'The Book of the Overseas Club': Reading an Empire of Mobility through the Bateman's Book Collection.

“海外俱乐部之书”：通过贝特曼的藏书解读一个流动的帝国。拉迪亚德·吉卜林（1865-1936）在他的房子和藏书中被揭示出来，他是一个明显的全球性殖民人物，受到大英帝国流动性的推动。他游历、写作、收藏广泛，足迹遍及六大洲，生活在四大洲。该项目通过阅读吉卜林在贝特曼家（他在东苏塞克斯的家住了34年（1902-1936））丰富而未经研究的藏书，思考了殖民时期人们的流动与印刷品之间的关系，这些藏书集中在书籍的物质化和社会生活上，以及它们在家庭空间中的位置（Massey 2013）。吉卜林通过与他的生活经历对话的当代旅行书，消费了世界和种族。高度流动的精英通过遣散、定居和固定土地的平行过程，利用印刷书籍的权威和技术，以何种方式使边缘民族在大都市的眼中变得清晰可辨认？该项目还考虑了另外两个问题。首先，这个过程是如何赋予精英流动特权和去病态化的，如何去污名化明显不纯洁、堕落的“白人克里奥尔人”，而是将他们转变为现代英国臣民。其次，如何改变我们对贝特曼对一个由各种各样的消遣、展示和休闲组成的矛盾的、令人不安的、跨文化的空间的看法，可以帮助我们理解帝国是静止与流动、运动与固定、游牧与静坐形而上学之间的持续谈判（Mallkii 1992; Pailey 2018）。贝特曼的研究，尤其是吉卜林的研究，将作为一个全球连接的网站，以产生对种族他者的最终理解为本质，向参观者展示。贝特曼是由吉卜林关于国内和国外空间的相互竞争的概念构成的，打破了两者之间的明显区别（Hall & Rose 2006; Chakrabarty 2007）。他不仅仅是帝国的伟大解释者：贝特曼的书揭示了他是如何通过参与描绘殖民经历的书籍来建立和发展帝国的。对全球皇家乡村住宅的研究，其中国民信托（2020）是领导者，定位了我们对贝特曼的解释（Barczewski 2014; Dresser & Hann 2013; Stobart & Hann 2016; Finn & Smith 2018）。殖民主义，甚至吉卜林，只是通过书籍历史（Fraser 2008; Suarez & Woudhuysen 2013; Orsini 2016）或流动性研究（Cohen 1995; Urry 2007; Hoerder et al 2009; Schiller & Salazar 2013）进行了初步研究。因此，该项目将信息帝国的后殖民历史研究（Cohn 1996; Breckenridge & Van Der Veer 1993）与关于流动性和久坐主义的人类学观点（tony 2000; Creswell 2006; Faist 2013）联系起来。最近关于吉卜林与帝国和后殖民思想关系的研究包括Parry（1993）、Gilmour（2002）、McBratney（2002）、Hagiioannu（2003）、Allen（2007）、Rooney和Nagai（2010）、Lycett（2010; 2014）、Anders（2018）、Damrosch（2020）以及最近的《吉卜林在印度：吉卜林的印度》（编著）。Trivedi & Montefiore)于2020年12月出版。从文学批评的混杂性、双重性和模仿的角度来看待吉卜林的小说并不是什么新鲜的叙述，后殖民主义和精神分析是相反的，描绘了一个被印度田园牧歌式的创伤童年所困扰的男人。然而，由于吉卜林在帝国和流动性主题上的历史价值，而非纯粹的文学价值，他仍有待深入研究。我将从多个跨学科的角度来研究这个系列：1。书本身的重要性。文学分析其内容和文集的整体特点。该系列在家庭中的空间性。书籍的流动性和代理权，作者和所有者，以及房屋，在当地，

'The Book of the Overseas Club': Reading an Empire of Mobility through the Bateman's Book Collection. Revealed through his house and book collection, Rudyard Kipling (1865-1936) was a decidedly global, colonial figure, propelled by mobility throughout the British Empire. He travelled, wrote and collected extensively, touching six continents, living in four. The proposed project meditates upon relationships between colonial mobilities of people and print, through a reading of Kipling's rich, unstudied book collection at Bateman's (his East Sussex home of thirty-four years (1902-1936)) that centres the materiality and social lives of the books, and their emplacement within the home space (Massey 2013). Kipling consumed the world and the racial other through contemporary travel books in dialogue with his lived experiences. In what ways were peripheral peoples made legible to the metropolitan eye by a highly mobile elite, through parallel processes of demobilisation, sedentarisation and fixation to the land, using the authority and very technologies of the printed book? The project ponders two further questions. Firstly, how this process privileged and depathologised elite mobility, destigmatising apparently impure, degenerated 'white creoles', instead transforming them into modern British subjects. Secondly, how altering our view of Bateman's towards an ambivalent, fraught, transcultural space constituted through diverse items of décor, display and leisure, could aid our understanding of empire as continual negotiation between stasis and flow, movement and fixity, nomadic and sedentarist metaphysics (Mallkii 1992; Pailey 2018). Bateman's, particularly Kipling's study, will be newly presented to the visitor as a globally connected site intrinsic to producing fin-de-siècle understandings of the racial other. Bateman's is made by Kipling's competing concepts of domestic and foreign space, collapsing clear distinctions between the two (Hall & Rose 2006; Chakrabarty 2007). He was more than just empire's great explainer: Bateman's exposes how he built and made it through partaking in flows of books depicting colonial experiences. Research on the global, imperial country house, in which the National Trust (2020) is a leader, positions our interpretation of Bateman's (Barczewski 2014; Dresser & Hann 2013; Stobart & Hann 2016; Finn & Smith 2018). Colonialism, and even less so Kipling, have but preliminarily been studied through book history (Fraser 2008; Suarez & Woudhuysen 2013; Orsini 2016) or mobility studies (Cohen 1995; Urry 2007; Hoerder et al 2009; Schiller & Salazar 2013). Thus, the project bridges the postcolonial historic study of the information empire (Cohn 1996; Breckenridge & Van Der Veer 1993) with anthropological ideas about mobility and sedentarism (Torpey 2000; Creswell 2006; Faist 2013). Recent scholarship on Kipling's relationship to empire and postcolonial thought non-exclusively includes Parry (1993), Gilmour (2002), McBratney (2002), Hagiioannu (2003), Allen (2007), Rooney and Nagai (2010), Lycett (2010; 2014), Anders (2018), Damrosch (2020) and most recently, Kipling in India: India in Kipling (eds. Trivedi & Montefiore) published in December 2020. It is no new narrative to view Kipling's fiction in terms of hybridity, duality, and mimicry as per literary criticism, where postcolonialism and psychoanalysis converse, depicting a man haunted by traumatic childhood dislocation from Indian idyll. Yet, there remains to be an in-depth study of the imperial Kipling for his historical, rather than purely literary, value on the topics of empire and mobility. I will approach the collection from a number of interdisciplinary perspectives:1. The materiality of the books themselves 2. Literary analysis of their content and the collection's overall character 3. The collection's spatiality within the domestic home4. The mobility and agency of the books, authors and owners, and in turn the house, within local,