The last presentation of this session, which is to be done by Michael Beer, University of Oxford,
so that you will be speaking about the modern concocted a paradoxical instigator of plurality in the non-government sphere.
So that. Thank you, thank you, Professor. Pull them out of it.
Thank you, Lee. I just want to thank the organisers for giving me this opportunity to present the paper,
and what I'll be doing is that it just be eating certain portions of there'll be one.
Hopefully I can learn a lot more in the Q&A session later on so quickly that even in 1921,
no party, one of the most prolific leaders of this official movement, reviewed a book.
They tried to be creative and indisputably could have been far from appreciating either the content of the writing style.
Barton was critical of the author's analysis of the government dominance in everyday life.
Nonetheless, Bartlett praised the auto violating division of government supremacy,
widely described as feeling by saying Quote My happiness after reading this book can be
compared to the feeling of meeting a fellow traveller in a corrupt government jungle.
Good. The author of this book was Game of See that I'm Toxic,
even if they belong to the superior Prabhu battle credit story for resurrecting the resistance against German dominance.
In this paper, I seek to introduce Typekit as an influential figure who contributed significantly to the Hillgrove non-Romney principle,
although Thackeray never formally associated himself with the non-violent movement.
I argue that Hargreaves believes in writing state of a crucial for bringing back the focus on the principles even within the non-government movement.
The analogy used by Martin above to describe to me as a stranger and aptly captures the
nature of quackery as a paradoxical prototype of non-branded brutality in the 1920s.
I begin with giving a very brief introduction of the morality principle from late
19th century to contextualise Typekit uniqueness in terms of social positioning,
language and oratory, and interest to his ability to wooden and a few of his published literary works to show how he was really confronted.
The Brahmin hegemony and everything like the impact of print on the formation of morality public sphere in the early
20th century needs to be contextualised in the specific literary and political sphere consolidation of 19th century.
As we know now, Reagan's excellent local language, politics and public sphere in 19th century has absorbed the ideological influence
of native intelligentsia on this education policy and other channels of
communication was crucial in advancing advocacy interests as a social class in
conjunction with the solidifying of distinction between English and Marathi language.
The print medium, which largely consisted of urban violence, started shaping a dominant public sphere.
Using the proximity to power positions and electric scooters,
the Brahmins were able to prioritise one particular registered okwaraji language and thereby dominated the speed of
the perceptive rise of systematic standardisation of language championed a distinct upper set of morals and ethics,
which particularly highlighted the idea of pure or should the character. This period also saw the rise of what has been categorised as Marathi.
The larger one has used. The strong group described how the exposition of one particular variety of
Marathi underlain social distinctions and power differentials amongst speakers.
This primarily alludes to how candidates who collaborated with colonial rulers
in prescribing is a tool of Marathi grammar refused to incorporate Persian,
Arabic and taboo elements in modern Marathi. It provides examples of How do we denounce the stock was Marathi literary journal published in 1868,
and other pioneers of modern Marathi print presence by the work are critical.
And besides these armbreaker, as opposed writing in a pure way and proclaim the Marathi being used as the purest minority which
are suitable or undoubtedly had the most decisive influence on the rise of modern Marathi.
Posting in the late 19th century is East Association of Political exclusion was discernible with this contempt for local,
political and social and spirited. But. This standardisation of language, along with a distinctly towards conservatism in the literary aspect,
as seen from the prominence of which necessitated writings,
completes the narrative of how local intellectuals exploited the middling position through establishment of newspapers and periodicals,
especially of the 1857. This raises the question of what happened to the intelligence gathered thanks to acquiring
hegemonic position within the bilingual colonial social order from early 20th century onwards.
I seek to argue that the 19th century dominant narrative of bilingual narratives between English
and Marathi metamorphosed into labour and hierarchies between different registers of Marathi.
This was largely shaped by the emerging public presence of non-government groups,
both in the print and performative spheres in order to understand the regulatory space of the politics at an early 20th century.
This rise of alternative voices will highlight the complex overlaps and negligence is of both the language of politics and the politics of language.
The start of the war period, and especially more so the Europe 1920, is significant for two different reasons.
The first one in terms of the evolving Marathi political sphere and the second dealing with the changes in the
nature of upper crust conservatism of the late 19th century before 1920 is significant for two different reasons.
The first one being the conversation. It not decided to set up its units in the provinces based on linguistic regions.
This embracing of the vernacular by the Congress, which claimed to be the most dominant contributor of public discourse on nationalism.
So are the days of moderate and moderate either supported or on by the Congress?
However, this particular moment spearheaded by the Congress needs further critical elaboration with the rising clamour
for democratising social messaging and inclusive appearances in order to galvanise heterogeneous groups.
This nationalist movement seems to have hijacked practicality of the non-REM and push for schools,
which are already being set in motion since late 19th century. The period from 1873 to 1930 saw the emergence and growth of approximately 60
newspapers and periodicals dedicated to the principles of the non-revenue movement.
The emergence of these print sources, especially more so from early 20th century onwards,
can be seen as a strategic move by the non-government groups to spawn the Congress's push
to co-opt and thereby assimilate the vernacular under the umbrella of nationalist politics.
In fact, President Carter is bursting onto the political scene with his unique sense of Marathi language can
itself be construed as an act of resistance to the blind to formalising and brutalising by the Congress.
Even paradoxically, since this form of conservatism contributed significantly to the rapidly growing threat of anti-government polemic,
I argue that with the rise of mask politics from early 20th century,
non-government groups started carving out alternative spaces for themselves in the public domain.
One of them was the GENDER-BENDING acceptable community for the CCP community,
whose members became intriguing purveyors of good conservative politics and social upliftment.
Usually that I'm talking to was once an instrumental figure whose writings and
speeches characterised the growing trend of US-Soviet critiques of feminism, albeit couched in the language of Hindutva.
This embracing of the language standard can be seen from the way he describes the
basic principles behind starting his moving article called Promoting Awakening,
which earned him the sobriquet probable car in the police station of Forbidden.
Published on 16 October 1921, Polcari addresses the purported decline of the mighty Hindu religion by saying,
According to these circumstances, I saw that Hindus, in order to live peacefully Typekit, as is the onslaught of external forces.
The situation is such that Hindu models have found themselves hopelessly entangled in world politics.
The present conditions demand us to obliterate associated differences by keeping a sense of brotherhood.
We should be prepared to preserve our Hindutva are admirable self-rule with this unity and lofty ideals within the community,
we must keep this heart of indeed us living with long end quote.
At the same time was hugely influenced by the writings and the principles of the official book so much.
In his autobiography, Typekit reminiscences involvement with be delegating issues as posed by the movement.
Above all, his critiques of pragmatism to his journalistic writings,
speeches and plays an extremely influential addition to the non-government canon of common criticism.
I would argue that partly needs to be seen as a paradoxical instigator of alternative views,
even if he operates on the conservative rationale of promoting traditional primacy vis-a-vis the Brahmins, his intense hatred for in priestly class,
its emphasis on religious rituals and the Brahmins stranglehold on every cultural and political life
contributed significantly to the rise in sustainment of the Non-Aligned Movement in the war period.
Only later,
the source give us useful insights into how he became an influential public figure of early 20th century western India right from his childhood days,
Parker became interested in writing short season articles for local market newspapers and magazines.
He was fond of reading newspapers like Credible and Critical Care and drove back to my job from China.
And later on I also went on to countermoves articles for these outlets.
Crespigny relationship personalities are different leading ideologies or that help him in honing his writing, poetry and composing skills.
Some of rampant Francis Carter, just writing a weekly letter for his old school called the group,
which primarily consisted of maps and cartoons talking to garner public attention from a very tender age.
Along with being a voracious reader and emerging writer, Typekit was equally active in the performative would talk later on in his life,
went on to compose numerous theatre plays and ballads was attracted to the idea of staging musical plays.
One prominent example is his participation in a musical performance of the Charpentier Hero Vegetable in the local temple of Parnaby,
wherein he extolled Bhajji. But I was by playing the key role of the Shaheer balladeer or narrator of the musical.
More than his ratings, it was Tiger's proclivity for musical plays that shaped his thoughts, especially about his own safety,
because his first major breakthrough was a six suspended bomber George Bush's America's leading musical drama company,
entering the company service at the age of 18. How Carrie travelled All of the matters, especially to places like Kolapo,
surprisingly enjoyed the vagaries of talk radio and other known voices in the performative world,
the power of contestation between minorities and dominance, which will become apparent in the print way from early 20th century.
So it's important to the growth and prosperity, to not one, least since the late 19th century.
The travellers and indeed health promoted distinct social messaging needs for the
narrative of superiority of valour and might not carry strong antipathy for based,
which can be seen in his articles within his books on the history and as popular players of 1930s
soccer featuring in his writings and periodicals and active participation in the performative world.
This is a meme of performative skill was not restricted only to cultural activities, but also included public gatherings and public lecture series.
It was amidst such developments that Typekit he started his own political awakening in 1921.
The numerous articles and books and booklets, which he wrote, especially in the decade of 1920s,
can only be considered a part of the parable that in many cases, Typekit was delivered a speech in front of a massive crowd.
Then published, then publish the speech and then republished again in the form of small booklet.
Little Pamphlet sold to all replaces the very act of being active in multiple
public programmes and publishing accessible booklets in particular to reach
out to a wider audience and discuss this idea of constantly being of constantly keeping a particular political narrative out in the public domain.
His writings reflect conversational rhetoric rather than formal didactic.
His success in the use of short sentences makes his writings pharmacologically than the collaborations of clauses in such clauses.
When seised in the formal romantic language used by his contemporaries,
like to talk his use of invisible and offensive language and his penchant for sarcasm and caustic grit brought a certain sharpness to his writings,
as opposed to the more humdrum, sanitised civility of most of the contemporary public expressions who understand Typekit confrontation against
them or the Brahmin believe we need to appreciate how concretely creates an alternative worldview against it.
It can be argued that this worldview restore the core of how can be manipulated the contemporary public sphere,
chiefly by appropriating the historical fault lines that existed between Sharia and Brahmin communities and in particular,
Typekit anti-capitalist tocreate opposed to historical disputes between governments.
And it is overcast provisions known as Graham Onions. In a seminal text on the history of government episodes,
daqueles 11 instances between the lines of Shivangi and perhaps stop at a very religious and civil
penalties had been imposed on the proposed by prime individuals bodies identifying them as shooters.
The rationale behind revisiting the Brahman was to recreate.
Obviously, keeping community had fought against American domination, who claim the rightful status and thereby the right to perform rituals,
according to Vedic and not wrong prescriptions by poisoning the Brahman.
Keeping caste conflicts of the past as an exemplification of the Brahmin,
coming to agree cleverly uses them as a prison to underscore the deceitfulness developments to maintain in superiority.
If the historical practises of the government help us understand how he perceives the public in the present,
his diatribe against showing social dominance of the priesthood informs us about his everyday polemic.
How could you use this corporeal ity of a central government to go into economic concerns to arouse more self-reflection
in his reading and listening audiences by linking the typical bodily characteristics of government peaceful?
And it was his audience to register the Brahman villainy in their minds in a visual sense.
He specifically deploys sentences that, on government seem be compared to the back of the head.
Zango sacred thread to pound for pound diamonds, baby, and to probably buy time to buy one garments slippers akin to a call of mass mobilisation.
How critical is for the non governments to grasp the cost of their tobacco programming?
Head to express how they need to track abandoned stone and thereby topple them off their social
function in a similar metaphorically being how green spaces the monarch has to perceive as Zambo,
or the cotton thread slung across a Brahmin shoulder as a sign of bondage that entangled the
corporate existence of the state and fits the dignity of divided on government society.
Can these corporate metaphors also include the figure of a pot bellied drum and the image of
a slave boys to talk about the oppression suffered by the Democrats to govern governments?
Belly is taken as a reference to it being the place where all the copies of the Temple have been cleaned and should,
probably by time, is referencing the long Brahmins being used as slippers by the Brahmin feet.
How could you resolve the choice and stop abuses to describe the police and abuse by
calling the state of Hinduism around him as nothing but I think over the magical illusion?
He goes on to add How does AL retirement?
How does social dominance of the Brahmins contribute to the more serious question of the governments over the years?
But the torturer in this incident, hatred, even for intellectual contributions of the Brahmins, can be disowned by how he uses expletives.
Lecture not only for the good taste and perhaps quite a lot better for the piranhas.
Interestingly, Thackeray engages with picks and speeches coming from other regions in India that exposes such common characteristics.
One primary reason why Typekit translated as encourages the decline and fall of Hindus was because of
his admiration for Mukherjee's visceral critique against lustful Brahmin priests as masons lectures.
Partly referred to himself as one gentleman, Christian, firmly rooted in his identity as a Marathi speaker.
This stunt helped to create an addressing invited audience, particularly imbued in a sense of linguistic nationalism.
His usage of the word Marathi for Marathi speaking people in sort of the word miracle which signified the cost of a specific group of people,
was linked with the idea of marriage to belong to the people who spoke Marathi.
Target, I believe that this was the ultimate contribution when language was the primary motivator to the entire society together.
It is for this reason that angry demands and expects an unflinching reverence for that.
This feeling is best encapsulated in the book. The eulogy good start to the working class that goes.
There is always a secret base to be drawn over the beginnings of all governments and good.
Interestingly,
Edmund Burke evoked the sentiment in the post in the context of the origins of state and nation reading see it as a prescriptive and divine entity,
but warned against permitting citizens to question their engagements with the Nieto's.
Chris Bergin angle is quite capable, especially when he compares destabilising diplomacy to originates from the mob out of that bubble.
Furthermore, by viewing Lord Krishna and Shivaji through the lens of caste thuggery refers
to the formula as a sham and the latter more in the mode of seeking pediatria.
Unlike Krishna, who floundered on the battlefield and got caught up in domains between conflicting issues,
Shivaji was projected as someone who was more forthright, direct and action oriented.
As most of the 18th and 19th century writings Sociobiology become an Indian icon of bravery and follow Typekit,
who was one of those poor released Shivaji and particularly did so in the key piece of the mode.
Along with interpreting Hinduism from a satellite, Typekit is polemic also today,
I believe from how we understand Islam and Buddhism for targeting Muslims, a cruel, cruel could be dangerous and immoral.
But it is, however, in a paradoxical sense, it raises the qualities of the Muslims towards local community building and global habitability,
a societal acumen of the Muslim community.
How can it cause the public to learn how Muslims use these traits otherwise categorised as the very antithesis of religious public behaviour?
It to strengthen the government bonds so that five more minutes?
Yes. Thank you, Ali. Wrapping up in a inimitable. For Tom Corey, a prominent example of Iran, Berkshire's behaviour,
savage and demonic behaviour by the Brahmins was their treatment of the apostle of peace and brotherhood.
He categorically state that Buddha to begin with was one amongst the Hindus calling him today.
How could he constructs his Buddha as a shopper was saved Arabs from the clutches
of the priesthood with a strong emphasis on panache of the imagination?
How could he encourages his audience to recognise Buddha as a beacon of missionary zeal without Buddhism?
As a corrected version of Hinduism Typekit,
his emotive attachment for the past gets seamlessly connected to his phantasmagorical vision of the future.
For him, what Islam's erstwhile pernicious residents will be used to say,
man can lose his place as the head of all religions in a futuristic idea of the Asian Nations League.
In conclusion, I would like to say that this polemic is the canon of sparkling contradictions.
It is defined by selective adoptions of historical personalities and particular applications of the abstract ness of multiple worldviews.
For instance, even if there are fundamental differences between the ideals of Buddhism and Typekit as public relations,
the broader ideas of resistance and unity bind the mind both the way it is.
Furthermore, Typekit stark overlaps and divergences with the emerging forms of internationalism provide us a fascinating
vantage point to view him as a primary instigator of alternative worldviews in the era of mass politics.
His emotions in the public realm contributed in expanding the literary and performative spaces.
But as team publics in the Arab Spring, they saw the beginning of mass confrontation against damage and also highlighted
the significance of the rise of multiple Batman critiques in this period. And.