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

《海外俱乐部之书》：通过贝特曼的藏书阅读流动帝国。通过他的房子和藏书，鲁迪亚德·吉卜林(1865-1936)是一个绝对全球化的殖民人物，整个大英帝国的流动性推动着他的发展。他广泛地旅行、写作和收集资料，足迹遍及六大洲，生活在四大洲。这个拟议的项目通过阅读吉卜林在贝特曼(他在东苏塞克斯的家，34年(1902-1936年)的家)收集的丰富的、未被研究的书籍，来思考人的殖民迁移性和印刷品之间的关系，这些书集中于书籍的物质和社会生活，以及它们在家庭空间中的位置(Massey 2013)。吉卜林通过当代游记与他的生活经历对话，消费了世界和种族他者。高度流动的精英阶层是如何利用印刷书籍的权威和技术，通过并行的遣散、定居和固定土地的过程，让边缘民族在大都市人的眼睛里清晰可辨的？该项目还考虑了另外两个问题。首先，这一过程如何特权和剥夺了精英的流动性，剥夺了明显不纯洁、退化的“白克里奥尔人”的污点，转而将他们转变为现代的英国臣民。其次，如何改变我们对贝特曼对矛盾的、令人担忧的、跨文化的空间的看法，通过各种装饰、展示和休闲，可以帮助我们理解帝国是停滞和流动、运动和固定、游牧和定居的形而上学之间的持续谈判(Mallkii 1992；Pailey 2018)。贝特曼的研究，特别是吉卜林的研究，将作为一个全球连接的网站新呈现给参观者，这是产生对种族他者的全面理解的内在原因。贝特曼的作品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说者：贝特曼的书揭露了他是如何通过参与描述殖民经历的书籍流来建立和实现帝国的。对以国民信托基金(National Trust，2020)为领导者的全球皇家乡村别墅的研究，定位了我们对贝特曼的解读(Barczewski 2014；Dresser&Hann 2013；Stobart&Hann 2016；Finn&Smith 2018)。殖民主义，以及更少的吉卜林，只是通过书史(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，该项目将对信息帝国的后殖民历史研究(Cohn 1996；Brecenbridge&Van Der Veer 1993)与关于机动性和固步主义的人类学思想联系起来(Torpey 2000；Creswell 2006；Faist 2013)。最近关于吉卜林与帝国的关系和后殖民思想的学术研究不仅仅包括帕里(1993)、吉尔穆尔(2002)、麦克布拉特尼(2002)、哈吉奥安努(2003)、艾伦(2007)、鲁尼和长井(2010)、利塞特(2010；2014)、安德斯(2018)、达姆罗施(2020)，以及最近的《印度：吉卜林中的印度》(主编)。Trivedi&Montefiore)于2020年12月出版。按照文学批评的观点，从杂合、二元性和模仿的角度来看待吉卜林的小说并不是什么新鲜事，因为后殖民主义和精神分析相对立，描绘了一个被创伤的童年从印度田园诗中分离出来的人。然而，关于帝国吉卜林在帝国和流动性主题上的历史价值，而不是纯粹的文学价值，仍有待深入研究。我将从几个跨学科的角度来处理藏书：1.书籍本身的物质性；2.对其内容和藏品整体特征的文学分析；3.藏品在国内的空间性4.图书、作者和所有者的流动和代理，反过来，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,