is also part of the study. ANSI said that modern humans "could have taken the &lsquo;southern route of dispersal&rsquo;, utilising the coastlines to travel from Africa, through Arabia, across the Indian subcontinent and then into South-East Asia and finally into Australia".
The ANSI also wants to "understand the genetic diversity of Indian populations among various ethnic groups in different regions of India". The ANSI had earlier expressed worry that the issue was "politically loaded", but eventually became part of the study, as per the New Indian Express report.

DNA study on 10,000 yrs of India's human history planned by Modi govt: report amid Aryan-Dravidian row

Prof Vasant Shinde said that the objective of the study was to "trace the purity of races in India", as per a New Indian Express report.

Aryans or Dravidians - which ancient group first made India its home? Coinciding with a reignited political debate, and amid unclear scientific answers, the Union government is planning a mega DNA study to "trace the purity of races" in India, according to a report in the New Indian Express.
Quoting government sources, the article said that the Ministry of Culture is acquiring an array of DNA profiling kits and associated state-of-the-art machines for the study. A budget of ₹10 crore has been set aside. The decision was reportedly taken after a meeting between Ministry of Culture Secretary Govind Mohan, archaeologist Professor Vasant Shinde, and other senior scientists and scholars of the Birbal Sahani Institute of Paleosciences.
The news report quoted Prof Shinde as saying that the objective of the study was to "trace the purity of races in India". He said that scientists wanted to see how "mutation and mixing of genes in the Indian population has happened in the last 10,000 years".
ALSO WATCH | <a href="https://www.editorji.com/india-news/politics/shah-jahan-took-land-for-taj-mahal-from-bjp-mp-diya-kumari-on-jaipur-royals-link-amid-hc-petition-1652334611537" target="_blank">'Shah Jahan took land for Taj Mahal from...': BJP MP Diya Kumari on Jaipur royals' link amid HC petition</a>
Another aim is to "establish the Indian role in the dispersal of humans out of Africa" thousands of years ago, according to the Kolkata-based Anthropological Survey of India, or ANSI, which is also part of the study. ANSI said that modern humans "could have taken the &lsquo;southern route of dispersal&rsquo;, utilising the coastlines to travel from Africa, through Arabia, across the Indian subcontinent and then into South-East Asia and finally into Australia".
The ANSI also wants to "understand the genetic diversity of Indian populations among various ethnic groups in different regions of India". The ANSI had earlier expressed worry that the issue was "politically loaded", but eventually became part of the study, as per the New Indian Express report.

The recent short-lived court case regarding the Taj Mahal's "locked rooms" has once again highlighted the conspiracy theories surrounding the 17th century monument.
The Allahabad High Court rejected a BJP leader's petition to ask the Archaeological Survey of India to open over 20 locked rooms to see if they house idols of Hindu gods.
But what is inside these mysterious rooms? Here's what historian and Taj researcher Ebba Koch told BBC.
The rooms were part of an underground chamber for summer months. 15 rooms are situated in a line along the riverfront, and are reached by a narrow corridor. 7 larger chambers extend by niches on each side, and there are 6 square-shaped rooms, 2 octagonal rooms. These are decorated with netted patterns, circles of stars, and medallions.
These probably served as a cool, recreational place for the visiting Mughal emperor, but the chamber does not receive natural light now. These underground galleries are common in Mughal architecture, as per Koch.
The BBC quoted another historian, Rana Safvi, as saying that the underground rooms were open to visitors until a flood in 1978. Water had entered the mausoleum, and some of the underground rooms were silted.
Some chambers even suffered cracks, according to Safvi. The rooms have been closed for public ever since, but are opened for restoration work, according to the report.

Revealed: what's inside Taj Mahal's 'locked' rooms, as per Mughal architecture historian

Taj Mahal case: the Allahabad High Court rejected a BJP leader's petition to ask the Archaeological Survey of India to open over 20 locked rooms to see if they house idols of Hindu gods.

The recent short-lived court case regarding the Taj Mahal's "locked rooms" has once again highlighted the conspiracy theories surrounding the 17th century monument.
The Allahabad High Court rejected a BJP leader's petition to ask the Archaeological Survey of India to open over 20 locked rooms to see if they house idols of Hindu gods.
But what is inside these mysterious rooms? Here's what historian and Taj researcher Ebba Koch told BBC.
The rooms were part of an underground chamber for summer months. 15 rooms are situated in a line along the riverfront, and are reached by a narrow corridor. 7 larger chambers extend by niches on each side, and there are 6 square-shaped rooms, 2 octagonal rooms. These are decorated with netted patterns, circles of stars, and medallions.
Watch |&nbsp;<a href="https://www.editorji.com/india-news/allahabad-high-court-schools-petitioner-demanding-opening-of-taj-mahal-rooms-1652364502277" target="_blank">Allahabad High Court schools petitioner demanding opening of Taj Mahal rooms</a>
These probably served as a cool, recreational place for the visiting Mughal emperor, but the chamber does not receive natural light now. These underground galleries are common in Mughal architecture, as per Koch.
The BBC quoted another historian, Rana Safvi, as saying that the underground rooms were open to visitors until a flood in 1978. Water had entered the mausoleum, and some of the underground rooms were silted.
Some chambers even suffered cracks, according to Safvi. The rooms have been closed for public ever since, but are opened for restoration work, according to the report.

You might have heard the term androgynous fashion floating around on social media but what does androgyny really mean?&nbsp;Androgyny&nbsp;essentially&nbsp;means blurring the lines between what is considered the masculine and&nbsp;the feminine.&nbsp;&nbsp;
It is a way of understanding gender&nbsp;outside the traditional binaries. While the concept is nothing new to the 21st&nbsp;century,&nbsp;it seems to cause as much controversy today as it did back in the day when Coco Chanel made pants for women more than a 100 years ago.&nbsp;
Earlier this year, Bollywood actor Ranveer Singh was brutally trolled on&nbsp;Twitter&nbsp;for wearing heeled boots. This is because fashion is intrinsically linked to our&nbsp;identity, and dressing styles have been imposed&nbsp;based on binary genders for the longest time.&nbsp;And even though women wearing menswear-inspired clothing is accepted, if not lauded, the same courtesy is not always extended to the boys.&nbsp;
But&nbsp;celebrities like Harry Styles, Justin Bieber and Billy Porter as well as&nbsp;big&nbsp;brands like&nbsp;Gucci and Sabyasachi are a part of&nbsp;a move&nbsp;towards&nbsp;a new direction.&nbsp;
One&nbsp;Directioner&nbsp;Harry Styles is the&nbsp;pop culture&nbsp;icon for gender non-conforming style. From ruffled sleeves and&nbsp;romantic pinks to a full-blown ballerina look, Styles is not afraid of embracing his feminine side.&nbsp;&nbsp;
In India, actors like Ranveer Singh, Jim&nbsp;Sarbh,&nbsp;brothers&nbsp;Aparshakti&nbsp;and&nbsp;Ayushmann Khurana&nbsp;often play with feminine silhouettes&nbsp;and gender-neutral styling without boarding the full cross-dresser train.&nbsp;
Addressing the rising demand for clothes that defy boundaries, many young labels say they&nbsp;now&nbsp;focus on silhouettes and fabrics rather than the gender of the person who will wear them. Brands like&nbsp;Huemn,&nbsp;Bloni,&nbsp;NorBlack&nbsp;NorWhite&nbsp;and Bobo Calcutta all&nbsp;want to&nbsp;envision a future of fashion&nbsp;where there are no gendered sections in a clothing shop.&nbsp;
International behemoth Gucci&nbsp;is&nbsp;the world leader in making androgynous garments.&nbsp;So much so, that&nbsp;you&rsquo;d be hard-pressed to call out conventional&nbsp;genders of even the models featured in Gucci ads.&nbsp;&nbsp;
Boarding a similar train, Sabyasachi also recently featured a male model wearing&nbsp;a delicate&nbsp;sequinned gold-bronze slip dress&nbsp;but it wasn&rsquo;t without ruffling some feathers.&nbsp;
While the nasty trolling can&rsquo;t be ignored, social media has also given a platform for people to express their&nbsp;individual definitions of gender.&nbsp;Influencers&nbsp;like Alok V Menon, Arka Patra,&nbsp;Dr&nbsp;Trinetra Haldar,&nbsp;Pushpak Sen&nbsp;and many, many&nbsp;more&nbsp;are shattering stereotypes about gendered dressing, one Instagram post at a time.&nbsp;&nbsp;
Displaying your true identities isn&rsquo;t always easy and more so in the age of social media, where your every move is scrutinised by the public.&nbsp;We applaud these icons&nbsp;for&nbsp;pushing the general public&nbsp;to change the way we wear, advertise and discuss fashion.&nbsp;&nbsp;
Here&rsquo;s hoping that one day, expressing yourself wouldn&rsquo;t be considered the greatest rebellion.&nbsp;

The movers and shakers of androgynous fashion and why it matters!

Androgyny&nbsp;is a way of blurring the lines between what is considered masculine and feminine. But how does that impact&nbsp;the clothes we choose, to not just cover our body but also express our varied gender identities!&nbsp;

What is androgyny?&nbsp;&nbsp;
A way of understanding gender beyond the traditional binaries&nbsp;&nbsp;
Not a new concept but continues to stir controversy nonetheless&nbsp;
Early this year, Ranveer Singh trolled for wearing heeled boots&nbsp;&nbsp;
Dressing styles linked to binary gender identities since ages&nbsp;
Women in men&rsquo;s clothes accepted. But men in women&rsquo;s&nbsp;clothes...&nbsp;
New age celebs &amp; big fashion brands moving towards new direction&nbsp;
Harry Style, an icon for gender non-conforming style&nbsp;&nbsp;
Ranveer, Jim&nbsp;Sarbh,&nbsp;Aparshakti&nbsp;&amp; Ayushmann Khurana often play with silhouettes&nbsp;
Young fashion labels on a mission to shun defined genders for clothes&nbsp;
Future of gender-free fashion:&nbsp;Huemn,&nbsp;Bloni,&nbsp;NorBlack&nbsp;NoWhite, Bobo Calcutta&nbsp;&nbsp;
Gucci the world leader in making&nbsp;androgynous garments&nbsp;
Sabyasachi recently featured a male model in a sequin dress&nbsp;
New icons are creating their own individual definitions of gender&nbsp;
Shattering fashion stereotypes, one Instagram post at a time!&nbsp;
Maybe one day... Expressing yourself wouldn&rsquo;t be the greatest rebellion&nbsp;

You might have heard the term androgynous fashion floating around on social media but what does androgyny really mean?&nbsp;Androgyny&nbsp;essentially&nbsp;means blurring the lines between what is considered the masculine and&nbsp;the feminine.&nbsp;&nbsp;
It is a way of understanding gender&nbsp;outside the traditional binaries. While the concept is nothing new to the 21st&nbsp;century,&nbsp;it seems to cause as much controversy today as it did back in the day when designers Coco Chanel&nbsp;and&nbsp;Yves Saint Laurent made pants and tuxedos for women more than a 100 years ago.&nbsp;
Earlier this year, Bollywood actor Ranveer Singh was brutally trolled on&nbsp;Twitter&nbsp;for wearing heeled boots. This is because fashion is intrinsically linked to our&nbsp;identity, and dressing styles have been imposed&nbsp;based on binary genders for the longest time.&nbsp;And even though women wearing menswear-inspired clothing is accepted, if not lauded, the same courtesy is not always extended to the boys.&nbsp;
But&nbsp;celebrities like Harry Styles, Justin Bieber and Billy Porter as well as&nbsp;big&nbsp;brands like&nbsp;Gucci and Sabyasachi are a part of&nbsp;a move&nbsp;towards&nbsp;a new direction.&nbsp;
One&nbsp;Directioner&nbsp;Harry Styles is the&nbsp;pop culture&nbsp;icon for gender non-conforming style. From ruffled sleeves and&nbsp;romantic pinks to a full-blown ballerina look, Styles is not afraid of embracing his feminine side.&nbsp;&nbsp;
In India, actors like Ranveer Singh, Jim&nbsp;Sarbh,&nbsp;brothers&nbsp;Aparshakti&nbsp;and&nbsp;Ayushmann Khurana&nbsp;often play with feminine silhouettes&nbsp;and gender-neutral styling without boarding the full cross-dresser train.&nbsp;
Addressing the rising demand for clothes that defy boundaries, many young labels say they&nbsp;now&nbsp;focus on silhouettes and fabrics rather than the gender of the person who will wear them. Brands like&nbsp;Huemn,&nbsp;Bloni,&nbsp;NorBlack&nbsp;NorWhite&nbsp;and Bobo Calcutta all&nbsp;want to&nbsp;envision a future of fashion&nbsp;where there are no gendered sections in a clothing shop.&nbsp;
International behemoth Gucci&nbsp;is&nbsp;the world leader in making androgynous garments.&nbsp;So much so, that&nbsp;you&rsquo;d be hard-pressed to call out conventional&nbsp;genders of even the models featured in Gucci ads.&nbsp;&nbsp;
Boarding a similar train, Sabyasachi also recently featured a male model wearing&nbsp;a delicate&nbsp;sequinned gold-bronze slip dress&nbsp;but it wasn&rsquo;t without ruffling some feathers.&nbsp;
While the nasty trolling can&rsquo;t be ignored, social media has also given a platform for people to express their&nbsp;individual definitions of gender.&nbsp;Influencers&nbsp;like Alok V Menon, Arka Patra,&nbsp;Dr&nbsp;Trinetra Haldar,&nbsp;Pushpak Sen&nbsp;and many, many&nbsp;more&nbsp;are shattering stereotypes about gendered dressing, one Instagram post at a time.&nbsp;&nbsp;
Displaying your true identities isn&rsquo;t always easy and more so in the age of social media, where your every move is scrutinised by the public.&nbsp;We applaud these icons&nbsp;for&nbsp;pushing the general public&nbsp;to change the way we wear, advertise and discuss fashion.&nbsp;&nbsp;
Here&rsquo;s hoping that one day, expressing yourself wouldn&rsquo;t be considered the greatest rebellion.&nbsp;

It seems like for&nbsp;Uttarakhand's&nbsp;CM&nbsp;Tirath Singh Rawat, a woman's dignity is positioned on her bare knees. The new state CM said&nbsp;women who wear ripped jeans set a &lsquo;bad example.&rsquo; The minister caused a stir on social media, causing women, from all over the country, to lash back by posting pictures of themselves wearing the 'ripped jeans' look.
What Rawat&nbsp;has termed 'kaichi&nbsp;wala&nbsp;sanskar' is actually a fashion trend with a pretty interesting history. As many, including celebrities like Gul&nbsp;Panag, Koena&nbsp;Mitra&nbsp;and Big B's granddaughter Navya&nbsp;Nanda&nbsp;flaunt their ripped denims online, here's a little background on how exactly the trend came to be.
While the first denim jeans were developed at Levi Strauss' factories in the 1800s as durable long-lasting trousers that were also comfortable for working-class men.&nbsp;
The distressed, dishevelled that we see the youth wear today wasn't popular until around the 1970s. While&nbsp;denim jeans were born with a utilitarian purpose, the ripped look as a fashion statement was popularised during the punk rock era.&nbsp;
In a period of&nbsp;cultural angst and youthful rebellion, British punk rock bands like the Sex Pistols memorialised the ripped jeans by wearing them on and off stage.&nbsp;

Women embrace 'ripped jeans' online: a little history behind the distressed fashion trend

With&nbsp;politicians and&nbsp;netizens&nbsp;battling over the 'sanskaari' quotient of ripped jeans, let's dive into the rather revolutionary history of the distressed denim look.
When exactly did people decide it was a good idea to tear their sturdy and durable denim trousers for style?&nbsp;

Does women's dignity depend on their bare knee?
UK CM Rawat&nbsp;says women who wear ripped jeans set 'bad example'
Women post pictures wearing ripped jeans in defiance&nbsp;
What's the history behind this 'distressed' fashion trend?&nbsp;
The first denim jeans invented as durable trousers workers&nbsp;
The ripped denim look was popularised during Brit punk era
Ripped clothing symbolised cultural angst and rebellion
The style moved from the music scenes to the runways&nbsp;
Became a popular style trend that continues to thrive&nbsp;

It seems like for&nbsp;Uttarakhand's&nbsp;CM&nbsp;Tirath Singh Rawat, a woman's dignity is positioned on her bare knees. The new CM said&nbsp;women who wear ripped jeans set a &lsquo;bad example.&rsquo; Understandably&nbsp;his comments caused a stir on social media, pushing women to post pictures of themselves wearing the 'ripped jeans' look in an act of defiance.
What Rawat&nbsp;has termed them 'kaichi&nbsp;wala&nbsp;sanskar', ripped jeans are actually a fashion trend with a pretty interesting history. As many, including celebrities like Gul&nbsp;Panag, Koena&nbsp;Mitra&nbsp;and Big B's granddaughter Navya&nbsp;Nanda&nbsp;flaunt their ripped denims online, here's a little background on how exactly the trend came to be.
While the first denim jeans were developed at Levi Strauss' factories in the 1800s as durable long-lasting trousers that were also comfortable for working-class men.&nbsp;
The distressed, dishevelled jeans that we see the youth wear today wasn't popular, or should we say 'fashionable', until around the 1970s. While&nbsp;denim jeans were born with a utilitarian purpose, the ripped look as a fashion statement was popularised during the punk rock era in Britain.&nbsp;
In a period of&nbsp;cultural angst and youthful rebellion, British punk rock bands like the Sex Pistols and Nirvana memorialised grungy denim look by wearing them on and off stage.
During this period, ripped denims, distressed jackets and torn t-shirts came to symbolise a way to express your individuality and tearing up clothing almost became a way to express your anti-establishment feelings.
Soon enough, the style made it's way to high-fashion runways in North America and while the initial response was mixed and perhaps continues to remain mixed in Indian households.
By the 1990s, the ripped jeans look was all over the place and it&nbsp;undeniably continues to retain&nbsp;its image as a fashionable look for everyone from celebrities to the masses.

Sribala, a chartered accountant turned Chef is pursuing a PhD in Sangam literature while documenting ancient recipes from the Sangam period.

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