Indo-Iranian peoples where Buddhism and Islam are the main religions and cultural influences dominated by Chinese, Indian and Arabian cultural traditions. This region is truly the region that is constituted by thousands of years of the Silk Roads, at least eight hundred years before Marco Polo wove his stories that spoke of the old trade routes and a form of early merchant capitalism (Peters et al., 2020). North Asia also reflects this tradition and also the Eurasian and Russian cultural influence. It is useful to remind ourselves that China as the world's most populist country shares a 1,500 kilometre border with Russia, the world's largest country. This alone speaks to the trading power embodied in the BRIthe Belt and Road Initiativewhich is President Xi's 'project of the century'. Both South and Southeast Asia incorporate Indian and Dravidian (Tamil-Brahmi) languages, Indo-Aryan languages, with Hinduism, Buddhism, Jainism, Sikhism as the major religions. Southeast Asia comprises the mainland states of Burma, Cambodia, Laos, Malaysia, Thailand and Vietnam and the maritime states of Brunei, Indonesia, East Timor, Philippines and Singapore, reflecting China's 'paddy rice' culture and embracing the region's five major religions and unique combinations of them. In addition, Western Asia demonstrates the connection with the Arabic, Turkish, Jewish, Armenian and Persia languages and cultures.This teeming diversity is woven together through historic trade routes like the Silk Roads and the maritime routes that span the Indian Ocean and the South China Sea. More recently, much of the region shares an experience of European colonialism (Portuguese, French, German, British, Dutch) and American dominance since WWII. This region is also constituted through its international organisations, associations and blocs, both political and economic. But this is not a straightforward return to centuries-old patterns of trade and commerce because new nationalisms express new security patterns, trading relationships and even styles of government and political alliances.Asia is full of regional contrasts and huge differences in cultures, languages, religions and ethnicities, and natural resource endowments. Asia has been given various names to highlight geographic, cultural or economic significance of regions: Indo-China, Indo-Asia, Asia-Pacific, and so on. It is probably the case that few Asians see themselves as 'Asian' but rather use self-descriptions that recognize their ethnicity or nationality. Thus, the Chinese are Zhongguoren. Names can reflect orientalism or romantic admiration (Korhonen, 2002) such as 'the (mysterious) East' and 'the Orient'. Cultural divisions often overlap with geographical and political divisions. 'Asia', the name and concept that conflates regional identities, is the product of Western (and Japanese) expansionism which originated with the search for trade routes to India in the fifteenth century, the growing spice trade and the rise of the (British) East India trading company founded in 1600 that in the 1...
No abstract
Purpose Submergence, dislocation, rehabilitation and reform are the terms that crowd out most discussions on Adivasi/indigenous communities. They also fit in aptly with the Adivasi experiences of education and their relationship with knowledge construction, for them but not necessarily with them. Over the course of the last century, the Adivasi story has been composed and reoriented by a confluence of hegemonic regimes, institutions and epistemic traditions. The paper aims to discuss these issues. Design/methodology/approach Tracing the shifts over last few decades and paying attention to the larger politics of indigeneity, schooling and knowledge production, this paper advances a critical reading of the relationship between the marginalised and formal systems of schooling. Findings Employing Gayatri Chakravorty Spivak’s (1989) “Can the Subaltern Speak?”, the paper identifies the discourses that have contributed to the construction of Adivasi communities and their relationship with the Indian state. Originality/value As schooling continues to occupy a significant place among the communities in India and it gets associated with a number of contradictory logics, the present paper highlights the historicity of the project by which marginalised communities have been defined and their schooling needs have been framed and justified.
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