OK, I hope my presentation is visible. In a slide show format, Professor Schroeder, is it?
It's visible just shift. Yeah, yeah, it's visible and sweat and it looks OK.
I just saw the my presentation is about mobilising trans regional indigenous identity on cross
sectional borders under the team's circulation in Maharastra from and decoded to the present day.
We already had two very, very interesting presentations on linguistics and the identity issues and how the
different linguistics and the cultural identities lap over each other as the goal,
as the historical changes happen in this particular paper.
I'm going to highlight on indigenous identity issue and how the geography has taken
or water or how the geography has defined its status in different times and eras.
Usually when we talk about the indigenous identity, we often related with geography.
But this idea of geography often gets influenced by holding.
Political borders are created and where we steward these identities in these created political borders.
As a result, it often happens that we we often don't realise that the geography created or the political
geographical that in which has been defined can or relate or intimately within the boundaries.
There are certain studies I go to why I'm so sorry it doesn't place.
Okay, just a second. Yeah.
So in this particular presentation, I'm going to have some key questions like indigeneity and community identities of Highland's of condition,
but practical and also the economic factors for these created boundaries.
But prior to going to this idea or the context of coming to the case study or the originality of the problem,
I would like to discuss a couple of questions about what we understand by mobilising drones,
the regional indigenous identities, and what are these actual cross sectional bodies that are in the post-colonial narratives.
There are two important questions which are often coming up,
especially in context of indigeneity and post-colonial indigeneity is how we understand the geography's of these indigenous ideas.
There had been various studies John did on Chinese indigeneity or the different ethnic identities within China,
or subjects of a citizen grounded on Sri Lanka and its island based indigenous identities or costales work on Latin America,
or even in the present context of when we are talking about the Gondwana Dilan and the land movement for Gondwana.
And good one as a separate state, because somehow Chattisgarh doesn't does the kind of justice it was expected to do with the
gold one identities which situates itself in the cross sectional areas of Morash Torah,
Mother Pradesh and the present Telangana and underproduction Orissa.
So similar kind of identities in the geography's often caution that why we create boundaries and even if we create
how much justice is given to the kind of movement which takes place in those originality is of John in his studies,
talks about the different, the linguistics and the territorial identities, where in our case, studies of Borneo.
He sees that Borromeo is not an indigenous identity. It is a political indigenous identity.
Similarly suggests that was sobre. Sundaram says that in his study of the island indigenous communities of Sri Lanka.
He talks about the precolonial narratives and the peak of precolonial geographies and how these
precolonial geographies did justice to the cultural and the special identities of the communities.
Similarly, Gottstein study talks about discuses about the lateral distribution of the Latin American or the native.
I'm a native Latin communities in the American continents.
There is another aspect which comes often in the discussion is the ecology of the cartography in the indigenous DETE and it's their processes.
So Bacher and Pickle's Liza's work in Australia and even the Richard Groves work on ecological.
Imperialism talks about the ecology's of cartography.
That's how the defining factors of the mapping of the cartography somehow compromises the ecological potentialities of the community cultures.
And that bifurcates spotted them in their economies.
So these are some of the oceans which often occur in how the indigenous communities of India will adapt and how they were situated in different,
different territorial identities. We see it in terms of drunk home reseat and dumps of charcoal.
We also see it in Chattisgarh.
These three states, which became the primordial Lee, the indigenous states, indigenous communities, the most indigenous communities of India.
Whether it was the drug Hun's, the good halls and the book subtribes.
And then you had the same pol's one tribes of China or India.
Should this go to bed? Gawne dominant yet to be yet the situational or the when the maps were created,
they did not properly justified where these borders were and how these borders were working somehow.
Was it because of the cultural or the linguistics domination of the territorial territories which they shared amongst?
For example, in Convene the Top End State Game Up The Mightly and the Monda and this entirely dialect couldn't get
the kind of justice they were expecting because then the borders could have been taken from the show.
The West Wing on the behalf, of course, and you'll be as well as from and be as well.
So what are we not in a position to create a state within the cross sectional borders?
I give a small example of a one direction movement, which unfortunately died very soon within a span of twenty,
twenty five years because it could not succeed even after the efforts of Myawaddy,
because she could not negotiate with the neighbouring state of Muddah British
who were not willing to chair the borders for the end of the state for one day.
So how do we understand? And the same thing remains with the gun.
Why not state as well?
Which could not get a proper situational geography of the communities because the borders were not appropriately given by Odisha,
Aurum Odisha, Maharastra, Telangana, the present Telangana and even ENPI.
So how this is by application of different states will take place in India, whether it will be.
It would really be guided by the linguistics or the regional politics of the states within or village.
Will they be able to create tangent spaces within the two different states?
So we know well how the comedy crises in southern India is keep on dragging between Tamilnadu and Gramatica.
A similar kind of political, linguistic and identification happens in the area of condition.
So the key questions in this particular presentation is about indigeneity and community identities of highlands of condition.
So what exactly do we understand with Candie's?
And when it came up and does it truly justifies the editorially D between amongst the communities which are dominated this region?
And how this territorial identity translate transcends language, colonial and precolonial regional landscape and in its common configuration.
And then what is the post-colonial political administrative narrative which is confining
this region to Maharashtrian identity and its territorial borders to a linguistic state?
And is it possible to have a creation of an international border within the families and regional communities of this region?
And another important question is like, how can they came in to all Maharastra and what were the economic factors which
kept it as a disputed or perhaps it's not a disputed region as such at present,
but it remained. It remain actually a contested zone when actually the Maharashtra MHI was right.
And Maha Morash, I think the modest from womans were going on.
So the highlands of the reign of Carnage emerged as a focal construct for economic dussel during McGilligan.
So that doesn't which happened during mongoloids,
drug movement and Muslims moratorium woman were not actually limited to the post-colonial boundary issues,
but they were there during the precolonial and even during the colonial era.
So a condition was always a bone of contention. I mean, whoever was in power, whether it was linguistics,
whether it was authority or whether it was the territorially territorial grabbing of the region as well.
And that somehow compromised the cultural veve of this region.
But how it was sustained in the precolonial society and how in this post-colonial era we tried to situated
as a problem that is enough condition had its strong regional connectivity and communicate to potentiality,
which connected coastal highland that can blend two cultures.
And that made it somehow very important to learn how to control a word and simultaneously conditions
a vision maintained its indigenous street's well-being in intriguing bodily transregional gulches.
This we will see as we will look into the precolonial colonial and post-colonial cultural dynamics of condition.
So let's sort of what are the ethnic and emotional geography's and trance regional identities of condition?
So as you could see, this is the kind of Theran we see not only in condition, but all territories,
which are geographical territories and communities which are inhabiting this particular region.
Share the common geography, share the common community, God just which is determined by the kind of ecology which predominates in the region.
And also a certain trance, national interest, international transborder territories between Maharastra, Rajastan, Ghodrat and modern British.
As you could see in this particular map, which I'm sharing in the in the inset to area of this picture.
So a condition, if you will, if you'll see the community cultures of funding.
As for this study by Bebe but GIBI, some of them, there are some very good studies like right from the Times,
all these different folks and I, Binayak and Badshah,
and in the contemporary writings of Cool Ghani and Oberon Gibi the getting to this problematic of who are the indigenous communities who predominantly
live in that region off condition and its associated VESTINE tribal tract right from the SUHAD three still be foot foothills of Arabella's,
and this whole region somehow have a shared community identity.
So all the people right from the boss, when I'm doing good for a region of Rajasthan, Delta,
both Sad and Volbeat region of Gujarat and from a dominant leave till the job well and untouchable area of my mother,
British and all the non Goodbar Jeggo and the origin of Desart.
One condition in Maharashtra have a common cultural network.
They have a common cultural traits. And not only from now, from the preconvention times, and even in the peranich traditions,
we find there is a synchronicity in their cultural practises and even in the living cultural traditions,
which you will see as I'll be explaining this context.
As a result of Vendy look into the writings of the different contemporary Bushin records, unfortunately adds that I may not get paid.
You should have also discussed about and different folks who did his first research on Abeles at that particular time,
the comic cross that there is no. And what we could see the written documents from the community itself,
because they had their own cultural practises to communicate and navigate to the message
and messages and the dealings of in terms of the management of their territory.
So it does about the emotional and ethnic geography's of their own transregional identity, which for us is a trance regional.
But for them it was not trance regionally because right from the Rajastan till
condition that is continue to offer the linguistic dialect with a minor function,
with a minor transition in the dialect.
What we prob dominantly Nool as NOI does a B Dellec or billi language, which unfortunately we still don't accept it as a language.
But there is a continuity in the language between which is spoken from the Biehl community.
All of these subsection a call or they're my family, filial gunships.
From that I just can't dilly dally. And from loved ones both until Delanoe or allegorical in.
In the year in the multiplication region.
So this kind of linguistic correlation in their practises and also their genetic link.
Now we are trying to look at since last night. Last half a decade or so.
An understudy. Half a century or so. There is more emphasis on digital configuration of the communities invest in India and how the how we understand
their localiser or trans regional identity in this particular suite off the list in India or South Asia.
In fact, one of as we could see, is the sexuality of their Highland girls, just because the belt of the highlands of Edgecumbe,
which goes from so he had pretty to support us to what you call support out to probably.
And then the sexuality of it, which goes from the enough of Guch, it actually goes still in the Pakistan area.
So all the bees which are found are at the feet and the beings who are identified is identified as indigenous.
Communities in the Pakistan area also share these similar cultural traits.
And therefore, there is a kind of a solidarity which is being is emerging since the times of post-colonial geography,
linguistic and cultural spaces being created.
So welcome to NOWL Conditional of NBC in.
When we see the Maharastra and it's in the indigenous communities, somehow,
while the linguistic footsore of creating a state was so high that many times when the boundaries were created,
the transnational and the transregional impact of Maharashtrian identity, I'll vote.
And it's a dialectic variation was not taken. Perhaps Sewall's not.
I may be making a big statement here was not taken into consideration.
Therefore, the goal and the Abele identity, which actually remains linked to different sections of the indigenous the the like of ancient lake,
I won't say because Indians claim everybody is indigenous.
So these are the two communities which are supposed to be one of the most anthropologically the most ancient indigenous communities of Indian.
Perhaps they are the one who actually give the essential elements to what we call as Indian identity.
So we find a so that all of the indigenous and the nature worshipping practises, which we call as Indian so-called Indian practises,
somehow have their roots in the practises of the indigenous communities of India or
Forese be coming from the West and India and the Gawne coming into central India.
So when we created these spaces for these indigenous communities in so this particular
section actually goes to gonne one of the subsections of Gone and I hope my card is visible.
So when I'm trying to show because I don't have a highlighter here.
So the yellow section on the East and West and bottom monisha belongs to the bill and devotedly community worriedly,
of course, belongs to the coastal indigenous communities.
On the contrary, the Candie's tribes are the kindest indigenous are a part of that particular this particular larger network of the B identity.
And this is somehow this broadly connects them with the cross section of linguistic identities within the drug Maharastra and Rajastan as well.
These are some of these statistics which I took from the tribal data of Monisha.
And an important aspect is when the demography of Baily's identified.
So predominantly we find Pollara and a Barbie beings living in underbite.
But it's interesting that even dungaree that ICAC may want to see RA will be Tyga, Vehbi and even the Dawdy are included in the demographic schedule.
Beneficiary's and Maharastra indefinitely goes because a you have a there is an intercultural, interregional,
cultural context to it and a lot of B coming from condition,
even though they use the SA name of B, our poverties, they have an entire marital alliances.
And Zogby with the good USCA B and the maybe I see appeal which predominantly go to the mother British and data just one area.
As a result, perhaps because of the indifference of the people like Godwyn Gurria, who himself.
To Candy Shadia and belong to another be coming indigenous communities of this region,
this concept or this particular component was included in the you go to tribes beneficiary Skoda's.
So this is. So when we talk about condition, it had its own intercultural network.
So in Persian and mogul records,
we find that the Legion never tried to even though but it Mughals had a control or were on board as deceitful condition Suba or any part of the deck,
Deccan Zuba of Southern in the mobile empire.
There was a kind of an autonomy which was imparted to the tribal or the community of this region.
So we find that Tarlow, Darshana and in underbite area and also in the in the.
Of what you could see the condition area in there.
It actually got across the borders of Europe in those areas.
Also better with the bill, and especially when we discuss about the custody of Kott dung,
we find that they allowed the tribals to retain the BEE community to retain their autonomy because they were the major,
major directorate of product bills and service product providers of the trade.
And we know how valuable Goodhand butterballs with these sort of put on borrowed Vendy trade was in peak in the Mughal empire.
Similarly, as you could see, this is LICA, just for the link to know a little bit about geography and linguistics.
So according to the Wristlet studies, he claims that whatever dialect or language used by Beal's as part of the new language grew on the country.
The kind of data ran which was used by them had an uphill region where these communities cross
sectionally was travelling and controlling the autonomous region of their authority zones as well.
So I just got a one like this is like how Arace says that do not in language groups.
A central group has Wisden, the Indian Punjabi not just Narnian with ready.
And he exclusively mentions about Bathory Noyd in language,
which is Bewley B languages unconditioned because he is mentioning condition, because as we know,
a condition is an exclusive area where B Britishers Gon controlled the totipotent networks of the people,
communities against which we have a whole lot of studies on how would the retaliated against the British control.
So it has been found as he goes. It has been found necessary to divide Vol. nine into four instead of three bots,
because owing to the fact that to have included the B language, but they will go to Rud's pinyin, Goodbody would have made the third.
Obviously in size it definitely goes because we don't have the right index,
but we do have the fabulosity, an exclusive video of the BEEL and the conditionality within them,
which required them to have their own textual Andy Karamat in context and for which the Christian missionaries contributed a lot.
But that becomes a different study on its own. So this is how we see out on the.
At the same time, we find that there is a core lateral interconnected tradition.
So right from the northern part.
So we have the Raybuck, our cadences, the condition Johns's. So these are all connected agencies which remain in the control of the British times.
So when the British is first Van Premal sorry, precolonial times, there was an autonomy given to all these B Highland's communities.
British has also maintained a kind of an a distant kind of relationship which was of control and yet of an autonomy.
Therefore, most of the territories which will go one or the other were managed by the tribal communities or had their own autonomous control.
They remain part of the agency territories. I'll quickly go on because I'm running out of time.
So what we find is that the dispute began when the British was left, of course,
left India and there was this same the Maharashtrian hunger drug movement.
And by the time of the autonomy are the civilising movement of British of indigenous community.
It has already started. So we find Christian missionaries were already penetrating.
They were already there in most of the tribal belt, so-called tribal belt.
And then we find the Mandaeans entering in these old parts of Maharashtra and Gujarat than M.B and everywhere.
And it's really interesting to know that. Well, guardians were there for whether they were in Rajastan Automotive stre or in the drawer or an MP.
They all go back to the regional linguistic moment.
So, for example, when the gone the Guardian woman who were walking amongst the indigenous communities of condition,
they stood foggy conditions to be included in Maharastra or Meraki dominated region.
And on the country, obviously, as an. Sure.
Yeah. So this is a very funny map that I got from the present.
I got it from her. I did, actually. But it talks about heavenly confidence.
I'm just as close to closure to this debate or this Nadege.
It talks about the heavenly confederacy of Maharastra and how we can create the different linguistics patterns within the monisha.
So we cannot go on it. Of course, it cannot be taken as a scholarly guide.
But I found it interesting to just look into it on the country at the same even linguistic limits of Moggach drug movement were going on at that time.
The whole debate stood up for the abortions of Toledano on the button, all but not because of condition where the language spoken its condition.
It's a quote from there, otherwise known as dead gadgety, which is a dialect of control.
So this is how even like there was a movement initiated and even though they could not get the drug,
could not get the whole commendation, but they could manage to get done.
So, again, a dog got separated from its culturally vital identity of being.
And so we find a different corrupt social problem.
Now we find an a vital movement, which is again becoming like now we have twenty eight to Debussy's songs.
They kick them million semillon, which actually took place in my job one month.
The British and people from all different parts of these b diverse editorially came up and
fought for their rights or fought for their sort intra national transwitch regional identity.
So this is something of which is still in the work and actually really loves doing
might be citizens that they might have seen it growing in last two decades.
And it's very interesting for me to see how the drugs regionality is working for the regional one uni uni sectional regional identity in this.
So thank you, Flora. Listening patiently. And now I come back to the presentation.
OK, so. I just stopped sharing and began.
Beginning. That one is.
Back to you. OK. OK, I know.
Yeah. He's not actually. Yeah. What are you sorry for today, Lowney?
I said bottom bottom. Africa curl up. Africa condition.
I wonder what he did. Well, he got up more dealing with you some.
I wish the whole shook Dekha. And then he has also privately written to me that this might be more relevant for section fifth cuts because inflation.
Because that's right. If you want to take it. I think the discussion was actually enough for Professor Gates.
But I am Bunol because it's really unfortunate that he has still not wagged on the different cultural representation.
Actually, I could not discuss about their programme at the right moment. It was there and misled, but I was already looking at my back and sliding.
It was running dry. So we have yet to look into the cross-sectional correlation between the different practises.
The best I recently witnessed did the Holy Monceau Holy Son of Candy.
And it was so fascinating. And unfortunately, we yet don't have an ethnography, anthropological study, a study on it.
And it needs to be studied with Daylor, with the perception the way becoming a D of that region identifies itself.
And it's so interesting that they have an Leamy Aditi in their practise, whether it is in candid shot, it is an elder board or it is in Botswana.
So how this works. And so this need to be understood more than actually imposing the, you know, the mainstream linguistic identities.
Yeah. Any comment from Professor Smith Guha who says, I would like to remind everyone that no one is indigenous except people in Africa?
Professor Guha. Because the you know, the whole.
But we cannot erase it from public consciousness. You know. I just shared with you the last lady of Kenya would just say, go do that.
Two million people coming in W.A. You are not indigenous. The next day I will be killed.
So the question is like how public perception of indigenous is coming up.
Perhaps not even perhaps even African. Be big an audience of seven.
Is it as if they go to the Balanda logical anthropological norms?
So who is indigenous itself is a big debate. But how public perception is coming up about it and how, for example,
like a physicalize in Texas then how Native American identity solve them and how can we debate and how we understand it with the,
you know, public perception of indigenous indigeneity that we need to look through rather than gaming Lui's Indigenous and who's not.
So, yeah, I think these are two questions. That's something, you know.
There's one more from the Holy Mother who asks how and to what extent these transregional identities are dropped,
what to sustain in mediaeval conditions at Crossroads. Oh, it was very much there because, you know, I couldn't discuss it much in my presentation.
But even in like, I need Burri and a beautiful ZOS and Bush in a gown's, it was very much there.
They were very cautious even in the time. Be sure,
administration it was taken into account that there should not be unnecessarily conflicts with these strong regional networks of the indigenous
communities living on the Highlands because it was very difficult to challenge their authority on the Highlands and they had to do the trade.
So because it's only even British come and they start developing the road network, railway network.
Then there is the dependency on Booton for declines. And that is actually the reason that it becomes almost like a known place of abundance
because we don't find any bigos for them because railway networks will sawbuck.
So it was and we know how moroun up it up, but I don't want to go for those illogical energetics of historiography.
But we have to understand that this whole even sagittal Gaikwad, he was very clear about it.
So even in people colonial narrative of an gogobot, peoples were done.
They were very clear that how much dedicated they have to adopt and how much they have to believed to the indigenous IDP community of that region.
And that very much is evident in the writings of Scandia and David Hardiman.
If you could benefit two and one word from Peracha goods, I found you.
Who says thank you for this wonderful paper.
While you passingly mentioned that the geography of precolonial and colonial condition would also extend inside the border of Pakistan.
Could you please elaborate on that? No, I do not think Continental logo on it.
Saying no, you know, I mean, I guess the question is not computers yet.
Is any collaborative research being done on mapping this cultural overlap?
I don't think Condit is going up to up to Pakistan.
You have to be. I didn't said if I have say it must be a mistake.
It's not. I'm saying that the clock cross cultural identity.
So it actually goes to all the highlands in the West, in India.
So it's I believes it's the highland and plateau regions of the vist and botsio.
You have some of the time. It is a. Com nexus. And because a very important part is that he is what actually part of the Muslim.
I'm not mercenary actually. They were the allied military but was also. So for example, Electra thought always use them.
And similarly, many of the 10 states use them. And they had gone not because of the trade connexions.
They had Connexions. It actually needs more of the ABAL studies. I think that is a study by I'm and Rezwan or something.
Her name is there. I may share it with Lutron and then I'm milit Monique Mehndi talking from Ravelli till Condit.
So Ravelli, when there are support us and say Hendry's.
This is the channel of the Highlands and Hollo in these highlands, the communities are indeed acting and developing a transcultural network.
So that need to be understood in that context. And this study is already been done by callcott.
In 2011, we can discuss about it for the.
Game. Any questions from the panellists? They may think about something, BNA.
Yeah. Would you like to say something about bricks in Kandace Bricks?
The British administered colonial outpost. Are the bricks and of the big jobs.
Actually, you know, when the beautiful study by Kon-Tiki margin of girls remains a seminal work in that context,
because the biggest channel challenge for British Isles was to control because these trade creative conditions.
And then also took control of the people who were actively benefit active beneficiaries of their trade.
So be it. Coming up, a B, GOPs to gamble Outram and then Elphinston in bricks.
Coming up in between, there is a good study by Jassam Goksel about being Gob's.
So there was actually I'm looking on end of the people on that,
that how the land rights were compromised, then the whole texture of the tribal autonomy.
Was dislocated of the deformation of the condition because condition was not any GNC,
it was properly as British controlled territory, unlike what we had the agencies in Veliko Tion subject, hydrogen's in Gujarat.
So how. And definitely it has to do. I'm still working on my.
Perhaps I'll be working with deans and professors glasswork as well for that because how they can
only kind of go in and then the board on board Decline's and you come up with the plan Bombay Hub,
which was never a metropolis in those times except because of the pace was because they had funding.
But coming up, a Bombay has to do a lot with the decline of condition.
Which, of course, David Gordon also speaks about. Question from Christian, he said.
To what degree do we have to understand Adivasi and indigenously in relationship to various state formations such as Indian federalism?
Is there a fundamental inability of the modern state and its reliance on colonial forms to make political sense of a community like the pits?
I'm really glad you asked this question, Christian, because if you're not allowed,
there is one other person who has walked on something lady simply communicated with.
The trouble with Indian state formation is that indigeneity was never taken into consideration,
except in Northeast, not east, because in NFR, Northeast from the agency was Nayaf.
All those very strongly built around the idea of ingenuity and the autonomy which was given to NAFLD during the British Empire was
more clear in understanding of what we find in the other parts of India equals more of an assimilation and different perspective.
Therefore, state formation was the least bothered about it.
And therefore, like we had this whole topcoder by by an urban debate and ultimately I had to settle in another land,
couldn't make it rather than being in western India because it was completely
ba ba ba ba ba as a pejorative that he decided that how the rest of India,
the control its agency it is and therefore state formation was dick a minor league function.
A God only linguistic identities and nibbler. The regional cultural identity which always will.
Having the multilingual approach in their functionality,
let's say vardy's that they speak withdraw the Varly and my already with equal branch on the way any other Lang community speaks.
So calling and making any Indian state as unilingual on a singular single linguistic zone is one of the most.
I would. I will. I feel it's one of the most complex way of dividing Indian states, you know,
because as an Indian we know that none of us like the single language speakers.
We all know one or two languages and we alike.
That's why we speak so many languages, even in Wonsan Benzino, because we we have been about Menkin makeup is like that.
So having one linguistic state and creating idea owned it is has it mean a big challenge in creating a BBC
order and the genocide and Gatti's India and it has actually restrained them also to create their own spaces.
And that's why we have to drag on. And that's what I discussed about. That's right.
There is no justice given to any of these indigenous DHC, those tribal states which are being created in India.
And the last quick one, and we have one more minute process, the glasses, the ugly British also due to of quality.
Then you on the chiefs. That is billers and others.
What beard to keep the process secure. Guard.
What kind of guards. The same activity whom they're called Garcia English Garcia.
That's right. That's right. Thank you.
Professor Hoffler adding on this because that shows that how much autonomy of these island people who are respected and therefore.
Thank you, Professor Uggla. I would definitely walk further on it and I hope to share more things with you.
Thanks a lot.