Anthropology Optional Complete Course in 14 Hours | Simplified Series | UPSC CSE | StudyIQ IAS

Study Ik is now preparing an affordable Anthropology optionals, an optional about which people often say that the syllabus is structured very well, whose definition of the syllabus is very appropriate for the purpose of preparation, is concise and shorter in length. Even after that, if we cover this syllabus, then the live batch you are watching, which we are launching from April 24th, you must have seen the course details there that it is a comprehensive 400 + 800 lecture that is going to take to complete the syllabus. Of course, there are lectures included. Still, if you ask someone, if you are telling them in detail about 400 lectures, then how quickly can we cover it? Can it be 200 hours, meaning half of the time duration that is appropriately kept for the completion of the syllabus, or even half of that, 100 hours, or will someone tell you that the Anthropology syllabus will be finished in 50 hours? So, we have brought a surprise for you, different from all of these, and to finish the Anthropology syllabus, which you can see on the board, we are going to take a time duration of 14 hours. Of course, it will not be in-depth in that way, but for those aspirants who are speaking to revise the syllabus before the examination, when you are in a preparatory phase, you want that whatever you have studied, the outline, the broader things, what you are forgetting, what you need to remember, all of that should be finished as quickly as possible, so that it does not take much of your time. You keep a time period of maximum two days, or at most three days, for Paper One and Paper Two, which comprises about 500 marks in total, which is also equal to fully 28%, right? So, to make this easier for you, we are going to take as little time as possible, and that is 14 hours, right? 14 years of exile, the story of Shri Ram, and when Shri Ram comes from this exile, he is Maryada Purushottam. He has fulfilled the victory of Dharma, the victory of truth, over truth, over Dharma. He has completed a target goal. Taking inspiration from this victory, we are starting our new series here. You know that in the month of April, where we surprise you, make you happy, we have brought three good news for you. The first one was our batch which is going to start from April 21st, and it will complete your entire target. Many things are included in that batch, which we will tell you. The second is Amber and Amber, the most comprehensive text for preparation, most recommended, most sorted, mentioned everywhere whenever Anthropology is discussed, we are doing a lecture series on it, and you will keep getting its videos continuously. And the third is a gift for you from our side, from myself and from Study Well. In 14 hours, we are going to give you the main points of your entire syllabus in a summarized form, in a concise form. I hope you liked hearing this, there will be excitement. I am also excited to start it. It is going to be a challenge for me too, how we will finish something that is finished in 4 hours here in 14 hours, and trust me, we are going to make it happen. You just have to stay with me. Now, without wasting any time, in this first video of the session, what are we going to discuss? It is divided into different parts. The first part is the introductory part of Anthropology. After that, we will come to Social Anthropology, Archaeological Anthropology, and so on. In this manner, we are going to complete the entire summary of Anthropology UPSC optional in just 14 hours, around 14 hours. That will be plus or minus a few minutes. Of course, we will be in a hurry with a clock in our hand, taking all the time to see if 14 hours are over or not, but of course, we will finish it around that time frame. From here, the first unit we have selected is Unit 1.1 within Paper One. In the entire video, in this entire segment, we have started with one and restructured it according to the syllabus, keeping things that are more similar together so that it is easy for you to understand. The first point, or the first unit, 1.1, tells us about the meaning, scope, and development of Anthropology. So, what is Anthropology? What is the meaning of Anthropology? And what is the scope of Anthropology? So, Anthropology is a discipline like any other discipline that talks about a particular theme or a particular principle, and what is that particular principle? It is hidden in its name. If this is not visible, we can use darker shades here. I think the yellow shades are quite visible to you. And the purpose, these are the words from which Anthropos + Logos, from the combination of these two words, Anthropology, two Greek terms, from which it is said that from the combination of these two, the modern referencing or modern terminology of Anthropology exists. It develops and evolves from that and comes before us. So, the word Anthropos basically means human or mankind. It is not talking about male or female. It already stands for study, most of the time, the principle in a scientific notation, in a scientific perspective, it reads its value or its central point, which is human, here. That is why you can call it the scientific study of man. So, in the shortest phrasing, if anyone asks you what is Anthropology, you will say it is the scientific study of man, or humankind, or mankind. So, here you are studying about humans. Now, you will ask about humans, what are you studying, and what is so different that you are presenting it like this? So, you can say that Anthropology as a discipline studies man in a holistic frame. This is its specialty, and this is also a key concept and a trademark word that you should always keep in your mind. The word definition, or with a 360-degree approach, it is studying human beings through time and space. Here, the discipline is trying to study humans from all sides, trying to understand, trying to know, and it is before you to study and understand this by transcending the boundaries of time and space. Now, if we ask how it is different from other disciplines, it does not leave any aspect. That is why it is holistic. For example, in Polity or Political Science, you are studying humans in their comparative way, or you can say, in terms of the present society, its polity, its political structures, its political practices, leaders, many acts, many thoughts, you are studying all those things. In Anthropology, human beings have many parts, and polity is also a part of their life. Polity is just focusing on the political aspect of human beings, but Anthropology is studying human beings. They don't just do politics. Political science goes through many aspects. There, they are also getting married. They are also studying. They are also forming families. There, their relationships with people, which you call kinship, are also being formed. Many such processes are continuously happening. There is also their history, meaning the past, and the present is also visible. They are going to different geographical natures, different regions. They are interacting with ecology or the environment. They follow many ethics, many values, many norms, many practices. Now, it might be coming to your mind why I am telling you the entire syllabus of the GS paper with just related words. I am telling you by focusing on all these words so that you understand how Anthropology encompasses everything that is related to humans, whether it is polity, whether it is their history, past, present, whether you are talking about their geographical presence, geographical distribution, meaning human geography, or you are talking about their interaction related to it, in terms of ecology and environment, or you are talking about their principles of values, their ethics. All of that is a different part of human life. All these other disciplines study those different parts, whereas Anthropology is trying to study and understand the whole thing. There are many aspects. I have only spoken in terms of the syllabus. Humans are also doing business, so there is a discipline named after it. Within this, there is a sub-area, which you call business and Anthropology. In marketing, it goes into the digital world. So, there is another sub-discipline called Digital Media Anthropology. Tourism is studied. Tourism, or medical practices, medical beliefs, healing processes, cultural syndromes. So, you are also studying and understanding Medical Anthropology. So, there are a lot of things that you are talking about. You are seeing and understanding all these things. If we talk about it, it is variable that from the ground to the sky, from the ground space, what does it mean? It is not studying humans in a particular space. It is studying humans from the formation of this universe to their present evolutionary form. That is, it is also studying many intermediate forms. It is not just talking about India, not just about the place where you are standing. It is studying human beings across the globe, wherever there is the presence of life forms and humankind. So, it is not bound by a particular geography, a particular space, or a region. Secondly, you say it is studying humans before time, meaning before written records of humans are present, meaning prehistory. From then until modern times, it is studying humans. That is, from the past to the present. No other discipline studies them so comprehensively in such a large time frame, transcending time. If you talk about history, then of course it goes up to protohistory. Although the talk of archaeology, which is prehistory, is often seen as separate from history, it is seen as a niche zone within it. But even if you combine it with history, it is still studying humans from the archaeological, meaning prehistoric, time to recent history. You are not saying that in history, you will not study that if today is a particular date, X, then on X-1, meaning yesterday, an event happened, and you are being taught that in history. It cannot happen like that. It studies the recent past, but that is also a long time. For example, in history, you are studying Operation Blue Star, which is part of your modern history, part of post-independence. But that is also from many years ago. You are studying the different riots that have happened. You are studying the bombings that are seen in different places, the Prime Minister. But even though they are recent, they are seen as distant. It is not that something happened today or yesterday, something happened this morning, and it is being taught in your Anthropology. You are not bound by time. If something happened now, it is also a subject of interest in Anthropology, and if something happened 5000 years ago, 5 lakh years ago, it is also of your interest. So, this is its meaning and scope. Scope means how far it extends. So, its scope is from the ground to the sky, transcending space and time, as we have explained to you. We have also explained the meaning to you. The next thing you say is development. It happened in different phases, and many anthropologists argue about the fashion in which development happened. What came first? What will we explain first? So, in Anthropology, it is initially believed that two niche zones developed, two different specialties that were almost happening simultaneously. One is that you were studying primitive societies, which you call tribal societies, tribal groups. You are studying such societies, such human populations. Initially, many anthropologists, or physical anthropologists, as you can call them, were called anthropologists. Their specialty was something else. For example, you talk about Blumenbach, he is called the father of American physical. You talk about Linnaeus, he is called the father of classical physical. So, in the initial phase, they tried to study different skulls, different forms, and by understanding them, what were they trying to do? By taking samples from all over the world, from different regions, not necessarily from the same region, maybe someone from Australia, maybe from Africa, Netherlands, New Zealand, India. By looking at them, they were trying to understand the structure, understand the evolutionary patterning, and more deeply, or more interestingly, you could say, they were trying to understand ethnic variations, interpret that thing, how through regions, through different ethnic groups, through different resistances, when you go, you see how there is a difference. When you read in the next lecture, the world is divided into three major races, of which one is usually related to European or American populations. The next is the Negro population, which is related to your population. It is divided into these. Besides this, there are many other groups and subgroups within them. So, initially, anthropologists were doing just that, studying these ethnic variations, these developments you are seeing, these formations, these features. They were studying all those things, trying to understand the differences. And along with this, what was happening was the study of primitive societies. One is the study of ethnicity or, you can say, ethnic study, and the other is the study of primitive societies. How did it start? So, a term is given here, which you call the Sandwich Culture. What is it? So, you are seeing that to recognize and promote many things, for example, it was like this. They were moving forward slowly. There was not much funding and it was not well-structured. In the beginning, what did they do all over the world? They saw that some groups, some communities, some cultures in the world are very unique in themselves and are disappearing. Slowly, their number is decreasing, their population is decreasing. They are so primitive that they do not have modern means of technology or production, and due to many reasons, they have not been able to stand up to the standards of modernization, have not developed much. They are called primitive people for this reason. They are called primitive cultures for this reason. And often, due to various diseases, their population is rapidly declining. Other people, people from other places, from modern developed societies, are encroaching on their land, driving them away from their places, or displacing them, which you call displacement. Due to all these things, it is so unique in itself that before they disappear, we have to do two things: first, to study and understand their culture in great depth and record it, and second, we have to try to protect them, meaning we have to work together with an agency or organization that helps them. So, this culture came, which was looking at two things: one is recording the data, understanding the uniqueness of distinct societies, understanding their different aspects, trying to read that data. And the second is trying to protect them from depleting and finally getting their population. Where you study the system of marriage, the system of kinship, polity, economy, all these things, which you also study in sociology, there are many sub-relations visible there. Besides this, many other different things are seen, where in Physical Anthropology, you are studying human growth, aging, races, somatotyping. According to India, there is a zone which you call Kin Anthropology, which you are also seeing there. You are studying different forms of society. So, slowly, many things have come under its ambit, have joined with it. There is a saying, right, that the river kept flowing and kept growing. That is where Anthropology is applicable. Things will keep joining with it. All right. So, you will see all these things in the first unit. If you talk about the next unit, the relationship, how is it related? Because we talked about it, any business study, management study, you are studying in MBA programs, computer applications, or you are in the humanities group, whether it is polity, whether someone is studying commerce, someone is studying economics, someone is studying geography, someone is studying history. These are different subjects, but everything is focusing on what? What are they trying to study and understand? Human society. You study economics, but whose? You study polity, but whose? You are not studying animals. You are studying human populations. Whose history do you study? You are not studying the history of horses. You are studying human beings. So, every management study, or computer applications, what are you studying? Robotics. All of them are related to humans.

And anthropology, which is the study of humans in different disciplines, you are studying a particular aspect, and here you are studying humans in totality. So, naturally, anthropology will have a relationship with every displacement. But a very important thing that students often forget to notice here, even when writing answers in the UPSC Mains optional paper, is that the problem is that they leave this relationship at the level of similarities. And they grasp one point. Some might start explaining similarities, some might start explaining differences. But when you are talking about a relationship, you are considering both these aspects. For example, if you are talking about social sciences, there is sociology, history, and various other subjects. What are the similarities between them and anthropology? In similarities, you are also studying the history of humans, the past of humans, and here too you are studying it. There too, you are studying different institutions. For example, you talk about marriage, family, kinship, religion. You are also studying it here. The differences, you can divide them on different fronts. One is that anthropology studies everything holistically, which other branches do not. Here you get a relativistic approach, which you do not find elsewhere. Here you understand things through concepts, which you do not see or understand elsewhere. So, here there is a lot of emphasis on ethnographic data, which is not the case elsewhere. Here, a tool, technique, or method is used, which you call participant observation. Here, PO is to be written, do not understand it as Probationary Officer. So, these are all the tools and techniques that anthropology uses. I think you might have to look at the color change here, but if you rewind the video by about 10 seconds, you can listen as I speak. Okay. I can repeat it once again. Holistic approach, relativistic approach, etic, emic, ethnographic, and participant observation. These are some keywords, terminologies that might sound unfamiliar to you now, you might not understand them. But I would request you to write them down somewhere on the side, and if it is visible, take a screenshot. These are all things that make anthropology distinctive from other disciplines. You will understand the similarities, as we discussed, in social sciences, you are studying the past of humans, the history of humans, different institutions, norms, values, social stratifications, the impact of various cultural processes. All those are similarities. Those disciplines are also studying them, and we are also studying them. When it comes to differences, you can divide them on different fronts. You can also use some other separate things, but these are the things that will be applicable in every difference in university. Okay. You can also add time and space before this. It is called mnemonics, right? It's a trick. You can use it like that. Wherever there is a difference, you can write this with your eyes closed. And what it means, we will tell you slowly throughout the lecture. That's why I'm saying, just write it down on the side for now. Don't put pressure on yourself. Don't think, "Oh, I don't know." Of course, you won't know if you haven't studied it. But you will know slowly. Holistic, I have already told you, it is a 360-degree approach, which studies humans in a whole way, in a complete way. It studies every point, every part. Holistic means, as we discussed, it has its geography, its ecology, its environment, all those things. It has a history, its past and present. It is also doing business, it has its economics. In today's world, if you talk about media, it also has its commerce. You can add that here too, you can look at that. It has its ethics, values, its society. So, when you separate all these things, they become different disciplines or subjects. When you mix all these together, blend them, then what does it become? It becomes a discipline that studies humans in totality, not a particular part of them. So, when you talk about differences, these are all things that you can write in them. We will tell you all the similarities here. When we talk about behavioral sciences, you try to understand human cognition at a psychological level, try to understand his behavior. And here too, in anthropology, there is a particular school called the cultural personality school, the psychoanalytic school. There too, you are trying to understand the relationship, the reasons behind the human behavioral system. You are understanding all of them here. Do culture and personality influence each other? Are they independent of each other, or do they mutually influence each other? So, you study all these aspects in behavioral sciences, and also here, in the branch of human growth and gerontology, you are studying why humans grow, why they age. The process of aging, why does old age come, why does a person become old, you are studying that. And many other things like molecular DNA, life cycle, epigenetics, genetics, you are studying that there too, and also within anthropology, in biological anthropology. So, all these are similarities and differences. A common ground is provided here. In medical science, you study medical practices, medical behavior, the process of health and healing. Here too, there is medicine, which you call ethnomedicine. You study all those things. You don't just study what medical science tells you, you also study those diseases that have a cultural aspect, that do not have a biological basis, but you study them too. So, you find that here. If you talk about earth sciences, here too, there is geology, which is a specialized field. I think it's not wrong to say, geology or earth science. You study the formation of the earth, different rocks, processes, through which you get evidence of different times. You study that there too, and here too, you study the process of earth formation, how life originated, different stone tools, or river systems that you see. You study all that here. When you study archaeology, you are taught at the beginning what geological indicators are. So, of course, within humanities, it is a part of humanities, anthropology is taught. So, here too, in a liberal way, in liberal science, artistic form, everything about humans, you are studying it. This was about the second unit. I have also put a question related to the branches in the Telegram group today. The question was in the Telegram group: Which of these is not one of the major branches of anthropology? You will understand this when you study these things, and you will be able to relate. By the time the video is posted, I think it will have happened. So, when we talk about the main branches, first, we tell you according to the UPSC syllabus. This UPSC syllabus is divided into different things, and this is how the subject is divided into different parts. The UPSC syllabus is first social anthropology, then physical. So, when you talk about the discipline, which is asking you about the main branches of anthropology, in which parts will you divide it? First of all, there is what is common. Social anthropology. Let's write down the common things first. Physical anthropology is also called social biology. The next thing here is archaeological anthropology. This is just archaeology. After this, the differences begin. The last, fourth branch, you call linguistics. Within linguistics, language comes to you. What do you call it? Applied anthropology. That is, there you are taking the theoretical knowledge of anthropology in a practical sense, applying it to how you can solve human problems, how you can handle different issues, you study all those things. So, these are the major branches. This is in the language of UPSC, how it has revised the syllabus. And this is your actual syllabus that is asked here. You can see here. Social-cultural anthropology, biological anthropology, archaeological anthropology, and linguistics. The fifth one, which we talked about, came much later. First, we talked about the initial ones. You see it from the 18th century. But this thing, applied anthropology, you see it developing around the middle of the 19th century, or rather, in the 20th century. Around 1946, or around 1950, which has many similarities and differences, it is often mentioned together. It is also seen developing there. So, there is a difference of about 300 years between these two, more than 300 years. That's why you will consider only these four as major. But if anyone asks you about the total branches, applied, what is it, we have told you. What is linguistics, we have also told you. In archaeology, you know, you study human past, community past, society's past, time. So, in physical, we just told you in the previous slide. What is social anthropology or sociology? We have also told you that there you study human society, human culture, norms, values, different institutions like marriage, family, religion, etc. You study the phenomenon of social stratification, like class system or caste system. So, this comes under 1.3, next 2.1. So, this was the slide. These are all the characteristics you see. First, culture is learned. It is learned. How is it done? The process is called enculturation. The process means knowing, hearing, imitating, and understanding one's own culture. This is called enculturation. Culture is learned through this process. Second, culture has a pattern. It proceeds in a patterned way. The entire scenario of worship, religion, rituals, you see it everywhere. There are some symbols associated with every religion. With Christianity, you can say, the cross, the holy cross, the symbol you see. Islam talks about 706 in numerology. When you come to Hinduism, you see the symbol of Swastika, and you see many other things. So, everything has a patterned way. Everything has symbols. Everything is ritualistic. Everything has a written form. Everything, when you go into all these forms, in religion, there is a system of worship. So, even though they are different from each other, they show a similarity that you are praying in some way. The act of prayer is the same in all of them. Uniform. So, culture, talking about patterns. Let's talk about marriage. Marriage is where two people get married. Of course, Christian marriage is done differently. Marriage in the Islamic system is done differently. And if you talk about the Hindu system, or any other system in the world, marriage is done differently. But the institution of marriage, its functions, its roles, are more or less seen uniformly. I am saying usually because when we go to that unit, we will tell you what the exceptions are. But we are talking generally. So, looking at the pattern, culture is diverse. Who can know this better than India and Indians? India is called a melting pot of cultures. Here, if you walk a few steps, you will see dialects changing. Then you see clothing changing. So, clothing changes. You see food habits changing. So, everywhere the culture of tribal communities is different. The culture of modern society is different. European culture is different. American culture is different. Indian culture is different. Chinese and Japanese. You see different forms of culture. That's why there are many similarities too. Just as we studied the differences between disciplines, there are also similarities. Similarly, even though culture is diverse, marriage is happening in tribal societies in a different way, but marriage is happening. Religion is happening in different forms. They might believe in animism. You might not understand the term animism now. When we go to religion, we will see. So, in their way, God is worshipped differently. In Christianity, it is different. In Islam, it is different. But worship is happening. There is worship. There is prayer. There is religion. So, despite differences, there is an identical similarity you see. Culture is dynamic. It is not static. Culture keeps changing. New elements keep coming into it. Old elements might go away. Covid came, right? During Covid, you see many practices, like focusing on health and hygiene, wearing masks, which is said to be the new normal. Washing hands, sanitizing. So, that has also become a part of your culture, a cultural aspect. So, you also say that culture is dynamic. It does not remain stagnant. New practices keep coming, old ones go away. Old ones remain, and new ones also come. So, it is dynamic in nature. Changes, of course, will keep happening. Here you see that it keeps connecting. Different practices keep coming, so they get connected, and its network keeps growing, its expansion happens. Culture is shared. That is, culture does not belong to an individual. It is not isolated. It is shared by different members of a whole community, your society. Everyone has a culture. And in this way, the cultural form is connected, distributed among people. So, you see it as shared. In general, if anyone asks you what culture means, a simple definition provided by Herskovits is that it is the man-made part of the environment. You see things like stones, rivers, all these things. Its antiquity is seen older than modern humans. Modern humans are much later, we say around 2 to 2.5 lakh years ago. If you go to a different timescale, you find it. So, nature and environment have always been there. Now, its man-made part, what humans have created by interacting with nature, you call that your culture. How, by interacting with nature. For example, the sun is a natural thing. The environment will be seen forming. Similarly, when many small things combine and become big, then Herskovits says that the cultural or man-made part of the environment, whatever is man-made, created by humans, you will call that culture. It also includes beliefs, customs, morals, values, social institutions. You can add everything. Now, if we talk about the difference between culture and civilization. There are many differences between culture and civilization. Civilization has a precise standard to measure whether it is developed or not, how developed it is. There is no defined standard to measure culture. You cannot say that European culture is superior, or Indian culture is superior. All are correct in their own place. You cannot say that the culture of Hinduism in India is superior, or the culture of tribals is superior. All are in their place. But you can say that a particular civilization, Egyptian civilization, Mayan civilization, Chinese civilization, Indus Valley civilization. Which one is more developed? You compare it through what? Drainage system, in which one is well-developed? Housing, in which one is more? Inventions, in which one are seen more? Storage tanks, in which one? Warfare, cannons, fortifications, in which one has happened more systematically? Symbolism, language, in which one do you see more developed? Road transport, in which one is more developed? So, in which one all these things are most present, you will say that yes, it is more developed. That's why it has a standard. Civilization is always progressing. But here you see culture. Culture is learned. So, if someone stops learning, then the practice of culture will stop there. That's why it is said that information is passed down slowly from generation to generation, whether it is religious practice or something else. If you stop telling, then the next generation will stop learning it. But civilization advances. Civilization does not need anyone's means. You have built a drainage system, you have built a well, there is water in it. So, anyone who comes next, even if they see it, they don't need to build it again. The well already exists there. The swings are there. The tree you planted is still there. The next generation is reaping its fruits. They don't need to build or carry that thing again. So, civilization keeps advancing in a way. And you don't have to do it. Civilization can be borrowed. External part. Any outsider can come and add something to it. In civilization. But culture connects and can improve it. For example, earlier there was a single fort, now someone has done multiple fortifications. So, there was more development. But not everyone can come and advance or progress culture. For example, Rabindranath Tagore, Tulsidas.

Valmiki, all these people wrote different epic literature; that is their art, okay? That is a cultural thing, an aspect. Language, art, all these are part of culture. Now, not everyone can advance this as a layman. Whereas in civilization, what did you see? There was a well, you applied another one, attached it with cement, and built it. Of course, there might be differences in its depth, its goodness, or how well it was carved. But one well was built, another can be built. A road, anyone can come and see it and build it. A tree, anyone can come and plant it. So, all these things do not involve artistic nature, creative form. So, it is easy to improve the part of civilization, to improve culture. It is not within everyone's capacity to do better than Rabindranath Tagore's work, or even better than Rabindranath Tagore. Then you talk about William Shakespeare, talk about anyone. Next, you are talking. So, here it is that civilization can be destroyed. Of course, you see the decline of the Indus Valley Civilization. The peak period you see is from 1900 BCE to 2620 BCE. After that, the decline starts to be seen, and from the Vedic period to the Early Vedic period, it completely goes into downfall. So, it can be destroyed. But culture, culture also has two parts: one materialistic, which you can touch and see, material things, and one non-materialistic. So, the non-materialistic part of culture, you cannot destroy it. You are communicating, there are languages, dialects, how will you destroy them? You cannot. If you know how to create an art form, how will you erase it? Someone else will create it later, so you cannot destroy artistic forms. All these things are non-materialistic parts that continue to exist.

Next, if you move to the unit, sorry, before this, two things need to be explained: ethnocentrism and relativism. Earlier, on the first slide, it was said that like holistic, these two are also terms and propositions. Ethnocentrism means looking at anything through your own glasses or lens, meaning seeing it from your own perspective. Americans will look at Indian society from their perspective and find flaws. "Oh, there is so much poverty, so much illiteracy, so many backward people, so much, you say, superstitious talk." Right? And look, they might have some videos about you too, in the way you are looking. You might talk about tribal societies in the same way. So, ethnocentric means considering your own culture or anything related to yourself as superior and looking at the other society in a backward way, in an inferior way. So, this is ethnocentric, imposing your own perspective on others, considering yourself superior. Whereas anthropology does not do this. What do anthropologists do? Their trademark is relativism, which we just talked about. Relativism tries to understand things from your own culture's perspective, but it also tries to understand other cultures. It says, remove your glasses and look at the culture through its glasses. Then you will know what you are seeing. When you look at their things from their perspective, relativism says, do not consider anything inferior. Everything is good in its own place, beautiful, unique. Everyone has their own independent existence, and you should accept it in that way, accept it, and even celebrate it.

We were talking about society. In society, you see many things. Society is made up of human populations, and it has many aspects. There is stratification, which in many places is called an egalitarian society. What does egalitarian society mean? It is a society where there is no distinction between two people, two groups, two individuals. Do not discriminate. There is equality among everyone. So, this is generally the nature of tribal societies. You call it modern society, industrial society, different types of societies. What does it do? It represents human cultural interaction in a way with other people. If the members of the society expect me to listen to things with concentration, then the behavior should be, what are our principles, how should your mode of action be? That is what you call values, social stratification. That is, how can you divide society? Not by dividing, but by stratifying, by classifying it, how can you study it? Stratification forms are different everywhere in different societies. For example, in Western society, you mainly see stratification based on class. There is upper class, middle, or lower-middle class. So, the technical trademark of Asia, or India in general, is said to be the division from upper class to lower class. But now you see the division from upper class to lower class. There are the elite, and you see the common people there, the lower-class people, whom you call the masses. When you talk about India, you see the caste system. In the caste system, you see divisions into different groups like Brahmins, Kshatriyas, Vaishyas, Shudras. So, this is the entire part of society. There is also an interaction between society and culture. Culture is integrated with society in a way. Both cannot be seen independently of each other. There are social institutions in society. Members of society, for their existence or for their own existence, are doing many activities and practices in a structured way. And the way through which that structured form is possible is called social institutions. For example, marriage is a social institution in itself. Through it, you accomplish different things, it has different functions: social security, provisioning for each other, taking care of each other, provisioning financial backup or financial support to each other for the members of the family. If you consider it, everything has its own reason, role, and it is seen in a structured form, patterns. So, this was about Unit 2.2.

Next, you talk about Unit 7, and that is talking about culture, language, and communication. You have understood culture separately. Culture is not asked separately, but how culture, language, and communication are related to each other as a whole. So, first comes the nature, origin, and characteristics of culture of language. You see similarities between language and culture. The term itself has "culture" in it. There are also many similarities in the characteristics of language and culture. For example, first, let's tell you what language is. In simple terms, if you want a layman to understand, you would say language is the mode or means through which people share ideas, or language is the vehicle of communication. If you want to communicate with someone, share your thoughts, transfer them, pass on information, then the medium, the means, is what you call language. It is possible only through language. So, if you say there are two modes or types of language, there are two: one is verbal, and the other you might have guessed, where communication is through words, and oral. And the second is where you do not need the agency of words, no words are needed. You call it non-verbal communication. So, now you will ask, how will you communicate there? You can do it through gestures, through eye movements, through distance, through symbols. But if you want to understand it intuitively, you can say, so non-verbal. So, these are types of communication. Now you will ask, what are the characteristics? So, we said that the characteristics of culture are also seen here. Language is also transferred like culture. You also learn language like culture. It is also learned, a learned behavior. Next, if you say, language is also shared. It does not belong to one person. You see people, communities, societies who practice it, speak it, understand it, know it. So, all these things are shared characteristics.

You have understood verbal communication. The structure of verbal communication is very vast. It is not easy to understand. That is why there is a whole branch for it. In that, you have studied semantics, meaning you are trying to understand the meaning. In general, when you try to study different sounds, different languages, try to read and understand them, you do it within phonology. In semantics, you try to understand the meaning. Phonetics comes, phonology comes, phonemics comes. So, there is a big distinct zone within it that you try to understand by reading. How you express through words. So, you see a systematic structure. You see syntax. How to arrange different words. Syntax means how to arrange different words so that it becomes a meaningful sentence or phrase. So, the arrangement of words, how language is structured, how language or its dialects are structured. How you communicate, all that is understood within verbal communication and its structure, and different modes come. Communication is not just one mode, all of them. We talked about them, but there are different ways. Just waving your hand, there are many ways. So, first, if you talk about modes, it is called oculics. Here, sometimes you blink your eyes. If you want to show a little sadness, you try to close your eyes, you move your eyes here and there. By gesturing, you are telling that something is here or there. So, you can also communicate through eye movements. What are you trying to convey? You can express it. Second is kinetics. Here, you are expressing things through distance. How close or far someone is. So, someone is very close to you, you have an intimate relationship with someone, your partner, so you stand very close to them. The distance is very less. If you are addressing someone, you keep a lot of distance. If they are completely unknown, you might be addressing a crowd, so the distance will be very far. There is a different distance between friends. So, distance also explains things without saying anything. You can understand and convey how much distance there is between people, how close they are, what one is to another, and what not.

Sorry, there is a slight issue here. The concept I just mentioned comes under proxemics. The distance is under proxemics, and under kinetics, you are studying movement. So, everything I told you just now comes under proxemics. Understand the concept of distance. Under kinetics, you are conveying meaning through movement. Try to understand the meaning of movement of hands or in some other way. For example, what is the best thing for this? The movement of a batsman. You see an umpire, he says, he raises his hand, so it means the player is out. Different signals for no-ball, different signals for wide. Although this sounds like a Shah Rukh Khan pose, but if you talk about cricket, his cricket team is also Shah Rukh Khan's, so still, this gives a signal of wide. So, there are a lot of symbols through which we communicate. Don't just talk about cricket, you talk in different ways, and you understand, it is conveyed. Someone shows you a hand like this, meaning he is going to slap you, something like that. Paralysis. So, all these come under non-verbal communication.

If we talk about origin, how language originated, there are different opinions. Many people say language evolved. It is called in different aspects. Through human evolution, you see humans used to walk on four legs, quadrupedally. Then they started walking on two legs. These are evolutionary changes in the body, like the vocal cords and voice box came in a line, which started producing voice. So, through such changes in the body, evolutionary changes, the production of language also started. Language also developed. There is a divine theory, which says that language is a gift from God. He gave it to humans. So, there are different theories. And although they are not in your unit, if we were teaching in a live lecture, we would discuss them too, so that you get a comprehensive, in-depth understanding of things. Here, the time is, you have to finish this in 14 days, sorry, 14 days. So, we have to cover limited ground.

If we talk about the context of language, or the social context of language, then you can divide it into two parts: one is ethnolinguistic, and the other is social. What does this mean? When we talk about social context, it means what is the connotation of anything, any word, anything you want to say, communicate through language? How can it change in a social sense? For example, I am delivering a lecture to you here. So, my language, my dialect, the way I am addressing you is totally different from how I will communicate at home with my family. And the way I will talk to my family will be completely different from how you communicate with your friends. With friends, you are more casual, easy, and you use informal language. When you talk to a teacher, you will do it differently. The way I am talking to you is different. If you are addressing someone publicly, going on a stage, then that will be a different way. So, social context, time, and whom you are talking to, accordingly, language, the language changes. Even the wording changes. If you talk in front of a judge, all those things will be known. So, that thing changes. That comes under the social context, that at what time, where, with whom, with a person of what age you are talking, accordingly, language changes its different parameters. If you talk about the future, if there is a small child, you will talk to them in a very cute way, in a familiar tone, in a very loving way. You will talk to elders differently, and to someone of your age differently. That comes under the social context of language.

For the last research methods in anthropology, research happens everywhere. So, research in anthropology is discussed here. First, the most important thing in anthropology is the tradition of fieldwork. In history, you read books, texts, historical sources. What is written in Ain-i-Akbari, what is written in Baburnama, what is written in Humayun Nama. What Fahiyan wrote, what Xuanzang wrote. What is written in Arthashastra, Meghaduta. You are reading all these things, reading texts, doing comparative analysis, or extracting information from them. So, you are taking data from secondary sources, which are already written or available. In anthropology, when it is studying a society, a time, a culture, a human being, a human population, it goes to them in real-time, in the present, and understands them. For example, you study many types of tribes, that is called your fieldwork. You go to the field and work on them. That is your fieldwork. It is primary information. How is it primary? It is the first-hand information that you are going to research. You are going to answer everything on your own. You are going to question them, and you will note their answers. Whatever they tell you, whatever you see there, all that is first-hand information that you are seeing, collecting. It is primary. You are not stealing it from anywhere, or stealing is wrong. You are not using it from anywhere. It is not already recorded information. What you are seeing, what you are understanding, what you are asking them, you are going to use this information first-hand. That comes under the fieldwork tradition. And the distinction between, for example, in different places you see ethnological or comparative studies, whereas here you see ethnographic studies. It is first-hand information, primary information.

Participant observation is an important thing in anthropology. What is that? Participant observation. I think it is written here, if not, let me tell you. This is also an important thing, like holistic, ethnocentric. We wrote it at the end, maybe it was there in the slide. Let me show you again. This is participant observation. So, what is this? You are going to study the society, the group you are going to study. You are going among them and studying them. You are becoming a part of their society and trying to know and understand it. Because if you do not become a part of them, do not participate in their day-to-day activities, then they will consider you a stranger. Like when a census taker comes, sometimes you do not share a lot of information with them. Why don't you share? Because you do not fully trust them. Right? You try to hide things. Sometimes people do this. So, such information, because they do not have trust, they understand, or someone asks you for other information.

Next things you talk about, here are tools of data collection. Observation, interview, schedule. What is it? So, tools of data collection are those things through which you collect data. We said you are going to get first-hand information. You are going to get primary information on the ground, in real-time. You are going to do fieldwork. Now, with the help of what things will you do that? Those are called tools.

Inside, inside, so first of all, here the name given is Observation. There are two types of observation, we just discussed them. One method is Participant Observation, which I just told you about. You will wait, you will join them, you will stay with them, you will participate in their activities, so that their trust in you increases, right? They might not be reluctant to share information with you, right? Reluctant, no, right? Family, big, and they feel completely comfortable with you. Non-participant is just the opposite. So, observation comes in two forms. Interview, you don't need me to tell you. You all watch many TV channels. We also have an interview scheduled here with Justice Singh Sir, and you can watch that. We have explained the complete details of the course we are launching in Anthropology there. It is available on your YouTube platform, Study IQ. So, you know what an interview is. Scheduled, like question-answer. These two things look similar. What is the difference between them? What are both? A list of questions. There are questions written in both. What is the difference? A schedule is usually made for an interview. Okay. If you want to ask someone something, you prepare a structure. What will you ask? You call that a schedule. It's a plain structure, that we are going to ask these things. What is a questionnaire? On the other hand, it is also a list of questions. It is a formal list of questions that you send to another person, and they fill it out and return it to you. Okay. So, you are going to administer this personally through an interview. And on the other hand, you are giving it to the other person, and they will fill it out and tell you. Now, what is the difference in this? A questionnaire will only work for someone who is educated and literate. If you send it to them, and they are not educated, they won't even understand your questions, so they won't be able to answer. Whereas in a schedule, you are going to ask them yourself. At least they can't read English or any other language, but at least they can understand what you are asking by listening to your words, and they will be able to answer. One more difference is that schedules are flexible. The questions in an interview are not like, you have to ask only 1, 2, 3 lines. If the other person says something new, right? Now, you watch "Aap Ki Adalat." If someone says something, you can add a new question there in that way, or you can replace an old one, delete it, move forward, move backward. The thing that is not in a questionnaire is that the list is arranged, 1 to 10 or 1 to 200. So, you have seen this, and this is the difference. When we look at live courses, everything is explained there, which we have told you many times. So, you have read and understood this. How to study? General life history is also a method of data collection. How do you study anything? If you are studying a particular event, then how does that happen? It can be a person, or it can be a particular event. And you study it in full detail, through different aspects. In Hindi, it is called "Vanshavali" (genealogy). A system through which you study ancestors, try to understand relationships, and many other things are possible to understand. The next thing is your life history. You are studying a human subject in a historical context. That is more than a biography. Autobiographies end with the person's life and death. But here, you are noting down and understanding different aspects and different stories related to their life, which are different from their perspective, seen and understood by someone else. What they think about it. So, you are trying to understand the person or whatever subject you are studying in a historical way, with an overall 360-degree approach. It is one of the important tools. Oral history, again, we talk about it. Whatever is available orally. You talk about legends. All these things that change. Stories are told. You have heard many things, but those stories are not written. Don't eat non-veg in daily life, don't do this. All these stories are not written in books, not in Ramayana, not in Mahabharata, or any other Veda. But they are carried forward as part of oral tradition, like stories. So, they are considered secondary sources of information. Primary sources of information, which we just talked about. Secondary sources are things like this. A document, a historical item, someone's biography, someone's diary. The information you get from them is secondary. And what is primary? Primary information is that you collect it yourself, you observe it yourself. Next is your participant method, which we saw in observation the day before yesterday. When you talk about development, community development programs, and all these things, there used to be a top-down approach. There, you are not asking the person whose development is to be done. So, what do you have to do? You go and see it yourself according to your understanding. So, that is an ethnocentric way of addressing some problem. At least, if you have to develop someone, you should ask their priorities. How do they want things? There are different types, different practices. For example, you have to build a washroom somewhere. Now, many schemes are running. It is being built in villages at different prices everywhere. But you went and built it where you thought was the right place. Is it a religious spot for that person, for that tribal population? A tree, an animal, something historical, that is their religious or cultural aspect. You built a washroom there, so there will be fights and arguments. That's why it is very important to ask those people, to communicate with them, and to know their priorities. It might be that you have to go somewhere, and you have five things or three things that you can do. You can build a school, you can build a road, or you can solve the water problem. So, you started building a school first. That is not their priority. Their first priority is survival, right? So, first, you should handle the water problem, the water issue. So, the priorities that are set, you have to do those things by asking them, in their perspective, in their relation. So, all these things are possible only when you use the participant method. You participate in the process of development, or even in the process of research. So, you can see this in different things. If you do research by participating, the research will be done well. If you participate in development, you will see good development. Analysis, interpretation, and presentation of data. This is a topic. When you sample research data, after sampling, you have collected different data, then the part of processing it and the thing of presenting it in research, you are studying that in these segments. So, that is a long topic. We will cover it in depth in the live batches when we are taking it in the live classes. So, this was the first video, the first part of the video. Here we have seen this particular thing. The next part we are going to discuss is about Social Anthropology. Social Anthropology is about to start there. The new part. We are continuing the introductory social part yesterday, and in that also, we are moving towards Unit 2.3. What we have so far was Research Methodology, the language, and different portions covering culture, society, relevance of Anthropology, scope of Anthropology, definition. Now, what are associations and institutions and social organization across the globe? In any society, any human population, you will see this sort of social organization, and their purpose varies from place to place. Institutions, institutions, organizations, to an organization. Their basic function is to fulfill a requirement. What it provides is a structural basis. Now, if you look at organization, we get to see two headers within it. Institutions, that are social institutions. About organization, when a group of people come together, they form an alliance or a structure for a particular goal. It is very utilitarian in nature, goal-oriented in nature. Meaning, it is functional, in a way, it has a purpose, a goal, an objective towards which it has a lot of utility. And on the other hand, you see institutions. Why do they exist in society? When humans interact, right? To fulfill the functions or functional requirements of their interactions, the organizations that are responsible are called social institutions. Marriage, for example, if you take it, then what is it? A social institution. Family, then a big organization and institution. Why is it an organization? Because in a family, you see extended families, you see kin, where not just blood-related people are connected, but many other people are also connected. So, it is very much a goal-oriented organization. Whereas in an institution, the affinity you have is stronger. The utilitarian nature, that is, the stress on the first significance, is going to be a little less in the organization. So, I hope this part of social organizations is clear. Now, we move to Unit 2.3, that is talking about a phenomenon, a social institution that we call marriage. In Hindi, you call it "Shaadi." A movie came, I guess, "Shaadi Mein Zaroor Aana." Right? Many of you might have watched it. And I believe so because the movie's premise, the way it is inclined, what is it? So, that movie, perhaps you have watched it. That is not going to change anything that you are going to get in this particular unit, that is 2.3. If you talk about the institution of marriage, it is an integral truth of society. If members exist in society, then wherever you go, you will see this thing. Meaning, what? Marriage, wedding, marriage. And one more special thing about its existence, if you are talking about it, then it is also fulfilling that. Therefore, its importance becomes even more crucial. And if you look at it on this basis, then it is established through mating even among non-human populations, among different private groups. Of course, it is not marriage and institution there, but the phenomenon of mating is happening. In our case, this thing has been institutionalized. The feature, the phenomenon of mating has been provided with a structural basis. Rules and regulations have been added to it. Its regularization has been done. You see mating even among animals, or let's not say marriage, we are talking about mating among animals. Mating is very irregular. Who is more powerful, who is more powerful, becomes very important to cater to a functional need or biological need like mating. So, here, you see different things being discussed. First of all, what is being asked here is, what is the definition? What is marriage? How do you define anything? So, the definition is in front of you. You can see it. I will step aside. You will say, "Sir, move aside, then we can see." Let me step aside. Now, you can take a screenshot of this, or if you don't want to take a screenshot, there is no hurry. You know, this is the group, Anthropology Decor. The day this lecture is uploaded, we will put this in the Telegram group. For that, you will have to... and if I forget by mistake, you can remind me by communicating in this space on Telegram. The name of the Telegram group is "The Same Ones," "The Same Ones and Homo Sapiens," and "World We A U L T Se." And if you have any requirement, you can tell me there, without any hesitation. So, here comes the discussion of the definition. The definition is in front of you. Marriage is generally considered as a union between a man and a woman, such that the children born to the woman are recognized as legitimate offspring of both the parents. Where did this definition come from? The special thing about this definition is that it is considered. There are many definitions. There can be different interpretations. Someone might claim a historical definition, someone might claim a scientific definition. And here, when we read it first in Anthropology, the first definition you see is this. And where was it published? It was published in the 6th edition of Notes and Queries, which was published in 1951. There you can see this definition. There is a problem with this definition, and that's why something else is given here. Along with the definition, it is universal. This definition, when it was given, an attempt was made to present it as a universal definition. It was being used in many places, by many people, this type of definition. But it is not a universal definition because it has a problem. When is anything universal? When there is no exception, or when non-existence is seen. Then you consider that thing. It becomes very important for you to understand and know where such a definition came from, when it came. So, whenever you mention it in an exam, if you mention this thing, the edition of Notes. One more thing that is very interesting. What is the problem with universality? Here, the problem you are seeing is that marriage is considered a union between a man and a woman. Is there a problem with this? In modern places, or if you go to many primitive communities, you will see same-sex marriages besides man and woman. Meaning, you will see male-male marriages and female-female marriages. So, this thing will cause you trouble. That's the first problem. What is the second problem? It talks about the legitimacy of children born. So, if someone gets married after their childbearing years, meaning, you know, men can bear children throughout their lives, but women's childbearing capacity ceases at a particular biological stage, that is termed as menopause, right? So, there, this thing ends. Childbearing or fertility. So, if someone gets married after that childbearing age, until the person or the woman can conceive, if she gets married after that, will you not consider it a marriage? You will still consider it a marriage. So, this is the second problem you are seeing here. After childbearing, in many societies, you see different systems. For example, among the Nuer tribe in Africa, right? There you see the concept of ghost marriage. Or there is another form of marriage, which you call secret marriage. In ghost marriage, what happens is, if a father has no son, only a daughter, then he marries his daughter to another girl. To a female. Meaning, the daughter is marrying a female. The daughter of the father will act as a male, meaning she will act as if she is male, playing the role of the husband. And the other one, to whom she is married, the female, will play the role of the wife. Now, obviously, there can be no progeny here. Both are females, female, right? So, for this, what happens is, you see that that other female, who came from outside, her marriage is not marriage. She is made to mate. Meaning, sexual intercourse happens. It is established with some other man from outside. And the child born to both of them will be considered the child of these two female counterparts, the female couple. What is the benefit? The father who had no son, his daughter acted as his heir, meaning she carries forward his lineage. So, you see this phenomenon there. Ghost marriages happen, where if a husband dies, then if a woman marries someone else, and the child born will be provided legitimacy. Meaning, it will be considered legitimate. That the child is not illegitimate. So, obviously, that person will not be the biological father. The real husband has died. But you are doing it with another person. How will you consider the children legitimate? You will consider them legitimate. But it is not through the biological father. Through whom is it? What do you call that concept there? Social father. A social father. One more thing we would like to tell you here is that besides these three problems with universality, when you come to live courses, you get to see multiple case studies. We have 14 hours of time, 400 hours of material to cover in 14 hours, so we cannot go into depth. Still, we are trying as much as possible. These are the main parts. Second, our laws of marriage. Now, you are getting married, so there are laws for it. We just talked about it providing a structural basis. In human society, if there were no institution of marriage, then anyone would marry anyone. If there is a fight with someone, who should marry whom, at what age should it be decided? These things are not decided. So, there would be a lot of problems, a lot of issues. Right? To regularize these things, you have laws here. There are some principles, some concepts that have to be followed, which are given here. If you divide these laws, they come into three parts. First, Referential. Second, sorry, Differential. Prescriptive and Proscriptive. It is given in the syllabus. How will you design it? How will you write it in the exam? So, first, Proscriptive is used. Proscriptive rules. What are the proscriptive rules? Rules in which it is told that you cannot marry this person. Meaning, who is forbidden to marry. Here, restrictions are told.

It is forbidden, brother. Here, you cannot marry these people. It restricts you. And the second one is, it tells you in this way whom you can marry. These are of two types, okay? It is given here. What is the second type? And it is not very racist. It has flexibility. If you don't obey it, there can be sanctions, punishment can be received. So, here there is rigidity. I hope the defense is clear. In descriptive, you are told whom you can marry, and in prescriptive, you are also told in two ways whom you can marry. First is preferential, which is not rigid. It is your preference. You can make some adjustments in it, there is flexibility. Okay? If you absolutely don't obey, it's not that the rules are extremely hard and fast. Whereas, within the prescribed, the second one that is coming, the prescribed one, how is it? It is like medicine. Medicine is told to you that you have to take this medicine, so you take that medicine and no other medicine. You cannot take medicine for another illness. So, it is like it is prescribed, you will marry this person. So, based on this, the rules are divided into different categories. So, in that also, you get to see four types of cases, okay? There is a slight space issue here. Let's tell you like this only, okay? Or, we will go to the next slide. Here, perhaps there is more space. Yes, this board space is empty. Let's see here. We talked about laws, okay? [Music] Prescribed. You have understood this, okay? Now, what are the rules that come under preferential? First, you get to see cousin marriage. Second, levirate. And third, sororate. Cousin marriage, you must have heard of it, you must know. It is seen in the Mahabharata, in many places, in different societies. So, it is allowed. You see that parallel cousin marriage is also being allowed. In Islam, you see, these norms keep changing in different places. There are two fronts: one is parallel, and the other is cross. In parallel cousin marriage, what happens? If you marry the children of your parent's same-sex sibling, then you call it parallel. Same-sex sibling of your parent, what does it mean? For example, your mother, her same-sex sibling, who is her sibling? Her sister, meaning your aunt, or your maternal aunt. If you are marrying her children, then what is it? You will see same-sex marriage happening there. How do you see cross? That is, when you marry the children of a different-sex sibling, like, for example, your maternal uncle. Then you will see cross-cousin marriage happening there. Or, if you talk in the case of the father, then your paternal uncle will be counted as parallel, and your paternal aunt will be counted as cross. Both these are preferred. It is told that you can see some rules and regulations in this. That is, you can marry if you wish. This comes under preferential. Next is, this is the condition. In levirate, what happens? Husband dies, the marriage is with the younger brother. If you want to say this in Hindi, you call it Devara Vivah. Devara, right? Marriage is happening with the brother-in-law. So, this is also there. There is a reason for all these. For example, what can be the reason for levirate? Sometimes, widows do not want to marry quickly, and once a marriage has happened in a family, it becomes a closed knot. Now you cannot jump to another place. If you start jumping to another place, then there are difficulties, some problems. And again, rituals, expenses of that kind, many functional problems will arise, right? These are not emotional problems. Behind all this are functional problems. Expenses are also high, effort is also high, time is also going. The bond that has already been formed with people in one family is also going to be spoiled. So, to remove all these problems, you can marry another unmarried person from this family. It is possible that the younger brother is also married, yet you get the second marriage done with him. That is, he can have two wives as well. You are seeing exceptions even within this. So, this is the beauty or cultural studies. When you study different cultures, you see diversity. And about India, the special type is a melting pot of cultures. Allowed. I can have some water. No. You have to tell. So, you will understand. What is sororate? What is the meaning of sororate? It is the opposite of levirate. Here, the wife dies, so the person will marry the wife's sister. Right? So, you see this. What do you call this? You call it Sala Vivah. Right? In North India, the term used for sister-in-law is 'sali'. So, there you also cancel it with Sala Vivah. Right? So, these are the two systems that are coming under preferential. Now, who comes under forbidden? First, the biggest forbidden is incest taboo. Marriage cannot happen between siblings. Marriage between people who are biologically related is completely forbidden. Except for some societies. What is the exception? First, we have told that the rules about not marrying between blood-related people, the institution that tells this, what is it? Incest taboo. It is a grave offense. Taboo is something which is forbidden, you cannot do it. So, you study that. Although this is allowed in some societies. You go there. Higher caste societies, very large communities, this system was prevalent among them, and because of that, they believed that the purity of blood is very important, that our lineage, our race, our caste is very superior to others, and our purity should remain, no outsider should mix in our blood. That is why they were marrying within their own family. What you see in today's time, all those things come under taboo. There are some other things also, which are here, like the rule of endogamy. This is the opposite. You are saying correctly. Endo means within, gamy means marriage. That is, marriage within the group. Exo means outside, gamy means marriage. In many places, different groups, meaning caste groups, class groups, gotra, pravara, sapinda. There are different systems. For example, marriage within your own gotra is prohibited. You cannot do that. Within the gotra, what is it? You call it endogamy within the gotra is forbidden, it is prohibited and restricted. You can marry outside the gotra. So, here, if we talked about forbidden, then you will say gotra endogamy is restricted, or banned, which you will say you cannot do. You can marry within the gotra. Marriage outside the caste is forbidden. So, what is happening in caste? What is happening in varna? If we are talking about caste today, then what will happen there? Exogamy will be forbidden there. That is, you cannot marry outside your caste. Rules like this are going on. You see different types of rules there. It is completely forbidden. So, you have studied all these laws. And let's see what was asked in our unit. So, these are yours. And here, endogamy etc. was mentioned. Although it was said here, but we have told you everything. That two terms are left. Hypergamy and hypogamy. We have also studied hypergamy and hypogamy. What is the concept of hypergamy? That means, marrying into a group above your class, your group, your category. And hypo means into a group below you. It can be caste, it can be varna. So, in many places, in texts, especially in Manusmriti, Yajnavalkya, you see terms used for this, which you call Anulom or Pratilom marriage. And this is what you use as modern connotations for these words, which is hypergamy or hypogamy. Who can marry into a group below them? Who cannot marry into a group below them? Who should marry into a higher group? That is, if a girl is allowed to marry a Brahmin girl, she is allowed to marry a Vaishya or Shudra in caste ranking. And if you talk about varna system, then rules like these are addressed by hypergamy and hypogamy. These differ in different texts, in different connotations, in different regions, in different natures. We explain this further, case studies, and what is in which text. We tell you this in our live batch, which is starting from the 21st. So, there you will find this. With case studies, what does Manusmriti say? What does it say where which form of marriage is forbidden? What is its functional need or functional value? There we will explain to you that what is written in this text has any regional center, or is it just baseless talk? So, this is done. And other things here, perspective. Sorry, this is family. Marriage. Here, we are now talking about types of marriage. So, types of marriage are written here on the board. Again, I will step aside. But in general, if you talk about different groups, you can divide them. First is monogamy, and the second is polygamy. I have already told you what gamy means. It is used for marriage. Mono means single, poly means many. Mono means single, poly means many. So, if one person is marrying one person, then you call it monogamy. If one person is marrying many, then you call it polygamy. Monogamy is also of different types: serial and non-serial. Serial means that at one time, you will have one partner. If you have a wife, then at one time you have another. If you have a husband, then at one time you have this. How do you understand this? In many cases, you see that your partner dies, so you marry another person. But as long as that person was alive, you were only married. So, you call it serial marriage, that at one time you are married to one person. And non-serial, generally what you are seeing, is that throughout the entire period, throughout your life, you are married to only one person. Here we talked about death, divorce can happen. Divorce, the first marriage is dissolved, then you marry someone else. So, this is serial, you see it like a series. At one time, a person is married to one person. Next, you talk about polygamy. So, polygamy is also in two different groups, or if you see in three groups. First is polyandry, second is polygyny. Both of these together. What is polyandry? Polyandry means multiple males or multiple husbands. Here, for example, you can relate it to the example of Draupadi. Draupadi married five Pandavas. She has five multiple husbands. So, that was polyandrous marriage. This is also divided into different groups in itself. If the husbands are related. And it is used for adult. So, adultery, it is one word. Non-fraternal or non-adult is one word. In many societies, you are seeing familial polyandry. So, familial is very rare. There are very few examples in the world today that are recorded, that people have read and understood. In familial, what happens? The multiple husbands are in the same family. How? The father and the son are themselves husbands of one woman. So, this is a very strange case, which you are seeing very rarely in some societies. There are different terms, you can say anything as you like, according to taste. So, this is also of two types: fraternal and non-fraternal. If you have understood this, then understand this too. Fraternal means that the wives are sisters to each other. Non-fraternal means they are not sisters. Next is the third one, which is rarely told, but we are still telling you, because our effort will be to explain it to you in the easiest way possible, so that you never lack material. So, if you are getting so much here, then what will you not get in live batches? How much in-depth information will you get, and how well we will explain things to you. So, first is polyandry, it is called. Now, gini is also coming, and andri is also coming. It's not the genie from Aladdin's lamp. It's the genie from gini. So, polygynandry, or polyandrogyny. You can call it this. What is happening here? Polyandry and polygyny are combined. So, it becomes polygeneral. In that, there are multiple males and multiple females. That is, the husbands have all their wives, and you see wives. For example, if you talk about the Khasi. Don't confuse it with Khasi. Khasi is a tribe from the Northeast. If you go to Meghalaya, Khasi. Khasi is a tribe from Uttarakhand. There is also a prominent member you can see. You must have heard their songs. You might be thinking who it could be. The singer's name is Jubin Nautiyal. You must have heard his songs for many years. He is also a segment within the Khasi, called Jaunsar-Bawar. It is a region within Uttarakhand, from Jaunsari region, he belongs. So, he is connected to this tribe. You see it. So, you see it among the recorded tribes. If you go to the South, to the Nilgiri Hills, among them too. I think it is given here. See, a little bit here. You have these two examples. So, types of marriage are also done. Now, what is left? Did we leave anything? That is, what are the functions of marriage? It's very easy. One is to provide social security to each other. To take care of the family. To carry forward the lineage, you can say. To continue inheritance. To continue descent. To provide economic support to each other. If there is only one source of income, then there can be problems. So, if there is another person, they can help. So, there are different functions of marriage, which we have told you in simple terms. What can they be? Regulations. We have already told you about laws and regulations. A segment called payment comes. Now, payment. Let's again move to the black space. Yes, this is it. If we look at this, let's clear it a bit, and then we will explain what payment is. Now, wedding gift, you call it. In many places, you are asked in questions, in interviews, in mocks, whether you will accept it. So, all those things come here. Payment of marriage, MP, we will write. Don't think it means Member of Parliament. So, MP, there are two types you see. One is bride price, and the second is bride... sorry, the second is called dowry. What is the difference between both? Bride price is given to the girl. That the girl is leaving her home, she is going to increase the lineage somewhere else. So, one member is being lost from a family. In olden times, you see bride price in tribal societies, because there, more people means less difficulty. It is like a helping hand. Every member is doing some work there. So, if one member is less, then you will give compensation for it. So, it is that the boy's family is giving money to the girl's family, saying that we are taking one member from your place to ours. And in today's society, what you see, which is a very bad practice, there are rules and laws for this, abolition, yet secretly many people are running it in the name of gifts. You see such things too. So, dowry is something that the girl's family is forced to give to the girl's family. It is also called a gift. We will not write it, because it is not in literature. Gift is only in the minds of society. Otherwise, it is not counted as a gift. Now, the term bride price is not a concrete term. There is a problem with this, and a gentleman, a very big anthropologist, A. Evans-Pritchard, brought this to light. He revealed it. He told what the problem is. He says that the price of anything is fixed. Like you see on the packet, Parle biscuit, Britannia biscuit, it is written MRP, Maximum Retail Price. Or selling price. So, the price of anything is a fixed number, 10, 15, 20, 25. It is not the same in every society. In some places, utensils are given. In some places, jewelry is given. In some places, you can say, means of transport are given. In some places, you see, in cattle societies, whose entire livelihood is based on animals, animal husbandry, the society of shepherds. A small example of that you can see. You also see cattle. So, they are giving cattle, cows, sheep, goats, these.

This is what you will find in modern society; you will see something that is not a fixed price because its value is not fixed. Whether you give it to a cow, or to a bull, or to a Shiva, its number is also not fixed. If someone has 50 cows and buffaloes, maybe they will give 10. But if someone has only a few, they can hardly give one or two. That's why the number is not fixed. Therefore, Evans Picture researched and said, "Don't call this a bright price, brother. Instead of a bright price, call it bread wealth, because wealth is not fixed." So this term is shooting. So, I hope this one is clear to you. This whole story about the bright payment, the payment systems that you see globally, you must have understood. And who among you is in favor of bright price, who is in favor of Dabri, tell us in the comment section. If you are not in favor of either, that's great. Then you can also write your opinion on that and tell us. We also want to see how our new generation, who dreams of becoming an IAS officer, thinks about what kind of system or pattern. Please tell us in the comments what your opinion is on this. So that's about 2.3, the marriage. This unit ends, and now your 2.4 begins. Here we have also used handwritten notes on manual notes, which we will provide in the group. Which group is this group? You can go to Telegram, you will find all the PDFs there. So moving to the family. What is family, and what is it? What rocket science is there that you are asking like this? So, we give you all of them in 10-15 marks, but we don't have to do that here. So, the definition of family is written here. The definition is provided here. Sorry, let's use another color here. We will write on red. It is an institution, a kind of organization. Now, within social organization, two units have been told to you: institution and organization. So, we said that you are looking at marriage as an institution, but we said that family is also an organization and an institution, and we also told you the reason why it is so. You can look back if you didn't pay attention at that time, but don't go now. First, let's understand the definition: institution and institution-cum-organization. And what is its function? It is a durable organization of persons united by marriage, blood, or adoption to provide legal status to children and safety to all the members. When you talk about a durable organization, on the front of love relationships, you talk about heartbreak and such things. So, all those relationships can break. Sometimes friendship also breaks, but family is called a durable organization. The bond of family is very strong, stronger than Fevicol. Isn't it? Chulbul Pandey says, "Stronger than Fevicol." So, it is the same thing that it is seen as stronger than Fevicol. It is called durable. It is like the Ambuja Cement bond, which says, "Why doesn't this wall break?" So, that kind of organization is seen here, where persons are united through three things. It is not necessary that it is only one thing. They can be related through marriage. But even apart from marriage, like you have your siblings, or your uncles and aunts, even if they are not married, they are your family, aren't they? So, in this way, it is not necessary that all people are related by marriage. They can be related by marriage, by blood, like your siblings, your brother or sister, you are not married to them, but you are related by blood. So, that can also be the case, and people related through adoption can also be members of your family. And distant relatives are also considered members of the family. Non-blood related members are also considered family. Distant relatives. So, the family is divided on this basis. We will teach you further, and you understand its function here. It provides legal status, meaning it provides legal status and legitimacy to children, your children. And at the same time, it provides safety to whom? Not just children, but to every member. Every person in the family is protecting each other. They are looking after each other. When you fall sick, different family members are looking after you, caring for you. Even if an elder in your family is sick, the younger ones try to help as much as they can. So, this is the definition of family. Now, family is a different form of household. Perhaps it is given here, and you are asked about the difference between family, household, and domestic group. The difference is simple, I will tell you. We will go through case studies there. For now, I will briefly tell you the difference. You have been told what family means. In a household, you count all the members living in your house. Sometimes, all the people living in your house are not related to you by blood or by marriage. And you have not adopted them either, like your distant uncles and aunts. All these people will be members of your household. In a household, the members can be non-blood related. They do not have a blood relationship between them, but you are keeping them with you as family members. So, you are not exactly calling them family, but they are called members of your household. And the third term is domestic group. A domestic group means that within a house, in a domestic setup, in an enduring setup, you are living with people who are neither your family, meaning they are not connected to all these things, nor are they your relatives. So, those who are neither are your domestic group. Now you will ask, who is living with us like this? If any of you who are watching and listening to me, perhaps many of you are watching me from Old Rajinder Nagar, perhaps many of you are sitting in Laxmi Nagar. Many of you might be sitting in Palika Bazar, in Feroz Nagar, preparing for UPSC here. So, there you might be living in hostels, in PGs, or maybe in flats in different types of groups. The people you are living with are not related to you through marriage, you have not adopted them, they are not related to you by blood, and they are not your household either, meaning they are not even non-blood related to you. Yet, you are living with them. So, it is a temporary organization, not a permanent one. So, what is it called? It is called a domestic group. Even if you are not preparing, when you are living with someone during your schooling days, college days, when you are living somewhere else, the people you live with, you will say they are your domestic group. They could be some people from a company living with you. People like this are called domestic groups. What are the functions? There are many, but we will not go into detail. The short ones first. Transmitter of culture. When any child is born, they learn everything. This process is provided by the family. The family tells them all these things. Second, a universal institution. You see it in any society, you will find family there. If you have to worship, perform rituals, or pray, you do it sitting in the family. So, people are there. This is your religious, social, cultural. You have to celebrate. Economic needs. If one person has a problem, another person will provide money or help. So, you see different needs there. Biological needs, economic needs, religious needs, psychological needs. Sometimes there is distress, anxiety, and another family member explains it. And types of marriage. Where you are procreating. Where you are going and doing it. Orientation, meaning related to you by birth. And procreation, meaning where you are going. For example. You are talking about matrilocal. You might not be able to see it. I will send the PDF, so perhaps you can see it carefully. First, it is written here, matrilocal. What happens there? The bridegroom leaves the house and goes to live at the mother-in-law's house. Second, patrilocal. This will be the opposite. Meaning the bride will leave her house. This is seen in India. The bride leaves her house and goes. Neolocal. They do not go to the bride's side, nor do they go to the groom's side separately. They build their own new house. Perhaps the funding for it is given by both families, or a particular family is giving it. And here, sometimes they build the house with their own money. So, you see that. But in most cases, neolocal, as given here, you build a new house for the family. The couple's own house. Either the couple's own house, or their partners are living in your house. Here you talk about living in a particular house for one night and another place the next night. So, in bilocal, it means their residence is two. Meaning you are sometimes living at the wife's house, and sometimes at the husband's house. You can call it transient. It changes. You are living. What will you call it? Switching. Now it's your turn, now it's my turn. Come to my house, now you go to yours. You call your friends like this for sleepovers, for night outs. So, come to my house, now I will go to yours. Bilocal. Both are utilized. It is seen less. Normally, it is not seen. If you talk about India, which one is prominent? This second one, patrilocal. You see this here, where the bride is staying in the bridegroom's own house. Not in the bridegroom's parents' house. Bridegroom, meaning the groom or husband has built his own house, and where is she living? This is the exact opposite of virilocal. In virilocal, the female lives in her house. Meaning the husband goes and lives in the wife's house. You talk about her own house, the one she built. Ambilocal. Residence here is that there is no choice of residence. Who will live where? So, such things are seen. So, residence is one thing. And the structure is also seen in three bases. One structure is the nuclear family. And the second is the joint family. This is based on membership. In nuclear, you call it parivar. Sorry, I think joint is called parivar. You tell me. Nuclear, I think, is called akal parivar in Hindi. It is also an official language, not a national language. You should know this. So, nuclear, I think, is called akal parivar, and joint is called parivar. In akal parivar, there are members. Blood-related, close-related members are living. Mother, father, child. In joint, more people are living. Meaning the parents of the husband and wife are also living, and when the children get married, their spouses will also be living with them. So, here there is a feeling of "me," and here there is talk of "we," "our," "us." So, it is a circulating term. You use that life score. You get it in any StudyIQ course. Maximum, maximum possible discount. If the maximum possible discount in any course is 10,000, you will get 10, or you will get 2. But this code can be used universally. Yes, family is a universal institution. You talk about it. So, this code is also universal. StudyIQ platform. Moving ahead. So, we talked about joint family. Shared, a particular roof. The kitchen is also shared. There is a lot of jointness or commonness. So, this was all about types. Now you will talk about the impact of different processes of cultural change, for example, urbanization, industrialization, and family movement. What is the difference? You have seen keyboard type families. It is seen in Israel. What do you see in it? The parents are living separately, and the children are coming to a common place, and all the children are living together. That kind of grooming. That is also unlimited. Meaning they are going for schooling. They are in one place. Without schooling also, everything is happening together there. You have seen DINK families, also called DINKS family, which has a system. This is also an effect of urbanization. In DINK, what is it? Double Income No Kids. Meaning both members will work, both incomes will increase, and there will be no expense for kids. So, this is the opposite. There was a movie of Govinda, "Aamdani Atthanni Kharcha Rupaiya." This is the opposite of that. Income is rupees, and expenses are nothing because you have not kept kids. You don't have to educate them, you don't have to make them study, their needs, their respect, all that you will not see. So, there is double income, and in this way, such things are also seen under the influence of these. And what else? Joint families are ending. They are becoming nuclear. They are becoming even smaller than nuclear. Four or five members in a family, and everyone is living in their own house, in their own separate residence. Someone has gone to Delhi for studies, someone has gone to the South, to Bengaluru, someone has gone out for a job. So, such things are seen. The father's posting is somewhere else. So, you see such things. Everyone is living with their house help. The maid or someone working for them, their house help is living with them. So, they have become their family, and the real family has dispersed, and everyone is living far away separately. So, all these things are happening under the impact of these processes of cultural change. About 2.4. Moving ahead. Kinship. The literal meaning of kinship is relationship, called rishtedari in Hindi. Your marriage. For you, your other relatives are also there, your uncles, your aunts. They are your relatives by birth. And in-laws come, those whose house you are going to after marriage. Husband is your opinion. If you are talking about it. So, this is the concept of consanguineal and affinal. Principles and types of descent. Descent is a very important system. In this way, a family tree is formed. It is formed. So, you decide descent and inheritance in a way. You are seeing. So, you use the surname. Usually, our society, local society, is very less. So, this is the thing that you also inherit the name, the surname, the identity. So, inheritance is not just restricted to the economic front. It is restricted to. It is expandable to multiple aspects. So, these things are seen, heard, and learned there. Descent. Now, descent is also of two types. There is a lot of dispute in this. And if you are not under our kind of right guidance, then many people, I have read somewhere, I have taught in the Northeast, I have taught in the West, I have taught here in UP, and now I am teaching you here on this digital platform. So, what have I seen? There are many concepts, many confusions. Another thing that we have not seen yet, time was short. Types of family. When we were looking at types of family, between joint and nuclear, there is a standard. And people have so much confusion about what is the difference between extended and joint. Extended, the textbook that big toppers say to read and understand, even that has mistakes. There is no clarity, and it takes a lot of time. At least half an hour of discussion can happen on that. And to understand that, the time we have is less. Now we are talking about 14 hours. We can explain the complete difference in 14 hours only when we are seeing you, when we are explaining, in what way, when there are live classes. So, with the approval of all this, you have to watch and understand everything carefully. You have to read and understand the answers in this way. They will not be explained to you like a story. You need to know so many additional topics, so many authorized topics. So, join the batch by using the code U-Slide. And then we will meet. Then there will be great preparation. The journey of 325 will be completed in 500. So, if you talk about descent, generally, if you look at it, I am dividing it and telling you only generally. Because if I go into divided things, a lot of time will be consumed. That's why I have explained the difference between standard and joint. It is happening on the mother's side or the father's side. So, what will you call it? You will call it unilateral. It is of two types: one is matrilineal, and the other is patrilineal. You are doing it. If you are doing it.

The material line, inheritance, or descent, whether you are doing it in the father's line or in both cases, in a single line, that is, the nanny. Okay, within this, different types come. One is double inheritance. Whether it is given in your book or not, this double, it is given in your book, double descent. Okay. One comes in your book as parallel. You see bilateral, and you see B here. In parallel, what happens is the simplest. The female or the girl will trace her descent in the line of girls, not in the line of females. And the boy will trace his descent in the line of boys, that is, parallel. Whichever gender or sex you are, trace your descent in that line. So that is your parallel. When things are a bit confusing, we read about B-local. Don't get confused like this. In B-local, you test through different members at different times as a confusion. You are doing it in the mother's line. Sometimes you are talking about the father. This is usually done in both lines, but at different times. That is, here there is confusion as to whose line you will trace. And in B-linear, what do you see? In B-linear, for your different purposes, maybe you take the surname from the mother. The inheritance of money, of economy, is from the father. It changes according to the purpose. And one thing that causes confusion is what you see here. In bilateral, what are you doing? You are tracing your descent from all your biological relatives. So, your maternal grandmother, paternal grandmother, everyone, you are tracing your own on each side. So this is generally the type of descent. There are many divided things in this that we discuss in live batches. It takes a lot of time. We have to do everything in 14 hours here. Next, if we talk, I think here the double descent types are done. If you talk about forms, then these are your lineage, clan, phratry. What is multi? Divide any society, any group into two parts. If there is a tribal group, divide it into two parts. There is a group. The biggest division in a group is the smallest, which is lineage. Clan is a little bigger than that. Phratry is bigger than that. Okay. And the biggest group you see. So the progression has gone this way. What is the difference in this? All these things are discussed in the live batch. Here, we have given the descent group in a general term on the basis of size progression. This progression is going on in this feature. When it comes to kinship terminology, some terms are descriptive. That is, different members use different terms for each member. Classification means a particular single term for a class of people. For example, take the example of descriptive. Uncle, aunt, father's sister, you are using different terms for what you are calling them. You are describing them, right? But if you look at classification in English, a single term is used for it, 'aunt'. That is, a single classified term for a number of relatives. It's out. And in descriptive, you will design it in different ways, right? Even for maternal uncle, paternal uncle, and father's sister's husband, you can use the same. You could explain it that way. This is a very big concept in itself, mixed. And on top of this, you explain the thoughts of multiplexes. So how are they priced? So it is a very big concept in itself, which is being looked at here in protein hours, especially in social anthropology with improper, for about 300 working hours. But it is not possible to discuss these together. So here we will just tell you as an introduction that you are dealing with different theories. How is descent established? What is the reason for it? Sometimes you are told that you are doing kinship so that someone can help you in bad times. You are doing kinship so that there is no conflict. So all these things are part of this section. Next is economic organization, unit number three. We have read organic and economic society's economics and notes. The scope of economic anthropology is limited by time and place. Here, in a simple unit, unit three, you have to read about organizations. Within that, the first head is what is the meaning of economic organization. We told you the meaning of organization. If you add economic means to this, then your economic organization is complete. Okay. Scope and relevance of economic anthropology have been asked. So, as we said, its scope is limited by time and place. What is its scope? Every type of society, modern, primitive, past, present. You apply the means of production to it. Why is it called static? This is its advantage. Research is not happening here. This is not good for other disciplines. For anthropologists, because the discipline should grow. But for you, who are you? You are an aspirant. You don't care how big a discipline anthropology becomes, how big a science it becomes. You care about how you get selected by clearing the examination. So, for the people in the discipline, for the researchers, it is not good that much work is not happening. But for you, it is very good news. This is also why it is taken. It remains static. You don't need to go here and there. So here, if we talk about this debate, what is it? This question often comes up: what is the formalist and substantivist debate? You have to tell that here. Okay. You are reading these things. If you talk about it, then within this, you divide the entire group into different parts. You say that in anthropology, to know and understand the means of production or the economic setup of any society, what do you need? You need to have formal knowledge or normal economic understanding. Economic anthropology, if you read and understand the means of production of any society, substantivists say that primitive economy is very simple in nature. There is no modern tool technology. There is no specialization and complexity. So you don't need to apply these different laws that you use in economics there. In simple terms, you can understand the concepts of primitive society. If you talk about anthropological literature, then on the basis of who says what, you can divide this entire displacement into two parts. Okay. Different anthropologists. Some anthropologists are formalists in mainstream economics, and some are substantivists. If someone asks you, who do you mean by economics here? If we talk about formalists, then which anthropologists' names will you take? When you hear the name of formalists, you have to use the name of Raymond Firth here. Okay. So Raymond Firth is one of the primary. You talk about him, he is also a prominent anthropologist. And along with him, these three people are counted among the formalists. Okay. And the other group or the other is the knowledge of economics, the need for principles, the need for economic principles. They are not those people. Who are they? In economics, the names of Karl Polanyi, and these three people come. To remember this, how will you remember? RSH or Raha. You used to read Raha, right? LS = Raha in math. So that's the same thing. Right hand side is equal to left hand side. We used to apply it in math and read it. So an easy way to remember is that formalist is equal to Raha. And here, if you have to read, there is a famous school. There are branches in many places. You must have heard the name. DPS, Delhi Public School. You can remember it as per Delhi Public School. Substantivists are. So this is what you get. You can take a screenshot of this if you want. It is given on both sides of the screen. Who are the substantivists and who are the formalists? There are different people in different places. And there are many more that you will see within this. Second, you are talking about the principles governing production, distribution, and exchange. The need for economic principles to understand this. Primitive as well as they are talking about. If you don't know these principles, you won't be able to do anything. There are principles. So, first, the principles of maximization and second is the principle of rationalization. Sachin Tendulkar, he scored around 70 or 76 centuries in America, or around 18000 something ODI runs on Cricbuzz. Around 16000, that is, around 15000 something Test runs. He didn't play much T20. He played in IPL. It wasn't like he scored 18000 runs. Was there anyone near him who scored 17000 or 14000 in Tests? Not yet. When he retired, I think around 2013, he finally played IPL and other games. It's not like anyone was close. Even today, no one has reached 16000 in ODIs. I don't know who is the nearest one. Even if someone is very near, it would be around 12000, around 12:30. There must be a difference of 5000. And there will be a significant difference in Tests too. At one time, it was close, but he also retired. And even now, someone's name is coming up. I'm not sure. Someone is also very close to him. But as we say, there are some Indians whose names are spoken all over the world. And there is one such Indian in our country. This is a matter of pride for us. Sachin Tendulkar is one of them. One of the greatest cricketers to have ever graced the game. So it's not like he crossed all these runs, crossed the 76 centuries, and said, "Now I am ahead of everyone. Now I have become the greatest. Now I don't need to level up." And he took those figures further. He reached 885, 99. Even there, his desire was not over. Then he started saying, "Now score centuries." How much time will it take to score centuries? Everyone knows. I think in 2012, that was completed. In front of me, I think if I'm not wrong, there was someone. You can see the date. So people try to advance things according to their capabilities. They try to go to the next step of maximization. You don't walk according to need. The principle of maximization is sufficient for need, but it is never sufficient for human greed or avarice. Singham says, right? What is my need? No one's need is less. Today, everyone's needs are very high-end, very luxurious. So maximization is saying that very thing. And to give an example of this, they use two types. Who denies this? Who denies it? Substantivists believe that primitive economy is not like modern economy. Primitive, that is, the economy of tribal people, is beyond these principles. These economic principles do not work on them. Formalists say, study the principles of economics. Through studying them, you can understand the economic setup. Not just of modern people, but even if you have to study the economy of tribal groups, you can take the help of these principles. But substantivists say that they cannot be applied to them because their economy is at a subsistence level. They are working only for their needs. Not for greed, that I will become a millionaire, a billionaire, my name will appear in Forbes times, things like that. So they are not working on that. Therefore, substantivists say that the rules of economics do not apply to them. So, the two types of maximization examples that are used in your books, or that we use in live classes. So, to tell you briefly here, Malinowski worked on Kula Ring, which is above the liner. He talked about different types of ceremonial exchange. Among which you talk about Kula exchange. What is Kula exchange simple? It is a system of exchange. We will explain it with an example later. Here, time is short. We explain it in live classes. It is a system where people give gifts to each other. What is the total meaning of that? The meaning is that people want to strengthen their bonding. It's not like they want to earn money from it. They earn money, or in return, they work for two to three hours or a specific time, and in that much time, their sufficient need is met. If they work for two more hours a day, they will become very affluent, very big people. But they are not doing that. They are not doing that work. They don't have that greed. They have a need, and that's enough. They work within that. So that's the thing, the rule of maximization is not working on them. They don't want to maximize their things. So this is how maximization is wrong. Next, you are talking about rationalization. You say that modern people are rational, logical. They find reasons behind everything. The measure of profit and loss is set behind everything. So substantivists also deny this. They say that in primitive societies, for tribal people, or what you call simple societies, the biggest profit or the biggest thing is ties. That is, the bonds, the relationships among themselves, are the biggest. Profit and loss are not seen in this way. This is their biggest capital. And for this, they use a very important term. What does it mean? Money is for Western countries, for Western countries, what money is, is kinship for the rest of the world. That is, in the West, money is dominant. But when you go to other places in the world, then the changes happening in organizations, organizations are diluting all those things. What do you say? "Na Bibi, Na Bachcha, Sabse Bada Rupaiya." (Neither wife, nor child, the biggest is money). Na Bibi, Na Bachcha, Na Kya Kehte Hain Aap Bada, Na Bhaiya. The things are clear. The biggest is money. So that thing is nowadays. Let's clear this off and remind you once again. Batches are starting from 1:00 PM onwards. You can join the batch using the code US LIVE together for maximum discount and have a very fair chance to feel the energy and to feel the depth of anthropology and easily score 300 to 325 marks in a paper that comprises about 28% of the entire 1750. 1750, excluding the interview. Of that, about 28% is optional. And if you cross the barrier of 320 or 325 in that optional, then you can imagine how strong your selection chances are. You have a lot of chances to get it. What is it? We told you in the zoom session as well. It is an orientation subject that has a success rate of 10.5% since 2013 to 2019. It is the only optional, even if you take it as a minor, that has given India Rank 1 twice in the last 4-5 years. It is such an optional that in a single year, it has given four India Rank 1s. Look at 2017. There were 10 people from Rank 1 to 10 who were from anthropology. People from outside backgrounds are scoring so well. I think Akshat Jain from the 2018 batch, he is from IIT Guwahati, and he scored so many marks through anthropology, above 300, maybe 325 or something like that, 335, and through that, he got India Rank 1. So you can imagine, a subject that is not at the school level, and people from outside can use it so well, then what magic will that subject have? And to feel that magic, to join the batch, the chances are very high to knock on the doors of selection. It is reciprocity everywhere. And we talked about the market. What is reciprocity? If you take something from someone, you give something back. Okay. So if you talk about reciprocity, then you see three types here. Join the Telegram group. You will get this PDF there. The day this video is uploaded, and then you can see it by zooming in, or you can even ask me if you need these notes in a printed format. I can provide them in printed format. We are using handwritten notes here for revision, which is also easy for you. So we are using them here. Printed notes are also available. You can ask me on GPS World for this particular part, and I will provide it to you. I can upload it on Telegram. You can also join Telegram. So reciprocity here is of three types. And who told this? It was Sahlins, who said this beautiful quote. When did he say this? In 1972, when Bangladesh was liberated from the clutches of Pakistan, or when it was East Pakistan, and it became independent. Indira Gandhi's government. The nature is that in this non-money market, among the members of the community, there is exchange. This is a market exchange. No money is given. That's why it's non-money. And here you are giving goods and services. Instead of money, goods and services are exchanged. Between whom? Between relatives and friends. It's not a customer and service provider relationship. It's between your relatives, your friends, neighbors, people. This is the seller and customer relationship. These are the characteristics. And if you talk about the general, what happens? For example, if someone gives you gold, you can give them something better, like a diamond. It's not about quantity. It's not about that. If you give 5 kg.

Rice is given, you can give him two and a half. Give him 2.5. Give him 10. The quantity is not dependent on nature either, meaning if someone has given you minutes in return, you give them a vehicle in exchange. So, it is okay on its nature and also not on the auction. If someone has given you something during Diwali, you can give it to them on Eid, Holi, Christmas, or Gudi Padwa. Independence on all these things is why it has been balanced. Sorry, I am saying general. The second is what happens in negative. Here, there is no repayment. A very characteristic important thing is that it is very important to repay. If you are taking something from someone, and you also give something back in return, then only a bond is formed, right? This is how our social bond increases, our network increases. What happens in negative is that what you are getting is less than what you are returning. Or, if what you received is less than what you are returning. You received 1 kg of rice and in return, you are giving 2.5 kg. So, what is that? That is yours, negative. And once it happens, it is not called that. So, you call it general. There was independence of quality and quantity, but usually, if you are doing something like this, that 10 people gave you 5 kg, and you gave 2.5 kg to all ten of them, this thing is repeated 10 times, then that thing is called negativity. Negative reciprocity. There, you count it. What is its effect? It is weakening your social ties and bonds. If you borrowed ₹500 from a friend, in today's terms, although we said it is non-monetary, but if we use this example in today's terms, you borrowed ₹500 from a friend and you return ₹450 to him, or ₹50 is not there, or there is no change, ₹480 is less. You understood once, you understood twice. If you keep doing this, over a period of time, you make a difference of a thousand rupees, right? So, this is known as here, a negative impact is happening. Negative reciprocity. And your relationships. Do the opposite of this. This is completely dependent on quality, quantity, nature, and auction. If you received 5 kg, you give 5 kg. If you received gold, you give gold. If you received it on Diwali, you give it on Diwali. And if you received a car, you give a car. Exchange has two types, meaning you are giving goods, services. Meaning, someone is a cobbler and he repaired your shoes. Another person you meet is a tailor, he stitched clothes. Both of you made a deal. So, goods for goods, or goods for services, or service for service. The second is money exchange. This happens in the market. Things, services, and gold are purchased with money. And they are also of two types. It can be metallic, or it can be paper. Currency, meaning value, can be of two types. If you look at it in the form of currency, then paper, meaning printed notes, you can also call checks. They are also used. Is this part clear? What are the practices? We will teach you with examples, with case studies. There are things that in themselves comprise two to three large lectures, lectures of three hours. It is not possible to cover all this ground. Based on community, you also have to look at different things. Especially if you divide the entire tribal community of India based on economy, then you will see different things in multiple places. How is it? Especially today, it is still happening. If you go to some tribes in the Northeast, you see them fishing, even hunting and gathering. So, in different places, the modes and economic means, economic practices are. Next, we talk about how on this also, there are many cultural changes. Everything, we were talking about kinship values. I hope this part of economic organization and economic proposals is also clear to you. Next, moving to Unit Four in the series. Now, what is Unit Four? It is talking about political organization and social control. Right? What are political organizations and what is social control? You have to know, understand, and study this here. Everywhere, just like politics is studying this, so again, we give the same reason. Politics studies modern society. This politics studies modern society. But here, you study primitive or simple societies. This political structure, political function, political process is happening. It's not like you go and study Panchayat Raj in the Indus Valley and it's taught in your syllabus. No, it doesn't happen. So, that thing is because it will become a part of history, then a part of policy, but not a part of political science. In political science, what you are studying is about contemporary society. If you talk about a long tenure, and still it is a limited time. You are also studying about prehistoric societies, interpreting them through archaeological evidence. Interpreting mechanisms. That's why we say that where politics studies modern society and contemporary society, our scope is. And it is also a branch of it, which you will study now. In the syllabus of UPSC, there is so much in anthropology. It is endless. Even those who study anthropology at the graduation and post-graduation level, at a higher education level, they also never, I can say, study more than 15% of anthropology. Understand? 15-25%. Even those who are researchers will not go beyond the scope of 35% because that research is not on anthropology as a discipline. It is on this particular thing. They might be working on family, but they won't be experts on family. Those working on politics, so in political science, there are many things. So, you are finishing one unit. So, in a simple way, just the syllabus of UPSC. What is the organization of political organization? We will tell you in the introductory lecture. There can be fights, conflicts, disputes over different things. Whose land is this? Whose resources are those? Marx says many things, right? Who has the means of production? They are talking about that. So, all those things are very important. Therefore, to keep things under control, to keep them in balance, to give them structure, what do we do? The method of social control. Alright. In what way is social organization or political organization seen? It is at the band level. Some people are organized here. Right? There are not very strict rules or structures there. And there is equality. No one is overtly ruling in this way. Hope my voice is clear, not disturbing. For disturbance, you have to see at the band level. Here, one thing happens a lot, which we call. In today's terms, you will go. The next thing, or the next step you are seeing, is from band to tribe. Here, there are not a few members, but the entire large organization at the political level is designed. And in clusters, these people here. So, this is known as tribe. The origin of ruling classes is starting to be seen here. Here also, there is a leader in the tribe, but slowly as you move forward in this line, leadership is functioning in a more structured way, is getting organized, and you will also see the function of atrocity. The ruling class decides. Their modes of control are control over the means of production. So, all those things are seen. It has become a big group. Here, there were a few people, a small population. Here, the population increased, and here the boundaries increased. All these things happened. Slowly, you go to the kingdom level. Here, an important concept comes, what is it? Territoriality. From which the concept of modern nationalism also emerges. Whose borders are these? Whose resources are these? Resources on rivers, meaning forests, who has the right to them? All those things start to be designed at this level. And the final or method is your state, which you see in today's society, modern society. That is, I am telling you about this. I am talking about the state level. I am not teaching you about the duck. I am not teaching you about tribal politics. Right? Not even kingdoms. You also come to history up to kingdoms. This is yours, this is yours, and take all the things behind it. You are studying the political structure of primitive, simple societies. So, the state is a very large structure, geographically structured, functionally very rigid. Rules and regulations are in a very prescribed form. Right? There are rules, laws, punishments, by name. And they are not so regularized, not structured, especially not written. In the state, mostly there should be rules and regulations for everything. If you have to register a complaint, what is it? What is the punishment? Everything is decided beforehand. You are seeing this in the political structure. The concept of power and authority. Now, what is power and authority? Authority. There are three types. The village heads decide things. They also resolve disputes. If there is a small or big complaint, who is addressing all these problems? Traditional village heads. So, this has come down traditionally. Because it is considered a part of Indian culture that you respect elders. Only when you become an elder, you will go to the place of elders, then you will also get respect. So, this is what you are seeing here. Traditionally, elders, meaning village heads. One is who has it? Special individuals have this kind of authority given to them. Meaning, in decision-making and authority, you have a decisive power, a political power, that you can make decisions on various matters. If there is a dispute, you can resolve it. Who will use what, you can decide. Right? There are many such decisions. Authority, which helped there. Whoever has authority is deciding all those things. So, at the second level, we said charismatic authority. Then, those who are saying, they have a lot of authority. A distinctive feature. Whoever has specialty. For example, who can it be? We can contact you with God. We will give you salvation in the next life. We will make you human again in the next birth. Or you will be born so rich. They can be magicians. Or you are saying, the healing expert, who can do things by magic. You can say, I will do this by magic. In primitive society, you usually see it. So, it can be. And in other societies, people, here is an example of who they can be. Who comes under charismatic. The example of a priest. The example of a leader. For example, if you take Gandhi ji as an example under leader, then Gandhi ji had charisma. He was leading mass movements. People were connected to his words. The capacity of Gandhi ji as a human being. He could have taken the path of Hitler too. At such a large mass level, he could connect people with him. That he could make the crowd do anything. Many people who are violent or, say, extremist in tendency, in the context of the freedom struggle. So, think if Gandhi, if those people believed, why didn't Gandhi use it? If Gandhi said, everyone pick up sticks, you would have driven the British away in two nights. He could have changed the direction and state of power, the ideology of people, and the direction in which they were moving. So, their thoughts were moving. So, this charisma. It is used for people like Shah Rukh Khan. Shah Rukh Khan is the most charismatic in India. Recently, you saw in the Times list published in 2023, he is among the different leaders of the world. Prime Ministers of different countries. Elon Musk's name is seen. Ronaldo and Tom Cruise. Various celebrities from around the world. Leaving all of them behind, he has become a pride of our country in a way. And again, the first position. No Indian is seen in the Times 100 list. You get big names. You see many interviews, they say that this person is very charming. When you talk to them, there is a divine energy that you feel within yourself. You see that energy as genuine. So, in this way, he is treating people. Even the biggest person says, meeting him, you are big for him. You can be a fan of someone, but when you hear their interviews, they go and say that when I met Shah Rukh Khan, I felt like this. When I sat with Shah Rukh Khan, I became a statue. I didn't feel anything. So, there are many such people who have a systematic vibe. So, they can become leaders of that kind. Talking about Gandhi ji, you can talk about Birsa Munda. You can also talk about tribal leaders. It is said that Birsa Munda, he told people many times to revolt. And when I have such magical powers, or I will make you bulletproof. The bullets that the British fire will not affect you. So, in this way, there are people. Sometimes they manipulate people through their charisma. And sometimes, generally, people are drawn to them, listen to them, understand them, agree with them. So, this is what you see in charismatic leadership or leaders who build charismatic authority. The second is legal and rational. What is it? It has a structure. There is a rule. Who has it? Not loose, who has more charisma? Or is someone very old, an elder, a male, a female? So, they don't have that. Here, there is a structure, and everyone has a chance. Rationally, whoever can become rational, will become. For example, let's take voting. Let's vote. Whoever becomes. Anyone can become. A person from any background, any caste, any class. Whoever has the right to become a leader, Prime Minister, Member of Parliament, or Member of Legislative Assembly, according to the legal framework, legal system of India, all those individuals can become. If they are of the minimum age, then above that, for five years, ten years, twenty years, they can become. Right? Between the minimum and maximum years, anyone, regardless of their gender or sex, regardless of how much money they have, whether they have little money or a lot of money, everyone has that right. So, legal rationality is seen. How people are carrying authority. Power is defined as using it in two ways, to make someone do what you want. Simple definition. That you are imposing your will on another, or what you want, you can make anyone do something that you want them to do. You can say that you are building power. You have power. So, power also has two aspects. In politics, in political power, you study two types of power. One is your social power, and the other is political power. Social power is what? So, they don't have political power. Political power is governing authority. Any structural power. So, that is your justified power or legitimate power. A person uses their strength, force, or that person does not even have the right. Like a traffic police officer tells you to stop here, or show your license. Why are you not wearing a helmet? So, he is using legitimate power, which the Indian Constitution and various acts provide him. Show your license. He might force you. Or if he has a gun in his hand, he might tell you. So, he is also using power. He can also use his gun and tell you. And what kind of power is he using? To organize things, to strengthen them. Here, we talked about the need for law. In simple societies, how these things are happening. We will see this in detail when our course is running. There, the concept of oaths, the concept of ordeal. Sita undergoes the trial by fire. You will see such things there. In many places, it is said that if you are honest, how do you catch a thief? In simple society, they say, put your hand in water, put it in burning water, put it in embers. If you can bear it, nothing happens to you. So, it means you are truthful. And if you get a lot of pain, immediately pull your hand out, start crying, your hand gets blisters, it gets burnt, then you have been dishonest. You have used wrong means. So, these are the kinds of things that are studied in detail in these studies. Live classes. Now, our class starts from April 24th. And my students, let's see, crossing up to 10 is our target. And you can come and join the batch. Admissions are going on. And our seats are limited. Because in live classes, you could still get entry. But this time, we have also included a test series. And we have a limited capacity for value evaluation. We cannot check copies of 100, 200, 500 children. Quality. Today, you can check anything by closing your eyes. And this evaluation is a very important step in your test series. And we can do that for a limited number of people. Therefore, the strength of the batches this time is quite limited. So, come as soon as possible. Enter the batch. Use the maximum discount code, which you call Live, use it, and take entry. Because when the batch starts filling up, the code will be replaced.

It is given, isn't it? Because the stalls are almost full. Sometimes, even all the coupons are banned. The last segment we are dealing with today, the marathon of Cultural Anthropology. It is divided into many comments. Think about what we saw in Cultural today, this unit is your last one. That is about religion. There is a lot of conflict in the world over this today. Many things, fights, are happening all over the world because of this. What is religion? On the concept of religion, that religion is what we will see here today. Different approaches are asked, from which approach do you study it? Math is a very good approach here. If I write here, what are the approaches? It can be a sociological approach, a political approach, a historical approach, right? And many other segments. There are logical approaches. You can divide it into different segments. Different disciplines study it differently. If you look in Anthropology, there is an evolutionary approach. How did religion evolve? We will read here, it is also given that first people believed in nature. They believed in magic and spells. And slowly, and finally, they started believing in a single God. It tells the solution of religion, that is the evolutionary approach. One is that it is taught through the diffusion approach, that religion must have come from somewhere, from one place. The concept of different gods is everywhere. The concept of karma is there. In many places, you will see the concept of reincarnation. The concept of doing good deeds, prayer, or worship is found everywhere. Right? If you talk about it, there is the concept of the end of the world, judgment day. If you talk about Christianity, or the great deluge. If you talk about Hinduism, or the Day of Resurrection, if you talk about Islam. There is similarity. So, on this basis, it is said that this particular religion must have come from one place and spread to other places. That diffusion, that diffusion has happened. There is a functional approach, which wants to study it on the basis of function. What is the basic function of religion? There is a structural approach, on what basis do you see religion in a structured way all over the world? Right? These are all the approaches to studying religion. If you talk about the approaches, we have dealt with them. Here, only three are written. Psychological, you can also add that. What is the psychological basis? Why are humans in such things? There is a symbolic aspect. Many approaches, when we go into detail in the class, through case studies, we see so many approaches that your grasp on religion becomes firm, and your understanding of religion deepens. The way you think about religion now, it will completely change. And when questions come in exams, are asked in interviews, in ethics, if any angle related to religion comes up, then you will write as if you have some expertise. Sometimes, questions are asked about family, how the joint family is disappearing. Similarly, ethics papers can also ask you about things in interviews. Right? So, all these things are very important, and they will increase your expertise to the level of understanding religion in Anthropology optional. Next, if you talk about it, if we have seen evolution, there are different stages of evolution here for you. Some are here. First, people worshipped nature, or worshipped the soul. You call this animism. Slowly, they started believing in personal, intimate power. In everything, there is power. God has power. This is mine. This style has power in everything. It works according to size, according to promotion. This is animism. After this, you have naturalism, meaning believing in nature. As we are saying. That you see, we say with every element of nature. We have every element of nature. There is the Tulsi plant, the Tulsi plant. You worship it. You worship the Sun God. You do Surya Namaskar. You worship the Sun God at night. You worship the rivers. You are worshipping the Ganga River. So, you have connected your religious beliefs with the elements of nature. So, that stage came, we came to naturalism. Totemism is the next step, where there is a particular object, an animal, usually a plant. You cannot cut this plant. You cannot do that. Totemism is a kind of worshipable object for people. So, that totemism. The modern stage is polytheism. And the latest is polytheism. You will have to see. If you talk about Hinduism, there is a debate. Many people say that here you worship Lord Ganesha, you worship Lord Shiva, you worship Lord Vishnu, Lord Brahma. You worship different gods. So, this is polytheistic. Others deny this, saying that we are worshipping different forms, but the God in whom we believe, we consider that God to be one. So, in Hinduism, people are divided. Is it polytheistic? How did it emerge? To study its evolution, you can either come to the live batch, or there is another option for you. I have given a series of the evolutionary school here. In which we have seen many people like Tylor, Morgan. You must have talked about the concept of evolution in your YouTube. If you write there, you will find animism. Now, slowly, we will also cover Dark and others. So, you will get this entire package with notes in natural form, with hand-holding, with everything. So, you can do it in our batch. There, you will get everything ready-made. Very easily, in a structured form, excellent quality of notes, referred from multiple sources, cross-noted not only in India but also from abroad. So, here you have talked about all these things. That which is associated with purity, you call it sacred. Those which are worshipable are sacred things. Purity is associated with them. These are things that you, like when you go to a temple, or there is an idol, a tree, or you see an animal like a cow. So, with such things, there is a sacredness. Or the Ganga River is a sacred thing. So, you say, don't throw garbage in the Ganga. It has been given the status of a goddess. Cows are considered sacred by many communities in many countries. In India, in North India, if you see, it is forbidden because we worship cows as gods. Some say you shouldn't do it because it is sacred. We have considered it divine. You shouldn't do such things. The Peepal tree, the Tulsi tree. All these things have a sacred status. So, you will be associated with this. And the other thing is profane. People have a problem with this. And in many places, it is opposite. These are sacred things, and these are not sacred things. It's not like that. Profane things are those which are outside the sacred. So, they are not sacred. But what are they? They are common things. Like, you say the cow is sacred, and other cattle, like oxen, buffaloes, goats. You don't have that worship, those beliefs, those emotions associated with them. So, what are they? They are not sacred. So, you won't become impure by doing that. What are they? They are common, mundane, ordinary. They don't have sacredness with them. Your religious sentiments are attached to the Ganga. And it's not like that. The Brahmaputra River, or if you go to London, the Yamuna, all these rivers. You don't associate sacredness with them like the Ganga. So, they are also rivers. You see, they also have relevance. Many people of that region also worship them, pray to them. So, they come under ordinary. Right? Trees, like the Peepal, Tulsi. All these trees. Many other trees are associated with religion because in our mythology, Shaligram and Tulsi, all these things are connected with your concepts, stories. So, it's not like you will say, save all these trees, cut the other trees. All trees are important. If you have to conserve, then you have to tell. You have to keep all of them. Who will do it for balance? So, that is the general thing. Things that are outside the realm of sacredness, common, ordinary things, or mundane, for which the term is used, those things are yours. Now, what is left? Another aspect of religion. Before religion came, there were two things. If you want to know about this, you can see the difference between magic and magic and science. Then you will understand. Religion came much later. Before religion, people believed in magic. And there are many religions. There are many similarities and many differences between religion and magic. Magicians are called different groups of people who perform magical or religious things, or are involved in all these things. You call them magic. Religious performances are done by them. The activities of magic and religion are in different places. Right? You see the concept of priests. They are found in Christianity. Maulvis, or many others, are found in Islam. Here, you come, there are priests, pandits. Right? All these people are found in Hinduism. So, all these are priests. They are part of religion. They act as a medium between God and you. They act as communicators. So, they are priests. So, these are religious functionaries. Shamans, healers. They join hands, in a way, using medicinal things. Using local knowledge, the knowledge of indigenous people. A medicine man is a shaman. What do shamans do? They go to the supernatural, to another world, in a way. They go into a trance and control supernatural beings. Meaning, you go to them with your problems. They go to another world and get your work done by controlling spirits. So, they are called shamans. They are quite prevalent in different societies. What are the sources of this? These people are oriented towards magical things. This was related to religion. All these people are oriented towards magical things. There is a difference between a sorcerer and a witch. Right? A witch is passed down through bloodline. Like, if there is a witch, then her son or daughter will also have magical powers through blood. Right? Whoever is in her generation, further down, will also have magical powers. They will also have magical powers. You call them witches. A sorcerer does not have this by birth. Magical power. It is by practice. This is the difference. Right? So, this was about magic and religion, in short. It was seen quite a bit. Otherwise, it takes two to three lectures on religion alone. That is, in 9 hours. And here we are completing the entire Anthropology in 14 hours. So, I hope it is understandable. And at least in a summarized form, when you have to present it in the final exam, then the surprise formula, the power marathon, the mega marathon, which you are calling it. This is our first part, where we did the marathon of Socio-Cultural Anthropology. The entire Social Culture along with the introduction is entirely covered within three hours or something. In three, three and a quarter hours, the entire segment is completed. In the next video, we will cover all the theories that are given. All those theories, evolutionary, diffusion, you see structural. We are seeing that. Cognitive, symbolic, modernism, postmodernism. You will see all these theories. We will finish all of them in a single lecture. So, that will be a marathon of theories. This was about Socio-Cultural. And hope you liked this effort. Join us on the page, on the portal, to get its notes. And that is the Telegram channel of Anthropology. Important news, current affairs, you get here. And secondly, if you have anything to say to us, any request, or any request, then the safe, S A P I A N S, Sap World, this is our Instagram page. Here you can ask your queries. And finally, to get the maximum possible discount when enrolling in any course, what you have to do is just use a special code that is designed especially because of your interesting tone. Right? You study here, I teach. Combining both of us, we say what is formed? S. So, you have to use Life. And with Life, you get the highest possible discount. And finally, the things we keep saying, our batches are starting from April, from 1:00 PM onwards. Get into the batch at 159, along with live classes, what have you got? Test series. Right? For this particular price. You will get this price at a lower rate when you use First Life or this Life. So, join the batch. And feel the magic of Anthropology, the power of Anthropology. The best optional that is available in UPSC. Next, Maggi from Nestle claims that its Maggi noodles are ready in two minutes. But many of you must have seen that Maggi noodles are not ready that quickly. Right? Two minutes is just talk. It's an advertisement tactic, their business model. But yes, if anything can be cooked, prepared, and served faster than Maggi here, then we have brought it for you. That is what? That is the complete syllabus of Anthropology within what time limit? Fourteen hours. Yes, this marathon session of Anthropology is going on, in which we have promised you that we will finish the entire syllabus of Anthropology in 14 hours. I am shooting this. So, the first video has already reached you, and it is about Socio-Cultural Anthropology, which we have finished in a time frame of 3 hours. Covered it completely. And multiple units have come in it, which you have seen there. From the meaning, disciplines, relationship with other disciplines, significance, relevance. This entire portion, including branches, which branches are there in Anthropology. After that, we moved to Unit 2, 2.1, 2.2. We saw about culture and society. We saw research methodology. We also covered the unit related to language. And after that, the entire unit on institutions, organizations, and associations. Right? That is, marriage, family, kinship, political organizations, economic organization, and finally religion. Along with this, we have also covered many case studies in them. So that you get an idea in a summarized form of what the syllabus of Anthropology is and what its main purpose is. Here, the main purpose is that when you are sitting for the exam, one or two days before the exam, it is very difficult. And you have studied so much throughout the year. If you are talking about live classes, in your live batches, it is also five months or six months, including test series, on all the descriptive live model question papers. How are you going to summarize all those things in five to six months? How are you going to revise them in two to three days? So, to end that hassle, to solve that problem, StudyIQ's mega marathon power capsule, we have started this session, where we are going to make the process of all your revisions easy. And even for the people who are unaware of Anthropology and are choosing any optional subject, if they want to get an idea of what they are going to study within the optional, then our marathon series, which is 14 hours long, which we have brought in different parts. Social Culture today, we are covering with your theoretical parts. Meaning, in this, you study the thoughts. All these portions, you can study and get an idea. So, it is going to be very useful for them. This marathon series. Also, for the students who are enrolled in graduate, undergraduate, postgraduate courses in Anthropology, it is also quite significant for them. Also for the parents who are seeking to prepare for your examinations, they can also take from this. They can clear many notes, many doubts, and understand. So, it is a holistic series. Similarly, like we call Anthropology a holistic science. Right? It is a branch that studies humans in a holistic fashion. So, similarly, our mode of operation here, what is our modus operandi, that is also going to be holistic. So, you can achieve many goals with one arrow here. It is going to be utilitarian for many types of people. And before starting it here, as I told you, what are we going to cover today? Today, our coverage is on logical theories and thoughts. Right? Thoughts or theories, the question you see here. Now, if you talk about thoughts and theories, I think my voice is clear. Is the voice clear here? Let me check. Voice is clear. All right. So, here we were talking. We told you that in 1750, if you talk about social, dedicated to words, you talk about anthropological thoughts, physical. Then in Paper One, you get three segments. First, what is your, where you study marriage institutions, organizations, study Anthropology as a discipline, what is its relevance, what are its branches. All these things are one part. They take equal length. And around, if you see it, I will tell you first. And the second part is here, physical. And a little late. Paper One. The third is thoughts and theories. Institutions, organizations, relevance. All these things are covered in Paper One. So, this is roughly covered in one month. You can cover or finish the entire syllabus. So, this also roughly takes one month. But it is slightly exceeding that one month because at the beginning of Paper One, there are also discussions about primatology, and many other different concepts here. Works. You have to read about research. You have to read about gross senses in anthropometry. Nutrition, epidemiology. All these things you are.

You are watching, so IT Tech, fully consideration, more than one month, you are right. And if you talk about thoughts, this also took a month's time in itself. So Paper One is a comparatively longer paper, right? Thoughts, which are small, are confined to just one unit. In Paper One, you will see more than 12 to 14 units. If you combine all the portions, there are over 20 units. And out of that, a particular unit, Six, which is on Anthropology Theories, all the thoughts you are seeing here, and that single unit alone is taking you a month. On one hand, 20-25 units are covered in two months, and here a single unit is taking only one month. So, the part of thoughts and theories is very significant, and it becomes very important for any student to know and understand its theoretical aspect. So, moving to the particular thing which we are covering as thought, here you see, if we pick up the syllabus, we have highlighted it for this reason. Here we are just giving you the syllabus series, and in that also, our focus is completely on what is written in Kimber and Amber, what is told. Now, we can tell you things from all over the world, but what should be the focus is what you are carrying forward. So, here also we are proceeding according to the UPSC syllabus. So, Classical Evolutionism, for example, if we tell you here in the marathon, then there you will only see names like Morgan. We will focus only on these three. McLear, Merit, we don't need to talk about them because they are irrelevant for your revision. If there is a story, we will tell it. We look at all these things when we are covering the full-length batch, discussing their important works in a concise form. Here, we are directly focusing fully on what is in your syllabus. So, if you talk about the first school, the school of Classical Evolutionism, basically you will see two here. First is Classical Evolutionism, and the second is Neo-Evolutionism at point F. So, in general, if you talk about the school of evolution, I think in the next slide, we have done another good thing. We have told you that on our Telegram space, Decoded, you get all the PDFs, material, slides, quizzes, and all sorts of things there. They are delivered. The day a video is uploaded, the day we are discussing this, all these things are uploaded there within a maximum of 24 hours. So, you can join us by typing "Anthropology Decoded" on Telegram. In all these things, we have tried to use my personal handwritten notes because handwritten notes are very important for revision, for preparation, for concepts, for complete holistic information, for scoring more marks, for conceptual clarity. You take live classes and lecture notes. What I am going to teach in detail in 400 hours in live classes, you will understand that, and along with that, you will be taking the lecture notes that you will get in the course. But for revision, you don't have that much time to read this entire booklet in two to three days. It's not like that. That's why there you will get handwritten summarized notes, which we will provide. Work is going on on that, and they will also be delivered to you in a very structured way along with your course. So, you will see handwritten notes there, and you will also see the crackers, the gist of the material, the PPTs that we are using, we will also provide those. So, handwritten notes and this particular marathon series are best suited for your revision purpose. That's why instead of using lecture notes, PPTs, or PDFs in the marathon, we have used the structure of handwritten notes in a short way here. Although these are not your notes, the ones that will be delivered to you will be designed very well and we will work on providing them to you. And many things in it are my personal notes, you can say, from my preparation journey, which were very helpful for my revision. All that we have used here. You can take it, yes, you can take it. And when you combine the marathon and these hands, or the handwritten notes that will be delivered to you, and look at them, your revision of the entire course can be completed very easily in a maximum of two to three days, if you give a significant amount of time to it. If you give 4-5 hours a day, then it is completed very comfortably in three days. So, this is how we have used it here. Of course, I didn't have any marathon system when I was preparing. I had to make handwritten notes myself. And you can see that we are also finding the things we are reading. So, no one made a marathon for us. But we understand that we can somehow ease your trouble, the difficulty of revision time. And for this, we could have put it in live, but our concept is YouTube channel option. So, first of all, you are seeing that the evolutionary school of thought in anthropology, what does it say? All the schools of thought that you are seeing here are addressing some question or the other. What are the questions? What, when, where, from, why? It addresses things like that. And what was the result? That is, what was its conclusion? What was its result? All these theories are addressing such questions. Somewhere it could be about a particular trait, somewhere about an institution, somewhere it could be used in terms of some other example. In general, if we can say, it is talking about culture and society, right? Because under what are you studying this? Theories are part of culture. So, you are trying to understand culture and society. For example, the evolutionary school says that culture has evolved. It was something else before, and something else now. When also, the school of diffusion and the school of evolution together tell you. Some things will be told by the evolutionary school, some things you will understand within diffusion. Why? It tells you functionalism. And in which form? You see structuralism, or if you talk about functional structuralism, then that school tells you. And later, what is the result of culture? On what? On human behavior, personality, different dynamics, what is that thing telling? That is your culture, sorry, not culture material, your school, you call it. I think this is the culture and personality school. This was telling the result of the process on culture, on personality, on personality, on behavior aspects. Cognitive and symbolic theories, all these theories are also saying these things. Symbolic and interpretive theories. And there are some schools that are completely demolishing all these statements. They are saying that these are hollow talks, these are false, and powerful people are sowing and running such things in your minds. That school is also studied in sociology. You must have heard its name. Some people call it Fokot. I think there is no problem, you should understand the concept. How you pronounce it is up to you. So, you have understood this. How theories work. What is a theory? And then you try to validate it in the form of a hypothesis. And then you test those theories on empirical grounds. If they work, then you accept them at a universal level or at a discrete level for some societies. With the upcoming evidence, at any time, those theories are rejected. So, theories are never immortal. What facilities, what technology, what new dimensions, what new knowledge, what new set of practices, trends have developed? According to that, theories are also rejected. We are just telling you the concept of things. And we are taking 19 minutes of time. Means the time, you are seeing it now, if we count it separately. So, let's start. We were talking about the evolutionary school. The evolutionary school is telling what it is doing. On what does it believe? First is PUM, which we call PUM. I have told you. You have seen some parts of the theories covered in the YouTube series. PUM, the Psychic Unity of Man. That is, it says that humans react in a particular way to a particular condition, a particular environment, a particular stimulus, or impulse all over the world. Cognitively, or at a cognitive level, all of us human beings are connected. And that's why you see similarities all over the world. There is religion in America, there is religion in India, there is religion in Africa, religion in Australia. In any corner of the world, you find the concept of religion. Practices, concepts can be different, but religion as a structural and functional entity is found all over the world. Managers are found all over the world. So, where did this come from? How is it possible that everywhere? Mount Everest is found only where Mount Everest is. The river Thames is found where it is, or the Sahara Desert is found where it is, or the Gobi Desert is found where it is. Mentally, we are connected in a way. That is, if there is nothing to eat anywhere, then humans will either depend on plants, or hunt animals, or whatever they get by gathering, by fishing, they will subsist on that. So, they also explain the evolution of economics in this way. That is, when there was nothing, what did humans do? They used to collect things. They got some berries, some plant products, and lived on that. They used to do hunting and gathering. If it was a coastal region, they used to do fishing. So, at a subsistence level, meaning as much as they need, as much as they can live on, they used to live on those things. Then, from this, they evolved. The evolutionary school explains everywhere, from where what evolved. So, as society and culture slowly evolve and move in a new direction, you see new economic means getting added. New dimensions become part of their culture and society. Then they will start horticulture, slowly shift to shifting cultivation, then to cultivation. The next step will be fully modern forms of agriculture. And after that, in recent times, market economy will replace the subsistence level economy. The primitive economies will be replaced by modern economies. When modern economies come, marketplaces will come, the system of money exchange will come. You are doing collection, gathering, hunting, and you are fishing. From this, you have come to modern economic means. Today, digital payment is through UPI. That is, in a single line, you have evolution. On this basis, within different schools, we are seeing this here. This evolutionary school is divided into two ways. Let's take the darker shades here. It will be fine. Again, it is the background. So, the evolutionary school is also divided into two directions. One is Classical Evolutionism, and the second is Neo-Evolutionism. We will talk about it when we come to it. For now, we are looking at Classical Evolution, which is a big school, the earliest school you see in the literature of Anthropology. Now, the classical school itself is divided into different directions in different ways. First of all, you see it divided by region, geography, or nation. That is, German evolutionary anthropologists are saying something else, in which you can name Bastian. British anthropologists, you will see some other names here, saying something else. Taylor, Maine, McLear, and Frazer. If you talk about the American school, Morgan is a big name there. He is saying something else. So, one division is on the basis of nation. Second, you will see it divided by the nature of theories. There was an anthropologist named Junior, who comes in this school. He comes in the evolutionary school. He divided the entire evolutionary school into three types of parts based on nature. Unilinear, second multilinear, and third universal. Those who will come in the classical ones, who will come in all of them, are unilinear evolutionists. What does it say? That culture evolved in a single line. As we saw, first you talk about gathering, hunting, collection, and then you come to fishing, and slowly different methods, horticulture, shifting cultivation, agriculture, and then modern trade practices. So, it is going in a single line. There is no branching. That is, evolutionary things are happening in a single line, and they explain everything evolving in this way. This is what we explained about the economy. They also explain marriage in this way. What was there before? The stage of promiscuity. Promiscuity means people were free, they used to marry anyone. There were no rules and regulations in society. Slowly, a sense came, regularization came. So, group marriage, neighbors, they used to marry among them. Multiple marriages were seen there. Then you see polyandry coming. And slowly, step by step, the present form, which you consider the most developed form, or which unilinear anthropologists consider it, is monogamy. That is, one man marries one woman. It is a system of one partner. Many rules and regulations have come. So, this is the evolution of marriage. Similarly, the evolution of family is also happening. So, they explain the evolution of every system, all institutions, organizations. Even religion, for example, they explain its evolution. And these anthropologists, we talked about the British school, a big name, the father of modern anthropology, what is he called? He is Taylor. He published a book in 1871, "Primitive Culture," in which he gave the first scientific definition and explained evolution. All these people explained evolution. They explained the evolution of religion. The first stage they described was animism. That the first stage was where people believed in souls, animism. Anima, from the word anima, meaning belief in soul. So, people believed in souls. Slowly, time passes, people move forward, and concepts evolve. Then they move to practices, to animatism, believing in different things. Things like magic come. Worship of nature begins. People start worshipping nature. Then another stage, a very advanced stage, you see in recent times. What is that? There you see polytheism, meaning belief in many gods, multiple gods. And the latest you see is monotheism, meaning belief in a single god. So, they are explaining the evolution of religion in this work. Similarly, others have books on society. Morgan, he has done a lot of work on family. And his book is "Systems of Consanguinity and Affinity of the Human Family." In human society, you see that he describes two types of terminology. One is descriptive terminology, and the classification terminology was seen. And now you see classification. If you ask now, what is descriptive? For example, you use many terms for different people. So, your particular relationship is known. You describe it. Like, for your parents' male relatives, you are using the term "mama" for your maternal uncle. For your father's brother, you are using the term "chacha" (uncle). You use the term "chacha." And similarly, for different relationships, you use different terms. So, you see terms like "mousi" (aunt), "bua" (aunt), "chachi" (aunt), "tai" (aunt). So, you are describing this affinity. This happens in primitive societies. It indicated closeness beyond that. But if you go to Western society, which is very self-centered, materialistic, there you will see the evolved form of kinship terminology. And in that, what is it? They are using a particular set of relatives with a class of terms. That is, for their "mousi," "chachi," "mani" (aunts), they are using the term "aunt." Similarly, for "chacha," "mama," "phupha," "tai" (uncles), they are using the term "uncle." In this way. Similarly, they have divided every system into stages. Their evolutionary stage, their belief was that the psychic unity of man is a principal component. Because of which, when you analyze things and people all over the world, things develop in a particular way. They also divided society. And this has been heavily criticized. They said that some societies, especially ours, you see first.

You can tell the world in the East and West, then the non-Western societies, they called them primitive societies. They also divided primitive societies into how they evolved. The first stage, meaning the one we relate to, the one related to tribals, many people in Asia, they applied this to Asian societies, that you see them at the stage of savagery. Then they described the stage of barbarism and finally the stage of civilization. Here, people are living like savages, there are no rules or regulations. We also talked about marriage, so the unarranged marriages that are happening. In barbarism, a little bit of a structural basis is formed, right? People start adopting some economic means. You can say they become partially savage, the earth becomes savage, but still not completely advanced. And the term they are using to describe their society and the Western front is what? They are addressing it on the civilization front. The most ignorant people, the best, the most advanced are also considered. So this is the evolutionary school you see here. Next, if you talk about the syllabus, the name of Tylor was there, we have seen that, right? Tylor's is 1871, so the most important work is Primitive Culture, which we have told you about. Morgan's, which you see around 1851, you can check it once, around 1851. The work is published, its name is League of the Iroquois, it is published later. So these are Morgan's works. Now the third name given in your syllabus, you will say why are you telling only these names, there are other names too. In your syllabus, Tylor, Morgan, and Frazer are named under classical evolution. So the second name is Frazer, he was also an evolutionist, in the British school, Tylor is there. And his expertise was on magic. How is he describing the evolution of society? He is describing the evolution of society in terms of magic and science. This is how he is describing it, that first there is magic, then science comes, and the stage in between is religion. So he was describing the evolution in an evolutionary fashion, that if you trace the evolution of humans to control the supernatural, supernatural power, or the existence of the supernatural in the world, and the beliefs associated with it, then it will be like this: first magic came, then religion comes, and in modern society, you see science. His work on magic is very significant, which you should always keep in mind. The Golden Bough, it is often called the Bible of anthropology, it is a work on magic and religion. Tylor has praised it a lot, I mean, Frazer has praised it a lot. You also read his name in the functional school. So Frazer, here, when he talked about magic and all, he explained magic in particular. And explaining magic, he says that the rules related to magic in primitive society, in the next society, the laws are divided into two fronts. You see two types of laws. First is the Law of Similarity. It means like results in like. The magic that arises from this, the magic that results from this, what do you call it? Homoeopathic magic or imitative magic. For example, you see in dolls, many shows, movies have been made, and Conjuring, etc., a world of movies, Conjuring 3, you might have seen it recently. In the doll, black magic is practiced, and they prick the doll or strangle it, then the real person whose doll is made, whose effigy is made, is affected. Why? Because there is similarity between that doll and here. Similarly, some societies believe, primitive societies believed that it is raining, and with it, thunderbolts are coming, clouds are thundering. So they thought that the clouds are thundering, therefore it is raining. So many times when it did not rain, they thought that if we produce the same sound, it will rain. So they would go to a very high place and roll stones, from the cliffs, from a very high place, into ravines or a sloping area, and throw them. They thought that the rumbling sound that would come from it, it would be similar to thunder, so it would rain. You can say that their belief in this thing has decreased a lot. So you see this thing, magic, and here is the law of similarity. The second law is the Law of Contact. And the magic related to this, the magic that results from this, you call it contagious magic. What does this law say? Once in contact, always important. Once you are in contact, you remain in contact for life. And something about a person, in magic, what is practiced, if you want to do black magic or anything, then they search for something of that person. Their hair, their hair, a part of their body, their teeth, some bodily fluid, things like that are brought. Their clothes, their shoes, their slippers are brought, and through them, magic is conducted. Why? Because they have been in contact with that person, and they are completely adhering to their body. So this is what they are talking about there. So this was about the classical evolutionary school. There is a lot to tell, and it is very difficult for me too, what to tell you, what to leave. There is a time of 90 minutes, how much of these things will we cover, but still, we will try to summarize as much as we can cover here. Next, if you talk about the diffusion school, this was the next step. In the 19th century, you see the positional school. In the 20th century, you see the diffusion school in the early 20th century. What is diffusion saying? It says that man is basically uninventive. I think in my notes also, a term is written here. It says that man, generally, is uninventive. What is written? Inventions were made only at one particular time and place. Man does not invent things repeatedly. Take the COVID vaccine. Many countries are making different vaccines to show their superiority, but if a successful vaccine is made, then you use that and mass produce it. If its success rate is quite good, take Pfizer, take Covaxin, any one of them, or take Sputnik. If its success rate is good, then tell how you made it. Give the knowledge of the whole thing to other places, and everyone starts mass production using their labs. Research is needed, it's not wrong. And there are many countries that cannot afford such modern research and laboratories, many cannot do mass production. So what did they have? Developed nations, India is also providing such vaccines to many places. It was doing that. What is the idea behind this? Once an invention or discovery is made, not everyone will discover it repeatedly. What will they do? They will share it, borrow it. This is easier than inventing it. It will not take effort. The diffusion school says exactly this: man, in general, is uninventive. He does not waste time on things repeatedly. He borrows things from people, takes them on loan. This is how you see it. Any thing, it says that it is invented only once at a particular time and place, and the rest of the world, people, either share it, borrow it, ask for it, or imitate it, copy its story. If one person makes a tea stall, then everyone leaves their degrees, leaves their work, and thinks this is a good success model, and starts imitating it. So these kinds of things you see in company studies. For example, you see here, excellent content has been provided for so many years, and today you see that platforms from all over the world are working here, helping students at affordable prices. And on the other hand, people have developed this as a complete business model. So this is what you see there, that people copy. Next, if you talk about how to define the diffusion school, cultural diffusion is the process by which cultural traits discovered or invented in one society are transmitted directly or indirectly to other places. It happened in one place, then it diffused to another place. This is the process by which, let's say, this is culture or society A, or let's say America, and this is New Zealand. Something is discovered here, and it reaches this place. So the mode by which it is reaching, what do you call it? You call this diffusion of practices. There can be many modes of diffusion. For example, you see Mughal architecture, Mughal cuisine. These things are very prominent in India. Lucknow is famous everywhere. Tunday Kababi is very famous. Hyderabadi Biryani is very famous. So the taste, but where did it come from? It was not India's own acquisition. But when the Mughals, or you talk about Islamic traditions, especially Mughals, came here, then such things, foreign practices, you are talking about. Travelers are coming, many histories, many things you are seeing are coming from outside our society, and many people took knowledge from us to their countries. How did they take it? We talk about the invention of zero, mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching came, all these people came. So they are bringing their things, their knowledge here, and taking a lot of Indian knowledge back to their countries. How do they take it? We say the invention of zero, you are talking about mathematical formulas. You are talking about Arthashastra, many such political doctrines are written which are copied by people all over the world. So all these things you will see in what form they go, through the process of diffusion. So this important process you are seeing. Its agencies and modes are different. You see the taste of Mughals, their forms of dress, you see them here. So in what form does anything establish itself? This form, what do you call it? This form is of cultural contact, or this phenomenon is of cultural contact. So culture, in a way, is in contact through any agency. Contact does not mean that these two countries have come together. Through some route, some mode, some medium, their contact has happened. For example, a traveler comes. Travelers came here. Bernier came here. Al-Masudi came, Ibn Battuta came, Iching

So, its function is to adjust marriages. The family had something else, religion had something else. And similarly, color means satisfaction, certain functions. Every aspect of color, within color, there are political organizations, economic organizations are also part of color. Family, kinship, all these are also its part. And every part of it, every element, every aspect, has its own function. Color has its own function. The elements within color, all these we have discussed, they also have their own divisible functions, which we have told you here. Okay. Next, these needs are fulfilled with the agency of social institutions. Go to the first lecture, it was explained to you there. In the first marathon series on social policy, we explained social institutions to you. Marriage, family. You see both an institution and an organization. And what are these institutions and organizations? These are forms of social organization. They are a means or medium to organize society in a way. So, in this way, the fourth point is culture. These institutions are independent but also interrelated. Marriage is a separate concept from family. Family and religion are seen as separate concepts. Okay. So, each of these things, while being independent, is related to each other. I hope this part is clear to you. It is very important work, and we will talk about it here. There is not enough time to discuss it. But we will tell you some special things about Malinowski. His very important contribution is that he focused a lot on fieldwork. And he went to a place called Trobriand Islands, about 10 years after the First World War. And he got stuck there. And because he got stuck, the government did not allow him to leave, because the World War had started there, and due to alien nations or threat, you cannot go from there. So, he was forced to continue his work. And the work he had decided to do for, say, six months, was going on there for more than 3 years. Although he did not do the entire work in different parts. From 1914, his work was going on. Roughly from 1914 to 1918, you see the entire tenure of World War I. His work is divided into two parts. He spent about a year or two in the Trobriand Islands. And the second was in New Guinea, where he worked, the old people were studying and understanding him. And fieldwork has a great contribution because no one had worked for such a long tenure before. So, he was forced, but still, he worked. Maintaining a full diary, writing down what you see, observations. He taught people fieldwork there. One more thing he did there, which was very important, was the method of participant observation. Franz Boas, another anthropologist, whose name we have mentioned and explained in the YouTube series. Franz Boas's saying about observation, and although Franz Boas had first put forward all these things in a theoretical way, both fieldwork and participant observation. And he himself worked on a better line. But no one did it with such dedication as he did. So, he gave that thing a practical and new dimension. And one more thing he did, which only Frank talked about, what was that? Studying culture in the native language. If you want to understand people by going to Bihar, you will have to learn Bhojpuri to understand their society well. If you go to the South, you have to learn Kannada, Malayalam, Tamil, Tulu, and other languages. So, he learned native languages, understood them, and did his research in them. A very important book of his, "The Western Pacific," can also be referred to here. What is written in it, what are the important things, although they cannot be dealt with here, we can tell you in live classes. It is a very detailed part. He talked about that. He talked about culture, right? There are many other such means and modes of economic systems, which he has explained. He has discussed it on five different aspects. So, this was all about Malinowski and his work of Positivism. Next, we talk about a related work. Although this is a very debated thing, where the founder of Extremism is concerned, you saw Bronisław Malinowski. He was the founder of Functionalism. And there was a big conflict with the main proponent of this school, who is named Radcliffe-Brown. Radcliffe-Brown. So, if you look at it, based on the body parts of a human being, he was explaining things to people. That's why it is also related to the biocultural system here. It is tagged under the name of biocultural theory. Like the body has different parts, and all parts are structurally connected and performing a function. In this way, it was explaining culture and other systems. That everything has a structure, a composition, and each different part performs a different thing. Your legs provide locomotion, they augment your movement, exact movement, and different movements. The head helps as a cognitive and visual apparatus. So, the structure of everything, the structure and function, they combined. The interesting functional school associated with Malinowski, he first worked on it, and he gave the idea. Malinowski only talked about needs, the theory of needs. And later, he accused Brown, that he associated his idea with himself. So, he does not consider Malinowski the father of Functionalism, right? Because he says, "This was my work, brother. What did you do? You stole something, in a way." So, here you read that it is a sociological theory that tries to explain why society functions the way it does. What is its structure? So, why are all these things as they are? Secondly, it focuses on the relationship between the various social institutions that make up society. Like the body has different parts, similarly, if there is a society, then in society, there are different institutions: marriage, family, kinship, religion, politics, economic means. All these things we have discussed are independent, yet interrelated. So, by studying these institutions, he wants to decode it. Like the name of our channel, we are decoding the positive. In a similar fashion, he wants to decode society and social thought. What is his idea? This idea you see, society is made up of institutions which are cohesive, have a common bond, and share common norms and culture. One thing that we just said is written here. Radcliffe-Brown used the term "function" before "function." He used it before. And therefore, he does not consider him the father of Functionalism. Because he says, "This was my work, brother. You just stole something." He says, "The idea of need is different, or the idea of function." You should count my contribution. So, some people also say that for Brown, the only acceptable definition of function was the contribution an institution makes to the maintenance of the social structure. So, here you see glimpses of Functionalism in many of his statements. While criticizing what Malinowski said, he is also using many things of Functionalism. So, in a way, this is a refutation from Brown towards Malinowski. That's why his entire work remains in the shadows. And you consider it as a swing between these two things. On one side is Malinowski, on the other side is Radcliffe-Brown, and in between, it is swinging like a pendulum. Next, we come to another major school of thought, which is Structuralism. The good thing about them is that they did not criticize anyone. Like all others we saw, Diffusionists and Evolutionists are criticizing. Functionalism, or their school, Structural Functionalism, is criticizing the earlier schools. Saying, "No, brother, you are wrong. Look at what I say." What are they doing? If you look at the premises of Structuralism, they accept everyone's words, they don't reject them. And they also accept their individual identity, whether it is Positivism, or Functionalism, or Diffusionism. They acknowledge their contributions, their theories. So, this is a good thing about their work. What do they believe? That everything has a structural aspect. So, what is their aim? They say that everything you see in society is constructed in your mind. And everything is like a social construct. We can explain this with very good examples. We often use examples of today's media, prime-time shows, which are used in books. Stories are used to explain. So, it is broken down into themes, made into columns, and explained. But my own experience, which students relate to more, is what? It is the game of power in today's media, or how media, using power, is pushing society towards the path of social construction, or is giving you projections, preparing templates for you to work on. Your mind will keep working on these things. So, he is talking about all these things. And between all these things and the Postmodernism we saw at the end, there is a lot of relation. And the example fits very well to discuss it. It takes almost 20 minutes to discuss this example. So, their point is that everything is inside your mind. The mind is the structure of everything. That's why you saw similarities in language, in the syntax of language. The phonemes, the units of phonetics, you see a relationship between them. And it is universal worldwide. And similarly, there must be some structure operating in the human mind. They are talking about breaking it down and looking at it. This is what they are saying: Our main idea, our purpose is to enable the human mind, that is, to demystify it, to open it up, to understand it. Because everything is your social or mental construction, structured inside your mind. They say Structuralism and Functionalism. Why like function? Because it is all around function. Everywhere, the same thing is being talked about. Right? The talk of "what" and "which form" is happening in both places. It's just that the focal points are different. One, the function of needs, is focusing on needs. And Structuralism is focusing on structure. But both acknowledge Functionalism. That everything has a function, both are common points. What is the main idea here? This school is a product of the mind. All the things you see worldwide, different parts of culture, units, all those things, whether it is marriage, or religion, many things can be said about religion. All these are in your mind. That's what he's saying: it is a product of the mind. So, we have to understand how the mind is structured, how it is shaped. If you understand that, then you will easily understand the different things in society, human nature, components of society, and cultural traits, units, and patterns, which are giving birth to cultural complexes. This was our school of Structuralism. These are the four major schools you see. After this, there are many schools, and you will see many critics of them, and discussions will happen separately. Alright. Next, I will talk about. We talked about the Evolutionary School at the beginning, which is divided into two parts. Two parts are: first, Classical, and second, single-line evolution. They are talking about evolution, but everyone is criticizing it. They are criticizing it. If you talk about Morgan, in live classes, we tell you about many people. Even Malinowski, we don't have time to tell you about him even 15%. We have to look at Malinowski very deeply, understand him, and look at Adam. So, there are also critics there, and your Diffusionists are also criticizing the work of Evolutionism or unilinear evolution. So, to correct that, another evolutionary school comes, which looks at things in a modern way. And what is the name of that school? Neo-evolutionism. It focuses on a particular theory. What is that theory? It is called the parabolic curve theory. Or parabolic curve theory. You know what a parabola is? A circle, this is it. So, you see a parabola shape, a curve shape. That here, there was animism, meaning people believed in spirits, souls. Then, at some point, perhaps this came, naturalism. People started connecting with nature, performing Aarti of the Ganges, worshipping Tulsi, and showing respect to the Himalayas. They made the sun into a sun god. Right? In what sense do you talk about everything? So, their worship begins. Cow worship begins. So, nature worship began. Gradually, magical practices and all these things came. So, the concept of totemism comes. And finally, you see that there are two final stages. There are many stages in between too, and we don't have time. So, one is your polytheism. Here, it is looking. The second stage here is this. And the final third stage, you see here, is C. That is, from these stages.

Gurjar's place has arrived for practice, and finally, here they will explain and elaborate. First, you look. The theory says, according to the parabolic curve theory, a social institution is saying that a cultural pattern or cultural trait of something, whatever you understand, understand it as a myth, understand it as religion, understand a part of religion, right? There are many things in religion. That thing is born in a particular form A, into another form, meaning form B. Now here comes its structure, it has changed, the direction also, you are seeing here, from here to here, the direction has also changed. There are many changes in it, and finally, it comes back into the same form in which it was before. But now its function and structure have changed here. Now you are seeing it move again to the original form with new developments. You see, if you look at the first stage in society, at different things, it was common ownership of property. When there were tribes, we often say there is a "we" feeling among them. In our society, what is the "we" feeling? From "we," another thing might have come to your mind, which is also our code and slice, which you can use to reach any study. That course is: what is maximum discount, as a slice, meaning that life. Similarly, you see that the bond that exists among us, a similar bond you are seeing among tribals or primitive societies. There is a lot of connection, people feel connected to each other, talk about brotherhood, there is a feeling among them, right? So there you see common ownership. Economic means are not developed. There is common ownership of property and all these things, so everyone is using a particular resource. It's not like this is your land, this is my land, this is yours, this is mine. In this way, you are seeing common ownership of property. Individual ownership develops. Land is being registered, brother, this particular land is mine, okay? I have put boundaries here, right? I have given a token for it here. My property, mine, this, mine, everything comes to "me, me, myself," I mean, to "me, myself." And finally, you are seeing that the third stage, what are you seeing? The society is developing again towards common ownership. If you haven't understood this example, then with the next example, you will understand 100%. Because if your GS is a bit strong, then you will understand this thing too. Let's take you to an easier one, because that will take a bit of our time. It's better to give you an easy example. First, people didn't have clothes, right? They didn't have clothes to wear, and people, in a way, didn't have the understanding of tools, technology, fabric, all these things, and designing clothes. People lived without clothes. First, they started using tree leaves, then animal skins. Time difference. Things. And finally, you reach the stage where the body is covered. With clothes, it comes. In modern society, people wear clothes completely covering the body. If you go to royal society, 15th-16th century, completely covered in clothes from head to toe, no part of the skin is visible. But in modern society, you are seeing movement. Now everyone is wearing jeans. Boys' jeans. Even in boys' jeans, you will see it in a torn way, something is cut here, something is cut there. Even girls' dresses are being seen. There it is moving towards a new concept, which is short. Today, Delhi Metro, I think, something must have happened. I think I was just reading one article. Coverage is also happening on TV, on news channels, I think. So all those things are seen. So we have society moving towards beauty. This is what they talked about. First, you were at some stage, then you came to another stage, the form changed, the direction changed, you started wearing clothes, and then you came back to that thing. You are going towards nutrition. You will wear minimal clothes. If your perspective is different, and the reason behind it is different, then there it was your deficiency or shortage, a compulsion. Here, it has become your fashion, okay? So its form has changed, its structure has changed, and its function has changed. There, there were no clothes, so there was nothing. Here, the function is that you have to signify your fashion, that it is my fashion statement. To tell people that, you are going towards the medium. A third thing, which we just told you, you see in the first stage, there was no rule of sexual promiscuity, who will become a partner with whom, who will mate. Because of this, fights often happen, right? Regarding social control. Even in animals, you see that the dominant member has mating rights, and he is mating with many females. Similarly, look at early society, you are seeing it. There are no rules, no regulations. Later, you see, everything here, the concept of monogamy, connects with different statuses. Polygamy also comes. Many things come in groups. Finally, you reach monogamy, which develops the concept of marriage. And now you are seeing again, society is going towards it, right? Talks are happening about it. Now we are saying this is a modern concept. Relationships with someone else, meaning you have such relationships with someone else, then this thing is also being justified, right? So that thing is being told as part of modern thinking in a modern way. We are not telling you here whether it is right or wrong. It is up to your personal judgment. It is up to you what you want to see in the legal framework. We are telling you the anthropological framework here, how your home movement is being seen there. There is talk of living marriage, of regularizing or normalizing extramarital affairs. So all these things are seen. So this new evolution is this. I think this part is also clear to you. Next is Cultural Materialism. The person associated with Cultural Materialism, his name is Marvin. We will not say "his," we take names with respect. So he gives a theory. The name of the guru is Marvin Harris, and he has a series of works from '68 to '71. Works are published between 1968 and 1971, of which an important work published in '68, the first edition, which is "The Rise of Anthropological Theory." So in that, he talks about Cultural Materialism. What does he say? He explains things in material terms. What is he saying? That when you see something changing in culture, where is that change coming from? The reason for the change in culture is the change in material life. That is, material culture. Material culture, what is it? I am seeing the board here, the screen is visible. This is material. This has become technology, that you can get education in offline mode. So these kinds of things are seen. These screens, boards, development of such things. And these were there before, and these things became common. Earlier, they were very restricted, now they have become very common on a large scale. So you are seeing this. So what happened? This material came. These boards, your tools, your technology. So this brings a change in culture. What happens? The culture of offline education, education is also part of culture. So the culture of offline education has shifted towards online education. That is, the change that has come in material culture, is it because of something else? Because of the change in material, the change in culture happens. I hope it's clear. A very good example came to my mind today, and I thought, how can I explain it to you better? So that's what Marvin Harris is saying, that if there is a change in material culture, then you will see changes in your individual cultures. Changes come in tools and technology, in the mode of production. So accordingly, culture also evolves. So they give priority to culture. Structure. This thing is completely against it. Structure is, in a way, giving priority to the cognitive level, the structure of the mind, things at the level of the mind. But this is giving priority to the material. In simple terms, if you say, it doesn't apply exactly, but if you say, if it focuses on the spiritual world or the cognitive world, then this is on the material world. It tells the primacy of material, its privacy, its importance. So you say here, it was published in 1968. What is its background? It was first and foremost a reaction against cultural relativism, idealism, structuralism. That is, structuralism, idealism, which talks about ideal things, it was against that too. And relativism, meaning, see anything from its own perspective, society sees it from its own perspective. It says this. We have also covered this before. In the previous video, your "Social Cultural Methodology Marathon 3R," you must have read it, or in the series we have covered, we have also covered it on YouTube. So if I go into explaining relativism, it will take more time. You should know what relativism is. It is also working against relativism. Now, its premise or aim is: its aim is to create a pan-human science of society of man, whose findings can be accepted on logical evidence grounds, by the pan-human community. This is its aim. To create such a thing, such a society or science, a theory, a work. Which is applicable at the pan-human community level. Now, to explain his theory, he divides things into three levels, or you can say, he divides this entire social cultural system into infrastructure, structure, and superstructure. All material things come under infrastructure. For example, food, shelter, clothing, these are all things. So these are infrastructure. Tools and technology, means of production, method of technology and production level. Now, all these things, you are seeing that at the level you are organizing, the structural level is also divided into two parts. First, domestic economic level. Second, political economic level. In the domestic economic level, your family comes. Along with the family, you also get some other things. What are those things doing? You can see them connected with the things here at the infrastructure level. For example, if you have the concept of shelter here, then you can connect it with family. If you have the concept of wood, you can connect it with family. Many things are related to each other. And the third thing, what do they keep? The cognitive, the philosophical. Thoughtful things are kept there. So philosophy, art, music, religion, all these things come at the superstructure level. Religion, etc., are all these things. So both structure and superstructure here are developing on infrastructure. That is, the material or basic component. So if there is any change in it, there will be a change in these. And if there is a change in these, it means the cultural system or cultural complex has changed. You are seeing religion here. Kinship, family, all are part of your culture. Institutions, associations. So if there is a change in infrastructure, then it will affect all these things. To understand this, we have already given you one way, by making it a live example. The second example they used in their work is the holy structure of India, the example of Mother Cow. They use it in their work. They say that in India, cow fighting is not done, it is not considered wrong, because it has always been a subject of their devotion. But not only because of that, but because it has had an economic importance. At a time when there was a shortage of resources in society, they saw the cow as a material necessity. You are seeing it as part of the infrastructure. You are also making your houses with cow dung. Right? You are also making your stoves with it. You are also eating milk products from it. So it is also helping in your shelter. Because in rural areas, houses are often covered with cow dung. It is used like polishing. You are consuming cow products. So what is happening there? When you are consuming products, you are getting food there. You are using it in agriculture. So in this way, your life aspects, your survival, it is regulating. That's why you are seeing it there. You are saying that a taboo has come on the cow, and that taboo is part of your religion, meaning part of your superstructure. Meaning, there has been a change in your infrastructure. There were material needs: food, clothing, shelter. From which you are saying that you are also getting food from it. And you are saying that in your house, economically, if you look at it, it is helping you in the domain of agriculture. It is helping on the economic front. And you are talking about how you are using it in your house for shelter, using it like polishing, using it like a stove. So it is helping you at the infrastructure level in all these things. That's why a belief has come among people that it should be protected, an emotional intimacy has developed with it, and a taboo or regulation has come that cow fighting will not happen. It has been made protected and sacred. This is an example of cultural materialism. After this, if we talk, cultural materialism is done. Next are Symbolic and Interpretive Theories. What do Symbolic and Interpretive Theories say? How culture is governed, and what is the importance of symbols, they are emphasizing on that. The anthropologists associated with this, this school is Symbolic and Interpretive. Cultural aspect, cultural background is connected, and symbols are the latent things within culture, which are expressed indirectly. For example, you see the festival of Dussehra, and the event of burning Ravana is happening there. This is a very good example to understand the point of this school. There, through the practice of burning Ravana, by setting fire, you are symbolically representing the victory of goodness over evil, right? Or you are recreating the story, reinforcing it in society. The cultural aspect, the message behind it, an idea hidden within it, is not just empty talk. Culture goes into balance. There, work happens. Roosters are made to fight. In many places, you see birds fighting. So there they say that many people are connecting their resources with their social status in their own way. So they are describing this thing within thick description, within description. What is description? If it's a live batch, you will understand it. Time is running out anyway. 90 minutes are already around me. So within thick description, they describe cockfighting. That before making the roosters fight, they are fed well. Many times, humans may not pay much attention to their own food, but they feed the roosters well because they will symbolically represent their status. When they fight, right? They are decorated properly, their nails are made proper, augmentation is done. And after doing all this, when they are completely healthy, they are made to fight with the other group, meaning, the rooster you are talking about. And blood is applied to their nails. Right? In many places, this has been banned. So there, this is part of their culture. So when they are fighting each other, someone will get blood on someone, on the neck, somehow, then death will occur. So the one who wins will be victorious. And this victory, this victory of the rooster, is not just a victory in a game. What is this victory? It is symbolically representing the status of the human, the one who was fighting, whose roosters are fighting. The one who wins will have an elite status, and the one who loses will be completely demoralized. That's why all this preparation is seen there. And they explain this in the concept of deep play. The concept of thick description is Gilbert Trial's construction. So they were using other concepts for these kinds of things, but they were using interpretation. They give the concept of liminality. It's a very good concept. And they are saying many other things, which of course you will read when you join our live batches, which are starting from April 21st, from 1:00 PM onwards, along with comprehensive live batches and series.

Everything is also included. You are getting the D15 triple nine, but only when you use the code as live. So this thing is done. Or else, interpretively. Next thing, if we talk about what you are seeing, that is cognitive. I think here, the cognitive school of theories and thought, with that, there are two people. One is your Taylor. These are not those Taylors who were with evolution. And the second is Kuhlman. So they say that things are cognitive, meaning at the mental level, how you think about it, understand it, that matters a lot. Everything inside your mind is constructed. It is a constructed reality, okay? You will find that many of its domains are similar to structure, but their entire premise is different. And for example, how a cognitive world is decided, it tells you how things can be structured in its mind. And generally, you will say, "Yes sir, there is water in this." But if I take out chalk from this and show it to you, you will laugh. Then you will know that okay, chalk is kept in this bottle. But if another person immediately enters the room, opens the door and enters the studio, and I ask you, "Okay, tell me, what will that person who came answer if I ask him the same question?" So you know that chalk is kept inside this, but still you will say that the person in front will say that there is water inside because he doesn't know that chalk is inside this. Okay? So on what basis did you do this? Things are designed at the cognitive level. You try to understand and see the construction inside others' minds. Similarly, every different concept is different at the mental level of different societies. The concept of many societies' cultures is different. The concept of day and night is different. In the culture of many societies, this is a very prominent thing, isn't it? Modern society takes many things for granted. This screen, you will call it this. Why will you call it this? Who said so? There is no rule. Whatever you call anything, you call it that. Why do you call this marker? Why do you call it stylus? Why do you call a mobile, mobile? If it is red, why do you call it red? If it is green, why do you call it green? This is a structure at your cognitive level. You have ingrained these things in your mind. It will be influenced by some paradise or by following someone. In many such societies, they might call green red. They have also given an example of this in conferences. They have also given an example of this. In the concept of day and night, in many places, there is no concept of day. There is no concept of either day or night. For them, it is the entire time. So you see variations in time, variations in color, variations in concepts. All these things are cognitive. This is cognitive theory. The last one is post-modernism. It is a very big part of this entire Unit Six, or in general, anthropological theories and thoughts. What does post-mortem say? It says that all these things are a myth, they are not real. And political power decides what you will think and what you will do. For example, you see in your political domain, how things were told to you after India's independence. Okay? At a time when the country becomes independent, the reconstruction of the Somnath Temple is a big issue. The President, Vice President, many people, the Home Minister of the country, it is a very big thing. You go a little further in time, and debates start on the Hindu Code Bill. The structure of the Hindu Code Bill, the ban on vehicles there, and many such practices are seen there where many people are rioting, okay? One particular wing and the other wing are supporting it. And Ambedkar, he resigns from the Congress portfolio in a way because there is a delay in implementing this thing, the Hindu Code Bill. So Nehru says, "You are the Prime Minister, you can do it." But he says, "We have to take everyone along. This criticism that is happening, we have to address it and then do it. It's not that I am the Prime Minister, I can do anything. I have enough majority." It's not full majority, and that is not the right way in democracy. Okay? But Ambedkar, in a way, does not agree with this. He leaves. He converts to Buddhism. He also dies around '56. And a few months after this time, you see that around that time, the Hindu Code Bill is completely passed. There are many laws within the Hindu Code Bill. Okay? There are inheritance laws, you also see regulations for marriage. They happen. So that negative trend was going on. Slowly, the concept of temples, the Ayodhya movement rises. Ayodhya movement, Ram Mandir, all these things were happening there. Then the reservation movement came. And everything that is in front of you, the issue of equality, politics, the issue of NRC. So many people are not related to it, it will not have any effect. But your consciousness, all those things are structured. You are talking about it everywhere. You go to a tea stall, anywhere, in a street corner, the entire society is seen talking about this one thing. IPL is coming, so everyone will talk about IPL. Everything related to IPL is happening. All people started making videos on IPL. So why does all this happen? Because, as these people say, I am not saying it, I am giving you examples from them. This school of post-mortem says that political powers are governing this. This school of post-mortem, its prominent name is Michael Foucault, we have told you. All these theories, no theory can be completely true, and no theory can be more correct than another theory. So within this also, there are two factions. There are skeptics who deny every theory and say that all theories should be demolished. And others are activists. Okay? So what do they say? They say that theories are wrong, they also agree, and they talk about replacing or transforming them. And the method they use, how will you remove it? You call it deconstruction. How was something made? Only by breaking it and seeing it will you know how it was constructed. So this basically, the school of post-modernism is against science, against structuralism, against modernity. They deny accepting all these theories as grand narratives. And they are accepting it. The powers that rule you, that regulate you, political powers do not just mean governments. Many powers are hidden. In many places, capital power, even if it looks like structure, is ruling, but all those rules and all those laws that are being made, capitalists are making them. You see theories within them. And within the work of post-modernism, many common points are visible. We have covered here that within 100 minutes, between 90 minutes and 100 minutes, all your theories have been covered here. And this was all about Unit Six and a major part of the first paper. And I hope to see you in the next video. We will come with another set of particular work in this and theories. We will pick up a part, tribal Indian archaeological physical, and finish it in a particular theme, in a flow, from beginning to end, so that your revision journey becomes easy. I am reminding you again that if you need any content related to this, you can come to Telegram. If you want to enroll in any course, study, you will get it at a maximum discount when you use US Live. And if you have any queries, want to ask me questions, need any information, you can get it addressed on our Instagram page, Sapience World, Sapience Homo Sapien. Also, new batches are starting on April 24th. It's a comprehensive deal. Here you will get live classes and test series. If you use US Live, you will get it at 1599, meaning at the maximum possible discount. And I hope to see maximum of you in the live classes. So, this thing we are using, this little deficiency, I also feel like telling you, "Oh, I should have told you a little more." You have to study 400 hours of material in 14 hours, so how much is left out? So that thing will be completed there. Handholding will be done completely. You will get live lectures, full recorded videos, and along with that, lecture notes, PDFs, everything will be delivered there with this course. So, join us on this journey. And for the others, for all the channel audience, we will continuously have a marathon series. Who is the champion of 100 meters, 200 meters in the world? If I ask you who is your favorite, who is your favorite? Some people will lean towards Bolt, some towards Usain Bolt. Maybe someone else will name a third player, an athlete. So up to 100-200 meters, all that is accepted. But for you, the efforts we are making here, what you are seeing on the board, on the screen behind, after that, if someone asks you who is the marathon champion, then your answer should be only one, and that should be at the end. And what that will be, you can tell us in the comment section, who is the marathon champion. But we often say here that for you, we are making different efforts. We talk about the number series, some general interesting videos. Recently, we also did a poll. What do you like? What kind of videos should we bring for you daily? What kind of videos do you want most frequently? And we saw the comment section was very divided. The polls were quite divided. From morning, I have been seeing it. But late at night, when I last saw it, it was quite divided. It was not going entirely in one direction. Here we often talk that your batches are starting from April 25th. And in the batches, we talk about complete nutrition. The nutritional part, the understanding of atrophy in depth, and the knowledge that is needed to build to reach the door of selection, to see your name in the merit list, all that part is being covered with very little handholding from April 1st. There are only four or five days, I think four days are left. It is about to start. But before that, the learning you should get, the taste, the flavor that should reach you, the cream of what we talk about, we are delivering it through this marathon. And we started this marathon a few days ago. Two or three lectures, I think, have reached you. And we had promised that we would deliver the entire syllabus in a comprehensive, summarized form to you within 14 hours. So what will be the benefit of this? The benefit for you will be that your revision will become quite easy. The handwritten notes that you will get in the batches when you join us on April 21st, if you combine those 100 notes with this revision, with this 14-hour coverage that we are bringing for you, then believe me, you will not find better revision material anywhere else. And that's why we are working hard on this. And although we have two batches starting, we have to do a lot of preparation on the content front, how to prepare, prepare PPTs, look at the material, sit with the editing team, so that if any new knowledge comes, any new research comes, we can add it. We can prepare the material in a comprehensive way. But despite that, we are running the number series and our 14-hour marathon. And so far, everything is going on schedule, as per our promises, as per the scheduling. And you can see it, it's quite vibrant. Like Holi, the whole atmosphere is visible on the board. Why have you chosen such a vibrant background? We have chosen a vibrant background because we are going to celebrate India today in this video. We are going to celebrate because we are going to cover the part of Indian College today within 90 minutes. Yes, Indian Anthropology within 19 minutes. It should be finished without looking at the clock. Of course, if it's five or seven minutes more or less, it's very good. If it's more, then in fact, it's very good. But we will try to finish this thing from our side within those 90 minutes. That's why India's diversity, India's culture is very diverse, you can say there is a plethora of variety in it. There is a form of celebration in it. There is energy. And to celebrate that, we have chosen this kind of background. So, before starting, I had asked a question for all of you on Telegram recently. And in the question, I had asked when Civil Services Day is celebrated. You had options: April 19th, 21st, 20th, 23rd. And many people chose 23rd. I don't know why everyone chose 23rd. The correct answer was April 21st. Now let's start our Indian Anthropology marathon within 19 minutes. Look at the clock hands, and we will try to finish it completely in 90 minutes. And tell us later if we did it in 90 minutes or not. You can tell us in the comment section. And how you liked it, you can also share your opinion with us. So, the first unit you will see within Indian Anthropology is Unit Two. That is talking about the demographic profile of India. We will not stress much on this. Why? Because we are teaching tribal entries and through it. So, the first unit, there you talked about bio-genetic variability, linguistic classification, and tribal classification from an economic perspective. We saw that classification comprehensively. And we saw the work of three major famous people. You tell us who they are. Of course, there are many people. Gasbest is seen. Haddon's classification is seen. Hutton has said his things about who are the earlier people seen in India. Along with that, the work of other anthropologists or other classifiers is seen there. But we said three works are very prominent, very famous, and you have to remember them. Okay? Among them, the first work is by one of the census commissioners, Herbert Hope Risley, which he gave in 1915. You must have seen the classification. He divided it into 7 groups. It became important early because of that. After that, we see the most popular classification, that of B.S. Guha. And that comes in '37, 10 years before ASI. And what was special about it? The special thing about it was that the person who gave that classification, Mr. Guha, if I am not mistaken, his full name is B.R. Guha, you can check it once. And the special thing about him was that he held a big post. What was the post? He was the first incumbent or you can say, the first person to hold the responsibility as Director of the Anthropological Survey of India. So when it was just opened in 1945, the Anthropological Survey of India, which you call ASI, just like ASI, you have heard the name John Marshall. You have read their works when you study history. So that we don't get confused, we will clarify this. Okay, ASI. Anthropological Survey of India. And he was the first director of ASI. That's why his work became very popular. The third work is the most accepted because it is the most scientific. The evidence is most in it. That is of S.S. Sarkar, which you see coming around 1961, in fact, during Nehru ji's time. It was published around 1961, S.S. Sarkar's work. So all those things, when you read the demographic profile of India, there is no separate classification. The work you see on the front of tribal classification is also applicable to general Indian classification, classification of people. And this is even.

Available in your Art or Color portion. In the Art and Color portion of GS1, you are looking at India's racial classification or ethnic classification, and you are also looking at linguistic classification. So, in the language chapter, if you pick up Nitin Singhania or any other standard book, that portion is the same. It deals with these buttons. So, again, what we saw there in Tribal Anthropology, you go and refer to it, or we have sent you a classification in our group of D-Positive, you can also prefer that. That is dealing with that particular thing only. When you talk about ethnic, different groups come there. Okay. You see Lapponoid, you see Nordics. In this way, how is it done by Guha? You see Australoids to Dravidians. You see Dravidians. So, these are all classifications. Different people have given different ones. Like S.S. Sarkar's is a bit different. He has done basic divisions based on head shape, on head morphology. For example, he divides different groups into Dolichocephals, Mesocephals, and Brachycephals. We might have also told you its mnemonics, which were AIMM and IMF, International Monetary Fund. You do this, within which he has explained. Within this, you see Mundari speakers, Indo-Iranians, Australoids, and then you talk about the Vindhyan icons, or you talk about the Proto-Australoid group. This is the entire classification, which is the most accepted. Although if they don't ask you to ask for the most accepted, you can freely quote any of the three. But in S.S. Sarkar, you should focus more. If it has come in detail, you can mention all three and discuss one of them, which is the most accepted, in the answer in the question paper. Alright. So, you are seeing that this is ethnic classification. We also talked about linguistics, that based on languages, we can divide them into different regions. The languages of Central India, the languages of South India, they are grouped together. Sometimes they are slightly separated, in which the Gondi language, all these languages of the tribal belt, of Central and Eastern Central India, you see the Gondi language in a tribal sense, you see Santhali. Then you come to the South, and they fall under the bracket of Dravidian languages. Tulu, Telugu, Malayalam, Kannada, all these you see under the bracket of South or Dravidian languages. If I go to the East, then there are Austric languages, okay, which you count in the Mundari belt, the Munda family, as it is called. And you count the remaining languages of the Northeast. If you cut East India, then you are specifically dealing with the Northeast. So, the Sino-Tibetan language family, within which many regional languages come. Because, because many languages are spoken in Meghalaya, many languages spoken in between the people. If you go to the North, then you get the Indo-Aryan group. Okay. So, in this way, there is also a language classification of India, which we dealt with in the tribal part at the end. So, that is applicable here also. In this very thing, you are asked to describe the distribution of the Indian population. On an ethnic basis, you are seeing the same thing. And factors influencing the structure and growth of the Indian population, or Indian society, because the paper is about Indian society. So, here you see that if you have to study the distribution, then in a general global sense, if you talk about around 1950, post-World War II, the debate on race, the term race, was very prominent, it had become very prominent. And the majority of anthropologists, or if it is not wrong to say, 99% or 98% of anthropologists, were completely rejecting the concept of race, the myth of race, dividing people on the lines of superiority and inferiority on a racial basis. They were publishing papers and books with their different evidence, different arguments, and proving through the research they were conducting how wrong it was. They even said that the term ethnic group should be used for this. Remove the term race completely because it is such a derogatory term. Yet, in common sense, you see that racial classification is still used today. But when talking about race, how do you classify human groups on a certain basis? A group, a genus, a group. You are studying class, order, infraorder, family, superfamily, at the level of subspecies, you can count the phenomenon of race. We do not count or believe in any socio-cultural or biological basis for it. A human is not better or worse than another on any basis. So, we completely ignore this. Especially for an anthropologist. Someone else might talk about it, historians can talk about it, other people can talk about it. But for us, especially the term race, especially. So, we use it only to tell you, to read, and to familiarize you with how this thing used to work. Otherwise, we do not even use it during lectures. So, you are seeing that it was discussed in general groups worldwide. The people you see in the Northern Plains, or talk about the Western world, the population there, a major part of America, and you add a part of Europe, they are called Caucasoids. We have talked about the three major races many times: Caucasoid, and Negroid. So, the one you see in the region of Africa, you usually see it as a Negroid race because the elements of Negroidism are prominent among them. They have thick lips, the nose will be quite bulky and broad, the ears will be large. They are dolichocephalic. Their height is significant. Many such features are common among them. Different. The shape of their nose is different. They have thick and broad noses. You also see many variations in fingerprints. We study all this in detail in the chapter on race in Paper 1 under Physical Anthropology. So, here we only need to see the distribution in the form of classification. So, if you look online, you see broader head shapes, meaning what you call brachycephalic condition. So, such things are used to mark different groups. So, if you compare India with the major world races, you will see this entire pink portion. The word is also clear, I think. All the four major groups. Earlier, only these three were counted. Let's mention here, Caucasoid, Negroid, these are the three major races of the world. But recently, the terminology or classification of Proto-Australoid or Australoid has also become important, significant, and is being used everywhere. When you talk about the population of India, then in the Northern and Western plains, most of the population's prominent areas, areas connected to fertile land, you usually find a group that is Caucasoid in nature. Or, if in the context of India, the Indian classification is given, then you are calling this Indo-Aryan classification. This is why we are telling you about the distribution. Next, you see this entire Deccan region, the major Deccan region you see here. That was less prone to racial stabilization. You see more here. So, here you see the color Proto-Australoid. Instead of personal assistant, the Northeast region. In the Northeast region, you see Mongoloid features, which we just talked about. Like the Chinese population. So, such physical forms are common among the population of the Northeast. You see that there is a connection with Myanmar and all other places. The connection of this region is well-marked. So, among them, if you look at common physical forms or on a biological basis, based on characteristics, you can count similarities, you can conclude that yes, you are seeing it here. This is what you call the population of India. They were dealing with it. The Negroid element is also discussed. Even in the chapter on race in Paper 1, it is discussed where the Negroid element is found in the Indian population. So, different things have been discussed. For example, B.S. Guha, whose classification we discussed, counts that Negroid elements are found. If you go to the Andaman Islands, in South India, you see the Kadar population, the Arayan population, the Paniyan population, among them, they are seeing Negroid elements. S.S. Sarkar denies it, saying no, you have some hair forms, free hair loss, and all these hair forms. Based on that, you got a bit confused. And the group you see there, how are they? They are Australoid or Proto-Australoid, not Negroid. So, the Negroid element is not shown on this map because whoever designed it did not believe so. But some people, some anthropologists, scholars, consider it. Especially some tribes of Andaman and Nicobar and some tribes of South India have Negroid elements. So, if you talk about the general distribution of changes, then first, you are asked here about the structure and growth. You also have to tell about the factors influencing it, what changes you are seeing. So, here, first of all, you study the structure of Indian society. In the lower part, we have to study it, so discussing it here will be overlapping. We will read the same thing twice. You will see both things later. So, we postpone it here. You will see it later when this part comes, we will discuss it there and tell you that yes, you can relate it to this unit as well. The next unit is 3.1, which is quite important from the perspective of Indian Anthropology. If you are studying Indian society, then you should know its structure, its function, and its major elements. So, what are the major elements here? You are seeing the traditional system. The traditional system of Indian society has many major things. What are they? The first thing there is the Varna model. Next, it talks about Ashram Dharma. The third thing you are seeing there is the philosophy of Purusharth and the talk of Dharma, which people call Karma and Dharma. When you spell it in English or pronounce it, these are all. You can also count India's basic Jajmani system. Although it is related to the Varna system, many people integrate it. And how is the structure and agriculture? You see some structure. This whole phenomenon of modernity came much later. Colonies came, railways, post offices, banking systems, bureaucracy is established with a well-marked system. There is qualification, pan-Indianization of things. So, all these things came much later. And before they came, there was a general nature of traditional Indian society. It was like this, and agricultural practices, the economy, you did not see the industrial revolution here. You were seeing an agrarian structure. You were seeing the Jajmani system. There is Varna system, Ashram, Purusharth, Moksha, Karma, Dharma, and many other things. We will deal with this too. But these are the major elements of Indian society that you need to see. Along with this, if you say, it might also include the joint family system. What was the family system like? It was the joint family system. So, this was like a major structure of Indian society, or traditional Indian society. Many elements come into Indian society, the past, the present, the contemporary, and the traditional. So, we are talking about the traditional here, as it used to be. There is also a unit above this, we will read about it. So, here you are seeing that it has been divided into different headers. Varna Ashram, or Varna Ashram, is read together. It is a structure that tells about the structure of Indian society. What are you seeing? That from ancient times, the social structure of India, the traditional society, is based on the hereditary principle, based on the system. That is, here it is indicating the Varna system, that it has a hereditary, structural, hereditary nature. You see that one group is above another, and you see another below it. So, in a sequential manner, 1, 2, 3, 4, ranked manner, Indian society and its various groups are arranged. Members are divided into caste groups. This is represented by the presence of caste groups. Occupation is traditional. This is also a characteristic of the Varna or caste system. The actions of an Indian individual in ancient Indian society are also seen. Inherently structured on a normative ideological and socio-cultural group factor. The normative structure consisted of Purush. So, this paragraph is telling you about Indian society, the nature of traditional society that we just talked about. It is conveying the same thing to you. The first thing you are seeing here is Varna Ashram, or the Varna Ashram system. When you talk about it, you see two elements combined. One is Varna and the other is Ashram. Basically, what is Varna first? The root word of Varna, scholars or linguists say, is from the word 'vri', which means to choose or to cover. Now, people attribute different meanings to it. Some people say that its meaning is associated with color. So, Varna means, as it is said, it is written in the Puranas, 'Krishna varna' or 'Shukla'. 'Shukla' is used as a term for fair complexion, and 'Krishna varna' or 'Krishna' is used for darker complexion. There are other etymological meanings, but this is one of the most accepted meanings. And the other word you must have heard is 'Shram'. So, Ashram is basically used for a resting place. If you look at the literal meaning of 'Ashram', it is usually used for a resting place. Even in earlier times, you see that the place where philosophers or learned individuals live, you call it an Ashram. And the word 'Shram' means action or effort. It is more suitable for effort. So, these are the etymological or literal meanings of all these words. So, when you understand these, it becomes easier to understand all the concepts. So, what is written here is that Hindu society is divided into two coordinated systems of social organization. What is the nature of these two systems? They are systems of social organization. We covered this in about 3 hours, right? In 180 minutes. So, if you go there, you will find social organization. Within this, you are talking about various domains of associations, institutions, and the relationships between them. You will get all that. So, if you don't know about social organization and its variations yet, you can watch that video. But for now, let's break the sequence. It's not that you won't understand the concepts until you know social organization. Still, watch it later. You can note it down now. This is homework given by the sir for later. So, you will see these things in the structure of Indian society. So, first of all, you know it is divided into two parts. The first part is that the entire human life is divided into four stages, which are represented by the system of Ashram. What are they? You see Brahmacharya, Grihastha, Vanaprastha, and Sanyasa. We will deal with this too, what it means, what is expected in it, what are the associated behavioral norms and values. We will talk about all these things. And the second part is that the whole society is divided into stages, and the second segment or division is done by Varna. So, to organize and manage, to organize and manage for the sake of organization and management of the individual and society, these two schemes together are called the Varna system or the Varnashram Dharma system. What is their existence for? To coordinate and manage human actions. So that there is no conflict. How should his actions be? What should his expected behavior be? This should be clear in a person's mind, and when there is less conflict and friction, then what happens in society? Anything, anything in society.

Remove the color, remove it. Friction reduces, right? When friction reduces, then efficiency increases, you see. So, to increase efficiency, to increase coordination, and to manage everything in a fruitful manner, the system is seen as part of the ancient Indian social system. Now, we have talked about different stages. So, here you can see that this entire chart that you are seeing explains all those things and also integrates the concepts from another school of Purusharth. So, first, let us tell you here that this is what is called your Ashram. So, it divides human life into four stages. First is Brahmacharya. What is Brahmacharya? It is that stage where you are watching this video, you are present. You are not the major purpose of your life is what? It is to obey the words of gurus and parents and to keep yourself busy in the process of learning, or to continue the process of learning. So, here you are basically preparing for the rest of your life. For the problems you are going to face, for the responsibilities that are going to come your way, your nurturing or grooming is being done here. So, that is the Brahmacharya stage. Along with all these stages, we have also connected the concept of 'Rin' (debt). So, with each stage, a concept of 'Rin' is connected, which we will explain in the upcoming lectures, or rather, in the upcoming slides when we talk about 'Rin'. So, you must have understood Brahmacharya. There is nothing complicated about it. Although, when we deal with it in live batches, there are many techniques within it, like what is the relevance of Brahmacharya, what are the objectives here, what is being done and what is not being done, right? Whose debts have to be repaid? So, all those things are discussed in detail, which is of course not possible now because it is a 400-hour course, and we are doing it in 14 hours. And a significant portion of Indian Anthropology is being covered in 90 minutes. So, of course, you are getting the cream of the milk, the nutrition. From April 21st, our batches are available for you.

Just like Shah Rukh Khan stands, in that way, we are present for you there. Secondly, the stage you see, pay attention to the term, what is the stage and what is the second term. So, we are talking about stages now. The first is Brahmacharya, the second is Grihastha. The name Grihastha itself suggests 'Griha' (home), indicating domestic life. So, here you enter and integrate into a domestic life, and along with that, your responsibilities increase. Those who were dependent within Brahmacharya are, in a way, dependent on Grihasthas. So, when you are entering Grihastha, you will also be dependent on other people, or people of other classes, or people of other stages. And it is not just about your progress, but even your elders, when you grow up, when you are in Grihastha, you are accumulating wealth. This stage is an indicator, a characteristic, that you are accumulating wealth and fulfilling the responsibilities towards other people. So, one is that you are fulfilling all the needs of your children, their learning, their upbringing, whatever their needs will be, you are fulfilling and funding them. If we talk in modern terms. And the second is that the elders who are dependent on you, because you have become elders, so your elders have become even older. They are very old. They have grown old. So, their responsibility is also on your shoulders. Their burden is also on you.

Next, after Grihastha, comes Vanaprastha. This is the stage when a person slowly starts moving towards spiritual meaning. All their responsibilities are now over. They have accumulated wealth. Those who were in Brahmacharya, meaning their children, they have also completed their upbringing and learning. Those who were their elders, their responsibilities towards them, right, which you call 'Pitru Rin' and other things, they have also been taken care of, they have been repaid. Parents are also usually not there because you yourself are around the age of retirement. If you want to understand the current sense, although it is understood on the basis of traditional society in earlier lectures, but if you want to understand it in simple language, then here you are nearing retirement age. So, your spiritual meaning starts increasing. You start feeling inclined towards worship, right? And your children would have now got jobs, maybe even married. Right? You see in the 50s, when you are nearing retirement. So, it is the same thing. Here you are nearing retirement. So, in the modern sense, when you talk about retirement, it is about the retirement of your traditional duties and responsibilities. So, you have reached that stage. Your elders are no longer present there. Because, obviously, if you are 50-60, your elders would have died. They would have passed away. They would not be alive by then. So, you are saying that in Vanaprastha, you are reaching that stage. You start thinking about the rest of your life. You start thinking about your religious duties. So, earlier, the emphasis was more on karma, that I have to keep doing karma. Although dharma is considered central at every stage in Indian philosophy. So, dharma has been a necessity at every stage. But here, that dharma takes prominence over karma. Right? Dharma was central everywhere. Karma was in the foreground. At this stage, karma goes down a lot compared to dharma, and dharma starts coming into prominence. You start talking about rights, and you prepare for sannyas or moksha. You are talking about moksha. And here, as soon as you retire from all duties, leave everything, that is Sannyas. Whatever worldly possessions you are talking about, you retire from them at this time and leave them, and you are ready for devotion or preparation for moksha. So, you see the Sannyas stage.

If you want to understand this from the story of the Mahabharata, then you can see how, if you go into the backdrop, the story of Shantanu is going on. Bhishma is learning various skills. Dronacharya is also learning among them. And along with that, he learned from Parashurama and many others for the same reason. That is why he is called one of the most excellent warriors. Right? Secondly, you are talking about the Pandavas. Look at Pandu first, their father. Pandu, Dhritarashtra. Their learning is happening. And after that, their sons, the Pandavas and Kauravas, their learning also happened. All of them went through Brahmacharya. Then, when Pandu, meaning the father of the Pandavas, the father of the Kauravas, Dhritarashtra, grows up, then in a way, they take over the kingdom, handle their responsibilities, get married. That is Grihastha Ashram. They are ready to retire. So, there, what are you seeing? The major decision is being taken by whom? Their son, Duryodhana. So, you see that I think in Vanaprastha also, you see something. In fact, in Shanti Parva, you see that they are taking a proposal, that we can settle this thing in this way. But even then, they are not accepting those things. So, they refuse. They say, we will not even give you five villages. First, there was talk of a kingdom. From the kingdom, they say, okay, give five villages. They are not even giving five villages. Then they say, okay, finally, can you give us such a small piece of land that can be measured with a finger, or some such settlement statement is used. That even that small land, which you can use, on which a person can stand, I am not ready to give that much land. So, at that stage, you are seeing that the Kauravas are taking their own decisions. Their parents, meaning Dhritarashtra, are slowly, they are sitting on the major throne, but they do not have complete control over the decisions. You see that they are sometimes panicking, sometimes doing something, but not taking a firm decision there. So, from Vanaprastha, finally, you also see Sannyas after the war. Right? There, all the people, even Kunti, Gandhari, and Dhritarashtra, retire and leave for the forest. So, you see all these stages.

So, you have seen the complete discussion of these stages. The second thing which is very central to the philosophical notation of Indian society is the Varna model. Here, we are talking about stages, meaning society is divided based on the nature of the people. Now, if you want to know about the Varna system, then we have a demo class recorded here. I am writing DC here, don't understand it as Marvel DC. Our demo class is fully recorded. It is also on a trial and also on caste. So, there we have also dealt with the origin of caste and along with that, your different aspects related to the Varna model, how its origin might have happened, what are its characteristics, what is its nature. We will also see here what are the main characteristics. So, one is the origin theory, which is divine, that God created it. People call it Purusha Sukta, it is considered within the classical theory. Right? That in the 10th mandala of the Rigveda, you see the mention of that hymn. It is mentioned that from the different parts of the Supreme Deity or the Supreme Being, humans, or you say castes, in a way, from their head portion, you see Brahmins, and further, from different parts, you see the origin of different castes. So, this is the divine or classical theory. Similarly, you also see the Gadh theory. You see the occupational theory. In that, you see the name of Daniel Pistone, you see the name of J.S. Field. There is a racial theory, with which Majumdar is also associated, and Herbert Hope, who is giving your racial classification. So, they are using their work there.

The next thing that is very crucial, which you are seeing here, is what? Characteristics. Right? So, the characteristics that are present here. We are not dealing with them within the Ashram because there is a whole unit on this, 3.2. So, we will come to that and deal with it together. Why waste time separately? Because we have less time. Already, the procedure is around 45 minutes, so half the time is gone, 50% is gone, 50% is left with us. So, we are utilizing the 50% to cover the remaining parts. Coming back, it is finished. Now, you are seeing how the Varna Ashram and the entire Indian philosophical system. First, understand Purusharth. Not the male-female one. Purusha means human being. So, Purusharth is made of two words. If you break it down, Purusha and Artha. Purusha is man, and Artha has another term, another meaning. What is it? It is associated with wealth, right? Associated with income, right? With capital, as you call it. You saw that in the Chanakya, or rather, Kautilya, in the ancient Indian system, within the Maurya Empire. So, it is not that Artha here. The meaning of Artha is meaning. So, what is the meaning of Purusha? That is, if a person is present here, has come into the world, then what is their purpose, what is their aim? So, here, we are talking about goals. So, Purusharth is what? Purusharth refers to the goals and aims of life. Ashram is based on what moral principles? There must be some values, right? There must be morals, right? Otherwise, why would anyone follow anything? Sometimes you see, even in tribal or primitive societies, the Indian Penal Code is not present there. IPC, CrPC, all these things are not present there. There is no judicial or written constitution present there. So, what do people follow? Even for marriage, you see that marriage is made between siblings. Right? In Hindu society, generally, you see cousin marriage is forbidden. In South India, you see cross-cousin marriage is allowed, but there are many regulations on every marriage. So, without any regularization, why would a person follow it, why would they accept it in a way, when there is a psycho-moral basis, when there are values attached, when there is fear? So, things like this. You are adopting different responsibilities and duties in Ashram. At the Brahmacharya stage, you are only studying or learning, or obeying words. But when you come to the next stage, you are doing particular things. In Sannyas, someone might say, why should I retire today? So, you see, if you take the example of even Donald Trump, [music] you can take the example of Amitabh Bachchan. He is so old, has so much fame, but he is still working. So, why would I retire? Right? When I can work. There is so much money that you can augment your life, enhance your physical and mental capacities, and also maintain them. So, why would you retire? This question will arise for you. So, obviously, at that time, now, people don't accept this easily. We are talking about this traditional system. And at that time, they used to accept it. Why? Because this Purusharth existed, that you should follow all the Ashrams, the rule of Varna in Varna Ashram, and the rule of Ashram. For that, there should be a moral, psychological, or value-based scheme. So, that used to work. So, here, the role of Purusharth. So, here you are talking about: these are the psycho-moral bases. Right? Here you are talking about: the individual through society gets trained in the use of management of Purusharth for a long span of life. For life on this earth is the desire of a person, but the ultimate goal is deeper. So, Purusharth is also explaining to you that the desire for immortality or a very long life is common in every society, not just in India. Wherever you go, you will see it. You will see it among every individual. But this scheme of Purusharth, through which it distracts you from distracting temptations or greed, it separates you from distraction through the mode of or through the concept of Moksha. Moksha is science. The Supreme Being, which you are calling, you will integrate with it again in a way, and there you will attain ultimate pleasure. So, all these things are here. People say that life is all about problems. Here there is sorrow, pain. Someone is not cracking UPSC, then they are attempting again. Even if they clear the attempt, you see there too. Somewhere political pressure is coming, somewhere work pressure is coming. Many things you are seeing. So, no one is completely free from problems. Even Ambani, his rank has dropped. If he has dropped in rank, Gautam Adani has surpassed him. Right? You see this in Bollywood too. Sometimes Shah Rukh's movie is doing well, sometimes someone else's. Aamir's, Salman's. So, it is a race. So, if you don't run in that race, that race continues. So, it is talking about getting out of this race, finally achieving liberation, Moksha, so that the entire thing you are talking about, the fundamental pleasure, which can be obtained there through merging with the Supreme Being, you can get it. So, these things are also here.

You see different elements here, just as in the Ashram system, you saw four Varnas in Varna. In Ashram, you also see. So, in Purusharth also, you see [music] Dharma, Artha, Kama, Moksha. What do we do? So that you get confused. What is Dharma? It is moral guidance. That is why we say, in Purusharth, what is the most central thing? It is the primacy of Dharma, its privacy is being talked about. Next, Artha. You have to sustain life. So, you have to have some mode through which you can run your livelihood. Artha comes into play there. Right? And Artha is very important at what time? If you relate it to the Ashram system, then when you are in Grihastha Ashram, we said Artha is primary. Right? At different stages, the primacy of things changes. Although Dharma is central at every stage, but the privacy keeps changing. So, at the stage of Grihastha, Artha is primary. Right? Desire is being talked about here. Right? So, these are the four elements when you are talking about Purusharth. You have seen these four elements. Talking about Kama, because what you saw there, Dharma, Artha, Moksha.

In the unit, I will tell you about karma, about karma. What is karma? Karma is your actions. Here, I think, it is written here or not. Karma means the action and the consequences of the action. The action you are taking, your model, and its result, its conclusion, all of that is included within karma. As they say, "Do good deeds, don't worry about the fruits." Your deeds should be good. Why is all this said? Because it is a very crucial element, a crucial part of you. That is why you are seeing that within karma, you are saying it is a very important social base of Indian society. Karma is good action. Let's talk about karma in two ways. What is karma first? It can be a good action or a bad action. So, that is why you are told that if you do good actions, it results in your moksha. If your karma is not right, not dharma-oriented, then you will never be able to achieve it finally. So that becomes the central part of the philosophy of karma. And if you do not keep your life modulated, coordinated through karma, through dharma, if you do not follow those values, then what will happen? You will not attain liberation. You will not attain liberation, meaning you will not attain moksha. So what will happen? You will have rebirth. So, karma also becomes very important for this reason.

Next, and the last part you are seeing in your unit. Let's open the syllabus of the unit again so that you understand what all we are dealing with. We have already read Varna Ashram, read Varna, and read Ashram. We have also seen Purushartha. We have seen Karma. The last part asked in the unit is about Rina and Rebirth. We are telling you this so that you know that we are strictly focused on the syllabus. Because you also know, if you had an orientation session with me, or if you attended the YouTube session, we told you that in UPSC, you should not read more than 5% of the entire knowledge present in the display. Any research, even that achieves a maximum of 25 to 35% of the text, and that too within their particular specialization. It is difficult to cross that line. So, that is why we are focusing you on the syllabus here.

So, the last part in your unit was what? Rina and Rebirth. So, what is Rina? Rina means debt. We talk about it, right? Because, oh, this Rina is left on me, this debt is left on me. So, you come into life, and your engagement is there. As soon as you arrive, you have a Rina, a debt towards different people. What is it first? So, you also have to give something to someone in return, why? Because it is continuing the quantity of human species. So, you understand this as Pitri Rina. There is also the Rina of your Guru. You learned something from someone. If there is no learning, you will not be able to lead your life successfully. We told you that in Brahmacharya, you are learning all those things, all those matters, which will solve your problems, so that you can lead your life successfully and be satisfied. So, you are learning all those things from someone, that is your training, that is your learning. So, you have a debt towards your Guru. You see the concept of Guru Dakshina, you have heard a story somewhere. You have heard the story of Dronacharya. So, you are seeing the concept of Guru Dakshina there.

Next, you are talking about Rina. Here, in a literal term, it is called debt. You have seen this. You have understood this. It is a central part of the value system. Every individual comes to the world with certain debts. You are born, and from the day you are born, there is a debt on you, Pitri Rina is on you. Because you have been created, you have been brought to live, so it is also your duty to further the creation, to create yourself, to contribute to the continuity of life. And he has to repay this debt in his life. In his lifetime, you have to repay this debt. If you don't, you won't get moksha, and you will get stuck in this cycle of rebirth again. That is why we have kept Rina and Rebirth together here. So, here it is being said that different types of Rina include your birth. You are seen in the form of a human. So, there is Deva Rina on you. Wherever you go, you look at different Smritis, you pick up different Smritis, you pick up the scriptures, and they differ. That a human, between one human, because you say humans are social animals, social beings, so you cannot live in isolation. Your interaction is necessary. Sometimes you have problems, so people say the doctor is healing you. You are buying something from a shopkeeper. You say, right? That if someone is at the border, then you are safe, or if the farmer is farming, then food is reaching you. The teacher is teaching you, then you are being trained, you are sorting out your life's problems, or you are leading your life successfully by engaging in some economic activity. So, every person you meet, with whom you have an association, has a Rina on you. They are also helping you in your survival in some way. If you remain alone, you cannot remain alone. Isolation is not possible. So, that is why you say there is also Manav Rina. So, we have not written it here because it is not calculated or included within the major Rina. And in some Smritis, in some places, you are also seeing Manav Rina. And somewhere, you are also seeing Atithi Rina, that you go as a guest. So, there is a Rina towards people. The payment of all these is very important. If you don't do it, what will you not attend? Moksha. And if you don't attend Moksha, then you will have rebirth, and you will be in this cycle of birth and death, this never-ending cycle. Here you are, here you are. You remain in this. Sometimes you get out of it. Your ultimate goal, that is, the Supreme Soul, to return to it. This is what Indian philosophy has been saying. Or science, or if we are talking about the Indian philosophical system, society, and its nature, its traditional values, then they say that you are a part of this. Your soul, the Jiva Atma, you can see it as a unit of the Paramatma. So, it will go back to it. So, that is your ultimate goal, which you are calling Moksha, to be liberated from this cycle of birth and death. So, I hope this part of Purushartha is clear to you. Now, the circle we showed you, this is an integration between what? Let's change the color first. Let's erase this, and then I will tell you between what this is. You are seeing the horizontal and vertical engagement of both. And along with that, Rina is also connected, Karma is also where it is, and Dharma is also there. Dharma and Rina, why are these things? They are not seen in this. So, you can also add them to this cycle. So, you see how, first of all, these are your stages of life. The first stage is Brahmacharya. Here, the primacy of Dharma is seen. You are just doing Dharma. Not accumulating wealth. So, not the primacy of karma. As you will say, karma is also there because learning is also a kind of effort. But here, karma is majorly associated with the accumulation of wealth through these stages. So, you don't have to accumulate wealth there. That's why you will say that nature is more religious and more devoted towards the learning, pious process. Even the system of Gurukul, where learning was happening, that was also considered religious by nature. So, primarily. When you reach Grihastha Ashram, here you are seeing all of these. Wealth will be present everywhere. Its primacy can change. Like when you come to Grihastha, the primacy of karma is more. Accumulation of wealth becomes the center. Your actions are for your livelihood and for those whom you have to support and provide, meaning your younger ones and your elders, you are making efforts for them. You are fulfilling your responsibilities. The third one you are seeing is Vanaprastha, which we talked about, preparation. And finally, you retire. So, you leave worldly pleasures. So, you see all these stages. Everywhere you see Dharma. If you do anything without Dharma, it is irreligious by nature. Dharma means what is expected of you. What can you call it? What is your expected behavior? We often talk about this. Expected behavior, which is yours. You are studying, so what will I expect from you? That you study sincerely. If I ask a question now, it's not a live session. If it were a live session, I would ask you some questions. I am not asking you a question like, XYZ sir, please tell me, what should this thing be according to what we just read? I ask you any question, or something from the previous lecture. You are sleeping. "Yes sir, yes, yes, I don't know." This is not expected behavior. In this way, you are expecting me to teach you, to teach sincerely. It's not that while teaching, I get a phone call, or someone from Zomato or Flipkart comes, and I call them inside, "Yes brother, please take this OTP, complete my delivery." We are not expecting that from you, right? That is the wrong thing. It does not fit with my expected behavior. So, on both sides, there are always expected behaviors. You have to follow this. And Dharma provides moral guidelines. This is in your every aspect, within the expected system, within the traditional ecosystem. So, you are seeing it this way. And finally, when we are doing all these things, and along with that, what is going on? All these things, karma. According to karma, you are following your dharma. You are carrying on all the ashrams. And here, you are also fulfilling your duties. Meaning, at some stage, karma is also significant. You have to do karma. Creation will happen from it. What you said, that you have to do Grihastha, so creation is there. You have a Rina, what is it? Pitri Rina. You have come, someone has given you life, so you also have to give life. So, that is only possible through karma, right? At some stage, when you are young, dependent on someone, you will be very old, very old, you will still be dependent on someone. So, you also have to support someone. So, in return, you also have to support someone. That is also a Rina on you, separately named or not, but it is also a Rina on you, in a way. That is why you are seeing that Artha is an important part. You have to accumulate wealth there. Only through wealth can you support someone. Wealth is not only related to money. In modern science, it is money. In ancient times, it was not rupee, dollar. There, you were doing agriculture, providing food, shelter, clothing. So, it might be talking about Artha in that sense. Understand its relevance from this. At the time when this was prevalent. Do not mix contemporary and traditional. You have to fulfill them at every stage. With every stage, something different is connected to you. And you are fulfilling it. Like Atithi Rina, it is almost nothing. It is universal. You will see it present at all times. When will you repay it? You can repay it at the stage of Grihastha. How can you create someone? So, of course, in Brahmacharya, you are not progressing new life by getting married. Or when you have become old, at that time, you are not giving it. That was your action, your karma. That was at the time of Grihastha Ashram. So, Grihastha Ashram. So, all these systems, behaviors, values, norms, through which everything is being carried out correctly. So, ultimately, you will go. You are following. So, this is your ultimate goal. Let's highlight this. What you see as a circle, understand it is in your mind. So, this is what is happening here. Moksha. And you don't see two, I don't think you can see it here, but maybe you can see it now. So, this is what you are seeing there. Let's move it up again. So, I hope, or let's do one thing, the best way is this. Yes, it's okay. So, in this way, you are doing things. So, if you are not following, this is the following part, that you are following everything correctly. If you are not following, Dharma, Karma, if something has not been done correctly by you, your actions are not in the right way, your Dharma is not being fulfilled, your Rina is not being fulfilled, then ultimately you will lead to this thing that is not expected. See, they were running away even now. In the same way, a person's mind wanders. So, when your mind wanders during the lecture, leave this and focus. Focus is also very important in life. And from this, you will attain what? Moksha. You also want Moksha, right? For you, the meaning of Moksha can be different. It differs for people. So, if you don't do it, you get rebirth. And here, in a way, it is a system of reward and punishment. If anything is being told to you, in an instant system, people also have this structure. That you will eat like this, this is Dharma, these are the rules. You should not do this on this day, not that on that day. You should not eat this, not drink this, not wear this. So, no one will listen like that. So, you have to show some fear. There comes an angle of reward, and an angle of punishment. So, all these things, for any person, any authority comes, it shows those things. Even your penal code, it also shows you some fear. Do not commit a crime, otherwise, you will be jailed under this section. Nowadays, even jail is not happening. Nowadays, you are seeing another mode. And on the road, people are firing like journalists. You must have understood who we are talking about. And that is not our portion. We are related to anthropology. So, we usually stay away from the noise of the world. We are peaceful people, dealing with peaceful things in a peaceful way. So, you have seen Purushartha, Karma, and Rina and Rebirth. Let's come to the unit of the caste system, which is your Unit 3.2, the Varna unit. We said that we will look at the caste system again properly. And the theories we told, we also understood its nature. We also saw what Varna means. And there is some distance or separation between caste and Varna, which we will deal with in the live session. Ambedkar becomes very significant. And for now, in a summarized form, we have read the origin, and the second major portion, the characteristics of the caste system, let's finish that. So, that is sufficient for us. Because it has already been an hour for us. So, we hardly have 30 minutes or 25 minutes left. Quite a lot of portion is still left. So, when you talk about characteristics, you see a segmented division in class. You know, society is divided into different segments. Like Brahmin, Vaishya. So, all these that you see. If you see it in the form of a triangle, let's say if this red triangle is this, then all these Brahmins. So, these particular lines you are showing, what are they? They are segments. They are different strata, levels. So, that is what they are talking about. It is inherent, or ascribed in nature. Inherent means it is from birth. You come, and you don't select. In the hospital, whether you register me as a Kshatriya. I have a lot of mood to fight, so register me as Kshatriya. The nurse says, okay, I'll do it. Your correct fix. It doesn't happen like that. You are a Kshatriya by birth, or Brahmin, whatever you are. So, your caste, your Varna, is described by birth. And what is this called in sociological terms? You call it ascribed nature. Something is of two types. Status is of two types. Caste is a status. It gives you status in society. Status can be high or low. Caste gives status in society. So, caste is also of two types. One is ascribed, which is by birth, which you got without effort. And the second is achieved, meaning you have to work hard to get it. So, being the Prime Minister, that is also a status, a position. But what kind is it? It is an achieved position. I don't think any talented person's dialogue will be formed. So, that is it. No one is Prime Minister by birth. So, you see that. You know who is at the top, who is at the bottom. There is a fashion. In fact, we are waiting. And here, the category. Marriage within your caste is allowed. Outside the caste, it is taboo. In a way, there are many restrictions. Sometimes there are fights. And in India, in orthodox setups, if you go and see, there is a concept of purity and pollution. Purity of things.

It is said whether this thing is right or this thing is not right. I saw different things and different diets there. In fact, it also happens with food. We are looking at the concept of kachcha food (raw food) and pakka food (cooked food). Who can eat what food? What can a higher class person eat from a lower class? Can they eat pakka? Can they eat kachcha? Can they drink water? Cannot they drink? There are many such teachers or taboos in this system. There are occupational restrictions within the caste system, where it is said that if you are a carpenter, you will do carpentry work. If you are a cobbler, you will do cobbler work. So there are restrictions of this nature. That's why our reformers said about the caste system that first of all, it is necessary for us to remove the caste system, only then our social upliftment will be possible. There are festivals, there are different groups. It's not about varna, varna is a pan-Indian concept. Okay, you see varna spread across North, South, East, West. But you can see castes like Lingayats, Patidars, Jats in different regions. Rajputs are also seen, Rajputs also come under Kshatriyas. Some claim to be Rajputs, Dubey, Verma, all these you are seeing. These are caste groups, not varna. Varna is a pan-Indian concept, while caste is a regional concept, a localized concept. Okay. So similarly, you see that every caste also has its own festivals. For example, I think Vishwakarma Puja is performed among the Kayasthas. In some groups, there is Damad Puja, which you also see among the iron smiths, they also worship Vishwakarma. Kayasthas also perform Damad Puja. So different groups also have different festivals. We just talked about taboos of food and water, right? Did caste-based festivals come twice? Did this thing come twice? Please do not mind. Second, disabilities and privileges. If you have a caste, then you have some privileges, and another person has disabilities. If you are of a higher caste, you can go to the temple, you can study, you can do this and that. If you are from a lower caste, it will be said that you cannot come to class, you cannot get education, you cannot read the Vedas, you cannot do this. So caste used to impose rejection on different groups. Next, you are seeing that there is traditional occupation, which was discussed here. There is a restriction, and it is the traditional occupation of a person, meaning what his previous generation did, he will continue to do. He is not free to move. Next, let's talk about untouchability. It is the main characteristic, it should be placed first. So the concept of this video comes. So you are seeing all these things characteristically. You have studied caste. The term "dominant caste" comes, let's look at it. Now, dominant caste has its own hierarchy. Some castes are big, some are small. You are seeing the fifth class. But you see that on a regional basis, the caste system in India is different. If you consider where they come in terms of status, in the varna model, they come at the lower model, at the lower rank. But you see that when you go to that region, you see dominance there. Regional dominance. You talk about Jats, you talk about Gujjars, especially Jats. In the region of Haryana, they come down in the varna model, but their dominance and dominance have different reasons, which we will deal with. Why is there dominance? They are lower in varna, so their status is also lower. So you are seeing that their functions will also be restricted. There might be a big group, but it doesn't happen. Why? Because they have many resources, on the basis of which they are dominant in the region. Meaning, they are not Brahmins, but their status, their power in that region, will be more than that of Brahmins. You can take the example of Patidars. You are seeing this thing in different regions. So that was the concept of dominant caste. We also have to study the MN one. We are working against the structure. Varna tells that in any region, pan-India, Brahmins will have the highest supremacy, Brahmins and Kshatriyas. But this shows how others are in a different layer. Yet they are dominant in that region. There are reasons for this. These reasons have changed at different times. When they first wrote, they mentioned some reasons, and later in the 90s, you see that different scholars add other reasons. The primary reasons are first, numerical strength. You are very large in number, your population is very large. In a region, you might be of a lower caste or lower varna, but if you are 100 and the upper caste is 10 in number, then your numerical strength will increase. Second, the amount of agricultural land. You are seeing this. Even when talking about Jats, they have such resources. The third point is that you have close contact with neighboring villages of different castes. Your members there also have good links. In modern science, when this is updated, reservation has also been added to it. Many groups have reservation, so they have good education. Employment in the government sector. You will see many lower castes, but you will see that they are becoming civil servants. So, their status has obviously risen, they have become dominant. If two castes are removed from that region, then that group becomes dominant there. So you are seeing all these characteristics. And what is special about it is that when they were working at Stanford, they worked in a village called Rampur. Usually, the name is seen in many places. So these names are not real names. Because sometimes when collecting information, villagers feel that if they reveal the name of the village, because the information is of different types. It is possible that in some village, some very strange practice is happening, somewhere, as we talked about today, headhunting is happening, somewhere there is a different kind of culture, which might not be well received by general people. So an image is damaged. That's why sometimes they use a pen name, like authors sometimes use a pseudonym. Like in the movie Bareilly Ki Barfi, they use a changed name. Like poetry, poems. In this way, you see that the name of the village is given under a pen name, under a student name. This is not in every case, but in most cases, they used to use a pseudonym in the past. So you are seeing Rampur. They worked in Rampur. And Rampur is a village, and you are seeing it in the region of Mysore. This work is done over a long period, and many aspects are studied. They are studying marriage, kinship. And they wanted to produce a detailed account in an iconographic form. But the problem is that when they were at Stanford, the Stanford office caught fire, and their entire diaries, three pairs of diaries, their entire corpus, burned down. And that's why they publish all their work on Rampur village based on their memory. That's why it was later called "Remembered Villages," which was published in 1976. So, dominant caste, I think, I hope you have understood. After dominant caste, we talk about caste mobility. So what is caste mobility? You saw that we read that there are occupational restrictions in caste, you cannot mobilize. If someone is of a certain varna, like Brahmins, Kshatriyas, Shudras, it's not that they will go to the very top. There are restrictions on movement. So what do you call restrictions on movement? You call it restrictions on mobility. Mobility means freedom of movement, whether you can move or not. That is, there is no mobility. Where there is no restriction, where the system is open, you will come there, there is mobility. And mobility can be divided into two types based on nature. One is upward mobilization, and how does it happen? It can happen through the rulers, sometimes you see that people who come in the lower varna, they fight, their status is uplifted. They start being seen as upper caste there. Second, in population census, many people lie. That used to happen before. Nowadays, later, a lot of in-depth work is being done on this. In the early period, you see, especially the period of 1890, 1891, the census had just come. The structure was not as recognized. Officials did not have as much effort in recording data. Sometimes people, for example, prostitutes, claim to be Rajputs. Because paperwork, documentation, and all these things are not there, and not much importance is given to them in the early period. So that is one method, Sanskritization. We will study this. It has both things. We will study it. So there are other groups, members of this group. For example, you talk about Uttar Pradesh and Bihar, prominent political power, you talk about Mulayam Singh Yadav, Lal Prasad Yadav. So the Yadav caste group is also seen to be in dominance. So this is a feature of mobility. How does downward mobility happen? Reverse all of this. Those groups that are not favored for equality. So, at that time also, you will see that their status might go down. Second, Sanskritization. You are seeing peasantization. So this is about the entire mobility. After mobility, what do we need to focus on? The future of the caste system. This is usually written in a general form. A general question can be asked, so you are analytically evaluating each aspect, each feature, each characteristic of caste that has been discussed, and what changes are coming in them, what is the source of those changes, you are stating it there. So it will take a lot of time. So we will not go into the future of the caste system. Let's come to Jajmani and CCC. So the Jajmani system is seen in villages and in India, which is a relationship. You see a social size between the Jajman and the Kamin. Who is the Jajman and who is the Kamin? You usually see in Indian weddings, people are coming from everywhere, someone is performing something. The priest is offering his priestly services. The Pandit or Purohit there will do it in his way. Some groups come to do domestic work. For example, shoes, all these things will be seen. A tailor will stitch all the wedding clothes. So every group, different ones. Some are iron smiths, blacksmiths, all are performing their functions there. So you see this relationship. The one who is getting it done, who is taking the services, is called the Jajman. Hence, Kamin and others can be different. For example, here you can say blacksmith, cobbler. So they are connected with it, and this leads to social security, economic society, and Jajmani is seen as an important part of India. So the relationship is not just like giving service, employer and employee. It is a family-type relationship. And here the mode of payment was not money. Later, you see that money also takes its place, but the mode of payment was in kind. What is the definition system? It is a system of exchange of goods and services. Goods and services, we have talked about. What are goods? It can be the product of an iron smith or a blacksmith. The blacksmith exchanges his product for iron goods. So it is an exchange of goods and services between members of different castes. Different caste people, meaning you see here also, it will be a cobbler's caste, so it will be a different caste. And second, it is an important institution that is working. In North India, there are different names. In fact, UGC NET people, they might ask names in the exam. Which of these names are used for Jajmani? So the name Balotra is given, and many other terms are used for this. The concept of Tribal-Caste Continuum (CCC) has been given by different people. And Robert Redfield was a prominent scholar. You talk about the Chicago School. Sorry, you are talking about the Chicago School. So there you see Mexico, Chicago, and Manchester, these are different prominent schools. So Redfield is a prominent scholar there. You go to Manchester, then different people come there, don't confuse them with others. So we are talking about Chicago. Robert Redfield is a prominent scholar of the Chicago School. His work is quite significant on civilization and culture. So much so that his prominent followers are called civilizationists or Redfieldians, because they are carrying forward Redfield's work. So Redfield's work here is what he did. Robert Redfield is his full name. And he did a work called "The Folk Culture of Yucatan," where he talked about the folk-urban continuum. How different societies are seen. Our Dha, Chamkom, Tasqui, four different groups are local. One is completely urban, one is semi-urban, seen towards the city. Second, you are seeing folk culture. And the last one is seen towards tribal culture. He is saying that there is a movement from the most organized and the least to a series of fashion. So on this basis, other people, F.G. Bailey, many Indian authorities, have given a new concept. They explain tribes by saying that you cannot demarcate between tribe and caste. Earlier there was confusion, especially in 1891, as we mentioned, so sometimes there was difficulty. We also said in Tribal Interpolations, where did the terminology come from? So people had difficulty distinguishing which group to call a tribe and which to call a caste. Because the features sometimes overlap. But for the purpose of administration, it was very important to distinguish. And when it comes to distinguishing, scholars were asked, how do we do it? So here you don't see a clear boundary. Some characteristics of tribes. Earlier it was said that tribes are isolated, they have this and that. Sometimes it was seen that the same thing also plays a role in caste. At that time, it became very important for categorization. But you see that in modern times, this thing is seen as an isolated identity or as an extreme, existing independently. In what form is it? It is in the form of a continuum. Here is T, here is C, and here is no demarcation, so how can you say that if it is in this, it is a tribe, and if it is in this, it is a caste? You are seeing continuity here, and there is movement. All these things are explained as a continuum of tribes. Here we also read many case studies of how CCC is happening. Touch is also happening through different methods. There is the concept of universalization, the concept of particularization. Many students of Redfield's school, including Mckim Marriott, Milton Singer, through their work, you are reading how this movement is happening. How tribes are slowly changing into castes. So you are seeing examples of CCC. For example, F.Z. Bailey worked on the Konds and Uriya population. Surjit Singh worked on someone else. So similarly, you are reading about everyone. It's over. You can take a screenshot of the image. Varna work is in the positive. You will find it in the Telegram group, Anthropology Decor. And if we can bring it soon, this is our Instagram page. And if you DM me, I will remember to upload it. Sepians Mall. Next is your Sacred Complex and Nature. Contribution of Anthropologists is a very important portion in Paper Two. And within that, we see all these names or concepts coming here. And what is special is that both concepts given in 3.3. First is SC, which you are calling Sacred Complex. Change the color. SC. And second is MS or MMS, Nature Complex. Both of these concepts are by a popular anthropologist, very famous, L.P. Short. And the full name is Lalita Prasad Vidyarthi. And if you expand it, it is Lalita Prasad Vidyarthi, Bihar School of.

Interpol G or the United Provinces, as it used to be, you will find their names associated with it. And there are many global actors, very big actors who have been in India. Dilip Kumar, Rajesh Khanna, Dharmendra, Amitabh Bachchan, right? Mithun, Govinda, these are all very big actors of Mars. They are very famous among the small citizens of Mars. And people like Raj Kapoor, who were quite famous abroad, Dilip Kumar too, Amitabh Bachchan also has a great following in Africa. Salman Khan's popularity is also quite significant. But ultimately, if you talk about a global representation of an actor, it is Shah Rukh Khan. You see Shah Rukh Khan as a prominent face in brands. Recently, a list came out, and he was in the number one position. There were many others like Ronaldo, Messi, and many such people who were not Indian. So, in the list of readers, and perhaps later another list came out, which is a critical list, and along with it, Rajamouli also features. So, two Indians you will find. The list that came out in 2030. So, these are the prominent names. In that way, if you are resting in the field of anthropology and asking who is the global icon, who is the global face, then one is MS Swaminathan, whom we just read about, and the other is NPB. These people are very famous in regions abroad. Their work has gone far, and the special thing is that they gave theories and concepts. For example, if you talk about MS Swaminathan, he also gave the concept of Sanskritization. He has given dominant, horizontal, and vertical. Contributing to theories is a very difficult task. Adding to theories is a very difficult thing. And if someone does it, they become very famous. For example, the evolutionary school, all these schools, who contributed to them? The famous people worldwide. Like L.P. Vidyarthi, he also gave the concept of Sacred Complex. He has also talked about nature, man, and spirit. And he has many other works. So, what is a Sacred Complex? A Sacred Complex is a happy synthesis. You see, if you go to Varanasi, you are going to Kashi, right? You go to Bihar, and Chhath Puja is happening. So, what is this? It's like a Sacred Complex. In a Sacred Complex, you see the interaction of three forces or three people. So, sacred practices, meaning the Aarti that is happening there, the Puja, the Ganga Aarti you see. And if you are talking about Bihar, where Shraddha is performed, Pind Daan is done, these are all sacred practices. Sacred specialists are the ones who are performing them. If you go to Kashi, then you might find an Aghori, or for the rituals you are performing, there are different people for that. In Shraddha also, people disappear, so the Gaya Brahmins are the specialists who perform it. So, they fall under sacred specialists. Sacred Geography includes the places themselves, which act as centers in themselves. Centers of culture, whether you talk about Bihar, talk about Gaya. We talked about Gaya for India's Shraddha, and you talk about Kashi, Varanasi. So, in a way, it was acting as a center of culture or civilization. So, this is important work of whom? L.P. Vidyarthi. And when was it published? Sacred Complex of Hindu Gaya, in the year 1961. Before this, he also worked on Sacred Complex when his research was being published, around 1958. And finally, he did detailed work in book form here. And inspired by this, many other people later came. For example, Makhan Jha. And Mr. B.N. Saraswati. Both these people are from the Janakpur, Nepal region, and other different regions of the South. So, they studied and understood the Sacred Complex of different places, trying to understand the interaction between what? The interaction in the Sacred Complex is between practices, geography, and specialists. Right? Here it is given. If you talk from the tribal front, we have always talked about their deep connection with forests, with nature, with nature. Their immediate surroundings are usually isolated. Why? Because they don't want to leave. So, you also see the government's side, when a project comes, they want to displace them, build a dam, build something, they don't move. They have so much attachment to their land, to the nature around them. Their entire livelihood, their economy, depends on it. Their culture, their religion, everything is connected to nature. So, they are explaining a coordination between nature, man, and spirit. And what is its utility? Many times, when the government is making development schemes, there are riots, or the tribes are not agreeable, they get angry. So, to prevent that anger and to ensure everything goes smoothly, you need to have an understanding through their nature-man and spirit complex. How you understand man, nature, and the spirits there well. So, this work was done by L.P. Vidyarthi, especially on the Mal Paharia population. And there you see examples of spirits like Gosain and many other Elche. These are spirits. Nature, their surroundings, their economic means, shifting cultivation, are connected with it. And man, meaning they themselves, the Mals, or the Mal Paharias. So, there is an interaction between them. And if you disturb this, it creates an equilibrium. And when you try to shake this, try to disturb it, conflicts arise. Therefore, when doing development and work, it is very important to keep this in mind, as his work suggests. This is his work on Malaria, or Mal Paharia, as it is called. It was published two years later. His first work was in 61, the second you see in 63. Where do we study in detail? This is all the cream. This is the conceptual part, we are explaining the concepts. And where will you get the full substance, the full nutrition? In our live batches for Anthropology, starting from April 21st. And now, on the occasion of Civil Services Day, from the 18th to the 21st, we have further discounted it to 1499 for enrollment. And I will be waiting to see you all in the orientation. We will upload it. Coming to 3.4, it talks about the impact of different religions. We also discussed this in the tribal section. They are acting as a positive and negative factor. So, we tried to understand on both fronts what the impact is here on Indian society. Here, the impact or effect on tribals is not being discussed. Here, the discussion is about how different religions came to India at different times, interacted, and how they have fitted into the fabric of Indian society. So, if you look at Buddhism, there are many impacts. Do you know the best way to study impacts? To get a black side. Yes, the impact is positive and negative. We studied it in tribals. Here, you have to study it in Indian society. So, divide it. What would be the impact on the socio-cultural front? You can also include education. If not, you can make it a separate point on education, literacy, or the front. If asked in detail, then divide it and subdivide it. Another is the contribution on the architectural or literary front. Based on this, these are some broad headings based on which you will judge the impact of any religion on Indian society. For example, the impact of Buddhism. So, what do you see? The impact of Buddhism or Jainism on the economic front is that first of all, they attracted merchants, the guilds, the Shrenis. They attracted them a lot. They were the first followers. Even in modern times, you see that Jains, Parsis, or Buddhists are quite connected. You see here. Their needs are the least. You also see reservations, they asked for them very late, or never asked. The impact was that they got reservations much later because there was no need. And you also see the names of the biggest business tycoons here. And when talking about architecture, the first image you see in India is of Buddha. You study different schools, right? Which school's image do you see in art? So, all of them are Amravati. You see that. You talk about the Mathura school, the Gandhara school. All of them are seen developing during the time of Buddhism. So, on the front of pillars, you can count them. The different pillars, the cave art, you can see based on that. The stupas, this is all their contribution on the front of art and architecture. On the front of language, different languages came, and you see their amalgamation. So, on every front, you see them from outside. If you talk about Islam, it also has its own differences. So, you see all these things there. And once you consider Islam, what changes are coming through Islam? So, through Islam, there has been a change in architecture too. Big, grand buildings started being built, right? You see the system of Jharokha, it existed before, and their entry into it, right? In the design, it has been done. The architectural structure you see, when you talk about it, you study it. All this is coming into attention. Clothing also came, the attire. You can study all these things. What came in education? This is how we deal with this entire unit. Talking about 4, it is about emergence and growth. Development in India. What growth happened through which stages of development? If you consider the display in India, then you consider different answers in different ways. For example, the University of Lucknow, from where my entire MSc was completed, their department established it. And that department is the third department in India. First, you see it in basic terms in 1920. Which one happened? Kolkata University. In 1947, Delhi University. And in 1950-51, you see the Anthropology department starting at the University of Lucknow. So, they have divided it into phases: Formative Period, Constructive Period, Critical Period. They did it from 1774 to 1901. And 171237. This entire table will be available in the group. You will see this entire table. And we also talked about L.P. Vidyarthi. He divided it in this way. Basur has divided it in this way. So, you see different divisions by different people. Unit 5.1, talking about the village. First, understand the structure of the Indian village. The English system, caste-based, you see all those things. Read the changes happening in it. What is happening with modernization? Contact is happening. Roads are being built. Communication, internet has also reached. What is the impact of all these things? You see all those processes in this unit. So, what is the relevance? So, you see all these relevances in it. So, this was all about the introduction marathon session on Indian Anthropology. Now, we have two more left. One is Archaeological, and the other is our entire Physical Anthropology. Let's do it at least. Archaeology itself is a very unique and peculiar discipline. Why do we say unique and peculiar? Because it is a discipline that has the power to change the present situation and direction at any time. Often, you see in society, especially if you talk about India, knowing, recognizing, and evaluating historical content and historical antiquity becomes a big question. Who was the first settler here? Different societies, different religions, different periods, different kingdoms were formed here. And during this time, you need to know which structures were pre-existing and which were built later. Who came before whom? Who broke whom? From where did the structures begin, and how old might those structures have been? You see in the Mughal period, the Sultanate period, the Vijayanagar Empire. And especially, the depth of archaeology is usually searching for prehistoric societies. Even when we don't have written records available, and it presents an interpretation for the study. On this same template, we are connected with you today in our new session. And here our marathon is going on. Our marathon will be covering. By the time this video reaches you, I think three to four videos will have already reached you. In this, first, what did we cover? Socio-cultural. In what time period? It takes a month for the theories part. It takes about a month, 25 to 30 days, depending on the depth or need. At what time are we reading at what speed? How much coverage is happening? How many doubts are arising? These are dynamic portions, dynamic factors. Based on these, the duration varies. But roughly, we have discussed the material for one month with you. Under Anthropology Theories Marathon, within, I think, two hours. And not even two full hours, I think around 100 minutes. In that time, we have covered the entire theoretical part of Anthropology. Next, two series of 90 minutes each have reached you. One is Tribal and Indian. And today, we are going to cover, evaluate, and limit Physical Anthropology. And our time period will be, it is again going to be like 90-100 minutes. It will be within 100 minutes. We will cover the entire Archaeological Anthropology in 100 minutes. You talk about Archaeological Anthropology, it becomes a bit problematic, especially when Anthropology and Ecology are separate. And Archaeological Anthropology, its reading is very overlapping. And yet, we have some different tests, some different add-ons, based on which we say that we are studying past societies in a distinctive way. But our interpretation and our technology, the way we stress them, and the kind of information we want to obtain, are quite different. The problem I talked about is that you get a lot of material on archaeology. Talk to me about history, and specifically about Archaeological Anthropology related to UPSC, you don't get sources in India. Friends are often troubled, asking, "Sir, there are many books, which one should we choose?" Usually, in the old days, if you asked someone around 2015-16, most aspirants who were succeeding in Anthropology used to refer to D.K. Bhattacharya, M.K. Barker's book, or Sankalia. There is a very old book by H.D. Sankalia. He is considered a central figure in Indian Prehistory, and many people also consider him the father of Indian Prehistory. You also get his books. Along with that, you get many other texts circulating. If you talk about covering the UPSC syllabus, particularly Archaeological Anthropology, the problem is that most of the texts, whether you talk about Barker, or K.P. Oka's book, "Man the Toolmaker," or D.K. Bhattacharya's two or three books. One is on General Prehistory, one is on European History, and one is on Indian. He has written books on Tribal, General, and Indian Anthropology. And these books are very old. Or the updation or addition in language is from a very old time, about two to three decades ago. There is daily research happening in archaeology, and some new findings are coming. And these texts cannot accommodate all of them. So, they become very outdated. The material is also insufficient. Many materials are available in the market. Children ask us, "Sir, this material, that material." That is why what we have done, when you enroll in our batches, and here also, we are telling you in summary form, is based on reliable sources with recent updates. The data we have available, based on that, we provide you with summaries or in summary form. The marathon we are conducting here is also based on recent data. And if you want to know in detail, according to the UPSC syllabus, our batches, there are only two days left, I think. There is confusion, a complete mess. You don't need to worry about it at all. Because we refer to more than half of the textbooks, just for Archaeological Anthropology. Recent publications in new magazines or journals, reports of recent excavations, we summarize all of them and include them in your lecture notes in a comprehensive form, which is delivered to you by the next day, so that there is no hindrance in your preparation journey. So, here we have talked about the nature of Archaeological Anthropology, what problems arise. Next, we talk about the PDFs you get. Sometimes questions come, they come from there. Someone can find one of our pens, someone else. So, many times people comment in the comment section, "What is the link to Telegram? What is this? What is that?" It's not possible. We are not expanding the space. The administrator has included it in the slide for you. So, on Telegram, all the materials, questions, all the PPTs, PDFs, and many other interactive things, notes, sometimes we supply new data reports, we share them. Not just regarding Anthropology, but often related to GS.

For any portion or related news of current affairs, we are also providing it there, so that you find it on the Telegram channel of Anthropology Decoded. Enter this into the search box of Telegram, and you will find the channel. And this is your universal code, applicable to any course. Its Study IQ. If you want to enroll in any course, get entry into any course, study material, or want to read anything, use this code. Use this code or type it and get the maximum possible discount. And for those who want to interact with us, have some queries, personalized doubts that need to be addressed, then this is the Instagram handle of Sapiens World. S A P I E N S, right? We, the Homo Sapiens, use it. Clear your queries through me here. No straight jump to the main point. Today's marathon journey is to be undertaken, and what is it? Basically, before going into archaeological anthropology, we need to clear some basics. In Indian, it's fine, we will jump into the state because in Indian, you have studied Indian society, Indian social institutions, organizations, associations, so all those things are still a bit easier for you. Even in socio-cultural, there is no need for some basics. Similarly, in most of the thoughts, you know, you just need to tell what thought history is, we have explained that there, it's a one-minute job. But here, especially the tribal anthropology part, it is necessary to clarify for you. We have clarified tribal for you, what exactly is a tribe, whom you will call a tribe, and how a tribe is different from a Scheduled Tribe, and how a Scheduled Tribe is different from a ST or SC. So, this entire conceptual clarity is necessary to give you before jumping into these topics. There are live batches, so we use many examples and many case studies, and many examples from popular culture as well. Examples of movies, examples of cricket, examples related to religion, society, many such examples that you see in your day-to-day life, we explain these things to you using them. That is very nice and very, very good for someone who is not from the anthropology background. Most of the students come from outside backgrounds. You can propose that very few people have studied it, so at the graduation level or at the post-graduation level, very few are enrolled. Even if we talk about toppers, one was from IIT Guwahati, doing a design course, then he came here. So, similarly, someone is coming from a medical background, someone is coming from somewhere, because they know that you will not get such a scoring subject anywhere else, whether it is a humanities person or a science person. So, it's a bridge between humanities and science, and scoring marks, stretching 325+ marks is most easy when you follow and choose your optional. So, here the same thing happens, that before going into archaeological anthropology, you study what it is, just archaeology that you might have heard or read. Maybe it was told to you in history as well. When we talk about archaeological anthropology, what is its scope, in what domain does it look at things? So, it is the study of social behavior, socio-cultural behavior in the proto-historic and prehistoric periods. We have told you many times about proto-historic, let me tell you once again. It is the period for which we have written records available, and you can read and understand what is written in it. It can be interpreted, it can be deciphered. That is called the historic period. For example, you have records from the modern era, you can read and understand them. You can read the words of Fa Xian, you can read the words of Xuanzang, you can read the words of Megasthenes. Similarly, you have the Arthashastra, you can read it. So, these are historical records on the basis of which history is written. So, you can read all these data. After this period, you will find many sources in different regional languages, in Prakrit, in Pali, in Ardha Magadhi, in texts in Persian, Arabic. Many languages are coming, later English and European languages are also coming. So, you are reading all that, knowing it, deciphering it, understanding it, comprehending it. So, all that data and evidence belongs to which period? Historic. But before that, there comes a period before the historic period, where you have found data, where you have found written records or some written evidence. But you cannot read and understand it. For example, if you have never been to Spain, and you go to Spain, and you pick up something from a shop, or you go to Spain and pick something up. Maybe you want to find what you need, say you are looking for dosa, or you want to eat momos there, and it is written on that board that it is a momo shop or a dosa shop, but you cannot read Spanish, so you won't be able to know. So, that's it, the data is in front of you, the information is in front of you, in written form. But you cannot comprehend it, cannot decipher it, because you don't know the language, you don't have the understanding of the language. So, this is in a modern sense. Learning modern languages is easy, Google Translate, world software, now artificial intelligence is creating such a stir in the world, so now this has become easy. But prehistoric societies, of course, even your ChatGPT cannot translate it yet. So, where do we get records from? The best example of proto-historic in India, if you take it, is the Indus Valley Civilization, or Harappan society. There, you will find written evidence from one or two places. If you go to the Dholavira site, you will find it there. It's like a board, a sign board, with letters engraved on it. And many people in South India, in many languages, there is an effort to understand it for many years, to translate it. Many times they claim that they are very close to deciphering the Indus script, but no concrete बात has come out yet. So, this is your proto-historic, where you have found the evidence in written form, and you cannot decipher it and tell what exactly is written in it. Even before this, you go into prehistoric, where you do not have written records. That is called proto-historic. Now, technically, it's not that there were no written records at that time, but those written records are not with you, or you have not discovered them yet. The Indus Valley Civilization, meaning the period from 2600 BC to 1900 BC, some people extend it by 100-200 years up or down, but this is the most accepted timeline of the mature civilization. If you also consider the rudimentary forms, which are not so developed, not at their peak, then you can see the entire phase between these 2000 years, from 3500 BC to around 1600 BC, meaning when it started to build up and when it was in complete decline. And if you try to go even further back, you might not have records from that time, say 11,000 BC, 12,000 BC. But it's not that there were no written records at that time, or there was no language, or writing was not invented at that time. This does not mean that. It only means that you do not have those records yet. Of course, if you go back a million years, then obviously, at that time, it wouldn't have happened. At that time, humans were slowly learning to stand erect, learning to control fire, learning many other things. Making clothes, making this, making that. Writing and all these things that you see were not there. Humans had started creating things like paintings, molding, and other creative crafts. So, what do we learn from this? We learn from this that the period for which we have not yet found written records, we call it prehistoric. This is the general sense of the timeline. So, this is what is being said here, that you study and try to understand social and cultural behavior in the proto-historic and prehistoric past. Now, it says, "Deals with such remains from the past society." On the basis of what records, data, previews, what have you found, based on which you are able to say, interpret something, and say that "Oh, I saw this thing here, I conclude from this that the people of this particular time, of this society, knew how to control fire, meaning they could cook, and they could do many other things." "People of this time must have learned to write." "People of this time must have learned to speak." So, a way of looking is being seen. These languages are coming from shelter, food. What did they eat? What animals did they eat? How will we know? Their remains. The site. We will study the site. Small technical words. By the way, we discussed this in a video on YouTube, Study IQ, in which we saw what are the different archaeological terms and we cleared your doubts there. So, you can refer to that as well, it won't be a very long video. But here also, I will explain those terms to you briefly. So, you see that in such places where humans lived, animal bones are also found. So, this leads to two things: one, domestication of animals. Many types of animals that cannot be eaten, if they are also present, then you know that they can be domesticated, they were part of their economy. And if you see marks on bones or on any place, marks of injury, marks of arrows, which might have been made while hunting, or shot with an arrow, or caught the animal in any other way. So, what do you learn from this? That they were not raising them, not domesticating them, they hunted them, brought them there, ate them there. So, such elements are found. So, from this, you can interpret. So, this also tells about food. Sometimes, pollen. You know pollen, it is very resistant to environmental changes. You might have studied in 11th or 12th grade if you had biology, you would have studied that a substance called sporopollenin, a chemical, is present in it, which makes it completely resistant to any kind of damage. Because of this, the life of pollen can last for many years. And palinological is a science within archaeology, with which you can date and tell. Like carbon dating, potassium-argon dating, various different forms of dating are present. On their basis, you can decide the timeline. Similarly, from pollen, you can identify which plant, which fruit, which vegetable it is. So, in that way, you can also find out about vegetarian diet. These are different methods. You can understand different things from tools. You also see the evolution of tools. Initially, in a rudimentary form, when humans did not have so much understanding, they used to live on the banks of rivers, right? On the banks of rivers, because what could be more important than water for humans? They would stay there for shelter, for such resources. Even there, they would get fish and other things, their food was also abundant there. Their shelter was also best there, and they were getting everything there. And when they look at those stones, slowly, over time, through evolution, using tools, they start making weapons, and they start making multi-purpose tools in the form of those stones. Which you sometimes call hand axes, sometimes cleavers, sometimes scrapers, sometimes points, sometimes borers, sometimes gravers. In the upper period, when you go towards the Neolithic, you also see techniques with grinding and polishing. So, there is innovation, evolution at a technological level, at the level of tool technology. First, a rudimentary stone, with a little touching. Maybe at first, you throw the stone. Then you think a little that if we sharpen the stone a bit, our hunting will become easier. And if you have to scrape plants or any wooden thing, scratching it will also become easier. So, you see multi-purpose tools. Slowly, it develops further, and understanding increases. They learn this thing through practice, and over time, specialization of tools also starts. Some tools will be used for hunting, some tools might be for fishing, some implements, some tools might be for cooking, some tools for clothing or for tearing off animal meat. Some tools might help you in butchering. Some tools might help you in camping. So, you also see specialization of different types in tools. So, that's what is being said, that tools are used as archaeological records. Next, shelter. How can shelter give indications of anything? Proof or updates of anything? If you live in caves, then you are not just sitting there like a statue. You are performing activities there. They can be domestic, economic, social, religious. So, if there is a burial, then you know something from it. You know that the practice of burying someone started from this time. You see the practice of burial. Many people bury in a crossed position. Some people keep their heads towards the back, some towards the front. Some people keep their arms folded on their chest. So, such practices are known. And if that practice is found in some other society, then you get an interrelation or you get to know that the cultural area was large, even if it is far from here to another place, and it is like this there too, so you get an extension of that culture. And you also get to know other things. If sometimes bodies are buried with grave goods, meaning some things are buried with them at the time of burial. They will put a pot, put some items inside the pot. From this, you interpret that this society or these people believed in life after death, in the philosophy of life after death. So, you can interpret all these evidences. In shelters, you also see that if animals were killed and eaten, their bones were thrown inside. If it's near caves, then near caves, they leave the mouth of the caves, and whatever they eat, it is consumed. Then what do they do? They throw it away. They use it like a dustbin. So, it becomes a cultural deposit inside, accumulating one on top of the other. So, from this, you get a lot of information. About the diet of males, and animals that were eaten and consumed. So, if someone wants to debate that this animal, which is not eaten today, killing it or doing it is a great sin, a great offense. So, if you see that in that record, you find many remains of the same animal, meaning people were hunting and eating it. So, you know that this practice, which you see today, that some animals have been given a very sacred status, that you cannot kill them. So, you will say that this came in a more recent period, much later. Because in that society, you are going back 1000 years, 1500 years, so people were eating animals, meaning there were no such religious beliefs at that time. So, in this way, archaeology helps in your interpretation and in establishing a correlation between the present and the past. Social behavior, you also get to know social behavior. Burying someone with grave goods, doing all these things, what is this? This is a final aspect of culture, a behavior of yours, isn't it? So, why would anyone bother? If someone dies, dies, dies, a person leaves and moves on, or throws them somewhere. But it doesn't happen like that, right? You see someone burying with rituals, so from that, you get to know about social behavior, social patterns, practices. Sometimes, Denisovan populations are found, different species are found before us. Between them, you see that even 200,000-year-old specimens, 200,000-year-old, and flowers were offered to them, where they were buried. In Sanniya, there are very excellent findings, and we discussed it there. And there, people offered flowers. How do we know that flowers were offered? Pollen analysis was done, as we discussed, right? So, pollen was found there. You analyzed the pollen, and you found that it is of jasmine, or of this thing. So, from that, you know that oh, flowers were offered here. In many places, the heads of bears are kept in a particular direction, crossed. And along with that, some religious things are also associated. So, you know that here...

Some religious, then the concept of total or black magic might have been a problem between them, so in this way, you see evidence in a historical sense, collect it, read it, and then interpret what its main reasons and significance could be. The next line is saying these remains, other terms. Now, these remains that you find, you call them. You call these artifacts. We have also discussed what an artifact is. Sometimes there is confusion, even for archaeologists in the initial phase, they used to be artifacts. An artifact is basically anything on which you can say that human action can be proven, human agency, or human workmanship. Whatever object is found in any record, you look at it and say that there is a tip made here, it is filled with ink, its entire structure has been made, it is not natural. It is not natural. This board you see, and if it remains in this condition after 500 years, and whoever can understand what it might have been, they will understand that someone had worked on it. So, when you establish human agency, human crafting, or workmanship in any evidence found in an archaeological record, with the collectible, you will say that we will call it an artifact. On the opposite side, there are many things that cannot be attributed to human workmanship. Similarly, a question used to arise, which was called these were stones that were believed by the forest dwellers to have been made by humans, and their date was very old. So people said, "Oh, humans were making weapons about 2,500,000 years ago, or 5,000,000 years ago." Then later, when many archaeologists said that it is not necessary that the mark on it, the marks made, the fact that it has become pointed, is due to humans. Many times, due to the flow of the river, or due to collision, friction, collision, such marks appear. So how will you say that something is a non-artifact unit and something is an artifact or not? You take the help of the phenomenon of stratification and memory of nature, that nature has no memory. So anything that is happening through nature, it is said that it is through nature, that a river was flowing, some pebbles, stones collided with each other and made marks on it, humans did not make it. So nature has no memory, so it cannot repeat in this way. That is, if on the left side of something you see a point, and there is a particular mark on the left side, and next to it another stone, it does not have that mark on it, the third stone also does not have the mark, they are all different from each other. What does that tell you? You will say that it is of nature, this action is of nature, because nature has no memory, so it cannot repeat things. Whereas when you find human tools, you will see if an axe was found there, a hand axe was found, then it will have a particular shape or something, maybe a trapezoid, right? So it can be triangular in shape. Stones of this type are found, some quadrangular stones are found which appear to you like human hearts. So everyone has a particular shape, and the surrounding stones have similar designs. From that, what are you saying? That this same design has been repeated by someone, it has been made generally, that is why it is an artifact, and because nature has no memory, it rubbed one stone from the left once, then the flow went somewhere else, collision happened from somewhere else, so it became right instead of left, left instead of right. That is why there is no memory, hence no repetition, hence they are non-artifacts. What happens from that? Reconstruction of the past. From that, you interpret the old society, their activities, their behavior, bringing it to life. What is being discussed next? Cultural evolution. Where are you studying? Primatology, you are looking at it. Paleontology, you are looking at it. You are seeing the progression of humans. Here you are seeing the progression of prehistoric culture and society. First, within culture, there was lower, middle, upper. After that, Mesolithic comes. Mesolithic, Neolithic societies are coming. You call them Iron Age, and what are the different characteristics of each stage? What is this particular thing? What is an artifact? Another important term that you should know is associated with it. Remains are usually found. It can be said, but not necessarily everywhere. That is why sites have been divided into different domains. We have also discussed this. You can watch the video if you want to know in detail. For example, if humans are living somewhere, what will you call it? This site is a habitation site. Someone was inhabiting there. You will call it a site. Where raw material or mining is happening, you will call it a mining site, or where raw materials are being extracted to make something. Talking about the Nagpur Plateau, it is in Jharkhand, right? You see rich natural resources here. So, the things needed to prepare the final product from here, the raw materials, you extract them from here. So, such sites are called cultural sites. You have understood the classification and its function, this entire basic concept. Layering is the most important. As for the rest, in our live batch, you are getting everything well through spoon-feeding with their hand notes, lecture notes, PPT material, resources, latest updates, and news, question answers, model questions, previous year questions, all this is available there. And now we have less time, and out of that less time, we have already crossed 30 minutes. A good segment, if you talk about it, 30 minutes of it has passed. Your basics have been cleared. Now, based on this, we can easily take you to what different things will be said. First of all, if you talk here, chronology is discussed. Chronology is discussed. They say understanding chronology is very important. If you understand chronology, many things become clear. So, chronologically, we will also understand. What is chronology? The sequence of anything. Culture, then its sequence. Human society, its sequence. How is the progression happening? Who came first, who came later? How do you know that? You know that through dating. Dating is not that kind of dating. There is confusion about that. Anyway, February has passed. The dating that will happen now, you will have April Fool. So, it is better to focus on academic dating rather than that type of dating. So, here you are seeing the discussion of dating. Dating is a process by which you can determine the time of anything, what era it belongs to. That particular period, what would that period have been? And why do you want to know? You want to know so that you can explain the progression, who came first, who came later, which thing is more advantageous, which society is more progressive, and which thing is less advanced. And you can put it in the way of a cultural sequence. So, in dating, you see it is divided into different methods, different types. One is relative dating, and the other is what you have heard of, absolute dating. What is relative dating? Before knowing that, let's know a principle, some chronological or dating principles. First is the principle of superposition. If you run out of space, and you see that when you start digging somewhere, when you dig a particular space, you are standing at home, go outside your house, and with a shovel or an axe, with any implement, start digging. What you see first, you will call it an earlier layer. Suppose this is a particular plot, and you have started digging through it. You have started digging. So, you dig in different layers. First, you dug up to here, then you dug up to here, then you dug up to here. In this way, you dig. These are layers. You are looking at it strategically. This is one, this is two, this is three, this is four, this is five, and further on. So, in this, you will say that the layer that is on top, the stratum that is on top, you will call it the most recent, the newest, because what you see at the very bottom, this principle tells you, the principle of superposition, is that the older things will remain at the bottom, and new formations, new layers, will come on top. Deposition starts happening on top of it. New cultural zones start forming. So, this fifth one, you will call it the oldest set or layer. Or at this time, you are not just finding soil in all these layers. If you dig here, you will find different things. Many times, you see that usually in front of the house, now I don't know, in old times, coins were found, money was found, sometimes something made of iron, you see something. So, why does that happen? Because they used to lie there, fall, then soil covered them, then a tree grew somewhere, something happened. In this way, it keeps happening over a period of time. Sometimes bones are found. It is possible that an animal died there and was buried. Someone buried it there. CID people often go, right? They dig up the entire ground, and the last is found. So, in this way, you are finding something everywhere. These green ones that we are making here now, these are artifacts. Understand them first. They are artifacts or evidence. They can be anything. Suppose these green ones, we call them artifacts. And both are used. When you are talking about dating, in this way, you will say that the artifacts found in layer or stratum five are older than those found in the first layer or first stratum. So, the one on top, in the layer, the closest to you, is the most recent, and what you find at the very bottom when you dig is very simple. And you study this within these two principles, superposition and stratigraphy, the principle that is here, or principles, as you call them. I hope this part is also clear. Now, when you study dating, dating is of two types: one is relative, and the other is absolute. Relative, as the term suggests, in relation to others, in comparison to others. You have two children in your class. And both fail the exam. Your teacher says both topped. Then you will see, or both get distinction marks. Usually, 85% is considered a distinction. So, you say both have distinction, or both have failed. The criterion for failing is 33% in most places. So, you know that both children scored below 33%, or they have distinction, so they scored above 85%. But who scored less? Suppose there is Ram and Shyam. Both Ram and Shyam failed. If Ram scored 31 and Shyam scored 29, then relatively you will say that Ram scored better, although he failed, but still Ram scored better than Shyam. This is a relation, a comparison. In comparison to each other. Talking about distinction, suppose Ram scored 86 and Shyam scored 92. So again, Shyam has. In this way, you are comparing. So, in archaeology too, you say you are dating. You have found both these artifacts. Now, between these two, which one is older or newer? It will tell you. You cannot determine the exact date. You cannot determine the exact time period. You can only stress, you can only make out which one is older, which one is not that old. You found a few, say five or ten, and by comparing them, you are telling. You cannot say that this is 2000 years old, 3000, or 4000. That is relative dating for you. You can date it. In comparison to each other, that is what is discussed. And this is also simple. How will you say something is relatively older? If you find two things, apply the principle of superposition. One is found in layer two, and the other in layer four. So, you will say the one in layer four is older. You cannot say what year layer four is from, or what period it is from. It was from before, but you can definitely say which one is newer and which one is older. In contrast to this, there is absolute dating. In absolute dating, you can determine the time period. Exact date. In most absolute dating, you cannot get the exact date. You do not get that. But you get a time frame. You can determine the time frame of lower, middle, upper, or any glacial period. You can say that this fossil was there in this particular period. In absolute dating, you see there are different types of dating. It would take more than a full class to understand only absolute dating. Dating itself, I think, takes around one and a half to two lectures, meaning around 3-5 hours are spent on it, depending on the depth we are doing. If you talk about absolute dating, then you see methods like potassium-argon, carbon dating. There are multiple types of thermal energy. Many things radiate thermal energy in a way. Among them, you see luminescence, that is, light. When you heat them, they produce light. And based on that, you determine dating. They also remain there. In this way, multiple types of dating techniques are present under absolute dating. Annual rings. Those who have studied botany will understand this. Annual rings. Talking about secondary growth, the formation of annual rings. Based on that, you can talk about what period it would be from. Talking about paleontology, doing soil analysis. So, by reading the soil, you are understanding. So, all these come under dating, and based on this, you are locating them within the time period. Next, after dating is discussed, now comes the point of cultural evolution. Here, you can explain it in two ways, or explain it in two ways. What you see in Paper One is that it is under general archaeology. In both papers, we always say that the special thing about anthropology is that it is present in both papers, but there is a slight difference. In Paper One, it is discussed in a general sense. What is culture? What is Mesolithic? What is Neolithic? What is Chalcolithic culture? In Paper One, we are studying general things. I think you have understood this. Let's move directly to cultural evolution, to understand the different stages. We often say that a very good thing about the anthropology syllabus is that it tells you what to study. If you just look at general archaeology, there are 50 types of rules and principles based on which you study. There are different types of artifacts. You also have to study branches of archaeology. Even now, we can briefly tell you. If you talk about archaeology in general, even here, on this same slide, archaeology also comes in different types. One is general archaeology, which you usually see. Based on the notification, based on principles, in a theoretical aspect. It has gone through different times. First, there is a historical period where things are just found and read. What is it? It is collected and kept in a museum or somewhere for preservation. So, there was a historical approach, the early approach that is seen. After that, a procedural approach came. That is, how anything is. First, you are talking about when there was a historical approach, only archaeological. The second you see is procedural, and the third and major one is the post-procedural approach. What do you call it? In this, sorry, in the historical approach, you are only finding the "what." What have you discovered? What thing is it? Something was found. So, earlier people were very inquisitive. In the later period, whatever is found, whatever branch is developing, in its initial phase, things are limited to just "what." Why was it found? How was it found? It is limited to just "what." And if "what" is found, it is preserved and kept in a museum or somewhere. So, there you get to know the "what." The authors of the historical period, or the founding fathers of the procedural approach, started trying to know "how." Pottery is one thing. Between these, you see 10 types of evolutionary patterns. NBPW, Northern Black Pottery, you see. PGW, Painted Grey Ware type of pottery. All these are quite recent. You are talking about pottery from the post-Vedic, Vedic, post-Vedic, later Vedic periods. Before this, around the Chalcolithic period, around 2000 BC. Indus Valley is also going on. So, in all of them, you see GCP pottery.

You can see geometric shapes on the quarters of the Indus Valley as well. Okay. Some are for utility, meaning how pottery, pots, and vessels were made for a specific purpose. Some were made for storage, to keep grains, water, or milk. So, they were utilitarian. What is the purpose? One is for a task, another is deluxe. You can call it aesthetically designed. Friends, in homes, we often keep flower pots, so they are made in that way. They can also be made based on purpose. Procedural archaeology tries to understand how these things were made, how they came into being. Behind everything, there is a purpose. There are also tools. So, he thought that those who study tools here, in history, studied tools, and they figured out, "What is this? This is a handaxe." It's a type of tool. We will study it now, so it's a handaxe. Put it here in this segment. Not a handaxe, another one was found. What is this? This is a blade tool from the Neolithic period. It has been polished and ground. Put it separately here. What did you find third? What is this? This is a microblade. It was found in the visual. Put it separately. So, in a way, you figured it out and kept it as a collection. When it comes to output, you think about how it would have been made at that time. Today, you can make it very easily. Today, you are making missiles, guns, Brahmastra, and who knows what else. You are doing S4. So, this also becomes a specialization within archaeology, where you are trying to make things by breaking stones with stones, without any resources. You are going into primitive conditions and seeing how people made it in old times. So, all those things come here. It studies things on a cognitive, i.e., mental level, and it studies the things. This is also called cognitive and interpretative. That is, the difference between them. Here, in five places, 50 different types of pottery were found. Some are triangular, some are circular, some are for keeping grains, some are not. Some are for decoration, some are for other purposes. So, why is there so much variety between them? What could have been the purpose? So, you determine the purpose of everything. You found a handaxe, so what did they do with the handaxe? What they did is also known. They were hunting animals, making clothes from animal skins for themselves. They were scraping off branches and leaves, extracting something from them, breaking them, cutting them. They were breaking branches, or fighting with each other to kill an animal, or just for decoration. It is very important. So, there are many things here. The introductory part of at least two to three lectures is just to look at the principles and concepts. Nothing is wasted. Next, we are talking about cultural evolution. We have talked about that, so it has also been explained. For example, we were saying this. Sometimes there was a deviation, right? We were talking about something else, and then some other information comes, and then we start talking about it, and then we forget where we started. We started from here, that in the syllabus of anthropology, this point is often counted. It is well-structured. It has asked you what to study. Chronology has been asked, you have studied dating, and then it is telling you to study the outline. In paleolithic culture, it asked about paleolithic, mesolithic, neolithic, chalcolithic. Here, it has specifically told you to study copper, bronze, and iron. If it hadn't said so, we would have gone into a lot of depth here, based on the domain or evolution, how many are there, and in many other ways. You also see settlement archaeology, which studies human settlements. Why is a human living there? What convenience does he have? Are there more water resources? Are there more food resources? So, it is trying to understand the entire human settlement. Anthropology tries to know everything. Where records are lying, you are reading the present animal records. So, zooarchaeology and archaeobotany, these two things are trying to know and understand things at the faunal and floral level. You find some plants there, you find animal bones. So, you are seeing all these things. There are many specializations within archaeology, and we study all of them in detail. If we teach you archaeological anthropology, but here we are narrowing it down within the UPSC syllabus. So, it is only telling you the positives. So, this definition becomes very important. So, the first thing it has asked in this definition is about Paleolithic societies. Paleolithic culture. Paleo means old. Stone is used as a word for stone. So, where you see old stone age tools, you call it. Next slide, where you see culture. What is this? It tells about history. Then you know what prehistoric is. Prehistoric was the term first used by whom? In 1851, it was first used by Daniel Wilson. 1851. Tell me, if you have watched the theories video well, what else was happening at this time? You can tell in the comment section. If you can tell correctly without the help of anyone, or any books, or the resources on our Telegram channel, then it's very good. It means your preparation is going well. In 1851, something related to social, related to theoretical concepts, if you remember anything related to that, tell me. If you don't remember, I will tell you. 1851 was the time period when, 10 years later, you see the arrival of Pre-Columbian. Taylor's book is considered very important. And in this period, you are also seeing Morgan's work, "League of..." If you go to '71, then in '71, you see Pre-Columbian's book, and along with it, Morgan's book came, which you call "Consanguinity, Affinity, and the Human Family." So, relate all these things with the timeline, with whatever dates come, and keep practicing them because it is very important in the introduction. If you don't mention all these things, whose work it is, where he mentioned it, in which year, and what the name of this culture is, the introduction is very good. Here you get help by mentioning three things there and then generally talking about that thing, what is its idea. So, you see, Daniel Wilson first used this in 1851 in his work, in his own work, his publication, which you call "The Archaeology and Prehistoric Annals of Scotland." After that, after that, you see who popularized it. So, Sir John Lubbock is very famous. Okay. You take the name of John Lubbock. Along with him, there are many other people. Some of them have given the Three-Age System. That is, the first new society you found, or the Stone Age, or you talk about the Iron Age society, Bronze Age society. So, all these people are giving many classifications. We will do one thing, who coined what term, which classification they gave, we will provide it in a summarized form on our Telegram channel, "Positive." So, "Prehistoric Times" was written in 1865. "The Origin and Development of the Human Race Prior to the Invention of Script." It traces from before the invention of script. One is undiscovered, that is still quite recent. One is from before the invention. When you study Homo Erectus, it comes even before Homo Erectus. You study Australopithecus, it comes even before that. You study the first hominids, you study Ardipithecus, Ramapithecus. When you study all these things, which trace back to around 7.1 million years ago. 7.1 million years ago means approximately 70 years. 1 million years means 10, so approximately 7 million years ago, things that were present are being talked about. At that time, humans couldn't even walk properly, i.e., they couldn't walk on two legs. So, you are seeing the talk of that time. So, you have read that it was studying human societies and cultural development from before there was a script. Secondly, the content and methodology of the subject until recent times were called Prehistory or Prehistoric Archaeology. But in recent times, not 10-15 years ago, but recently, in the last decade, it has been renamed Archaeological Anthropology. And that is what we talk about. There is a significant difference between archaeology and archaeological anthropology. As Larry Bassan was telling you, point by point, it has been called by different names in many places. It is called "Anthropology of the Dead." Somewhere it was called "Ethnography of Extinct Societies." What does ethnography mean? Recording of culture. For example, Gond, Santhal, Bhil are tribes. You go into their society, observe them, note in your diary. How are their marriages? Is their family joint or nuclear? What type of family is it? What is their religion? You write down this information. You have written about it. It is called the study of extinct societies, meaning societies that are no longer alive. So, you are studying them by looking at archaeological records or evidence, artifacts, and fossils, by reading and understanding them. That's why it is called the study of extinct societies. It is also called the study of extinct cultures, the past of culture, anthropology of the past. And simply, the study of human past based on past material objects recovered by systematic exploration and excavations, which are classified, analyzed, described, and interpreted based on various scientific methods and theories. Archaeology has been defined by Brand Fagan. See, I have deliberately kept this and highlighted it. We often talk about errors in sources. This is a very standard government source from which I have used this. And I have used it purposefully here to tell you that these are some of the best and greatest archaeologists in the world. Brand Fagan, and his book "People of Earth" is a very famous book. So, it is one of the most popular. Like when you talk about Sri Numb, he is ten times more famous than him for just a textbook. And his name is seen incorrectly in government sources in India, written as Fagan. So, I have done this only to tell you that if there are so many mistakes in recent government sources, then think about how many mistakes there will be in books recommended by toppers and other institutes, because they are from very regional, local, and somewhat cheap publishing houses. Cheap means they don't charge much, they publish books cheaply, because all anthropology books are published there. That's why there are many errors. Errors in dates, many times errors in concepts. Many times you see that the author's name is different, and someone else's work is put under it. That's why we say that you have to be under the right guidance if you are taking the path of anthropology, specifically. If you take anthropology, it is best to have a guide. And when you are with such a person who has seen and understood all the sources, only then can they tell you where to read the correct information. How to report the text. How they call it. He called it a special form of anthropology that uses material remains to study extinct human societies. In this way, he defined it. This entire time period has been divided into ages, and we have used this diagram. There are many diagrams of G.T.S. We had done another one on this. Do Hindu calendars and Hindu scriptures tell us about the geological time scale or explain it? You will find this video in the Anthropology playlist. In it, we talked about how time is divided in Hinduism, how it is divided from Manvantaras, Kalpas, Yugas, in different ways. The time scale is also doing things. When you talk about avatars, different avatars of Vishnu, how they are also explaining all these things in an evolutionary way. When did these fish come? When did amphibians come? When did mammals come? Finally, when did humans evolve? So, this diagram explains it to you. So, see, at the very top, there is an archaeologist, who is standing here with implements or tools. Meaning, they dug, and by digging, they are getting artifacts in sequence. If you are not able to see clearly, I think you can see it, but if you cannot, then don't worry. Go to the Anthropology Decode Telegram channel. You will find it uploaded there. We send the material on the same day this video is uploaded. But otherwise also, I think it is. You are seeing here, on the left side, everything is shown. What is this? A fossil like a dinosaur is visible. So, this is the dinosaur period. No relation to humans or animals. Life began with plankton and finally the bottom stage, our board is slightly covering it, that is the formation of the Earth, which is counted approximately 4.6 billion years ago. 4.6 billion years. 2.4 is where you see this stage. And in this way, you are seeing that the first era, Mesozoic, Cenozoic, is particularly divided into epochs. You are seeing that here. Holocene is the most recent. It is called the most recent, which started around 11,000 to 11,500 years ago. Before this, you are seeing this particular period, in which most of the concentration of our archaeology is. This is coming under the Cenozoic era. Within the Cenozoic era, there is a period which you call Pleistocene, or Pleistocene. Holocene is just before it. And you are talking about around 2.6. Here in your diagram, it is given incorrectly. Similarly, it is given incorrectly in many other sources. The latest research indicates that the Pleistocene epoch started around 2.6 million years ago. Here you are seeing 1.8 million years ago, and it ended when Holocene started, around 11,000 years ago, which is written as around 10,000 years. So, that is 10,000 years. There is not much difference of 1,000 years, as much as the difference between 1.8 and 2.6. The difference of 1.8 million years and 2.6 million years, think about how big it is. Tell me in the comment section. So, you are seeing that the Cenozoic era is divided into different epochs, in which your major epochs are Holocene, Pleistocene, Pliocene, Miocene, and Paleocene. Further classification of this is also very extensive, but its representation was a bit better, so we used this G.T.S. here. So, in this way, you are seeing a cultural evolution in a chronological fashion through the agency of the geological time scale. And in this, when you talk about the Pleistocene, you are talking about all your Paleolithic cultures, you see all of them there. The latest cultures, the Iron Age cultures, Megalithic cultures, Neolithic cultures, are happening around the Holocene. In the Holocene period, around 10-11 thousand years ago, you have Neolithic and subsequent periods, even the Indus Valley Civilization, and further things that are coming in Indian society or globally, you put them in the Holocene. And the lower Paleolithic, upper Paleolithic, when are they seen? In the Pleistocene. For example, the earliest evidence we currently have in India dates back to 1.5 million years ago, 1.5 million years ago. Globally, in India, because the sites are in a hot and humid region, and where settlements were, they are mostly seen in the form of river deposits. So, not many fossils are preserved there, they are washed out in the flow of the river. It is very misty, you see very wet regions. So, they are not very dry areas. That's why you will see archaeological records in Africa on a much better footing, as it used to be there. So, globally, you see two types of conditions. One is ice, and the other is that the entire Earth is covered with inches of ice. In other regions, like India, you see both things. Meaning, a lot.

It was raining inside, so where you see America, you see the entire region of Europe, and in that whole northern belt, you are seeing the formation of ice extensions. And in India, both things are happening. But if you go to the South, you will see glaciation happening there. In Africa also, you are mostly seeing provision. In this way, two things are happening there and continue to happen until the Holocene arrives, until then the climate cannot stabilize. Rainfall extremes. Now let's talk about ice formation. In this way, if you look at these three, you can lock them all up and keep them. That's why I am covering the basics for you first. If the basics are understood, then the rest of the data is a bit easily available, you will find it, and the concepts will be so easy for you. You don't get them in physical anthropology. That is important. First of all, in your course, in Paper One, you are given color. So what does paleolithic mean? Here, it is clearly written. Earlier, we told you, old and lithic. We just said what is used for stone tools. It comes from Greek, and a Greek word which means ancient, old, or ancient stone. Lithic means stone. Old stone or ancient stone. It refers to the period of human development, the ancient stone age that preceded the stone. The third and final stage of the stone age. The stone age is divided into different parts, which students of Hindi medium can call "Pashan Kal". It is called Pashan, stone age. The stone age, the time period, is also seen divided into different divisions. First of all, what do you see here? Second, Mesolithic, and third, Neolithic. Within the periodic divisions, there are also subdivisions. Upper, Middle, Lower. In this way, what was first, you are calling it Old Stone Age. Mesolithic, you are calling it Middle Stone Age. And Neolithic Age, you are calling it Late Stone Age, or you are seeing it as the final stage. New or Late Stone Age. Trails of man about three million years ago. This is what we said, we are not able to do it correctly in India, and many fossils and evidence are not available. That's why in India, you date it to 1.5 million years ago, but if you go in a global sense, it's 3 million years ago. That's where you are seeing things happening. Today, what is going to touch you in Africa. The stone tools found, which correspond to the lower or earlier time period, are dating back to around 4 million years ago. And one of them is at a site where it was found. I think we also put its information in our Telegram group. Okay, we have data of 3.2, 3.6. Now this is pushing it back to even 4 million years ago. Stone tools are also made on the basis of different industries. What is it? I would suggest here that it is not possible to explain what different industries are, what tools are, what techno-complexes are, what assemblages are. For this, you should definitely watch the video we made on archaeology, "Problematic Terms in Archaeology". It will take half an hour just for that. It's better suited that you go and watch it once, or watch this. Understand it once. What is an assemblage? We have briefly covered it in the side. We have not covered assemblages, what are industries, what is civilization, what is culture. What is techno-complex? If you have studied all this, then it's fine. We have seen different industries, like Oldowan. It was considered the earliest stone industry until now, but some evidence has come that takes it even before this, in which Australia is named. The place where it was first found is its type site, and based on that, its naming has also been done. For example, Oldowan is a site in Africa, in the region of Tanzania. If you go to the Olduvai Gorge, or Olduvai Gorge, as it is called. The fossils found there are named after the site, and the industry is also named after it. Similarly, it is seen in Australia. After this, you mostly find it in a place. It will be formed after its name. You are seeing this kind of classification. What is it? In society, people, simple people, you will not find much development. Tools are also very simple. You use them in a utilitarian form. It is not specific. You are seeing multi-purpose tools. Here you are seeing, first, simple tool use, making very simple tools, making cleavers, which you call chopper and chopping tools. Then moving forward, scrapers were made. So slowly, they are making different things. From Lower Paleolithic to Upper Paleolithic. Population distribution. The population is distributed all over the world. It's not that it's only in Africa or America. You are seeing global dispersal over time. The third thing is that the population is also growing, due to which different types of control of fire. They will learn to control fire later. Along with this, they started using stone tools. Everything. The population is considered to be around one million. If you look at the period of one lakh years, it is considered the emergence of speech. By this time, he had started verbal speech communication. Many people also associate the process of fire control with this period. When did humans finally learn to control fire? What does controlled fire mean? One is that fire broke out in the forest somewhere. Fire can break out in different ways. It caught fire due to friction, or due to very hot climate, or lightning. Humans learned to control it. Many people are seeing this as a trace, especially in the Lower Paleolithic. The records you are seeing are around one million years old, whereas if you talk about the period, it has gone back even to 3.6 million years ago. So, if you go to South Africa, up to 1.5 million years ago, there is a place called Wonderwerk, a cave formation, where you are seeing this. Similarly, if you go to a slightly more recent period, half of this period, there are many such places in China, one is Guddia, where you are also seeing this. In India, this thing is very recent. In India, you see evidence of controlled fire from 30-40-50 thousand years ago. We are not specializing now because this is a general paper, the general anthropology part within Paper One. Because there is less time, we are explaining both things together. So that you can connect the general with the Indian. Because it is very difficult to cover everything in 90 minutes. So you are seeing that the same thing that was found here 15 lakh years ago, in India, you are seeing its traces from 45 to 60-65 thousand years ago. A place near Allahabad is Belan Valley. You are seeing this thing there. After reading. Later, gradually, Acheulean tools also started being used, which are seen as erect and walking. After this, you talk about Middle and Upper Paleolithic, i.e., the time after that, Middle Upper Paleolithic, before Mesolithic. We are talking about the divisions within Mesolithic. So first, you saw Homo erectus, and after that, what do you see? If you read the literature, you see Neanderthals. Anatomically modern humans, which you call Homo sapiens. They don't come immediately, but you have seen modern humans at that stage. The next stage you have is the Mesolithic cultural stage. What are the criteria, what are the characteristics of Mesolithic? Because many things like pottery formation are usually associated with Neolithic. People started making pottery, and its beginning, in a crude form, not with such specialized or good finishing, but simple form. Pottery is seen in Mesolithic. The practice of burying someone, these rituals, are usually associated with the Neolithic period. But evidence has shown that in crude form, you are seeing it starting in Mesolithic. You are seeing a kind of common ground. Between the two. Second, people started using the slash and burn technique. They started using it there. Establishment of farming communities. During their, during this particular period, farming communities started appearing. That is, humans are moving towards settlement. This is not happening in Paleolithic. In the previous slide, you saw humans as nomadic. Humans are not staying in one place. They are moving on. Hunting, because they don't have resources. If they stay in one place, what will they do? How will their economy run? What will they eat, what will they drink? Their concentration is mostly on hunting and gathering. So wherever there is a resource, they will go. This is nomadism. They don't settle in one place. And settlement structures. Humans started spending a little more time in one place. Spending a lot of time there. So you are seeing the process of nature or economy growing. Starting. Next, you talk about humans starting to learn to use domesticated animals. For food, and for other purposes, it is being used there. You are seeing domestication starting here. Next, you are talking about the domestication of dogs. It is an important thing you are seeing. That thing is continuing even today. And when did it start? You are seeing its start at this time. Permanent settlement. They were not making permanent settlements there. Permanent settlement or you are seeing it again. [Music] People were hunters. Hunters started storing food in some storage. Food storage is something that you can settle only when you solve its problem. That thing is starting to be seen there. So it reduced. The formation of caps. This starts when your ice is usually ending. At the junction of that. So when this starts, the glaciers have melted. You are seeing more water. Your water coverage has increased. When it increased, naturally, reliance on aquatic animals also increased. Animal land. So here, conflict also increased. Now that resources have increased, there will be fights for resources too. There will be fights for food, fights for animals, fights for land. Who will live where? Territorial sense is also starting to be seen from here. Which is continuing till today. Sanitation. We just talked about it in the upper part. And depending on the requirement, their availability. This means they are staying in one place. People were both sanitary and in a way non-nomadic, or you are talking about sanitary and nomadic. So they are moving and staying. That's why the term partial nomadism or partial sanctuary is being used. Because they are not completely moving, nor are they completely settling in one place forever. That's why it is seen as an intermediate or junction. Next, you talk about the New Stone Age or Late Stone Age. Call it Neolithic. Many things have come here. Gordon Childe, an important scholar, comes to mind. Have you heard his name somewhere? Tell us his name and his work in the comment section if you remember correctly. Neolithic is also called an important scholar's revolution. You see the term revolution in that way. Agricultural revolution. Now, what does he say? What are the things you are seeing? First, agriculture. You have made agriculture. Second, you will also see pottery here. If you have done both these things correctly, agriculture and pottery, then your nomadism is over. You can stay in one place. Naturally, if you are doing agriculture, you have to stay in one place and do it. There are so many processes, sowing, harvesting, growing. These processes consume intensive time and labor. And not for a short time, like you sowed today, got it tomorrow, and left with it the day after. You are engaged in that activity all year round. So your nomadism ends, and you start living a settled life. And you also have pottery, so you can store things. Utilitarian pottery, in which things like grains, barley, whatever is being kept there, whatever they are cultivating, they can store it. That's why nomadism is completely seen ending at the time of Neolithic. At this time, people started settling. Next, there has been a lot of advancement in tools as well. Axes, adzes, many things that we deal with when we teach you in in-depth lectures. How they are made, we are also telling you. The tool-making process. You are saying everything is weapons. Many modern weapons like harpoons, etc., that you see here, whether written or not, things like harpoons, specialized tools are made. Humans have also made weapons for warfare. Next, you talk about living in houses, so the concept of housing also comes. The concept of shelter. Completely. First, we saw that they were near rivers. Then we saw that they were living at the mouth of caves, the front part of the caves. So they have also developed housing. Next, housing started. All these things came. Technology has improved a lot. And community life started here. A kind of relationship between people is strengthening here. I hope this Neolithic period is seen. Metalworking technology, if you are talking about it. Next, the economy was based on subsistence farming, hunting, stock raising, and fishing. In all these things. Like tools, it's not just that. In the economy too, you are seeing multiple dimensions. You are also seeing specialization in pottery here. Pots with openings cut in the walls, which may have been used for burning incense. It is also seen being used for this purpose. If you talk about it in the Indian context, you see many things. If we write here, we cannot tell in 19 minutes. And if you look at the names, you see classification. You are seeing Ahar-Banas culture. You are seeing many such local cultures there. And there are different varieties of local cultures. There is specialization. Each has something special. At this time, bricks of a particular form were used, elsewhere a different form. Somewhere pottery of one type, elsewhere. So pottery, bricks, and many such things on the basis of which this whole India has been classified. Lastly, when you are talking, the period of iron, along with that, you are seeing another time, the Iron Age. Iron started being used as a tool. Iron took prominence here, just like copper was taking prominence here. And along with that, you are seeing Megalithic cultures colliding. What is Megalithic culture? We just talked about the term lithic being used for stone. And mega, you know, something very big, very huge, very large. For that. So Megalithic means very large stones were used there. For what purpose? For their religious relief, for communal life, for erecting. If you talk about India, there is a place called Adichanallur, a place called Utter, a place called Aihole in South India. Even if you go to the Northeast, the Khasis, these tribes, you see all this in Meghalaya, Nagaland. Those very large stones, structures like this. There are many places in the North too. And the density in the North is less compared to the South and Northeast. So you see this all over India. Erecting very large stones there, forming them. Like you see on the road, the signboards used, on which the distance is written, that a particular city is this far, Delhi is this far, Mumbai is this far. You know, there you see what you call milestones. So in this form, in this shape, you see very large stones being erected. What do you call them? Monoliths. Second, you see stone circles, cists. You talk about dolmens, dolmenoids, dolmenoid cists are also seen. And a special, very important thing is called a sarcophagus. What happens in a sarcophagus? Structures are made in the shape of an organism. Any stone, any object, with four legs, they have given it a human form.

So, in this way, there is iron there, okay? If you talk about the proto-historic side, it is a very big topic in itself. From different sides, you know that in the early period, the very first one found was Harappa, hence it is sometimes called the Harappan Civilization. The type site is a very big site, a well-developed site from the mature period, and it is the first site found. That's why you call it the Harappan Civilization. Along with Harappa, you see Mohenjo-daro, and a famous site like Lothal. You get to see Lothal, okay? You get to see Dholavira. In this way, multiple sites that you will not find throughout India, there is a reason for that. If you look at the civilization, it extends to the extreme north, even to the regions of Afghanistan, okay? In UP, you get the entire region of Alamgirpur. It goes down to the Gujarat-Maharashtra belt. So, its entire geographical extent is divided into phases: this is the mature phase, this is the declining phase, and this is the beginning phase. The Indus Valley Civilization is well-marketed. You see notifications, okay? You are getting implements of different types. When we talk about societies from other places, civilizations, I talk about the Sumerian Civilization. You are seeing trade relationships with it. So, every place, every site has its own specialty. And like Kalibangan, okay? If you are studying every place in detail, then when we are going to study this within the course, and that too soon, there will be no delay. The course is starting in two days. So, those who have not enrolled yet, they can use our code ASLI VA US LIVE and get enrolled in the batches starting on the 21st of April. We also have limited seats and limited availability for this because this time we have also added a test series. And when you are conducting a test series, you don't have a very large scope for evaluation. It's not like you can evaluate copies of 300 people. You can do it within a limited time, but that time might be such that you are preparing for the next mains while looking at one. Then those 300 copies. Therefore, we have limited the number of people we can accommodate. The nature of the civilization, its decline, you study theories on this. You study the Indus Valley Civilization in different types: social life, cultural life, religious life, economic life, trade, communication. It's one unit, like your 6 units in Paper 1 are on theories. It's a single unit, and how much time does it take? It takes about a month. So, in any case, this 1.1, in Paper 2, your evaluation of Indian culture and civilization is one unit, and it takes a lot of time. After this, you talk about Paper 1.1, then 1.2, your Paleolithic Anthropology, evidence from India. So, in India, we have talked about evidence, it is found very rarely. Fossils are also not found much. And the very famous fossil you get to see is the Narmada Man. It is found in a place called Hathnora in Madhya Pradesh. There is a prominent Paleolithicologist, or you can say a scholar, his name is Arun Sonaki. He is no more. Arun Sonaki, around the 1980s, around the time of India Gandhi, around that period. The exact year, you can check, I don't remember. Around 1980, this is around 2000, I think it's '82, '82. So, it was found there. So, this becomes a very debated feature. That's why, and the basis of Narmada, here it is with reference to the Shivaliks and the Narmada basin, the fossils found in different geographical regions. You have to explain them anatomically. What is this? You are seeing anthropological evidence. And based on that feature, how do you classify that fossil? You say, "Oh, this old human activity is possible." Many people call it anatomically modern Homo sapiens. Its significance is reduced. Now, many people who are researching it are saying that it is Homo heidelbergensis. So, this debate continues. Forms of features are therefore at the anatomical level, meaning, by looking at which feature will you say which genus or which species it is. So, similarly, what is discussed here is Ramapithecus, its similarities. You find it for the first time in the Indian region. You are also seeing it in other places. You are seeing it in the Middle East as well. You are seeing it in the region of Pakistan, you are seeing it from India. So, it is asking for its anatomical features, and those anatomical features are, sorry, you are seeing them here. Among these, we can discuss two in detail, but many terms might not be understandable to you because they are visible on the board or not. Many terms are such that if you have studied the units of Physical Anthropology, only then will you understand. For example, the first point above is that in size and inserted vertically and not in a slightly prognathous position as in apes. So, here you will know about incisors, but if we have to explain prognathous, it will take your time. Similarly, the term diastema comes here. Little or no canine diastema. You know about canines, but in diastema, you basically see a gap between two teeth. You call it diastema. It is usually seen between canines. When you talk about a primate or a human, you are seeing it. So, one feature is this. So, there are many such terms that you will see, which might cause you a little trouble. The dental arcade, on which the entire structure of your teeth is based, you call it the dental arcade. The entire thing you are seeing, its shape is also different, right? So, here you are seeing a round date. In us, how is it? When you go to earlier primates, how is it in them? In them, you see a V-shape. Somewhere you see a U-shape. Remember U-shape, it is seen in a U-shape. And when you come to us, in humans, you will see a parabolic shape, like a parabola, it is seen in humans. So, there are many such things. So, if we explain each and every thing here, the mention of canine fossa here. You must have heard the name of foramen magnum. So, if you know foramen magnum, you should also know foramen. So, there are many such words. So, you will have some problems with them. All these things are basic to Physical Anthropology. After that, we will return to all these things. So, it is very necessary to know that particular term. People like archaeology, we have covered it. So, first, understand that, only then will you be able to understand these features well. This is given to you as an example. Similarly, you have to understand both. There is no big difficulty in this. You might feel like, "Oh, what a big deal this diastema is," but what happens is, the gap between two teeth is called diastema. What does this tell us? That just a rumor, that it is scientific, all these things, it's just because of its terms. Gluteus medius, gluteus minimus, gluteus maximus, names of different muscles. You know that muscles are quite a lot, you know. This is the case with gastrocnemius, all these muscles. And it is giving you the site of muscle attachment. Just the names are changed. If we explain it through diagrams, it becomes very easy for you. What are muscles? You just read the general name of the muscle, or you see in the picture which part it is. So, you will see such things there. So, clarifying terminology, clarifying concepts is very important. To understand all these, first, if you understand them, then this is a piece of cake for you. So, I hope most of our part here is clear and covered. One last unit is left here, which is 1.3, and that is talking about what? Ethnoarchaeology. I have explained to you that study past societies, past cultures, artifacts, and other evidence, including fossils. Ethnoarchaeology means studying past societies through the lens of present societies. Meaning, I will explain to you with an example. Okay. Two tools are used here, which I have told you. If you know the teleological and evolutionary schools, within the theory, you see a viable society in Central India, where during marriage, there is a mock kidnapping or mock resistance. Kidnapping or resistance, meaning marriage is happening, so someone from the girl's side or the boy's side will stop her, resist, "No, no, don't do it." And what is this? A cultural phenomenon and a survival. You see, survival things are those that might have had some utility in the past, but now, even though their utility has ended, you see them in a continuous form. So, you will call it a survival. So, that's what you see happening. At one time, you see female infanticide, meaning baby girls, girls were killed. And due to that, the female population became very low. And obviously, if the female population decreases, the number of boys is more, and girls are fewer, so who will marry whom? Whom will they get as a wife, as a bride? There used to be a lot of difficulty for this. So, here, bride capture used to happen, meaning they would take them away, or there would be resistance. Such practices used to happen at that time. Now, there is no problem with that, because now infanticide has ended in society, or it is very negligible. It has become negligible. So, now the numbers are not a problem. Now the number is not an issue. It's equal. Everyone has equal opportunity. But still, they are doing it, even though it has no utility. So, that tells you that it is a survival. When there is no utility, but it is continued culturally. So, similarly, you see the same thing here. You are seeing that in Bhimbetka caves, okay? There you see many drawings, many paintings. Now, how will you understand these drawings and paintings? How can we read them? Can we relate them to past society or contemporary society? So, you will look at their present and recorded artistic or cultural patterns, study them. If you see similarities between the drawings and paintings in Bhimbetka caves and the way the tribal groups around there are creating things, then you will say, "Yes, we are seeing this here as a survival." You understand some things as parallel, some things as survival. So, these two concepts, you have to study about 405 of them from above, and understand the concepts, and your entire point, the part is covered. This entire archaeology part does not take much time. I think 225 lectures are sufficient. Within the limit of one month, this gets covered. It takes about one month's time. Tribal and Indian Anthropology. So, these three together get finished in two months. Meaning, Paper 2, which is yours, can be dealt with well within two months. Similarly, Paper 1, in detail, takes three months. The maximum limit for Anthropology comes to be around five months. If the average class is one hour, and if you rush very fast, then it can also be covered in three and a half months. You might be surprised to know that if you take the total number, it is more than the total population of many countries in the world. Yes, if you talk about the official figures of 2011 census, then the number we see there was 8.6% of the total Indian population comprising or representing tribes. Total Indian population. And you know that due to COVID and other time disruptions, the entire period of 2020, 21, 22, official censuses have not been conducted yet. We don't have the latest data figures. So, many private bodies, NGOs, and news media agencies give their projected figures, but their sample size is very small. So, this uniqueness of tribes, which represents the true cultural diversity of India, we are presenting it to you here. Where is our own liking for you, where we are going to finish the entire Anthropology syllabus. In what timeframe? In 14 hours. By the time you are watching this video, two videos have already been delivered to you, have reached you. I hope you have watched them, understood them, and noted down important things from them. Although many of them are summaries in themselves, so there is not much scope for making notes from them. There you don't need to make three notes. That video will always remain. Although our portal, our channel, you know, many of you know that it was hacked for some time yesterday. But despite that hack, we have recovered all the videos, and all our videos are now available. You can access the playlist, search for our videos, and they will remain there. So, this hacking, hacking keeps happening. There are many people who have nothing to do, just want to pass time, so let's do some hacking. So, apart from those people, we are continuing our marathon. And in the marathon, the first part has gone to you, Social Anthropology, in how much time? In 3 hours, meaning in 180 minutes, we finished your thinking. And the next video that will reach you is Theoretical, meaning you talk about various schools of thought, which alone takes a month. We finished that in how much time? Around, I think, 90 minutes or two hours. In that time period, that entire video, you can watch it, you can read all the theories in it. And presently, when we have brought you the part of Tribal Anthropology, which is in Paper 2, right? You know the syllabus is divided entirely into two parts, like any other optional. 500 marks are seen here. And out of these 500 marks, no other color. Out of these 500 marks, you talk about 250 for Paper 1 and 250 for Paper 2. If you divide this 250 and look at it, okay? Here, I think, if you can't see it, until we move forward, then if you divide this 250 and look at it, the first paper comes in 3 broader outlines. First, your Social Anthropology, the second part is what? Physical Anthropology and Biological. Why are we calling it unique? It is unique because it is in Paper 1 and also in Paper 2. But the nature is different. In Paper 1, your presentation is of a general nature. Meaning, you are reading about archaeological practices worldwide, what is the subject of archaeology, how are its practices, how do you know anything, principles, many things. So, dating, generally, it introduces you to cultures worldwide. And how it applies in a global sense. In Paper 2, you read it again, so there it becomes in an Indian sense, or it is Indian only. There you are reading about Indian society, Mesolithic, Neolithic, Indus Valley Civilization, Chalcolithic, which are running concurrently, were there before, and are there later. You are reading about proto-historic societies. You are reading about displacement in the next unit. So, there are many such things that have an Indianized flavor. In archaeology, you read that in Paper 2, within Social Anthropology, you also have the theoretical part. Although some people keep it separate, but the nature is similar, so you can cover it under Social Culture. So, in terms of time frame, if we explain this entire thing, then it is a lot. Here too, if we tell you that it is the part of Tribal Anthropology, and another is Indian Anthropology. Here too, some people combine Tribal and Indian Anthropology and present them together. So, that is up to you. There is no talk of branches here. It is not about how the displacement is divided. It is according to your syllabus. The syllabus is divided like this. Therefore, we divide it into three parts in Paper 1, and we are dividing it into three parts in Paper 2 as well. And what we are going to discuss today is what? It is our own part of Tribal Anthropology. And we are going to finish it in 90 minutes. But before reaching that, we have told you twice before that all these things are superficial, like the cream on milk. You are getting that kind of thing here. You are getting the flavor. But if you want to receive the nutrition, then you have to study things in depth. This is a summary, and a summary is very good for getting introduced to any discipline in a marathon. Many people, Anthropology is at the graduation level, not at the schooling level. Sociology, Economics, all the GS subjects, History, Geography, you see everything. But Anthropology is not found. So, many people.

It is not known that everyone is interested, friend. What is this subject that is carrying a success rate of 10.5 every year when you pick up and see the India ranks, you get to see the display of the top positions. It is the only displacement you are seeing, then you are seeing the optional subject which has given two India Rank Ones in the last four to five years. Many optional subjects have not been able to give even one India Rank One in 10-10 years. Here, Anthropology is giving two every 5 years. If you talk about 2017, then you had India Rank One, and if you talk about 2020, then you also had it. Who knows, maybe people enrolled in our batch will be among those who are appearing next, and we might see one name from them. It happens with us too. So, these people try to understand this trend, that which subject is it. Many people want to know that, friend, the subject is very good, its statistics are very good, a success ratio of 10.5. Pick up other subjects. Among the major optionals in UPSC, if you calculate the other five, the average success ratio you see is 7.7%, and what is Anthropology's? 10.5%. So, this also interests people. You get to see numbers above 360 in this. If you talk about Laxmi Nagar, 362 numbers, 354 numbers, Akshar Jain, look at 2018, 335 numbers. And all these people did not study it. It's not that they did BA, BSc, MA, MSc in some other discipline. If you talk about Akshar Jain, he came from IIT Guwahati, did a course in design, and finally came here and studied Anthropology. So, someone from outside, who does not even have a humanities background, can excel so well in this subject. Meaning, even if they have a background in life sciences, or a medical background, or a background in medicine, it is very easy to do Anthropology. Yet, you are seeing that people are excelling in this even without these things. And people from every class, every background, come and do so easily. At least, talk about the average student. If you say that 360, 370, these are big scores, exceptional ones are getting them, fine. Even then, if you are an average student, I am not even talking about the average, right? Then for you, the barrier of 300, which only toppers can cross in all other subjects, is very easy here, with less effort, with less time duration. The lack of time duration is a very good thing because it will take less time, so you can allocate your remaining time to revision, answer writing, practice. Model question papers are becoming important for you for the last one year. Every year, you are seeing that the nature or the dynamics of the UPSC paper is increasing. So, you need time, and that time will only come when you can solidify and finish the optional subject in the least amount of time. Another good thing is that 75 to 85% of the portion here is static. That is, sometimes, why are we giving this range of 75%? Because some acts like forest acts, you also read these in tribal anthropology. Forest rights acts, sometimes there are some changes in them. Rules and regulations are not coming up for tribals. Like, recently, the Prime Minister's tribal development scheme has come. So, these things come in a very large time frame. So, in the year when it is only one, you will see that the dynamics will increase a bit, so the static portion will remain 75% and the dynamic will be 25%. If you leave out the one that is happening in three to five years, then on an every year basis, 85% of this subject remains static. So, you don't have to add from here and there, don't have to put notes, don't have to staple, don't have to outline. Magazines, editorials, Livemint, a world of things that take your time and effort, you don't have to do that. So, it is helping you in this way. Talking about Tribal Anthropology, which we are going to cover in 90 minutes, I think I have said this before, tell me if I am wrong, we are going to cover this in 19 minutes. And this is part of Paper 2. And in Tribal Anthropology, the most important thing is, I have seen a lack, even when I was learning. I have an academic background in this, and also a UPSC background. Which is a bit rare to see. I have also done Semology from this subject later. And one thing I have noticed is that people become so comfortable with the basics, especially those who teach, that, okay, they must know this. But why do you think that person will know this, when you are bringing this discipline for the first time? So, you have to explain everything from the basics. You are teaching Tribal Anthropology, and you are not even explaining what a tribe is. You think everyone knows what a tribe is. Everyone knows they live in forests, and they have strange traits, traditions, customs. Because there is no definition, when you are teaching something, you have to explain the basics and the concepts. So, that is what we are going to do here. Before going into that, as we said, all these things are like the cream on the milk, a summarized form, which is perfect material for your revision, along with the notes that you will get in our batches, for whoever is enrolling. So, first of all, we come to this, that your tribal, first of all, read this proverb. What is written? When there was nothing, there was no song, right? I think Kun Faya Kun. When there was nothing anywhere, it was you. So, the same thing is that when there was nothing here, meaning when there was no self, then there was tribe here. What does tribe mean? I have used this term in many videos you might have seen on our YouTube. So, we say that among tribals, there is a 'we' feeling. Our, and our tendency is very high. We, our, we are talking about common ownership, things that you don't see or hear in modern society. What happens there? There, the self becomes very big. What does it mean for the self to become very big? It means that there, people talk about their own benefit, their own selfishness, and I mean, me, myself. That is why you are seeing that the proverb says that when there was no self, meaning there was no 'I', then there was 'we', and where there was 'we', there was tribe. So, the feeling of 'we' is very important. Just like our code is also made from the feeling of 'we'. Slide, meaning you and I together make it, and our code is also made for this reason. If you look etymologically, meaning in terms of literal meaning, if you decorate, this is just a root word from which you get to see, and what did this particular word mean? It meant [music] from the Latin word. Or you can also say, there are some things that are very important for you to know, and we have told them too. We have a demo video shot, maybe around 2 hours long. The demo video of Tribal Anthropology is in the playlist of our Anthropology. Even after the hack, the studio's website was hacked, after that also you will find it there. So, you can go there and see all these things. I have discussed it there, but I will also tell it here because I am assuming that many people are seeing this for the first time and have not seen that video. And therefore, it is important for you to know what the distinction is. We have made a separate video on this a long time ago. What is the distinction? There you see their similarities. There are clans, you see them there. The feeling of 'we', we talked about it. There is a lot of boundness. You see common ownership. So, all these things are being talked about. What about governance, administration, of whom? Of tribals. So, very important things are said there. And a very important thing is that you can distinguish and tell which group among the tribes, or which population, which people, need our assistance, need our help. Our help means not yours and mine, but the government's help. So, that is why here we see, they say, find those characteristics that will help you identify, mark those people from among the tribals, or from the tribal group, identify those people who need a sort of urgent, urgent. If you don't, how did you identify Scheduled Tribes? When you tried to explain the difference between tribe and Scheduled Tribe, it becomes very important that you mark some characteristics to clarify this difference. So, we talked about tribes, that their language can be common, their clans are common, they have the feeling of 'we'. So, all these features of a tribe are also in Scheduled Tribes. But when you want to identify which tribes need your help, whose condition is very bad, then you have characteristics for them. And different characteristics have been given by different committees, which we will also read slowly as we move forward. There are many such things, that they are isolated groups, there is some backwardness, their economic means are not that developed. Many characters. The B.N. Lokur Committee gave them in 1965, which we are going to discuss as we move further in this unit. Another thing you are seeing here is that tribal states are talked about. Just like we said at the beginning, you see 8.6% tribal population in India according to the census. It is projected that maybe by the time the next census happens and data comes, it will be 9%. 9% of what? Of 142, 145 crore, which is being said as your population at this time. So, if you talk about 144, this number has become very big, around 14 crore, right? Such a big number you see of tribals. So, even among them, not all tribals are disadvantaged. Not all tribals need assistance. Many tribals are thriving, meaning they are prosperous, their economic condition is good, they have integrated with the mainstream society. Then comes the state. There are many such places in India. We will show you with data here. If this part is not visible, do not be in a hurry. You can also type "Indian Tribal Community" on Google, and you will see this map. So, it's not like your work won't get done without this. We are also going to share this material, or these PPTs, or the entire content you are seeing here, on our Telegram group. So, no need to worry about that. Here, you can see the allocation of tribes on the entire map of India. First, see where which tribe is. You will see many major tribes here. For example, here is the population of Bhumij, Khoya, Khasi, Angami, which comes under Nagaland, their population you can see. Chenchus are in Andhra Pradesh. Khoyas, Gonds. I have personally worked on this. I have done field work on this population and the Gond population. So, you will see the Gond population. So, we have also worked on the ground on all these. As an anthropologist, there are many such cases, such insights, which are very useful to you when we are going into the course. Because it's not that we are just studying the subject theoretically or preparing for UPSC by taking it as an optional. We have our academic orientation in it, and along with that, we have also done field work. So, due to the combination of these three, the insights you will get, you will rarely find such insights. I haven't found such a combination anywhere. Where Anthropology is being taught as an optional. It used to be taught once, but those teachers retired in the 90s. At that time, this optional was not that popular, because so many India ranks were not coming. But in the last seven to eight years, if you take the period of 2013-14, since then so many India ranks have come. If you talk about 2017, out of the top ten, four ranks were of Anthropology. These are very big numbers, right? I am saying them simply, you are listening, but if you want to realize that in one year, one subject is giving four ranks out of the top ten, and the next year it is giving Rank 2, and after that, the highest score of 362 is also given by the same subject. Meaning, in four to five years, you see more than 10 India ranks from one to ten. What do other subjects say? That we have so many ranks in the top 50, or in the top 100. We say, friend, why go to that level? Compete with us at the top 10. So, this is the specialty of Anthropology. So, you are seeing all these tribal allocations. And here, if you look, see the regional concentration of tribes by concentration. These legends are made here, according to color. So, where you see the orange concentration, orange color on the map. I think the color is visible. First, no text, and you don't even need to see the text. You know where the states are. You have studied geography well, so these are childhood things. So, you know which states are where. So, where you see orange, you see the maximum tribal concentration. For example, the groups in the Northeast, here Meghalaya, Nagaland, Mizoram. Here, compared to their total population, the tribal population is so. So, this number here helps you in understanding the demography of the tribal population. Also, in some areas, you see extreme white areas at the end, here the tribal population is not present. So, this is also an important statistic. Puducherry, which you call Puducherry, that area, there is no tribal population present. If you take the example of Chandigarh, Punjab, Haryana, Delhi, and add Puducherry to this, then these are five places where you do not find native tribal populations. Of course, it's not that if a tribal group from, for example, Tamil Nadu, has moved here due to migration, education, employment, then you won't consider them. But in general, we are talking about natives, about which ethnic groups are associated with which places, based on that, we are talking. We are not talking based on migration, employment, education, and all these things. So, I hope this data is clear to you. After this data, we have some more data. You have seen the states. One more thing comes up, what is the terminology for tribals? Has this word "tribal" always been used, or since when? This becomes very important. And secondly, the ministry that does the work, some people, so how is it being administered? First, you see that in 1857, there was not so much interest. Until then, the British or the colonial regime was focusing all its efforts on strengthening its trading units, factories, or administration in the mainstream society, in the big urban centers. When their rule, monopoly, trade units, everything is established in all these places, they get time. So, what do they do now? Everything is done in the main areas. Now they turn to tribals and their resources. What resources do they have? Not only that, but what is more important? What do they have? In many places, you see in the Jharkhand, Odisha belt, mining is happening. So many raw materials are extracted from there. Tribal pockets are formed in those places. Tribal population. It is used economically in many ways, right? It also helps in construction, infrastructure. You can also take help from it for many other things. So, forest resources are also formed. Tribals lived in all these places. So, until regulations were imposed, until they were understood, until administration was done, control was gained, it was not easy to rule over these things or over their areas, their resources. To do this, then you see that they are slowly associating administrators with anthropologists. They are calling them to many places and telling them, administrators, administrators, tell us how to win these people over. Win them over, meaning either manipulate them or control them, but in such a way that there is no rebellion there, or no trouble arises. So, you understand, by clearing the examination, you go through another option without choosing any other. Even then, in the latest stage, you are seeing that the understanding of Anthropology, the tools of Anthropology, are needed so much that even the colonial regime, our colonial regime, without the help of anthropologists, could not control these things, this entire tribal front, or any other ethnic group they encountered.

The British were doing administration, they definitely needed people who understood the color of these tribal people or the Indian color, and who could read color in the most holistic way. So, if you have to administer or rule anyone, whether in a good sense or a bad sense, you must have a very deep understanding of the psychological and cognitive aspects of their nature, their color, and their identity. That is why you have always seen that in Indian society, the British identified the resources. Now they had to regularize things. To regularize, tribals had to come into their written records, revenue records, and their names had to appear. So, earlier, when they had to say something about such a population, tax collection was happening, all sorts of things were happening, how did they mention it? There was no proper term at that time. So, from the time of the census, you see the early phase of the formation of Congress. So, from 1891, they started using terms in new records. And it is not necessary that only these two terms were being used in 1891. Administrators were using many different terms in various places. But only those terms become popular which are from big presidencies and big units like Bombay, Madras Presidency, and the Bengal region, which are big power centers. So, the terms used here become more popular. So, in 1891, the two terms being used were Vanvasi and Charwaha. Charwaha is used for herds. You see, many tribals have herds, they had them before, and many tribes still have them today. For example, in South India, in the Nilgiri region, you can find them. So, they are involved in herding, grazing, and all these activities. So, Charwaha started being used as a term for them. Another was that they were living in the forest area, so they were called Banvasi. Ban means forest, Vasi means inhabitant. So, for those living in the forest, they used these terms. Next, you come to 1901, 1911. Then they started using naturalist terms for them. Why naturalist terms? Because they have a great attachment to nature. Their economy, their culture, their society, their religion, everything revolves around nature. So, they are called naturalists because they are very nature lovers. Next, you move further to the 1921 census. Then they started using the term Pahari (hill dweller) and also Vanya Janjati (forest tribe). Pahari because they usually lived on hills. In many places, in 1931, you see another term here: Primitive. They are called primitives because, by that time, they were seen as backward from a cultural connotation. Many works were being published worldwide, and they were being defined with backwardness – cultural backwardness, economic backwardness, social backwardness. They were being called primitives, simple societies. Why? Because their means of production were not as augmented, not as resourceful as ours, or rather, as those who were calling them primitive. So, this term started being used to understand them. Even G.S. Ghurye, a prominent sociologist, Govind Sadashiv, a very big name in India, or even if you study anthropology, he termed them backward Hindus. Gandhiji was using different terms, and many other people were using different terminologies and explaining which terminology was more suitable for them. In 1935, for the first time, you see the mention of Backward Classes and Castes, and also Tribals. Then, the mention of ethnic groups is seen there. But it was limited to just a mention. That is, already in 1948, you see that Tribe becomes a consolidated part of the Indian lexicon. That is, on the administrative front in India, these terms started being used uniformly. You are seeing the solution to this. The next evolution you saw was who would be the governing body for tribals. You can see this on this front. From 1947 to 1985, there was no separate body. Just a division was created under the Ministry of Home Affairs, and it was being looked after within that division. It is not written here. Yes, it is written here. In the period of 1985 to 1998, again, it was being looked after as a department under the Ministry of Welfare, that is, the ministry created for welfare. Again, you see from 1998 to September 1999, the Ministry of Social Justice and Empowerment was governing it. Tribal administration. Then, finally, everything settled when the Ministry of Tribal Affairs was formed in 1999, and to this day, it is looking after it as a specialized body. You should know this. Before the start of Tribal Anthropology, we are almost half an hour done in this series. This is the time. One and a half hours. Our units. The first unit you saw is 6.1, that is, Tribal Situation in India. Here, the situation of tribes is being discussed. When you talk about the situation, there are different aspects. We often tell you that the anthropology syllabus, unlike other subjects, is very well-defined. So, in the situation, if it were just about any other subject, it would be talking about tribes. I can challenge that it would just end the discussion here, saying, tell us about the tribal situation in India. You will keep telling about the tribal situation in India, and it will never end. What all things will you tell? But here, it has defined it and explained it completely. What specific things are needed? It needs to know the bio-genetic variability, meaning how you classify populations in racial-ethnic terms and how you mark their distribution. So, this is what your 6.1 unit under Paper II is trying to convey. On the front of distribution, when you talk about regional distribution, you can simply say geographical. North Indian tribes, South Indian tribes, Central Indian tribes, Western Indian tribes, Northeast tribes. And you don't just have to do North, East, West. You also have to mention which tribes will come under it. For example, in the South, you talk about the Urkula population, the Paniyan population, the Kadar population, the Toda population. If you go to the island regions, many people keep the island regions separate. So, in Andaman, Lakshadweep, on many islands, you will find populations. This is how you divide them. Nicobar Islands, you will find them. So, classify them based on the region. If you go to the Northeast, you will find the Semang, Nagas, sorry, Angami Nagas, Konyak Nagas, Ao Nagas. So, in this way, particular sub-divisions. If you go to the North, you will find further different tribes. The Tharu tribe, which is found in the Uttar Pradesh region. The Ansari Pawar tribe is found. A very big name has also emerged in recent years, you might know, I have mentioned it once or twice before, who is Nautiyal. So, he belongs to a particular tribe. The Kol tribe is found in the Jonasar Bawar region or the Bawar regions of Uttarakhand. In Central India, there is a lot of diversity, a lot of concentration. The Gonds are also found there. So, based on geographical distribution, based on geography, how do you classify tribes or tribal groups? Next, if you are talking, then you have the second segment: how do you classify based on bio-genetic variability? Meaning, racial classification. And you also study this in Art and Culture. You study both linguistic classification and racial classification. But here, we are studying it specifically in the tribal sense. There, it is about India. So, here you see, Herbert Hope Risley was a prominent census commissioner and a major administrator or policymaker during the British period. In 1915, he gave this classification. And this was the first one. That is why today, we have major classifications of tribes in anthropology. We study half of them in the UPSC syllabus. When you have to explain, and you have to specifically remember that half, it is this. And you will find all three here. The first is Risley's classification, Herbert Hope Risley. And we mention this because it is the first systematic one. So, the first is always talked about. Who was the first to step on the moon? Who made the first ascent of Everest? In this way, the first man in history to reach 200 runs. Many people have scored runs. Who was the first man in history to reach 200? Sachin Ramesh Tendulkar. So, in this way, you have different things. The first has its own importance, and we mention it. He divided the entire tribal population into these heads. Here, we are just telling you the heads because you are getting the cream here. The nutrition you will get, the detailing of this, why these were their characteristics, and why they were divided into these. Why Risley made this based on which features, and which populations fall under this, you will discuss this when we have the full-length batch, where we have the entire 400+ hours. So, I hope that for all those who want to give a serious attempt, who want to prepare, who want to know, understand, and revise anthropology, this video, this entire 14-hour series, is more than sufficient. For clarity of concepts, it is also a sufficient source. Many people are preparing for UGC NET, for them also it is sufficient. Many people in college graduation feel they need something extra, so for them also it is sufficient. But for those who want to crack the UPSC examination, and for that matter, any competitive exam where anthropology is involved, and you genuinely want to score numbers, then you are provided with the entire glimpse, not just the cream, but also the nutrition. Full hand-holding is provided. Along with that, you get lecture notes, the PPTs, PDFs used are also provided. Specially designed handwritten notes are also provided. And personal guidance, mentorship, live discussion of every aspect, doubt-clearing sessions are all provided there. Even our test series is included, so it's like icing on the cake. Now, back to the topic. In these heads, you talk about the next, you talk about Aryans, finally Mongoloid. So, different Mongoloid races. So, in these different heads. We made a video on forensic science. If the head is very long, you call it dolichocephalic. If it is very broad, you call it brachycephalic. If it is medium, you call it mesocephalic. So, it is divided based on this. The structure of the nose is also there. Based on that, in different regions, due to different regions, the structure of the nose also changes. So, the terminology for the nose is: very thin, long nose, very slender, long, narrow nose. What do you call it? Leptorrhine. In this way, you have mesorrhine, and platyrrhine, which is a very broad nose. So, based on this, how do you find it? And the reason for this is that all these things. First, we talked about how you classify based on race. Second, height. Is the height long, short, how is the height? So, biologically, how do you classify races? For example, if you talk about the Indo-Aryan population, or for that matter, the Caucasian population, the major European population you see, they have long noses. You call this condition leptorrhinia. So, that is done on the racial front. Then, on the biological front, we looked at the structure of their nose, length, root, all these things. Now, how do you connect it to ecology? You see that in cold climates, especially where people live, in Caucasian European regions, very cold places. So, when air passes through your nose, if it is cold and passes through your nasal passage, or if you talk about the nasal septum, you have many problems. Imagine how much sensation, how much problem you would have. So, if the length is greater, it will take time to reach there as it passes. It is a physiological adaptation. Whereas, if you talk about hot and humid regions, where it is very warm and humid. So, if the nose is long and it passes through this entire cavity, inside the nose, for a long time, you will again have discomfort, problems. It will pass through your entire system. That is why you see the platyrrhine condition, especially in the African continent, in many places. In Asia, in some places, you see it. Why? Because they have broader noses, so that the air passes quickly. Its length is less, and the width is more. So, these are all the reasons, which we study in detail. I can tell you about each thing. Again, the same thing, 400 hours of material to be covered in 14 hours. Filling an entire ocean into a pot. Filling the entire sea or ocean into a particular vessel. So, we are just giving you the flavor of everything. And you know that the full nutrition, the full taste, will come from where. The optional batch starting from April 24th. To enroll, go to the website, enter, and use the code. Price. Why buy expensive? Buy it cheap. Use it. Rs. 15,000 with the test series. Guha came in 1937. Why is his classification important? Because he was in a prominent position and a very prominent scholar. What prominent position? The name of the organization is Anthropology Survey of India, just like Archaeological Survey of India. It was formed in 1945, and its inaugural director was B.S. Guha, if I am not wrong. Biraj Shankar Guha was his full name. You can check, but what's in the full name. He is usually famous. He divided them into these heads: Negro, Mongoloid, Western Brachycephal, Mediterranean, Proto-Australoid. And within that, he divided them. So, in this way, he did not provide any distinction or sub-classification within them. So, B.S. Guha's importance is that in terms of popularity, you find him the most famous. But which is the most accepted, the most scientific? That is the one that comes last, the prominent one. This is in 1961. It is the classification of S.S. Sarkar. And here, like Shah Rukh Khan's movie, I think Raees, where he repeatedly says, "Miyan bhai ki daring" and "solid things." So, you can remember it based on that, Miyan, or you can use it by starting with M. IMF. Based on this, you can easily keep their entire classification in mind. The structure is very useful for UGC NET aspirants because they don't have to write in a descriptive form. It is an objective form, so you just have to remember things and keep them in mind. You also have to understand, but you have to keep them in mind. So, here you can see these things. He divided these groups. So, you can do it like this. Then Mundari speakers. Two more things were there. Language. So, within language, you also find Dravidian languages, and Slide or Mundari languages. And you find Sino-Tibetan languages, which are usually found in Northeast. So, you find those languages there. If you divide by economic means, then in different ways, as different tribes practice, according to geography, nature, and their identity, you can classify based on that. For example, some tribes still practice hunting and gathering, collection. You find such tribes in the Andaman Islands. After that, many practice horticulture. Some tribes depend mainly on fishing for their economy. You find some tribes that are pastoral herders. In Haryana and Haryana region, pastoralism is prevalent. That is, their work is based on grazing cattle and all. Next, you also find shifting cultivation and agricultural tribes. Then some tribes are artisans, they do craft work. Some are artists, you call them performers. You take the example of snake charmers. In this way, Tata Sky Handicrafts is very famous, which you find in the Haryana, Delhi NCR region. So, many tribes, many tribal people, using their skills, their knowledge, and the provisions provided by the constitution, safeguards, reservations, promotions, using all these things, many tribals are also in white-collar jobs. Usually, in particular tribal criminal tribes, which earlier came under the British when they...

However, to zoom in, they were given the track of criminal trials, which was later removed after independence. Since then, the Meena strike occurred within it. Even today, you can see the minute drive. The area of Rajasthan, in that entire area, is their concentration. And if you talk about this type of thing, then you will see many people being selected, day by day, year by year, in UPSC examinations. So many people are also coming into white-collar jobs, professional jobs, and industrial jobs. So it's a whole sequence. If you talk about economic classification, then coming to the 6.3 point, what is the impact of development projects on tribals? Any project, if it is there, then you need land, you need resources, and the people who are already living there, you have to remove them. You have to remove them, so you will see two phenomena coming to the fore: displacement and rehabilitation. That is, first remove them and then rehabilitate them elsewhere. We have seen many tribals. Our personal case studies have been, we have done field work within the area, so we see that many tribals are usually simple and innocent. Their life is completely, I think 6.2 we skipped something in between. That's what I said, some things are appearing small here. We will come to 6.3 later. First, let's see that tribals, you have read their classification, what are their problems, they are called a disadvantaged group, so what is the problem? That problem is visible to you in the syllabus. There are many, but the syllabus is helping you, guiding you. First, land alienation, second, poverty, third, illiteracy, poor education, if you talk about facilities, unemployment, underemployment, health, nutrition, these are all their major problems. And the good thing is, not good, but an interesting thing is that these problems are interrelated. How? Tribals have a clear status and representation of status, which is a big problem. Still, if something is related to their status, they will spend a lot of money on it, invest a lot of resources. But this thing you see regularly, because of this, they often have a lot of financial problems. And what are those activities in which a person often spends a lot of money, and that thing related to their status, you see even in non-tribal societies, in mainstream society? That one thing is marriage. Our people are often taking loans to do all these things. There are many such celebrations, events that you organize. If someone has a newborn, all those things are done with great lavishness because status is also attached there. So the better you do these things, the more people will say, "Wow, their status is very good, their condition is very good." So in this pursuit, one thing is lavishness, spending too much on everything, being extravagant, and the second thing is the habit of liquor. You see that the model written in English can also be removed. So in every tribal society, the culture of liquor has always been there. What you call local brew, home brew liquor, which is called handi somewhere, somewhere it is called mahua. In different places, it is called podi or podu. I think in some state in South India. So all these things you are seeing there. So liquor and this problem, together they are causing a very big problem. That problem is that you start having financial problems, poverty is resulting because you already have liquor, you have a complete habit of liquor, your money is running out, you need more, you need more liquor. And earlier when they used to home brew and when you say it was regionally broad liquor, then there was not so much problem for them. But it was a big problem, many health conditions were deteriorating because of it. So regulations came, the government, even the colonial government, imposed restrictions on all these things. And the system of liquor, the whole thing you talk about, started distributing licenses. Licenses were distributed at the peripheral position of the village or a market was prepared in front of the village where liquor was supplied. Licenses were issued, and obviously, because of all this, their condition kept worsening. Sometimes they have less money to spend on weddings anyway, and they would take money from moneylenders or from people in the village because they know they have these habits. They will take a big loan, they won't be able to repay the loan, then their land and property will be snatched away by the middleman. So the liquor sellers, even you see where the British don't have a hand, there the non-tribal or Hindu population or some other population also started doing this with them, taking advantage of their innocence, their habits. Everyone wants to take advantage of others for their personal economic interest. So there is nothing new. You took money. Now there is another problem: you took money, and their educational status is very poor, they are not educated, not literate. So they wrote ₹5 on any document, saying they gave ₹100 or ₹70. And they took their thumb impression. The person is helpless, needs money somehow, they didn't realize that they would be fooled, they would be looted, all these things would happen. So they put their thumb and happily went away. Even today, the government has provided many credit facilities for tribals, and people don't like to go to institutional places. They don't like to go to a big institutional building and ask where they will get a loan. You see 50 people sitting, 50 offices. And on top of that, they are strangers, and there is a lot of paperwork. So how will they do all these things? They find all this a hassle, a very problematic thing. It's better to take directly from someone you know in your village, who will give it to you immediately, and you will repay it back. That's why even today, you see this middleman system among different tribals. Now you have understood these three things: their education was not good, so they put their thumb on anything. Due to the habit of liquor and lack of money, and for lavishness, they are taking extra loans. Because of all these reasons, what happened is that their poverty increased. Due to poverty, you see that when they cannot repay the money, they cannot even manage their own livelihood, so how will they repay the loan? They won't be able to repay it, so indebtedness comes. Another problem is what? If you don't return someone's money, you don't repay the loan you took, that is indebtedness. And when indebtedness comes, they haven't read the documents, they have signed on anything. It is often written in it that if you cannot repay this, then your cattle, your cows and buffaloes, all these things will become ours. If the amount is small, it's gone. If the amount is large, then their entire land, their entire agricultural field will be taken. Because of this, land alienation is happening, meaning their land, their land, they have also lost due to indebtedness. So all these problems, you see how they are interrelated. Due to lack of literacy and education, they signed on anything. Due to the condition of alcohol and lavishness, they took more money from people, raised it, and couldn't repay it, so their land was also lost. So all these conditions, one is the loss of land, the second way of losing land is that governments sometimes want to displace them for development schemes, and displacement is not easy. Their forest land, their land is very important to them. So sometimes there is a lot of difficulty. The government gives them money, they think they will keep getting money, they will spend that money on whatever events happen in the near future. They spent the money and then sat back after spending it, or used it and sat back, and then they feel that the government will give more money. So the government is not going to give money again because it has already given compensation once. And because of such problems, they often feel that the government has cheated them in a way. And using all these things, the Naxalite movement integrates them with themselves. And you say a tribal, you say the tribal interest is a problem for you, they have a problem with your government, so they are also manipulating and using them for their own benefit or for their cause. Lack of facilities, lack of educational facilities, schooling, you see it there, it's not there. Plus, what problem do you see in them? Every person who looks like a helping hand, the tribal population, people are not going into their company. There is no major employment. They are working in agriculture, or in such work where people are very necessary. So manual labor is very necessary there. So every person, every member of the family, is a helping hand. If they send them to school, the work cannot be done. And especially the working, whatever work is there, they can either study or do that. So usually people leave studies and do that. So there is a problem of education, there are no facilities. The second thing you see is unemployment and underemployment. You will need something in this. Next, you see health and nutrition problems. We give the example of a tribal community in Arunachal Pradesh, how their fertility is lost due to alcohol consumption, and their population number is completely reduced by at least 85% within a time span of, I think, 40 to 50 years, within five decades. So you see many such things there. Even if you talk about health, they have their personal beliefs, beliefs in charms and spells, beliefs in magic, beliefs in tantrics, shamans are there. You see faith healers, ojhas, local healers. They have faith in such people, not in doctors. So sometimes, even if the government wants to open something, provide some facility, they don't accept it. The results are completely different. So this is your 6.2. We said that another way of land alienation is that the government also sometimes takes their land because they have to do development projects there, and their displacement is a big problem because, as explained, they use the money here and wait for more money. But the government is not weakening. The work of both the government is not getting done, and the place is not becoming vacant. For a long time, and they have given the money, yet people are not vacating. And their work is also not progressing. And a movement is also slowly starting that the government is doing this to remove us, taking our land, work is going to start here, and we are not being given a place anywhere. So the government says, "We have given the money, you spent it and sat down, so what is our fault?" So this kind of tussle continues between them. You see case studies, even you read the Sardar Sarovar case. In many places in the Northeast, in Kerala, you are seeing it. So day by day, you get many news. So you can use these studies very well in this segment. So we talked about the colonial period up to the establishment of interests in forest resources. They said, "Until we remove them, how will your work proceed? Only when you bring them under control will your work be done." So they also start making forest policies and bring in various rules, stringent provisions through which they can control them and keep tribals away from forests so that they can fulfill their economic interests there. So around 1880 is a time period, regulations start coming gradually. By 1911, it is forbidden to take them there. You cannot take your buffaloes, your herds, your cattle there. So first, there are simple rules, but from 1927, you see a stringent provision coming. Forest officials and what you call rangers, etc., will be seen working there for the first time. Posting is complete. Earlier, officials were there but not working like that. So rangers are being posted, and various rules have come. Within this, many areas started being penalized, meaning the process of punishment started. If you are seen doing this for the first time, then you will be fined this much, then the second time, this much. Your grazing animals, the animals you are bringing, they will also be seized by them, then retained. So you see many such cases. 1927 and the period, one rule after another keeps coming. And after independence, many committees were formed, around 1950. So you see many committees. B.K. Roy Burman's famous committee is visible. M.N. Borah's committee is visible. So many committees came, gave their inputs. The ministry is getting such things done within the specific department. And through this, what is quite visible, what you see most in this is that governments are forming committees, and the provisions there are either being slightly reduced or intensified. Because of all these things, their problems are increasing, aggregating. And even today, the policy is totally unsatisfactory in this particular segment. In this entire segment, we study the evolution of forest policy, meaning from around 1880 to 2019, how the forest policy has changed, what were its positives, what were its negatives. Especially if you talk about before 1885, before 1970s, sorry, before the 1970s, Indira Gandhi's because she had a lot of personal interest in wildlife and also in trees and plants. This is quite from a book published by one of the earlier environmental ministers, a famous minister within Congress, his name is Jairam Ramesh. Now, how he was a minister, how he was a scholar, that is not relevant. His books are very resourceful. This is a book written on the first Defense Minister of India, who was V.P. Menon. Many people confuse him with V.P. Menon. So he was the Home Secretary during integration. He had a significant role in bringing them together, for which often the entire credit is given to Patel ji or to Mountbatten. And Mountbatten also had a lot of role, but V.P. Menon also had a role. The integration was happening through the coordination of all three. So V.P. Menon is different, and V.P. Menon is different. Krishna Menon. Banglin Testament. So you see him. But there is a biography called "The Brilliant" which Jairam Ramesh also wrote. He has written many such books on N.H. Sir. Read about Indira Gandhi. So he has also shown Indira Gandhi's environmental perspective through a book. So because of that, at that time, you see that many wildlife protection acts are also coming around '72. Many pollution control acts are also being regularized. So before that time, there were negative forest policies that were causing problems for tribals, committees were being formed, but still, there were problems because those committees, usually when anthropologists were not included, would say, "Why are you letting them come? They will cut trees, use trees, do shifting cultivation, so there will be problems." When anthropologists were included in a committee, they would say, "They also have rights, they also have claims. Because they have a connection with the forest, which you cannot ignore. You cannot become the master, that you are the master of all the earth's resources." So this has always been happening, and it continues even today. So in this entire part, we study the evolution of forest policy. What is the impact of urbanization? Now you know that road connectivity is increasing, communication is increasing, mass communication networks are increasing. We are telling you from our research, we have seen the populations of Gonds and Garias in different regions, in the areas of Uttar Pradesh and Madhya Pradesh, you are seeing the Singrauli belt here. So with mobile internet, they are watching movies and all these things. So there have been many impacts. And one thing is that this is the next unit: what impact have different religions had? Along with that, you can also see that urbanization and all these things are changing their clothing patterns. They are becoming urban, modernized. TV is modern.

We are looking at the meaning of communication, which are modern foods. You are seeing that today, in India's market, more food is from which place than from India? You see a feast of Chinese food, which is ruling the street food. And if you go to the structure there, to the big places, then you see a whole box of American or Western food. Cost of coffee, Starbucks, Domino's, KFC, all these things. And street food has completely captured Chinese. So Indian food is getting very limited in between. So you saw the same effect over there that their consumption, whether on the clothing front or on the battery front, about which you talk, or even if you talk about the cultural aspect, it is getting diluted under the influence of urbanization. Factories have been built, they are being rehabilitated, they are being removed from their places. Okay, cement companies are located in many places, so they do not want that if there is a forest, sorry, if there is a tribal, they have some belief, then they perform something there. They say this whole place is ours, you stay where you are living. Many times it happens that tribals want to worship a particular tree or sometimes a rock, which is important to their faith. They worship that rock, some hermit, which you call Mona Lisa, so they are also refusing that. So we are explaining many problems here through case studies. What impact has it had? I think all your things are done here. Next is your problem, which are major problems, they are also considered sometimes. Okay. For example, how, especially sometimes the government's representatives, not the government, but their representatives, administrators who are doing it, who are looking at things at the ground level, because of their corruption, they are facing difficulties. They are facing problems from the middle men. Many times we see different missionaries, so they were doing portfolio conversion. So you see many such problem case studies in this part. And along with that, when you have read the problems, read the exploitation, then what rules and regulations has our government kept to protect them? You have seen and understood the nature of exploitation, but how will the government safeguard their interests? Our constitution is that you have to take everyone, every caste, every community along with you, defend, promote, protect, and ensure the safeguarding of everyone's interests. So you will also read that portion here. So these are some prominent articles. These are not all articles, at least 2.5 to 3 articles are taught in the life course, but these are major articles which you cannot forget. If you forget them, if you do not remember them, then it is a problem for you. So these are the major articles that you have to remember. This is not just for tribals, it is for SC, ST, OBC, everyone. Many are applicable to all people. Some are for both SC and ST. Some are applicable to OBC along with SC and ST. So we are not dealing with the SC part and the OBC part exclusively here. Many are the same in these. For example, 275 is only for tribes, some include both Scheduled Castes and Tribes. Some will not include Scheduled Castes and OBC. We are not telling you separately because these are tribals, so we are covering them here as well. Also, for the reason, all these things are easily told and taught in Polity and elsewhere. So you see and hear there. That's why we are ignoring this portion in the marathon. And the live marathon doubles your time. So our time period is about one hour now. We have about seven minutes or 5 or 10 minutes left, which we can extend. Article 15.4, Article 15 talks about equality, talks about equality. Right to equality, so that the government can take special provisions, special steps for the arrangement of special arrangements for the tribal people. So if this separate section or clause was not added with it, then there would be a problem. The government cannot make special provisions for them, cannot reach special things to them, because then there would be a problem with the right to equality. You are talking about right to equality on one hand, and on the other hand, you are making separate arrangements for them. That's why you get a separate section. Even if you talk about 16, Article 16 generally talks to you that there will be no problem with equal opportunity. Whether you talk about employment, talk about promotion, everyone will get equality. But 16, which you see here, also makes an exception in this, that yes, reservation or special arrangements will be made for them in opportunity, employment, and promotion. Next, I come to 195. In general, 19 says you can move freely. It says that you can settle, meaning you can move anywhere freely in the country, you can move away, and you can settle. So you have a liberty, freedom is given to you over your movement. But that freedom has been made subjective here through this Article 5, through 195, restrictions are being placed on your movement. Restrictions are placed on your movement. Many times, even if you go to many places in the Northeast, for example, you have just visited a lot of North States, you have been to Meghalaya. I keep telling you, keep sharing. I have just been to Nagaland, Sikkim, and West Bengal. So you see that when you travel in Sikkim, you often have to arrange special permits. You can move everywhere with restrictions, with permits. In the major part of Nagaland, earlier there was a restriction that Dimapur, which is its central region, is within Nagaland. It is a very urban center, a commercial center. Its development is often seen more than Kohima. In Dimapur, you have the railway station. So earlier there were no restrictions there, that you can move there. Otherwise, you have to take a permit, and that permit is called ILP, Inner Line Permit, which you have to get issued by the government, without which you cannot travel. So earlier, I think Dimapur is also included in that list. So all these are restrictions on your movement. For many places, you need permits, for many places, you need special licenses, for many places, you are not allowed to go even after all these. And for many places, you are not allowed to settle. So in many places, you can settle there, build your house, do this and that. Article 244 A and 1 and 2, if you talk about them, then you talk about the Fifth and Sixth Schedules. The Fifth and Sixth Schedules are very important for tribal governance because they talk about the regularization or administration of scheduled areas and tribal areas. So this has to be studied in detail. It is not possible to cover it in less than 20-25 minutes. So this is a long portion which you read, you read different provisions. It takes around 20 minutes or so, depending on the detailing. Sometimes we talk about important provisions. So it takes about 15 to 20 minutes combined. Talking about Article 275, Article 275 talks about special grants, meaning the government will give you special grants, funds, provide them for the purpose of tribal development, for their interests. Talking about 330 and 332, Article 330 and 332, it gives you reservation in the Lok Sabha, you call it Vidhan Sabha in Hindi, it gives you reservation in the Vidhan Sabha. 243 gives you reservation in Panchayats. It gives you reservation in Panchayats. Talking about 338, it talks about the constitution of the NCT, National Commission for Scheduled Tribes, by the President. Coming to Article 342, here the President has a notification. How does any tribe become a Scheduled Tribe? Through this Article 342, the President is empowered that he, in consultation with the Governor, can designate any tribe, any sub-tribe, any group within it, the population within it, as a Scheduled Tribe through a particular notification. And as soon as that notification comes, that particular group, from that day, can be called a Scheduled Tribe and can use all the constitutional safeguards or benefits for them. 7.1 Here, along with exploitation, next you talk about the impact of Hinduism, Buddhism, Christianity, and Islam. What is the effect of different religions on this? I divide it into neutral because many things are not at the extremes, they are in the neutral. For example, vegetarianism was not there, but you are seeing it in tribals too. Vegetarianism is a part of Brahmanism, but you are seeing that tribals, through cultural contact with Hindus or with the Hindu population, are also adopting these things. And there is a reason for this. You see, we are attracted towards people from more developed societies, more developed people. Consciously, even if we say we are great, the greatest, we are the best, and we are following those whom we consider better and more developed than ourselves. For example, talk about Western society. You do yoga all day, but your diet is moving towards the West. Your dressing, your lifestyle, even your cultural practices are moving towards the West. Shankar Gupta's book, Yogendra Singh's book on modernization, all these people are telling different differences. Even M.N. Srinivas, who has a connection in all three domains of sociologist, economist, anthropologist, you are reading these things within his work. So there is a difference between modernization and lifestyle. It is explained to you, but still, you see both things influencing you today because you feel they are better than you, more developed than you. So you blindly follow their things. You feel they are more progressive. So you blindly follow them. A lot of you might say that no, we don't do it. We are not talking about you. We are talking in general terms. And many people do it. So all those subconscious things, we have used the term subconscious, you are doing it from within, but you are not ready to agree in front. So next, you are seeing, even you are seeing that in Western toilets, you hardly see Indian toilets. Now, hardly any builder is developing a property where you find Indian toilets. So even your toilet, from food to dressing, your toilet system, your washroom system is completely going in the Western direction. So in this way, tribals, their immediate access is to whom? Non-tribal or Hindu population, or Buddhist, or Christian. Whichever is their neighboring population, the Indian population, they have cultural contact with them. So who is more progressive, more developed for them? It is their neighboring population. That's why if they have to copy, they will obviously copy Hindu society. Whichever community they copy, they are copying Hindu society. So in Hinduism too, you see the best model of copying is Brahmin and Kshatriya. Brahmin because they are at the top. So when they copy that, this particular process is called Sanskritization. We read about it in Indianization. We will see there. What will you copy socially? You are copying. So vegetarian diet. So tribals, who are completely non-vegetarian, are starting to move towards vegetarianism. Alcohol is part of their culture. They make it at home. There is local brewed liquor in their markets, and they are coming against consuming that liquor. So many people count such things as positive, many people usually count them as positive. I will count it here as neutral because it is a cultural aspect, and it is better to keep such things in neutral. You are also seeing many positive trends. Just like we started with Western society or modern society, similarly, a rationalization is coming to us, which you will count as positive. There are many negatives, but the biggest negative is the status of women has deteriorated a lot. The biggest example of the decline in the status of women is that we told you in the chapter on social culture and positive marriage that you see two types of payments related to marriage. One is called bride price or bride wealth, and the other is called dowry. So in simple societies, tribal societies, you usually see the word bride price or system. And in modern society, contemporary society, you see dowry. Both are opposite to each other. In bride price, you are paying the bride's family, why? Because you are bringing a member from their home. We talk about simple society, we talked about difficulties in education, because if he goes to study, who will do the household work? So every member has a role, they play a significant role in the family, they are a helping hand, so they are economic. So if you are taking a member from someone's home, you should compensate them. So among tribals, if you are taking a member from someone's home, bringing a girl, she will come to our home, she will contribute, she will carry on the lineage, she will do household work, and many other things associated with her. If you talk logically, it is physical labor, manual labor. So that's why we should compensate. That's why in their society, bride price is given. Al Imam, as identified, said because this price is not fixed, it varies from different societies, different communities, different tribes. Some people who might have a lot of agricultural items will give agricultural tools. Some people, like you are very developed, might give a bike. Some people will give utensils, some people will give jewelry. Some are cattle tribes, so they will give cows, buffaloes, all these things. Some might give money. So it keeps changing. That's why he said this thing is not fixed, so instead of calling it bride price, it is bride wealth. And the other is dowry, which we all know. So under the influence of Hinduism, they have also started taking dowry. It is replacing the former. So one is this thing. Practices like ghunghat, freedom of women, divorce, marital rights, towards all these, your tribal society is moving towards an orthodox nature due to contact with contemporary Hindu society or your non-tribal society. Similarly, if you talk about contact with Islam, then many positive things are working well there. Another is the orthodox nature seen in Islam, which is a bit, what do you call it, the term used for it is fundamentalism, which some features are seen, which usually many people claim are not in Islam, many people are adding it from outside. So you are also seeing that coming through Islam in tribals. So one thing is happening, the status of women is declining, and many good features are going into them, but many problems are also arising. So there are both positives and negatives in Islam and Christianity. Due to conversion, many things are happening. So that is one part, one thing. But there are many positives. We ourselves, when we went to the tribes of Meghalaya, went to a place a little distance from Cherrapunji, called Cherrapunji Shor, a local name. From there, a village called Nokrek. People go there for trekking. It's a long stretch, and there is a kind of valley built here. And you see different things. As you climb the hills slowly, up and down, up and down, up and down, here are the villagers. We reached Nokrek on Saturday. The next day was Sunday. When we woke up in the morning, we saw everyone dressed up with their families, wearing suits, shoes, and going to the church there. Dressed up nicely. So it was a Christian population. There are many churches, which we couldn't see in the dark last night, but we see them in the morning. And people are getting ready. So it was a Christian population. Christian idols. They are meeting each other. The feeling of community on Sunday, like you see in foreign web series, you see the same thing there. The entire society there is Christian. You see Christianity predominantly everywhere. Along with this, their education also increases because of this. They are very fluent in speaking English. We see that English, today some people will say.

There is no need to speak English, but it is not about necessity, but IT is a universal linguistic frank, isn't it? The most global, the most widely recognized and spoken. So why should we learn any language? To speak it, so that we can communicate our point. Is any language good, great, superior, inferior? This is not a matter of language. Is the functional value of language less? To express our point. So, it is very good to learn a language that more people know. There is nothing wrong with it, no weakness. The matter of weakness is not being discussed there. So that is a very crucial step. There, things related to education, things related to rationality have developed quite a bit. So Christianity also has many positive impacts. In this unit, you are reading all those things. What is the difference between the next tribe? Often a question comes up, what is the difference between national patriotism and the difference between a nation and a country? So what is a nation? Any area, you talk about a territory, a mass of land where people are connected by similar ancestry, perhaps. Their ethnicity, their common language, their common culture, religion, rituals, all these things are common. There is a common sense. So you say that it is a nation. That is why India is not usually counted as a nation because there is so much diversity here. So India is better suited to be called a country. If people want to see India as a nation, then what they mean is that there will be one religion in India, one nation, one language. Everyone will speak Hindi. This cannot happen because you see in the South there are so many multiple languages: Kannada, Tamil, Oriya, Telugu, Malayalam, you get to see them. So there are so many in the West, so many. Even in the North, you see differences, regional differences. So this thing will cause a little trouble there. There is no single ancestry because there are multiple variations, multiple migrations, different populations have come. So all these things are given to you. First, there is territory, then people are connected there. There is the concept of sovereignty, there is the concept of the existence of government. On the other hand, what are tribes? We are reading about two things here: what is a tribe and a nation, and what is the overlap between them, and what are the non-overlapping things. So in tribes, you also see that the language is common. They are usually common. They have a regional, isolated base. So all these things, their culture, religion, all these things are common among them. So you are reading about many differences and many similarities here. So we will not tell you much about tribes because we have already covered what are the characteristics and features of tribes at the beginning. Moving to the next topic, 9.1, it talks about the history of tribal areas, the history of administration of tribal areas. It is talking about this. We still have around 10 minutes. So, fortunately, our history of administration part and the last part should be completed. In the history of administration of tribal areas, you will read about different tribal plans and policies, how they were shaped from pre-independence or colonial times to post-colonial times, i.e., post-independence. So first, we will see the five-year plans that used to be made under the Planning Commission. Under them, different schemes are being made, you are seeing tribal sub-plans, along with DP, and development approaches are being seen. The cluster approach is coming, the concentration of pockets is increasing. So various schemes, different programs come, you read all of them here. So under this unit, what has been the history of administration? Earlier they lived alone, no one interfered with them. Even in the Mughal period, you see that usually when they went to the forest, sometimes for hunting or such activities, there was little interaction, otherwise they remained independent. They had self-governance, they were isolated and lived happily in their self-rule. But when the colonials came, this whole fabric gets into trouble. Their interference is seen in the entire system of the tribes. The formation of the Hill Assembly takes place, and how they are bringing different forests. An act comes, the Criminal Tribes Act, on which I have made a video in the YouTube playlist. Before bringing this act, the ground was prepared. Before that, IPC and CrPC were introduced in 1860. And after all this, in the 70s, you see that the Setia Act comes and many tribes are tagged as habitual criminals, so that they can be put in jail whenever you want. So this is also a feature of control. Their interest in forests grew, so they started developing forest policies. There were different rules. We mentioned a little while ago. So through all these things, you see how they are regulating the tribes. In this same unit, an important thing which you call PD, or Primitive Tribal Group, later renamed as Particularly Vulnerable Tribal Groups (PVTGs) in 2006. What is the concept of PTG? We have already told you the difference between tribes and scheduled tribes. There are tribes that need assistance, meaning that some tribes need assistance. Their number is also okay. But there are some tribes among these tribes that have many problems and need the government's development approach. And you mark such groups separately. They are Scheduled Tribes. Meaning, if you take 10 tribes, four are living very well, but the remaining six need your help. So these four need your help. They are within Scheduled Tribes because they need special assistance. Now, among these six, there will be some tribes whose condition is even worse. Like the poorest of the poor, they are poorer than the poor. So even among Scheduled Tribes, their condition is worse than that, and those who need urgent need, urgent assistance, what do you call them? Or they have been identified. We have discussed that in detail there too. So you see that some tribes need our urgent need because those tribes are declining. They have mentioned two types of tribes: one is the depopulating tribes, whose number is either decreasing or stagnant, and the other is the proliferating tribes, whose number is growing very well, their number is also growing, and their socio-economic condition is also good. And as an example, they count the three major largest tribes of India: Gond, Santhal, and Bhil. And besides these, you also see other tribes like Koli. In PTGs, you see the population of Chenchus, Tharus. Sorry, the population of Rajis, Buxas. And in 1975, the first list came. In 1975, the first list came, in which 52 groups were placed under PTG. Then in 1993, the list was updated and 23 more groups were added. The total number reached 75 for PTGs. It is 75 even today. But they are found in about 18 states and the Union Territory of Andaman and Nicobar. The most PTGs are in Odisha, there are 13 PTGs. Then in Andhra Pradesh, there are 12. In this way, if you talk about the least, you see one each in UP and Uttarakhand. There is the population of Rajis and Buxas. So this becomes a very important concept for you, which was later called PTG in 2006. So I hope if you want to know about this in detail, you can watch our demo videos that are made on tribal. Read about NGOs. Next unit, in 9.2, you read about the role of anthropology in tribal and rural development. And secondly, what is the contribution of anthropology in understanding regionalism and communalism? Read about tribal and rural development. When India became independent, there was DP, Community Development Program, and this is called a top-to-down approach. Meaning, the top officials sitting there will decide what your priorities will be, what will be done for development, what steps will be taken, what actions will be taken, what will be the model, and whose opinion they are not taking, those whose development is to happen. And they are not asking the person who needs help, what help do you need? So such things were going on. And ask them, what help do they need? For example, the government decided that I have to help someone at five levels. First, I have to build their road. Second, there is a water problem there, there is no drinking water, I have to solve their water problem. Third, I have to look at the hospital there. And fifth, you can say, improve the condition of women there. So out of these, what will you do first? Maybe an official sitting in DP said, let's build a school first. But a school is not their most needed, urgent requirement there. If there is no water to drink, if there is no drinking water, nothing is more important than survival. So the tribe's first need was water, and you gave them education. This does not happen. So priorities have to be set. That you do this first, then this, then this. Which thing is most important? And in asking for its priority and how to develop it, therefore, there was a need for this. They tell you to follow this kind of approach. That is why you see that this is also a major reason for the failure of DP, that it was a top-to-down approach. NITI Aayog claims that it is a bottom-up approach. It has started the PAR system. It is not a song by Fateh Ali Khan. PAR stands for Participatory Rural Appraisal. In Participatory Rural Appraisal, for tribal or rural development, you first used to go to those villages, meet the people there, do mapping, set priorities, take their opinions, and in this way, the entire development program was going on. Because you see, even now, in many places where we have done field work, as we are telling you, we go and see. Sometimes problems arise that the toilets you have built on tribal land, under the Swachh Bharat Abhiyan, you know that in villages or tribal areas, they do not consider building a toilet in the house good. So they build toilets outside the house, in open spaces. So you have built toilets in open spaces there, but sometimes it happens that there was some religious practice or a sacred place, maybe a tree, maybe an idol, maybe a particular stone that connected everyone. And if this tree is violated, there can be riots, there can be problems. If there is no problem, but if it is not used, that toilet will not be used, then your purpose will not be served. To overcome all these shortcomings, anthropologists are needed. Even if you read the contribution of anthropology, in understanding regionalism and communalism. Such movements, why do they basically happen? Movements of regionalism, movements of communalism. You see, they revolve around what? Region, culture, religion, language, all these things. Decode the reason system, the family system. What is the real issue that is causing such violent movements? What is the reason for communalism? So it gives an understanding. It helps in understanding the problem of communalism, in addressing it, and often in successfully solving it. And solving it is not that easy. But if you have an understanding, then that probability also increases. So in this unit, you are understanding the contribution of anthropology through case studies. One is in rural development, tribal development. The second is in understanding and sorting out problems like communalism and regionalism. I think something is missing here, Social Change, unit 7.2 was ours. Alright, meaning 6.3 is done, 7.1 is done. Here, 7.2 was missing. All the details given in 7.2. 7.2 asks about social change. What is social change? Changes that bring changes in social relations, changes in customs, values, structure, and function. The changes that bring about at these levels are what? Social change. Now, what is the reason for social change? What is its nature? I think our time is almost up, but still, let's extend it by 5 minutes and cover this too. You see how social changes are happening in tribal society, and what is a major reason for them? Increasing cultural contact, building roads, transport, communication, internet access, all these things are happening. Knowledge is being disseminated, they have access. So this cultural contact has been established, so naturally, changes have come. As we discussed more or less here, when we were talking about the impact of industrialization, urbanization, urbanization, you are seeing changes related to this here as well. First of all, the phenomenon of collective holding, we talk about 'we', there was a sense of 'we'. Then that 'we' is replaced by 'I', by individual. Just like in our non-tribal society, tribes have their own laws. In politics, you are reading about Oti and Odals. The headsmen in their system, their function was to govern and solve their issues. Now, it has been replaced by judicial laws. So you have seen this change happening. Next, talk about the tribal economy, which was quite distinctive. Now it is also, as we talked about, hunting, gathering, fishing, pastoralism, they used to do all these things. Now, slowly, because of constitutional safeguards, all these things are also being seen, and because of other reasons as well, they have become artisan tribes. Many have become artisans, folk artists. Similarly, tribes are seen. Many are using the fruits of reservation, reaping the fruits of reservation, and with their risks and knowledge, they have also been able to get white-collar jobs. They have entered administrative jobs. So you have seen that the tribal economy is also being replaced, it has changed. Even if we talk about the market economy, the tribal personal economy is also replaced. But tribal heart and tribal hands, the term used for the market. So tribal markets have emerged. You must have heard of it. If you want to discuss it, you can. Taking advantage of the lack of water system and education, they charge high interest and often manipulate documents, leading to problems of their proper alienation. Next, talk about reciprocity, the exchange of something for something, service for service. The concept of redistribution that you see, which we read in economics in the positive part. And the spirit of cooperation is being replaced by a profit-making agenda. Everything is now based on profit. Another thing is the impact of missionaries' work, or urbanization, modernization, all these practices, cultural contact. In this, a major change is that the culture has also changed. We talked about their dressing patterns changing, their beliefs changing. Their local laws, the art they were engaged in, have also changed. We have made a video on dormitory. What is a dormitory? India's own Hogwarts. India's Hogwarts, search for it in our playlist. Just like Harry Potter's Hogwarts school, in the same way, the concept of India's Hogwarts. You can go and see it there. It is their personal traditional schooling system where they all live together and learn all the practices related to tribal life. That is also seen to be declining. All the material is not going to be found everywhere. Our exclusive space is Telegram, the only option. We have told you many times that if you look at the data from 2013 to 2019, even up to 20, it has such a success rate. Now, I have told you so many times that you can also tell in the comment section, what is the success rate of 10.5? No major option has been able to show it. Yet, you are stopped. Why? Because anthropology, if you are a science student, you can succeed, otherwise, you will not understand. All this is said. We openly say, take anthropology. Why? Because in the last four to five years, it is the only option that has given India Rank 1 twice. Openly, you will be told that no, if you have not studied biology, botany, physics, chemistry, what not, then your chances are slim. Your work will not be done. Engineers are encouraged, which is not the real intention. We can present data one by one. But the other group, which wants to keep you away from the subject, from the success stories of the subject, will tell you that, "The subject is good, but it is not made for you." It creates doubt there and works to scare you away from this subject. So you are scared, you hesitate. But if you talk about anthropology, we can give you four names out of 1 to 10. We are talking about people, in 10 years, who could not produce India Rank 1. We are talking about disciplines, subjects, options. And anthropology is the only option.

which has given two India Rank Ones in the last five years, let alone 10 years. 2017 was also our India Rank One, 2020 was also our India Rank One. Leaving this aside, you have seen Alien Displays. What does Alien Displays mean? People who have never studied Anthropology at the graduation or post-graduation level, and it doesn't even exist before that, come from there, choose Anthropology, and score India Rank Two, 300. This is the kind of trend, this is the kind of grip, popularity, and clout Anthropology has in these two UPSC optional subjects. Even after this, if someone is telling you to stay away from it, you can understand that they at least do not want to see you successful. Millions of people enter this exam. Many people come from Delhi, but only one Shah Rukh Khan is made. Many people have played cricket, but only one Sachin Tendulkar is made. And that matters. You can also take the names of others as examples. That's why others also come, others also do it, but there is some deficiency in their approach, in their choice, in their decision. Therefore, do not let there be any deficiency in your decision, and consider choosing Anthropology as your optional subject. I am not saying jump into the race, think about it. Because what does it talk about? It talks about the scientific, rationalistic study of man. So, you also think scientifically and logically about everything. And here we are going to prove to you that your fear and what is it? People from every background succeed in Anthropology. We will prove this with data today, but we will also prove it with concepts because we are going to deal with the promised summarized form of the entire Anthropology syllabus here, which will be your perfect revision material. And within that, today we are going to look at Physical Biological Enterprises. And while reading and watching this, if you follow the entire lecture, you will know how normal all these things are used. There is no need to be afraid of any problem, to panic. So, without wasting time, we first reach the super. But before going there, let us remind you that our Anthropology optional batches are starting from April 21st. That is, they have already started when you are watching or listening to this video. And admissions are still open. Many children have joined. We held an orientation with them, and in that orientation, we were very happy to see so many people from different places, different domains. Many names were not associated with Anthropology before. So, it feels very good that people are gaining so much confidence. So, if you also want to make the right decision like them, choose the right optional, then admissions are still open in our batches. You can come. The batch that started on April 21st, and for 20-24, the code you need to use is going to be US LIVE. This code is universally applicable on all subjects and all courses present on Study IQ. But if you talk about Anthropology, you are getting this course for ₹399. And not only live classes will happen here, but your test series discussion, PYQs, model answers, many things that we have discussed. You can see what you will get here. So, it will take a lot of time. And to get any course-related material, any data, PPTs, PDFs, questions and answers, and many more hints that we give you that this might be important. To see and know about salvation, you need to go to our Telegram channel. Go to the search box of Telegram, type Anthropology, and join our group. One more thing is our Instagram platform, Sapiens Vault, S-A-P-I-E-N-S, like Homo Sapiens, Sapiens Vault. Go to Sapiens Vault, if you have any query, anything to ask, any confusion, get it cleared. We have created a portal for our interaction. So let's move to the topic. Physical, you get to see it, where you are discussing things, what things you are taking forward. That is going to be the portion of private communication. When that ends, your 9.1 starts, that is Human Genetics. In Human Genetics, you are told to study the methods and applications for the study of genetic principles. We explain many things from the ground level within this, so that students from humanities also understand the concepts better. We are going to talk about the summarized form that we have brought for you for the entire course. So, you don't need that much here. So, we will explain the major concepts in a basic form. So, the first thing that is very important to know to understand this entire unit of Physical Anthropology is the phenomenon of heritability. What is heritability? This unit is talking about genetic principles. Now, what are genetic principles? You are looking at humans. If present, I will explain it at a very basic level. Many people might think that since we are talking about human genetics, let's directly tell the concepts. But first, tell us for those who are not from a humanities background. Everyone has studied science, so they know. But why are you assuming this? We don't operate with that kind of approach. We will talk with the understanding that there might be someone who only watched movies or played cricket in 9th and 10th grade and did nothing else. So, we will explain it at that level. So, if we talk about genetics, you are standing here as a human. So, I have two aspects. One is my external aspect, and one is my internal. External is what is manifested, which the camera can also see. You can see my eyes, my hands, ears, mouth, nose, everything. All the physical features that are externally present, all that you can see here. So, that is what? That is representing my phenotypic composition. At the cellular level, at the molecular level, things are performing. How are your blood vessels functioning? What changes are happening at the DNA level? What things are being performed? The cycle of different cell divisions is continuously running. Mitosis is running, meiosis is running. Within that, different stages are also seen. You see and understand the biochemistry of how your immune system works. Transcription, translation, meaning your body is performing different functions. You don't need to know here how the immune system works, or we are not going to tell you biotechnology or biochemistry. You don't have to study all those things here. You need to understand how breathing happens, how excretion works, how respiration works. All those things are lies. If someone tells you that, they are lying to you. The syllabus is in front of you. You will not find these things anywhere here. Even if they were, it wouldn't be that difficult. But thankfully, they are not. So, what is here is that you have to cover only this topic of genetic composition and its study here. So, what is genetic? It is what is not manifested outside. All the things happening outside. My hands are moving, but behind the movement of this hand, many things are working. That is what? That is your control and coordination. So, what is the internal constant of a human? The external aspect of human existence, the external one, is called phenotypic. That is externally represented and manifested. So, the internal is at the genetic level, at the molecular level, how you are made, what processes are happening, and if there is a slight change in it, then many diseases and disorders can occur. So, this is the difference between the two. So, if you have to study genetics, how will you study it? Genetics. So, to study it, there are some principles. If I am standing here, my skin tone will be of a particular color. My height will be a particular... in feet, centimeters, inches, in any way you talk. If I talk about my nose, it will have a particular link, a proportion. So, all these things are... behind a phenotypic trait, there is some genetic composition. But in what environment is someone living? In which region is that particular thing living? That also depends on their height. So, these are the things. The extent to which differences are seen between two people. If one is 6 feet tall and the other is 5.5 feet tall, then how much of the extra 0.5 feet height in the 6-foot person is due to genes? Some proportion will also be due to nutrition, diet. And you can say that sometimes accidents happen, injuries happen, due to which height gets stunted. Sometimes their environment is not right. So, there are many factors. But what proportion, the major proportion, is contributing to that height due to their genes? So, that is covered under heritability. Here are some examples. You can see the difference between groups. For example, here is lighting. You see two plants here. Uniform lighting. Here also, you see uniform lighting. But here you see, if we talk about a uniform nutrition solution, then you see sufficiency here. Here it is normal. But here it is deficient. Because of this, you see that it is completely dried up and withered. On the other hand, this one is growing well. So, the conditions are the same. Uniform lighting. And here also, uniform lighting. So, in the same condition, you see that heritability is 100% here, and here also it is 100%. That is, from the genes, as we talked about, heritability indicates how much contribution genes have. So, the contribution of genes is 100%, and the light is also uniform. Yet, you are saying that one is deficient, and one is sufficient or normal. So, why is that one normal? Because that impact, that effect, is entirely on the environment. So, both have similar resources. Ultimately, why is it so? Because of the environment. If it were 100 here, then you would say that a significant factor is also influencing this particular trait at the genetic level. What is a trait? It is a basic thing. But even then, there are some things that you might not understand. So, you should immediately ask. As basic as possible. Sometimes I say I am talking about religion, we are talking about God. Everyone knows what God is. But if you don't know, understand this too, no problem. Ask what God is, sir. So, your doubts should be cleared, and clarity of concepts should be formed. It's a very good thing because if it's not clear now, it will become very clear. If you sit for UPSC today and you didn't study in 8th or 10th grade, or you didn't do anything, and you just memorized something and reached UPSC. You should have clarity on your optional. Sometimes questions are asked about why you studied Anthropology, tell me this, tell me that. Unfortunately, the same thing is asked about which you don't have clarity of concept. So, the entire game is spoiled there. And for that, whatever time it takes, whatever effort it takes, ask as much as you need to ask from the basics. We are here to solve your doubts. So, how do we talk about traits? What are traits? Like height, being tall or short, you are talking about a trait. You call it a characteristic in Hindi. So, the best term for it, perhaps many people can relate to, is character or characteristics. It is mostly used. But for those who don't know, even helping one or two people if they don't know is enough. What you study here, because you need to know genetic principles, so you have learned what proportion of the effect on something is genetic and what is environmental. You see the dimensions or means used to create foster children here, in twin studies, in foster studies, and in twin studies. What happens here? First, understand that there are two types of twins. One is called identical twins, and the other is monozygotic or dizygotic twins. In one, you see that two sperms are with two eggs, fusing with them. So, in that condition, you see. And in identical twins, what happens? There is one egg, and you see one fusing with it. There are two eggs, not two eggs. So, from this fusion, you see the formation of identical twins. You are talking. So, I am not able to ask because I don't know if you know this basic concept or not. But in the live class, of course, we do it with the students. So, here you see that the fusion of one egg and one sperm, let's say it forms one gamete. We have shown the gamete like this. And after this, you divide it into two parts. So, what do you see there? That single sperm, single egg, if we divide it further, it splits at the zygotic level into two parts. Formation happens. Whereas here, it's the opposite. Here, two separate ones are forming. So, here also you will see two individuals, and here also two. But there is a difference. So, here you see that identical twins share all their genes. All the genes will be the same. And the formation of both happened through the same sperm. The existence of both is possible. Their intelligence is also the same. Their way of talking, all other behavioral aspects are the same. So, you would say that intelligence is completely a genetic component. That is, even after keeping both children, who had the same genes, in different environments, both became equally intelligent. So, you would say that intelligence has this genetic component. If this were the case, you would assume so. Many researches show that the environment also has an effect on intelligence, or the society you are in also has an effect. Here you see. Whereas in the 420 method, what happens is that two twins are put together. In twins, whether it's identical twins or non-identical twins, there is a different method. And in foster children, you put different children who are raised. Studies are done here. There are twin studies, adoption studies, different studies that we explain in detail in the live batch, what their observations were. Homes are graded as poor, very poor, or you talk about good, medium, average, and the last one. People are placed in all three, and then checked again. So, they want to know the same thing. What do they want to know? Heritability. What proportion of the effect, or on what thing is the effect, is due to the environment, and on what thing is the effect? What is the genetic makeup of a human? Study of cells, especially where you study chromosomes. Study the chromosome pattern. Chromosomes are a basic thing, about which many people, even those in science, forget after many years. So, we explain the entire structure to them after representation, saying, look at the chromosomes. What are chromosomes? What are chromosomes? How are they useful when we are talking about genetic concepts? How many differences do you see based on the structure? We tell you about telocentric, telocentric. We tell you about metacentric, submetacentric, metacentric chromosomes. All these things. What is a centromere, and what is a telomere? And all these things about light bands and dark bands are explained to you in the live class. So, in cytogenetics, the major portion you have to study is all these things. Chromosomes. Why are you studying chromosomes? Because our genetic composition is related. If there is any problem at the level of modification or at their level, then only your entire disorder or disease or any modification is physically seen. So, when you study all these things, you get an idea of at what level the error occurred. And studying chromosomes is called karyotyping. Karyotyping is the arrangement of chromosomes that you see. You know that there are 23 pairs. That is, 46 individuals. Chromosomes. You see 46 individual chromosomes. Based on their nature, there are two types, which you have learned in childhood. One is autosomes, and the other is sex chromosomes. Sex chromosomes, which are very important for your genetic makeup, which are passed on to your future generation, to your child. So, that information, all those things, if there is any problem in your physical features, that's why you...

See, if there is an accident, if you get injured, okay, then you will not see it being carried forward to the next generation. Rather, if there is any problem with the sex chromosomes, which are the X and Y chromosomes, then that can be, it's not that it's always going to be carried forward. The principle of inheritance also applies there, and after that, you can decide. For example, take the case of color blindness, or if you take hemophilia, thalassemia, sickle cell anemia, there are many such disorders whose heritability we are seeing here. Sorry, we calculate the inheritance there, and in this way, whether they will go to the next generation or not, the way to study that is explained to you in this unit. Let's look at karyotyping first. What are these attached to you? You see chromosomes arranged in pairs. Up to the 23rd pair, from the first chromosome to the 22nd, all of these are autosomes, meaning non-sex chromosomes, that you are seeing. And look at them according to size, you are seeing the largest here, and by the time you reach here, it becomes the smallest. So, in a way, testing is done, sorting is done of the chromosomes, and their image is kept here, spread out. Earlier, it was sometimes drawn as well. Now, the image is captured through what you call photographic or optical methods. And when you are looking at it in detail, when you are studying the banding that is present, you can find out if there is any problem or not, if there is any problem at a particular site or not. So, you get a big version here, a pictographic representation of individual chromosomes. And if there is any problem anywhere, you immediately catch it, like, oh, on chromosome number three, you are finding out from the banding, or you are seeing some problem here. Because of this, this disorder might be happening. This helps you a lot in studying someone's genetic makeup, to understand the basis of any disease or disorder. At the end, you are seeing the 23rd one. Instead of writing 23rd here, it is written as X chromosome or Y chromosome, and you are seeing the problem here. This is what happens in karyotyping. In a way, you have arranged it by size, from largest to smallest. What was asked next from the next generation? It was pedigree analysis. What is pedigree analysis? Just like you see family trees, it is like this. I think you would have read about it in your 10th-grade science book. Family trees like this are made. What is the purpose of making it? By making it, you can study the chances, you are studying the pattern of inheritance, and you are studying the chances of any disease being passed on to the next generation. Whether you talk about color blindness, hemophilia, or all other diseases, it follows a pattern. And if you look at it through that, you can better understand the entire mode and mechanism of inheritance, how it is going to affect, what are the chances. And here, different signs and symbols are used, like a square. Another thing is that pedigree is very similar to genealogy, which you call a family tree. When you are studying in anthropology, or studying in a family, even in tribal communities, we sometimes discuss it. It is made in a similar way, but there, what happens is, here a square symbol is used for males, there you see a triangle. Okay? So, there is social inheritance, and here there is biological inheritance that you are seeing. For medicinal values, or for applying medical principles, and there, you also put in the effort, but there you understand genealogy more. In this way, the inheritance of property happens, then socio-economic things are inherited, you study them. Through what? Through genealogy. You are not using it for medical purposes. You are using it to understand social types, to understand social patterns. Whereas here, you are seeing, there is a symbol for male, there is one for female. Affected male, affected male means when you are studying a particular disease, for example, color blindness. If you see it like this here, then you will say that that person has color blindness. You are seeing it in that male. Similarly, if a circle is shaded like this, or if it is crossed, as you see here, it means death. So, in this way, different symbols are used. Okay? Here you are seeing, and this bar is representing their progeny. The line you are seeing, and this one connected at the top, to which all are connected, you call this a sibling bar. It tells that all are siblings. So, I think you have understood pedigree in a summarized form. Next, if you talk about, karyotyping has been explained to you. Biochemical and immunological methods are also seen, as well as DNA technology methods. Biochemical, meaning, based on biochemistry, how you study genetic principles, where you are talking about many things happening at the molecular level, many things happening at the serological level, like blood types, blood grouping, seeing blood groups in some, Rh in some, MNS in some. So, based on this, how can you study and understand genetic principles? Many times, the distribution of recessive genes is negative, they have a lot of MNS, and the other is absent. In this way, to understand many principles, serological and immunological factors are also used. Isoenzymes, different antibodies are there. You must have studied this, I think in 10th grade, this was also there. Those who had biology, I think up to 10th grade, they must have studied it. You get to read about different antigens, antibodies, A, B, D, I, all these you are seeing. So, how can you use them too? You see that in immunological methods. We have talked about serological. At the DNA level, you use recombinant DNA technology. For which, if you want, we will put the anthropological material there, you can see it there too. You can also understand here what it is. To study, basically, it is an experiment that assesses the genetic and environmental influence on a trait using monozygotic. What does MZ mean? What does DZ mean? What does dizygotic twins mean? By studying pairs of dizygotic twins. Here you are seeing, with the help of recombinant DNA technology, how? So, recombinant DNA technology is basically what? It is an advanced technique. Through which you get the facility to perform alterations. For example, many people are unable to form insulin, insulin synthesis is not happening. Which is produced in the body, which you talk about diabetes. So, it becomes very crucial there. So, from another individual or from another organism, it is also used sometimes. So, the gene of interest, or the gene of interest, which is the insulin gene, is extracted. And through a vector in humans, you integrate it into the plasmid, vector meaning, what you call a vehicle. And introduce it into the other individual, join it. Okay, you join both. And then you introduce that thing into whoever the patient was, meaning, in whom you are seeing its deficiency or non-formation. So, in this way, with the help of science, we are studying and understanding biological genetic principles, and also seeing their applications, how they are going to help. Next, you must have read all the rules. You must have read Mendel's different laws, the law of independent assortment, the law of segregation, right? The law of dominance. So, all these things of Mendelian genetics are seen within this unit. Here you are seeing single factor, multi-factor, lethal, sublethal, and polygenic inheritance. So, what is single factor? That which you see changing due to one factor is called single factorial inheritance. Next, what is multi-factor inheritance? Here, the characteristic that is produced, those characteristics, or you talk about it, it is defined as a trait or characteristic produced by the action of several genes. That's why it is called multi-factor. Multi-factor or multifactorial. Many things are responsible for it, and along with that, with or without the interplay of environmental factors. Meaning, you are seeing a trait, a character, and many genes are affecting it, and along with that, perhaps environmental factors may or may not be present. Both of these together are affecting it, so you say it is multifactorial. It is known from the name itself, multi-factors. So, what are the multi-factors? Environmental factors are there, genetic factors are there, and even in genetic factors, you are seeing many genes influencing a particular character. Take the example of human eye color, many genes affect it. Similarly, there are many such traits where one gene influences many characters. In many places, you see that a different gene, say gene A, is responsible for short height. Let's write this. So, here one gene has one function. Whereas here, if you talk about a particular characteristic, if you talk about height, and if you consider the effect of many genes behind it, and along with that, the effect of the environment can also be there or not, then what will you say? That it is multifactorial. Many times, you will find confusion in different sources. They equate multiple inheritance with polygenic inheritance, but this is wrong. In polygenic inheritance also, different genes are involved, but there you see their cumulative or additive effect. Meaning, due to their addition, due to their cumulative effect, what you see reflected is affecting the character. But there is never an environmental factor. Here, what did we talk about? That environmental factors can also be present. But in polygenic inheritance, okay? So, this is the difference. Environmental proportion is not seen at all there. The presence of genes can also result in death. There are different types of these. These are all lethal, they are combined. Meaning, what is the difference between the two? In one, you live for some time, meaning, until maturity, until sexual maturity, after that you die. And in the other, your death happens at a very early age. So, lethal genes, as the name suggests, the presence of which can result in detrimental effects, and even death is seen. In most cases, you call them lethal, meaning, what you can call deadly. So, you are seeing such genes. Next, you talk about 9.3. Here you can read the concept of genetic polymorphism and selection. You must have read the laws of population members. Okay? What do Hardy-Weinberg say? That under normal conditions, if you talk about it, then you will not see any changes. They are talking about the sum total of all genetic frequencies. And for that, they say some conditions must be met. And what are the factors that can affect the equilibrium, the equilibrium of the Hardy-Weinberg principle? So, these are all the factors. Meaning, one factor is mutation. Isolation, different factors are working differently. Meaning, if there is migration, then obviously it will change. So, some population that was there is going somewhere else. So, obviously, the equilibrium will be disturbed. Mutation comes, change happens, so you will see that isolation is necessary. If isolation is not maintained, then you see that it is being disturbed. In this way, many things, genetic drift, are disturbing the Hardy-Weinberg equilibrium. Let's start. In social anthropology, I told you that there are two types of relationships or kinship. One, which you call consanguineous, and the other, non-consanguineous. Meaning, those people with whom you are related by birth, your parents, your siblings, and your other relatives, who are related to you by birth. Whereas, non-consanguineous are those relatives with whom you become related by marriage or adoption. In a way, you see that when you get married to someone, you become related to someone through them. So, that is non-consanguineous. So, here it is asked about consanguineous relationships, meaning, marriages between relatives. Meaning, talking about siblings, talking about cousins. You have to read about it and tell whether it is a wrong thing or a right thing. If you are studying in physical anthropology, then here ethics are not being discussed. In social anthropology also, you study this within taboos, and there, in the sense of social control, and as norms, as values, it is being discussed. Here, the discussion is scientific. Whether marriages between siblings, cousins, or parallel cousins, if marriages happen between them, do you see any detrimental effects? And we see two types of research or two types of opinions on this. One is, yes, you see it. Because if you are marrying people who are related to each other continuously, then what do you see? Inbreeding depression. Meaning, the viable traits, the viable characteristics that could come from outside are not coming. You see that one individual might have a particular disease, and if another individual also has it, then it is transmitted to the next generation. If inbreeding continues, then a sufficient or good gene from outside will not be able to come because you are marrying within the same family line. Only the genes of the family will continue in a single line. External genes will not be seen coming. Many people say that no, in the course of a long time, it might cause some problems in a short time, talking about one or two generations. But over the course of a long period, it is seen that the consanguineous relationships are very good, and in a way, they are helping us to maintain and promote genetic health. So, different people describe it at length. The first point was their opinion, its counter-argument. The second point was that. Again, we don't have enough detailed expandable time because out of this, we are going to take around. We thought of finishing within this, out of which 40 minutes have already passed when we are talking about this. Here you are seeing that consanguineous villages and relationships have been understood. Next thing here is talking about genetic load. Genetic effect of this. So, you have seen that the phenomenon of genetic effect is also important to understand when you read this particular topic. What is the meaning of genetic load? In any population, the proportion or ratio of what? Of deleted genes, meaning, of lethal genes, or of deleted, bad things. To what extent is their promotion seen there? That is what you read under genetic load. I hope this part is clear to you. Next, if you talk about multifactorial inheritance, it ends here. In this also, we have to explain and understand many topics. So, here you have chromosomes and chromosomes. So, first of all, here is the methodology. Numerical and structural chromosomal aberrations. What does it mean? We talked about any change in the configuration of the chromosome, because it influences your genetics. So, obviously, if you see any change in the chromosome, it affects your genetic makeup, and it can be of different types. It is not necessary that it is happening in a particular fashion. If a problem arises from this, from a particular thing, then a certain type of disorder is produced. And you see another type of pattern, from which it happens, then another type of disturbance or disorder is seen to occur. So, in this way, multiple types of diseases and disorders are notified in the general chromosomal pattern. Now, if you distinguish this in a broad way, then it can be of two types. First, structural, second, numerical. What is structural? What is numerical change? Meaning, there is a change in number, or a chromosome is lost, which can be due to multiple cases. For example, you see deletion. Because of that, what happens? One is reduced, one or two are reduced, however many are deleted. It might be an addition. It might be a duplication. Duplication, obviously, the number increases again. One more duplicate is added. You might see substitution. Sorry, substitution. Due to all these things, numerical changes occur. Meaning, the number will either decrease from 46 to 47, 48, 49, or it will decrease from 46 to 45, 44, 43. In this way, it happens. So, you have numerical changes.

When you talk about structure, what is in the structure? The structure of the chromosome is being affected. This is how it can happen. We talked about substitution here. This is a chromosome. This is its expression. This is present. And if this comes from here and reaches here, then in a way, it is changing the structure there. You can even see inversions, where chromosomes were arranged, and an inversion happened in them, meaning they got inverted, the structure changed. These structural changes are also affecting what? The genetic makeup of people. Where is the problem? You can see it. If numerical changes have occurred, then when you look at the entire karyotype, you will see additional chromosomes. It is possible that some chromosomes are seen less. So, a numerical aberration has occurred. Or, if you see an inversion or something, you will say that a structural aberration has occurred, and because of this, there is a problem. So, these can also be divided in different ways. And if you look based on this, many disorders are produced, which are written here. Okay. Due to aberrations in sex chromosomes, there are also in autosomes and in sex chromosomes. So, what is discussed in your syllabus here is the effect you are seeing due to aberrations in sex chromosomes. First, the condition that is occurring here is that you are seeing an XXY. This means there is an extra Y, and the total is 47. Some people might not recognize this term. We are also being told a chart for this. So, you understand this. It's the same thing as the concept of addition and deletion, where where they should have been, either they are less or they are more. Okay. So, you are seeing a condition of 45 + XXY here. The total effects that you might be seeing here are that an extra X is added here. Second, what do you talk about? Chromosomal tallness in males. What do you see in males? Sexual development is underdeveloped. It is seen in males. So, a male is suffering from this. Whoever has this will be sexually affected. Second, you will also see infertility in that particular male. Third, you talk about facial and body hair. That is, its secondary and primary sexual characteristics. At the primary level, it has been affected. It is also affecting secondary sexual growth. For example, in secondary sexual growth, what is it? Growth of pubic hair in males, or growth of facial hair. So, you are seeing this being affected here. Development delays are seen. Development, meaning your development, growth, you are seeing delays or problems in it. You are facing it. Turner's syndrome. You talk about Turner's syndrome here. After Klinefelter's syndrome, it is given here. We are explaining it in a summarized form here. When you look at this same concept in live classes, it is explained to you through a complete chart. How addition and deletion happen. In fact, we don't have time to provide that here. So, many students who did not pay attention in 11th and 12th, all these things are taught to you in childhood. Whether you are from science or humanities, still many students forget. Of course, you move so many years ahead, so you don't remember things. Don't worry about that. When you study this in live batches, first the concept of ID and price is taught, and then we tell you about numerical or structural changes. Similarly, there is another disorder here, which you call Turner's syndrome. In Turner's syndrome, there is an addition. Here you are seeing a missing. One chromosome is missing. That's why this 'O' written here, people call it 'O' or 'zero' as well. Meaning, there should have been another X here, and it is not there. So, only 45 + X remains. So, you call it just X, or people put a dot or zero here. What does that dot and zero represent? It indicates a missing chromosome. Okay. So, here you see monosomy of a chromosome, meaning one is missing. Only one X chromosome is present. What should have been at number 41 is gone from there. So, 45 + X remains. This leads to short stature. This condition is seen in females. Second, lack of ovarian development. Ovarian development is also affected by this. Just like it was happening in males, and because of that, their sexual characteristics were disturbed. Similarly, this is happening in females, so their characteristics will also be disturbed. Second, you will also see that secondary sex characteristics in females will not develop properly. So, breast development will also not be proper. Abnormalities will be seen in the neck region. Skeletal disorders will be seen. At the skeletal level too, many disorders are prompted there. That your disorders are manifesting due to chromosomes. Next thing, there are many other examples, which if we deal with here, it will take a lot of time. Here also, problems are seen at the level of different chromosomes. Down's syndrome. I hope you have heard of Down's syndrome. It was discovered by people who knew about it. Okay. So, you see that because of this, different changes are seen. And different chromosomal changes are occurring. These changes are seen on a particular chromosome. For example, Down's syndrome is seen on the 21st. And here, what you are reading now, until now you have read about sex chromosomes. Here, what you have read is about autosomes. Whether it is Down's, or Patau's, or Edward's, or whatever. It affects the chromosome and its effect is something else. What is that effect? For example, what affects the 21st is what? Our batches started on the 25th, and you are seeing that the chromosome on the 21st is affected. There you are seeing Down's syndrome. There is a problem with chromosomes number 13 and 18. There is a problem with chromosomes number 13 and 18. You see a short stature in Trisomy. You find something missing there. Then see shorter in length. All these things are affecting the manifestation. Because of all these, problems are seen. Next thing, after this, it is discussed about genetic imprints in human diseases and genetic screening, genetic counseling, and human gene profiling, gene mapping, and genomics studies. All these are discussed. What is the essence of all this? Dealing with length. And if you say it briefly, what does it mean? Genetic screening. What is genetic screening? In a way, you are reading things, understanding what is at the genetic level. That is, by studying the genetic makeup of humans, you are identifying at what level there is a problem or not. So, just like when you come for UPSC, you have counseling, right? How much time resources should you use, or which option should you choose? You have many queries. So, counseling does the same thing. If two individuals come for marriage, what is the probability that their offspring, their children, will have the diseases present in them? Or, it is possible that even the parents themselves do not know that they have a disorder, but it can happen in their child. Because it might be in a latent form, but it can manifest in the child, meaning it can be seen. So, they go to the doctor and get this entire screening done. And they saw genetic counseling, understood it, and then realized that yes, there is a risk here. Then they were told about the risks, told them well, told them all its pros. But in the end, it is in the hands of the parents. If they are not carrying it, then even after everything, parents decide to continue with the baby. That is, if they want to keep it even after this, then it is up to them. Okay. So, in genetic counseling, at different levels, different things are being told. So that you can ignore any unforeseen condition that might arise at the genetic level in the process, or take some corrective step. Sometimes, it is available, meaning you can correct it. Sometimes, it is unavoidable, meaning you cannot correct it. Human DNA profiles are like tagging. You are giving a tag. You have completely isolated the DNA, extracted a segment of DNA. There is complete sequencing, and then you do labeling. There are tandem repeats at different levels. Tandem repeats at different levels. We are telling you in live classes. So, you see short nucleotide regions. There are patterns like this at different levels. And through that, what are you doing? You are linking the DNA, tagging it, identifying it. You do genetic mapping, so you get an address. You have so many genes at the genetic level. Okay. When you do genetic mapping or gene mapping, you get its exact location. That in this entire pool where so many genes are present, where is your interest? Like we were reading about insulin. So, you want to extract the insulin gene. So, how will you locate it? In this way, in the genetic makeup, you can locate its address. Where is its address in this entire thing? Where is it located? So that if we ever need it, and it becomes our zero interest, then we can isolate it. Okay. After that, whether to amplify it, or integrate it, or like it, what to do there, it is up to us. If you move from 9.4 to 9.5, then here you are talking about race and racism. This is a very significant unit. And it is significant because many times in Indian and tribal anthropology, there are parts where you need to know this unit well to read and understand. This unit tells you how India's population is divided on racial or ethnic grounds. And how classification happens. This unit tells you how those differences arise in human populations. That is, different races, you hear about three different major regions around the world. Caucasoid. If I talk about India, then we have talked about tribes and Indians. That is why every classification of 1915 was done by Risley. How he classified everything. That is in the Indian context. Globally, different types, sorry, different entire populations have been classified into different human groups. So, here the entire concept of race and how race is formed, how racial changes are seen, all this is dealt with in this unit. Now, what are you seeing here first? If you talk about factors, then you talk about qualitative factors and quantitative factors. What is qualitative? You talk about them in a qualitative nature. And quantitative is what you can count, you can measure. For example, blood. Even if it is blue, you cannot measure that color. You can say it is blue. That is a qualitative aspect, and you cannot measure it. Example. All these things you can measure. That is what is quantitative. Now, what are those characteristics, what are those traits? So, based on these, you study them. On the basis of which trait is racial classification or race studied? So, some traits are qualitative, which we talked about. Hair form. Eye color. These are qualitative. Based on these, races are also categorized. Classification is given. And there are quantitative ones. Based on them too, the same thing is done. For example, if you talk about head form, its shape, its proportion. It can be divided on different bases. Dolichocephalic, perhaps mesocephalic, perhaps brachycephalic. In dolichocephalic, you get a long, narrow, slender head. In mesocephalic, you get a medium-sized head. In brachycephalic, you get a broad head. So, the difference is directly established. Similarly, talking about the nose. There are different measurements available for the nose. If the nose is this much to this much, then you call it leptorrhine. It is a thin nose. You get a long nose. It is seen more in Europeans. Second, after leptorrhine, you get mesorrhine, which is medium in length. You are talking about this. That is, it is a very broad nose. It is seen in the Mongoloid population. Now, if you talk about hair, then hair is also at different levels. One is at the level of form. Some people have curly hair, some have straight hair, some have frizzy hair, some have wavy hair. Different forms of hair. Hairline. That is where your hair meets. So, it can be a V-shaped hairline. You can see a U-shaped hairline where your hair meets. Hairline, as you call it. Based on thickness, it could be very thin, or you see it as medium. So, it is classified based on thickness. And there are multiple other factors based on which all these things are done. There is also a separate index made. Martin, a gentleman named Martin, had prepared a complete index. Based on this, if the height is this much to this much, then you call it this. If it is not that straight, then this. Long, very long, pygmy, short. Like that, he made a table and based on that, he classified the world's population. Counting various factors. In the eyes too, if you look, there is a special feature called the epicanthic fold. It is seen as a trademark feature of Mongoloids. So, every body part has been qualified. And the last important part is bursting the myth. That there is no such thing as race. Because you see, especially during World War I and World War II, it becomes very prominent. People start talking about superiority and inferiority based on racial connotations. That some races are superior, some races are inferior. Talking about intelligence. Some races are made to serve, for servants. And some races are made to rule. These are the differences that you saw at the myth level. That such things are being said. Anthropology is also working to burst this. You are studying this in this unit. Then you are studying different classifications. Like we studied India's classification. You know three important ones: S.S. Sarkar, G.S. Guha, and S. Risley. That is, every time, H.R. Risley. Similarly, in a global context, you talk about Dixon's classification, Deniker's classification. On a serological level, that is, using blood groups. In different populations, A, B, O, or AB, or M, N, S were seen. So, they did it on that basis. You also see Photolith. The classification of the entire world is given. We are studying that. So, all these things are giving you an idea in a summarized form about what is included here. So, race, the basis of race, and its biological meaning, what is its significance, you are seeing in this unit. I hope this particular session is clear to all of you. You have also understood what is seen in a summarized form. And you have also got an idea about what is said to be very scientific. That there is no such thing. For example, if you talk about this unit, then we have studied that some people have less hair, some have more hair, some are thick, some are frizzy, some are wavy. This is a form. All these things are coming under physical anthropology. But there is nothing in this that requires you to have studied science subjects in 11th, 12th, or graduation. All of them are important. It's a very simple thing. Height is short, tall. What is the role of a science person in this? What formula are you applying there? What derivation are you doing? What equation are you solving? I hope this particular part is very much clear to you. And there is no need of any background subject. And you will do it. The record is already available. Many others have also done it. All people are scoring by coming from a non-anthropology background. So, it is not a difficult field for you. For you.

It is going to be as easy as it was easy for all those people reminding you once again our batches start from April and you can join our batches now, you can take admission and you can read all these things in detail here. So we have told it in a summarized form so that you get good material for your revision. Now, the part we are going to look at after this, okay, it will deal with the further units in Physical Anthropology. So let's go to the next part. We have seen 9.1, we have seen 9.2, we have seen 9.5. Now let's go to the further last. We will proceed, the series will continue for a full three and a half to four hours, and here we will complete the application and private things, which you can understand in one video at least, what all these things are here. You can see things in summaries. So let's go to the further unit, which is unit 9.6, in which you have to tell about different markers. Now, what are these markers, you know that from Aristotle to modern times, in the 18th century, there is a prominent thinker, Immanuel Kant. What does he say? Anthropology studies the differences in humans, on the social-logical level and social level, and on the other hand, biological differences. Now, when anthropology is studying these differences, it will have some basis, okay. In the last unit, a little while ago, we talked about how racial differences are configured in human populations, and on that basis, you are seeing ethnic diversity throughout in a flow. So you are seeing that variety, that difference, that relationship in a continuous form. So how is this ultimately coming into the population? Okay, that was about racial connotation, but races, on different concepts, whether you talk about heritage, environment, there are multiple factors whose intermingling is causing racial variations. Leaving those aside, you can also differ in human populations using various markers. Just like you make notes, in making notes for UPSC, you have a tendency that sometimes you use a green or a neon color highlighter for a certain type of information, and on the other hand, you use an orange highlighter, or a third color, a pink color highlighter, you mark multiple things. What does it mean to mark? It means you tag that this information, for example, if you are reading about Governor Generals during the time of the Viceregal period in Modern History, then maybe you mark the name of the Governor General with orange color, with another color their time period, with a third color, your favorite color, pink or blue, you mark what contribution they made or what their significance is. If there is no contribution, sometimes you have seen some ill measures happening during their tenure, so what were they? Okay. So, in a way, this is highlighting. So similarly, what happens from this highlighting in notes is that you understand the variations. Like as soon as you see a particular color, neon, for example, you understand, oh, the Governor General's name in neon. So it becomes very easy for revision. Okay, it's an orange color, this must be the timeline. So you have to look at the timeline. So I will just flip through and look at the orange color. So this is how tagging is done. Markers, among human populations, are different components that help differentiate one individual from another, one group from another, a set of a population, a pool of a population, from another set or pool of a population. Now let's know what the markers are. So you are seeing the name of the unit, based on the population, you will see many markers. That is, if someone is an infant, a toddler, slowly growing up from childhood to adolescence, going into puberty, and finally reaching adulthood, moving towards the last stage, towards senescence. In all these stages, some particular characteristic changes are occurring, which are differentiating the individuals in that population at the population level, bringing variations in them. Okay, within the same population, in the same pool, there is a pool of a population, a particular set of individuals, in which there are some traits at the level of age, on the basis of which you can make this differentiation. Similarly, male and female, or it's not right to say gender, because repeatedly we have cleared this concept. When gender is talked about, then you see that this concept comes. Okay, gender is a sociological concept, but we are going with biological and physical here, so we will call it sex. There, we are looking at the differential between biological male and biological female. So at their level too, you will find variations in a similar population on certain aspects. Similarly, if you talk about some genetic markers also existing in human populations, then let's know what all these markers are. If you go into detail, in this particular unit, you divide them. You can take hemoglobin, you can take blood groups. So you know that there are many types of blood groups. Okay. If you go all over the world, you will see multiple sets of blood groups existing. This will also be a blood group. Okay, in that too, you will see variation. Some are blood group A, some are blood group B, some are blood group AB, some are O, some are Rh negative, multiple sets are present. Next thing, what you see is that you also see Rh blood groups. Okay. And after that, you go, and you also see the MNS blood group. If you talk about India, from the UPSC point of view, you also see Bombay blood types. Okay. And in this way, you are seeing multiple blood groups, and due to their existence, they also help as markers in the population, helping in generating variation. For example, one individual has Rh positive, another has Rh negative. So it represents variation in the population. Okay, between two individuals. This is based on blood groups. Hemoglobin is also like an ingredient, many differences are seen. The level of hemoglobin, or the types of hemoglobin. If you go to the African continent, or even in South India, you see in multiple forms that HbS, that is, the hemoglobin of sickle cell anemia, this hemoglobin of sickle cell anemia, which in a way you can call a defect, okay. Or you can say it has undergone dimorphism, its structure has changed. Okay, its shape has become like a sickle cell. Before, it was concave. So on that basis too, you see variation. If you go to the African continent, you will see a very high tendency of HbS among individuals. If you talk about thalassemia, there are multiple blood group resorts. Okay. This is at the level of hemoglobin. If you talk about it, there is HbA, there is HbF, you see multiple blood group types existing in the population. Based on age, if you look at it, if you are talking about infants, you see embryonic hemoglobin. You see fetal Hb, that is, fetal hemoglobin, which is ultimately being replaced, right? So in this way, based on age, based on region, based on different types, their frequency changes. If you talk about how it changes based on sex, then you will say that it changes at the level. That is, males have a particular level. When you go to get a blood group report, it shows the level of hemoglobin, and it also tells the average, like it should be minimum, your maximum is this, these are your thresholds. If it is between these, then you consider it normal. You usually see that in the case of females, it is a little lower. That average is a little lower. Okay. In the case of males, it is higher. So what is this telling you? It is telling you sex variation at the level of hemoglobin. Similarly, you also have blood and genes, okay. Based on that too, multiple transfusions, or even a couple of examples, we might have taken an example of transferrin here. We have taken an example of many enzymes here. That is how you are saying that variations are seen on multiple fronts, like age, sex, and other types of regional variations. The fat of the body, that is, adiposity, okay. You also see that it is found in this way. For example, if you go to Africa, especially the southern part of Africa, there is an ethnic group, a tribal group, which is collectively called Khoisan by some groups. Okay, the language is called Khoisan. If you take the example of Khoisan, the example is that there is a lot of fat accumulation. And this condition is called steatopygia. It is given a term called steatopygia. So if you ever use this term or search it on Google, you will understand more correctly that the lower back, the hip region, there is a lot of fat accumulation, or you can say, fat accumulation is seen there. Based on age too, adiposity keeps changing. Around 20, if you are talking about males, there is a period when it becomes stagnant, fat accumulation, and after that, it continues from after 20. Okay. At the genetic level, if you talk about body types, that is, if you talk about somatotypes, we will come to that unit when we look at the growth unit. So somatotypes, that is, you see various types of bodies. If you are talking about various types of bodies, then you will see ectomorph, endomorph, mesomorph, these different variations in body forms. Okay. So based on that, you see that adiposity is decreasing, reducing. Based on physical activity, whether it is an athlete, or a normal person, or a very lazy type of person. Due to all these variations, you see such variations at different ages, among different populations. So this fat accumulation, or in general if you talk about fat, can also be used as a marker. Pulse rate, pulse rate can also be used as a marker. Here it is given. If you talk about heart rate, pulse rate, where I gave you the example of Khoisan for fat characteristic, I gave you the example of Africa. And to understand the example of South India. So in this way, in this way, when you are addressing this unit, you read about different case studies to understand multiple forms of variation, to know these markers, how these markers differ across the globe, and how they help in identifying populations, identifying variations and differences among populations. So in this unit, there is nothing very special or very big. Particularly, you first read about all these markers that are given. If it is hemoglobin, then you go into very basic detail and tell what hemoglobin is first. Then you take its types, or use some examples. So based on that, what difference do we see? Here, what you see is that if you talk about 1977, then Mr. Owen, he studied this variation at the level of hemoglobin. We just talked about it, right? That the structural form can be at many levels, but he wanted to study it based on the level of hemoglobin, that is, its proportion, its quantity. And he considered the factor of age. Along with that, Mr. Parsons was also included in their work, and the population on which they were working, what was its name? It was the Quebec Society, based in Canada. And when they do this study, what indication do they see? That from the age of 20 years to 60 years, the level of hemoglobin among the population, especially if you take males in this population, then among the males in this population, it was maintained at 15.3, if you write it in short, it was maintained at 15.3. In females, if you talk about it, then in females, the peak of the hemoglobin level, when does it reach? One, it reaches 13.5 grams per deciliter. That is, approximately 2 units difference from males is seen at the age. So here, what you see after the age of 14 is that boys, their hemoglobin level is improving. Okay, it will keep improving and will attain this particular unit, which we mentioned above, whereas in females, it remains stagnant, becomes constant. Now, this difference you are seeing, approximately 2 grams per deciliter, due to what is it happening? Menstrual losses among females, during the cycle, you see that through the menstrual flow, the blood loss is happening. Because of that, this 2 grams per deciliter, that is, if you say two units, the difference is seen there. So at the level of age and at the level of sex, they took both things. Okay, they took age, and they took sex as criteria, and based on that, using hemoglobin as a marker, they explained it. So one case study brought two aspects here. Secondly, if we talk, if you see that the rise of hemoglobin is a trend you are seeing in primitive societies, it is greater than if you talk about urban or complex societies or advanced societies. Complex society means urban society, so you have seen this general trend. Around the second, you read about transferrins. What are transferrins? So here we have defined it earlier, because we have not defined hemoglobin here. So if a question comes from 9.6, then first you have to tell about that marker. So sometimes things are very basic, for example, you are asked about a cell, you have to define a cell. Everyone knows that we have been studying about cells since childhood, but here you have to define it. You have to tell about the marker. In the introduction, you tell about that marker, and then you start by saying how you can use it as a case study. So here, if you are seeing, what is transferrin? Transferrin is globulin factors, present in the serum of the blood. Serum, you know, is present in blood serum, and they are capable of binding with the ferric ions in the blood, the ferric ions present in your blood, which you call it. Okay, they bind with it. In blood tissues, now you are seeing that in normal individuals, you are seeing this transferrin band. Here you are seeing that there is one transferrin band, which is denoted by TFC. I hope you can see it. It is denoted by TFC, transferrin band. For example, like KFC you see, similarly, understand it is denoted by TFC. The transferrin band. So in normal individuals, you see only this one band of transferrin. But if you see the population of Australian Aborigines, by doing a case study, using transferrin as a marker, then what you find is that here you are seeing an extra band. That is, in total, you are seeing two bands. And the second band, you are calling it DFD. One was TFC here, and in them, you are seeing an extra band, which is what, DFD. So in this way, you have understood population variation. So from this, sometimes, and a couple of criteria will come, so you should not conclude from this that someone is superior or inferior. We have already read in racism that all these things are myths. But we are just seeing how humans vary. In the social term, we have talked. In the ethnic term, we have talked. How do you see variations? When we were looking at Social Anthropology, didn't we talk about how marriage is found around the world? The institution of marriage cannot be called a universal concept. Its definition, the concept is universal, and its definition is not seen as universal. So there are many things here. Even if you look at the current dynamic portion, the issue of sex becomes completely relevant for your coverage. If you talk about family systems, kinship terminology, you find variations everywhere. So when you are studying that variation, what is the purpose of studying it? Don't think that if you read it here, what does it mean? TFC is extra in Australian Aborigines, DFD. What is my meaning from this? Your meaning is this, because in the end, you want to see, what do you want to see? How does the population vary? So at the sociological level, it is a bit interesting. Yes, our.

Here is the translation of the Hindi text into English, following your rules:

Here, this type of term, they are applying it. Uncle, maternal uncle, came to their place. What kind of time has been spoken of? In some other society, or if there is a tribal group, a tribal population, then this thing is being seen. Okay. Social variations, all are being studied. Similarly, here too, there is no motto. The motto is only to know the variations. At multiple levels, if you see examples, not visible, if you talk about some other markers, first, look here. If you talk about pulse rate or heart rate, based on that also, differences can be studied here. Let's take a straight example. Based on heart rate, if you are looking, then based on age, if you categorize the entire population, then you will have newborns and infants, in them, you will see 100 to 60 beats per minute. Meaning, the heart, it is seen beating very fast, in infants, in small newborn babies. If you talk about children, meaning from one to ten years, then in them, it reduces, it becomes 72 to 120. And up to what age, for adults, that thing comes around 60 to 100 per minute in this range. This means, look, the entire population, and you are seeing it decrease. So, those who are very well-trained athletes today. Okay. And if you talk about markers, then first, your sensory markers. It is given here. Okay. It is talked about sensory perceptions, that based on this also, comment. So, in sensory perception, you can see, first of all, your very famous, you all must have read in 11th, 12th, or I think yes, in 11th, 12th, maybe even before that. Color blindness, you must have heard its name anyway. Many people get very confused about colors, like green for blue, blue for green, in this way. Okay. They are unable to identify a particular sort of color. So, an X-linked, you are seeing this creation among the population. So, that is affecting sensory perception, visual sensory perception. Can you tell how both are different? One more thing that you are seeing here, if you are talking about blood pressure, then a prominent scholar has divided blood pressure into three categories. One is hypersensitive, which you call hypertensive, meaning high blood pressure. Okay. The second is less than that, around which you are seeing, below hypertensive cases and above normal. And the third, which we have taken as a case study here, normative. So, normotensive means blood pressure is almost normal. So, a case study was done on this in India, and it was found that the rural Indian population, their blood pressure is almost normal. So, they do not have so many issues of hypertension among them, you are seeing it, not seeing it. Coming back to the sensory, here we are talking about the section. So, PTC, I think it is. You check it once. PTC is a chemical. It is used as a marker. And when the test is done, it will be very little, a very small amount, in very low quantity. It is placed on your tongue. You have to, you have to keep your tongue out, and that thing is placed on it. Some people in the population can taste that thing, PTC, meaning the taste of PTC, they can differentiate. And while the others in the population cannot taste it, they don't know anything, they don't feel anything. Based on this, based on PTC, those who can taste are called tasters, and those who cannot are called non-tasters. Again, there is no superiority or inferiority. Those who can do it, it's not a great ability in them. But yes, it helps in differentiating. At a biological level. Studies have found that females are early, they are, meaning they are tasters. If you look in the general population, then females are more tasters than others. These were the markers that you study, you should understand them. Especially, coming back to the next unit, your unit, what do you call it? This is 9.7, and it is talking about concepts and methods of ecological anthropology. Here, ecological anthropology is being discussed. Now, what is ecological anthropology? Ecological anthropology is nothing but it is studying human interaction with the environment. And in this, you are seeing different approaches. Okay. What is environmental determinism saying? It is saying that all your activities, whatever processes you can do and are doing, and there are many such that you will see, instead of environmental security, they are trusting the environment as superior. They believe that humans have become so progressive now, they are able to use science and technology so well that they can manipulate their immediate environment, manipulate or control it. Meaning, now, instead of the environment or ecology ruling over humans, the opposite is happening. The opposite thing is happening, which is what? Which is that man is controlling, manipulating the environment and the ecology. You are seeing that if a person is feeling very cold, feeling very hot, what will they do? They will start wearing clothes. Okay. They will use that kind of fabric. So, this is cultural adaptation. They will make this. If they have to preserve things for a long time, then they have made automobiles, they have made technology, different tools. And these are helping in manipulating the environment. Okay. All the processes around humans are very much dependent on their immediate surroundings, their geography, their cultural history, their environment. Okay. What is the relevance of ecology in anthropology? Their geography, their environment, they are achieving it. They are using animal skins for clothing. Okay. And other kinds of things. You are seeing that using branches, wood, all these things, they are making their homes. It is helping in housing. They are consuming plants and animals. You are seeing that thing even today. So, their feeding or their dietary pattern is also directly dependent on what? On ecology and their environment. So, all these processes are directly connected to their environment in some way or the other. And in ecological anthropology, you study these kinds of principles. One more thing that you are studying, since humans are interacting with the environment, they have had to make some adaptations or adjustments. So, the entire process of that adjustment can be divided into two layers here. The color of the moth changed, and how you are seeing that a selective pressure started coming towards them. Okay. The white-colored moths started appearing clearly there, and the lizards and other predatory species make them their prey. But during the industrial revolution, you are seeing dark shades on tree trunks and other places. Because of that, the darker shades of moths started surviving there. So, this is an adjustment you are seeing. Of course, the moth itself did not make that kind of change. But we are saying humans because we are saying that humans are influencing things by interacting with the environment, trying to control and are able to manipulate. Your adaptation, and another is your here, space, and another is physical or biological. Now, what is the difference between both? You know about adjustment. There should be no difference or problem in this. Now, it has two forms. Acclimatization and adaptation. Acclimatization is a temporary type of change. Adaptation is a permanent type of change. In nature, you see permanent types of changes in the population. For example, if you go to a colder climate, or talk about short races, then in races, we just read a term, what? Leptine, longer, narrow noses you are seeing. Why? Because the climate there is very cold. And the cold air, if it directly enters your nose, if your nose, if the length of your nostrils is not long, is not narrow, then you will see that it enters directly to the root, inside your nose, and will cause you trouble. Okay. And if your climate is colder, then by the time it enters and travels completely, it will become warmer. You will not see such things there. Okay. In height, what happens is that extremities, their size, you are seeing it there. Just where you are able to adjust the environment in relation to the environment by making some changes in practices at your social level or cultural level. In which you can include clothing, housing, diet, all these things. Whatever cultural aspects, your practices, you can change them in that way. If it is a very hot region, then you rest your activities during the daytime. Sahara works like this. Societies that restrict their work during the daytime. If you go to Kullu Manali, if you travel, it is a very beautiful place, you should go sometime. Come out of your preparations, take a break sometime, then you can definitely go there. Okay. In Sikkim, there are many places like Nathula, Lachung. Many people who were with me, if I say this is not happening with me, then yes, sir. So, he didn't become a hero. I saw that, meaning there were two to three castes with us there, and the climate was very cold. Because we were there in January. Often in January, entry is not even allowed there. So, when we reach there, out of three vehicles, if there were about 16 people, then around 14 or 13 of them were completely having problems because it was a higher altitude, a very high altitude. So, you are seeing a deficiency of oxygen in breathing. Okay. So, what do people do? They are doing other things, different kinds of activities that people are telling them, instructing them there, trying to show them. So, you will see many changes at that time. But when you come back from there, those changes, they will not work there. If you come back to the plains. So, what are these things depicting? These things are depicting a temporary adjustment. So, I hope you have understood acclimatization, adjustment, adaptation, social, biological, all these things. This is a chart through which you can see how environment, biology, and culture are interacting. Even if you are studying the initial symptoms in physical, meaning which we have kept a little later, the part of primatology. Then there is an important concept called bio-cultural. Bio, you have understood. What about cultural? What does culture mean? Like religion is evolving, or marriage is evolving from primitive stage, group marriage you are seeing, polygamy you are seeing, monogamy. Are you talking about this? Whatever they used to say, in the theories we read, or you are saying, how society has progressed from the stage of barbarism and civilization. You are talking about the evolution of family. How are you talking about animism, fetishism, naturalism? How all these things finally came to monotheism, polytheism? Okay. When we are talking, we say that different aspects of biology and culture interact together and work as one. And a change in one thing impacts the other thing, and both things are moving forward together, and are working in human evolution. For example, humans, our ancestors, used to function in an arboreal nature. Okay. Among different hypotheses, you also see an arboreal hypothesis. So, the arboreal hypothesis says that our ancestors, even if you study our early primates now, you will see that many of them are made for living on trees. Their fingers will be longer, they are made for gripping branches. Okay. The presence of a prehensile tail you are seeing. So, all these features were present in our ancestors too. But gradually, the same hypothesis says that the forest cover, the longer trees, are gradually decreasing, and grasslands are appearing there. Okay. From one branch to another, from one branch to another, how to go? So, they also had to change their mode of adaptation. And it shifts directly from arboreal to what? To the ground, meaning terrestrial habit. So, if they have come into determinism, then all other things that were according to arboreal will also change. You are seeing that in today's population, modern humans, in our other post-records also, the prehensile tail is gone. You see the reason for the coccyx. Okay. If you read, then in a way, it is not present in us. Meaning, it is present in us, and you are seeing the prehensile tail. Not present. So, in a way, what do you call it? In this concept, it has been dispensed with. It is no longer needed. Adapting to the conditions here was also necessary. Over time, you see that when there is a grassland-like condition there, if they are quadrupedal, meaning the way they used to be, walking on four legs, then many times they will not be able to see behind the bushes or grasses, if there is any predator to counter them. A new adaptation, a new thing you are seeing. That was what? The start of the erect posture you are seeing. And bipedalism is original. Meaning, they start walking on two legs. You are seeing that upright posture. And for a period of time, you are seeing early evidence even in Australopithecus. Okay. And gradually, when you come to Homo erectus, talking about Homo erectus, then this thing becomes more prominent. After that, locomotion. Now, when the biological change happened in them, they are able to utilize, they can walk on two legs. So, one thing happened. What was that thing? That now they have hands, and both hands are free. Using them, what can they do? Now they can hunt animals and eat them. Dietary shift you are seeing. Earlier they were arboreal, so they were dependent on fruits and other things, feeding on trees, on things found here and there. But they are hunting animals, cooking, making different kinds of tools, interacting with the environment. Things like clothing come. Housing things come. So, all these are cultural changes you are seeing. Meaning, how many cultural changes have come from the change in biology? They can take good care of their newborns, meaning newborn babies. They can hold them, carry them. They can see from a distance. If they are upright, on two legs, then they can see from a distance if there is any threat to hunt them behind the grass or any other thing. They can easily map the threat. Similarly, how many cultural changes translate into biological changes, you also study that. Multiple case studies, examples. If you haven't joined yet, then let me remind you again that you can join our batch. The batch of 30th April is ending. In fact, 30th April has already passed here. So, let's be hopeful that our next batches will most probably start in May. Our next batch starts. So, you can join to get all the insights. Here, you are just listening to the summary, right? Listening to things like a discourse, how things change, what works, and what you have to study. So, you are getting an idea. It will work as a revision for you. The entire marathon session will work as very good material. And if you enroll in our batches, and you are getting the handwritten notes provided, structured, you are getting it. I hope that by the time you join the next batch, there will be further improvements. We will have added many more things to it. And time is also wasted. After April, many people here are starting fresh. Those who want to give the prelims completely, see, by the time your batches start, you will have also given the prelims. The first classes, whenever they start, you will be in a very relaxed, completely viable mode. Okay. So, I hope you have understood this part. We talked about how biology and cultural things are connected, and how environmental factors are acting on them. Savanna or grassland ecosystem came, and then you are seeing that they got terrestrial adaptation. And when terrestrial adaptation came to them, then there was a change in their biology, meaning erect posture. And due to the erect posture, their two hands became free, which allowed them to develop many cultural things. And when their culture changed, then they are also influencing the environment. For shelter, they are making their dwelling places. Interacting with the environment, meaning they found rocks, broke the rocks, dug them, used hammering on them, used various processes, crafted stone tools. They are drinking river water. Using the soil or clay from the environment, they are fashioning pottery.

Okay, the branches of trees and the other components of the trees, and by using the other components, they are also able to make bows and arrows, and what you can call wooden tools. So, in this unit, you are studying how everything interacts. It's in ecology, right? And you are also told about some adaptations. For example, I just told you about my personal story, through the Sikkim story, you can call it Sikkim Diaries, which was about the climate at altitude, then how you adapt based on the change in altitude. And we told you the case study of the hypoxic condition, which you are also calling sickness, altitude sickness. So, in this way, when you are in a batch, or when you are studying in detail, that is not possible. So, what is the reputation of cold climate in the country, cultural education, I think we have discussed here what you are seeing in colder climates, right? In different climates, you have to study different types of changes, both bodily changes and cultural adaptations, in this particular unit. Next is your unit pertaining to epidemiology. In epidemiology, you are studying disease-causing factors, the spread of disease is a major focus. How the disease spreads, especially after this unit, was in the limelight and under scrutiny before COVID. But since after COVID, I think this unit has come into the spotlight. You can see that quite a few questions are coming from this unit. In this unit, you are studying the concept of health. We have been memorizing it since childhood in books: "Health is a state of total well-being." This is a particular definition that is always taught to us, and the teacher emphasizes it clearly, asking what you understand by health. If you are physically healthy, that is health. But no, health is a continuous process. The definition of the UN, the definition of WHO, says there should be social well-being, physical well-being, mental well-being, economic and financial well-being. When all these things are present, then you are truly surviving and living happily. And that will be called health. So, what are the different factors of health? You study the aspects of etiology here. It's not a very big unit; we cover it briefly. Now, we will spend a little more time on it, and we will do some extra things on it because after COVID, this unit, according to me, is quite significant. So, some things, some points that can be asked from it, we will definitely go into a little detail when we are dealing with it in the batch, compared to earlier times. For example, if earlier we were covering this unit in three days, and let's say in 9 to 12 years, then now we will be taking a good amount of time. Especially, there are questions on protein malnutrition, which you call it. And this was a very important thing that was discussed, but now we can focus on multiple aspects here. Under unit 9.8. After this, if you talk about 9.8, then there is another big unit, comparatively, if you compare it with ecology. So, this one is a bigger unit, just like race was a bigger unit. Although it might not seem big to you here, a significant portion in physical anthropology is devoted to race. A very small unit, a very big and the biggest unit, we have already told you. A marathon had to be made separately for it, it was so big. Which one was it? In the timeframe, we have covered your, sorry, here you see that we have covered anthropological theories in 900. Unit six is lengthy in itself. In many places, many institutes, I don't know why, but they spend around 60s to complete it. So, people take a month if classes are for two hours. In our case, the lecture schedule is not given there. The two-hour ones are also not completely two hours of lectures. Out of that total timeframe, a good portion is for discussing model answers and clearing your doubts. So, let's say if you have small doubts in a unit, your doubts will be cleared in 10-15 minutes. There is scope, society, development of anthropology, marriage, these small things are discussed there. So, you won't have doubts there. Many units, like complete doubt sessions, we hold. If you have more doubts, it's 90 minutes. If you have fewer, it's 90 minutes. If you have more, we take it over 120 minutes, which is more than two hours. So, we separately allocate more than two hours just for the purpose of clearing your doubts. So, just like you are seeing big units there, these two units within physical anthropology are also quite significant and big. What are you studying here? You are studying the concept of human growth and development. What is growth? You study that first. Along with that, you study the difference between growth and senescence. What is aging? You are studying that. So, many things are covered here. For example, as given here, senescence. At that time, your age is also increasing. If you are 500 days old, you will be 501 days old the next day. So, the time when you see a reduction in biological capacity. In this way, you can differentiate aging and senescence. At any point in life, you are growing, aging is happening, but at every point, if you are 15 years old, you don't have senescence. Senescence comes after a certain time when your body is not functioning properly, many biological activities are slowing down, and all those things are deteriorating. Functional loss is happening there, bio-functional loss is happening there in the body's capacity and abilities. So, in that way, you differentiate. You study growth through stages here. So, we have summarized it with a chart, telling you what the different stages are, what their time period is, the growth period, and the stage. But within these, you also study things. What happens at what time? If you are studying just this, you will study 15 types of changes. When is formation happening? At what time period? For example, you have studied the time period from implantation to 8 weeks, i.e., up to 2 months, of gestation. You call this the embryonic stage. In human life, if you count, then within growth and development, if you talk about fetuses, then from the 9th week, i.e., after two months, from the 9th week of gestation until your birth. After this stage comes, you call it the newborn stage. The one from the needle, the newborn, which you call it, you see that. From your birth up to 28 days, i.e., approximately 1 month. After the newborn, the fourth stage that comes is your infancy. And the condition is called newborn. Infant is after that. The life after that, i.e., from birth up to one year, you take that whole timeframe. You can call it the period from 28 days to 1 year, it is tagged as infancy. After infancy, you reach toddler, which is from 1 to 3 years, before the school-going age. Nowadays, many people also send toddlers to school, to play games, play activities, schools. So that they learn at least something while playing. And if they are working professionals, they want to get rid of that hassle. That they will also be playing there, other children will also be there, and they will be learning something simultaneously. So, early schooling is seen nowadays. Society. Next is the standard you have, various major critical. The time periods are changing in different parts. Sometimes the names of the stages also change. Terms like neonatal are seen there. Schooling age is from 6 to 12 years. Many people are also dividing this into girls and boys. In charts, you will find separate ones for girls and boys. Adolescence is also the age of puberty for girls and boys. All these things. After adolescence, you see two more stages. Finally, there is a stage called adulthood. It is the 10th stage. It couldn't fit in the chart here, so you got it here. That is, from 13 to 18 years of age. After that, adulthood, like you have, then from 18 onwards, the life is taken in the timeframe of adulthood. So, often four divisions are given, where senescence is added. So, senescence, after 45 years, your body is deteriorating. Many biological functions are reducing their function in that way, and all these corresponding growth periods, timeframes. It is clear with this. You must have understood this whole concept of stage-wise growth. After stage growth, you are talking about how different factors are influencing growth and development in a way. So, there are socio-cultural factors, biological factors are also seen, nutritional is also seen. So, socio-cultural, you can say that if, for example, the status of women in a place, their conditioning, is not good, then you might see special attention given to boys' feeding, boys' nutrition, and not to girls. So, there you will see a deficiency in the number of girls, weakness, and perhaps many conditions of morbidity. At the nutritional level, in many places, you see that the required amount of carbohydrates or protein is absent. Suddenly, when you reach around 18 or the stage of adolescence, it is a sudden period of accelerated growth. Your growth is accelerating rapidly there. That is, after 14-15 years, you see, some people suddenly grow so much in height in one or two years. You call that a growth spurt. Suddenly, something like a spurt in growth is seen. There is another term called catch-up growth. Like catching a ball, catch-up growth. Many times, due to accidents, trauma, stress, depression, any mental, physical, biological condition, or anything of that sort, due to which your growth stops at a point. And what you are seeing there is that if your growth stops at that particular point, it has been covered. It was due to a nutritional deficiency, so if you start getting nutritional sufficiency again. Trauma, stress, depression, all these things, if they go away, and you become normal, then as soon as that happens, you will see a sudden, immediate, accelerated growth. And you will call it catch-up growth. That is, in the period when that growth should have happened, let's say at 15, your accident or the other conditions we talked about happened, and now you are 18, and your height, weight, and other things are as they were at 15. So, as soon as things become normal after these three years, you will try to catch up on the growth of these three years. That gap will be caught up immediately. So, for that reason, you are using that term, saying "catch-up." So, in this way, there are multiple terms that you need to understand in this particular unit. So, what we studied here is: what are the biochemical, nutritional factors? Cultural or socio-economic factors, and social-economic. We talked about social, and economic can also be there. That, brother, the economic condition is not good, so they are not able to focus on nutritional needs or other things. How your growth should happen there, it is not happening in that way. Environmental stress also happens sometimes. Genetic factors also work there. So, genetics is also very important, as you know. Growth and development, how tall someone is, or other things, many things directly depend on your genetics. After this, you talk about the concept of aging and senescence, which we differentiated. And there are also many theories and observations about aging. Why is it happening? Why are people getting old? So, you are also studying these theories there. And these theories are based on different natures. There are biological error theories, and many other theories you will see. Free radical theory. These theories say that there are errors in your body. There is very little scope for errors in the body. Errors in the body mean various functions are happening in your body. Metabolism is happening, respiration is happening, many things are happening at the cellular level. And the space or possibility of errors between those functions is very small. But these errors do happen naturally and at a very small level, at a very subtle level. So, they don't manifest so quickly. They have some application, and then at a point in time, they manifest themselves. They manifest, meaning they appear. They accumulate in a way, and then they start showing their effect, or aging genes. After reaching a particular time, those genes are triggered, and the process of senescence starts in you, the process of aging starts. So, who says what? For example, you see the experience of BS, and you see their work on this. They were professors at BHU. So, you study their concepts, and also many other theories whose various works you are studying here. But why are people getting old? You are thinking that we are going to make a YouTube series on this, where we make general videos. Because it was a time in India when we made a video about the strike. You have heard about all those things happening now. We told you the full form. There was a time when India had to face surgical strikes on its own territory. This is a context you see there. You will also find all those videos there. So, we are planning to make a video on aging, on many research, many theories, around 25 minutes long, where you can see all these factors. Is a person aging? Can aging be stopped? Can old age be stopped? We are thinking of making a video on such things. Generally, whenever we get time, because you know, we are currently dealing with multiple layers, and very different dimensions are going on in our dynamics. Our batches are also running. Batches are running, so it's not like we only have to take lectures. You have to regulate and see and review many things there. For example, summaries are very lucid for reading, for revision. So, they have to be overseen, so that your attention doesn't wander, and you can study with complete devotion. And it doesn't become a burden that the sir said something, the sir said something important, let me write it down, and in the process of writing, you couldn't grasp the concept. And then you think, okay, if I couldn't grasp it, then I'll leave it entirely. I'll write everything down, and later we'll see it in the recorded video. You are also getting recorded videos. You are getting the feature. So, you might be thinking of watching it in the recording. And while talking, because you have a fear in your mind that the recording is there, right? When will it end? Next week, next month, or in two months? It's there for us. So, thinking this, you keep postponing that thing. And of course, if our classes run for, for example, five months, and you watch every video, then it will be ten times five months. You don't have that much time. So, to save your effort, we hire an expert who is very proficient in this domain. And his expert team is working with him. He will be making notes for you. And we personally oversee and review it. Before the collection is uploaded, we will see it there. So, that also needs to be reviewed. Lecture notes and all the study material you are getting, we also have to look at that. The PPTs that are used in class are also provided to you. So, our entire effort is on all these things, how everything reaches you in a regulated form. At times, what happens is, sometimes a video or something is dealt with for an hour. Now, somebody comes and says, "Sir, although I am not uploading or sending those contents, I am not even in that, I am not using."

The particular one, I am not enrolled in that. You are studying, you are teaching, but sometimes students come who feel that okay, whatever is in the point of reachable reach, we first call that. That time, perhaps, receiving messages and seeing that yes, their queries can be sorted out there, so that the answer is immediate, as much as needed. That is why the speed of the video is a little slower in our playlist. Earlier, I think you were getting a video every day or every other day. Now we have put it on hold. We have to resume the Ambar Number series also. I was thinking that once this particular thing of ours is done, then we will resume the number and finish it completely. Many people comment that let's do the marathon, then some people say let's do the number, then the marathon. When will everything be finished? Anyway, this is your last one, sir, yours is done. Apart from that, archaeological, social theories, tribal, Indian, everything is finished. This is the last part, that is physical anthropology. This and social anthropology was almost the biggest part. So both of these are seen to be in a time frame of more than 2 hours. Right? All others are 90 minutes, 2 hours. But all these will be around 2 hours 30 minutes or 3 hours in this way. All the dealing, for some reason, because it takes more time to explain it here, especially in physical. If we start explaining one thing, that's why we are using simple charts here to explain you. Here you are seeing that when you have read the theories, how they are being used, then the last part to be seen here is about somatotypes. Before somatotypes, there is also a point about growth studies, how different types of growth studies are. You read growth, how humans are growing, developing, what changes are happening. So it is divided into two-three fronts. One you see are longitudinal studies, and another you will see are mixed studies. Right? So in longitudinal studies, one subject is studied for a very long time. For a long time, meaning, it will be studied throughout its growing years. Okay. In the second study, you will see that different individuals are studied at different stages. So what happens is that in the first case, in longitudinal studies, if someone is sick, if someone is transferred, if someone has to go somewhere, if someone dies, or gets sick, then how will you get a replacement subject? To overcome this deficiency, you see other types of research. Right? And there you see that you use different types of individuals, different sets. So if one goes away, you can replace it with another individual. So you see multiple types of growth studies. Right? Finally, the last part it is talking about is the concept of somatotype or somatotyping. What does somatotyping talk about? Again, based on body forms, morphology, how human populations differ. And different anthropologists have given their views in different time frames. They have divided, classified, categorized human bodies into different types. You have to study those types, like Sheldon's classification, Carter's classification, Karger's classification. In this way, you read multiple classifications. Classification. So you are reading them in a sequential manner, and within that, what is the deficiency in some, due to which another came later, and why do you consider the second one now? What was the deficiency in the first one? You see all those things there. So finally, the most accepted set of classifications you see, in which you must have heard, you describe body types based on endomorph and mesomorph. On one side are the thinnest people, you see linearity, they are very lean. On the other side, you see people who are very heavy, bulky, broad. And the third is in between these two, which you call mesomorph. Right? So you are reading different factors within it, and also dealing with the use of somatotype, its practicability, its applicability. So this helps us a lot sometimes in excelling in different body types in sports. We made a video on cricket. I think you will find our initial videos in the playlist, "How India Can Make Greats." So that is your sports center, as you call it. It is working based on knowledge, and telling who should play which game. It also comes in very handy there, that a particular set of people, among them, you see a certain type of nature or behavior, and in this, you also see a certain type of problem, issue, or disorder. So you are also dealing with all these things there. You have seen that the ectomorph, this is a very lean person. There are some points. We will put the PPT. Our Telegram group, you must have seen, "Anthropology Decoding," we will put this video there. In Anthropology Decoding, and if I forget, then remind me on our Instagram page, that is "The Sapiens Vault." Right? Sapiens, Homo Sapiens wala, U L T. Tell me there, because the lower portion that you might be seeing here. So you are seeing the body type of ectomorph, how thin, lean person it is, and on the other side, you are seeing mesomorph. This is medium, you are seeing. Not too bulky, not too lean. And on the third side, you see endomorph. So these multiple body types that exist, their existence in our society is seen here. Next, you come to, which is I think this is done, right? Yes, this unit is done. 10th, 11.1. Its relevance is asked here. Why do you study it here? And when you study, why do you study it? You deal with that. So, just as you see these girls, I have seen menarche and other things in girls or females. What are its repercussions or implications? Why do you study it in anthropology? In this particular unit, you are telling that. First of all, menarche, if your menstrual cycle starts early, the first menstrual flow, your menstrual flow starts, then you call it menarche. And when it ends, when it happens. There are variations in different populations, in different regions, in different countries. You see variations. That is, at 11-12 years, 13 years. 13 years is considered standard. Somewhere you see 12-13 years. Somewhere late menarche is seen, starting around 13 years. And menopause is ending. That is, its selection is happening, and it is ending. So what does it mean? What is its significance? So you study through multiple case studies. First significance is that if person one starts at 13 years and menopause happens at 50 years. Then until this, what do you see from this? That the fertility window will be seen to be less. Compared to person two, meaning, her childbearing years, her productivity will be seen to be less. Her reproductive capacity will be seen to be less. In the case of person two, because her fertility window is seen to be less. Compared to person one. Here you see that there is a window of about, I think 37 years. All right. And here, on the other side, you see, there is a window of around 30 years. Meaning, there is a difference of about 6 years. So in this way, when the fertility window is less, the childbearing years will also be less. Childbearing years will be less, so it means she can remain fertile for a longer duration, can produce more children. We are studying the bad thing, that what is the relevance of the process. Another thing is that we said that based on race, ethnic diversity, region, meaning where a person is, and individual population, this thing, menopause or age of menarche, age of menarche can vary. In many researches conducted, it is seen that in industrial societies, in complex urban societies, where nutritional sufficiency is seen, per capita income is seen to be good, people are more prosperous in a way. So there you see the phenomenon of early menarche, meaning the menstrual cycle flow starts at an early age, or under development. So what does this tell? That there is also a nutritional basis, because here you see nutritional sufficiency. So early menarche is possible there. Many countries that are not economically or financially sound, you see this issue there. So in this particular unit, you are studying many such things. Based on mortality, second fertility, many concepts. You see all these things in relation to bio-events. Demographic theories. Demography, meaning people, meaning population. Graphy, meaning study. So here you study population, its distribution, and what it means, you study in demography theory. So population growth, population, biological, cultural. Within this also, there are sub-theories. You see theories of food, economic theories. So a very prominent one, where you start first, is Malthusian theory. Malthus's work is very important. Why? Because Malthus's work was inspired by, or his points were taken by Charles Darwin in his work on evolution. What does the theory say? That population, food, food, meaning what? They are talking about resources. That food or food resources are increasing arithmetically. They are increasing arithmetically, meaning 1, 2, 3, 4, 5, in this proportion, in this fashion, you see them increasing. And population, you see it as 1, 2, 4, 1, 2, 4, 8, 16, in this way, 1, 2, 4, 8, 16, doubling. Meaning, population growth is very fast, geometric, whereas the growth of food and resources is arithmetic. That there is scarcity of food or resources because the population has increased so much. So it states that population cannot grow, and it shows it as a trap. Meaning, here the need is, food is needed so much, but only this much food can be produced, because there is a limitation. Resources are not growing in this way. Gandhi's need has increased greatly, and production is not happening accordingly. So there are multiple such theories that you see here. You are studying here. Economic theories, of many people, you also read their points there. Your unit 11.3 is on bio and social ecological factors influencing secondary fertility. Different concepts. If you are in a disease condition, in an unhealthy condition, then it talks about all those things. Fertility. We usually understand fertility as childbearing capacity, but the actual term used for it is fecundity. Fecundity actually talks about this. So you are studying all these things, just like you studied in the context of menarche. You are studying these things in 11.3, because what are the different factors, social ecological factors that impact fertility. So here also you read social factors, economic factors, nutritional factors, and many other types of case studies. Unit 12 is your entire application. You studied it, how you see it practically there. You are showing its relevance, understanding it within applicability. And on which front it is divided. If you talk about application, it can be in multiple places. You see in India, there is anthropology of sports, which you call anthropometry. There, in various designs, helmets, sports gears are designed in such a way that they are suitable for all the sportsmen, by taking an average. Otherwise, what is designed for Sachin might be for Vivian Richards. 15 or more or less gears are designed in a standard way. To play a particular sport, nutrition is, you know, due to nutritional deficiency, its entire background, that entire thing is being talked about, understood. Anthropology of designing. And defense designing. In defense also, we just talked, like the cockpit. So different types of people will sit in the cockpit. People from different places will sit. The aircraft will remain the same. Those who will fly it might change, will be replaced, but it will not change. So a standard is measured. If any gear is to be used, car designing, even your chair table. Here it talks about defense. So how defense equipment is designed, anthropology is also involved, has a role. The entire design of the cockpit, how the cockpit, what size, proportion will be, so that it is suitable for everyone who sits in it. The controls, the control gears, so that they are within everyone's reach, equally. So it is made in that way. So we know the variation, that is why we put so much emphasis on designing in this way. You will say that anthropologists have different specializations. Someone is an expert in society, culture. Someone will be an expert in archaeology, someone in language, someone will be an expert. Someone will have more understanding of medicine. So everyone has a different niche. And in the design of other equipment also, how anthropology is basically used in the concept of design. Their mastery in design is employed there. After forensics. After that comes. We also had a complete video on this, our third and fourth video, I think. In the initial videos, "Anthropology Decoding," in our playlist. After that, the major video was on forensics. One more special thing about this video was that it was the only video that was hacked. You know, the platform of StudyIQ, StudyIQ's YouTube channel. It was the only video in our playlist that was missing, and was missing for a long time. And we tried a lot to retrieve it. And finally, it is present in the playlist. You can watch it, you can find it. What does forensics basically do? It integrates the knowledge of anthropology with the knowledge of forensics. And understands the entire concept of personal identification and criminal identification. Humans differ at different levels. We can see based on shape, size, proportion. You can go and see based on the pattern of dentition, your teeth. And there are many other factors that we have dealt with in that video. You can watch and understand. If you talk about sex, meaning what changes are there between male and female. If something is found last and has deteriorated, is old, then how will you know what its sex is? You will also get a complete way to help in forensics. There are multiple things, like the chin, and the size of the forehead, proportion. Your supraorbital ridge. All these things. And especially, you talk about cranial features. Along with cranial features, the most important feature is your pubic arch. Your pubic arch is very helpful. If you find the pubic bone, the bones of the pelvis, then it is very helpful for personal identification. It also helps a lot in identifying criminals. Right? In this way, forensic knowledge is also utilized, is also added to the knowledge. Later, after this, you talk about forensics. Our forensics is done. Methods and principles of personal identification, reconstruction. This also comes under anthropology in forensics. Applied human genetics. You also see the application of human genetics. So there are three different zones. Euthenics, Eugenics. You talk about all these things. Meaning, here, an attempt is made to improve the human population. How will you improve the human population? Meaning, you have found out at the genetic level what are the harmful things. That this particular thing is not good for the human population. It is a little gene, or its manifestation will not be good. So you will try to prevent such people from marrying, where such disorders or such conditions can arise. Meaning, you discourage their marriages. Right? How can marriage be discouraged? You are seeing that same-sex marriages, how they are facing difficulty in getting legal status or recognition. And marriages, your thing, or child adoption. All these concepts of yours. Although it seems to focus a lot on individual humans, even under democracy, the government tries to control these things, tries to regulate them. Right? So here you have talked.

There is a meeting there, so rock counseling, genetic counseling is done. Many times people are told themselves that if you marry, then it is possible that your children may also have problems of this type. If you carry on further, it is possible that influenced by counseling and satisfied, parents may not step into it, right? There are other things too, like a practice where you are working at a behavioral level. That is, you try to groom very intelligent children together. You try to groom them selectively there because intelligence also has a genetic factor and an environmental factor. There is also a genetic factor. So, if you can genetically identify that yes, their IQ intelligence level is high, then such people are kept together. For that, you see many internships. So NEET, JEE, which are engineering examinations, you go to IIT, then IIT provides a system where all brilliant people are sitting there. The concept of Navodaya School is also using the concept of phenomena, okay. Leaving this aside, you see that you can also select people out at a physical level. Population which you use here to remove any deleterious gene or to prevent its preference, or to encourage mating and marriage between superior people who have superior genes. There is also a lot of use of anthropology there, okay. After genetics, you also talk about pattern diagnosis. Many times paternity disputes happen, so there you are using things like DNA fingerprinting, DNA fingerprinting. Based on DNA, you are trying to find out how, like Narayan Dutt Tiwari, who was the Chief Minister of Uttarakhand, I think he was a BJP minister in UP, you talk about him, then in his case, you saw this. So in such cases, if a claim is made, for example, if that thing has to be taken forward, if there is something in his claim, maybe some element of truth, then it is helped by the deep ocean of knowledge of paternity. At the time of addressing a practical problem, a practical issue. After this, you talk about genetic counseling. See, you have got what we just talked about, the betterment of the human race. It comes under eugenics, right? How is it betterment? We just explained that those who have good genes, promote them, encourage marriage and mating between them. Those who do not have good genes, they are counseled. In counseling, all these things are told. Just like there is counseling for UPSC, you sit and you are told different things about how to study, how to prepare, time partitioning, which optional to take, which not to take. I hope that most of the counselors are sound enough to recommend that you should take sociology because it is not a great subject. If you open the UPSC list, that's why we have repeatedly said that from 2013 to 2019, it has maintained a success rate of 10.5. Now, the other five major optional subjects which are taken the most, I am telling this based on ranking, you can place any of the six in the first, second, third, fourth position. So if you look at them, out of six, only sociology has maintained a success rate of 10.5 over so many years. If you calculate the average of other subjects, it is 7.7%. It has given two India Rank 1s in 4 to 5 years. Understand? It has given India Rank 1 twice in 4 to 5 years. Then in 2017, a student, we gave 4 ranks in the top 10 in a single year. If you look at the 2017 result, you will find four people in the top 10. That is, in 5 years, we have given more than one person in the top 10, and all ranks are 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. All the ranks are with us. So any counselor, of course, if they are sound enough, if they generally want your well-being, if they are not being manipulated or controlled or influenced in that way, they will always suggest to you that it is short, static, finishes in 4 to 4.5 months, and many subjects take a very long time, drag on for a long time. And it is static, meaning you will not have to apply much additional things per paper, inserting different papers, reading newspapers daily, a lot of things. It is very static, 85% 15% things, even those will not be asked directly from you regularly. It will not ask you directly, you will have to reduce it to examples yourself, by yourself. So you see all these many benefits which you get to know during counseling. Similarly, genetic aspect counseling is also going on, what should you marry? What are your genetic principles? What health disorders do you have? Is there any manufactured condition, sorry, any latent condition that can come to the fore later, can manifest? If you marry, and if two people marry each other and have children, can any disorder arise between them? So in a genetic way, they are telling all those things, diagnosing them, and giving the results through counseling. But the ultimate decision is still with the parents. If it is a democratic region, a democratic setup, then it is fine. After that, you have DNA technology, how you are using it in medicine. The principle of genetics is the study of cells. You are studying inside chromosomes, so you can understand different chromosomes. You read about multiple disorders, Klinefelter, and Patau syndrome, Edward syndrome, you are seeing. Cri-du-chat syndrome you are seeing. Down syndrome you are seeing. So you see many chromosomal abnormalities, which can be autosomal or sex-linked. So what are the underlying principles under that, you also read all these things here. Basically, in Unit C, all those things where anthropology knowledge can be utilized to achieve a practical goal, all those things are being discussed in Unit 12. Unit 1.4, we are starting this behind. It is at the beginning of Paper 1, but its nature is such that we have kept it in Paper 2. For example, in 1.4, you have the unit of human evolution. So what do you read in human evolution? Read the same things that you have read many times in childhood. Read the emergence of man. So I think in 10th grade, you also have that chart. How man, from Ramapithecus to Australopithecus, to Homo habilis, Homo erectus, Homo sapiens, finally you are seeing Homo sapiens emerging. So how man emerged, all the changes that we just told you in story form, Lamarck's hypothesis, arboreal hypothesis, all those things you are dealing with in these particular units. In 1.5, how human progression and evolution have happened, what changes you see. You are reading the theories of evolution. If you read the theories of evolution, then they divide it into two phases. It is considered pre-Carbon, used as a landmark. Theories before them, theories after them. For example, you are seeing the theory which many people read in geology. Uniformity, you call it uniformitarianism, which you are calling, the acquisition of inherited traits, and the use of organs. The organs which you are using more will develop more, you will see growth in them. And the thing, the organ, the feature which you stop using, its growth will also be seen to be declining. Gradually, if you do not use it for so long, it will disappear. Later, you know that experiments by Weismann and others have proved this wrong. The theory came. It uses the principle of the Maltusian principle. Many things of Lamarck are also used there. And the principle of survival and fitness, you have all heard of it. It was published in 1859. Their gap, their work, and their work not. The difference on this. The system of influence and a class. How do you see it? They came from very good backgrounds. And you see Wallace, at the same time, doing the same thing. Per paper, similarly, both people are talking about the same principle. But the paper that is presented to the public is the first. Darwin's. Both papers reached at the same time. And in many places, it is said that Wallace's paper reached first, yet Darwin is given a superior advantage, a priority. Why is that? So on that, you will see conspiracy theories in the Western world. In India, if you extract the description, it doesn't talk about things much. It doesn't try to go too much left or right. You have to crack the exam. So Darwin, what is he? He is not your uncle that you need to know about his character. So you know all of Darwin's work. It is the theory of survival. That will remain. The rest, those who are better adapted, whose features are most well-adapted. So in that theory, you will see many problems. In Lamarck's theory, so those who come after him bring synthetic theories, which combine multiple scholars, multiple theories. Then Mendel's work also comes here. At that time, it was not recognized. Correns and others rediscovered it in a way. And then a new phase begins. If you talk about the display of science, then as a father, you see different concepts of evolutionary biology are also being read here. Many ecological rules, which you have read, Rule, Gas Rule, Panalism, Conversion. For example, we have also made an ecological video. It is available in your playlist. You can also watch that. The rule of problems, what does it say? Or the rule of you, which is telling you that in the entire series of evolution, the entire trend of evolution that you have seen, the height of humans has been increasing. Individuals or populations or what you see in the fossil record. It tends to increase in the course of evolution. That is, earlier people were shorter. Earlier, you see, there was shorter height. In the course of evolution, height is increasing, unless some restricting force comes and starts working. So this is what Koebiya's rule says. What is Dollo's rule? Dollo's rule is about irreversibility. The process is irreversible. That is, if you were quadrupedal, walking on four legs, and you became bipedal locomotion, or evolved and reached the present stage, all that is irreparable. You cannot invoke it back. Paracetamol, you must have seen its coverage a few months ago. Gas's rule comes. What is Gas's rule? It is the rule of majority clauses. What happens in it? Gas's rule talks about competitive exclusion. What does it mean? If two particular species are present in a region and their resource is the same, then they cannot co-exist. That is, if they are dependent on the same resource, then they cannot be present in the same region. Both cannot survive. One of them, which is slightly dominant, will replace the other. Either it will drive it away, or it will hunt it down, kill it, become a predator, and eliminate it. So, based on two particular resources, they cannot live in a particular region. Two swords cannot be in one sheath. So that's the concept it is telling you. Gas's rule, in this, and the principle of adaptive radiation, you read many examples, and the concept of convergence, we also attach it and explain it. When things are happening in live lectures, you are seeing these different progressions, what changes you are seeing in the evolutionary trend. This Australopithecus is seen protruding outwards towards the front, towards the jaw. You see it sticking out. Many words will be explained to you when you come to live lectures. Each diagram, each model, through 3D presentation, all these things are explained to you. You saw that it went, like Homo habilis started. Homo habilis, its tension, now people are pushing it back to 3 million years ago. Homo erectus, around 2 million years ago. To 2.2, according to the latest research done a year ago, it is 2 million years ago. It has been pushed back. And you know that Homo erectus, the population of Homo habilis is also seen. What you call man, and the standard time frame was 2.6 million years ago, 26 lakh years ago. But now, latest research has pushed it back to even before 3 million years ago. So in that, you see how this feature, based on the anatomy you see of the jaw, based on the orbits. This position, this part, is called the supraorbital ridge. Your orbits are here, supra means above it, and ridge means, understand, this kind of structure you are seeing. This feature is called the supraorbital ridge. When you come to humans, through your sisters, you will see it reducing. The supraorbital ridge will disappear. See the ideal answers. Here comes our genus. These people understand this. This is interference. This is a different genus, a different species. Ours is this. But Homo is not written everywhere. For example, people get confused. You also have to look at our genus. I will send the PPT below. Where to record. I will send it to you. You are getting Homo erectus. You are also getting Homo habilis. And finally, you are here. That is, you yourself have come. In this way, you are seeing gradual progression. In primatology and human evolution, you read things. Here you get a term called biocultural evolution. The biocultural aspect of human evolution. I just told you when the ecological value unit was running, we explained how the savanna conditions prevailed, so you became terrestrial from arboreal, you came on two legs. Your hands became free. When your hands became free, you could fashion tools. You interacted with the environment. You picked up stones, picked up stones, and fashioned them like tools, like weapons. And you made cleavers, made scrapers. You made different types of scrapers, convex, concave, side scrapers, made multiple types of tools. You are making micro-blades, which you see in later phases. You are making blade tools, making gravers, making burins. How many things are you remembering, just because your hands became free? How you discovered fire. For shelter, you started manipulating the environment, making proper housing. I live in a circle, am I being eaten by a wild animal? I am not saying that. I am saying that you, humans, we are talking about humans. So you see these kinds of changes, biocultural, together. For example, our ability for language, you will read when the linguistics unit comes. Our erect posture has helped us a lot. Looking at our voice box position, joints, all these things, how it has helped in giving birth to our ability for language. Next, if you talk about our ability to make tools, which I discussed just now, it has also come about due to these kinds of biological changes. Bipedalism, standing on two feet. All these things are interconnected. That is, biology and culture are intertwined. No component is alone. And anthropology is called a holistic study for this reason, because it integrates the study of every field to study human phenomena. With a 360-degree approach, meaning we won't leave anything. We will study socially, psychologically, biologically, financially, economically, what is your condition, how do you do business, how do you do tourism, what are your medical values, you are studying in medical anthropology. What do you do on Facebook related to media? Instagram? Digital anthropology or digital ethnography you are also studying. So nowadays, research is also going on Facebook. In anthropology, on Instagram, on Snapchat too. Be ready. So this is the whole concept. We just talked about Darwin, that whoever adapts correctly will survive. In this entire battle of UPSC, whoever survives and stays on the right path, with the right concentration, with the right efforts, that right path, in Buddhism, there should be right mindfulness, right understanding. Similarly, your mindfulness, efforts are right. If all these efforts are put in, within the 8-4 path, then if all those things align correctly, then according to the UPSC journey, and now the UPSC journey, you will cross it and reach the other side of the great lake. So adaptation, how primates adapt, what adaptations you see between them, you are reading in this particular unit. What were arboreal adaptations, and what are terrestrial adaptations? You are seeing different muscles, in the region of your limbs.

This is called Mediclaim, and the other you call, sorry, my drawing in the finger is not good, so please don't blame me for that, sir. Some people call it medicine, like ghosts, so these provide you with a kind of support from both sides. If it were here, you would start falling backward, and if it were here, you would start falling forward. So, this is providing you with a balance from both sides. Different types of muscles are present in your body, okay. Glutes, the muscles of the glutes, you must have studied about gluteus maximus, gluteus medius. The longest bone in your body is helping you maintain your bipedal locomotion in this way. In this way, what might have been the early primate adaptations? We just talked about free-hanging side tails, meaning branches. So, their tails were formed in a way that helped them in gripping and rolling out for hanging. By using their tails there, the monkeys, whoever they are, could hang there. You will see their fingers are quite large, made in such a way that they can use them like long hands. So, in this way, all these changes are functioning. Here, we understood terrestrial adaptations, what terrestrial adaptations are. You have understood arboreal adaptations here. Leaving that, you study taxonomy. For taxonomy, I think this part is missing here, its diagram is not here. In taxonomy, as you study, you must have studied the 2-kingdom classification in childhood, okay, the 3-kingdom, the 5-kingdom. Robert Whittaker classified organisms into two kingdoms: Plantae and Animalia, and later into five kingdoms: Monera, Protista, Fungi, Plantae, and Animalia. And in that, you see different classes. But here, we are not studying at the level of classes, not even at the level of subclasses. We are studying classification, taxonomy, at the level of order. And how different groups have what characteristics. We are also looking at how humans and other primates are divided. If you divide them, you get Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. 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Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. 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Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. 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Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini and Catarrhini. You see Prosimii and Anthropoidea. Further dividing Anthropoidea, you get Simiiformes, which includes Platyrrhini