Meaning of the Great Game Pt II Kim by Rudyard Kipling

http://en.wikipedia.org/wiki/Kim_(novel)

http://en.wikipedia.org/wiki/Kim_(novel)

Laurie R. King published a novel, The Game, in 2004 wherein her characters (Arthur Conan Doyle's detective Sherlock Holmes and King's creation Mary Russell) are sent to India to rescue a now mature Kim, who in this story met Holmes in his youth. The book is set in 1924, and the story depends on the fact that Holmes travelled to Tibet shortly after his apparent demise at Reichenbach Falls in Conan Doyle's "The Adventure of the Final Problem".
In The English Patient, the character Kip, an Indian sapper in the British army who is a native of Lahore and knows personally many of the locations mentioned in the book including "The gun Zamzama", several times quotes Kim, which he considers as representing the colonialist occupiers of his city and his country.










PLOT









Kim is a picaresque novel by Rudyard Kipling. It was first published serially in McClure's Magazine from December 1900 to October 1901 as well as in Cassell's Magazine from January to November 1901, and first published in book form by Macmillan & Co. Ltd in October 1901. The story unfolds against the backdrop of The Great Game, the political conflict between Russia and Britain in Central Asia. It is set after the Second Afghan War which ended in 1881, but before the Third, perhaps in the 1890s.
The novel is notable for its detailed portrait of the people, culture, and varied religions of India. "The book presents a vivid picture of India, its teeming populations, religions, and superstitions, and the life of the bazaars and the road." [1]
In 1998, the Modern Library ranked Kim #78 on its list of the 100 best English-language novels of the 20th century.









Plot summary
Kim (Kimball O'Hara) is the orphaned son of an Irish soldier and a poor white mother who have both died in poverty. Living a vagabond existence in India under British rule in the late 19th century, Kim earns his living by begging and running small errands on the streets of Lahore. He occasionally works for Mahbub Ali, a horse trader who is one of the native operatives of the British secret service. Kim is so immersed in the local culture, few realise he is a white child, though he carries a packet of documents from his father entrusted to him by an Indian woman who cared for him.
Kim befriends an aged Tibetan Lama who is on a quest to free himself from the Wheel of Things by finding the legendary 'River of the Arrow'. Kim becomes his chela, or disciple, and accompanies him on his journey. On the way, Kim incidentally learns about parts of the Great Game and is recruited by a British officer to carry a message to the British commander in Umballa. Kim's trip with the Lama along the Grand Trunk Road is the first great adventure in the novel.
By chance, Kim's father's regimental chaplain identifies him by his Masonic certificate, which he wears around his neck and Kim is forcibly separated from the Lama. The Lama insists that Kim should comply with the chaplain's plan because he believes it is in Kim's best interests and the boy is sent to a top English school in Lucknow. The Lama funds Kim's education and Kim remains in contact with this Holy Man he has come to love throughout his years at school. Kim also retains contact with his secret service connections and is trained in espionage while on vacation from school by Lurgan Sahib, at his jewellery shop in Simla. As part of his training, Kim looks at a tray full of mixed objects and notes which have been added or taken away, a pastime still called Kim's Game, also called the Jewel Game.
After three years of schooling, Kim is given a government appointment so that he can begin his role in the Great Game. Before this appointment begins however, he is granted time to take a much-deserved break. Kim rejoins the Lama and at the behest of Kim's superior, Hurree Chunder Mookherjee, they make a trip to the Himalayas. Here the espionage and spiritual threads of the story collide, with the Lama unwittingly falling into conflict with Russian intelligence agents. Kim obtains maps, papers, and other important items from the Russians working to undermine British control of the region. Mookherjee befriends the Russians under cover, acting as a guide and ensures that they do not recover the lost items. Kim, aided by some porters and villagers, helps to rescue the Lama.
The Lama realizes that he has gone astray. His search for the 'River of the Arrow' should be taking place in the plains, not in the mountains, and he orders the porters to take them back. Here Kim and the Lama are nursed back to health after their arduous journey. Kim delivers the Russian documents to Hurree, and a concerned Mahbub Ali comes to check on Kim. The Lama finds his river and achieves Enlightenment. The reader is left to decide whether Kim will henceforth follow the prideful road of the Great Game, the spiritual way of Tibetan Buddhism, or a combination of the two. Kim himself has this to say: "I am not a Sahib. I am thy chela."

















Characters
Kimball "Kim" O'Hara – is an orphan son of an Irish soldier, the protagonist; "A poor white, the poorest of the poor"
the Teshoo Lama – a Tibetan Lama: abbot of the Such-zen monastery in the western Himalayas, on a spiritual journey
Mahbub Ali – a famous Pashtun horse trader and spy for the British
Colonel Creighton – British Army officer, ethnologist and spy
Lurgan Sahib – a Simla gem trader and master spy
Hurree Chunder Mookherjee (Hurree Babu, also the Babu) – a Bengali intelligence operative working for the British; Kim's direct superior
the 'Kulu woman (the Sahiba)
the Woman of Shamlegh (Lispeth) who helps Kim and the Lama to evade the Russian spies and return to the plains
the old soldier – a native officer who had been loyal to the British during the Mutiny
Reverend Arthur Bennett – the Church of England chaplain of the Mavericks, the Irish regiment to which Kim's father belonged
Father Victor – the Roman Catholic chaplain of the Mavericks
a Lucknow prostitute whom Kim pays to help disguise him
a Kamboh farmer whose sick child Kim helps to cure
Huneefa – a sorceress who performs a devil invocation ritual to protect Kim
E.23 – a spy for the British whom Kim helps evade being captured











DRAMATIC REPRODUCTIONS OF THE NOVEL
An MGM film adaptation of the novel, directed by Victor Saville and produced by Leon Gordon, was released in 1950. It was adapted by Helen Deutsch and Leon Gordon, and starred Errol Flynn, Dean Stockwell, Paul Lukas, Robert Douglas, Thomas Gomez and Cecil Kellaway. It featured a music score by André Previn.
Shirley Temple presented a one-hour adaptation of Kim in 1960, on her television series Shirley Temple's Storybook.
A London Films television film version Kim was made in 1984. It was directed by John Howard Davies and starred Peter O'Toole, Bryan Brown, John Rhys-Davies, Julian Glover and Ravi Sheth as Kim. It has been released on DVD.

References
^ "Kim". in: The Concise Oxford Companion to English Literature. Ed. Margaret Drabble and Jenny Stringer. Oxford University Press, 2007. Oxford Reference Online.
^ Roger Blackwell Bailey, Ph.D.. "Landmarks in the History of Children's Literature". http://www.accd.edu/Sac/english/bailey/childlit.htm. Retrieved 2006-09-21.
^ Laura Laffrado. "Teaching American Children's Literature". Western Washington University. http://www.georgetown.edu/tamlit/newsletter/laffrado.html. Retrieved 2006-09-21.
^ Roger Sale, Fairy Tales and After: from Snow White to E.B. White" Harvard Univ. Press, 1978. p.221 ISBN 0-674-29157-3
^ Times Literary Supplement, Friday, 29th May,1959
^ Rudyard Kipling Kim Illustrated by Stuart Tresilian. Macmillan, 1959.
^ Treason in the Blood: H. St. John Philby, Kim Philby, and the Spy Case of the Century, by Anthony Cave Brown, Little, Brown publishers, Boston 1994.
^ Original correspondence between Kipling and Maurice Hammoneau and his son Jean Hammoneau concerning the affair at the Library of Congress under the title: How "Kim" saved the life of a French soldier : a remarkable series of autograph letters of Rudyard Kipling, with the soldier's Croix de Guerre, 1918-1933. (LOC Ref#2007566938) [1]. The library also possesses the actual French 389-page paperback edition of Kim that saved Hammoneau's life, (LOC Ref 2007581430) [2]
Hopkirk, Peter (1996) Quest for Kim: in Search of Kipling's Great Game London: John Murray ISBN 0-7195-5560-4 — The author visits the locations of the novel and discusses the real-life personages that may have possibly inspired its characters
Kipling, Rudyard (2002) Kim; ed. by Zohreh T. Sullivan. New York: W. W. Norton & Company. ISBN 0-393-96650-X—This is the most extensive critical modern edition with footnotes, essays, maps, etc.
Benedetti, Amedeo (2007), Il Kim di Kipling. In: "LG Argomenti", Genova, Erga, a. XLIII (2007), n. 4, pp. 17–21.

Critical assessment
Considered by many to be Kipling's masterpiece, opinion appears varied about its consideration as children's literature or not.[2][3] Roger Sale, in his history of children's literature, concludes "Kim is the apotheosis of the Victorian cult of childhood, but it shines now as bright as ever, long after the Empire's collapse..."[4]
In a reissue of the novel in 1959 by Macmillan, the reviewer opines "Kim is a book worked at three levels. It is a tale of adventure...It is the drama of a boy having entirely his boy's own way... and it is the mystical exegesis of this pattern of behaviour..." This reviewer concludes "Kim will endure because it is a beginning like all masterly ends.."[5][6]

External links
Wikisource has original text related to this article:
Kim
Sources
Kim available at Internet Archive (scanned books, illustrated)
Kim at Project Gutenberg (plain text and HTML)
Kim, available at LibriVox (audio-book)

Criticism
"Kim, by Rudyard Kipling", by Ian Mackean. Literary analysis.
Kerr, Douglas. "Kim". The Literary Encyclopedia. 21 March 2002. Accessed 19 May 2008.
"Artist of empire: Kipling and Kim", The Hudson Review, Winter 2003 by Clara Clairborne Park.
Kim: Study Guide", from eNotes
"Kim", reviewed in The Atlantic, 1901.
"KIM."; Rudyard Kipling's Fascinating Story of India, reviewed in The New York Times, 1901.

The Meaning of the Great Game

Trespassers on the Roof of the World: The Secret Exploration of Tibet, 1982

by Peter Hopkirk -I am definitely earmarking this book to read

http://en.wikipedia.org/wiki/The_Great_Game

Definition

The Great Game (Russian: Большая игра, Bol'sháya igrá) is a term used for the strategic rivalry and conflict between the British Empire and the Russian Empire for supremacy in Central Asia. The classic Great Game period is generally regarded as running approximately from the Russo-Persian Treaty of 1813 to the Anglo-Russian Convention of 1907. A second, less intensive phase followed the Bolshevik Revolution of 1917. The Great Game dwindled after the United Kingdom and Russia became Allies of World War II.
The term "The Great Game" is usually attributed to Arthur Conolly (1807–1842), an intelligence officer of the British East India Company's Sixth Bengal Light Cavalry.[1] It was introduced into mainstream consciousness by British novelist Rudyard Kipling in his novel Kim (1901).

A RECURRING THEME OF WESTERN ORDERED AND LIMITED CONSCIOUSNESS; THE APOTHEOSIS OF ORDERED CIVILIZATION AS VERSUS A BARBARIC WORLDVIEW OF DISORDERED AND IRRATIONAL CONSCIOUSNESS -A CLASH OF CIVILIZATIONS AS WELL AS BID FOR HEGEMONY

Contents[hide]
1 British-Russian rivalry in Afghanistan
2 Great Game moves eastward
3 Anglo-Russian Alliance
4 Criticism
5 British-Soviet rivalry in Afghanistan
6 The New Great Game
7 In popular culture
8 See also
9 References
9.1 Notes
9.2 Bibliography

British-Russian rivalry in Afghanistan
Main article: European influence in Afghanistan

Disraeli and Queen Victoria, during the latter's visit to Hughenden Manor.
From the British perspective, the Russian Empire's expansion into Central Asia threatened to destroy the "jewel in the crown" of the British Empire, India. As the Tsar's troops began to subdue one khanate after another, the British feared that Afghanistan would become a staging post for a Russian invasion of India.
It was with these thoughts in mind that in 1838 the British launched the First Anglo-Afghan War and attempted to impose a puppet regime under Shuja Shah. The regime was short lived, and unsustainable without British military support. By 1842, mobs were attacking the British on the streets of Kabul and the British garrison was forced to abandon Kabul due to constant civilian attacks.
The retreating British army consisted of approximately 4,500 troops (of which 690 were European) and 12,000 camp followers. During a series of attacks by Afghan warriors, all but one, Dr. William Brydon, were killed on the march back to India.[2]
The British curbed their ambitions in Afghanistan following the humiliating retreat from Kabul. After the Indian rebellion of 1857, successive British governments saw Afghanistan as a buffer state. The Russians, led by Konstantin Kaufman, Mikhail Skobelev, and Mikhail Chernyayev, continued to advance steadily southward toward Afghanistan and by 1865 Tashkent had been formally annexed.
Samarkand became part of the Russian Empire three years later and the independence of Bukhara was virtually stripped away in a peace treaty the same year. Russian control now extended as far as the northern bank of the Amu Darya river.
In a letter to Queen Victoria, Prime Minister Benjamin Disraeli proposed "to clear Central Asia of Muscovites and drive them into the Caspian".[3] He introduced the Royal Titles Act, which added to Victoria's titles that of Empress of India, putting her at the same level as the Russian Emperor.

Political cartoon depicting the Afghan Emir Sher Ali with his "friends" the Russian Bear and British Lion (1878)
After the Great Eastern Crisis broke out and the Russians sent an uninvited diplomatic mission to Kabul in 1878, Britain demanded that the ruler of Afghanistan (Sher Ali) accept a British diplomatic mission. The mission was turned back and in retaliation a force of 40,000 men was sent across the border, launching the Second Anglo-Afghan War.
The war's conclusion left Abdur Rahman Khan on the throne, and he agreed to let the British maintain Afghanistan's foreign policy while he consolidated his position on the throne. He managed to suppress internal rebellions with ruthless efficiency and brought much of the country under central control.
Russian expansion brought about another crisis — the Panjdeh Incident — when they seized the oasis of Merv in 1884. The Russians claimed all of the former ruler's territory and fought with Afghan troops over the oasis of Panjdeh. On the brink of war between the two great powers, the British decided to accept the Russian possession of territory north of the Amu Darya as a fait accompli.
Without any Afghan say in the matter, between 1885 and 1888 the Joint Anglo-Russian Boundary Commission agreed the Russians would relinquish the farthest territory captured in their advance, but retain Panjdeh. The agreement delineated a permanent northern Afghan frontier at the Amu Darya, with the loss of a large amount of territory, especially around Panjdeh.[4]
This left the border east of Zorkul lake in the Wakhan. Territory in this area was claimed by Russia, Afghanistan and China. In the 1880s the Afghans advanced north of the lake to the Alichur Pamir.[5] In 1891 Russia sent a military force to the Wakhan, and provoked a diplomatic incident when the British Captain Francis Younghusband was ordered out at Bozai Gumbaz in the Little Pamir. This incident, and the report of an incursion by Russian Cossacks south of the Hindu Kush, led the British to suspect Russian involvement "with the Rulers of the petty States on the northern boundary of Jammu and Kashmir".[6] This was the reason for the Hunza-Nagar Campaign in 1891, after which the British established control over Hunza and Nagar. In 1892 the British sent the Earl of Dunmore to the Pamirs to investigate. Britain was concerned that Russia would take advantage of Chinese weakness in policing the area to gain territory, and in 1893 reached agreement with Russia to demarcate the rest of the border, a process completed in 1895.[5]

Great Game moves eastward
By the 1890s, the Central Asian khanates of Khiva, Bukhara and Kokand had fallen, becoming Russian vassals. With Central Asia in the Tsar's grip, the Great Game now shifted eastward to China, Mongolia and Tibet. In 1904, the British invaded Lhasa, a preemptive strike against Russian intrigues and secret meetings between the 13th Dalai Lama's envoy and Tsar Nicholas II. The Dalai Lama fled into exile to China and Mongolia. The British were petrified at the idea of a Russian invasion of their crown colony of India, though Russia – badly defeated by Japan and weakened by internal rebellion – could not realistically afford a showdown against Britain there. China, however, was another matter.[7]
The Middle Kingdom had badly atrophied under the Manchus, the ruling ethnic caste of the Qing Dynasty. Two-and-a-half centuries of decadent living, internecine feuds and imperviousness to a changing world had weakened the Empire. China’s weaponry and military tactics were outdated, even medieval. Modern factories, steel bridges, railways and telegraphs were almost nonexistent in most regions. Natural disasters, famine and internal rebellions had further enfeebled China. In the late 19th century, Japan and the Great Powers easily carved out trade and territorial concessions. These were humiliating submissions for the once all-powerful Manchus. Still, the central lesson of the war with Japan was not lost on the Russian General Staff: an Asian country using Western technology and industrial production methods could defeat a great European power.[7]
In 1906, Tsar Nicholas II sent a secret agent to China to collect intelligence on the reform and modernization of the Qing Dynasty. The task was given to Carl Gustaf Emil Mannerheim, at the time a colonel in the Russian army, who travelled to China with French sinologist Paul Pelliot. Mannerheim disguised as an ethnographic collector, using a Finnish passport.[7][8] For two years, Mannerheim proceeded through Xinjiang, Gansu, Shaanxi, Henan, Shanxi and Inner Mongolia to Beijing. At the sacred Buddhist mountain of Wutai Shan he even met the 13th Dalai Lama.[9] However, while Mannerheim was in China in 1907, Russia and Britain brokered the Anglo-Russian Agreement, ending the Great Game.

Anglo-Russian Alliance
Main article: Anglo-Russian Entente
In the run-up to World War I, both empires were alarmed by Germany's increasing activity in the Middle East, notably the German project of the Baghdad Railway, which would open up Mesopotamia and Persia to German trade and technology. The ministers Alexander Izvolsky and Edward Grey agreed to resolve their long-standing conflicts in Asia in order to make an effective stand against the German advance into the region. The Anglo-Russian Convention of 1907 brought a close to the classic period of the Great Game.
The Russians accepted that the politics of Afghanistan were solely under British control as long as the British guaranteed not to change the regime. Russia agreed to conduct all political relations with Afghanistan through the British. The British agreed that they would maintain the current borders and actively discourage any attempt by Afghanistan to encroach on Russian territory. Persia was divided into three zones: a British zone in the south, a Russian zone in the north, and a narrow neutral zone serving as buffer in between.
In regards to Tibet, both powers agreed to maintain territorial integrity of this buffer state and "to deal with Lhasa only through China, the suzerain power".[10]

Criticism
Gerald Morgan’s Myth and Reality in the Great Game approached the subject by examining various departments of the Raj to determine if there ever existed a British intelligence network in Central Asia. Morgan wrote that evidence of such a network did not exist. At best, efforts to obtain information on Russian moves in Central Asia were rare, ad hoc adventures. At worst, intrigues resembling the adventures in Kim were baseless rumours and Morgan writes such rumours “were always common currency in Central Asia and they applied as much to Russia as to Britain.”[11]

The borders of the Russian imperial territories of Kiva, Bukhara and Kokand in the time period of 1902-1903
In his lecture “The Legend of the Great Game”, Malcolm Yapp said that Britons had used the term “The Great Game” in the late 19th century to describe several different things in relation to its interests in Asia. Yapp believes that the primary concern of British authorities in India was control of the indigenous population, not preventing a Russian invasion.[12]
According to Yapp, “reading the history of the British Empire in India and the Middle East one is struck by both the prominence and the unreality of strategic debates.”[12]

British-Soviet rivalry in Afghanistan

Caption from a 1911 English satirical magazine reads: "If we hadn't a thorough understanding, I (British lion) might almost be tempted to ask what you (Russian bear) are doing there with our little playfellow (Persian cat)."
The Bolshevik Revolution of 1917 nullified existing treaties and a second phase of the Great Game began. The Third Anglo-Afghan War of 1919 was precipitated by the assassination of the then ruler Habibullah Khan. His son and successor Amanullah declared full independence and attacked British India's northern frontier. Although little was gained militarily, the stalemate was resolved with the Rawalpindi Agreement of 1919. Afghanistan re-established its self-determination in foreign affairs.
In May 1921, Afghanistan and the Russian Soviet Republic signed a Treaty of Friendship. The Soviets provided Amanullah with aid in the form of cash, technology, and military equipment. British influence in Afghanistan waned, but relations between Afghanistan and the Russians remained equivocal, with many Afghans desiring to regain control of Merv and Panjdeh. The Soviets, for their part, desired to extract more from the friendship treaty than Amanullah was willing to give.
The United Kingdom imposed minor sanctions and diplomatic slights as a response to the treaty, fearing that Amanullah was slipping out of their sphere of influence and realising that the policy of the Afghanistan government was to have control of all of the Pashtun speaking groups on both sides of the Durand Line. In 1923, Amanullah responded by taking the title padshah – "king" – and by offering refuge for Muslims who fled the Soviet Union, and Indian nationalists in exile from the Raj.
Amanullah's program of reform was, however, insufficient to strengthen the army quickly enough; in 1928 he abdicated under pressure. The individual who most benefited from the crisis was Mohammed Nadir Shah, who reigned from 1929 to 1933. Both the Soviets and the British played the circumstances to their advantage: the Soviets getting aid in dealing with Uzbek rebellion in 1930 and 1931, while the British aided Afghanistan in creating a 40,000 man professional army.
With the advent of World War II came the temporary alignment of British and Soviet interests: in 1940, both governments pressured Afghanistan for the expulsion of a large German non-diplomatic contingent, which both governments believed to be engaging in espionage. Afghanistan complied in 1941. With this period of cooperation between the USSR and the UK, the Great Game between the two powers came to an end.

The New Great Game
Main article: The New Great Game
Recently there has been some use of the expression "the Great Game" to describe conflict between the United States, the United Kingdom and other NATO countries on the one hand; and Russia, the People's Republic of China and other Shanghai Cooperation Organisation countries on the other, over Central Asian natural resources.[13][14][15][16]
In popular culture
Kim by Rudyard Kipling
The Lotus and the Wind by John Masters
Flashman by George MacDonald Fraser
Flashman at the Charge by George MacDonald Fraser
Flashman in the Great Game by George MacDonald Fraser (1999) ISBN 0-00-651299-2
The Game by Laurie R. King (2004), a Sherlock Holmes pastiche, one of the Mary Russell series. ISBN 0-553-80194-5
The song "Pink India" from musician Stephen Malkmus' self-titled album.
The documentary The Devil's Wind by Iqbal Malhotra.[17]
Afuganisu-tan a Webcomic by Japanese mangaka, Timaking

See also
Anglo-Russian relations
Anglo-Soviet invasion of Iran
Geostrategy in Central Asia
Iran-Britain relations
Russian explorers
The Great Game (book)
Imperialism in Asia
References
Notes
^ Peter Hopkirk, The Great Game: The Struggle for Empire in Central Asia, Kodansha International, 1992, ISBN 4-7700-1703-0, p. 1
^ http://www.britishbattles.com/first-afghan-war/kabul-gandamak.htm
^ Quoted from Disraeli's letter to the Queen in: Mahajan, Sneh. British Foreign Policy, 1874-1914. Routledge, 2002. ISBN 0415260108. Page 53.
^ International Boundary Study of the Afghanistan-USSR Boundary (1983) by the US Bureau of Intelligence and Research
^ a b Robert Middleton (2005) The Earl of Dunmore 1892-93
^ Forty-one years in India - From Subaltern To Commander-In-Chief, Lord Roberts of Kandahar - The Hunza-Naga Campaign
^ a b c Tamm, Eric Enno. "The Horse That Leaps Through Clouds: A Tale of Espionage, the Silk Road and the Rise of Modern China," (2010) p. 3, http://horsethatleaps.com/
^ Even though Finland was, at the time, a Grand Duchy
^ Tamm, Eric Enno. "The Horse That Leaps Through Clouds: A Tale of Espionage, the Silk Road and the Rise of Modern China," (2010) p. 353, http://horsethatleaps.com/
^ Quoted from: Hopkirk, Peter. The Great Game: The Struggle for Empire in Central Asia. ISBN 1568360223. Page 520.
^ * Morgan, Gerald, “Myth and Reality in the Great Game”, Asian Affairs, vol. 60, (February 1973) 64.
^ a b Yapp, Malcolm, “The Legend of the Great Game”, Proceedings of the British Academy, no. 111, 2001, 179–198
^ Mahdi Darius Nazemroaya (December 3 2007). "The "Great Game": Eurasia and the History of War". Global Research. http://www.globalresearch.ca/index.php?context=va&aid=7064.
^ Melik Kaylan (August 13 2008). "Welcome Back To the Great Game". Wall Street Journal. http://online.wsj.com/article/SB121858681748935101.html.
^ Mahdi Darius Nazemroaya (April 21, 2009). "The "New Great Game" in Eurasia is being fought in its "Buffer Zones"". Global Research. http://www.globalresearch.ca/index.php?context=va&aid=13140.
^ "CANDID DISCUSSION WITH PRINCE ANDREW ON THE KYRGYZ ECONOMY AND THE "GREAT GAME"". Wikileaks. 2008-10-29. http://wikileaks.ch/cable/2008/10/08BISHKEK1095.html.
^ DocsOnline Docsonline.tv
Bibliography
Johnson, Robert, Spying for Empire: The Great Game in Central and South Asia, 1757-1947, (London: Greenhill, 2006) ISBN 1-85367-670-5 [1]
Meyer, Karl and Brysac, Shareen,'Tournament of Shadows: The Great Game and the Race for Empire in Asia', Counterpoint, 1999 reprinted with new introduction on the Middle East by Basic Books, 2006 ISBN 0-349-11366-1
Naik, J.A., Soviet Policy Towards India, from Stalin to Brezhnev, (Delhi: Vikas Publications, 1970) 3–4.
Tamm, Eric Enno. "The Horse That Leaps Through Clouds: A Tale of Espionage, the Silk Road and the Rise of Modern China". Vancouver, Douglas & Mcintyre, 2010. ISBN 978-1553652694. http://horsethatleaps.com/
Vogelsang, Willem. The Afghans, pp. 245–272. Blackwell Publishers, Oxford, 2002. ISBN 0-631-19841-5
von Tunzelmann, Alex, Indian Summer. Henry Holt and Company, LLC, New York, 2007. ISBN 078-0-8050-8073-5, ISBN 0-8050-8073-2

http://www.gutenberg.org/files/16528/16528-h/16528-h.htm#534

LORD ROBERTS PICTURED ABOVE

Title: Forty-one years in India From Subaltern To Commander-In-ChiefAuthor: Frederick Sleigh RobertsRelease Date: August 14, 2005 [EBook #16528]Language: EnglishCharacter set encoding: ISO-8859-1*** START OF THIS PROJECT GUTENBERG EBOOK FORTY-ONE YEARS IN INDIA ***Produced by Michael Ciesielski, Lesley Halamek and theOnline Distributed Proofreading Team at http://www.pgdp.net
_____________________________________________________________

The Natives of India are particularly observant of character, and intelligent in gauging the capabilities of those who govern them; and it is because the English Government is trusted that a mere handful of Englishmen are able to direct the administration of a country with nearly three hundred millions of inhabitants, differing in race, religion, and manners of life. Throughout all the changes which India has [page viii] undergone, political and social, during the present century, this feeling has been maintained, and it will last so long as the services are filled by honourable men who sympathize with the Natives, respect their prejudices, and do not interfere unnecessarily with their habits and customs.
My father and I spent between us nearly ninety years in India. The most wonderful of the many changes that took place during that time may be said to date from the Mutiny. I have endeavoured in the following pages to explain the causes which, I believe, brought about that terrible event—an event which for a while produced a much-to-be-regretted feeling of racial antagonism. Happily, this feeling did not last long; even when things looked blackest for us, it was softened by acts of kindness shown to Europeans in distress, and by the knowledge that, but for the assistance afforded by the Natives themselves, the restoration of order, and the suppression of a fierce military insurrection, would have been a far more arduous task. Delhi could not have been taken without Sikhs and Gurkhas; Lucknow could not have been defended without the Hindustani soldiers who so nobly responded to Sir Henry Lawrence's call; and nothing that Sir John Lawrence might have done could have prevented our losing, for a time, the whole of the country north of Calcutta, had not the men of the Punjab and the Derajat* remained true to our cause.

Before returning to Simla for really the last time, my wife and I made another trip to Burma as far as Mandalay, and after this was over we paid a most interesting visit to Nepal, having received the very unusual honour of an invitation to Khatmandu from Maharaja Bir Shumsher Jung Rana Bahadur.
Khatmandu is about a hundred miles from our frontier station of Segowli, by a very rough road over a succession of steep, high hills and along deep, narrow valleys, which would have been quite impossible for a lady to travel by but for the excellent arrangements made by the Nepalese officials; the last descent was the worst of all; we literally dropped from one rock to the next in some places. But on reaching the base of the mountain all was changed. A beautifully cultivated valley spread itself out before us; comfortable tents were prepared for our reception, where we were met by some of the State officials; and a perfectly appointed carriage-and-four was waiting to carry us on to Khatmandu, where we were received by the Resident, Lieutenant-Colonel Wylie, and his wife, old friends of ours. That afternoon the Maharaja paid me a private visit.
The next morning the official call was made, which I returned soon afterwards; and in the evening the Maharaja, accompanied by his eldest son and eight of his brothers, all high officers of state, were present at Mrs. Wylie's reception, wearing military frock-coats and forage-caps. They all spoke English fluently; their manners were those of well-bred gentlemen, easy and quiet, as free from awkwardness as from forwardness; each, coming up in turn, talked very pleasantly to Lady Roberts for a time, and then made way for someone else. The Maharaja is extremely musical, and has several well-trained bands, taught by an English bandmaster; three of them were in attendance, and were directed to play selections from our favourite operas, and then a number of the beautiful plaintive Nepalese airs. Altogether, we passed a most agreeable evening.

In the account I have given of our relations with Afghanistan and the border tribes, I have endeavoured to bring before my readers the change of our position in India that has been the inevitable consequence of the propinquity upon our North-West Frontier of a first-class European Power. The change has come about so gradually, and has been so repeatedly pronounced to be chimerical by authorities in whom the people of Great Britain had every reason to feel confidence, that until recently it had attracted little public attention, and even now a great majority of my countrymen may scarcely have realized the probability of England and Russia ever being near enough to each other in Asia to come into actual conflict. I impute no blame to the Russians for their advance towards India. The force of circumstances—the inevitable result of the contact of civilization with barbarism—impelled them to cross the Jaxartes and extend their territories to the Khanates of Turkestan and the banks of the Oxus, just as the same uncontrollable force carried us across the Sutlej and extended our territories to the valley of the Indus. The object I have at heart is to make my fellow-subjects recognize that, under these altered conditions, Great Britain now occupies in Asia the position of a Continental Power, and that her[page x] interests in that part of the globe must be protected by Continental means of defence.
The few who have carefully and steadily watched the course of events, entertained no doubt from the first as to the soundness of these views; and their aim has always been, as mine is now, not to sound an alarm, but to give a warning, and to show the danger of shutting our eyes to plain facts and their probable conseq

UNDISCOVERED INDIGENOUS CULTURES THAT ARE ISOLATED PT 1

http://www.uncontactedtribes.org/articles/3101-the-most-isolated-tribe-in-the-world

http://www.survivalinternational.org/tribes

Note also the 4 articles with pictures

Note the video embedded in this article.



The most isolated tribe in the world?
The Andaman Islands are home to the most isolated peoples on earth and they want their status to remain so and understandably.The Tsunami of 2004 brought them into the spotlight.
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In the days after the cataclysmic tsunami of 2004, as the full scale of the destruction and horror wreaked upon the islands of the Indian Ocean became apparent, the fate of the tribal peoples of the Andaman Islands remained a mystery.
It seemed inconceivable, above all, that the Sentinelese islanders could have survived, living as they did on a remote island directly in the tsunami’s path.
Yet when a helicopter flew low over the island, a Sentinelese man rushed out on to the beach, aiming his arrow at the pilot in a gesture that clearly said, ‘We don’t want you here’. Alone of the tens of millions of people affected by the disaster, the Sentinelese needed no help from anyone.

—North Sentinel island in the Indian Ocean, as seen from a satellite© Survival
Perhaps no people on Earth remain more genuinely isolated than the Sentinelese. They are thought to be directly descended from the first human populations to emerge from Africa, and have probably lived in the Andaman Islands for up to 55,000 years. The fact that their language is so different even from other Andaman islanders suggests that they have had little contact with other people for thousands of years.
This does not mean, however, that they live just as they did 60,000 years ago. Commonly described, for instance, as belonging to the ‘Stone Age’, they do in fact make tools and weapons from metal, which they recover from ships wrecked on the island’s reefs.
Like so many isolated tribal people with a fearsome reputation, the Sentinelese are often inaccurately described as ‘savage’ or ‘backward’. Their hostility to outsiders, though, is easily understandable, for the outside world has brought them little but violence and contempt.

—Sentinelese on a beach, seen from a boat in 2006© Christian Caron – Creative Commons A-NC-SA
In 1879, for example, an elderly couple and some children were taken by force and brought to the islands’ main town, Port Blair. The colonial officer in charge of the kidnapping wrote that the entire group, ‘sickened rapidly, and the old man and his wife died, so the four children were sent back to their home with quantities of presents.’ Despite being responsible for the deaths of at least two people, and quite possibly starting an epidemic amongst the islanders, the same officer expressed no remorse, but merely remarked on the Sentinelese’s ‘peculiarly idiotic expression of countenance, and manner of behaving.’
How far this is from the truth can be easily judged from a video of the Sentinelese on the island’s beach taken during an Indian government ‘contact’ expedition in the 1990s.
—Most Isolated
The islanders are clearly extremely healthy, alert and thriving, in marked contrast to the two Andaman tribes who have ‘benefited’ from Western civilization, the Onge and the Great Andamanese, whose numbers have crashed and who are now largely dependent on state handouts just to survive.



SELF DETERMINATION
Pressure from Survival and other organisations has led the Indian government to alter its policy towards the Sentinelese, from attempting to make contact, to recognising that similar policies have proved disastrous for other Andaman tribes, and accepting that they have the right to decide for themselves how they wish to live. Underpinning this shift is the simple acknowledgment that the people themselves are best placed to decide what is in their own interests.



http://www.survivalinternational.org/articles/3104-why-do-they-hide



Why do they hide?

Many tribal people who are today ‘uncontacted’ are in fact the survivors (or survivors’ descendants) of past atrocities. These acts – massacres, disease epidemics, terrifying violence – are seared into their collective memory, and contact with the outside world is now to be avoided at all costs.
Many of the isolated Indians of western Amazonia, for example, are the descendants of the few survivors of the rubber boom which swept through the region at the end of the 19th Century, wiping out 90% of the Indian population in a horrific wave of enslavement and appalling brutality.



ATROCITIES



Others are survivors of more recent killings. The Amazonian people known as the ‘Cinta Larga’ [‘wide belts’] suffered many vicious and gruesome attacks at the hands of Brazilian rubber tappers between the 1920s and the 1960s. One famous incident, the 1963 ‘massacre of the 11th parallel’, took place in the headwaters of the Aripuanã river where the firm of Arruda, Junqueira & Co was collecting rubber.



THE CINTA LARGA iNDIANS



The head of the company, Antonio Mascarenhas Junqueira, planned the massacre, deeming the Cinta Larga Indians to be in the way of his commercial activities. ‘These Indians are parasites, they are shameful. It’s time to finish them off, it’s time to eliminate these pests. Let’s liquidate these vagabonds.’



He hired a small plane, from which sticks of dynamite were hurled into a Cinta Larga village below. Later, some of the killers returned on foot to finish off the survivors – finding a woman breastfeeding her child, they shot the baby’s head off, and then hung her upside down and sliced her in half. The judge at the trial of one of the accused said, ‘We have never listened to a case where there was so much violence, so much ignominy, egoism and savagery and so little appreciation of human life.’
In 1975 one of the perpetrators, José Duarte de Prado, was sentenced to 10 years imprisonment, but was pardoned later that year. He declared during the trial, ‘It’s good to kill Indians – they are lazy and treacherous.’



http://www.survivalinternational.org/films/mine



Note the story of this sacred mountain



Note the film



What's the story?
The Dongria Kondh are one of India’s most remote tribes. They live in Orissa state’s Niyamgiri hills and worship a mountain as a God.
In August 2010 they won an historic victory against the mining company Vedanta Resources, which planned to destroy their forests and sacred mountain to build a vast open-cast mine.
What did one tribe do to save everything they know



http://www.survivalinternational.org/articles/3108-contact-a-personal-story



Contact: a personal story
—Ayoreo-Totobiegosode woman Ibore tells how, on 11 June 1998, their family risked everything and made contact.

We walked to a place where my husband Parojnai had sharpened a spear before. We stayed there, preparing our camp. After a while we heard the noise of a truck.
We went to get honey, because Parojnai had already found a tree with honey. Amajane [their eldest son] and I saw a bulldozer. We saw the bulldozer and we went near, no matter if the cojñone killed us, we did not care if they killed us.

—A bulldozer clears forest belonging to Ayoreo-Totobiegosode Indians, Paraguay© Survival
There we saw a little house [this was actually a mobile trailer for a Paraguayan bulldozer-driver]. Amajane said to us, ‘Stay here, while I go and find out what the cojñone are like, if it is possible to contact them’. At that time we had no knowledge of how the cojñone were. When he came back Amajane said to us, ‘I saw some cojñone but I got scared and I could not go closer.’
Parojnai asked me if I was scared of the cojñone or not. I answered, ‘I am not scared, I am going to get closer to them.
Berui [their second-eldest son] said: ‘I’m going with you too.’ But I said to Berui, ‘I don’t want you to come with us. If the cojñone kill us, you are going to look after your little brothers [Tocoi and Aripei] and live with them. Berui obeyed and he stayed with his little brothers. We went along the side of a road, towards the cojñone.
We spotted the house of the cojñone. When we got to the little house Parojnai shouted, ‘I am Parojnai’. But it looked as if nobody was in the house. In that moment Amajane shouted also, ‘My name is Amajane. I haven’t come to kill you.’

—Ibore and Parojnai with their children the day after they emerged from the forest in 1998.© Survival
Parojnai kept shouting, ‘I am Parojnai’, and suddenly a cojñoi came out and I saw what the cojñone are like; I saw that they are people like us. I told him again, ‘We don’t come to kill you, rather we want to live with you.’
The man said ‘Eha, eha, eha’ and I noticed that he was very scared. He kept moving his head and looking behind himself, it looked like he wanted to run. He stepped back and I said to him, ‘There’s no reason to run, we are not going to kill you, we are good people.’
Amajane made signs to him to come closer. When he came closer I hugged him with one arm and Parojnai hugged him on the other side, and I said to him, ‘Sit here’. I said, ‘Don’t be afraid of us’ and I shouted to Parojnai, ‘You hold him too, we don’t want him to leave again’, and always with the same words I said to him, ‘Don’t be afraid, don’t be afraid of us, we are good people’. The man kept repeating, ‘Eha, Eha, Eha’.
I kept repeating to him ‘Don’t be afraid’. The cojñoi held something in his hand [a shotgun] and I asked Parojnai, ‘What is it that he has in his hand?’ and Parojnai answered, ‘It’s a weapon’. And I said to the cojñoi, ‘Don’t be afraid of us, bring us something to eat, we are hungry’. The cojñoi went into the little house and brought a plate full of biscuits and he ate the biscuits in front of us. I tried too, but I did not like them.
The man passed the biscuits around and laughed, ‘hi, hi, hi’, and he brought some stew on another plate. Just like the biscuits, he ate it in front of us, I also tried it, and I didn’t like it.

—Ibore, using a traditional axe to open a beehive for honey© Ruedi Suter/Survival
Parojnai said, ‘Bring us water, I’m thirsty, I want to drink water’. We saw a bucket and there was water inside and we drank. Amajane arrived just when we had already found water from the cojñoi. Amajane was afraid of the water and poured it out. I said to him, ‘You should not pour out the water.’
The cojnoi went into his little house and brought out a weapon. Amajane and his father stayed beside this man for the whole time, they followed him step by step. Suddenly, he shot in the air.
I got scared, thinking that he was shooting at my son and my husband. And I shouted, ‘Heeee’ out of fear, and suddenly the man took off his shirt and he passed me his shirt, laughing. And then I went to give him a necklace of purucode [black seeds] and I put it around his neck. Parojnai also brought out a necklace of purucode and he also put it around his neck.
In photos taken the next day, Ibore can be seen wearing the man’s red football shirt.
Ibore and her children now live in a small Ayoreo community on the edge of the forest. Parojnai contracted flu and tuberculosis soon after contact, and died of tuberculosis in 200

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http://www.survivalinternational.org/tribes

The world’s threatened tribal peoples
150 million tribal people live in more than 60 countries across the world Although their land ownership rights are recognized in international law, they are not properly respected anywhere

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The illegality of encroachment by International law does not stop the theft of their lands and the mass genocide of their culture.

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Bushmen
The Bushmen are the indigenous people of southern Africa. They have experienced a genocide which has been almost completely ignored; having once occupied the whole of southern Africa, just 100,000 remain today. Most have lost their land to white or Bantu colonists.

There are 100,000 Bushmen in Botswana, Namibia, South Africa and Angola. They are the indigenous people of southern Africa, and have lived there for tens of thousands of years.

In the middle of Botswana lies the Central Kalahari Game Reserve, a reserve created to protect the traditional territory of the 5,000 Gana, Gwi and Tsila Bushmen (and their neighbours the Bakgalagadi), and the game they depend on.
In the early 1980s, diamonds were discovered in the reserve. Soon after, government ministers went into the reserve to tell the Bushmen living there that they would have to leave because of the diamond finds.
In three big clearances, in 1997, 2002 and 2005, virtually all the Bushmen were forced out. Their homes were dismantled, their school and health post were closed, their water supply was destroyed and the people were threatened and trucked away.
They now live in resettlement camps outside the reserve. Rarely able to hunt, and arrested and beaten when they do, they are dependent on government handouts. They are now gripped by alcoholism, boredom, depression, and illnesses such as TB and HIV/AIDS.

Bushman boys playing, Kaudwane.© Survival
Unless they can return to their ancestral lands, their unique societies and way of life will be destroyed, and many of them will die.
Although the Bushmen won the right in court to go back to their lands in 2006, the government has done everything it can to make their return impossible, including banning them from accessing a water borehole which they used before they were evicted; without it, the Bushmen struggle to find enough water to survive on their lands.
The Bushmen launched further litigation against the government in a bid to gain access to their borehole. Although their application was initially dismissed, in January 2011 Botswana’s Court of Appeal ruled that the Bushmen can use their old borehole and sink new ones in the reserve as well. The judges described the Bushmen’s plight as ‘a harrowing story of human suffering and despair.’
The Botswana government has said it will abide by this historic ruling, but until the ruling has been put into practice, the Bushmen remain cautious.
At the same time as preventing the Bushmen from accessing water, the government drilled new boreholes for wildlife only and allowed safari company, Wilderness Safaris, to open a tourist camp in the reserve.

Bushman man.© Survival
The Kalahari Plains Camp was opened after Wilderness Safaris entered into a lease with the government. However, the lease made no provisions for the rights of the Bushmen on whose ancestral lands the camp sits, nor were they consulted about the venture.
While Bushmen nearby struggle to find enough water to survive on their lands, guests can sip cocktails by the camp’s swimming pool.
In addition, the government has:Refused to issue a single permit to hunt on their land (despite Botswana’s High Court ruling that its refusal to issue permits was unlawful),Arrested more than 50 Bushmen for hunting to feed their families,Banned them from taking their small herds of goats back to the reserve.
Its policy is clearly to intimidate and frighten the Bushmen into staying in the resettlement camps, and making the lives of those who have gone back to their ancestral land impossible.
Act now to help the Bushmen
Your support is vital if the Bushmen are to survive. There are many ways you can help.
Writing a letter to the Botswana government is a quick and simple way to let them know of your concern.
Donate to the Bushman campaign (and other Survival campaigns).
Write to your MP or MEP (UK) or Senators and members of Congress (US).
Write to your local Botswana high commission or embassy.
If you want to get more involved, contact Survival…
Visit the Bushmen’s own website…
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Uncontacted Indians of Peru
In the depths of the Amazon rainforest in Peru live tribes who have no contact with the outside world. Oil workers and illegal loggers are invading their land and bringing disease. They won't survive unless this stops.
Survival estimates there are 15 uncontacted tribes in Peru. All of them live in the most remote, isolated regions of the Amazon rainforest.
They include the Cacataibo, Isconahua, Matsigenka, Mashco-Piro, Mastanahua, Murunahua (or Chitonahua), Nanti and Yora.
Multiple threats
All of these peoples face terrible threats – to their land, livelihoods and, ultimately, their lives. If nothing is done, they are likely to disappear entirely.
Uncontacted tribes are extremely vulnerable to any form of contact with outsiders because they do not have immunity to Western diseases.
International law recognises the Indians’ land as theirs, just as it recognises their right to live on it as they want to.
Following first contact, it is common for more than 50% of a tribe to die. Sometimes all of them perish.
That law is not being respected by the Peruvian government or the companies who are invading tribal land.
Uncontacted for good reason
Everything we know about these isolated Indians makes it clear they seek to maintain their isolation.
On the very rare occasions when they are seen or encountered, they make it clear they want to be left alone.
Sometimes they react aggressively, as a way of defending their territory, or leave signs in the forest warning outsiders away.
The Indians have suffered horrific violence and diseases brought by outsiders in the past. For many this suffering continues today. They clearly have very good reason not to want contact.
A Tragic First Contact
Jorge, a Murunahua man who lost his eye when he was shot by loggers during first contact, recalls the tragedy that followed.
What can we do about it?
Survival is urging the Peruvian government to protect these isolated Indians by not allowing any oil exploration, logging or other form of natural resource extraction on their land.
The government must recognise the Indians as the owners of their land.
After a Survival campaign in the 1990s, in collaboration with local indigenous organisation FENAMAD, the oil company Mobil pulled out of an area inhabited by uncontacted tribes in south-east Peru.
Please help us fight for the rights of the world’s most vulnerable peoples.
Act now to help the Uncontacted Indians of Peru
Your efforts are crucial in defending the Uncontacted Tribes. Get involved in this urgent effort in the following ways.
Writing a letter to the Peruvian government can make a real difference.
Donate to the Uncontacted Indians campaign (and other Survival campaigns).
Write to your MP or MEP (UK) or Senators and members of Congress (US).
Write to your local Peruvian embassy
If you want to get more involved, contact Survival…
There you go!
There you go! takes a radical new approach to 'development' and its impact on indigenous peoples, using illustrations and wry humour to deliver its message.

__About ILO 169
ILO 169 is a convention of the International Labour Organisation. It is a vital instrument for the protection of tribal peoples.
ILO 169 recognises tribal peoples’ right to:
land ownership
equality and freedom
make decisions about projects that affect them
Governments that ratify the convention are legally bound to abide by it. This makes it much more powerful than the UN Declaration on Indigenous Peoples. Every country that ratifies ILO 169 strengthens its force overall, and gives tribal peoples a greater chance of survival.
» Download our background briefing sheet (UK-specific) (PDF)
» Read the full text of the Convention (external site)
» See a list of countries which have ratified the convention (external site)
» Download the full text of ILO Convention 169 (PDF, 111KB)

Considering that the developments which have taken place in international
law since 1957, as well as developments in the situation of indigenous and
tribal peoples in all regions of the world, have made it appropriate to adopt
new international standards on the subject with a view to removing the
assimilationist orientation of the earlier standards, and
Recognising the aspirations of these peoples to exercise control over their
own institutions, ways of life and economic development and to maintain and
develop their identities, languages and religions, within the framework of the
States in which they live, and
Noting that in many parts of the world these peoples are unable to enjoy
their fundamental human rights to the same degree as the rest of the
population of the States within which they live, and that their laws, values,
customs and perspectives have often been eroded, and
Calling attention to the distinctive contributions of indigenous and tribal
peoples to the cultural diversity and social and ecological harmony of
humankind and to international co-operation and understanding, and
Noting that the following provisions have been framed with the co-operation
of the United Nations, the Food and Agriculture Organisation of the United
Nations, the United Nations Educational, Scientific and Cultural Organisation
and the World Health Organisation, as well as of the Inter-American Indian
Institute, at appropriate levels and in their respective fields, and that it is
proposed to continue this co-operation in promoting and securing the
application of these provisions, and
Having decided upon the adoption of certain proposals with regard to the
partial revision of the Indigenous and Tribal Populations Convention, 1957
(No. 107), which is the fourth item on the agenda of the session, and
Having determined that these proposals shall take the form of an international
Convention revising the Indigenous and Tribal Populations Convention, 1957;
adopts this twenty-seventh day of June of the year one thousand nine hundred
and eighty-nine the following Convention, which may be cited as the
Indigenous and Tribal Peoples Convention, 1989;
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There you go!


Uncontacted Indians of Brazil
In the depths of the Amazon rainforest in Brazil live tribes who have no contact with the outside world. Illegal loggers and cattle ranchers are invading their land and bringing disease. They won’t survive unless this stops.

The Americas
Akuntsu
Brazil
Arhuaco
Colombia
Awá
Brazil
Ayoreo
Paraguay
Brazilian Indians
Brazil
Enawene Nawe
Brazil
Enxet
Paraguay
Guarani
Brazil
Indians of Raposa–Serra do Sol
Brazil
Innu
Canada
Nukak
Colombia
Uncontacted Indians of Brazil
Brazil
Uncontacted Indians of Peru
Peru
Wichí
Argentina
Yanomami
Brazil
Africa
Bushmen
Botswana
Maasai
Tanzania
Ogiek
Kenya
Omo Valley Tribes
Ethiopia
Pygmies
Central Africa
Asia & Australasia
Aborigines
Australia
Batak
Philippines
Dongria Kondh
India
Jarawa
India
Jummas
Bangladesh
Khanty
Russia
Palawan
Philippines
Papuan Tribes
Indonesia
Penan
Malaysia
Siberian Tribes
Russia
Wanniyala-Aetto
Sri Lanka