And our next speaker, Durga Chi, from the University of Calgary,
and she will talk about it like ink on water and mediaeval genealogical document from Konkan.
So Durga, please? Hello.
I couldn't have asked for a better screened this paper than Dr. Ball's presentation.
It fits like a glove. The cache of documents in the form of letters, travelogues,
firman and genealogies in the coastal towns of Maharashtra illustrate the larger world of Indian Ocean nexus.
If Deccan or Basch serves as a central of political centre,
Google can be interpreted as support boundary that connects mediaeval Maharashtra and even Maharashtra to Central Asia,
Middle East, Africa and beyond. The chance discovery of an Arabic genealogical document and broken led me down the path
of critical examination of the networks of circulation in Muslim communities of cooking.
The document that I present today is better representative of four such documents that I stumbled upon during my fieldwork in 2019.
Three of the documents an important collection of seised families, and I will be discussing one today.
My immediate temptation was to approach the genealogical text as a comparative study of the traditions in cooking,
drawing from my previous research on movement of people, family histories and connectedness in a Hindu sacrilegious landscape of the coastal towns.
However, I would have done a great disservice to analyse the document in comparison,
rather than a study of the document itself and what it holds with its own graphic approach.
My treatment for this genealogical text traverses the boundaries of literary analysis.
I build on my anthropological perspective in anchoring the tradition of genealogical writing in the local socio religious
milieu of cooking that contributes to the evolving set of ideals and interpretation since the pre-modern times.
I draw from Peter Smith and Ali Scales work the archaeology of listening in adopting such an approach for my study,
I integrate the local accounts and build on older and existing tradition and on material culture and in this context,
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.
Furthermore, the data from the genealogical document and oral narratives of the members of the.
My apologies. So you had families rendered and their interpretation for the text, along with the tradition and circulation,
rather than enquiring and deliberating on the exact date of the document.
I'm more invested in looking at the culture than you would present and to some degree, the one that it propagates.
If I were to draw from the social network theory, I would echo granola to suggestion that objects do have an agency in framing,
articulating and often perpetuating the networks.
And in this case, it is a network of social religious nature, a part of which I attempt on travel to do.
The juxtaposition of classical Islamic history in the family genealogies and Gokhan, in addition to an enduring strand composed of Silsila.
But the specifics of Fredericka makes for a layered reading in this genealogical text.
The spiritual genealogy going back to Prophet Muhammad and further to Adam echoes the literary tradition from Persia African Ajami System,
Yemen, Eastern European documents and many other stuff across the museums.
This one is housed at the Met Museum, and I wanted to start on a high note with gilded inscriptions and detailed,
probably biographical notes attached with each person represented in the genealogy.
The text that I'm going to talk about is a little different. It's relatively plainer than the one estimate.
Let us start with tracing the classical tradition in the document from an item occupies the
premier position as the progenitor of human race recognised by the following label she Adams son.
The one here is probably item based on what follows.
The next important element is an embellished element for Prophet Muhammad that reads Allah or any Muhammad salami,
along with the small interlude in the philosophical tradition with the mention of Angel, give it a Gebran.
I'm like druggable. I hope Salam. So the one in the top is a lot, and this one is Angel,
it's the outer circle around Prophet's inscription mentions wives of Prophet
Muhammad and the circle to the right is our lady or the progeny of the prophet.
Most of the names to the left appear to be feminine names and the notable one being Amina.
I mean, I've been to Bob Prophet Muhammad's mother.
This section of the genealogy and goes to tradition in a socially accepted line of succession for all sect dating traditions in Islam.
But a divergence leader shall have not niazi in their work on,
say it's in colonial India attributes these literary tendencies deployed by literature seeds
who narrated the past through the medium of or genealogy to emphasise on lineage and descent,
and also to legitimise their superior social status.
I would extend this literary position as a strategy to articulate the distinctions between Muslims and Corben.
That is a stark distinction between the perspectives of Tuscany, Muslims, openly Muslims and Arabic Muslims settled in.
We're done highlighted through the letters for them, the genealogical scrawl.
The first four caliphs described as qualified as she wrote, she didn't find a place in the document from right to left.
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.
The lineage, a combination of both biological and philosophy,
continues to include early sheiks or teaching or teachers of Sufi lineage said to the poverty lines.
Any little mention of the state family themselves with the suffix to say it.
It starts from the inside, though, that we see these prefixes attached,
offering some names mentioned in the Lineage A of its Hashmi and Shah suffixes,
which probably corroborate the assumption that this family has been a Sunni family from the beginning.
And some study on the last names, as highlighted by the respondent, as well as in the work of Anne-Marie Schmidt.
Let's not go into that for the time being. Another noteworthy feature of the document is a three fold placement of genealogical succession.
It doesn't look very insular, but the Sufi line of philosophical succession occupies the right side of the document.
Mark Kindred, the bloodline with male descendants,
occupies the centre and some sections to the left and then names of notable females, probably from within the family.
A further line of enquiry will be to investigate the role and significance of female names in this genealogical arrangement.
Currently, it does not seem to be consistent throughout the genealogical scroll.
And most of the names appear without a label describing that position or that association with the male members of the family.
In the centre of this roughly seven foot long scroll and the three intertwined with beams, the spiritual,
the biological and mention of notable female names and inscription of say it, a beloved jilani appears as one.
It roughly reads hundreds earlier alcohol and Alysia, as she allegedly said Abdulkadir Gilani as Al Maktoum does yellow.
The outer circle probably contains names of his sons in the corridor in clockwise direction.
The endearing Say It family that I interviewed in my city narrated an incident some his
recollection of his father occupying this part of the manuscript and using it as Derby's amulet.
I began to wonder about the attempt at redacting or changing the name in the central inscription,
and I currently keep mulling over the possible explanation.
In this shared tradition of sheikhs and cousins, the text under discussion inserts another element typical of numerous documents and data.
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.
The left hand column appears to have a series of birth incantations instead of names of females.
These market incantations are very similar to the modern Cairo vocabulary was actually become, Bismillah added.
Additionally, although the document is investing, invested in tracing,
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.
Several notable sheets, such as Sade Abu Musab Al Hambali, who popularised the Hambali School of junior students, find a place in the document.
Following the imposing central inscription, the document continues to trace the lineage,
leading tangled with the new Sufi sheikhs and the sage bloodline.
If one is to read between the lines, the study becomes a quintessential part of your family line.
In this document, and to promulgate a practise that is good in the port towns north of Melbourne, well, I found this document at.
Unsaved al-Assad, speaking of the souffre genealogies in Line Builder expands on the aspect of intertwining the genealogies,
which cater to both political and spiritual lineage. Sophie,
Hagiographic and Sophie geographical narratives enrich people's social imagination
and serve as a means not merely for legitimising a spiritual position,
but also to provide individuals with examples of the significance and legitimacy of spirituality.
In addition to spiritual gain, social and economic benefits are derived from brotherly relationship.
Whereas it is true that brotherhood networks began as family networks,
where brotherhood from the point of view is not merely sibling hood based on blood relationship,
but it encompasses companionship, as the Saints are also known as friends of God or building further on the concept of brotherhood and conduction.
The work on Indian Ocean networks and literature suggests portion of the respondents supports
the concept of shared brotherhood joined by go about bloodlines or familial relationships.
In her book, Patricia Russo alludes to the brotherhood across the oceans and continents,
joined by a common maritime board and director attention to what I will call the paper families.
This is a bit of a digression, but do you hear me for a second?
In the long history of immigration to North America, some immigrant families from Asia, such as China,
Japan and India claimed relationship with individuals from their country now settled in the west coast of America.
Most of the records were burned in a massive fire,
and many immigrants claimed the loss of people trained to be the reason that they did not have people to work on that person.
This was reason enough to make new documents and to get included are inducted in the
genealogists of first immigrants from their homeland already settled in America.
Although modern example, the concept of people families resonated the discussion on genealogists and
paper trail as a means to substantiate migratory and diasporic communities.
Then we checked in with these research points to the connectedness in maritime Indian Ocean,
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,
or by producing fragments or entire documents highlighting the genealogies.
Slightly corroborates to my extrapolated comparison with the people families.
Two families associated with long maritime occupations in the Port of Muskogee and Ratnagiri
recited a similar story of finding a place in that port town as a part of Sufi brotherhood.
After travelling from Arabia, I highlighted this aspect of brotherhood through hagiography and genealogy to illustrate the
perceived value of a document such as this one that forms a part of the connected Indian Ocean Road.
A closer examination of the document devotes numerous entries added with Pencil or Boston as a retroactive addition,
such as these ones in the top corner. There are many more.
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
in both Arabic and Persian and conducted regular consultations for people.
The elderly lady that I talked to recounted instances of through the family
person visiting them with a request to add names to this genealogical document.
The interaction with physical document as a part of enduring tradition well after the Book of Travelling with Genealogical Scrolls,
marked nostalgia for the microcosm created by and associated with the document at its centre,
including the intent to have your inscription as a part of lineage leading to Mohamud.
The back then translation of belonging trickles goes into the discussion of anthropology of memory, or memorialisation.
Although an interesting facet, I turned to more material and performative aspects of the document for now in piecing together what evidence?
OK, perfect in piecing together what I initially thought was a disparate set of prominent figures in Islam,
it became apparent that the document builds on existing line of succession and adds local hagiographic element to the composition.
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.
I was told that the last recollection of such visitations was during or in the 1970s,
before many of the same family members moved to and other countries following the oil to.
Although the scroll continues to be wrapped in brown paper stowed away in a metal container,
the parity between order material and performative traditions deserves a mention.
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.
These are the guys that I will be briefly mentioning, say, Hussein Shahar,
that he is locally regarded as one of the first settlers near the port of in the Third District,
which is a joint celebration between the first, said Hussein.
How did he say it? How much? How hard it must be to do these celebrations?
The patrons from the dragons of Puzzled, said Mustafa Haverty, and culturally joining one in the same local tradition,
the document arranges the names of prominent sheikhs in the Brotherhood, with Alma al-Hadidi occupying a prominent position.
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.
This claim on local landscape and the paper trail factors into anchoring
material presence on the land in the form of Durga and performative traditions.
I think I will give some portion of my paper and jump to my last point.
The geographical saturated ness of the document and the histories of belonging gathered
from all accounts make for a layered interpretation of networks of circulation.
The genealogical text. But ex-cops, a multifarious identity as a document authenticating belonging,
legitimising authority in the area and asserting participation in a specific secular tradition.
All of these echoed the political history gleaned from sources of history unsaid and some, as highlighted by Dr Bold in his presentation.
The oral narratives further provide cues for the probable migration and travel of the sea families in Malvern, India.
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.
It doesn't answer the geographical anchors.
While most say it, family members attribute a history of migration from both up to individuals record and Egyptian and Ethiopian connexion.
They attribute the Harare accord that he ordered,
popularised by the diminutive Abubakar bin of the light that is whose name appears partially in the list of philosophical genealogy.
In the next text, a curious connexion with the Swahili coast through a family member, liberal is keenly highlighted.
One of the highlighted in one of the respondents narratives also pushes the boundaries of connectedness with this small
hamlet and that of the larger Indian Ocean world through the myriads of interconnections and geographical crossovers.
Most of the members maintain that they have a separate and direct connexion with the Prophet Muhammad, as opposed to other Muslims.
In a beautiful allegory that the seeds floated to South Asia like England water and then inked documents stuck with me.
And what's the motive of floating to the ocean?
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.
Nancy and Sheila, amongst others,
deconstruct the conspicuous presence of wooden chest as an integral part of this exchange rate a thriving mercantile network in the open,
the genealogies old, the new anchor, the local and the sectarian tradition in a very local vernacular menu.
The present idea that any of its objects suggest this text.
In fact, the networks of circulation that have some enduring threads since the pre-modern days.
And returning to Alice Cahill's thoughts from the archaeology of listening,
this conversation between people and objects or text in this case enables one
to traverse the parts that were previously walked on by someone in the past.
Thank you.