Articoli di riviste sul tema "Diamonds – India – History"

AbstractDiamonds have a long global history in which India plays a pivotal though little-known role. Indeed, it was in India that diamonds were first mined, finished, and worn. Diamonds and their finishing techniques reached Europe in the fifteenth century. Subsequently, part of the industry moved from India to Europe, where manufacturing shifted from one city to another, before returning to India in the twentieth century. These shifts, I argue, are determined by changes in one or more segments of the global commodity chain and they reveal the global interconnections between mining, trading, polishing, and consuming. Furthermore, these shifting centres are themselves a sign of the globalized character of diamond production, exchange, and consumption.

Mobile phones, or more accurately, smartphones, have revolutionized the diamond industry. To gain a competitive edge in India, diamond and jewelry producers, master diamond cutters, and graduate gemmologists specializing in diamonds are using M-commerce to deliver novel customer service choices to their clientele.Electronic commerce, also known as E-commerce, has revolutionized the way people do business. Through electronic systems such as the Internet and other computer networks, traders may buy and sell goods from anywhere in the globe. Many Indian diamantaires and jewellery manufacturers adapted to this approach and profited as a result. Mobile commerce appears to be next on the agenda. M-commerce, or mobile commerce, is billed as the next generation of wireless Ecommerce that eliminates the need for wires and plug-in devices. Handheld gadgets such as mobile phones or Personal Digital Assistants can be used to undertake financial and promotional activities (PDAs).Although not everyone will be interested in M-commerce in the next years, it is expected to develop significantly as more advanced wireless handheld accessories become available. Because it has a global customer, the Indian diamond sector is accepting it more quickly. To fully benefit from M-commerce, diamantaires and jewelry manufacturers should educate themselves on the subject so that they can have the necessary information and implement it in their businesses as needed.

Online jewellery retailing has caught on in India as E-Commerce has passed its inflexion point in India. Although most of us like to shop jewellery in-store due to the impact of COVID 19, the pandemic emphasized the importance of the digital presence of jewellery stores. Before the pandemic, the website of the jewellers are not on top priority and focus on their physical stores.Gold jewellery, diamonds, and other valuable stones were once only purchased from the trusted family jeweller. The trend is shifting now, with more consumers willing to buy jewellery online. In India, online jewellery retail is still in its infancy. India has never been more welcoming to internet jewellery purchases than it is now. These days, the usage of online media is gaining traction, and the jewellery retail business is taking advantage of it for promotion and brand growth. Online selling allows businesses to operate 24 hours a day, seven days a week, and over long periods. The appeal of online jewellery portals among discriminating young people is fuelled by interesting wearable designs, low base price points, the availability of 14, 18, or 22-carat gold, as well as a selection of diamond qualities, to pick from. There's also a try-before-you-buy option, as well as a quality guarantee and potential buyback. Thus the objective of this study is an attempt to help Traditional jewellery retailers further boost their sales through online retailing.

Much of the significant data for long-distance and maritime trade across South Asia in the ancient period comes from archaeological sources. Nevertheless, textual sources too have some significant things to say about material culture and trade in the ancient world. In a special way, texts give insights into what people thought about trans-regional trade, the globalisation of the ancient world, both the good and the bad that came with it, insights that cannot be culled solely from archaeological data. This article’s focus is on the Arthaśāstra, which Kauṭilya wrote around middle of the first century ce, drawing on sources that predate him by a century or more. The Arthaśāstra does not have a separate section on trade, but trade data are scattered over at least four areas: (a) the treasury and its need for luxury goods: pearls, gems, diamonds, coral, sandalwood, aloe, incense, skins and furs, and cloth; (b) military needs: horses and elephants; (c) developing and guarding land and water routes and shipping; and (d) duties and taxes on imported goods. Significant data on trade are also provided in Kauṭilya’s discussion of trade routes and their protection, as well as data on duties and taxes on imported goods.

One of the arguments for supposing that the ‘world's earliest printed book’, the Diamond Sūtra in the Stein collection in London, is actually the outcome of a long process of development relies on the very high quality of the images contained in the frontispiece. It is possible, of course, to point to much more crudely formed Buddha images stamped on paper from the same source at Tunhuang, but the dated examples that have been studied are actually later than the Stein Diamond Sūtra itself.1 The practice of printing Buddha images on paper and silk in India is attested in 792 by the Nan-hai chi-kuei nei-fa chuan of I-ching who was in India 673–85, and Paul Pelliot for one was prepared to believe that this practice, using Chinese materials, was originally derived from China itself.2 Frustratingly enough, however, no Chinese source has so far been identified which clearly mentions printing on paper at any point earlier than I-ching's text, which itself does not antedate by more than half a century or so the earliest printed materials we actually possess, notably in the form of a dharaṇī from Korea.3

AbstractThe history of family run business in Surat, India is more than 350 years now. However, over the last several decades, it has been observed that family run enterprises in Surat have not been able to scale up the business by untapping opportunities in international markets. The paper aims to explore the experiences of family-run enterprise owners in their attempt to grow their businesses in Surat. Given the stagnant growth trajectory, less expansion, and minimal diversification over the last several decades, the researcher is intrigued to study the experiences of these family-run enterprise owners. As a phenomenological research study, there is only one question: What experiences have these enterprise owners faced in a family-run enterprise as they attempt to grow their businesses? Non-leading prompts were asked to encourage participants to expand their responses to lead to a deeper understanding of those experiences. As respondents, seventeen family-run enterprise owners have been contacted for In-Depth Interview (IDI). The respondents were from diamond, textile and restaurant business in Surat. The study aided in identifying existing challenges and strengths making the whole experience of family-run enterprise owners unique, diverse and different from the conventional businesses operating in different industry. The findings indicate that the potential of family-run enterprises have not been harnessed to its fullest due to prevailing mediocrities, sub-standard practice, sophisticated and disoriented business procedures and system. Organization Development (OD) interventions would be effective in unearthing deeper issues and problems amongst these family-run enterprises in Surat.

Objective: To evaluate the presentation, management, complications and outcome of intestinal atresia (IA) managed at our center over a period of 1 year.Materials and methods: Records of patients of IA admitted in our center from January 2015 to December 2015 were retrospectively analyzed. Demographic data, antenatal history, presenting complaints, location (duodenal, jejunoileal, colonic) of atresia, surgery performed and peri-operative complications were noted.Results: Total 78 cases of IA were included in the analyses. Mean age and weight at the time of presentation was 5.8 days (range 0-50), and 1.9 kg (range 1.1-3.2), respectively. IA included duodenal atresia [DA (32)], jejuno-ileal atresia [JIA (40)], colonic atresia [CA (3)] and atresia at multiple-location (sites) in 3 cases. Ninety percent of patients underwent surgery within 5 to 20 hours of admission. All cases of DA except one underwent Kimura’s diamond shaped duodeno-duodenostomy. One case with perforated duodenal web underwent duodenotomy with excision of web. Seven patients with JIA and CA required primary stoma, while rest were managed by excision of dilated proximal segment and primary anastomosis. Complications included anastomotic leak in 5, proximal perforation in 2, functional obstruction in 7, aspiration pneumonitis in 3, and wound infection in 6 patients. Mean hospital stay for survivors was 11 days. Overall survival was 63%.Conclusion: Late presentation, overcrowding in intensive care unit, septicemia, functional obstruction and anastomotic leak are the causes of poor outcome in our series. Early diagnosis, some modification in surgical technique, use of total parenteral nutrition and adequate investigations for other congenital anomalies may improve the outcome.

While the British Empire is acknowledged to have functioned from the fifteenth and sixteenth centuries, it was during the nineteenth century that its greatest expansion in terms of size, population, and wealth occurred. Dominating the nineteenth century, the Victorian Era (1837-1901) is considered by scholars such as Amy Lloyd and Peter Marshall to be the period in British history in which the monarchy became increasingly identified with empire. Queen Victoria was granted the title of Empress of India in 1876; this, as well as occasions such as Queen Victoria’s Golden and Diamond Jubilees 1887 and 1897, continued to rouse imperialism towards the end of the nineteenth century. In the context of this essay, discourses of empire can be understood as texts, discussions, and ideals concerning imperialism; Pramod Nayar suggests in Colonial Voices: The Discourses of Empire that discourses are not only a reflection of events, but serve to define reality for viewers, giving insight into lived experiences. Accordingly, this article will examine the way in which discourses of empire permeated Victorian experiences of childhood before and after the 1870 Education Act.

Much has been written about race and race stereotyping in Brazil in relation to African-Brazilians and their mixed African-European descendants. The situation of Indians and their mixed-blood descendants has been studied much less. In fact, the word mestizo as it is used in Spanish America does not translate well into Portuguese, for in Portuguese a mestiço can be any mixture. In the case of Brazil, it can mean either a descendant of Indian-European parents or of African-European parents.This paper studies racial classifications in seventeenth, eighteenth, and early nineteenth-century São Paulo. São Paulo was a unique region in colonial Brazil and, because of its unique history, these findings cannot be automatically extrapolated to all other parts of Brazil. São Paul was very poor, especially if compared to the northeast, and later to Minas Gerais, the center of the gold and diamond mining region. Though the town was founded in 1554, it lacked exportable natural resources until the late eighteenth century, so that the economy was partly based on the raising of a few cattle and crops for subsistence or for sale locally or to other regions of Brazil. The labor needs of Paulistas (inhabitants of São Paulo) were met through exploratory and slaving expeditions called bandeiras that replenished their Indian labor force or else provided captives to be sold to other parts of Brazil. Though there were a few African slaves in São Paulo in the seventeenth century, the settlers could not afford them in substantial numbers until the second half of the eighteenth century.

On 13 April 1650 the young Chief (Opperhoofd) of the Siam factory of Dutch East India Company (VOC), the Merchant (Koopman) Jan van Muijden, arrived at Batavia aboard the flute de Gecroonde Liefde (Crowned Love), with a cargo unusual even by the standards of this thriving stapling port. Aboard were a total of twelve elephants, a gift from the King of Siam and his Mandarins, Oya Sabartiban (Okya Sabartiban) and Oya Berckelang (Okya Phrakhlang), to Governor-General Cornelis van der Lijn and the four Councillors of the Indies present in Batavia at the time, one of whom was the Director-General and second-in-command François Caron. When Van Muijden stepped ashore, he presented Van der Lijn and the Councillors with a letter from Prasat-Thong, the King of Siam, in which the King requested several precious diamond rings for himself and for his Mandarin, Oya Sabartiban, ‘various curiosities from the Netherlands and elsewhere’, military assistance against his rebellious subjects in Cambodia and on the Malay peninsula, and an end to the all-too-frequent molesting by Company ships of Chinese and Portuguese vessels en route to Siam.

The practices of body piercing and tattoos have gained popularity, but, they also pose a risk of transmitting diseases. This article details a case of a young male individual who acquired HIV subsequent to undergoing earlobe piercing at a nearby tattoo parlour. A 28-year-old male, who was in good condition overall, received a diagnosis of HIV following testing positive for treponema pallidum hemagglutination assay (TPHA) after frontal palmar rashes. The diagnosis of syphilis and HIV was incongruous with his stated behaviour, and the stated reasons were not acknowledged by the counsellors. The patient was notified about our research emphasis in the Department of Community Medicine and requested our aid in identifying the underlying reason for his HIV and TPHA positive. The patient and his parents had a thorough history assessment, which eliminated all recognised potential modes of HIV transmission. After ruling out all other possible means of transmission, it was determined that the patient’s HIV and TPHA positivity may be attributed to the use of a tattoo gun for earlobe piercing to insert diamond studs at a local tattoo parlour. The widespread establishment of tattoo parlours throughout the nation presents a potential hazard to adolescents, who may acquire HIV without participating in activities associated with the high risk of transmission. Tattoo parlours must provide education to their clients, adhere to strict hygienic and sterile protocols and undergo government inspections to verify compliance with hygiene and sterilisation regulations.

The main objective of this article is to highlight Cybersecurity, as a support for innovation in the 21st century company. It analyzes the two dominant structures under company cases, both from the United States and from PR China. The work is part of the research project developed by the researcher from the Pilot University of Colombia, called “The sustainable reference of the company in Colombia: support of the innovation of the XXI Century.” With this, “The Diamond of Innovation” is used, a product of the studies that the author of this document has carried out in the last decade on business models, public policy, culture and education, from Southeast Asia, the RP China and India. Thanks to this work, nine books have been made from the collection of the ‘Asian Firms’ and about thirty related articles. In the last two years, this study made it possible to create a tool that assesses the situation in which a country, city, or particular company finds itself, in terms of innovation, the ‘Innovation Diamond’, uses eight indicators, which allows ranking and propose immediate, short, medium and long term strategies, one of these eight points is: Cybersecurity. To achieve the proper context of the subject, initially the historical subject is addressed, of the evolution of the modalities, object and digital expressions of cybercrime, throughout history, based on the Project “Colossus” by John Mauchly and John Eckert in 1943, which takes up the episodes described in Table 1. On the other hand, it offers the possibility of knowing the indicators that, in terms of cybersecurity, have greater credibility and coverage in the world today, and that allow us to know the advances-setbacks in matter, across the five continents. The document continues, after this context, seeking to explain: What relationship is there between innovation and cybersecurity in the 21st century company? With this purpose, it delves into the subject of Cybersecurity, its continuous relationship with innovation, under its own expression from companies such as Facebook, Netflix, Apple, Samsung, Amazon, etc. The complement is to analyze in this scheme, what is happening in PR China, as the maximum expression of this relationship and a center of criticism and recognition, for its continuous disruption under the slogan ‘made first in China’. Finally, the conclusions take up what has been achieved in its entirety, to propose scenarios and spaces for action that are present, left as legacies of COVID and in the future, where this key cybersecurity-innovation is indivisible as a determining factor not only in economic-social life, but also in relationships. international, West-East, of the next decades.

The ArgumentThe thesis of this paper is that there are three basic processes by which a technological innovation is fitted into an existing culture: (1) Rejection, in situations where all interested groups are satisfied with a traditional technology and reject apparently superior innovations because they would force unwanted changes in technology and ideology; (2) Acceptance, in situations where a new technology is embraced by all because it appears to serve the same social and ideological functions as an inferior, or inoperative, traditional technology; and (3) — most commonly in complex societies — conflict over acceptance or rejection, in situations where a new technology introduced or proposed by one group, who perceive it as advancing their interests, is resisted by another group, who perceive it as threatening their welfare. A traditional tripartite concept of culture is employed, distinguishing technology, social organization, and ideology. Four case studies are introduced to illuminate the issue: the Thonga tribesmen of Mozambique, whose occupation as gold and diamond miners at first suited perfectly the requirements of the Thonga lineage and marriage system; the Yir Yoront of Australia, an aboriginal group who found that the steel axe introduced by whites disrupted the patriarchal status system and confounded their mythology; the Senecas, an American Indian tribe that for generations rejected male plow agriculture because their way of life was organized around female horticulture, but who took up male agriculture at the urging of a prophet when traditional male roles disintegrated on the reservation; and the anthracite miners and mine operators of nineteenth-century Pennsylvania, who discovered that fundamental changes in both social organization and ideology were needed in order to cope with catastrophically high rates of industrial accidents attendant on the new system of deep-shaft mining.

Although the Geological Survey of Canada (GSC) was founded in 1842, it was not until 1872, two years after the transfer of Hudson's Bay Company (HBC) lands to the Dominion of Canada, that the first GSC geologist, Director Alfred R. C. Selwyn, came to the western interior. One year later a drilling program he had been promoting in Ottawa saw two wells brought to completion and a third one started.During the period 1873-1875 five wells were drilled by or for the GSC at: Fort Garry (the first to be spudded and at 37 feet the shallowest), Shoal Lake, Rat Creek, Fort Carlton, and Fort Pelly (the deepest at 501 feet and the last to be abandoned). The main objective was to locate sources of water and coal for the future transcontinental railroad then planned to follow a northwesterly route from Winnipeg to Edmonton.Four wells were drilled with a rotary, diamond sieamdrill which had been used in the hard, coal-bearing rocks of Nova Scotia but proved unsuitable for penetrating the glacial drift, loose sands, and soft clays of the prairies.Besides having to deal with technical problems related to the transport of heavy equipment, a GSC drilling party became embroiled in a dispute between Government and Natives over land rights. After encountering an Indian blockade led by Chief Mistiwassis the crew retreated behind the stockade of HBC's Fort Carlton to drill a 175-foot well in August and September 1875.In 1874 an agreement was made between the GSC and John Henry Fairbank, Canada's most prominent oilman, for the drilling of a well at Fort Pelly. A percussion steamdrill, then in common use in the Petrolia, Ontario, oil fields, was the equipment of choice. Work at a drill site north of the fort in the Swan River valley started 25 August 1874 but on 30 October winter forced suspension. The stored equipment was used again the following year when drilling resumed on 6 July. The contracted 500 foot depth was exceeded by 1 foot on 9 October 1875 when the well was abandoned.

Leah Boustan of University of California, Los Angeles and NBER reviews “Natural Experiments of History” by Jared Diamond, James A. Robinson,. The EconLit Abstract of the reviewed work begins “Seven papers present case studies that illustrate the use of the comparative method in history and consider techniques to solve the method’s difficulties. Papers discuss controlled comparison and Polynesian cultural evolution (Patrick V. Kirch); exploding wests--boom and bust in nineteenth-century settler societies (James Belich); politics, banking, and economic development--evidence from New World economies (Stephen Haber); intraisland and interisland comparisons (Jared Diamond); shackled to the past--the causes and consequences of Africa’s slave trades (Nathan Nunn); colonial land tenure, electoral competition, and public goods in India (Abhijit Banerjee and Lakshmi Iyer); and the move from ancien regime to capitalism--the spread of the French Revolution as a natural experiment (Daron Acemoglu, Davide Cantoni, Simon Johnson, and James A. Robinson). Diamond is Professor of Geography at the University of California, Los Angeles. Robinson is Professor of Government at Harvard University. No index.”

Objectives: To assess the influence of various desensitizing agents on the micro-tensile bond strength of various adhesive systems. Methods: Fifty extracted human permanent third molars, were sectioned at the cementoenamel junction in order to expose the mid-coronal dentinal tubules in parallel to the occlusal surface using a diamond disc and water coolant. The samples were divided into five groups and each sample was immersed in the respective desensitizing agent (Groups 1 to 5; Group 1- Distilled water, Group 2- Arginine calcium carbonate (Sensitive Pro-Relief Colgate- Palmolive, India, Group 3- Calcium sodium phosphosilicate (Repair and Protect, GlaxoSmithKline, India), Group 4- Strontium chloride hexahydrate 10% w/w (ICPA Health Products Ltd, India.), Group 5- Er,Cr: YSGG (Waterlase MD, Biolase, Irvine, CA, USA) with each group having a sample of n = 10. Each group was further divided into two subgroups (n = 5) based on the adhesive system (either a One-step self-etch adhesive (Xeno v+) (SE) or a two-step etch and rinse adhesive (Prime and Bond NT) (EandR)). Instron Micro tensile Tester was used to analyze the Micro-Tensile Bond Strength (MTBS) of the samples. Results: The bond strength of the control group (Group 1) was greater as compared to the other four groups, though statistically insignificant. There was a significant difference in the bond strength of the two subgroups (p<0.001) One-step self-etch adhesive (SE, Xeno V+) and two-step etch and rinse adhesive (EandR; Prime and Bond NT) adhesive. Conclusion: The use of desensitizing agents does not affect the micro tensile bond strength of adhesives used for the management of restoration of Non-Cervical Carious Lesions (NCCL). Microtensile bond strength with a self-etch adhesive system was significantly lower in the desensitized dentin irrespective of the agents used.

One of the most successful new acts in the international anglophone music scene in 2022 was Wet Leg, an indie (i.e. independent music label) ensemble led by singer- guitarists Hester Chambers and Rhian Teasdale. The band attracted attention for its effective pop-rock compositions and arrangements, the sardonic tone of lead singer Teasdale’s delivery of their debut single ‘Chaise longue’ and the band’s inventive music videos. One element that was prominent in the band’s biographies was its origin in the Isle of Wight (IOW), a diamond shaped island lying off the south coast of England, close to the major port cities of Portsmouth and Southampton. The island provided both an insular context for the development of the band and an element of ‘domestic exoticism’ within the UK market. The latter aspect was also manifest in the band’s decision to employ a female Morris (traditional folk dance) troupe to accompany its performance at the 2023 BRIT Awards, where it was awarded prizes for best group and best new artist. This article focuses on the role of the IOW in the band’s biography, perception and oeuvre, with particular regard to its self-produced music videos, and the nature of the island as a repository of what might be regarded as quintessential English sensibilities that the band has inflected in ways that appeal to both domestic and broader audiences.

As the name suggests, the humanities is largely a study of the human condition, in which history sits as a discipline concerned with the past. Environmental history is a new field that brings together scholars from a range of disciplines to consider the changing relationships between humans and the environment over time. Critiques of anthropocentrism that place humans at the centre of the universe or make assessments through an exclusive human perspective provide a challenge to scholars to rethink our traditional biases against the nonhuman world. The movement towards nonhumanism or posthumanism, however, does not seem to have had much of an impression on history as a discipline. What would a nonhumanist history look like if we re-centred the historical narrative around pigs? There are histories of pigs as food (see for example, The Cambridge History of Food which has a chapter on “Hogs”). There are food histories that feature pork in terms of its relationship to multiethnic identity (such as Donna Gabaccia’s We Are What We Eat) and examples made of pigs to promote ethical eating (Singer). Pigs are central to arguments about dietary rules and what motivates them (Soler; Dolander). Ancient pig DNA has also been employed in studies on human migration and colonisation (Larson et al.; Durham University). Pigs are also widely used in a range of products that would surprise many of us. In 2008, Christien Meindertsma spent three years researching the products made from a single pig. Among some of the more unexpected results were: ammunition, medicine, photographic paper, heart valves, brakes, chewing gum, porcelain, cosmetics, cigarettes, hair conditioner and even bio diesel. Likewise, Fergus Henderson, who coined the term ‘nose to tail eating’, uses a pig on the front cover of the book of that name to suggest the extraordinary and numerous potential of pigs’ bodies. However, my intention here is not to pursue a discussion of how parts of their bodies are used, rather to consider a reorientation of the historical narrative to place pigs at the centre of stories of our co-evolution, in order to see what their history might say about humans and our relationships with them. This is underpinned by recognition of the inter-relationality of humans and animals. The relationships between wild boar and pigs with humans has been long and diverse. In a book exploring 10,000 years of interaction, Anton Ervynck and Peter Rowley-Conwy argue that pigs have been central to complex cultural developments in human societies and they played an important role in human migration patterns. The book is firmly grounded within the disciplines of zoology, anthropology and archaeology and contributes to an understanding of the complex and changing relationship humans have historically shared with wild boar and domestic pigs. Naturalist Lyall Watson also explores human/pig relationships in The Whole Hog. The insights these approaches offer for the discipline of history are valuable (although overlooked) but, more importantly, such scholarship also challenges a humanist perspective that credits humans exclusively with historical change and suggests, moreover, that we did it alone. Pigs occupy a special place in this history because of their likeness to humans, revealed in their use in transplant technology, as well as because of the iconic and paradoxical status they occupy in our lives. As Ervynck and Rowley-Conwy explain, “On the one hand, they are praised for their fecundity, their intelligence, and their ability to eat almost anything, but on the other hand, they are unfairly derided for their apparent slovenliness, unclean ways, and gluttonous behaviour” (1). Scientist Niamh O’Connell was struck by the human parallels in the complex social structures which rule the lives of pigs and people when she began a research project on pig behaviour at the Agricultural Research Institute at Hillsborough in County Down (Cassidy). According to O’Connell, pigs adopt different philosophies and lifestyle strategies to get the most out of their life. “What is interesting from a human perspective is that low-ranking animals tend to adopt one of two strategies,” she says. “You have got the animals who accept their station in life and then you have got the other ones that are continually trying to climb, and as a consequence, their life is very stressed” (qtd. in Cassidy). The closeness of pigs to humans is the justification for their use in numerous experiments. In the so-called ‘pig test’, code named ‘Priscilla’, for instance, over 700 pigs dressed in military uniforms were used to study the effects of nuclear testing at the Nevada (USA) test site in the 1950s. In When Species Meet, Donna Haraway draws attention to the ambiguities and contradictions promoted by the divide between animals and humans, and between nature and culture. There is an ethical and critical dimension to this critique of human exceptionalism—the view that “humanity alone is not [connected to the] spatial and temporal web of interspecies dependencies” (11). There is also that danger that any examination of our interdependencies may just satisfy a humanist preoccupation with self-reflection and self-reproduction. Given that pigs cannot speak, will they just become the raw material to reproduce the world in human’s own image? As Haraway explains: “Productionism is about man the tool-maker and -user, whose highest technical production is himself […] Blinded by the sun, in thrall to the father, reproduced in the sacred image of the same, his rewards is that he is self-born, an auto telic copy. That is the mythos of enlightenment and transcendence” (67). Jared Diamond acknowledges the mutualistic relationship between pigs and humans in Guns, Germs and Steel and the complex co-evolutionary path between humans and domesticated animals but his account is human-centric. Human’s relationships with pigs helped to shape human history and power relations and they spread across the world with human expansion. But questioning their utility as food and their enslavement to this cause was not part of the account. Pigs have no voice in the histories we write of them and so they can appear as passive objects in their own pasts. Traces of their pasts are available in humanity’s use of them in, for example, the sties built for them and the cooking implements used to prepare meals from them. Relics include bones and viruses, DNA sequences and land use patterns. Historians are used to dealing with subjects that cannot speak back, but they have usually left ample evidence of what they have said. In the process of writing, historians attempt to perform the miracle, as Curthoys and Docker have suggested, of restoration; bringing the people and places that existed in the past back to life (7). Writing about pigs should also attempt to bring the animal to life, to understand not just their past but also our own culture. In putting forward the idea of an alternative history that starts with pigs, I am aware of both the limits to such a proposal, and that most people’s only contact with pigs is through the meat they buy at the supermarket. Calls for a ban on intensive pig farming (RSPCA, ABC, AACT) might indeed have shocked people who imagine their dinner comes from the type of family farm featured in the movie Babe. Baby pigs in factory farms would have been killed a long time before the film’s sheep dog show (usually at 3 to 4 months of age). In fact, because baby pigs do grow so fast, 48 different pigs were used to film the role of the central character in Babe. While Babe himself may not have been aware of the relationship pigs generally have to humans, the other animals were very cognisant of their function. People eat pigs, even if they change the name of the form it takes in order to do so:Cat: You know, I probably shouldn’t say this, but I’m not sure if you realize how much the other animals are laughing at you for this sheep dog business. Babe: Why would they do that? Cat: Well, they say that you’ve forgotten that you’re a pig. Isn't that silly? Babe: What do you mean? Cat: You know, why pigs are here. Babe: Why are any of us here? Cat: Well, the cow’s here to be milked, the dogs are here to help the Boss's husband with the sheep, and I’m here to be beautiful and affectionate to the boss. Babe: Yes? Cat: [sighs softly] The fact is that pigs don’t have a purpose, just like ducks don’t have a purpose. Babe: [confused] Uh, I—I don’t, uh ... Cat: Alright, for your own sake, I’ll be blunt. Why do the Bosses keep ducks? To eat them. So why do the Bosses keep a pig? The fact is that animals don’t seem to have a purpose really do have a purpose. The Bosses have to eat. It’s probably the most noble purpose of all, when you come to think about it. Babe: They eat pigs? Cat: Pork, they call it—or bacon. They only call them pigs when they’re alive (Noonan). Babe’s transformation into a working pig to round up the sheep makes him more useful. Ferdinand the duck tried to do the same thing by crowing but was replaced by an alarm clock. This is a common theme in children’s stories, recalling Charlotte’s campaign to praise Wilbur the pig in order to persuade the farmer to let him live in E. B. White’s much loved children’s novel, Charlotte’s Web. Wilbur is “some pig”, “terrific”, “radiant” and “humble”. In 1948, four years before Charlotte’s Web, White had published an essay “Death of a Pig”, in which he fails to save a sick pig that he had bought in order to fatten up and butcher. Babe tried to present an alternative reality from a pig’s perspective, but the little pig was only spared because he was more useful alive than dead. We could all ask the question why are any of us here, but humans do not have to contemplate being eaten to justify their existence. The reputation pigs have for being filthy animals encourages distaste. In another movie, Pulp Fiction, Vincent opts for flavour, but Jules’ denial of pig’s personalities condemns them to insignificance:Vincent: Want some bacon? Jules: No man, I don’t eat pork. Vincent: Are you Jewish? Jules: Nah, I ain’t Jewish, I just don’t dig on swine, that’s all. Vincent: Why not? Jules: Pigs are filthy animals. I don’t eat filthy animals. Vincent: Bacon tastes gooood. Pork chops taste gooood. Jules: Hey, sewer rat may taste like pumpkin pie, but I’d never know ’cause I wouldn’t eat the filthy motherfucker. Pigs sleep and root in shit. That’s a filthy animal. I ain’t eat nothin’ that ain’t got sense enough to disregard its own feces [sic]. Vincent: How about a dog? Dogs eats its own feces. Jules: I don’t eat dog either. Vincent: Yeah, but do you consider a dog to be a filthy animal? Jules: I wouldn’t go so far as to call a dog filthy but they’re definitely dirty. But, a dog’s got personality. Personality goes a long way. Vincent: Ah, so by that rationale, if a pig had a better personality, he would cease to be a filthy animal. Is that true? Jules: Well we’d have to be talkin’ about one charming motherfuckin’ pig. I mean he’d have to be ten times more charmin’ than that Arnold on Green Acres, you know what I’m sayin’? In the 1960s television show Green Acres, Arnold was an exceptional pig who was allowed to do whatever he wanted. He was talented enough to write his own name and play the piano and his attempts at painting earned him the nickname “Porky Picasso”. These talents reflected values that are appreciated, and so he was. The term “pig” is, however, chiefly used a term of abuse, however, embodying traits we abhor—gluttony, obstinence, squealing, foraging, rooting, wallowing. Making a pig of yourself is rarely honoured. Making a pig of the humanities, however, could be a different story. As a historian I love to forage, although I use white gloves rather than a snout. I have rubbed my face and body on tree trunks in the service of forestry history and when the temperature rises I also enjoy wallowing, rolling from side to side rather than drawing a conclusion. More than this, however, pigs provide a valid means of understanding key historical transitions that define modern society. Significant themes in modern history—production, religion, the body, science, power, the national state, colonialism, gender, consumption, migration, memory—can all be understood through a history of our relationships with pigs. Pigs play an important role in everyday life, but their relationship to the economic, social, political and cultural matters discussed in general history texts—industrialisation, the growth of nation states, colonialism, feminism and so on—are generally ignored. However “natural” this place of pigs may seem, culture and tradition profoundly shape their history and their own contribution to those forces has been largely absent in history. What, then, would the contours of such a history that considered the intermeshing of humans and pigs look like? The intermeshing of pigs in early human history Agricultural economies based on domestic animals began independently in different parts of the world, facilitating increases in population and migration. Evidence for long-term genetic continuity between modern and ancient Chinese domestic pigs has been established by DNA sequences. Larson et al. have made an argument for five additional independent domestications of indigenous wild boar populations: in India, South East Asia and Taiwan, which they use to develop a picture of both pig evolution and the development and spread of early farmers in the Far East. Domestication itself involves transformation into something useful to animals. In the process, humans became transformed. The importance of the Fertile Crescent in human history has been well established. The area is attributed as the site for a series of developments that have defined human history—urbanisation, writing, empires, and civilisation. Those developments have been supported by innovations in food production and animal husbandry. Pig, goats, sheep and cows were all domesticated very early in the Fertile Crescent and remain four of the world’s most important domesticated mammals (Diamond 141). Another study of ancient pig DNA has concluded that the earliest domesticated pigs in Europe, believed to be descended from European wild boar, were introduced from the Middle East. The research, by archaeologists at Durham University, sheds new light on the colonisation of Europe by early farmers, who brought their animals with them. Keith Dobney explains:Many archaeologists believe that farming spread through the diffusion of ideas and cultural exchange, not with the direct migration of people. However, the discovery and analysis of ancient Middle Eastern pig remains across Europe reveals that although cultural exchange did happen, Europe was definitely colonised by Middle Eastern farmers. A combination of rising population and possible climate change in the ‘fertile crescent’, which put pressure on land and resources, made them look for new places to settle, plant their crops and breed their animals and so they rapidly spread west into Europe (ctd in ScienceDaily). Middle Eastern farmers colonised Europe with pigs and in the process transformed human history. Identity as a porcine theme Religious restrictions on the consumption of pigs come from the same area. Such restrictions exist in Jewish dietary laws (Kashrut) and in Muslim dietary laws (Halal). The basis of dietary laws has been the subject of much scholarship (Soler). Economic and health and hygiene factors have been used to explain the development of dietary laws historically. The significance of dietary laws, however, and the importance attached to them can be related to other purposes in defining and expressing religious and cultural identity. Dietary laws and their observance may have been an important factor in sustaining Jewish identity despite the dispersal of Jews in foreign lands since biblical times. In those situations, where a person eats in the home of someone who does not keep kosher, the lack of knowledge about your host’s ingredients and the food preparation techniques make it very difficult to keep kosher. Dietary laws require a certain amount of discipline and self-control, and the ability to make distinctions between right and wrong, good and evil, pure and defiled, the sacred and the profane, in everyday life, thus elevating eating into a religious act. Alternatively, people who eat anything are often subject to moral judgments that may also lead to social stigmatisation and discrimination. One of the most powerful and persuasive discourses influencing current thinking about health and bodies is the construction of an ‘obesity epidemic’, critiqued by a range of authors (see for example, Wright & Harwood). As omnivores who appear indiscriminate when it comes to food, pigs provide an image of uncontrolled eating, made visible by the body as a “virtual confessor”, to use Elizabeth Grosz’s term. In Fat Pig, a production by the Sydney Theatre Company in 2006, women are reduced to being either fat pigs or shrieking shallow women. Fatuosity, a blog by PhD student Jackie Wykes drawing on her research on fat and sexual subjectivity, provides a review of the play to describe the misogyny involved: “It leaves no options for women—you can either be a lovely person but a fat pig who will end up alone; or you can be a shrill bitch but beautiful, and end up with an equally obnoxious and shallow male counterpart”. The elision of the divide between women and pigs enacted by such imagery also creates openings for new modes of analysis and new practices of intervention that further challenge humanist histories. Such interventions need to make visible other power relations embedded in assumptions about identity politics. Following the lead of feminists and postcolonial theorists who have challenged the binary oppositions central to western ideology and hierarchical power relations, critical animal theorists have also called into question the essentialist and dualist assumptions underpinning our views of animals (Best). A pig history of the humanities might restore the central role that pigs have played in human history and evolution, beyond their exploitation as food. Humans have constructed their story of the nature of pigs to suit themselves in terms that are specieist, racist, patriarchal and colonialist, and failed to grasp the connections between the oppression of humans and other animals. The past and the ways it is constructed through history reflect and shape contemporary conditions. In this sense, the past has a powerful impact on the present, and the way this is re-told, therefore, also needs to be situated, historicised and problematicised. The examination of history and society from the standpoint of (nonhuman) animals offers new insights on our relationships in the past, but it might also provide an alternative history that restores their agency and contributes to a different kind of future. As the editor of Critical Animals Studies, Steve Best describes it: “This approach, as I define it, considers the interaction between human and nonhuman animals—past, present, and future—and the need for profound changes in the way humans define themselves and relate to other sentient species and to the natural world as a whole.” References ABC. “Changes to Pig Farming Proposed.” ABC News Online 22 May 2010. 10 Aug. 2010 http://www.abc.net.au/news/stories/2010/05/22/2906519.htm Against Animal Cruelty Tasmania. “Australia’s Intensive Pig Industry: The Intensive Pig Industry in Australia Has Much to Hide.” 10 Sep. 2010 http://www.aact.org.au/pig_industry.htm Babe. Dir. Chris Noonan. Universal Pictures, 1995. Best, Steven. “The Rise of Critical Animal Studies: Putting Theory into Action and Animal Liberation into Higher Education.” Journal for Critical Animal Studies 7.1 (2009): 9-53. Cassidy, Martin. “How Close are Pushy Pigs to Humans?”. BBC News Online 2005. 10 Sep. 2010 http://news.bbc.co.uk/2/hi/uk_news/northern_ireland/4482674.stmCurthoys, A., and Docker, J. “Time Eternity, Truth, and Death: History as Allegory.” Humanities Research 1 (1999) 10 Sep. 2010 http://www.anu.edu.au/hrc/publications/hr/hr_1_1999.phpDiamond, Jared. Guns, Germs and Steel: The Fates of Human Societies. New York: W. W. Norton, 1999. Dolader, Miguel-Àngel Motis. “Mediterranean Jewish Diet and Traditions in the Middle Ages”. Food: A Culinary History. Eds. Jean-Louis Flandrin and Massimo Montanari. Trans. Clarissa Botsford, Arthus Golhammer, Charles Lambert, Frances M. López-Morillas and Sylvia Stevens. New York: Columbia UP, 1999. 224-44. Durham University. “Chinese Pigs ‘Direct Descendants’ of First Domesticated Breeds.” ScienceDaily 20 Apr. 2010. 29 Aug. 2010 http://www.sciencedaily.com/releases/2010/04/100419150947.htm Gabaccia, Donna R. We Are What We Eat: Ethnic Food and the Making of Americans. Cambridge: Harvard University Press, 1998. Grosz, Elizabeth. Volatile Bodies: Toward a Corporeal Feminism. St Leonards: Allen & Unwin, 1994. Haraway, D. “The Promises of Monsters: A Regenerative Politics for Inappropriate/d Others.” The Haraway Reader. New York: Routledge, 2005. 63-124. Haraway, D. When Species Meet: Posthumanities. 3rd ed. London: University of Minnesota Press, 2008. Henderson, Fergus. Nose to Tail Eating: A Kind of British Cooking. London: Bloomsbury, 2004. Kiple, Kenneth F., Kriemhild Coneè Ornelas. Cambridge History of Food. Cambridge: Cambridge University Press, 2000. Larson, G., Ranran Liu, Xingbo Zhao, Jing Yuan, Dorian Fuller, Loukas Barton, Keith Dobney, Qipeng Fan, Zhiliang Gu, Xiao-Hui Liu, Yunbing Luo, Peng Lv, Leif Andersson, and Ning Li. “Patterns of East Asian Pig Domestication, Migration, and Turnover Revealed by Modern and Ancient DNA.” Proceedings of the National Academy of Sciences, United States 19 Apr. 2010. 10 Sep. 2010 http://www.pnas.org/cgi/content/full/0912264107/DCSupplemental Meindertsma, Christien. “PIG 05049. Kunsthal in Rotterdam.” 2008. 10 Sep. 2010 http://www.christienmeindertsma.com/index.php?/books/pig-05049Naess, A. “The Shallow and the Deep, Long-Range Ecology Movement.” Inquiry 16 (1973): 95-100. Needman, T. Fat Pig. Sydney Theatre Company. Oct. 2006. Noonan, Chris [director]. “Babe (1995) Memorable Quotes”. 10 Sep. 2010 http://www.imdb.com/title/tt0112431/quotes Plumwood, V. Feminism and the Mastery of Nature. London: Routledge, 1993. Pulp Fiction. Dir. Quentin Tarantino. Miramax, 1994. RSPCA Tasmania. “RSPCA Calls for Ban on Intensive Pig Farming.” 10 Sep. 2010 http://www.rspcatas.org.au/press-centre/rspca-calls-for-a-ban-on-intensive-pig-farming ScienceDaily. “Ancient Pig DNA Study Sheds New Light on Colonization of Europe by Early Farmers” 4 Sep. 2007. 10 Sep. 2010 http://www.sciencedaily.com/releases/2007/09/070903204822.htm Singer, Peter. “Down on the Family Farm ... or What Happened to Your Dinner When it was Still an Animal.” Animal Liberation 2nd ed. London: Jonathan Cape, 1990. 95-158. Soler, Jean. “Biblical Reasons: The Dietary Rules of the Ancient Hebrews.” Food: A Culinary History. Eds. Jean-Louis Flandrin and Massimo Montanari. Trans. Clarissa Botsford, Arthus Golhammer, Charles Lambert, Frances M. López-Morillas and Sylvia Stevens. New York: Columbia University Press, 1999. 46-54. Watson, Lyall. The Whole Hog: Exploring the Extraordinary Potential of Pigs. London: Profile, 2004. White, E. B. Essays of E. B. White. London: HarperCollins, 1979. White, E. B. Charlotte’s Web. London: HarperCollins, 2004. Wright, J., and V. Harwood. Eds. Biopolitics and the ‘Obesity Epidemic’. New York: Routledge, 2009. Wykes, J. Fatuosity 2010. 29 Aug. 2010 http://www.fatuosity.net

By the time I came to make this film, my grandfather had already passed on. There was no one in my family to speak about their experiences growing up Métis. It was in talking to Lorraine Freeman, a Métis community leader in Winnipeg, that I came to really comprehend the extent of racism and challenges of being a ‘halfbreed’ in the first half of the 20th century. My conversations with Lorraine helped me to see that the years of silence around our culture and identity was linked to a much broader colonial legacy. When I was growing up if you said who you were, somebody was duking it out with you on the baseball diamond at recess. That’s just the way it was ‘cause we were nothing but dirty halfbreeds. My uncle told me one time he was speaking Michif to a friend of his and the nuns put his head down the outside toilet cause he was speaking this abomination of a language.(Lorraine Freeman) Lorraine was able to say what my family wasn’t. It is as if through this film, I was able to engage with Lorraine’s memory, to access the difficult experiences of my grandfather, to make sense of my family’s silence. Remembering the assault on the body, embodying this past, searching for a voice within this fraught identity. Almond shaped eyes, lack of the carabelli cusp on the maxillary first molar, a wide space between the big toe and the second toe ...Dispelling the myths of what "Indians" look like (Duffy 2010) For people who call themselves Métis, the ongoing battle of who belongs, the struggle for political inclusion, is played out in the contested body of the “hybrid halfbreed”. Who we are is framed between fragmented memories, memories denied, images, stories, rumors, and a legacy of colonialism’s crusade for assimilation if not extermination. In the early 19th century, the physiology of the inferior non Anglo-Saxon was his/her cultural identity, a racial classification wherein, as Shohat and Stam write, “a mania for classification, measurement, and ranking – expressed in such pseudo-sciences as phrenology and craniometry – left no domain untouched. Every detail was mastered in the name of abstract hierarchies” (1994: 91). This racism disguised as science was particularly vicious towards persons of mixed race, “dreaded by racists as a monster, an infertile hybrid” (Pieterse in Shoat and Stam 1994: 91). This view shaped the life experience of the Métis Nation in very concrete ways. Bonita Lawrence notes how colonial surveyors classified halfbreeds and Indians based on racial indicators (2004: 88). Those that “looked and acted Indian” were classified as Indians. Others assimilated into the white majority. Yet others of this “mongrel” race remained on the margins, surviving in isolated communities, many just outside the boundaries of the reserve. Some, pushed off their land base, scrip squandered, became the “road allowance people”, making a life and settling on the thin strips of undesignated land on either side of the roadways. I blur the boundaries between past and present – between Lorraine’s voice and my body, between historical footage and contemporary footage of me and my grandmother, between photos of Métis heroes and today’s prairie landscape. Contemporary lives and struggles are infused with the knowledge and experience of the past. I draw connections between current realities and the political repression and social exclusion that came before us. I layer images and suture fragments together. Our identities and memories are unstable and impermeable. I survey my own body: Do high cheekbones or almond shaped eyes make you an Indian? To what extent do lived experience, historical affiliation, family lore, blood quantum and physiology play into notions of cultural identity? Who decides? How does self-identification manifest itself in relation to policy decisions and struggles for rights and recognition? It is not my parents’ or grandparents’ experiences that I “remember”. They were silent about their trauma. Lorraine Freeman’s testimonial becomes my expression in a metaphorical sense, breaking down the division of past and present, infusing my own experience as a Métis person today with the knowledge and experience of this past. This “postmemory” invokes, as Lebow describes in reference to Chantal Ackerman’s work, “a broader, ancestral postmemory” (Lebow 2008 19) For me, Lorraine’s words reflect a collective experience that is life affirming and political. We are still here. We have survived. Buried Traces has been selected and featured in a number of recent festivals and galleries, including: Images Festival 2009, Gimme Some Truth, Festival Prescence Autochtones, GIV summer festival, Métis Media Festival, FIFA 2011, Traverses Festival Toulouse, Métis Health: Culture, Identity, History conference, NAHO; Galleries and Curated Collections: Alternator Gallery Kelowna, Urban Shaman Winnipeg, Topo-vidéographies: Territoires/Territorios Montreal. Copies of the work can be ordered via GIV http://www.givideo.org/ang/indexA/videosA/A-299.html.