Some Interesting Facts About Indigenous People
SOME INTERESTING FACTS ABOUT INDIGENOUS PEOPLE
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Indigenous peoples
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The term indigenous peoples has no universal, standard or fixed definition, but can be used about any ethnic group who inhabit the geographic region with which they have the earliest historical connection. However several widely-accepted formulations, which define the term “Indigenous peoples” in stricter terms, have been put forward by important internationally-recognised organizations, such as the United Nations , the International Labour Organization and the World Bank.
The term indigenous peoples has no universal, standard or fixed definition, but can be used about any ethnic group who inhabit the geographic region with which they have the earliest historical connection. Indigenous peoples , peoples with a prior or historical association with a land, and who maintain (at least in part) their distinct traditions and association with the land, and are differentiated in some way from the surrounding populations ( having lived or existed in a place since the earliest known time) and dominant nation-state culture and governance.
More than 350 indigenous groups with a population totaling over 18 million people inhabit South America. Some of these groups still struggle for their physical survival, but many others have begun to demand ethnic recognition and assert their political visibility.
Drawing on these, a contemporary working definition of “indigenous peoples” has criteria which would seek to include cultural groups (and their descendants) who have an historical continuity or association with a given region, or parts of a region, and who formerly or currently inhabit the region either:
• before its subsequent colonization or annexation; or
• alongside other cultural groups during the formation of a nation-state; or
• independently or largely isolated from the influence of the claimed governance by a nation-state, have maintained at least in part their distinct linguistic, cultural and social / organizational characteristics, and in doing so remain differentiated in some degree from the surrounding populations and dominant culture of the nation-state.
To the above, a criterion is usually added to also include:
• peoples who are self-identified as indigenous, and those recognised as such by other groups.
Other related terms for indigenous peoples include aborigines, native peoples, first peoples, Fourth World, first nations and autochthonous (this last term having a derivation from Greek, meaning “sprung from the earth”). Indigenous peoples may often be used in preference to these or other terms, as a neutral replacement where these terms may have taken on negative or pejorative connotations by their prior association and use. It is the preferred term in use by the United Nations and its subsidiary organizations.
Indigenous societies range from those who have been significantly exposed to the colonizing or expansionary activities of other societies (example: the Maya peoples of Mesoamerica ) through to those who as yet remain in comparative isolation from any external influence (example: the Sentinelese and Jarawa of the Andaman Islands).
Precise estimates for the total population of the world’s indigenous peoples are very difficult to compile, given the difficulties in identification and the variances and inadequacies of available census data. Recent source estimates range from 300 million [1] to 350 million [2] as of the start of the 21st century. This would equate to just under 6% of the total world population. This includes at least 5000 distinct peoples [3] in over 72 countries.
Contemporary distinct indigenous groups survive in populations ranging from only a few dozen to hundreds of thousands or more. Many indigenous populations have undergone a dramatic decline and even extinction, and remain threatened in many parts of the world. In other cases, indigenous populations are undergoing a recovery or expansion in numbers.
Certain indigenous societies persist even though they may no longer inhabit their “traditional” lands, owing to migration, relocation, forced resettlement or having been supplanted by other cultural groups.
Indigenous peoples have variously been identified as primitives, savages, or uncivilized. These terms were common during the heyday of European colonial expansion. By the 17th century, indigenous peoples were commonly labeled “uncivilized”. Proponents of civilization , like Thomas Hobbes , considered them merely savages; critics of civilization, such as Jean Jacques Rousseau, considered them to be ” noble savages”. Those who were close to the Hobbesian view tended to believe themselves to have a duty to civilize and modernize indigenes. Although anthropologists, especially from Europe, used to apply these terms to all tribal cultures, it has fallen into disfavor as demeaning and, according to anthropologists, inaccurate (see tribe, cultural evolution ).
Indigenous peoples confront a diverse range of issues and concerns associated with their status and interaction with other cultural groups, and changes in their inhabited environment. These challenges may be either specific to particular groups, or are commonly experienced by many such groups. Bartholomew Dean and Jerome Levi (2003) explore why and how the circumstances of indigenous peoples are improving in some places of the world, while their human rights continue to be abused in others
Characteristics common across many indigenous groups include present or historical reliance upon subsistence-based production (based on pastoral, horticultural and/or hunting and gathering techniques), and a predominantly non- urbanized society. Indigenous societies may be either settled in a given locale/region or exhibit a nomadic lifestyle across a large territory. Indigenous societies are found in every inhabited climate zone and continent of the world.
These issues include cultural and linguistic preservation, land rights, ownership and exploitation of natural resources, political determination and autonomy, environmental degradation and incursion, poverty, health, and discrimination.
The interaction between indigenous and non-indigenous societies throughout history has been a complex one, ranging from outright conflict and subjugation to some degree of mutual benefit and cultural transfer. A particular aspect of anthropological study involves investigation into the ramifications of what is termed first contact, the study of what occurs when two cultures first encounter one another. The situation can be further confused when there is a complicated or contested history of migration and population of a given region, which can give rise to disputes about primacy and ownership of the land and resources.
An indigene is literally someone or something that is native to or originating from a given place. Therefore, when indigenous is used purely as an adjective, an indigenous people is a group or culture regarded as “coming from” a given place. In this broad sense almost any person or group is indigenous to some location or other.
As a contemporary cultural description, however, the term indigenous peoples has a much narrower common meaning. The more restrictive criteria as outlined need to be satisfied in order to identify an indigenous group as such in the sense interpreted here.
The identification of a people as indigenous under these terms can in practice be further refined by examining the nature and status of their interactions with other communities. These other, external communities or nation-states are those having some degree of association, claim or control over the same territory inhabited (or formerly inhabited) by the indigenous group.
In this relationship the status of the indigenous people can in most instances be characterised as being effectively marginalised, isolated and/or as forming a minority, when compared to other groups from whom they are distinct, or the nation-state as a whole. They have limited participation and influence over external policies concerning their territorial, environmental and societal governance.
This situation can persist even in the case where the indigenous population outnumbers that of the other inhabitants of the region or state; the defining notion here is one of separation from decision and regulatory processes having some at least titular effect over aspects of their community and lands.
The presence of external laws, claims and cultural mores either potentially or actually act to variously constrain the practices and observances of an indigenous society. These constraints can be observed even when the indigenous society is regulated largely by its own tradition and custom. They may be purposefully imposed, or arise as unintended consequence of trans-cultural interaction; and have a measurable effect even where countered by other external influences and actions deemed to be beneficial or which serve to promote indigenous rights and interests within the wider community.
Thus many organizations advocating for indigenous rights, and the indigenous communities themselves, seek to particularly and explicitly identify peoples in this position as indigenous. This identification may also be made or acknowledged by the surrounding communities and nation-state, although there are some instances where the identity claim is the subject of some dispute, particularly with regard to recognizing assertions made over territorial rights [5]
In contrast, the term non-indigenous might well be applied to describe these other communities; however, its application may be inaccurate or contested in some circumstances where the cultural group has or lays claim to lengthy prior association with the territory.
Some formal contemporary definitions which have been offered and widely accepted are described below.
In 1972 the United Nations Working Group on Indigenous Populations (WGIP) accepted as a preliminary definition a formulation put forward by Mr. José Martinez Cobo, Special Rapporteur on Discrimination against Indigenous Populations:
Indigenous populations are composed of the existing descendants of the peoples who inhabited the present territory of a country wholly or partially at the time when persons of a different culture or ethnic origin arrived there from other parts of the world, overcame them, by conquest, settlement or other means, reduced them to a non-dominant or colonial condition; who today live more in conformity with their particular social, economic and cultural customs and traditions than with the institutions of the country of which they now form part, under a state structure which incorporates mainly national, social and cultural characteristics of other segments of the population which are predominant.
This definition has some limitations which were subsequently noted by the organization. The definition applies mainly to pre-colonial populations, and would likely exclude other isolated or marginal societies. In 1983 the WGIP enlarged this definition (FICN. 41Sub.211983121 Adds. para. 3 79) to include the following criteria:
• (a) they are the descendants of groups, which were in the territory at the time when other groups of different cultures or ethnic origin arrived there;
• (b) precisely because of their isolation from other segments of the country’s population they have almost preserved intact the customs and traditions of their ancestors which are similar to those characterised as indigenous;
• (c) they are, even if only formally, placed under a state structure which incorporates national, social and cultural characteristics alien to their own.
In 1986 it was further added that any individual who identified himself or herself as indigenous and was accepted by the group or the community as one of its members was to be regarded as an indigenous person (E/CN.4/Sub.2/1986/7/Add.4. para.381).
The draft Universal Declaration on the Rights of the Indigenous Peoples prepared by the DWIG does not provide a specific definition of indigenous peoples or populations. According to the Chairperson, Ms. Erica Irene Daes, Rapporteur of the Working Group, this was because “historically, indigenous peoples have suffered, from definitions imposed by others” (E/CN.4/Stib.2/AC.4/1995/3, page 3).
A definition as used by the International Labour Organisation (Convention No. 169, concerning the working rights of Indigenous and Tribal Peoples, 1989) applies to: both tribal peoples whose social, cultural and economic conditions distinguish them from other sections of the national community and whose status is regulated wholly or partially by their own customs or traditions or by special laws or regulations, and to peoples who are regarded as indigenous on account of their descent from the populations which inhabit the country at the time of conquest or colonisation.
A description of Indigenous Peoples given by the World Bank (operational directive 4.20, 1991) reads as follows:
Indigenous Peoples can be identified in particular geographical areas by the presence in varying degrees of the following characteristics: a) close attachment to ancestral territories and to the natural resources in these areas; b) self-identification and identification by others as members of a distinct cultural group; c) an indigenous language, often different from the national language; d) presence of customary social and political institutions; and e) primarily subsistence-oriented production.
Historical indigenous cultures
The migration , expansion and settlement of societies throughout different territories is a universal, almost defining thread which runs through the entire course of human history . Many of the cross-cultural interactions which arose as a result of these historical encounters involved societies which might properly be considered as indigenous, either from their own viewpoint or that of external societies.
Most often, these past encounters between indigenous and “non-indigenous” groups lack contemporary account or description. Any assessment or understanding of impact, result and relation can at best only be surmised, using archaeological , linguistic or other reconstructive means. Where accounts do exist, they frequently originate from the viewpoint of the colonizing, expansionary or nascent state.
Contemporary distribution and survey
Indigenous populations are distributed in regions throughout the globe. The numbers, condition and experience of indigenous groups may vary widely within a given region. A comprehensive survey is further complicated by sometimes contentious membership and identification.
Europe
In Europe, present-day recognized indigenous populations are relatively few, mainly confined to northern and far-eastern reaches of this Eurasian peninsula. Whilst there are various ethnic minorities distributed within European countries, few of these still maintain traditional subsistence cultures and are recognized as indigenous peoples, per se. Notable indigenous populations include the Sami people of northern Scandinavia, the Finnic peoples of southern Fennoscandia, the Basques, the Nenets and other Samoyedic peoples of the northern Russian Federation, and the Komi peoples of the western Urals.
United States
In the United States , the combined populations of Native Americans , Inuit and other indigenous designations totalled 2,786,652 (constituting about 1.5% of 2003 US census figures). Some 563 scheduled tribes are recognized at the Federal level, and a number of others recognized at the State level.
Indigenous peoples of the American continents are broadly recognised as being those groups and their descendants who inhabited the region before the arrival of European colonizers and settlers (i.e., Pre-Columbian). Indigenous peoples who maintain, or seek to maintain, traditional ways of life are found from the high Arctic north to the southern extremities of Tierra del Fuego.
The impact of European colonization of the Americas on the indigenous communities was in general quite severe, with many authorities estimating ranges of significant population decline due to the ravages of various epidemic diseases (smallpox , measles, etc), displacement, conflict and exploitation. The extent of this impact is the subject of much continuing debate. Several peoples shortly thereafter became extinct, or very nearly so.
All nations in North and South America have populations of indigenous peoples within their borders. In some countries (particularly Latin American), indigenous peoples form a sizeable component of the overall national population–in Bolivia they account for an estimated 56%-70% of the total nation, and at least half of the population in Guatemala and the Andean and Amazonian nations of Peru. In English, indigenous peoples are collectively referred to by several different terms which vary by region and include such ethnoynms as Native Americans , Amerindians, Indians. In Spanish or Portuguese speaking countries one finds the use of terms such as pueblos indígenas, povos, nativos, indígenas, and in Peru, Comunidades Nativas, paticularly among Amazoinan socities like the Urarina. The Aboriginal peoples in Canada include the Inuit, Métis and other peoples designated as members of First Nations . The combined indigenous population is an estimated in almost a million (976,305). This means they represented 3,3% of the Canadian population. Their status is recognized by Canada’s Constitution Act, 1982. The Inuit have achieved a degree of administrative autonomy with the creation
Africa
In the post-colonial period, the concept of specific indigenous peoples within the African continent has gained wider acceptance, although not without controversy. The highly-diverse and numerous ethnic groups which comprise most modern, independent African states contain within them various peoples whose situation, cultures and pastoralist or hunter-gatherer lifestyles are generally marginalised and set apart from the dominant political and economic structures of the nation. Since the late 20th century these peoples have increasingly sought recognition of their rights as distinct indigenous peoples, in both national and international contexts.
Although the vast majority of African peoples can be considered to be indigenous in the sense that they have originated from that continent and nowhere else, in practice identity as an “indigenous people” as per the term’s modern application is more restrictive, and certainly not every African ethnic group claims identification under these terms. Groups and communities who do claim this recognition are those who by a variety of historical and environmental circumstances have been placed outside of the dominant state systems, and whose traditional practices and land claims often come into conflict with the objectives and policies promulgated by governments, companies and surrounding dominant societies.
Mexico
In Mexico , approximately 6,011,202 (constituting about 6.7% of 2005 mexican census figures) identify as indígenas . In the southern states of Chiapas , Yucatan and Oaxaca they constitute the 26.1%, 33.5% and 35.3%, respectively, of the population. In these states several conflicts and episodes of civil war have been conducted, in which the situation and participation of indigenous societies were notable factors (see for example EZLN ).
Asia
The vast regions of Asia contain the majority of the world’s present-day indigenous populations, about 70% according to IGWIA figures.
The most substantial populations are in India, which constitutionally recognises a range of ” Scheduled Tribes” within its borders. These various peoples (collectively referred to as Adivasis, or tribal peoples) number about 68 million (1991 census figures, approximately 8% of the total national population).
The languages of Taiwanese aborigines have significance in historical linguistics, since in all likelihood Taiwan was the place of origin of the entire Austronesian language family, which is spread across the whole of Oceania .[6] [7] [8]
Indigenous peoples of Iran include the Bakhtiari , Laks, Lurs , and Qashqai . The Assyrians are also indigenous to areas of the geocultural region of Mesopotamia which includes parts of Iraq, Syria, and Turkey. The Lurs also inhabit parts of Iraq close to the Iranian border with the provinces of Lorestan and Ilam.
Oceania
Many of the present-day Pacific Island nations in the Oceania region were originally populated by Polynesian, Melanesian and Micronesian peoples over the course of thousands of years. European colonial expansion in the Pacific brought many of these under non-indigenous administration. During the 20th century several of these former colonies gained independence and nation-states were formed under local control. However, various peoples have put forward claims for indigenous recognition where their islands are still under external administration; examples include the Chamorros of Guam and the Northern Marianas , and the Marshallese of the Marshall Islands.
In New Zealand , the indigenous Māori (see also Iwi ) constitute nearly 15% of the total population.
Indigenous Australians , including Aboriginal Australians and Torres Strait Islanders , account for 2.4% of the total population of Australia (2001 census figures).
The independent state of Papua New Guinea (PNG) has a majority population of indigenous societies, with some 700+ different tribal groups recognised out of a total population of just over 5 million. The PNG Constitution and other Acts identify traditional or custom-based practices and land tenure, and explicitly sets out to promote the viability of these traditional societies within the modern state. However, several conflicts and disputes concerning land use and resource rights continue to be observed between indigenous groups, the government and corporate entities.
Viewpoints on indigenous societies
A range of differing viewpoints and attitudes have arisen from the experience and history of contact between indigenous and “non-indigenous” communities. The cultural, regional and historical contexts in which these viewpoints have developed are complex, and many competing viewpoints exist simultaneously in any given society, albeit promulgated with greater or lesser force depending on the extent of cross-cultural exposure and internal societal change. These views may be noted from both sides of the relationship.
Indigenous viewpoints
After World War I, however, many Europeans came to doubt the value of civilization. At the same time, the anti-colonial movement, and advocates of indigenous peoples, argued that words such as ” civilized ” and “savage” were products and tools of colonialism , and argued that colonialism itself was savagely destructive.
In the mid 20th century, Europeans began to recognize that indigenous and tribal peoples should have the right to decide for themselves what should happen to their ancient cultures and their ancestral lands.
Several criticisms of the concept of indigenous peoples are:
• In many cases, such as with some Native American tribes, some people claim that the people termed indigenous arrived in an area after the people termed non-indigenous.
• Peoples have invaded or colonised each other’s lands since before recorded history and so the division into indigenous and non-indigenous is a matter of judgement. Even in recent centuries there are difficulties: for example, are the Zulu people indigenous to South Africa ?
• Lumping indigenous peoples into one group ignores the vast amounts of diversity among them and at the same time imposes a uniform identity on them, which may not be historically accurate.
Some feel that those who argue that indigenous peoples should have the right of self-determination often are simply replacing the stereotype of the barbaric savage with another stereotype, that of the noble savage possessing mystic truths and at peace with nature, and that this second stereotype ignores some of the real issues of indigenous peoples such as economic development.
Indigenous rights, issues and concerns.
Wherever indigenous cultural identity is asserted, some particular set of societal issues and concerns may be voiced which either arise from (at least in part), or have a particular dimension associated with, their indigenous status. These concerns will often be commonly held or affect other societies also, and are not necessarily experienced uniquely by indigenous groups.
Despite the diversity of indigenous peoples, it may be noted that they share common problems and issues in dealing with the prevailing, or invading, society. They are generally concerned that the cultures of indigenous peoples are being lost and that indigenous peoples suffer both discrimination and pressure to assimilate into their surrounding societies. This is borne out by the fact that the lands and cultures of nearly all of the peoples listed at the end of this article are under threat. Notable exceptions are the Sakha and Komi peoples (two of the Northern Indigenous Peoples of Siberia ), who now control their own autonomous republics within the Russian state.
It is also sometimes argued that it is important for the human species as a whole to preserve a wide range of cultural diversity as possible, and that the protection of indigenous cultures is vital to this enterprise.
An example of this occurred in 2002 when the Government of Botswana expelled all the Kalahari Bushmen from the lands they had lived off for at least twenty thousand years. Government ministers described the Bushmen as “stone age creatures” and likened their forced eviction to a cull of elephants .[ citation needed] These events passed almost without comment in the world’s media [ citation needed], at a time when the eviction of a number of white people from land in Whnearby Zimbabwe was headline news.
In response, many have pointed out that in many cases the indigenous peoples often haven’t been living self-sufficiently in an area for centuries, and that economic development was not an issue before because it was not an option. They point out that when given a choice, indigenous peoples themselves often want economic development, and that this has indeed caused conflicts with environmental groups when indigenous peoples have been given title to land and then proceed to develop just like non-indigenous people. Furthermore, it has been pointed out that indigenous peoples are not necessarily any more self-sufficient or in tune with nature, and that indigenous peoples have themselves perhaps adversely affected the environment, examples given (but not necessarily universally accepted) including catastrophic deforestation on Easter Island , or the disappearance of Australian and North American megafauna , believed by some to have been caused by hunting activities.
Indigenous knowledge and culture
Indigenous societies possess an often unique body of cultural and environmental knowledge. The preservation and investigation of specialised indigenous knowledge, particularly in relation to the resources of the natural environment with which the society is associated, is an increasingly sought-after goal of both the indigenous and the societies who thereby seek to identify new resources and benefits (example: partnerships established to research useful biological extracts from vegetation in the Amazon rainforests ).
For some people (e.g. indigenous communities from India, Brazil , and Malaysia and some NGOs such as GRAIN and Third World Network), indigenous peoples may be victims of biopiracy when they are subjected to unauthorised use of their biological resources, of their traditional knowledge on these biological resources, of unequal share of benefits between them and a patent holder. A controversial case of biopiracy was reported on human genes of a tribal community reported to be resistant to malaria and leprosy [ citation needed].
Representation
The rights , claims and even identity of indigenous peoples are apprehended, acknowledged and observed quite differently from government to government. Various organizations exist with charters to in one way or another promote (or at least acknowledge) indigenous aspirations, and indigenous societies have often banded together to form bodies which jointly seek to further their communal interests.
United Nations
Indigenous peoples and their interests are represented in the United Nations primarily through the mechanisms of the Working Group on Indigenous Populations (WGIP). In April 2000 the United Nations Commission on Human Rights adopted a resolution to establish the United Nations Permanent Forum on Indigenous Issues (PFII) as an advisory body to the Economic and Social Council with a mandate to review indigenous issues.
In late December 2004, the United Nations General Assembly proclaimed 2005-2014 to be the Second International Decade of the World’s Indigenous People. The main goal of the new decade will be to strengthen international cooperation around resolving the problems faced by indigenous people in areas such as culture, education, health, human rights, the environment, and social and economic development.
Other accredited organizations
Various organizations are devoted to the preservation or study of indigenous peoples. Of these, several have widely-recognized credentials to act as an intermediary or representative on behalf of indigenous peoples’ groups, in negotiations on indigenous issues with governments and international organizations. These include:
References
1. ^ WGIP (2001). ” Indigenous Peoples and the United Nations System”. Office of the High Commissioner for Human Rights, United Nations Office at Geneva.
2. ^ Indigenous issues . International Work Group on Indigenous Affairs. Retrieved on September 5, 2005 .
3. ^ Ibid.
4. ^ Bartholomew Dean and Jerome Levi (eds.) At the Risk of Being Heard: Indigenous Rights, Identity and Postcolonial States University of Michigan Press (2003) [1]
5. ^ Ibid.
6. ^ Blust, R. (1999), “Subgrouping, circularity and extinction: some issues in Austronesian comparative linguistics” in E. Zeitoun & P.J.K Li, ed., Selected papers from the Eighth International Conference on Austronesian Linguistics. Taipei: Academia Sinica
7. ^ Fox, James J. “Current Developments in Comparative Austronesian Studies”. Paper prepared for Symposium Austronesia Pascasarjana Linguististik dan Kajian Budaya. Universitas Udayana, Bali 19-20 August 2004.
8. ^ Diamond, Jared M. “Taiwan’s gift to the world”. Nature, Volume 403, February 2000, pp. 709-710
• United Nations Working Group on Indigenous Populations, from Study of the Problem of Discrimination Against Indigenous Populations, J. Martinez Cobo, United Nations Special Rapporteur (1987)
• FRITZ Jean-Claude, La nouvelle question indigène. Peuples autochtones et ordre mondial (en co-direction avec Frédéric Déroche, Gérard Fritz et Raphaël Porteilla), Paris, L’Harmattan, 2006.
• FRITZ Jean-Claude, L’humanité face à la mondialisation. Droit des peuples et environnement (en co-direction avec Charalambos Apostolidis et Gérard Fritz), Paris, L’Harmattan, 1997.
• Indigenous Peoples and Environmental Issues: An Encyclopedia, by Bruce E. Johansen. Westport, CT, Greenwood Press, 2003. 506p., ISBN 0-313-32398-4
See also• Indigenism
External links
• Rural poverty and indigenous peoples on Rural Poverty Portal, powered by IFAD)
• IFAD and indigenous peoples (International Fund for Agricultural Development, IFAD)
• UN Permanent Forum on Indigenous Issues (UN PFII)
• Working Group on Indigenous Populations (WGIP)
• Office of the United Nations High Commissioner for Human Rights (OHCHR)- Indigenous peoples
• UNESCO Actions in favour of Indigenous Peoples
• International Work Group for Indigenous Affairs (IWGIA)
• Survival International
• Development Gateway Indigenous Issues Topic Page
• Human Rights Internet- Indigenous issues
• Unrepresented Nations and Peoples Organisation
• Cultural Survival
• European Network for Indigenous Australian Rights (ENIAR)
• Indigenous Peoples’ Center for Documentation, Research and
Information (docip)
• Diplomacy Monitor - Indigenous Peoples
• IPS Inter Press Service News on indigenous peoples from around the world
Indigenous studies
• University of Burgundy (France) Indigenous Studies (Formation Peuples Autochtones)
• WWW Virtual Library- Indigenous studies resources
• Center for World Indigenous Studies (CWIS)
• African Pygmies studies Anthropological fieldwork about Pygmies
• A History of Aboriginal Treaties and Relations in Canada This site includes contextual materials, links to digitized primary sources and summaries of primary source documents.
• Articles on Theory of Property Rights and the Environment
Courtesy : Bhaju Damodar Pradhan damodarpra@gmail.com
