1 00:00:00,840 --> 00:00:05,100 So more on spirits in her talk. 2 00:00:05,100 --> 00:00:12,550 Death by poisoning. Cautionary tales and inter-ethnic accusations in contemporary Sikkim. 3 00:00:12,550 --> 00:00:22,820 Ticky. The floor is yours. Oh, thank you, thank you, Daniel. 4 00:00:22,820 --> 00:00:27,860 Yeah. So at the very outset, I would actually like to shout out to Katie. 5 00:00:27,860 --> 00:00:36,830 Katie Fitzgerald for making this possible and also Wolfson College University of Oxford to attend graduate studies seminar. 6 00:00:36,830 --> 00:00:43,820 Isabelle Danielle, thank you so much for giving me this great opportunity. Also to share my work and further, 7 00:00:43,820 --> 00:00:49,010 I look forward to your great comments and suggestions and advice because the paper 8 00:00:49,010 --> 00:00:54,180 that I am presenting is a work in progress and I intend to send it off to a journal. 9 00:00:54,180 --> 00:01:01,610 So it would be really great if I could get some really productive comments and for the work on it. 10 00:01:01,610 --> 00:01:10,130 So I did a little bit of modification in the text and my title is dead by poisoning, 11 00:01:10,130 --> 00:01:20,300 but cautionary narratives instead of tales and inter-ethnic acquisition in contemporary Sikkim. 12 00:01:20,300 --> 00:01:28,520 So my presentation firstly shows the dramatised narratives and belief that are indicative of different verbal accusation, 13 00:01:28,520 --> 00:01:34,550 shared ideals, fears and communicative relations between the plural communities and Sikkim. 14 00:01:34,550 --> 00:01:45,530 The practise of negotiations illustrates social change or tension rumours, gossip, scapegoating, social stigmatisation and witchcraft belief. 15 00:01:45,530 --> 00:01:50,630 Secondly, the presentation reckons collected belief narratives of how traditionally 16 00:01:50,630 --> 00:01:57,650 traditional like cautionary stories are used or invoked in real life accusations. 17 00:01:57,650 --> 00:02:08,510 And these cautionary stories are related to talk as in poison or poisoning took some meanings poison or poison keeper and took law meanings, 18 00:02:08,510 --> 00:02:20,030 poison data or poison honour, which is usually weaponized and used as a tool, you know, to RINVOQ to accuse or to impute one another. 19 00:02:20,030 --> 00:02:28,460 It depicts how such accusations are invoked due to fear of being poisoned and as a way of making sense of the loss of loved ones. 20 00:02:28,460 --> 00:02:33,920 I argue that the linking of poison to the the other and the use of forms of these other things and 21 00:02:33,920 --> 00:02:40,760 demonisation stems from increasing insecurities due to drastic growth in the number of immigrants. 22 00:02:40,760 --> 00:02:45,170 Changes in political inclination, rural communities, economic competition, 23 00:02:45,170 --> 00:02:50,840 social conflict and unequal opportunities in an environment with limited resources. 24 00:02:50,840 --> 00:03:00,380 Finally, I conclude in a very hopeful note that such demonisation and othering are actually an example of inclusion rather than segregation, 25 00:03:00,380 --> 00:03:09,850 and of bridging a gap to the fastest growing section of the population that is the immigrant population. 26 00:03:09,850 --> 00:03:17,560 Before I venture into explaining the phenomenon or tradition of death by poisoning, let me first introduce Sikkim. 27 00:03:17,560 --> 00:03:23,620 Maybe there are people who do not know where where it is, and this is the umpteenth time I do that. 28 00:03:23,620 --> 00:03:31,870 So Sikkim is a small state perched in the centre of Great Himalayan, surrounded by but autonomous region in the north kingdom of Bhutan, 29 00:03:31,870 --> 00:03:36,040 in the east to Nepal, in the west and the vast Indian Union in the south. 30 00:03:36,040 --> 00:03:40,370 Sikkim is synonymous to build emotion. And according to Nygma, 31 00:03:40,370 --> 00:03:49,360 Playtex bail is described as a place of refuge where Buddhist teaching and practitioners will find protection in times of turmoil and need. 32 00:03:49,360 --> 00:04:00,370 Then I could escape 2010 my informant, Sonia, the company actually mentioned to me once that there are nine veils across the Himalayan plateau. 33 00:04:00,370 --> 00:04:03,790 It was called Hidden Land because Guru muchI, 34 00:04:03,790 --> 00:04:13,060 who is also known as second Buddha guru but Mocimboa and are considered a pioneer in the Himalayan in the spread of Himalayan Buddhism, 35 00:04:13,060 --> 00:04:20,620 consider these places as the most sacred, and therefore it was hidden for the purer and higher form of Buddhist practises. 36 00:04:20,620 --> 00:04:26,920 There are multiple works available only exploring the idea of veil in which I do not enter here, 37 00:04:26,920 --> 00:04:30,320 but I present here that veil exist in three different levels, 38 00:04:30,320 --> 00:04:39,820 which are most accepted in the moment I consider which include the outcome the physical landscape and environment, 39 00:04:39,820 --> 00:04:44,170 as can be witnessed and experienced by all as a place of blessing. 40 00:04:44,170 --> 00:04:51,760 The inner, which consist of a deep perception of a place sacredness achieved through meditation and spiritual practises, 41 00:04:51,760 --> 00:04:57,850 and the secret which includes the transformation of the physical to that of the solution achieved by 42 00:04:57,850 --> 00:05:04,300 accomplished spiritual masters who can physically pass through the physical to another worldly dimension, 43 00:05:04,300 --> 00:05:10,480 which is itself transposed onto the physical environment that ordinary people experience. 44 00:05:10,480 --> 00:05:17,110 But my emphasis here is not upon the conception of bail or what it is and what it is not. 45 00:05:17,110 --> 00:05:25,660 Rather, I bring forth a very controversial vernacular discourse, which is related to its translation build. 46 00:05:25,660 --> 00:05:31,510 Emotion is literally translated as hidden land of fruitful valley or rice. 47 00:05:31,510 --> 00:05:40,600 This translation, the use of the land of rice, is actually very conflicting and rarely used in the region. 48 00:05:40,600 --> 00:05:48,400 So one of my informant mentioned or rather claimed that we don't see Rice rather a fruitful valley 49 00:05:48,400 --> 00:05:54,130 because there was an argument that if the concept of a strong is a longstanding name for Sikkim, 50 00:05:54,130 --> 00:05:58,390 the Nepalese were the first to introduce or cultivate rice in the region, 51 00:05:58,390 --> 00:06:05,470 therefore claiming that Nepalese, as the Sikkim subject is as old as the concept of building itself. 52 00:06:05,470 --> 00:06:11,170 Presently, Sikkim is a part of Indian state, but before its merger with India in 1975, 53 00:06:11,170 --> 00:06:14,770 it was the Himalayan Buddhist kingdom ruled by the Chulbul Dynasty. 54 00:06:14,770 --> 00:06:23,260 Formed in 16 42, which is actually disputed and sold, Mueller had actually extensive worked on it. 55 00:06:23,260 --> 00:06:29,200 Historically, Sikkim was de facto a protectorate of British India after the Treaty of 1861. 56 00:06:29,200 --> 00:06:37,990 Famously known as Treaty of Tartaglia, the 1950 Treaty with India continued Sikkim protectorate status until 1975. 57 00:06:37,990 --> 00:06:47,140 Later, with the Chinese occupation of Tibet in 1959, the Indian War in Sikkim border in 62 and 63, the Chinese. 58 00:06:47,140 --> 00:06:53,920 The democratic aspirations of the population agitating against the oppressing rule of schemes, 59 00:06:53,920 --> 00:07:05,660 kingship and the breakdown of internal law and order, all cited as reason for holding the 1975 referendum that actually culminated in the. 60 00:07:05,660 --> 00:07:16,590 Annexation of Sikkim in 1975 after the merger, even though. 61 00:07:16,590 --> 00:07:18,510 I'm sorry. Yeah. 62 00:07:18,510 --> 00:07:27,300 After the merger, even though the Himalayan Buddhist kingdom has dismantled, Buddhism still act as a very strong authority in the region. 63 00:07:27,300 --> 00:07:32,140 These imprints we can see in political institutions such as Sangat Seat, 64 00:07:32,140 --> 00:07:39,210 which is like a monk seat saved in the State Legislative Assembly and Ecclesiastical Affairs Department, 65 00:07:39,210 --> 00:07:44,610 which is actually only standing particularly segregated department, which is in Sikkim, 66 00:07:44,610 --> 00:07:50,310 which look after the affairs of all the religious institutions within the state. 67 00:07:50,310 --> 00:07:57,300 Demographically, the ethnic group are classified into three broad categories the Liberals, the butchers and the police. 68 00:07:57,300 --> 00:08:06,840 The population of Sikkim is predominantly Hindu, with Buddhists comprising a majority, and even Christians and Muslims are in significant numbers. 69 00:08:06,840 --> 00:08:11,010 Nepalese migrated to Sikkim at the beginning of the 19th century. 70 00:08:11,010 --> 00:08:22,110 When I see Nepalese, there are multiple sub subgroups representing Nepalis, which includes the worry limbo right amongst Sherpa, Gurung, etc. 71 00:08:22,110 --> 00:08:27,000 Additionally, there are Indian businessmen from Bihar, Bengal, Haryana, Rajasthan, 72 00:08:27,000 --> 00:08:31,830 Uttar Pradesh and other parts of India generally referred to as Modi issue, 73 00:08:31,830 --> 00:08:38,190 as well as Tibetan refugees who escaped there after Tibet's occupation of China in the 1950s. 74 00:08:38,190 --> 00:08:45,150 Therefore, Sikkim demography is the result of migration, as well as socially engineered settlement and its politics. 75 00:08:45,150 --> 00:08:51,120 In short, in a place like Sikkim, where communities are multicultural and believes interconnected, 76 00:08:51,120 --> 00:08:57,750 the act of the act of othering could be synonymous to some sort of acceptance. 77 00:08:57,750 --> 00:09:06,720 Tracing the history of these ethnic categories after 1890 one, the imperial administration delineated four dominant groups Liberals, 78 00:09:06,720 --> 00:09:12,690 Butjust, Limbaughs and Nepali due to intense ethnic competition over resource entitlement. 79 00:09:12,690 --> 00:09:18,630 One can argue that there is an ongoing aggravated ethnic tension in Sikkim. 80 00:09:18,630 --> 00:09:24,480 The boundaries between indigenous Abuja and perceived Nepali immigrants are reinforced 81 00:09:24,480 --> 00:09:29,460 by religious differences and affirmed by differing attitudes towards the landscape. 82 00:09:29,460 --> 00:09:37,890 The state government is faced with the challenging task at the moment of balancing the aspirations of these diverse ethnic group while implementing 83 00:09:37,890 --> 00:09:47,760 developmental projects and trying to at least modernising Guinea's economy previously sustained with shifting cultivation and agricultural occupation. 84 00:09:47,760 --> 00:09:56,010 Sikkim was industrially backward and landlocked, and land ownership played a vital role in defining the strength of one's ethnicity. 85 00:09:56,010 --> 00:10:01,350 Against this backdrop, while communal harmony has been the long ideal norm. 86 00:10:01,350 --> 00:10:09,450 Such forms of ethnic diversity always and sometimes carries with them the possibility of creating disorder. 87 00:10:09,450 --> 00:10:15,750 So after this elaborate introduction to Sikkim, its demography, its ethnic groups, 88 00:10:15,750 --> 00:10:20,610 I've got to take you to the core of this presentation where it gets interesting. 89 00:10:20,610 --> 00:10:28,740 So when I am in Sikkim, or if any one of you come to Sikkim ever, one of the things that you will be warned is to be careful where you eat. 90 00:10:28,740 --> 00:10:32,310 Or I will tell you, please don't eat on the way. 91 00:10:32,310 --> 00:10:40,170 So when I'm in Sikkim and every time I bid farewell to my appearance mentioning, you know, I'm going to so-and-so place to do some research. 92 00:10:40,170 --> 00:10:45,900 She would always come up with one one phrase, Can I give recap here? 93 00:10:45,900 --> 00:10:49,290 Which means be careful where you put your mouth. 94 00:10:49,290 --> 00:10:56,160 She's afraid that I'll be poisoned for dead by poisoning is understood to be very common in the region. 95 00:10:56,160 --> 00:11:04,080 Indeed, I have met many people during during my field trips who have been affected indirectly or directly by this phenomenon, 96 00:11:04,080 --> 00:11:13,170 known to Boucher as talk to Nepalese Caput and to live just as being in a region of weak state presence, 97 00:11:13,170 --> 00:11:19,590 a difficult landscape and many sources of social conflict, sudden deaths are not so uncommon. 98 00:11:19,590 --> 00:11:26,070 Poisoning accusation provides a frequent explanation that assign meaning to an otherwise unexplained event, 99 00:11:26,070 --> 00:11:31,500 such as loss loss of a loved one's or relative. 100 00:11:31,500 --> 00:11:41,250 So I came up with considering how I can find these poisons in contemporary believe or in the recent narratives. 101 00:11:41,250 --> 00:11:50,910 So one day in the winter of 2018, I was supposed to attend a wedding in a neighbouring village called Swaim, which is to village across mine. 102 00:11:50,910 --> 00:11:56,960 I was on the back of a scooter with my uncle, who is actually a village monk, and while zooming past the hill, 103 00:11:56,960 --> 00:12:05,280 conversating through the wind and our helmets, which was very hard about my interest in, you know, I want to research regarding the 80s. 104 00:12:05,280 --> 00:12:15,840 What do you think about them? We passed like a small Russian shop, dilapidated with a rusted roof and walls made of uneven planks painted green. 105 00:12:15,840 --> 00:12:22,410 I wanted to stop and buy a bottle of water because, you know, shouting from the helmets and the wind, it was pretty hard. 106 00:12:22,410 --> 00:12:28,080 So my uncle instinctively sped up and said, Don't you want to reach home alive? 107 00:12:28,080 --> 00:12:32,940 When I enquired about his reaction, he responded, You know, there is poison. 108 00:12:32,940 --> 00:12:35,820 You know, they are very dangerous. 109 00:12:35,820 --> 00:12:44,460 Two weeks ago, a 29 year old male teacher who came to Sikkim to work as a teacher from a nearby state called Manipur, 110 00:12:44,460 --> 00:12:47,370 which is also one of the northeastern state. 111 00:12:47,370 --> 00:12:54,660 He was teaching in this one English medium school in the region, and he went in to buy food and he liked on the spot. 112 00:12:54,660 --> 00:13:03,140 He drank a bottle of coke, and then by the time he arrived his residence, he was blue dead within half an hour. 113 00:13:03,140 --> 00:13:08,270 The narratives of perplexing and mysterious incident of misfortune are said to be falling, 114 00:13:08,270 --> 00:13:14,300 a healthy young person without any ailments are commonly shared and usually generates suspicion, 115 00:13:14,300 --> 00:13:22,280 and malevolent powers are operating that they believe, usually ending with the verdict that he or she was poisoned. 116 00:13:22,280 --> 00:13:28,850 My mother justified her belief in the reality of boys and keep or poisonous by recalling that of her childhood 117 00:13:28,850 --> 00:13:36,890 friend and neighbour at the age of 30 to acute hearing came home from nearby supposedly rumoured poisonous butthey, 118 00:13:36,890 --> 00:13:44,360 which means like a local alcohol bar where they sell like a rice brewed a very strong brew. 119 00:13:44,360 --> 00:13:52,010 So he was totally drunk at night. Next day, he had a severe stomach ache and vomited blood within a couple of hours. 120 00:13:52,010 --> 00:13:56,780 He was declared dead when I asked her how she knew that he died of poisoning. 121 00:13:56,780 --> 00:14:03,170 She said he was definitely poisoned. His feet, Faye's finger and hands turned blue. 122 00:14:03,170 --> 00:14:06,530 He vomited blood, and it did burst open more. 123 00:14:06,530 --> 00:14:11,290 So he drank alcohol in the rumoured place, I hear. It's clear. 124 00:14:11,290 --> 00:14:18,580 The use of I heard they say so, someone said so our key aspect of rumour in these cases, 125 00:14:18,580 --> 00:14:25,390 the informant I have interviewed generally, you haven't seen the poison themselves, but all of them knew the houses. 126 00:14:25,390 --> 00:14:30,460 The shops and people who have been accused of the rumours are frequently encountered, 127 00:14:30,460 --> 00:14:37,840 such as when I'm travelling from Guangzhou to northern part of Sikkim with my family and my mother said enthusiastically when we pass one house, 128 00:14:37,840 --> 00:14:43,270 she said, Oh, you know, I assume she's now married to live, but she's our relative. 129 00:14:43,270 --> 00:14:52,450 My father, upon hearing that he was like Hartmann, Pinkett Ishola Hatzalah means like people who kind of gives nurture like a medicine. 130 00:14:52,450 --> 00:14:59,650 Let's keep them in distance. Like, give them away. Medicine here is a euphemism to to poison you. 131 00:14:59,650 --> 00:15:04,990 Up my further enquiry. He said that Islam is known as poisoner, 132 00:15:04,990 --> 00:15:09,970 and she has killed many in this case is another important aspect to note is the fact 133 00:15:09,970 --> 00:15:14,770 that Iceland belonged to a beautiful community and is married to a live channel. 134 00:15:14,770 --> 00:15:20,050 This aspect of inter-ethnic difference does this more frequent in recent days, 135 00:15:20,050 --> 00:15:27,730 illustrating imbedded social tensions and change, which I will explore further and I hope the stories will clear itself. 136 00:15:27,730 --> 00:15:34,600 Recently, the narrative of poisoning have often included rumoured about roadside restaurants and food stall owners, 137 00:15:34,600 --> 00:15:39,520 and this could be the result of emerging tourism market in the state. 138 00:15:39,520 --> 00:15:45,730 One can be worn every time travelling across Sikkim to avoid certain restaurants and eating places on the way. 139 00:15:45,730 --> 00:15:53,500 For example, one time when I was travelling to Guangzhou, we passed a place called Bucktown, and there is a very famous restaurant. 140 00:15:53,500 --> 00:15:57,160 If you go there and if you are not scared, then you should try there. 141 00:15:57,160 --> 00:16:04,460 It's absolutely amazing. But yeah, so we made a pit stop and then the passenger can use the restroom on the way. 142 00:16:04,460 --> 00:16:09,310 So I ask the man who's whose name was Tenzing, and I ask him, Can you please buy me? 143 00:16:09,310 --> 00:16:11,770 Or chips and a coke from the shop? 144 00:16:11,770 --> 00:16:19,180 And he looked at me very surprisingly, and he whispered, it is dangerous to eat or buy anything from this restaurant. 145 00:16:19,180 --> 00:16:23,770 They are rumoured to be poison keeper. You know, I'll buy you something from the next shop. 146 00:16:23,770 --> 00:16:31,930 It's better to avoid the évoque narrative shows that the belief is now or very widespread and attaches itself to impersonal, 147 00:16:31,930 --> 00:16:34,210 like a commercial transaction. 148 00:16:34,210 --> 00:16:44,170 But before I wanted to find out that where exactly this belief come from, or whether this belief they're already in the tradition of like skinnies, 149 00:16:44,170 --> 00:16:54,700 and I found that the very traditional tradition of these narratives of poison and poisoning was more so used as caution or a warning to to, 150 00:16:54,700 --> 00:17:01,960 you know, tell your kids not to eat or deal with strangers or go to random places. 151 00:17:01,960 --> 00:17:08,860 And it was used as a warning of the impending danger that even parents did themselves didn't know. 152 00:17:08,860 --> 00:17:14,500 Today, the narratives are situated within this ethnic conflict and are made more intense by intermingling 153 00:17:14,500 --> 00:17:20,830 of the communities through intermarriages or different communities living in close proximity. 154 00:17:20,830 --> 00:17:26,200 The lines between who belongs to who or who belongs with whom are blurring. 155 00:17:26,200 --> 00:17:32,350 These narratives are not new and has been long established in the beauty community as taking place amongst families, 156 00:17:32,350 --> 00:17:41,950 neighbours and villages for a long time. Earlier, these stories had different and entirely different connotation and uses, but today it has. 157 00:17:41,950 --> 00:17:52,660 It has a difference. One time I visited Aju Namjoo, who is our ritual expert and one of my main informant who lives in a place called Laging, 158 00:17:52,660 --> 00:17:57,400 which is like the other, the border to China or Tibet. 159 00:17:57,400 --> 00:18:01,510 And it's like the it's like far from going to glitzy. 160 00:18:01,510 --> 00:18:07,450 So on my way, I saw him coming out of the home where he has just finished offering a divination. 161 00:18:07,450 --> 00:18:16,270 I joined him and we started to walk towards his home. On the way, he pointed out a house and cautioned me, Don't eat this in this house. 162 00:18:16,270 --> 00:18:22,960 I heard they are poisonous. I should tell you you don't know. So don't go and buy anything randomly. 163 00:18:22,960 --> 00:18:25,840 I smiled at him, but I didn't ask anything. 164 00:18:25,840 --> 00:18:34,580 But once I started, once I reached his house and I sat in his kitchen and drank a cup of tea, I kind of remembered what he told me on the way. 165 00:18:34,580 --> 00:18:39,160 So I ask him, What is it about? What is what? What were you saying? 166 00:18:39,160 --> 00:18:49,330 When I ask him the his wife, who is grandmother, she got excited and she started telling me, Oh yeah, you should be careful where you are eating. 167 00:18:49,330 --> 00:18:56,980 You know, you don't know about such thing. So I told her, I ask her more like, what is what is the tell me more? 168 00:18:56,980 --> 00:19:02,020 So she told me. So once upon a time in Laging, there lived two sister. 169 00:19:02,020 --> 00:19:11,200 One day, a young man died right after leaving the house of the older sister, where he drank a pint of Iraq, which is the locally brewed alcohol. 170 00:19:11,200 --> 00:19:18,430 Soon, the younger sister discovered that her elder sister could use poison and try to help her get rid of it. 171 00:19:18,430 --> 00:19:24,850 First, they tied the poison in a huge rock and threw it into the lake when they arrived back home. 172 00:19:24,850 --> 00:19:30,550 The poison was back before them. Then they tried to burn it in the fire, but it wouldn't. 173 00:19:30,550 --> 00:19:36,070 It wouldn't burn. Lastly, with no other option left to get rid of the poison, 174 00:19:36,070 --> 00:19:43,090 the younger sister locked her older sister in her room and burned her alive only by killing her sister. 175 00:19:43,090 --> 00:19:45,760 Could she dispose of the poison. 176 00:19:45,760 --> 00:19:56,170 We can see that this story of the sisters who lived in La Choong had no emphasis on the ethnic group or ethnic differences. 177 00:19:56,170 --> 00:20:03,940 The person who even died was from the same ethnicity. The fact that the younger sister ended up killing both the sister and the poison 178 00:20:03,940 --> 00:20:13,190 is narrated to me as if it was some sort of victory of good over the evil. 179 00:20:13,190 --> 00:20:27,080 I'm sorry. Many stories like these are shared amongst families and Sikkim like these narratives 180 00:20:27,080 --> 00:20:31,280 based entirely upon a belief in the poison and its interconnectedness with 181 00:20:31,280 --> 00:20:37,160 its owner or the person who who have the power to poison are then exploited orally 182 00:20:37,160 --> 00:20:42,500 and turned into warning about troubling and increasing mobility within Sikkim. 183 00:20:42,500 --> 00:20:47,990 The narrative presented about above have the aura of warning about them, 184 00:20:47,990 --> 00:20:53,210 presenting the lesson that if you indulge yourself in the wrong choices, you will end up dead. 185 00:20:53,210 --> 00:20:58,520 This interconnection between the poisoner and its poison and its owner also has a 186 00:20:58,520 --> 00:21:03,500 sense of removal from the everyday and lapses into the realm of the supernatural, 187 00:21:03,500 --> 00:21:10,850 where the owner's human self is questionable. Therefore, these narratives are used as cautionary to me as well. 188 00:21:10,850 --> 00:21:16,730 When Chou and Agila mentioned this narrative, they were telling me as if because I travel often. 189 00:21:16,730 --> 00:21:23,750 So they were telling me as if to warn me of what can happen to me if I am not careful of where I eat. 190 00:21:23,750 --> 00:21:28,700 So these tales have become attached to real places. 191 00:21:28,700 --> 00:21:39,590 In recent years, and this stems from this house or this person or this ethnic group, and this function is developed through oral narratives, 192 00:21:39,590 --> 00:21:47,330 which, in contrast to other forms of media, can transmit what a harmonious as well as a destructive viewpoint. 193 00:21:47,330 --> 00:21:51,950 So let's let me clarify more about who exactly are these poisoners and how? 194 00:21:51,950 --> 00:21:55,420 What are their aims or what are your intentions? 195 00:21:55,420 --> 00:22:04,480 According to my informant, the poisoners are somebody who nurtures or look after a poison entity to become wealthy and successful. 196 00:22:04,480 --> 00:22:07,300 Ojudu Gill, who is one of my another informant, 197 00:22:07,300 --> 00:22:17,530 mentioned to me in one day that there is a village called the and there lived a man called the Dog Fool. 198 00:22:17,530 --> 00:22:22,780 And he said, and I quote him, I clearly remember one day in Gang took down. 199 00:22:22,780 --> 00:22:31,180 I heard his name announced when an Indian businessman was beating a drum Singh, a man from numbor bought poison. 200 00:22:31,180 --> 00:22:36,940 Be careful. Be careful. I can understand why he resorted to this action. 201 00:22:36,940 --> 00:22:41,710 His father, his wife's father, had debts which he had to pay. 202 00:22:41,710 --> 00:22:47,980 Some people say he was paid well for buying the poison, but it didn't last long. 203 00:22:47,980 --> 00:22:52,600 How could it? He died soon after. Now, who knows where the poison went? 204 00:22:52,600 --> 00:22:57,250 I'm sure it must be looking for a new owner is still lurking around. 205 00:22:57,250 --> 00:23:07,600 Such narrative of poison as an object to buy or sell, especially in the area around Guangzhou, are as common as a belief in poison itself. 206 00:23:07,600 --> 00:23:12,070 The inclusion of Gangtok as the only big city with people from different background 207 00:23:12,070 --> 00:23:18,010 is crucial here as it sets the capital city as a mix of multiple communities. 208 00:23:18,010 --> 00:23:21,880 But such vague transaction leads to questions such as Who sells it? 209 00:23:21,880 --> 00:23:27,040 Where can one find it? Who buys it? How much does it cost or multiple questions? 210 00:23:27,040 --> 00:23:34,120 You know, many other people from Remote City means village go to Gangtok for trade and end up becoming belongs to Indian consumers. 211 00:23:34,120 --> 00:23:41,740 And this is a very commonly shared stories amongst different people that Indian merchant are very cunning. 212 00:23:41,740 --> 00:23:54,670 They bring duplicate necklaces, gold, and they sell it to local people who are very innocent and they end up facing the loss, he said. 213 00:23:54,670 --> 00:24:03,400 My informant, he said, and I quote him that Sigma's people are blinded by the promise of wealth that can come from buying a wooden boxes, 214 00:24:03,400 --> 00:24:09,760 which includes a magical power and the merchant tell them that they have magical power. 215 00:24:09,760 --> 00:24:15,880 They buy it, but they do not realise that along with it, they buy paying for generations to come. 216 00:24:15,880 --> 00:24:22,300 And then he he mentioned to me that took this. They are brought to Sikkim by Indian merchants. 217 00:24:22,300 --> 00:24:29,380 Some say they bribe the local people to buy it by giving them money, but other times the local actively buy it. 218 00:24:29,380 --> 00:24:36,280 I do not know for sure, however. Indian merchants are the first to disperse amongst the city meets local. 219 00:24:36,280 --> 00:24:40,450 I heard that when you buy the to, the seller will take your name and address. 220 00:24:40,450 --> 00:24:48,370 I do not know how much it cost. Be five thousand rupees or twenty thousand rupees, which is like, I don't know, 10 10 year or something. 221 00:24:48,370 --> 00:24:53,830 Nevertheless, once you buy it, the merchant takes a picture of you from behind. 222 00:24:53,830 --> 00:24:58,870 Paste the picture in the drum and beat the drum early morning in Guangzhou, 223 00:24:58,870 --> 00:25:06,880 announcing that such and such person from such and such place has took this object from me and be careful. 224 00:25:06,880 --> 00:25:11,680 This is not exactly like one informants telling me this one particular story. 225 00:25:11,680 --> 00:25:17,890 It was like a common lack of shared narratives amongst all locals that I have interviewed. 226 00:25:17,890 --> 00:25:24,940 And to tell you more clearly about it, I also shared your story of agent who told me similar story, 227 00:25:24,940 --> 00:25:30,460 and he mentioned that talk is distributed amongst the Sikkim is by Indian merchant. 228 00:25:30,460 --> 00:25:35,780 Some Sikkim is one to become rich, and so they buy it and raise it. 229 00:25:35,780 --> 00:25:40,370 Margins, they are the main devotee as it is the audacity. 230 00:25:40,370 --> 00:25:48,170 They do not even meet. They should only make garchik, which is like a white offering, include milk, flour and rice. 231 00:25:48,170 --> 00:25:53,270 I heard that if you do not, if you want to become rich, beautiful and successful, 232 00:25:53,270 --> 00:25:59,030 then you need to make some kind of bond or pact with this date of theirs when you buy it. 233 00:25:59,030 --> 00:26:04,340 It is like you are not only buying it, but owning it as it becomes connected with you. 234 00:26:04,340 --> 00:26:10,640 I even heard that people get paid for it. If you want to talk, then you need to go and see an Indian merchant. 235 00:26:10,640 --> 00:26:14,600 He will also give you one lakh rupees just for buying it. 236 00:26:14,600 --> 00:26:20,330 After that, he will take a picture of you and announce your name around the town by beating a drum. 237 00:26:20,330 --> 00:26:31,830 That's how other people get alerted. So in both this narrative by Ojudu Gill and Andrew Namjoo, the identities of the poisoner remain unclear. 238 00:26:31,830 --> 00:26:39,660 Apart from the fact that Indian merchants somehow duped local schemes into believing in the magical powers of these wooden boxes, 239 00:26:39,660 --> 00:26:43,260 it remains unclear where the shops and who the buyers are. 240 00:26:43,260 --> 00:26:52,020 And I tell you, I went to look for it. I ask almost everybody in Gangtok, where is this place where they buy this stock? 241 00:26:52,020 --> 00:26:55,620 And who are the people who goes early morning beating the drum? 242 00:26:55,620 --> 00:27:03,540 But I didn't find anything, to be very honest. And it's not like I didn't find it because I didn't research better about it. 243 00:27:03,540 --> 00:27:13,090 But it's actually. It's impossible to find. Instead, I wanted to focus that the reference gives us a wider perspective on sickness, 244 00:27:13,090 --> 00:27:21,070 economic changes and the increasing relationship between the locals and the Indian merchants. 245 00:27:21,070 --> 00:27:27,580 And and I keep it to that because I don't want to go beyond my time and explain 246 00:27:27,580 --> 00:27:31,420 further into how these relationships are getting complicated every day. 247 00:27:31,420 --> 00:27:34,820 But instead, I want to focus on this concept of beating the drum. 248 00:27:34,820 --> 00:27:39,460 They will be demure, which is which actually literally translated as beating the drum. 249 00:27:39,460 --> 00:27:44,480 And linguistically, there is a trick here. So don't be Dipuo or dopey. 250 00:27:44,480 --> 00:27:48,730 Demure actually have three different languages used in it. 251 00:27:48,730 --> 00:27:56,230 For example, Tall can be from Hindi or it's like a drum, and we don't see it duel in beautiful language. 252 00:27:56,230 --> 00:28:09,700 So drawl is like drum beat is like in in Nepali, like not piano, like don't hit like it's a Nepali, and Maya means in beautiful language. 253 00:28:09,700 --> 00:28:13,240 It's like, don't do it. So don't be demure in itself. 254 00:28:13,240 --> 00:28:19,570 Have three different languages community together to show one fraction of thought, 255 00:28:19,570 --> 00:28:30,520 and I kind of utilise kind of utilise this idea as in how it has an implication or kind of connotation to this aspect of rumour or 256 00:28:30,520 --> 00:28:39,520 some sort of blaming or some sort of like we see that there is some sort of integration as well as there is some sort of distancing. 257 00:28:39,520 --> 00:28:46,570 So I will tell you more about it if I have more time, but without wasting much time, 258 00:28:46,570 --> 00:28:53,200 I discovered that poison keeper in Sikkim can be literally divided into two two types for example, 259 00:28:53,200 --> 00:28:57,070 one those who are buying it and one those who are inheriting it. 260 00:28:57,070 --> 00:29:02,320 I didn't go into detail about the inheritance one, but they are kind of interconnected. 261 00:29:02,320 --> 00:29:10,120 So are these inheritors are actually further conflict confined to the immediate family, but can spread amongst different kin. 262 00:29:10,120 --> 00:29:14,470 So it's not only related to if I have it, then my daughter will have it. 263 00:29:14,470 --> 00:29:22,790 It's possible that if I have it, then might anybody from my family can acquire it if there is some sort of connexion or bond or fact, 264 00:29:22,790 --> 00:29:30,610 meet amongst them to to emphasise this idea to kill again told me that a poisoner of 265 00:29:30,610 --> 00:29:35,380 poison actually can be passed on from one family to another family during weddings. 266 00:29:35,380 --> 00:29:39,660 So there is this intimate marriage involved. 267 00:29:39,660 --> 00:29:47,220 And then I caught him once there was a woman whose mother was a poisoner and who didn't know she has inherited it from her. 268 00:29:47,220 --> 00:29:53,270 Some people died after eating something she had cooked, and then she realised that she was just like her mother. 269 00:29:53,270 --> 00:29:59,490 Pity she was because she owned a restaurant. She closed it down upon realising her abilities. 270 00:29:59,490 --> 00:30:04,470 But one day, when her son came back from school, she made him dinner. 271 00:30:04,470 --> 00:30:12,240 I think it was cool like a bread. But next day, when she went to her room to wake him up, he was lying cold and blue. 272 00:30:12,240 --> 00:30:21,660 That means he died. So these these narratives of how once you make a bond with the poison, 273 00:30:21,660 --> 00:30:27,840 then you have to offer the sacrifice and doesn't matter who is the sacrifice, either you have to find somebody else. 274 00:30:27,840 --> 00:30:35,250 And if you are unable to find somebody else, then there is a higher possibility that one of your family members will become a victim to it. 275 00:30:35,250 --> 00:30:40,290 It's a very bleed to like a very common belief. 276 00:30:40,290 --> 00:30:44,880 So as you get mentioned that some children who know that there is a poisoner in the family have 277 00:30:44,880 --> 00:30:51,210 requested to inherit the poison intentionally in hope that they can obtain wealth and beauty. 278 00:30:51,210 --> 00:31:00,540 Inherited inheritance and poison inherited poison are more potent than broad ones because it has lived a few years 279 00:31:00,540 --> 00:31:08,220 and has had a couple of sacrifices or a couple of victims because they are because of their powerful presence. 280 00:31:08,220 --> 00:31:13,990 These poisons, the inherited ones are usually very hard to even get rid of. 281 00:31:13,990 --> 00:31:22,720 And in a very different perspective, one of my informant while travelling from Uganda to my home to Uganda, actually, 282 00:31:22,720 --> 00:31:29,170 he got in from a place called Football Halfway, and then we started talking about which place to eat and which place we cannot eat. 283 00:31:29,170 --> 00:31:34,390 And then I found this informant in the car and I automatically started recording 284 00:31:34,390 --> 00:31:41,620 him and he told me that talk is actually LA means like a deity or kind of god. 285 00:31:41,620 --> 00:31:46,780 But it's very difficult to explain right away what it can be for our better understanding. 286 00:31:46,780 --> 00:31:50,980 Let's say it's like God or not, God like I spirit. 287 00:31:50,980 --> 00:31:58,360 But a good one. It is actually like a treasure to race at home, like on Panopto. 288 00:31:58,360 --> 00:32:03,010 It can make you wealthy and help you prosper, but it makes some conditions. 289 00:32:03,010 --> 00:32:13,900 Chief amongst them is refraining from meat and alcohol. Our people, which you meant butchers by talk and want to raise them to become wealthy too. 290 00:32:13,900 --> 00:32:19,090 But the main problem with our people is that they cannot stay away from alcohol and meat. 291 00:32:19,090 --> 00:32:23,080 Once you have such thing at home, the two becomes addicted to them. 292 00:32:23,080 --> 00:32:25,750 If you start eating meat and alcohol, 293 00:32:25,750 --> 00:32:34,630 then the dog who is attached to the two becomes addicted to meat and alcohol, and soon animal meat becomes human. 294 00:32:34,630 --> 00:32:38,860 Once meat is offered to Tula, then it is over, he told me. 295 00:32:38,860 --> 00:32:43,360 It becomes so strong that you don't even have to poison someone's food. 296 00:32:43,360 --> 00:32:52,480 Just the thought of wanting someone's wealth or some evil thought of she's so beautiful could actually poison them. 297 00:32:52,480 --> 00:32:57,910 This is even shown in movies. You know, such poison is not easy to get rid of. 298 00:32:57,910 --> 00:33:04,300 It can be passed on from father to son, from mother to daughter. And it is not even visible to human eye. 299 00:33:04,300 --> 00:33:10,930 Such poison is driven by its owner. We believe in we believe in God and deities or you like, you know. 300 00:33:10,930 --> 00:33:16,900 So the poison comes with its own owner who needs prohibition on offering from time to time. 301 00:33:16,900 --> 00:33:23,800 It is similar to going to some sacred place and carrying a rock or a leaves from that place, 302 00:33:23,800 --> 00:33:26,950 because if you carry something which you don't have permission to, 303 00:33:26,950 --> 00:33:33,970 then there is a higher possibility then that the deity or the spirits that attach to this object will follow you. 304 00:33:33,970 --> 00:33:41,110 And this is also very commonly accepted or believed a phenomenon in Sikkim. 305 00:33:41,110 --> 00:33:50,290 So if you keep it clean and treated well, it will make you prosper. But if you don't know how to treat you treated well, then it can cause havoc. 306 00:33:50,290 --> 00:33:57,220 So Tenzin Interpretations goes to multiple direction, and I'm sure I will get lots of suggestions on that. 307 00:33:57,220 --> 00:34:01,750 But I kind of accused some aspect from it. 308 00:34:01,750 --> 00:34:09,820 And it is partly that Tenzing actually was a monk, and he was also influenced by this very famous Bhutanese movie, 309 00:34:09,820 --> 00:34:14,780 which was released in 2007, called Golden Cup The Legacy. If you haven't watched it, please check it out. 310 00:34:14,780 --> 00:34:19,750 It's really amazing. And to which he referred multiple times when we were talking, you know, 311 00:34:19,750 --> 00:34:23,080 it's like in this movie, in the movie, in the movie, everything was in the movie. 312 00:34:23,080 --> 00:34:32,710 So I was like, OK, so here the audience is introduced to the poisoner as someone who can even like transport poison from bad thoughts. 313 00:34:32,710 --> 00:34:37,870 And I remember reading Charles Rambo's article on poison. 314 00:34:37,870 --> 00:34:46,750 Also, when he goes to this are finding the aspect of poison in epics and in the more older written scriptures and sources. 315 00:34:46,750 --> 00:34:54,430 And it's quite similar to how we have this relativity with like the conception of poison as something evil or some kind of, you know, 316 00:34:54,430 --> 00:35:01,040 like in Christianity, we also have this belief of how there are seven deadly sins and how it works similar to something like that. 317 00:35:01,040 --> 00:35:05,230 So he had this and this kind of aspect, actually, maybe, 318 00:35:05,230 --> 00:35:16,810 maybe it's very strong comparison here to his understanding of how Buddhist philosophy works and then this particular like focus on how poisonous, 319 00:35:16,810 --> 00:35:26,230 in particular intent or intentions gives us a much more wider bird's eye view into how the communities are shaped with our different, 320 00:35:26,230 --> 00:35:37,150 different religious inclinations. So continuing from the narratives about the present day to this this presentation, 321 00:35:37,150 --> 00:35:46,840 I wouldn't like to change it directly to the aspect of rumours and there was this some sort of blame or some sort of invitations amongst 322 00:35:46,840 --> 00:35:55,090 these different communities and bringing it back when there is a person in a certain place or situations belonging to different communities, 323 00:35:55,090 --> 00:36:00,010 gain or a sudden economic success or climbs into a social ladder. 324 00:36:00,010 --> 00:36:03,760 He or she is often subject to suspicion or doubt. 325 00:36:03,760 --> 00:36:11,310 And as I've already mentioned, that today's the second is population is a mixture of people from different ethnic background. 326 00:36:11,310 --> 00:36:18,450 Increasingly, the accusation of poison is associated with somebody out there or someone never from your own area, 327 00:36:18,450 --> 00:36:23,310 our own region or own ethnic ethnic background. And in this context, you do, 328 00:36:23,310 --> 00:36:33,720 Gil mention that we can trace this insecurity and fear to having somebody as the other or the community seeing someone as the other, 329 00:36:33,720 --> 00:36:39,900 not especially being the other, but what are the aspect that can make a person the other? 330 00:36:39,900 --> 00:36:48,180 So as you mentioned and I quote him that most of the poisoners are usually from the neighbouring village or from different communities altogether. 331 00:36:48,180 --> 00:36:52,260 I have never heard of a poison keeper in my village. 332 00:36:52,260 --> 00:36:59,400 I'm 60 years old, and until today I have never heard of someone from my village accused of such thing. 333 00:36:59,400 --> 00:37:03,090 There are people I hear in Rampton Village, but not in mine. 334 00:37:03,090 --> 00:37:10,140 It's a neighbouring village. We do not know where and who exactly they are, but I hear in the neighbour village, 335 00:37:10,140 --> 00:37:15,090 there are plenty people from this village do not inherited from their ancestor. 336 00:37:15,090 --> 00:37:19,560 Even they buy it directly from Indian merchant to become rich. 337 00:37:19,560 --> 00:37:25,440 I hear there was a lady named Orgasm, and this is like a pseudonym. 338 00:37:25,440 --> 00:37:28,830 Oh, sorry. And yes, I didn't. She keeps it. 339 00:37:28,830 --> 00:37:34,560 Looks after it. It is unfortunate. What are people willing to do these days to attain wealth in life? 340 00:37:34,560 --> 00:37:41,710 Her ancestors were not like that. I do not know why she got it and where she got it from. 341 00:37:41,710 --> 00:37:50,710 Gordon Allport and Liu Faustman actually writes that rumour is specific Proposition four believe passed along from person to person, 342 00:37:50,710 --> 00:37:57,160 usually by word of mouth, without a secure standard of evidence being present in the case above as well. 343 00:37:57,160 --> 00:38:06,310 The fact that he heard it happened not in my village, but by amongst the neighbouring village is some sort of manifestations of othering. 344 00:38:06,310 --> 00:38:13,270 Rumour creates this sense of scapegoating mentality and expresses hostility towards certain groups. 345 00:38:13,270 --> 00:38:18,160 These forms of imputation and blame occur because people feel their security is threatened 346 00:38:18,160 --> 00:38:24,190 in a situation in which uncertainty is caused by a rapidly changing social environment. 347 00:38:24,190 --> 00:38:28,300 This, in terms of changing city, means socio political economic situation. 348 00:38:28,300 --> 00:38:33,100 We will find more clarity that there are so much diverse community. 349 00:38:33,100 --> 00:38:48,210 At the moment, who are in some sort of conflict or in some sort of fight with each other to re invoke or to re-establish their new form of identity. 350 00:38:48,210 --> 00:38:54,630 And I ask actually one of my friend who lost his father to poisoning when he was 10 years old, 351 00:38:54,630 --> 00:39:03,840 and he claimed that his father became a victim to a poison nurtured by a Nepali food stall owner where his father seems to have eaten all his lunch. 352 00:39:03,840 --> 00:39:08,190 And then he died about. I ask him, Why don't you seek justice? 353 00:39:08,190 --> 00:39:16,410 And why don't you take legal action against against the perpetrator? He replied, We all know he did it, but we haven't seen it. 354 00:39:16,410 --> 00:39:18,990 We don't. We do not have any evidence to prove it. 355 00:39:18,990 --> 00:39:27,090 And Gordon needs evidence, you know, before we can just hate it and tell everyone else about it, just like my father. 356 00:39:27,090 --> 00:39:36,330 No one, no other person should become victim to it. My father wasn't the first I heard, but the aim is to make sure he is the last. 357 00:39:36,330 --> 00:39:40,800 Lewis White in social construction and social consequences proposes. 358 00:39:40,800 --> 00:39:45,480 Rumours spread because they sound true and sounded like they might be true. 359 00:39:45,480 --> 00:39:47,670 Rumour conforms to the standard of evidence. 360 00:39:47,670 --> 00:39:55,380 This don't seem false, fanciful, unlike or even unreasonable to those who tell them and those who hear them in Sikkim. 361 00:39:55,380 --> 00:40:01,770 Apart from this, rumour takes the form of invitation and blame of people who are not on the newly arrived, 362 00:40:01,770 --> 00:40:08,730 but also different belief and practise rumour when reinforced within the cherished belief of communities, 363 00:40:08,730 --> 00:40:13,710 changes, forms and how people make sense of the others surrounding them, 364 00:40:13,710 --> 00:40:23,040 whose cultural practises and worldviews are foreign within their own cultural context and create new a sense of belonging. 365 00:40:23,040 --> 00:40:29,520 Rumour Rev. Trace us help us trace the effect of a conformity cascades in which people 366 00:40:29,520 --> 00:40:34,740 will go along with a group to maintain approval regardless of their private doubts, 367 00:40:34,740 --> 00:40:38,310 amid judgement and opinion that contradict my friend. 368 00:40:38,310 --> 00:40:42,870 He surely has thought about what he believes, although to a great extent, 369 00:40:42,870 --> 00:40:49,860 this is redundant when he considered the loss of his father and later his mother while he was still young. 370 00:40:49,860 --> 00:41:00,870 The collective belief of the community who support he will always cherish gives him a sense of belonging and a collective sense of of hate. 371 00:41:00,870 --> 00:41:05,540 Rumour that circulates because of fear of identity and uncertainty now, 372 00:41:05,540 --> 00:41:14,000 he suggested that there is a sudden form of rumour call which driving rumour because of its effect in dividing groups and aggression. 373 00:41:14,000 --> 00:41:20,480 Oh sorry. Dividing groups and destroying loyalties. It's essential motivation is aggression or hatred. 374 00:41:20,480 --> 00:41:28,160 In practise, almost all aggression rumours turn out to be directed against element of our own population or our allies. 375 00:41:28,160 --> 00:41:34,160 The rule of Yruma here is not to seek justice for the loss of loved ones, but to belong amongst the living. 376 00:41:34,160 --> 00:41:38,590 By shifting or identifying one's belief. 377 00:41:38,590 --> 00:41:48,610 To bring back here very briefly, there is this connexion between the concept that I already mentioned the duel between Maya and rumour, 378 00:41:48,610 --> 00:41:55,840 the Indian merchant who go to the town in the morning and announces the name of poison buyer actually remains much questionable. 379 00:41:55,840 --> 00:42:01,060 So does the assertion from a couple of people who have claimed that they have heard it. 380 00:42:01,060 --> 00:42:06,070 The narrative for suggests that the duel between Maya actually has a very metaphorical 381 00:42:06,070 --> 00:42:13,000 meaning in which it can also relate to be being secretive or to publicly announced. 382 00:42:13,000 --> 00:42:19,810 For example, if I talk to my friend and if I tell her some kind of a secret thing that I don't want anybody else, 383 00:42:19,810 --> 00:42:24,850 anybody else to find out, then I will tell her, I'm telling you this, but don't be demure. 384 00:42:24,850 --> 00:42:34,680 Like, don't tell anybody else. But the implications is entirely different, and this remains open to speculation. 385 00:42:34,680 --> 00:42:47,040 And to wrap up what exactly I presented, as already mentioned that within this floral setup such as that in Sikkim was a narrative is, 386 00:42:47,040 --> 00:42:55,540 you know, both literally and metaphorically since becomes lived amongst those affected directly or indirectly. 387 00:42:55,540 --> 00:43:05,920 I remember reading this amazing book called The Secret to Bad and in, published in 1952, where he mentions about his journey to Tibet via Sikkim. 388 00:43:05,920 --> 00:43:12,820 And he mentioned how a sickness princess once him of impending danger in Tibet and caution him poison. 389 00:43:12,820 --> 00:43:18,730 You are almost living thing poison. It is alive and has a will of its own. 390 00:43:18,730 --> 00:43:24,760 And this is she said it because she said that Tibetans are actually the one who poisons 391 00:43:24,760 --> 00:43:29,170 through traditional cautionary narratives told by elders to the younger generation. 392 00:43:29,170 --> 00:43:39,220 This this presentation aims to show how oral narratives always carried within it, the possibility to be turned into real world accusation, 393 00:43:39,220 --> 00:43:41,710 and by delving into this discourse of poison, 394 00:43:41,710 --> 00:43:50,380 which can kill and sometimes even transform itself into an entity is both actually a victim and some sort of perpetrator. 395 00:43:50,380 --> 00:43:55,510 These phenomenon appear to be waning in all rapidly modernising societies because of 396 00:43:55,510 --> 00:44:01,900 the capacity to ameliorate the dislocation imbalances engendered engendered by ruler. 397 00:44:01,900 --> 00:44:10,270 Capitalism transformed the relation of production proprietorship and shortage of resources and ameliorate scarce opportunity. 398 00:44:10,270 --> 00:44:18,100 And with that, I would like to add my dog. Thank you very much for listening, and I hope I could get some common suggestions advice. 399 00:44:18,100 --> 00:44:22,034 Anything is welcome. Thank you.