{"title":"书评:大卫舒尔曼,《泰米尔语、泰卢固语和梵语诗人的智慧研究》,德里,牛津大学出版社,2001年,第384页","authors":"K. Natarajan","doi":"10.1177/001946460203900408","DOIUrl":null,"url":null,"abstract":"militaristic tone animates the cadre of the Samta Sainik Dal (SSD) formed in Maharpura 1938, and there are interesting juxtapositions with other such militaristic formations. The youth who joined the SSD were thus drawn from the youth that earlier attended RSS meetings in the area, and once the ’turf battles’ had been settled, there was also constant participation in the programmes of each other. Volunteers were organised in platoons, sections and companies, and taught military drills (through with sticks serving as substitutes for rifles) that remind the author of Russian soldiers. These skills were useful not only in organising large meetings, but were also tested in the rather violent atmosphere of the 1946 elections when a huge poster proclaimed that ’We will play holi with the blood of Mahars’ and ’a sort of war atmosphere spread in all Mahar neighborhoods’. And finally, there is the world of militant mill workers, especially of women leaders such as Radhabai, member of the INTUC and later of Ambedkar’s Independent Labour Party, and of student leaders such as Kausalya Nadeshwar and Shanta Shabharkar who organised meetings of the Scheduled Caste Student Federation, whose public activities complemented the day-to-day struggles of workers such as Pumabai. To conclude, this is a refreshing account, especially for those who wish to look at Dalit lives beyond the narrow political understanding anchored in the GandhiAmbedkar divide. The narrative is steeped in nostalgia and sometimes jumps from one theme to another rather abruptly (a chapter on Politics and Pigeons discusses the 1942 movement together with the passion for raising pigeons), both of which may not be to the liking of all readers. But to this reviewer, these ’faults’ are more than made up by the richness of detail. The one quibble that I do have relates to translation, wherein Marathi caste names have been rendered into English on the basis of traditional profession. These names-Oilpresser, Ropemaker, Gardener, Farmer, Stonebreaker and Writer-are simplistic, if not misleading, and it would perhaps have been a better strategy to include them in the glossary with brief descriptions that are suggestive of the complexity of caste identities","PeriodicalId":0,"journal":{"name":"","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2002-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":"{\"title\":\"Book Reviews : DAVID SHULMAN, The Wisdom of Poets Studies in Tamil, Telugu and Sanskrit, Delhi, Oxford University Press, 2001, pp. 384\",\"authors\":\"K. Natarajan\",\"doi\":\"10.1177/001946460203900408\",\"DOIUrl\":null,\"url\":null,\"abstract\":\"militaristic tone animates the cadre of the Samta Sainik Dal (SSD) formed in Maharpura 1938, and there are interesting juxtapositions with other such militaristic formations. The youth who joined the SSD were thus drawn from the youth that earlier attended RSS meetings in the area, and once the ’turf battles’ had been settled, there was also constant participation in the programmes of each other. Volunteers were organised in platoons, sections and companies, and taught military drills (through with sticks serving as substitutes for rifles) that remind the author of Russian soldiers. These skills were useful not only in organising large meetings, but were also tested in the rather violent atmosphere of the 1946 elections when a huge poster proclaimed that ’We will play holi with the blood of Mahars’ and ’a sort of war atmosphere spread in all Mahar neighborhoods’. And finally, there is the world of militant mill workers, especially of women leaders such as Radhabai, member of the INTUC and later of Ambedkar’s Independent Labour Party, and of student leaders such as Kausalya Nadeshwar and Shanta Shabharkar who organised meetings of the Scheduled Caste Student Federation, whose public activities complemented the day-to-day struggles of workers such as Pumabai. To conclude, this is a refreshing account, especially for those who wish to look at Dalit lives beyond the narrow political understanding anchored in the GandhiAmbedkar divide. The narrative is steeped in nostalgia and sometimes jumps from one theme to another rather abruptly (a chapter on Politics and Pigeons discusses the 1942 movement together with the passion for raising pigeons), both of which may not be to the liking of all readers. But to this reviewer, these ’faults’ are more than made up by the richness of detail. The one quibble that I do have relates to translation, wherein Marathi caste names have been rendered into English on the basis of traditional profession. These names-Oilpresser, Ropemaker, Gardener, Farmer, Stonebreaker and Writer-are simplistic, if not misleading, and it would perhaps have been a better strategy to include them in the glossary with brief descriptions that are suggestive of the complexity of caste identities\",\"PeriodicalId\":0,\"journal\":{\"name\":\"\",\"volume\":null,\"pages\":null},\"PeriodicalIF\":0.0,\"publicationDate\":\"2002-12-01\",\"publicationTypes\":\"Journal Article\",\"fieldsOfStudy\":null,\"isOpenAccess\":false,\"openAccessPdf\":\"\",\"citationCount\":\"0\",\"resultStr\":null,\"platform\":\"Semanticscholar\",\"paperid\":null,\"PeriodicalName\":\"\",\"FirstCategoryId\":\"98\",\"ListUrlMain\":\"https://doi.org/10.1177/001946460203900408\",\"RegionNum\":0,\"RegionCategory\":null,\"ArticlePicture\":[],\"TitleCN\":null,\"AbstractTextCN\":null,\"PMCID\":null,\"EPubDate\":\"\",\"PubModel\":\"\",\"JCR\":\"\",\"JCRName\":\"\",\"Score\":null,\"Total\":0}","platform":"Semanticscholar","paperid":null,"PeriodicalName":"","FirstCategoryId":"98","ListUrlMain":"https://doi.org/10.1177/001946460203900408","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"","JCRName":"","Score":null,"Total":0}
引用次数: 0
摘要
1938年在马哈普拉邦成立的Samta Sainik Dal (SSD)的干部充满了军国主义色彩,与其他类似的军国主义组织有有趣的对比。因此,加入SSD的青年是从早些时候参加该地区RSS会议的青年中选拔出来的,一旦“地盘之争”得到解决,他们也会不断地参与彼此的计划。志愿者被组织成排、组和连,并教授军事演习(用棍棒代替步枪),这让作者想起了俄罗斯士兵。这些技巧不仅在组织大型会议时很有用,而且在1946年选举中相当暴力的气氛中也得到了考验,当时一张巨大的海报宣称“我们将用马哈尔人的血玩胡里节”,“一种战争气氛在所有马哈尔社区蔓延”。最后,还有激进工厂工人的世界,尤其是像拉达拜这样的女性领袖,她是印度联合工会(INTUC)的成员,后来加入了安贝德卡尔的独立工党(Independent Labour Party);还有像考莎莉娅·纳德什瓦尔(Kausalya Nadeshwar)和尚塔·沙巴卡尔(Shanta Shabharkar)这样的学生领袖,她们组织了种姓学生联合会(Scheduled Caste student Federation)的会议,她们的公共活动补充了普马拜等工人的日常斗争。总而言之,这是一个令人耳目一新的叙述,特别是对于那些希望超越甘地和安贝德卡之间狭隘的政治理解来看待达利特生活的人来说。书中的叙述充满了怀旧之情,有时会突然从一个主题跳到另一个主题(关于政治和鸽子的一章讨论了1942年的运动,以及对养鸽子的热情),这两个主题可能不是所有读者都喜欢的。但在这个评论家看来,这些“缺点”不仅仅是由丰富的细节所弥补的。我确实有一个与翻译有关的问题,其中马拉地种姓名称根据传统职业被翻译成英语。这些名字——压油工、制绳工、园丁、农民、石匠和作家——如果不是误导的话,都是过于简单化的,也许把它们纳入词汇表并加上简短的描述是一个更好的策略,这暗示了种姓身份的复杂性
Book Reviews : DAVID SHULMAN, The Wisdom of Poets Studies in Tamil, Telugu and Sanskrit, Delhi, Oxford University Press, 2001, pp. 384
militaristic tone animates the cadre of the Samta Sainik Dal (SSD) formed in Maharpura 1938, and there are interesting juxtapositions with other such militaristic formations. The youth who joined the SSD were thus drawn from the youth that earlier attended RSS meetings in the area, and once the ’turf battles’ had been settled, there was also constant participation in the programmes of each other. Volunteers were organised in platoons, sections and companies, and taught military drills (through with sticks serving as substitutes for rifles) that remind the author of Russian soldiers. These skills were useful not only in organising large meetings, but were also tested in the rather violent atmosphere of the 1946 elections when a huge poster proclaimed that ’We will play holi with the blood of Mahars’ and ’a sort of war atmosphere spread in all Mahar neighborhoods’. And finally, there is the world of militant mill workers, especially of women leaders such as Radhabai, member of the INTUC and later of Ambedkar’s Independent Labour Party, and of student leaders such as Kausalya Nadeshwar and Shanta Shabharkar who organised meetings of the Scheduled Caste Student Federation, whose public activities complemented the day-to-day struggles of workers such as Pumabai. To conclude, this is a refreshing account, especially for those who wish to look at Dalit lives beyond the narrow political understanding anchored in the GandhiAmbedkar divide. The narrative is steeped in nostalgia and sometimes jumps from one theme to another rather abruptly (a chapter on Politics and Pigeons discusses the 1942 movement together with the passion for raising pigeons), both of which may not be to the liking of all readers. But to this reviewer, these ’faults’ are more than made up by the richness of detail. The one quibble that I do have relates to translation, wherein Marathi caste names have been rendered into English on the basis of traditional profession. These names-Oilpresser, Ropemaker, Gardener, Farmer, Stonebreaker and Writer-are simplistic, if not misleading, and it would perhaps have been a better strategy to include them in the glossary with brief descriptions that are suggestive of the complexity of caste identities