1 00:00:00,100 --> 00:00:10,800 The last presentation of this session, which is to be done by Michael Beer, University of Oxford, 2 00:00:10,800 --> 00:00:23,000 so that you will be speaking about the modern concocted a paradoxical instigator of plurality in the non-government sphere. 3 00:00:23,000 --> 00:00:29,290 So that. Thank you, thank you, Professor. Pull them out of it. 4 00:00:29,290 --> 00:00:35,050 Thank you, Lee. I just want to thank the organisers for giving me this opportunity to present the paper, 5 00:00:35,050 --> 00:00:39,550 and what I'll be doing is that it just be eating certain portions of there'll be one. 6 00:00:39,550 --> 00:00:47,050 Hopefully I can learn a lot more in the Q&A session later on so quickly that even in 1921, 7 00:00:47,050 --> 00:00:51,460 no party, one of the most prolific leaders of this official movement, reviewed a book. 8 00:00:51,460 --> 00:00:58,320 They tried to be creative and indisputably could have been far from appreciating either the content of the writing style. 9 00:00:58,320 --> 00:01:02,650 Barton was critical of the author's analysis of the government dominance in everyday life. 10 00:01:02,650 --> 00:01:07,270 Nonetheless, Bartlett praised the auto violating division of government supremacy, 11 00:01:07,270 --> 00:01:12,490 widely described as feeling by saying Quote My happiness after reading this book can be 12 00:01:12,490 --> 00:01:16,600 compared to the feeling of meeting a fellow traveller in a corrupt government jungle. 13 00:01:16,600 --> 00:01:20,980 Good. The author of this book was Game of See that I'm Toxic, 14 00:01:20,980 --> 00:01:27,670 even if they belong to the superior Prabhu battle credit story for resurrecting the resistance against German dominance. 15 00:01:27,670 --> 00:01:35,440 In this paper, I seek to introduce Typekit as an influential figure who contributed significantly to the Hillgrove non-Romney principle, 16 00:01:35,440 --> 00:01:39,070 although Thackeray never formally associated himself with the non-violent movement. 17 00:01:39,070 --> 00:01:46,630 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. 18 00:01:46,630 --> 00:01:51,580 The analogy used by Martin above to describe to me as a stranger and aptly captures the 19 00:01:51,580 --> 00:01:57,190 nature of quackery as a paradoxical prototype of non-branded brutality in the 1920s. 20 00:01:57,190 --> 00:02:00,430 I begin with giving a very brief introduction of the morality principle from late 21 00:02:00,430 --> 00:02:04,930 19th century to contextualise Typekit uniqueness in terms of social positioning, 22 00:02:04,930 --> 00:02:12,340 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. 23 00:02:12,340 --> 00:02:18,550 The Brahmin hegemony and everything like the impact of print on the formation of morality public sphere in the early 24 00:02:18,550 --> 00:02:24,520 20th century needs to be contextualised in the specific literary and political sphere consolidation of 19th century. 25 00:02:24,520 --> 00:02:30,550 As we know now, Reagan's excellent local language, politics and public sphere in 19th century has absorbed the ideological influence 26 00:02:30,550 --> 00:02:35,230 of native intelligentsia on this education policy and other channels of 27 00:02:35,230 --> 00:02:40,060 communication was crucial in advancing advocacy interests as a social class in 28 00:02:40,060 --> 00:02:44,740 conjunction with the solidifying of distinction between English and Marathi language. 29 00:02:44,740 --> 00:02:50,170 The print medium, which largely consisted of urban violence, started shaping a dominant public sphere. 30 00:02:50,170 --> 00:02:52,870 Using the proximity to power positions and electric scooters, 31 00:02:52,870 --> 00:02:59,380 the Brahmins were able to prioritise one particular registered okwaraji language and thereby dominated the speed of 32 00:02:59,380 --> 00:03:05,650 the perceptive rise of systematic standardisation of language championed a distinct upper set of morals and ethics, 33 00:03:05,650 --> 00:03:13,380 which particularly highlighted the idea of pure or should the character. This period also saw the rise of what has been categorised as Marathi. 34 00:03:13,380 --> 00:03:17,800 The larger one has used. The strong group described how the exposition of one particular variety of 35 00:03:17,800 --> 00:03:22,720 Marathi underlain social distinctions and power differentials amongst speakers. 36 00:03:22,720 --> 00:03:26,710 This primarily alludes to how candidates who collaborated with colonial rulers 37 00:03:26,710 --> 00:03:30,520 in prescribing is a tool of Marathi grammar refused to incorporate Persian, 38 00:03:30,520 --> 00:03:38,350 Arabic and taboo elements in modern Marathi. It provides examples of How do we denounce the stock was Marathi literary journal published in 1868, 39 00:03:38,350 --> 00:03:41,950 and other pioneers of modern Marathi print presence by the work are critical. 40 00:03:41,950 --> 00:03:49,870 And besides these armbreaker, as opposed writing in a pure way and proclaim the Marathi being used as the purest minority which 41 00:03:49,870 --> 00:03:53,740 are suitable or undoubtedly had the most decisive influence on the rise of modern Marathi. 42 00:03:53,740 --> 00:04:00,460 Posting in the late 19th century is East Association of Political exclusion was discernible with this contempt for local, 43 00:04:00,460 --> 00:04:08,890 political and social and spirited. But. This standardisation of language, along with a distinctly towards conservatism in the literary aspect, 44 00:04:08,890 --> 00:04:12,190 as seen from the prominence of which necessitated writings, 45 00:04:12,190 --> 00:04:18,430 completes the narrative of how local intellectuals exploited the middling position through establishment of newspapers and periodicals, 46 00:04:18,430 --> 00:04:25,150 especially of the 1857. This raises the question of what happened to the intelligence gathered thanks to acquiring 47 00:04:25,150 --> 00:04:29,950 hegemonic position within the bilingual colonial social order from early 20th century onwards. 48 00:04:29,950 --> 00:04:34,600 I seek to argue that the 19th century dominant narrative of bilingual narratives between English 49 00:04:34,600 --> 00:04:39,820 and Marathi metamorphosed into labour and hierarchies between different registers of Marathi. 50 00:04:39,820 --> 00:04:43,360 This was largely shaped by the emerging public presence of non-government groups, 51 00:04:43,360 --> 00:04:50,290 both in the print and performative spheres in order to understand the regulatory space of the politics at an early 20th century. 52 00:04:50,290 --> 00:04:58,690 This rise of alternative voices will highlight the complex overlaps and negligence is of both the language of politics and the politics of language. 53 00:04:58,690 --> 00:05:04,420 The start of the war period, and especially more so the Europe 1920, is significant for two different reasons. 54 00:05:04,420 --> 00:05:09,280 The first one in terms of the evolving Marathi political sphere and the second dealing with the changes in the 55 00:05:09,280 --> 00:05:16,300 nature of upper crust conservatism of the late 19th century before 1920 is significant for two different reasons. 56 00:05:16,300 --> 00:05:22,090 The first one being the conversation. It not decided to set up its units in the provinces based on linguistic regions. 57 00:05:22,090 --> 00:05:28,390 This embracing of the vernacular by the Congress, which claimed to be the most dominant contributor of public discourse on nationalism. 58 00:05:28,390 --> 00:05:32,470 So are the days of moderate and moderate either supported or on by the Congress? 59 00:05:32,470 --> 00:05:38,800 However, this particular moment spearheaded by the Congress needs further critical elaboration with the rising clamour 60 00:05:38,800 --> 00:05:44,140 for democratising social messaging and inclusive appearances in order to galvanise heterogeneous groups. 61 00:05:44,140 --> 00:05:50,590 This nationalist movement seems to have hijacked practicality of the non-REM and push for schools, 62 00:05:50,590 --> 00:05:59,530 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 63 00:05:59,530 --> 00:06:03,760 newspapers and periodicals dedicated to the principles of the non-revenue movement. 64 00:06:03,760 --> 00:06:08,380 The emergence of these print sources, especially more so from early 20th century onwards, 65 00:06:08,380 --> 00:06:12,550 can be seen as a strategic move by the non-government groups to spawn the Congress's push 66 00:06:12,550 --> 00:06:17,140 to co-opt and thereby assimilate the vernacular under the umbrella of nationalist politics. 67 00:06:17,140 --> 00:06:22,090 In fact, President Carter is bursting onto the political scene with his unique sense of Marathi language can 68 00:06:22,090 --> 00:06:28,180 itself be construed as an act of resistance to the blind to formalising and brutalising by the Congress. 69 00:06:28,180 --> 00:06:35,530 Even paradoxically, since this form of conservatism contributed significantly to the rapidly growing threat of anti-government polemic, 70 00:06:35,530 --> 00:06:38,680 I argue that with the rise of mask politics from early 20th century, 71 00:06:38,680 --> 00:06:43,030 non-government groups started carving out alternative spaces for themselves in the public domain. 72 00:06:43,030 --> 00:06:47,050 One of them was the GENDER-BENDING acceptable community for the CCP community, 73 00:06:47,050 --> 00:06:52,100 whose members became intriguing purveyors of good conservative politics and social upliftment. 74 00:06:52,100 --> 00:06:55,660 Usually that I'm talking to was once an instrumental figure whose writings and 75 00:06:55,660 --> 00:07:02,140 speeches characterised the growing trend of US-Soviet critiques of feminism, albeit couched in the language of Hindutva. 76 00:07:02,140 --> 00:07:05,500 This embracing of the language standard can be seen from the way he describes the 77 00:07:05,500 --> 00:07:09,460 basic principles behind starting his moving article called Promoting Awakening, 78 00:07:09,460 --> 00:07:13,360 which earned him the sobriquet probable car in the police station of Forbidden. 79 00:07:13,360 --> 00:07:19,720 Published on 16 October 1921, Polcari addresses the purported decline of the mighty Hindu religion by saying, 80 00:07:19,720 --> 00:07:28,090 According to these circumstances, I saw that Hindus, in order to live peacefully Typekit, as is the onslaught of external forces. 81 00:07:28,090 --> 00:07:32,950 The situation is such that Hindu models have found themselves hopelessly entangled in world politics. 82 00:07:32,950 --> 00:07:38,170 The present conditions demand us to obliterate associated differences by keeping a sense of brotherhood. 83 00:07:38,170 --> 00:07:44,890 We should be prepared to preserve our Hindutva are admirable self-rule with this unity and lofty ideals within the community, 84 00:07:44,890 --> 00:07:49,120 we must keep this heart of indeed us living with long end quote. 85 00:07:49,120 --> 00:07:54,760 At the same time was hugely influenced by the writings and the principles of the official book so much. 86 00:07:54,760 --> 00:08:00,550 In his autobiography, Typekit reminiscences involvement with be delegating issues as posed by the movement. 87 00:08:00,550 --> 00:08:03,550 Above all, his critiques of pragmatism to his journalistic writings, 88 00:08:03,550 --> 00:08:09,660 speeches and plays an extremely influential addition to the non-government canon of common criticism. 89 00:08:09,660 --> 00:08:14,550 I would argue that partly needs to be seen as a paradoxical instigator of alternative views, 90 00:08:14,550 --> 00:08:21,480 even if he operates on the conservative rationale of promoting traditional primacy vis-a-vis the Brahmins, his intense hatred for in priestly class, 91 00:08:21,480 --> 00:08:26,310 its emphasis on religious rituals and the Brahmins stranglehold on every cultural and political life 92 00:08:26,310 --> 00:08:33,120 contributed significantly to the rise in sustainment of the Non-Aligned Movement in the war period. 93 00:08:33,120 --> 00:08:33,660 Only later, 94 00:08:33,660 --> 00:08:40,560 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, 95 00:08:40,560 --> 00:08:45,570 Parker became interested in writing short season articles for local market newspapers and magazines. 96 00:08:45,570 --> 00:08:52,050 He was fond of reading newspapers like Credible and Critical Care and drove back to my job from China. 97 00:08:52,050 --> 00:08:55,950 And later on I also went on to countermoves articles for these outlets. 98 00:08:55,950 --> 00:09:03,090 Crespigny relationship personalities are different leading ideologies or that help him in honing his writing, poetry and composing skills. 99 00:09:03,090 --> 00:09:07,620 Some of rampant Francis Carter, just writing a weekly letter for his old school called the group, 100 00:09:07,620 --> 00:09:13,230 which primarily consisted of maps and cartoons talking to garner public attention from a very tender age. 101 00:09:13,230 --> 00:09:21,360 Along with being a voracious reader and emerging writer, Typekit was equally active in the performative would talk later on in his life, 102 00:09:21,360 --> 00:09:27,150 went on to compose numerous theatre plays and ballads was attracted to the idea of staging musical plays. 103 00:09:27,150 --> 00:09:33,450 One prominent example is his participation in a musical performance of the Charpentier Hero Vegetable in the local temple of Parnaby, 104 00:09:33,450 --> 00:09:40,920 wherein he extolled Bhajji. But I was by playing the key role of the Shaheer balladeer or narrator of the musical. 105 00:09:40,920 --> 00:09:46,200 More than his ratings, it was Tiger's proclivity for musical plays that shaped his thoughts, especially about his own safety, 106 00:09:46,200 --> 00:09:52,260 because his first major breakthrough was a six suspended bomber George Bush's America's leading musical drama company, 107 00:09:52,260 --> 00:09:57,630 entering the company service at the age of 18. How Carrie travelled All of the matters, especially to places like Kolapo, 108 00:09:57,630 --> 00:10:03,360 surprisingly enjoyed the vagaries of talk radio and other known voices in the performative world, 109 00:10:03,360 --> 00:10:08,790 the power of contestation between minorities and dominance, which will become apparent in the print way from early 20th century. 110 00:10:08,790 --> 00:10:14,400 So it's important to the growth and prosperity, to not one, least since the late 19th century. 111 00:10:14,400 --> 00:10:18,360 The travellers and indeed health promoted distinct social messaging needs for the 112 00:10:18,360 --> 00:10:23,550 narrative of superiority of valour and might not carry strong antipathy for based, 113 00:10:23,550 --> 00:10:29,310 which can be seen in his articles within his books on the history and as popular players of 1930s 114 00:10:29,310 --> 00:10:34,410 soccer featuring in his writings and periodicals and active participation in the performative world. 115 00:10:34,410 --> 00:10:42,030 This is a meme of performative skill was not restricted only to cultural activities, but also included public gatherings and public lecture series. 116 00:10:42,030 --> 00:10:48,180 It was amidst such developments that Typekit he started his own political awakening in 1921. 117 00:10:48,180 --> 00:10:53,340 The numerous articles and books and booklets, which he wrote, especially in the decade of 1920s, 118 00:10:53,340 --> 00:11:00,100 can only be considered a part of the parable that in many cases, Typekit was delivered a speech in front of a massive crowd. 119 00:11:00,100 --> 00:11:06,430 Then published, then publish the speech and then republished again in the form of small booklet. 120 00:11:06,430 --> 00:11:10,590 Little Pamphlet sold to all replaces the very act of being active in multiple 121 00:11:10,590 --> 00:11:14,220 public programmes and publishing accessible booklets in particular to reach 122 00:11:14,220 --> 00:11:22,680 out to a wider audience and discuss this idea of constantly being of constantly keeping a particular political narrative out in the public domain. 123 00:11:22,680 --> 00:11:26,820 His writings reflect conversational rhetoric rather than formal didactic. 124 00:11:26,820 --> 00:11:32,940 His success in the use of short sentences makes his writings pharmacologically than the collaborations of clauses in such clauses. 125 00:11:32,940 --> 00:11:36,060 When seised in the formal romantic language used by his contemporaries, 126 00:11:36,060 --> 00:11:44,550 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, 127 00:11:44,550 --> 00:11:52,010 as opposed to the more humdrum, sanitised civility of most of the contemporary public expressions who understand Typekit confrontation against 128 00:11:52,010 --> 00:11:57,720 them or the Brahmin believe we need to appreciate how concretely creates an alternative worldview against it. 129 00:11:57,720 --> 00:12:03,000 It can be argued that this worldview restore the core of how can be manipulated the contemporary public sphere, 130 00:12:03,000 --> 00:12:09,360 chiefly by appropriating the historical fault lines that existed between Sharia and Brahmin communities and in particular, 131 00:12:09,360 --> 00:12:13,800 Typekit anti-capitalist tocreate opposed to historical disputes between governments. 132 00:12:13,800 --> 00:12:19,400 And it is overcast provisions known as Graham Onions. In a seminal text on the history of government episodes, 133 00:12:19,400 --> 00:12:24,480 daqueles 11 instances between the lines of Shivangi and perhaps stop at a very religious and civil 134 00:12:24,480 --> 00:12:29,250 penalties had been imposed on the proposed by prime individuals bodies identifying them as shooters. 135 00:12:29,250 --> 00:12:32,160 The rationale behind revisiting the Brahman was to recreate. 136 00:12:32,160 --> 00:12:39,360 Obviously, keeping community had fought against American domination, who claim the rightful status and thereby the right to perform rituals, 137 00:12:39,360 --> 00:12:43,480 according to Vedic and not wrong prescriptions by poisoning the Brahman. 138 00:12:43,480 --> 00:12:46,740 Keeping caste conflicts of the past as an exemplification of the Brahmin, 139 00:12:46,740 --> 00:12:54,230 coming to agree cleverly uses them as a prison to underscore the deceitfulness developments to maintain in superiority. 140 00:12:54,230 --> 00:12:59,540 If the historical practises of the government help us understand how he perceives the public in the present, 141 00:12:59,540 --> 00:13:05,690 his diatribe against showing social dominance of the priesthood informs us about his everyday polemic. 142 00:13:05,690 --> 00:13:11,840 How could you use this corporeal ity of a central government to go into economic concerns to arouse more self-reflection 143 00:13:11,840 --> 00:13:17,720 in his reading and listening audiences by linking the typical bodily characteristics of government peaceful? 144 00:13:17,720 --> 00:13:22,370 And it was his audience to register the Brahman villainy in their minds in a visual sense. 145 00:13:22,370 --> 00:13:27,050 He specifically deploys sentences that, on government seem be compared to the back of the head. 146 00:13:27,050 --> 00:13:37,040 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. 147 00:13:37,040 --> 00:13:40,760 How critical is for the non governments to grasp the cost of their tobacco programming? 148 00:13:40,760 --> 00:13:45,230 Head to express how they need to track abandoned stone and thereby topple them off their social 149 00:13:45,230 --> 00:13:50,000 function in a similar metaphorically being how green spaces the monarch has to perceive as Zambo, 150 00:13:50,000 --> 00:13:54,710 or the cotton thread slung across a Brahmin shoulder as a sign of bondage that entangled the 151 00:13:54,710 --> 00:13:59,600 corporate existence of the state and fits the dignity of divided on government society. 152 00:13:59,600 --> 00:14:03,680 Can these corporate metaphors also include the figure of a pot bellied drum and the image of 153 00:14:03,680 --> 00:14:08,510 a slave boys to talk about the oppression suffered by the Democrats to govern governments? 154 00:14:08,510 --> 00:14:13,940 Belly is taken as a reference to it being the place where all the copies of the Temple have been cleaned and should, 155 00:14:13,940 --> 00:14:19,560 probably by time, is referencing the long Brahmins being used as slippers by the Brahmin feet. 156 00:14:19,560 --> 00:14:24,090 How could you resolve the choice and stop abuses to describe the police and abuse by 157 00:14:24,090 --> 00:14:28,950 calling the state of Hinduism around him as nothing but I think over the magical illusion? 158 00:14:28,950 --> 00:14:30,990 He goes on to add How does AL retirement? 159 00:14:30,990 --> 00:14:36,450 How does social dominance of the Brahmins contribute to the more serious question of the governments over the years? 160 00:14:36,450 --> 00:14:44,340 But the torturer in this incident, hatred, even for intellectual contributions of the Brahmins, can be disowned by how he uses expletives. 161 00:14:44,340 --> 00:14:49,350 Lecture not only for the good taste and perhaps quite a lot better for the piranhas. 162 00:14:49,350 --> 00:14:55,590 Interestingly, Thackeray engages with picks and speeches coming from other regions in India that exposes such common characteristics. 163 00:14:55,590 --> 00:15:00,780 One primary reason why Typekit translated as encourages the decline and fall of Hindus was because of 164 00:15:00,780 --> 00:15:07,950 his admiration for Mukherjee's visceral critique against lustful Brahmin priests as masons lectures. 165 00:15:07,950 --> 00:15:14,670 Partly referred to himself as one gentleman, Christian, firmly rooted in his identity as a Marathi speaker. 166 00:15:14,670 --> 00:15:20,280 This stunt helped to create an addressing invited audience, particularly imbued in a sense of linguistic nationalism. 167 00:15:20,280 --> 00:15:27,390 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, 168 00:15:27,390 --> 00:15:32,340 was linked with the idea of marriage to belong to the people who spoke Marathi. 169 00:15:32,340 --> 00:15:38,790 Target, I believe that this was the ultimate contribution when language was the primary motivator to the entire society together. 170 00:15:38,790 --> 00:15:44,460 It is for this reason that angry demands and expects an unflinching reverence for that. 171 00:15:44,460 --> 00:15:52,140 This feeling is best encapsulated in the book. The eulogy good start to the working class that goes. 172 00:15:52,140 --> 00:15:56,790 There is always a secret base to be drawn over the beginnings of all governments and good. 173 00:15:56,790 --> 00:15:57,840 Interestingly, 174 00:15:57,840 --> 00:16:05,460 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, 175 00:16:05,460 --> 00:16:10,020 but warned against permitting citizens to question their engagements with the Nieto's. 176 00:16:10,020 --> 00:16:19,320 Chris Bergin angle is quite capable, especially when he compares destabilising diplomacy to originates from the mob out of that bubble. 177 00:16:19,320 --> 00:16:23,610 Furthermore, by viewing Lord Krishna and Shivaji through the lens of caste thuggery refers 178 00:16:23,610 --> 00:16:28,560 to the formula as a sham and the latter more in the mode of seeking pediatria. 179 00:16:28,560 --> 00:16:33,960 Unlike Krishna, who floundered on the battlefield and got caught up in domains between conflicting issues, 180 00:16:33,960 --> 00:16:38,580 Shivaji was projected as someone who was more forthright, direct and action oriented. 181 00:16:38,580 --> 00:16:44,400 As most of the 18th and 19th century writings Sociobiology become an Indian icon of bravery and follow Typekit, 182 00:16:44,400 --> 00:16:50,610 who was one of those poor released Shivaji and particularly did so in the key piece of the mode. 183 00:16:50,610 --> 00:16:54,480 Along with interpreting Hinduism from a satellite, Typekit is polemic also today, 184 00:16:54,480 --> 00:17:01,930 I believe from how we understand Islam and Buddhism for targeting Muslims, a cruel, cruel could be dangerous and immoral. 185 00:17:01,930 --> 00:17:09,780 But it is, however, in a paradoxical sense, it raises the qualities of the Muslims towards local community building and global habitability, 186 00:17:09,780 --> 00:17:12,810 a societal acumen of the Muslim community. 187 00:17:12,810 --> 00:17:20,700 How can it cause the public to learn how Muslims use these traits otherwise categorised as the very antithesis of religious public behaviour? 188 00:17:20,700 --> 00:17:25,140 It to strengthen the government bonds so that five more minutes? 189 00:17:25,140 --> 00:17:32,690 Yes. Thank you, Ali. Wrapping up in a inimitable. For Tom Corey, a prominent example of Iran, Berkshire's behaviour, 190 00:17:32,690 --> 00:17:39,890 savage and demonic behaviour by the Brahmins was their treatment of the apostle of peace and brotherhood. 191 00:17:39,890 --> 00:17:45,890 He categorically state that Buddha to begin with was one amongst the Hindus calling him today. 192 00:17:45,890 --> 00:17:49,970 How could he constructs his Buddha as a shopper was saved Arabs from the clutches 193 00:17:49,970 --> 00:17:54,710 of the priesthood with a strong emphasis on panache of the imagination? 194 00:17:54,710 --> 00:18:00,530 How could he encourages his audience to recognise Buddha as a beacon of missionary zeal without Buddhism? 195 00:18:00,530 --> 00:18:03,260 As a corrected version of Hinduism Typekit, 196 00:18:03,260 --> 00:18:08,690 his emotive attachment for the past gets seamlessly connected to his phantasmagorical vision of the future. 197 00:18:08,690 --> 00:18:12,440 For him, what Islam's erstwhile pernicious residents will be used to say, 198 00:18:12,440 --> 00:18:18,650 man can lose his place as the head of all religions in a futuristic idea of the Asian Nations League. 199 00:18:18,650 --> 00:18:23,420 In conclusion, I would like to say that this polemic is the canon of sparkling contradictions. 200 00:18:23,420 --> 00:18:29,780 It is defined by selective adoptions of historical personalities and particular applications of the abstract ness of multiple worldviews. 201 00:18:29,780 --> 00:18:35,480 For instance, even if there are fundamental differences between the ideals of Buddhism and Typekit as public relations, 202 00:18:35,480 --> 00:18:40,250 the broader ideas of resistance and unity bind the mind both the way it is. 203 00:18:40,250 --> 00:18:46,010 Furthermore, Typekit stark overlaps and divergences with the emerging forms of internationalism provide us a fascinating 204 00:18:46,010 --> 00:18:51,920 vantage point to view him as a primary instigator of alternative worldviews in the era of mass politics. 205 00:18:51,920 --> 00:18:56,120 His emotions in the public realm contributed in expanding the literary and performative spaces. 206 00:18:56,120 --> 00:19:02,510 But as team publics in the Arab Spring, they saw the beginning of mass confrontation against damage and also highlighted 207 00:19:02,510 --> 00:19:08,416 the significance of the rise of multiple Batman critiques in this period. And.