'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一个流动帝国。从他的房子和藏书中可以看出，拉迪亚德·吉卜林（Rudyard Kipling，1865-1936）是一个绝对全球化的殖民人物，在整个大英帝国的流动性推动下。他旅行，写作和收集广泛，触及六大洲，生活在四个。拟议的项目沉思之间的关系的殖民地人口流动和印刷，通过阅读吉卜林的丰富，未经研究的书籍收藏在贝特曼的（他的东苏塞克斯的家三十四年（1902年至1936年）），集中的物质性和社会生活的书籍，以及他们的安置在家庭空间（梅西2013年）。吉卜林通过当代的旅行书籍与他的生活经历对话，消费了世界和种族他者。高度移动的精英阶层通过解散、定居和固定在土地上的并行过程，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？该项目还思考了两个问题。首先，这一过程如何使精英的流动性得到特权和去病态化，使明显不纯、堕落的“白色克里奥尔人”不再被污名化，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的看法，走向一个矛盾的，充满了，跨文化的空间，通过各种装饰，展示和休闲，可以帮助我们理解帝国作为静止与流动，运动与固定，游牧和定居者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，将作为一个全球性的连接网站，内在地产生世纪末的种族他者的理解。贝特曼是由吉卜林的国内和国外的空间竞争的概念，崩溃之间的明确区分两者（霍尔和罗斯2006年;查克拉巴蒂2007年）。他不仅仅是帝国的伟大解释者：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来建立和建立帝国的。对全球帝国乡村别墅的研究，其中国民信托（2020）是领导者，定位我们对贝特曼的解释（Barczewski 2014;梳妆台& Hann 2013; Stobart & Hann 2016; Finn & Smith 2018）。殖民主义，更不用说吉卜林，只是通过书籍史（Fraser 2008;苏亚雷斯& 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 &货车Der Veer 1993）与人类学关于流动性和久坐不动的思想（Torpey 2000; Creswell 2006; Faist 2013）联系起来。关于吉卜林与帝国和后殖民思想的关系的最新研究包括Parry（1993）、Gilmour（2002）、McBratney（2002）、Hagiioannu（2003）、艾伦（2007）、Rooney和永井（2010）、Lycett（2010）、（2010年; 2014年），安德斯（2018年），Damrosch（2020年）和最近，吉卜林在印度：印度在吉卜林（编辑。Trivedi & Montefiore）于二零二零年十二月出版。从文学批评的角度来看待吉卜林的小说并不是什么新的叙述，后殖民主义和精神分析的匡威描绘了一个被创伤性童年与印度田园诗错位所困扰的人。然而，对帝国主义的吉卜林的深入研究仍然是因为他在帝国和流动性问题上的历史价值，而不是纯粹的文学价值。我将从多个跨学科的角度来处理收集：1。2、书籍本身的重要性。文学分析其内容和收集的整体特征3.收藏品在家庭中的空间性4。书籍、作者和所有者的流动性和代理权，以及房子，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,