Project Scope Statement

2015

The uncertainties of the British Empire came to the fore during cultural encounters. When material things became a momentary focus (especially those entangled in much larger diplomatic events), how to negotiate them very often resulted in a series of question marks in the Foreign Department files. These micro-narratives of empire, especially those played out in the Himalayan borderlands of British India reveal a less than omnipotent imperial project. Following the flight into exile of the thirteenth Dalai Lama in February 1910, this paper will trace out one tangible way in which the British renegotiated their 300 years of accumulated diplomatic ‘grammar.’ Using the arrival at state level of the khatak (kha btags): a specifically Himalayan piece of material culture, we will witness the recoding of diplomatic protocols made for ceremonials in the plains of India. Colonial archives make it possible to gain some insight into how the British and their Persian-derived diplomatic nomenclature attempted to make sense and interpret these new material encounters and exchanges taking place on the edge of imperial influence and understanding. As an exchange does of course require both a giver and a receiver this paper will also weave in khatak-related Tibetan sources, which make it clear that this scarf already had multiple meanings tied to it and that the Tibetans renegotiated their own diplomatic “grammar” while exiled from their power base in Lhasa.

The present article seeks to re-evaluate the problem of the Central Asian military elite that emigrated to Afghanistan and the Indian subcontinent in the sixteenth century during the foundation of the Mughal Empire. By reading the Tarikh-i Rashidi, the historical composition of Mirza Haydar Dughlat (d. 1551) and the main literary source for the period, modern scholars have developed two distinct historiographical strands of scholarship. Those mainly focused on Mughal India have used the text to argue for the absence of a meaningful political culture among the Central Asian elite. Others, mostly focused on Inner Asian history, have used the text for the opposite purpose of describing a fairly static "tribal" structure of Mirza Haydar's world. I, on the other hand, will abandon the imprecise and essentially meaningless concept of "tribe" and will rather argue that Mirza Haydar instead chronicles the perspective of "aristocratic lineages" whose world was collapsing in the sixteenth century and who had to adjust themselves to changing conditions that saw the alliance of monarchs and servants through "meritocracy" both in their homeland as well as the new regions to which they moved.

curso para mejorar la gestion

-- Modifiers of Sign 342 have been explained in the context of an artifice production-cum-trading system -- 30 inscriptions presented to explain orthographic modifiers https://tinyurl.com/25ubvjw7 -- Any decipherment which does not explain the semantic significance of the modifier of Sign 342 is falsified

1997

Final Report 14. Sponsoring Agency Code 15. Supplementary Notes 16. Abstract

2020

Zeszyty Prawnicze Biura Analiz Sejmowych

Artykuł został udostępniony na licencji Creative Commons-Uznanie Autorstwa 3.0 Polska (CC BY 3.0 PL). Dorota Lis-Staranowicz Metoda regulacji i potrzeba konstytucjonalizacji polskiego języka migowego-prolegomena1 The form of regulation and the need for constitutionalisation of the Polish sign language-prolegomenon The purpose of the article is to draw attention to the form of legal recognition of sign languages, including the formula of constitutionalisation of the Polish sign language. Sign languages are natural and national languages. Their legal recognition proceeds at the international level and the national one. The regulation at the national level takes the form of a statute, although some countries undertake the constitutionalisation of these languages. A possible regulation of the Polish sign language in the Constitution should adopt a subjective formula, which would properly safeguard legal interests of deaf people.