Abstract The card game Truco , popular in Argentina and Uruguay, originates in Spain, specifically in Catalonia and Valencia. Some authors, with considerable imagination, have proposed legends of a more remote origin linked to Muslims, perhaps because the four-suited playing cards, which entered Europe from the Mamluk Sultanate of Egypt (1250-1517), may have derived from a trick-taking game with a peculiar card hierarchy similar to that of Truco . During the 16th and 17th centuries in Spain, various card games emerged. Some, like Flor , were predominantly games of chance and associated with betting; others, like Truc or Truque , were trick-taking and more social, prioritizing intuition and strategy over luck. From the times of the Viceroyalty of the Río de la Plata up to the 19th century, a card game developed and became popular in these lands, combining the strategy of Truque and the chance of Flor: Truquiflor . The South American gauchos expressed, through this game, their character and temperament, transforming it into a dialectical game, full of sayings and verses. Truco , which today is played with or without the flor, optimally embodies certain traits of the criollo character—most notably, an irreverence in the face of objective and indisputable adversity, capable of “scaring the devil himself.”

Abstract Dadu is a traditional board game exclusively played within the Muslim Dawoodi Bohra community in South Asia. Most households have their own hand-stitched cloth board, together with a set of wood-turned playing pieces and cowrie shells for dice. Though formally a two-player game, it is commonly played in large teams during family gatherings. Non-community members rarely take part and the game remains virtually unknown to outsiders. Descriptions of the game are absent from the scholarly literature and it does not find mention in any of the major game encyclopedias. Surviving boards and communal memory trace the game back to the early 20th century, but the hybrid nature of the game and the origin of the Dawoodi Bohra community in Yemen suggest that it may go back several centuries further. The present article uses ludemic theory to analyze the constituent elements of the game and demonstrate their affinity with elements in other games both inside and outside South Asia. The findings are contextualized within the wider history of the Dawoodi Bohra community, suggesting that Dadu may have resulted from the adaptation of a West Asian Tab game to a South Asian single track race game. A detailed set of rules gathered from interviews with members of the Dawoodi Bohra community is appended to the article.

Abstract India has a very prominent traditional board game culture, which is evident through numerous game boards and game pieces that are surviving. The spectrum of game board variations documented displays its association with the rich culture of crafts in India. Apart from these sets, there are ample examples of game board graffiti's present in various public spaces, temples being one of the most prominent of them. Many scholars, just to name a few, I. Finkel, R.K Bhattacharya, and L.K. Soni (published in 2011); Vasantha (2003); Fritz and Gibson (2007); Rogersdotter (2015), have documented and/or commented on these appearances of game boards in spaces. Most of these documentations are from the region of Karnataka, Tamilnadu and Andhra Pradesh. There are game board surveys from the states of Punjab (Gupta, 1926), Gujarat (Soni and Bagchi, 2011), Marwad (Samanta, 2011), Haryana (Sinha and Bishwas, 2011). Nevertheless, for some reason, there is very little work on board games in the state of Maharashtra. Though the literary documentation of sedentary games of Maharashtra is found in a book by ‘Anant Babaji Deodhar’ named ‘Marāṭhī Khēḷān̄cē Pustaka’ published in 1905; which mainly is anthropological documentation. It does not touch upon the references of this game information. Sāripata (chausar), pat Songtyā (asta chima) existed in the Marathi household until the earlier generation (Pre WWII) in form of cloth boards and wooden pieces. However, it does not show its appearance as game board graffiti's in spaces in the post-Yadav period (14th century). Few games like mancala, Indian hunt games do show their presence in graffitis but seldom in literature. Literary pieces of evidence of regional literature remain untraced. No specific research has happened in literature in this era in the context to board games and thus the paper tries to throw light on evidence of board game mentions in medieval Marathi language literature. During the same time, the game board graffiti's shows its existence in Karnataka, Rajasthan until the 17th century. So what happened to the board game culture in Maharashtra? Where did the games go? Did it acquire a different form? The paper tries to inquire about the presence/absence of board games in the 13th - 17th century Marathi literature and architecture.

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