种姓概念和感性经验的可视化:对B.r.安贝德卡博士消灭种姓的文学反思

R. M., S. Pallavi
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引用次数: 0

摘要

许多不同形式的著作都是关于Ambedkar和他的著作的。特别是,他的《消灭种姓》(AoC)正在以各种目标和目的进行压倒性的探索。尽管他们有自己的目的和目标来实现他们的议程,用他们自己的方法和理论框架,他们探索和强调了AoC的不同维度和重要性,实际上,在Jat-Pat-Todak Mandal (JPTM)的演讲形式中被认为是有争议的,Jat-Pat-Todak Mandal是本应在1936年举行的会议的组织者。演讲中有些内容让组织者“难以忍受”,因为其中有令人反感的内容,但安贝德卡的回应是“连一个逗号都不改”。1936年5月15日,这篇演讲自费成书。虽然有关于文本及其生产的叙述和轶事,但本文的目的既不是关于这本书的制作也不是关于这本书发生了什么。本文的标题不言自明,既包含了文本的名称,也包含了作者的社会议程。本文运用描述性的工具来解读文本与社会之间的相互作用,这种相互作用不仅是社会文化的,而且是历史的能指。例如,如果“无法忍受”成为一个能指来暗示支配者的心态,那么“不会改变逗号”似乎在同一系统中转化为一个能指,以暗示与前者相反的更大的事物。有趣的是,由于社会文化和象征性的“事件”而充满精神痛苦的文本已经演变为一种标志,不仅成为文本作者的社会议程,而且成为人类的社会议程。因此,这种阅读不是巩固所说或所写内容的一种方式;相反,它通过“符号”固有的相互联系和互文性的特性,在流动的社会情境中,以凝固的文本为基础,探索未被探索的东西。正如本研究所解释的那样,文本的隐喻性是一个有趣的方面,因为整个文本是一个简单过程的结果,这是抽象实体的任何隐喻概念化的基本原则,就具体实例而言,这些实例是对无声者的暴行,不人道的做法。通过提供文本的完整摘要,这一代的读者可能会发现了解反对种姓制度的民主声音存在的历史观点是有用的,本研究提出了一个简单的讨论,方便地支持社会议程,在这个过程中,许多观点被复制的意图不是伤害任何人,而是呈现演讲文本发生了什么。此外,我们希望读者对这篇文章和Ambedkar的文本有一个开放的阅读,摘要将对目前还没有接触到文本的年轻学者有用。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
VISUALIZATION OF CONCEPTUAL AND PERCEPTUAL EXPERIENCES OF CASTE: A LITERARY REFLECTION ON THE ANNIHILATION OF CASTE OF DR. B.R. AMBEDKAR
A good number of writings in different forms are available on Ambedkar and his writings. Particularly, his Annihilation of Caste (AoC) is being overwhelmingly explored with varied objectives and purposes. Despite having aims and objectives for fulfill their agenda, with their own methodologies and theoretical frameworks, they had explored and highlighted the different dimensions and importance of the AoC, which, indeed, was considered controversial in its speech form for the Jat-Pat-Todak Mandal (JPTM), organizer of the conference that was supposed to be held in 1936. Some of the text were “unbearable” for the organizers for having content objectionable, but “would not change a comma” was the response from Ambedkar, and this speech became a book on May 15, 1936, at his own expense. Though there are narratives and anecdotes around the text and its production, the aim of this paper is neither about the making of the book nor what happened to the book. With the self-explanatory title, which has both the name of the text and the social agenda of the author, this paper employs the descriptive tool in deciphering the interplay between the text and the society mediated and manipulated through signifiers that are not only social and cultural but also historical. If, for example, “unbearable” becomes a signifier to connote the mindset of the dominants, then “would not change a comma” seems to transform into a signifier within the same system to connote equally a larger thing in contrast to the former. Interestingly, the text that is filled with and the result of mental agony that is due to the socio-cultural and symbolic “happenings”, has evolved as a sign to become a social agenda not only for the author of the text but also for humanity. Therefore, this reading is not a way to consolidate what is said or written; rather it problematizes the “signs” through their inherent properties of interconnectedness and intertextuality to explore the unexplored on the basis of the frozen text in the fluid social situations. As this study explains, the metaphorical nature of the text is an interesting aspect because of how the overall text is the result of a simple process that is the basic principle of any metaphorical conceptualization of abstract entities in terms of concrete instances that are atrocities, inhuman practices on the voice-less people. By offering a complete summary of the text, which the readers of the present generation may find useful to know the historical perspective on the presence of democratic voices against the caste system, this study presents a simple discussion that conveniently argues in favour of the social agenda, and in the process, many of the points are reproduced with the intension of not hurting anyone, rather, to present what has happened to the speech text. Further, the readers are expected to have an open-minded reading of this article as well as the text of Ambedkar, and the summary will be useful for the young scholars who do not so far have any access to the text.
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