Cette thèse porte sur la figure historique de la reine tamoule Cempiyaṉ-Mahādevī, épouse de Gaṇḍarāditya-Cōḻa (r. c. 949-57) et mère d'Uttama-Cōḻa (r. 971-87). Restée dans l'Histoire comme la plus formidable patronne de temples de l'Inde méridionale, elle est célébrée comme un modèle de dévotion à son dieu et à son époux. L'ensemble du savoir sur la souveraine se fondant sur la production épigraphique qui enregistra son activité sur les sites śivaïtes du pays tamoul durant une période estimée à six décennies, la présente recherche se concentre sur ces sources premières. Présentées de façon indifférenciée comme des « inscriptions de la reine », elles n'avaient jamais été rassemblées, ni intégralement éditées, en dépit de la réputation dont elles jouissent depuis leurs premiers signalements par l'agence de recensement archéologique de l'Inde britannique. La thèse établit le corpus des mentions épigraphiques de Cempiyaṉ-Mahādevī sur lequel s'appuyer pour mettre en évidence la part jouée par cette somme d'épigraphes dans l'écriture de l'histoire d'une reine Cōḻa dont l'élaboration se fit dans le contexte de l'émergence des histoires régionales au XXe siècle. À l'issue d'une analyse structurale de la titulature épigraphique de la patronne royale enregistrée au cours des trois phases identifiées au sein de son activité, l'on montre que cette titulature constitue la trame d'un itinéraire biographique reconstruit. En confrontant ces inscriptions aux interprétations reçues dans plus d'un siècle de publications, l'étude livre une illustration de la notion de « personnage épigraphique ». / This thesis examines the historical figure of the Tamil queen Cempiyaṉ-Mahādevī, the spouse of Gaṇḍarāditya-Cōḻa (r. c. 949-57) and mother of Uttama-Cōḻa (r. 971-87). This woman, who went down in history as Southern India’s greatest patron of temple-building, is celebrated as a model of devotion to both her god and her husband. Since current knowledge on the queen appears to be based entirely on the epigraphic production that recorded her activity at Śaiva sites in the Tamil country during an estimated six–decade period, this study focuses on these primary sources. Indiscriminately conceived of as “inscriptions of the queen,” they have never been gathered together, nor edited in their entirety, despite the renown they have acquired from the time they were first reported by the Archaeological Survey of British India. The thesis draws up the corpus of Cempiyaṉ-Mahādevī’s epigraphical mentions. This will serve as the basis for examining the role played by this body of epigraphs in the writing of the history of a Cōḻa queen in the context of the twentieth-century rise of regional histories. Following a structural analysis of the royal patron’s epigraphic titulature recorded over the three identified phases within her activity, it is shown that this titulature serves as a framework for a reconstructed biographical itinerary. By confronting these inscriptions with the interpretations they received over more than a century of publication, the study provides an illustration of the concept of an “epigraphic persona.”

Inscribed relief art at the early Buddhist archaeological site of Sanchi in India exhibits at least one interesting quality not found elsewhere at the site. Sanchi is well known for its narrative reliefs and reliquaries enshrined in stūpas. However, two inscribed images of stūpas found on the southern gateway record the gifts of two prominent individuals. The first is a junior monk whose teacher holds a high position in the local order. The second is the son of the foreman of the artisans of a king. Both inscribed stūpa images represent a departure from a previous donative epigraphical habit. Instead of inscribing their names on image-less architectural pieces, these two particular individuals inscribed their names on representations of stūpas, a symbol with a multiplicity of meanings. In this thesis, I use two perspectives to analyze the visual and verbal texts of these inscribed reliefs. In the end, I suggest that these donations were recorded as part of the visual field intentionally, showing the importance of not only inscribing a name on an auspicious symbol but also the importance of inscribing a name for the purpose of being seen. / text

This study aims to analyze the relationship of conflict between the owners of the farm Escurial and the villagers Aldeia, São Cristovão-SE, in different moments of the twentieth century, taking into account the events of village during the colonial period, imperial and republican to be made to understand the end of the speech that identified them as indigenous, it is not possible away with the vestiges of indigenous culture in the village lands. The Aldeia town, while dwelling Indians was entitled in chronological space of the nineteenth century as Aldeia de Nossa Senhora da Fé e Aldeia de Água Azeda, being considered extinct in 1853 with the introduction of Decree No. 1139, April 06, extinguished in an official manner the existence of villages ending the Department of Indian and assistance obligations to indigenous populations in Sergipe. Since then, a documentary silencing was seen, reappearing in 1933 when Anacleto José Santana and his companions seeking legitimacy and exploitation of the lands of the extinct village, culminating in the establishment of village land as a vacant, or the Sergipe State domain. A new conflict began in 1972 when the owners of the Escurial Farm cause a fire in the huts of the village residents, resulting in a new judicial conflict that culminated in the arrest warrant of the resort of Baron's descendants and end of the speech residents as from the indigenous ethnic group. / Fundação de Amparo a Pesquisa do Estado de Alagoas / O presente estudo se propõe a analisar as relações de conflito entre os proprietários da Fazenda Escurial e os moradores do povoado Aldeia, São Cristóvão-SE, em momentos distintos do século XX, levando em consideração os fatos ocorridos em Aldeia durante os períodos colonial, imperial e republicano, para que se fizesse entender o fim do discurso que os identificava como indígena, não sendo possível deixar de identificar com os vestígios da cultura indígena nas terras de Aldeia. O povoado Aldeia, enquanto morada de indígenas foi intitulada no espaço cronológico do século XIX como Aldeia de Nossa Senhora da Fé e Aldeia de Água Azeda, sendo considerada extinta no ano de 1853, com a instituição do Decreto nº 1.139, de 06 de abril, que extinguiu de forma oficial a existência das aldeias findando a Diretoria de Índios e as obrigações de assistência às populações indígenas em Sergipe. A partir de então, um silenciamento documental foi presenciado, ressurgindo no ano de 1933 quando Anacleto José de Santana e seus companheiros buscam a legitimação e exploração das terras do extinto aldeamento, culminando no estabelecimento da Aldeia como um terreno devoluto, ou seja, do domínio do estado de Sergipe. Um novo conflito se inicia no ano de 1972, quando os proprietários da Fazenda Escurial causam um incêndio nos casebres dos moradores de Aldeia, resultando em um novo conflito judicial que culminou com o mandato de prisão dos descendentes do Barão da Estância e no encerramento do discurso dos moradores enquanto provenientes da etnia indígena.

abstract: Twentieth century California Indians have received muted attention from scholars. The sheer size and diversity of California Indians can be overwhelming. Geographically, California is the third largest state and home to one hundred and ten federally recognized tribes. California Indians created alliances across the state among diverse tribal groups. Indian advocacy and activism of the twentieth century has been a limited discussion focused on four major events: Alcatraz occupation of 1969; Trail of Broken Treaties and subsequent occupation of the Bureau of Indian Affairs building of 1972; Wounded Knee of 1973; and the "Longest Walk" in 1978. These four major developments should not be ignored. However, the discussion should be broader and include diverse forms of advocacy and activism. In 1964 Rupert Costo, Cahuilla, his wife Jeannette Henry-Costo, Eastern Cherokee, and thirteen Indians from diverse tribes, largely from California, founded the American Indian Historical Society (AIHS). Costo served as president of the organization until its dissolution in 1986. The San Francisco based group sought to improve education, communication, and cultural development among Indians. Members of this activist organization challenged textbooks, testified at congressional hearings, created an Indian controlled publishing house, coordinated community meetings, and lobbied for protection of burial grounds. It also circulated, Wassaja, one of the first national Indian newspapers with original content. Through its publications, the AIHS sought to inform and promote mutual understanding between Indians and non-Indians. The AIHS' philosophy centered on the belief that Indians could, through their own initiative and innovation, lead the fight in Indian affairs. Through the years, the AIHS supported Indian issues and efforts of individual tribes to preserve their rights. Thus, the AIHS defended tribal self-determination and rejected pan-indianism. The federal government policy of relocation encouraged non-California Indians to move into California. Relocation caused friction as the focus by many in the mainstream media turned its attention to relocated Indians which increasingly rendered California Indians invisible. However, with conscientious effort the AIHS worked towards informing and educating Indians and non-Indians. / Dissertation/Thesis / Ph.D. History 2013

This thesis explores the origin of one of the most engrossing concerns of the post-colonial Indian state, that is, its extensive, intricate, and expensive feeding arrangements for the civilians. It tracks the colonial origin of the post-colonial welfare state, of which state-management of food is one of the most publicized manifestations. This thesis examines the intervention of the late colonial British state in food procurement and distribution in India during the Second World War, and various forms of such intervention, such as the introduction of food rationing and food austerity laws. It argues that the war necessitated actions on the part of the colonial state to secure food supplies to a vastly expanded British Indian Army, to the foreign Allied troops stationed in India, and to the workers employed in war-industries. The thesis brings forth the constitutional and political predicaments that deprived the colonial central government's food administration of success. It further reveals how the bitter bargaining about food imports into India between the Government of India and the War Cabinet in Britain hampered the state efforts to tackle the food crisis. By discussing the religious and cultural codes vis-à-vis food consumption that influenced government food policies, this thesis has situated food in the historiography of consumption in colonial India. In addition to adopting a political approach to study food, it has also applied sociological treatment, particularly while dealing with how the wartime scarcity, and consequent austerity laws, forced people to accept novel consumption cultures. It also contributes to the historiography of 'everyday state'. Through its wartime intervention in everyday food affairs, the colonial state that had been distant and abstract in the perception of most common households, suddenly became a reality to be dealt with in everyday life within the domestic site. Thus, the macro state penetrated micro levels of existence. The colonial state now even developed elaborate food surveillance to gather intelligence about violation of food laws. This thesis unravels the responses of some of the political and religious organizations to state intervention in quotidian food consumption. Following in this vein, through a study of the political use of famine-relief in wartime Bengal, it introduces a new site to the study of communal politics in India, namely, propagation of Hindu communal politics through distribution of food by the Hindu Mahasabha party. Further, it demonstrates how the Muslim League government's failure to prevent the Great Bengal Famine of 1943-44 was politically used by the Mahasabha to oppose the League's emerging demand for the creation of Pakistan.

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