1 00:00:00,520 --> 00:00:06,850 And our next speaker, Durga Chi, from the University of Calgary, 2 00:00:06,850 --> 00:00:15,340 and she will talk about it like ink on water and mediaeval genealogical document from Konkan. 3 00:00:15,340 --> 00:00:23,040 So Durga, please? Hello. 4 00:00:23,040 --> 00:00:28,600 I couldn't have asked for a better screened this paper than Dr. Ball's presentation. 5 00:00:28,600 --> 00:00:35,400 It fits like a glove. The cache of documents in the form of letters, travelogues, 6 00:00:35,400 --> 00:00:41,940 firman and genealogies in the coastal towns of Maharashtra illustrate the larger world of Indian Ocean nexus. 7 00:00:41,940 --> 00:00:46,140 If Deccan or Basch serves as a central of political centre, 8 00:00:46,140 --> 00:00:52,740 Google can be interpreted as support boundary that connects mediaeval Maharashtra and even Maharashtra to Central Asia, 9 00:00:52,740 --> 00:01:00,150 Middle East, Africa and beyond. The chance discovery of an Arabic genealogical document and broken led me down the path 10 00:01:00,150 --> 00:01:06,000 of critical examination of the networks of circulation in Muslim communities of cooking. 11 00:01:06,000 --> 00:01:13,950 The document that I present today is better representative of four such documents that I stumbled upon during my fieldwork in 2019. 12 00:01:13,950 --> 00:01:20,430 Three of the documents an important collection of seised families, and I will be discussing one today. 13 00:01:20,430 --> 00:01:28,380 My immediate temptation was to approach the genealogical text as a comparative study of the traditions in cooking, 14 00:01:28,380 --> 00:01:37,530 drawing from my previous research on movement of people, family histories and connectedness in a Hindu sacrilegious landscape of the coastal towns. 15 00:01:37,530 --> 00:01:42,840 However, I would have done a great disservice to analyse the document in comparison, 16 00:01:42,840 --> 00:01:49,170 rather than a study of the document itself and what it holds with its own graphic approach. 17 00:01:49,170 --> 00:01:54,690 My treatment for this genealogical text traverses the boundaries of literary analysis. 18 00:01:54,690 --> 00:02:01,680 I build on my anthropological perspective in anchoring the tradition of genealogical writing in the local socio religious 19 00:02:01,680 --> 00:02:09,720 milieu of cooking that contributes to the evolving set of ideals and interpretation since the pre-modern times. 20 00:02:09,720 --> 00:02:17,730 I draw from Peter Smith and Ali Scales work the archaeology of listening in adopting such an approach for my study, 21 00:02:17,730 --> 00:02:25,140 I integrate the local accounts and build on older and existing tradition and on material culture and in this context, 22 00:02:25,140 --> 00:02:36,270 an object that is literary in nature. It also serves as an heirloom to the family and contributes to the understanding of the community as a whole. 23 00:02:36,270 --> 00:02:42,750 Furthermore, the data from the genealogical document and oral narratives of the members of the. 24 00:02:42,750 --> 00:02:50,400 My apologies. So you had families rendered and their interpretation for the text, along with the tradition and circulation, 25 00:02:50,400 --> 00:02:54,450 rather than enquiring and deliberating on the exact date of the document. 26 00:02:54,450 --> 00:03:01,770 I'm more invested in looking at the culture than you would present and to some degree, the one that it propagates. 27 00:03:01,770 --> 00:03:09,630 If I were to draw from the social network theory, I would echo granola to suggestion that objects do have an agency in framing, 28 00:03:09,630 --> 00:03:13,140 articulating and often perpetuating the networks. 29 00:03:13,140 --> 00:03:25,580 And in this case, it is a network of social religious nature, a part of which I attempt on travel to do. 30 00:03:25,580 --> 00:03:33,920 The juxtaposition of classical Islamic history in the family genealogies and Gokhan, in addition to an enduring strand composed of Silsila. 31 00:03:33,920 --> 00:03:39,350 But the specifics of Fredericka makes for a layered reading in this genealogical text. 32 00:03:39,350 --> 00:03:47,990 The spiritual genealogy going back to Prophet Muhammad and further to Adam echoes the literary tradition from Persia African Ajami System, 33 00:03:47,990 --> 00:03:54,500 Yemen, Eastern European documents and many other stuff across the museums. 34 00:03:54,500 --> 00:04:04,370 This one is housed at the Met Museum, and I wanted to start on a high note with gilded inscriptions and detailed, 35 00:04:04,370 --> 00:04:11,150 probably biographical notes attached with each person represented in the genealogy. 36 00:04:11,150 --> 00:04:19,990 The text that I'm going to talk about is a little different. It's relatively plainer than the one estimate. 37 00:04:19,990 --> 00:04:26,030 Let us start with tracing the classical tradition in the document from an item occupies the 38 00:04:26,030 --> 00:04:34,990 premier position as the progenitor of human race recognised by the following label she Adams son. 39 00:04:34,990 --> 00:04:43,690 The one here is probably item based on what follows. 40 00:04:43,690 --> 00:04:51,520 The next important element is an embellished element for Prophet Muhammad that reads Allah or any Muhammad salami, 41 00:04:51,520 --> 00:04:58,930 along with the small interlude in the philosophical tradition with the mention of Angel, give it a Gebran. 42 00:04:58,930 --> 00:05:07,390 I'm like druggable. I hope Salam. So the one in the top is a lot, and this one is Angel, 43 00:05:07,390 --> 00:05:13,810 it's the outer circle around Prophet's inscription mentions wives of Prophet 44 00:05:13,810 --> 00:05:21,760 Muhammad and the circle to the right is our lady or the progeny of the prophet. 45 00:05:21,760 --> 00:05:28,870 Most of the names to the left appear to be feminine names and the notable one being Amina. 46 00:05:28,870 --> 00:05:31,990 I mean, I've been to Bob Prophet Muhammad's mother. 47 00:05:31,990 --> 00:05:39,820 This section of the genealogy and goes to tradition in a socially accepted line of succession for all sect dating traditions in Islam. 48 00:05:39,820 --> 00:05:44,440 But a divergence leader shall have not niazi in their work on, 49 00:05:44,440 --> 00:05:51,700 say it's in colonial India attributes these literary tendencies deployed by literature seeds 50 00:05:51,700 --> 00:05:58,510 who narrated the past through the medium of or genealogy to emphasise on lineage and descent, 51 00:05:58,510 --> 00:06:02,260 and also to legitimise their superior social status. 52 00:06:02,260 --> 00:06:08,680 I would extend this literary position as a strategy to articulate the distinctions between Muslims and Corben. 53 00:06:08,680 --> 00:06:19,410 That is a stark distinction between the perspectives of Tuscany, Muslims, openly Muslims and Arabic Muslims settled in. 54 00:06:19,410 --> 00:06:24,060 We're done highlighted through the letters for them, the genealogical scrawl. 55 00:06:24,060 --> 00:06:31,800 The first four caliphs described as qualified as she wrote, she didn't find a place in the document from right to left. 56 00:06:31,800 --> 00:06:45,920 It is of the B who offer a book, Abu Omar al-Khattab with a bit of fun, or Osman and I live in a bitterly. 57 00:06:45,920 --> 00:06:49,980 The lineage, a combination of both biological and philosophy, 58 00:06:49,980 --> 00:06:56,820 continues to include early sheiks or teaching or teachers of Sufi lineage said to the poverty lines. 59 00:06:56,820 --> 00:07:03,940 Any little mention of the state family themselves with the suffix to say it. 60 00:07:03,940 --> 00:07:10,960 It starts from the inside, though, that we see these prefixes attached, 61 00:07:10,960 --> 00:07:16,360 offering some names mentioned in the Lineage A of its Hashmi and Shah suffixes, 62 00:07:16,360 --> 00:07:24,040 which probably corroborate the assumption that this family has been a Sunni family from the beginning. 63 00:07:24,040 --> 00:07:32,800 And some study on the last names, as highlighted by the respondent, as well as in the work of Anne-Marie Schmidt. 64 00:07:32,800 --> 00:07:41,350 Let's not go into that for the time being. Another noteworthy feature of the document is a three fold placement of genealogical succession. 65 00:07:41,350 --> 00:07:48,040 It doesn't look very insular, but the Sufi line of philosophical succession occupies the right side of the document. 66 00:07:48,040 --> 00:07:51,400 Mark Kindred, the bloodline with male descendants, 67 00:07:51,400 --> 00:07:59,290 occupies the centre and some sections to the left and then names of notable females, probably from within the family. 68 00:07:59,290 --> 00:08:07,600 A further line of enquiry will be to investigate the role and significance of female names in this genealogical arrangement. 69 00:08:07,600 --> 00:08:12,790 Currently, it does not seem to be consistent throughout the genealogical scroll. 70 00:08:12,790 --> 00:08:22,030 And most of the names appear without a label describing that position or that association with the male members of the family. 71 00:08:22,030 --> 00:08:28,990 In the centre of this roughly seven foot long scroll and the three intertwined with beams, the spiritual, 72 00:08:28,990 --> 00:08:39,100 the biological and mention of notable female names and inscription of say it, a beloved jilani appears as one. 73 00:08:39,100 --> 00:08:49,630 It roughly reads hundreds earlier alcohol and Alysia, as she allegedly said Abdulkadir Gilani as Al Maktoum does yellow. 74 00:08:49,630 --> 00:08:55,930 The outer circle probably contains names of his sons in the corridor in clockwise direction. 75 00:08:55,930 --> 00:09:01,300 The endearing Say It family that I interviewed in my city narrated an incident some his 76 00:09:01,300 --> 00:09:08,920 recollection of his father occupying this part of the manuscript and using it as Derby's amulet. 77 00:09:08,920 --> 00:09:14,440 I began to wonder about the attempt at redacting or changing the name in the central inscription, 78 00:09:14,440 --> 00:09:18,280 and I currently keep mulling over the possible explanation. 79 00:09:18,280 --> 00:09:27,490 In this shared tradition of sheikhs and cousins, the text under discussion inserts another element typical of numerous documents and data. 80 00:09:27,490 --> 00:09:37,780 The element of market but in order to be translated in case of in the literature, the element of philosophy retained the same genealogical scrawl. 81 00:09:37,780 --> 00:09:44,980 The left hand column appears to have a series of birth incantations instead of names of females. 82 00:09:44,980 --> 00:09:53,950 These market incantations are very similar to the modern Cairo vocabulary was actually become, Bismillah added. 83 00:09:53,950 --> 00:09:59,380 Additionally, although the document is investing, invested in tracing, 84 00:09:59,380 --> 00:10:08,650 said absurd Father Gilani's lineage from Prophet Muhammad to one side and the lineage leading up to, say, a and cocaine on the other. 85 00:10:08,650 --> 00:10:21,200 Several notable sheets, such as Sade Abu Musab Al Hambali, who popularised the Hambali School of junior students, find a place in the document. 86 00:10:21,200 --> 00:10:26,450 Following the imposing central inscription, the document continues to trace the lineage, 87 00:10:26,450 --> 00:10:30,950 leading tangled with the new Sufi sheikhs and the sage bloodline. 88 00:10:30,950 --> 00:10:37,250 If one is to read between the lines, the study becomes a quintessential part of your family line. 89 00:10:37,250 --> 00:10:49,670 In this document, and to promulgate a practise that is good in the port towns north of Melbourne, well, I found this document at. 90 00:10:49,670 --> 00:10:58,130 Unsaved al-Assad, speaking of the souffre genealogies in Line Builder expands on the aspect of intertwining the genealogies, 91 00:10:58,130 --> 00:11:02,870 which cater to both political and spiritual lineage. Sophie, 92 00:11:02,870 --> 00:11:09,350 Hagiographic and Sophie geographical narratives enrich people's social imagination 93 00:11:09,350 --> 00:11:14,510 and serve as a means not merely for legitimising a spiritual position, 94 00:11:14,510 --> 00:11:21,500 but also to provide individuals with examples of the significance and legitimacy of spirituality. 95 00:11:21,500 --> 00:11:27,680 In addition to spiritual gain, social and economic benefits are derived from brotherly relationship. 96 00:11:27,680 --> 00:11:32,240 Whereas it is true that brotherhood networks began as family networks, 97 00:11:32,240 --> 00:11:38,750 where brotherhood from the point of view is not merely sibling hood based on blood relationship, 98 00:11:38,750 --> 00:11:50,510 but it encompasses companionship, as the Saints are also known as friends of God or building further on the concept of brotherhood and conduction. 99 00:11:50,510 --> 00:11:55,700 The work on Indian Ocean networks and literature suggests portion of the respondents supports 100 00:11:55,700 --> 00:12:02,450 the concept of shared brotherhood joined by go about bloodlines or familial relationships. 101 00:12:02,450 --> 00:12:08,060 In her book, Patricia Russo alludes to the brotherhood across the oceans and continents, 102 00:12:08,060 --> 00:12:15,440 joined by a common maritime board and director attention to what I will call the paper families. 103 00:12:15,440 --> 00:12:18,680 This is a bit of a digression, but do you hear me for a second? 104 00:12:18,680 --> 00:12:24,440 In the long history of immigration to North America, some immigrant families from Asia, such as China, 105 00:12:24,440 --> 00:12:32,600 Japan and India claimed relationship with individuals from their country now settled in the west coast of America. 106 00:12:32,600 --> 00:12:35,060 Most of the records were burned in a massive fire, 107 00:12:35,060 --> 00:12:42,920 and many immigrants claimed the loss of people trained to be the reason that they did not have people to work on that person. 108 00:12:42,920 --> 00:12:47,720 This was reason enough to make new documents and to get included are inducted in the 109 00:12:47,720 --> 00:12:52,940 genealogists of first immigrants from their homeland already settled in America. 110 00:12:52,940 --> 00:12:59,330 Although modern example, the concept of people families resonated the discussion on genealogists and 111 00:12:59,330 --> 00:13:06,390 paper trail as a means to substantiate migratory and diasporic communities. 112 00:13:06,390 --> 00:13:10,980 Then we checked in with these research points to the connectedness in maritime Indian Ocean, 113 00:13:10,980 --> 00:13:20,850 one district and a particular case in which a sailor is accepted at a board site after reciting a fragment of philosophical genealogy or silsila, 114 00:13:20,850 --> 00:13:26,100 or by producing fragments or entire documents highlighting the genealogies. 115 00:13:26,100 --> 00:13:31,630 Slightly corroborates to my extrapolated comparison with the people families. 116 00:13:31,630 --> 00:13:38,300 Two families associated with long maritime occupations in the Port of Muskogee and Ratnagiri 117 00:13:38,300 --> 00:13:44,920 recited a similar story of finding a place in that port town as a part of Sufi brotherhood. 118 00:13:44,920 --> 00:13:52,030 After travelling from Arabia, I highlighted this aspect of brotherhood through hagiography and genealogy to illustrate the 119 00:13:52,030 --> 00:13:59,400 perceived value of a document such as this one that forms a part of the connected Indian Ocean Road. 120 00:13:59,400 --> 00:14:08,760 A closer examination of the document devotes numerous entries added with Pencil or Boston as a retroactive addition, 121 00:14:08,760 --> 00:14:15,900 such as these ones in the top corner. There are many more. 122 00:14:15,900 --> 00:14:26,580 These are probably made in the recent past. The now deceased elder of the family in the the family is said to have been proficient 123 00:14:26,580 --> 00:14:31,650 in both Arabic and Persian and conducted regular consultations for people. 124 00:14:31,650 --> 00:14:37,650 The elderly lady that I talked to recounted instances of through the family 125 00:14:37,650 --> 00:14:43,710 person visiting them with a request to add names to this genealogical document. 126 00:14:43,710 --> 00:14:51,060 The interaction with physical document as a part of enduring tradition well after the Book of Travelling with Genealogical Scrolls, 127 00:14:51,060 --> 00:14:58,350 marked nostalgia for the microcosm created by and associated with the document at its centre, 128 00:14:58,350 --> 00:15:04,320 including the intent to have your inscription as a part of lineage leading to Mohamud. 129 00:15:04,320 --> 00:15:12,030 The back then translation of belonging trickles goes into the discussion of anthropology of memory, or memorialisation. 130 00:15:12,030 --> 00:15:21,780 Although an interesting facet, I turned to more material and performative aspects of the document for now in piecing together what evidence? 131 00:15:21,780 --> 00:15:29,460 OK, perfect in piecing together what I initially thought was a disparate set of prominent figures in Islam, 132 00:15:29,460 --> 00:15:39,410 it became apparent that the document builds on existing line of succession and adds local hagiographic element to the composition. 133 00:15:39,410 --> 00:15:47,840 The thing is, families attending the course function in the area often visit the Customs House as a touchstone to look at the genealogical scroll. 134 00:15:47,840 --> 00:15:53,780 I was told that the last recollection of such visitations was during or in the 1970s, 135 00:15:53,780 --> 00:16:02,920 before many of the same family members moved to and other countries following the oil to. 136 00:16:02,920 --> 00:16:07,600 Although the scroll continues to be wrapped in brown paper stowed away in a metal container, 137 00:16:07,600 --> 00:16:13,540 the parity between order material and performative traditions deserves a mention. 138 00:16:13,540 --> 00:16:23,600 At the end of the document, some of the names of the ship's stand out but immortalised in the local landscape matsuri and up to the. 139 00:16:23,600 --> 00:16:28,520 These are the guys that I will be briefly mentioning, say, Hussein Shahar, 140 00:16:28,520 --> 00:16:34,880 that he is locally regarded as one of the first settlers near the port of in the Third District, 141 00:16:34,880 --> 00:16:38,450 which is a joint celebration between the first, said Hussein. 142 00:16:38,450 --> 00:16:46,580 How did he say it? How much? How hard it must be to do these celebrations? 143 00:16:46,580 --> 00:16:55,700 The patrons from the dragons of Puzzled, said Mustafa Haverty, and culturally joining one in the same local tradition, 144 00:16:55,700 --> 00:17:03,740 the document arranges the names of prominent sheikhs in the Brotherhood, with Alma al-Hadidi occupying a prominent position. 145 00:17:03,740 --> 00:17:13,130 You're open now to just rely on a combination of fantastical accounts for the peace and some of whom are spoken to be the original owners of the land. 146 00:17:13,130 --> 00:17:17,840 This claim on local landscape and the paper trail factors into anchoring 147 00:17:17,840 --> 00:17:25,230 material presence on the land in the form of Durga and performative traditions. 148 00:17:25,230 --> 00:17:31,530 I think I will give some portion of my paper and jump to my last point. 149 00:17:31,530 --> 00:17:35,970 The geographical saturated ness of the document and the histories of belonging gathered 150 00:17:35,970 --> 00:17:40,770 from all accounts make for a layered interpretation of networks of circulation. 151 00:17:40,770 --> 00:17:48,170 The genealogical text. But ex-cops, a multifarious identity as a document authenticating belonging, 152 00:17:48,170 --> 00:17:55,130 legitimising authority in the area and asserting participation in a specific secular tradition. 153 00:17:55,130 --> 00:18:04,790 All of these echoed the political history gleaned from sources of history unsaid and some, as highlighted by Dr Bold in his presentation. 154 00:18:04,790 --> 00:18:13,130 The oral narratives further provide cues for the probable migration and travel of the sea families in Malvern, India. 155 00:18:13,130 --> 00:18:20,030 Of almost all the names appearing in the document and in the local landscape, the name say it moved the focus of the book about. 156 00:18:20,030 --> 00:18:22,730 It doesn't answer the geographical anchors. 157 00:18:22,730 --> 00:18:32,270 While most say it, family members attribute a history of migration from both up to individuals record and Egyptian and Ethiopian connexion. 158 00:18:32,270 --> 00:18:35,090 They attribute the Harare accord that he ordered, 159 00:18:35,090 --> 00:18:43,190 popularised by the diminutive Abubakar bin of the light that is whose name appears partially in the list of philosophical genealogy. 160 00:18:43,190 --> 00:18:50,390 In the next text, a curious connexion with the Swahili coast through a family member, liberal is keenly highlighted. 161 00:18:50,390 --> 00:18:58,460 One of the highlighted in one of the respondents narratives also pushes the boundaries of connectedness with this small 162 00:18:58,460 --> 00:19:04,940 hamlet and that of the larger Indian Ocean world through the myriads of interconnections and geographical crossovers. 163 00:19:04,940 --> 00:19:12,190 Most of the members maintain that they have a separate and direct connexion with the Prophet Muhammad, as opposed to other Muslims. 164 00:19:12,190 --> 00:19:22,070 In a beautiful allegory that the seeds floated to South Asia like England water and then inked documents stuck with me. 165 00:19:22,070 --> 00:19:24,530 And what's the motive of floating to the ocean? 166 00:19:24,530 --> 00:19:34,730 The respondents also expand on the background stories of the needs of beach in the area who arrived in babies or chests me who made it to the port. 167 00:19:34,730 --> 00:19:37,730 Nancy and Sheila, amongst others, 168 00:19:37,730 --> 00:19:48,110 deconstruct the conspicuous presence of wooden chest as an integral part of this exchange rate a thriving mercantile network in the open, 169 00:19:48,110 --> 00:19:57,590 the genealogies old, the new anchor, the local and the sectarian tradition in a very local vernacular menu. 170 00:19:57,590 --> 00:20:01,400 The present idea that any of its objects suggest this text. 171 00:20:01,400 --> 00:20:08,970 In fact, the networks of circulation that have some enduring threads since the pre-modern days. 172 00:20:08,970 --> 00:20:12,840 And returning to Alice Cahill's thoughts from the archaeology of listening, 173 00:20:12,840 --> 00:20:17,670 this conversation between people and objects or text in this case enables one 174 00:20:17,670 --> 00:20:22,410 to traverse the parts that were previously walked on by someone in the past. 175 00:20:22,410 --> 00:20:23,850 Thank you.