Britain in Indian Travelogues: A Study of English, Urdu, and Persian Accounts of the Nineteenth Century

这个项目考察了四位19世纪前往英国的印度穆斯林旅行者的记述、自传和回忆录，他们的原始英语、乌尔都语和波斯语形式。我将考察的文本是Nawab Iqbalud Daulah的《波斯Iqbal-I Firang》(加尔各答，1834年)、E.B.Eastwick(伦敦，1857年)编辑的Lutfullah A Mohamedan绅士的英文自传，Maseehuddin Alvi的Urdu Tarikh-i Ingistan(Kakori dargah手稿，约1860年)，以及SyedAhmad Khan的Urdu Musafiran-I London(约1870年)。这四个人物都对更高级别的殖民权力的运作有过密切的经验。此外，所有人都是具有特权背景的穆斯林，但他们的经历是不同的，因为他们各自的身份、环境和目的的竞争要求。此外，他们的文本跨越了动荡的40年，包括1857年失败的起义，因此，他们让我们深入了解殖民权力的变化轮廓以及帝国大英帝国和印度穆斯林臣民之间的关系。南亚到英国旅行一直是一个丰富的学术研究领域，尽管其中许多都集中在一些精选的人物上，如谢赫·伊特萨穆丁(约1730-1800)和他的Shigarf-Nama-I Vilayat(约1780年代)，MirzaAbu Taleb Khan的马西尔-I·塔里比，以及Dean Mahomet的游记(1794)。因此，我把重点放在那些较少受到关注的数字上。我的重点将放在这些作家如何遵守或偏离管理波斯和乌尔都语萨法那马传统的规范，包括阿布·塔勒布和优素福·汗·坎巴波什(约1830-1890年)对英国的小说描述，以及他们如何理解他们写作的范围和范围。这些作品精心选择的文体--Iqbalud Daulah本人提供的英文译本，伊斯特威克编辑的Lutfullah的英文原文，Maseehuddin的乌尔都语手稿，以及SyedAhmad的连载信件和日记条目--揭示了他们创作的作品的性质，以及他们如何看待旅行写作的功能和目的。我将考察学术上对游记写作的关注--用游记所用的语言、私人信件、评论和公共领域的其他表达方式。这是为了了解“目标受众”是如何接受文本的，以及这在多大程度上与同时期英语游记的当代接受有什么不同。此外，我将考察游记的内容是如何由作者的背景塑造的，以及这在多大程度上取决于作者在社会中的位置。赛义德·艾哈迈德的游记聚焦于现代主义和社会改革，向我们讲述了他的处境，就像伊克巴鲁德·道拉的不折不扣的英国赞美诗对他的描述一样。在研究这些文本时，我将继续进行几个方面的调查。作者希望通过写他们的经历来达到什么目的，他们对英国的描绘对他们自己、英国尺子和他们的印度同胞有什么影响？这些作家是如何在他们的文本中塑造自己作为穆斯林、印度人和殖民臣民与英国的关系，以及他们如何在英国表现出他们的“异国情结”？他们如何将他们的文本置于他们写作所用语言的旅行写作传统中？在什么意义上，我们可以在他们的账户中将英国视为“接触区”？如上所述，我还将把他们的文本放在他们写作时所用语言的游记传统中。在这样做的同时，我还将反思他们如何将自己的经历传达给国内的同胞，以及他们的作品在印度是如何被接受的。最后，我将思考这些著作告诉我们的关于种族、归属、信仰和殖民者-殖民者关系的当代问题，以及这些术语不断变化的含义

This project examines the accounts, autobiographies, and memoirs of four Muslim Indian travellers to Britain during the19th century in their original English, Urdu, and Persian forms. The texts I will examine are the Persian Iqbal-i Firang byNawab Iqbalud Daulah (Calcutta, 1834), Lutfullah's English Autobiography of Lutfullah A Mohamedan Gentleman, edited byE.B. Eastwick (London, 1857), Maseehuddin Alvi's Urdu Tarikh-i Inglistan (Manuscript at Kakori dargah, c. 1860), and SyedAhmad Khan's Urdu Musafiran-i London (c. 1870).All four figures had close experience of the workings of colonial power at its higher levels. Moreover, all are Muslims ofa privileged background but their experiences are heterogenous because of the contesting demands of their separate identities, circumstances, and purposes. Furthermore, their texts span four tumultuous decades, including the unsuccessful Uprising of 1857, and as such, they give us an insight into the changing contours of colonial power and relations between imperial Britain and Muslim subjects in India.South Asian travel writing to Britain has been a rich ground of academic inquiry, although much of it has focussed on a fewselect figures, such as Sheikh Itesamuddin (c. 1730-1800) and his Shigarf-Nama-i Vilayat (c. 1780s), Masir-i Talibi of MirzaAbu Taleb Khan, and the Travels of Dean Mahomet (1794). I am therefore focussing on figures who have received less attention. My focus will be on how theseauthors conformed to or deviated from the norms governing the safar-nama tradition of Persian and Urdu, including thetravel accounts of Britain by Abu Taleb and Yusuf Khan Kambalposh (c. 1830-1890), and how they understood the scope and ambit of their writing. The deliberate stylistic choices of the production of the works - an English translationprovided by Iqbalud Daulah himself, Lutfullah's English original edited by Eastwick, Maseehuddin's Urdu manuscript, and SyedAhmad's serialised letters and journal entries - reveal a great deal about the nature of the work they produced and howthey viewed the function and purpose of travel writing. I will look at the scholarly attention paid to travel-writing in the languages in which the travelogues were produced, in private correspondence, reviews, and other expressions in the public sphere.This is with a view to understanding how the 'intended audience' received the texts, and to what extent this differed fromcontemporary reception accorded to English travelogues of the same time. Moreover, I will examine how the content ofthe travelogues are shaped by the contexts of the author, and how much of that depends upon where the author placeshimself within his society. Syed Ahmad's travelogue, focussing as it does on modernism and social reform, tells us as muchabout his circumstances as Iqbalud Daulah's unqualified panegyric of Britain does about his. In examining these texts, I will pursue a number of lines of inquiry. What did the authorshope to achieve by writing their experience, and how does their portrayal of Britain have abearing on themselves, British rulers, and their fellow Indians? How did these authorsfashion themselves in their texts as Muslims, Indians, and colonial subjects in relation toBritain and how did they perform their 'foreign-ness' in Britain? How did they situate theirtexts in the traditions of travel writing of the languages in which they were writing? In whatsense can we see Britain as a 'contact zone' in their accounts? Asnoted above, I will also situate their texts in the traditions of travelogue in the language inwhich they were writing. In doing so I will also reflect on how they communicated theirexperiences to their fellow countrymen at home, and how their works were received inIndia. Finally, I will consider what these works tell us about contemporary questions of race,belonging, belief, and coloniser-colonised relations and the changing meanings of the terms