Department of Translation Studies Kannada University University-Hampi Survey and Analysis of Social Science Higher Education Material Production Initiative in Kannada Translation Strategies, Story of Success/Failures
Partly sponsored by the Higher Education Sub Sub-portfolio of the Sir Ratan Tata Trust, Mumbai
Project Report Principal Investigators Dr. Tharakeshwar V.B.
Dr. Usha M.
Department of Translation Studies The E F L University Hyderabad-500065
Department of Translation Studies Kannada University-Hampi Hampi Vidyaranya, Hospet, KarnatakaKarnataka 583 276
Content 1. Introduction
7
1.1. The Context: Language of Instruction and Material production in Kannada
8
1.2. The Problem
8
1.3. Main Objectives
9
2. Theoretical Issues
11
2.1. What is Social Science?
11
2.2. Social and Social Science
12
2.3. Social science and Shaastra literature
13
2.4. Translation
14
3. Survey Data
15
3.1. Sources
15
3.2. Secondary Sources
17
3.3. Journals/Magazines/Periodicals
17
3.4. Nature of the Survey Data
19
4. Broad Analysis
20
4.1. Social Science in Kannada: Translation/Rewriting and Kannada Social Science
20
4.2. What is the role of Universities in publishing Social Science in Kannada?
21
4.3. What in Social Science: Subject-wise classification
23
4.4. Languages Lending Social Science to Kannada
27
4.5. Social Science publication over time in Kannada
29
4.6. Caution about the Data
31
4.7. Social Science Articles in Kannada - Less Documented?
32
4.8. Comparative Study of Two Publishers in a Year
34
4.9. 1983 to 2007/8: 25 years of Kannada Publications
36
2
5. Earlier Initiatives in Social Science Material Production
37
5.1. Public Initiatives (Government)
37
5.2. Early Organizational Efforts
40
5.3. Individual Efforts/Private publishers
42
5.3.1. Two books on Medicine in 1870s
43
5.3.2. Bringing New Disciplines in Sciences
44
5.3.3. Translations from Bengali/Reformist text
44
5.3.4. Business Management in late 19th century
45
5.4. Convergence of Individual/ Private Publishers, Organizations and Government Agencies
45
5.5. Contemporary Politic(s)al Science through Tradition
51
5.6. Creative Literature as Social Science?
52
5.7. University and Early Material Production Initiative
53
5.7.1. University as a Publisher of Higher Education Material in Kannada
55
5.7.2. Support from Central Government
59
5.7.3. Madras University Publishing in Kannada
62
5.7.4. Higher Education Material production at Karnataka University, Dharwad 5.7.5. Bangalore University & other Universities in Karnataka 5.8. Later Efforts (both individual as well as organizational)
62 63 65
5.8.1. Private/Individual Players Continue…
66
5.8.2. Organizations/Associations/Social Movements
71
5.8.3. Kannada University
75
6. Case Study: Gender Studies/Women’s Studies Material in Kannada 6.1. Brief History of Discussing/Studying Women
76 76
6.1.1. Woman-centric discussions – Early beginnings in the reformist and nationalist context
76
6.1.2. A Discipline for Studying Women – Emergence of Women’s Studies
77
6.1.3. Women’s Studies in Karnataka
77
3
6.2. Course Content
78
6.3. Workshop on Translation of Gender Studies Concepts into Kannada
81
6.3.1. Workshop Session details
82
6.3.2. Report of the Workshop
83
6.3.2.1. Background
83
6.3.2.2. Aim
84
6.3.2.3. Features
85
6.3.2.4. Study Materials for the Workshop
86
6.3.3. Outcome of the discussions in the Workshop
87
6.3.4. Key Issues in Women’s Studies
87
6.3.4.1. Administrative
87
6.3.4.2. Curricular
88
6.3.4.3. Teaching
88
6.3.5. Recommendations of the Workshop
7. Conclusion
89
90
7.1. General Remarks
90
7.2. Problems of having a Social Science in Kannada
91
7.2.1. Lack of a coordinating agency or a stocktaking agency or a documentation agency
92
7.2.2. Mechanism to convert the will and the resources into an Initiative
94
7.2.3. Translator Training, Professionalism in Translation
94
7.2.4. Professionalism in translation publishing
96
7.2.5. Marketing
97
7.2.5.1. Catering to the existing market
97
7.2.5.2. Creating a market
98
7.2.5.3. Creating the supply because there is a demand
99
7.2.5.4. Supply creating demand?
99
7.2.6. Coordination between initiators of Higher Education Material production, Scholars of the subject, teachers of the subject, students/learners 7.3. Issues of Translation and Success/Failure
99 100
4
7.3.1. Translation Strategies
101
7.3.1.1. Literal translation
101
7.3.1.2. Summary translation
102
7.3.1.3. Localization
102
7.4. Further Recommendations
103
7.4.1. Documentation of Translations
104
7.4.2. Interdisciplinary Theme Oriented Readers
104
7.4.3. Dedicated Website/Blog/E-group
105
7.4.4. Syllabus Reform
105
7.4.5. Training in Translating & Editing
106
7.4.6. Traffic between Foreign languages and Indian languages along with English
106
7.4.7. Coordination between NTM and Other Organizations/Players for Quality Intervention
107
Appendix: 1. Data Entry Templates
108
2. Workshop Invitation
113
3. Additional Data for Women’s Studies Case Study
114
4. Subject-wise Classification of Mysore and Kannada University Publications 124 5. List of Glossaries Available in Kannada
126
6. Photographs
129
7. Tentative Gender Studies Glossary
137
8. Social Science Translator’s Handbook
187
5
List of Tables Table No. 1: Places of Fieldwork Table No. 2: Periodicals Surveyed Table No. 3: Translations into and Social Science in Kannada Table No. 4: Nature of Publications Table No. 5: Subject-wise Classification of Publications Table No. 6: Comparative Analysis of Subject-wise data of Primary and Secondary Sources Table No. 7: Source Language-wise Classification of Publications Table No. 8: Decade-wise Classification of Publications Table No. 9: No. of books and Articles Table No. 10: Number of Social Science Articles in Kannada for 6 months in 2007 Table No. 11: Kannada University and Navakarnataka Publications in 2009
List of Graphs Graph No.1: Translations into and Social Science in Kannada Graph No. 2: Nature of Publications Graph No. 3- Subject-wise Classification Graph No.4- Comparative Analysis of Subject-wise data of Primary and Secondary Sources Graph No.5- Source Language-wise Classification Graph No.6- Publications over the Years Graph No.7- Number and Percentage of Books & Articles Graph No. 8- Number of Social Science Articles in Kannada for 6 months in 2007 Graph No. 9- Percentage of Subject-wise publications in 1983
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1. Introduction Since the introduction of universal education system under the aegis of colonialism, coupled with nationalist initiatives within that paradigm, there have been efforts to equip Indian languages (with the exception of Sanskrit and Prakrit, and other non-scheduled minor languages) to handle new areas of knowledge production. Though the primary and secondary education system were able to completely adopt the Indian languages as medium of instruction, tertiary education, by and large, adopted English as the medium of instruction, notwithstanding the efforts made in this direction to switch over to Indian languages.
But there are several signs of change that are visible in the scenario. With the democratization of higher education in recent times in India, we have seen that the space of higher education is not homogenous, as it used to be earlier. But these heterogeneous groups, which occupy the space of higher education today, have a particular characteristic in common. This common characteristic is that most of them come from rural and disadvantaged background. Most of them have carried on their primary and secondary education in one of the Indian languages as medium of instruction. When they enter higher education/tertiary education, they face the problem of non-availability of resources in Indian languages after their schooling.
Material production in Indian languages is the need of the hour. More and more people who are trained in an Indian language medium are knocking on the doors of higher education, and there is a push towards expanding the realm of higher education to meet the challenges of the 21st century, as knowledge is seen as capital. There is a lack of material for teaching in Indian languages such as Kannada, in higher education. Though there have been attempts in the past 100 years or so in this direction to meet the demand for material in higher education in Kannada, the problem still persists. At the same time it is important to look at the early initiatives of material production and analyze them in terms of translation strategies adopted and the goals that they had set for themselves. It is also important to know whether these initiatives achieved their objective.
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1.1. The Context: Language of Instruction and Material production in Kannada In most of the Universities in Karnataka, though the language of instruction is English, the language of examination has become Kannada since the 1980s itself. Also, today, some of the teaching happens in Kannada even in the post-graduate courses in Humanities and Social Sciences. This is the way the Universities themselves have responded to the pressure that has been exercised on them by the new entrants into the field of higher education. Interestingly, even the field of research in Social Sciences and Humanities has opened up to Kannada as the language of not only knowledge dissemination but also knowledge production, as more and more students are opting for writing their research-dissertations in Kannada. In early 1990s Kannada University was established to produce knowledge of all domains in Kannada, and also knowledge pertaining to Karnataka and Kannada in any language.
Apart from these initiatives, in the newly established universities by and large the language and instruction, though officially not declared, has become Kannada. So, the number of students who are pursuing higher education through the resources available in Kannada is increasing. Since early 1990s, the Government of Karnataka has also not been giving permission to open new English medium schools, though from the present year it has accepted to teach English as a language from the First Standard. Now this generation, schooled in Kannada medium, is knocking on the doors of higher education. There is now a need to create resources for learning as well as production of knowledge in Kannada for these people.
1.2. The Problem This project has looked at the earlier initiatives to produce higher education material in Indian Languages and has tried to assess the reasons for their success or failure. Our case study was Kannada in this context. We were also looking at what are the issues that might have contributed to the response of the target readers, for whom these initiatives were addressed. We have tried to look at issues such as strategies of translation adopted, 8
poor production/marketing, the initiative itself being not compatible with the changing demands of the academics i.e., mismatch between the need of the target readers and the content of the material produced etc. We also took another route asking, what are the books/articles/translations that are used in higher education today? Were these materials intended for use as higher education material? If not, why are they in use in higher education?
We have attempted in our project to answer some of these questions to trace the way they impinge on the success or failure of an initiative in material production. We also looked at those translations which have been received well by the target readers so as to understand the factors responsible for their reception. This was essential to learn lessons for the fresh initiatives in this field to be fruitful.
This project was intended to identify the factors that affect the success or failure of material production/translation of Social Science material in Kannada in terms of its usefulness for the end users and also the way these factors influence the use of the end product.
1.3. Main Objectives 1. Survey of the Higher Education Material (pertaining to social science) production initiative in Kannada
2. To find out the various factors including translation strategies that affect the success/failure of material production in Indian languages
In order to achieve the above objectives we undertook the following: 1. An extensive fieldwork to collect data about the social science material in Kannada, which was our language of case study, was undertaken. The documentation of the data collected was carried out in MS Excel sheet, to discern any broad trends in the area. The paratextual elements of some of these texts were looked at to analyze the objectives of these initiatives, and also whether they were
9
successful or not, and also the factors that affect their success/failure. It was also to determine the relationship between the parameters of selection, strategies of translations, nature of production and marketing/accessibility of the publication and the success/ failure/ extent of use of the translated text or the textbook. This study would help us to finalize the parameters of selection of texts for translation, strategies of translations and the nature of production and marketing/accessibility of the new initiative that would be taken up as part of this project.
2. We specifically looked at materials available in the field of women’s studies/ gender studies to do some in-depth analysis of the materials available, the gaps, and the nature of translation and earlier initiatives in the field. As part of this exercise we took up a few case studies of initiatives of material production in the field of gender studies to ascertain their success/failure and the factors responsible for it. We organized a workshop for this purpose in March-April, 2009 at Kuppali, where two scholars of translation studies, two scholars of the field i.e. gender studies, five teachers and ten students of women’s studies from various Universities in Karnataka, participated. The idea was to involve all the stakeholders in the process in analyzing the usefulness of translated higher education material in a discipline/area of study. The intention was to identify in the workshop the factors for the success/failure of an initiative, and from the analysis of the data collected, to come up with suggestions for future translators of social science higher education material into Kannada, especially Gender studies, our case study area.
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2. Theoretical Issues The main hurdle that we faced in the execution of the project was how to define some of the key concepts: Social Science, Translation, and Higher Education
2.1. What is Social Science? The problem in the project started with defining the concept of social science itself. It is easy to give a definition of social science, but difficult to apply it in the sense of identifying a particular piece of writing as social science. Let us proceed with the definition of social science and also the history of its constitution, and then discuss the question of problems of its application in our case study.
Social Sciences are described as that field which attempts a systematic study of various aspects of human society in a strict sense. But in another sense all disciplines except physical science and arts are included in the social science. The disciplines designated as humanities are sometimes put under the social sciences, sometimes designated separately or sometimes social sciences are included under the rubric of humanities, sometimes enumerated separately. These practices of nomenclature in academics seem to be matters of convenience or contingency, or backed by a history of its usage in a particular space. So it is important to construct both a particular/spatial genealogy of the usage of the concept as well as a general/more globally accepted one.
If you trace the genealogy of disciplines i.e., to early Greek period, then philosophy was the umbrella term under which all branches of knowledge were organized. But by 20th century philosophy occupied a small space in humanities as a discipline which employs interpretation as the main method of producing knowledge not empiricism. Those which employ empiricism (testifiable/re-examinable) as the main method of enquiry are considered sciences; again the sciences are divided into two: Physical/Natural and Social sciences. A discipline like History which depends on interpretation of events/ texts/ artifacts sits uneasily in social science. Linguistics and Poetics, though generally in humanities, are qualified to be in social science.
11
But many social sciences employ both positivist and interpretive methods, so it would be untenable to have a classification on the basis of methods. With all these problems we decided to exclude only the Natural sciences and what is generally considered as creative literature (novels, plays, stories, poems etc.) from the list of social sciences. Though it solved the problem at the level of training the research assistants, another problem cropped up while looking at the Kannada material. It is one of the differences between “Social Science” and the “Social”.
2.2. Social and Social Science When we encountered the texts in Kannada, we found that the line that distinguishes the social and social science is blurred. It needs some explanation, that is, the object of enquiry and enquiry are indistinguishable in many cases. To be precise the expression of social in textual form and its study/its knowledge in textual form is hard to distinguish. Of course the problem exists not only in Kannada per se but also in general. Are the two textual expression of the “object of enquiry” and the textual production of the “subject” which is producing the knowledge - indistinguishable or does one impinge on the other? Is the criterion in distinguishing the two, whether one is “disinterested” production of knowledge or “interested” one (knowledge/power nexus)? Or is it the claims of disinterestedness that marks a text as social science or not? Is the method employed by the text the marker that signifies the social science or the social? What about feminist texts and gender studies texts, is the boundary between the two clearly marked? Can we extend the logic to nationalist historiography and say it is not historiography but historical? Or again are the boundaries blurred? Is there a dynamics between the two which we are unable to theorize and use? If it is so, then it is beyond the purview of the present project. So, if we have collapsed the two in our survey then it is because of the larger problem. But in individual cases we can make a distinction between the social and social science, though there may not be any theoretical rationale that we could offer. If so then can we say that in Kannada context the two are interchangeably used? For example, though we could make a distinction between theology and religious texts, the libraries club the two
12
together. How do we find the rationale to separate the two and impart it to the research assistants who are not primarily trained in that discipline or area of enquiry? Or is it that the higher education teachers and students/teachers are using the “social texts” as social science texts because there is a paucity of “social science texts”?
So we operated with a broader definition of social science where we excluded only the science (natural/physical) and what is generally designated as “creative literature”. Sometimes we have also included “creative literature” in our discussion; the rationale for such inclusion will be clarified, while discussing the earlier initiatives in material production.
2.3. Social science and Shaastra literature In pre-colonial India the discourse of social science and science were not different from that of literature. Both, what we today call as literature and social/science, were literature in the sense, they were vangmaya, kaavyas (of course Shaastra Kaavyas) and Saahitya too. Here it is apt to recall what Foucault tells us about the difference between literary texts and knowledge texts in his well-known writing “What is An Author”. He says that the knowledge was authenticated by the name of the writer in the pre-modern period while literature was anonymous and with the advent of print-technology and publishing industry, literature got the “author” and the authentication of knowledge (social science and science) was now carried out by procedures of investigation (research procedures/science). I would argue that what Foucault said about knowledge texts in premodern Europe is also true of pre-colonial India. In pre-colonial India if the author of the text was not a guarantee (though in most cases he was), it was “tradition” that authenticated it. In that sense a procedure-authenticated knowledge text is a colonial practice in India. Because there were certain institutions emerged that were guaranteeing the use of the procedures (Missionaries, Bureaucrats i.e., those whom we today call as Orientalists), there was a community that was examining the procedures (Royal Asiatic Society, several journals etc.). In pre-colonial India we hardly see any such institutions of authentication; in a broader sense we can call discussions in the court (of the king), as a way of authenticating the shaastra. 13
But we also need to remember via Foucault and Said that there was a knowledge/power equation between the social science that these institutions that came up in the context of colonialism, produced/authenticated and the ruling colonial power in India. If so, then what was Nationalism trying to do? What is its role in social science? What was happening in Indian languages? The post-colonial turn that the Indian social science took in 1980s was not so much decolonizing but critiquing the nationalist social science. All these questions are broader questions to be addressed in a larger project than the present one. As part of constructing the history of literature of Indian languages, and looking for models of writing from the earlier era, there was an interest in the available textual materials in Indian languages, both on the part of orientalists and nationalists. Some of the earlier shaastra literature thus recovered made it into print form in this period. Madras University in collaboration with Oriental Manuscripts Library brought out several such Knowledge texts in Kannada, which were on various subjects. Our project has included these
shaastra
literatures
also
as
social
science,
and
considered
them
as
translation/rewriting from Sanskrit.
2.4. Translation Translation, in the context of this project, is used to refer to the process of circulation of knowledge of various aspects of human society either from one language to another or within a language. Generally translation seems to have taken place only when there is a source text movement from one language into another or from one register of language in a particular language into another. But, here we have also considered a single target text which may have multiple source materials in the source language or a target text which is partially modeled on a source text. Such translations which are based on multiple source texts/or partially modeled on a source text, have been named as rewriting in our data analysis. If the model/method is taken up from social science, but the study has happened in Kannada, then we have tried to analyze them as source texts in Kannada not as target texts, i.e., as social science in Kannada, not as translation.
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3. Survey Data 3.1. Sources As part of the project, mainly the survey aspect, it was decided to collect all available social science publications in Kannada, both in book as well as in article form. But there was a limitation of time and financial/human resources, so it cannot be said that the data is comprehensive or complete or representative in any form; it is somewhat arbitrary, but this arbitrariness itself may be a virtue in terms of reflecting the use and availability of these books in certain libraries. We also bought several books as part of the project, mainly the textbooks which are currently in use in colleges, during our fieldwork, and also by going to the exhibition of books held as part of All Indian Kannada Literary Meet held at Chitradurga during 2009.
The data was collected primarily by visiting places/libraries/personal collections/ consulting resource persons/ authors/translators. The following places/people were consulted to put-together the survey data:
Sl. No.
Place of Field Work
1
Mysore a. Mysore University Prasaranga b. Mysore University Library c. Maharaja College Library d. Meeting with Director of Prasaranga e. Meeting people who were involved in earlier translation projects in 70s & 80s f. Mysore University, Department of Women’s Studies
2
Bijapur a. Bijapur University Main Library b. Bijapur University Torave campus Library c. Women’s Studies Department and its library
3
Kuppali (Shimogga dt.) a. Kuvempu Kannada Research Center and b. Dr. K.C. Shivareddy’s personal collection
15
4
Gulbarga a. Gulbarga University main library b. Gulbarga University Department of Women’s Studies library
5
Hyderabad a. University of Hyderabad Library b. English and Foreign Languages University Library c. Osmania University Library d. Kannada Sangha, Kacheguda
6
Mangalore a. Karnataka Theological College, Basel Mission b. St. Aloysius College Library c. University College Library d. Mangalore University Library
7
Chitradurga a. Visiting Book stalls at All Indian Kannada Literary Meet Books purchased from various small publishers which were generally not available in leading book stores
8
Poona a. Deccan College b. Fergusson College c. Bhandarkar’s Institute
9
Dharwad a. Karnataka University Main library b. Sociology Department of the University c. Department of Women’s Studies d. Vidyavardhaka Sangha e. Karnataka College f. Kittel College Library
9
Bangalore a. Govt. Arts College Library b. Mythic Society Library c. Kannada Sahitya Parishat Library d. Gandhi Sahitya Sangha, Malleshwaram
10 Chennai, Madras University Library 11 Kolkata a. National Library b. Serampore College Library & c. William Carey collection library
16
12 Hampi a. Main Library, Kannada University-Hampi b. Sirigannada Library c. Department of Translation Studies Library 13
a. Personal Collection of Dr. Tharakeshwar V.B. b. Personal Collection of Dr. Usha M. Table No. 1: Places of Fieldwork
3.2. Secondary Sources Apart from collecting the first hand information, we also looked at the secondary sources available to give a sense of comprehensiveness/representation to the data. The following secondary sources were consulted: 1. Kannada Grantha Soochi, Vol.1-9, 1971-2003, Mysore: Prasaranga, Mysore University 2. Sirigannada Granthakartara Kosha, 2000 (1959), by Venkatesha Sangali, Bangalore: Kannada Pustaka Pradhikaara 3. Kavicharite Vol.1-3, 1916-1929, R.Narasimhachar, rpt. Bangalore: Kannada Sahitya Parishat. 4. Karnataka Kavichariteya Anukta
Kriti Soochi, 1967, by S.Shivanna, Mysore:
Kannada Adhyayana Samsthe, Mysore University 5. Several volumes of Samaaja Vijnana Lekhana Darshana, Hyderabad: Southern Regional Center, ICSSR 6. Database of translations at Department of Translation Studies, Kannada UniversityHampi 7. Publication list of major publishers in Kannada such as Prasaranga, Kannada University-Hampi; Navakarnataka Publications, Bangalore. 8. List of books published in Kannada, as prepared by Central Library, Govt. of Karnataka, as obtained from National Library, Kolkata for the years 1983 and 2008.
3.3. Journals/Magazines/Periodicals The following Academic Journals, Magazines and Newspapers were looked at for the period mentioned against their name to see the quantity of translation of Social Science materials in these periodicals (academic or otherwise). With the help of Data Entry 17
operator of the University (Dr. Sridhar Rao Pisse) we were able to track the translation of literature too in these periodicals to find out the ratio of the publication of literature, social science and science related translation material in Kannada. Sl. No. 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35
Name of the Periodical Sankramana Kannada Sahitya Parishatpatrike Hosatu Ankana Rujuvatu Sanchaya Vijnana Sangati Deshakala Sankalana Parichaya Karnataka Bharati Sakshi Shoodra Janapada Vichara Viveka Prabha Vijnana Bharathi Pustaka Prapancha Prabhuddha Karnataka Manasa Kannada Adhyayana Dravida Adhyayana Shasana Adhyayana Achala Tushara Sudha Taranga Agni Hi Bangalore Lankesh (Gauri) Mayura Prajavani Kannadaprabha Samyukta Karnataka Vijaya Karnataka Udayavani
Volumes/Issues covered 1966-2003 1971-87 1999-2009 1980-82 1983-88 2008-09 1993-1998 2007-09 2003 1987 1970-91 1970-81 1979-1982 2001-03 2001 1972-75 Vol. 41-48 1948-50 Univ Pub. Univ Pub. Univ Pub. 1997-2001 December 2008-March 2009 December 2008 to March 2009 September 2008 to March 2009 March 2009 November 2008 March 2009 December 2008 to March 2009 December 2008 to March 2009 December 2008 to March 2009 December 2008 to March 2009 December 2008 to March 2009 December 2008 to March 2009
Table No. 2: Periodicals Surveyed
18
3.4. Nature of the Survey Data Though we have looked at more than 8,000 texts, if we exclude the information culled out from secondary sources, the entries that we have would be around 6,000. Out of this we could enter only 5,200 texts in the Excel sheet. The earlier plan was to enter the data directly into the data-base in digital format. But as the software was not ready during the time of the fieldwork, we collected the information related to each text that we looked at (excluding the information collected from the secondary sources) in a sheet which had information fields, that was essential for the database. The collected data entered in Excel format was only to the tune of 5,200. But when we looked at the data for analysis, we found that there were some entries which were not complete or there was some problem or the other in entering the data. Again we cleaned up the entries and the final data on Excel sheet came to 3934. If we had re-entered the data instead of cleaning it, the number of entries would have gone up to 5,200 and if we had included all the data that we actually had looked at, it would have gone up to around 6,000. What we present below is the broad features of the cleaned-up data that we have on Excel sheet.
These broad features might just give us a broad idea about so many issues that the project is investigating. But a word of caution is warranted, as the data is not comprehensive and not representative, neither of the subject nor of the decade. Therefore it may not be useful for making specific arguments. In order to overcome this problem we had to take up so many minute case studies, which we discuss after presenting the broad features of the data in Excel format.
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4. Broad Analysis The broad analysis of the data was taken up and is presented below. We tried to analyze the data in terms of whether it consists of translations/rewriting or research conducted in Kannada; who the publishers were; what the share of different disciplines/areas of knowledge in our data is; the language/s from which it is translated; decade-wise analysis of the data; whether the data comprises articles or books etc.
4.1. Social Science in Kannada: Translation/Rewriting and Kannada Social Science Out of the total 3934 entries 55% of them qualified as translations with a single source text, while another 1607 i.e., 44% were also translations but used multiple sources or were summary/abridged translations with modifications; together these two form 96% of the social sciences in Kannada (See Table No.3 and Graph No.1 below). Only 144 entries were social science research that used Kannada as the language of research documentation. A large chunk of this is the social science research that has happened in Kannada departments of various universities in the fields of Yakshagana, folklore, community studies which are in vogue since 1980s. This kind of research continues in a more visible form in Kannada University Publications, which predominantly uses Kannada to document the research that happens in various disciplines/fields such as Kannada studies, Sociology/Anthropology, Development Studies, Tribal studies, Folklore studies, Linguistics, Women’s Studies, Translation Studies, History etc. Interestingly Kannada Social Science texts of earlier times are also books/articles that document local histories, epigraphs, temple architecture etc. Karnataka Itihasa Parishat organizes every year annual conferences, where several papers are published by scholars belonging to various fields/disciplines on local history or sources related to local history. Selected papers are published every year. Kannada University also brings out various journals in several specialized areas of study. The following are the list of journals brought out by Kannada University: Abhivruddhi Adhyayana (Development Studies), Mahila Adhyayana (Women’s Studies), Janapada Adhyayana (Folklore Studies), Budakattu Adhyayana (Tribal Studies), Shasana Adhyayana (Studies in Epigraphy), Hastaprati Adhyayana
20
(Studies in Manuscripts), Kannada Adhyayana (Kannada Studies), Dravida Adhyayana (Dravidian Studies), Charitre Adhyayana (Historical Studies). Nature of Entries Sl.No. 1. Translations 2.
Re-writings
3.
Kannada Social Science
4.
Unknown
Number of Entries 2180 1607 144 3
Total 3934 Table No. 3: Translations into and Social Science in Kannada
Nature of Entries Rewriting, 1607, 41% Translation , 2180, 55%
Unknown 3, 0%
Source, 144, 4%
Graph No.1: Translations into and Social Science in Kannada
4.2. What is the role of Universities in publishing Social Science in Kannada? If we look at the data surveyed, which predominantly comes from the libraries which are connected with higher education (Universities, colleges, research institutes), we find that the Universities have published 8% of the books so far published (See Table No. 4 and Graph No.2 below). Given the number of players in the field of publication in Kannada, 21
the number of universities which have active publications wing (in fact three: Mysore University, Karnataka University and Kannada University-Hampi, though other Universities such as Bangalore, Mangalore, Gulbarga, Kuvempu University, Shimogga also have publication units), this number is significant. It is also significant for the reason that Prasaranga, Kannada University-Hampi, the number one publishing unit, is around only for a decade and a half; only Mysore and Karnataka Universities are quite old.
If we take into consideration that this other publications include many State (sponsored) bodies like Dept. of Culture, Govt. of Karnataka, Kannada Book Authority, Kannada Sahitya Parishat, several Academies (Kannada Literature, Tulu, Urdu, Yakshagana, Jaanapada etc.), Textbook Directorates, then the share of the State in producing/bringing in Social Science into Kannada would constitute a large chunk. This is again apart from the different agencies/departments of the Government producing several socio-politically significant documents in Kannada, which actually have direct impact on the way the social/political is shaped. We need to investigate further how much of social science/ concepts people pick-up through their interaction with the State or being participants/ target group of various State sponsored initiatives.
Being low priced the University publications reach a large number of readers, without compromising on the quality of publication. Even the Govt. bodies price their publications very low. It would be difficult for the private publishers to compete with them in terms of price.
In fact even when the individual authors/translators publish their book (except creative literature), there are several Govt. bodies which purchase their books in bulk like Central Institute of Indian Languages (150 copies) and Kannada Book authority. Even the books that are published by private agencies are generally purchased by the Central Purchasing Committee of the Govt. Libraries to the tune of 500 copies, which generally brings back the cost of production. So, publishing books is itself a highly subsidized/ sponsored/ supported activity in the Kannada context.
22
Sl.No.
Nature of Publisher
1.
University Publication
2.
Other Publications
3.
Unknown Publications
Number of Publications 312 3619 3
Total
3934
Table No. 4: Nature of Publications
Who Publishes? Unknown Publications 0%
University Publication 8%
Other Publications 92%
Graph No. 2: Nature of Publications
4.3. What in Social Science: Subject-wise Classification The worry for us, all through the analysis of general patterns yielded by our data, was whether our data is representative, how far the patterns of material production initiative that we were looking at are generalizable from our data. When we did the subject-wise classification of our data, and later compared it with the results of the secondary data 23
obtained from Mysore University Grantha Soochi (which claims it covered 80% of the books available in Kannada till 1968), the worry that our data is not representative disappeared. The two are explained below with the help of Table No.5 and Graph No.3, which represents the data of the present project, and Table No.6 and Graph No.4 which represents the comparative analysis of subject-wise data in terms of percentage in both sets of data. There was a difference in the way the two projects defined what is social science and the way they defined each of the disciplines/subject areas. In order to prepare the comparable sets of data we had to regroup the Grantha Soochi data in terms of the present project.
Sl.No.
Subjects
Others History Religion Political Science Poetics, Shaastra, Criticism 6. Sociology 7. Philosophy 8. Economics 9. Anthropology 10. Women's Studies Total 1. 2. 3. 4. 5.
Number of Publications 1323 749 656 316 231 171 165 151 124 48 3934
Table No. 5: Subject-wise Classification of Publications If we look at Table No.5 (above) and also Graph No.3 (below), History formed the major chunk of our data. It constituted 19% of our data. Of course the real major chunk in the graph below is the category of Others, which included subjects like Education, Law, Geography and also that which we couldn’t classify. Next to History was Religion/Theology which constituted 17% of our data, followed by subjects like Sociology, Political science, Economics and Anthropology. Women’s Studies, which is a subject of recent origin (though we have included old texts on women and reform), was placed at the bottom. 24
Women's Studies, 48, 1%
Poetics, Shastra, Criticism, 231, 6%
Sociology, 171, 4% Political Science, 316, 8% Economics, 151, 4% Religion, 656, 17% Philosophy, 165, 4%
Anthropology, 124, 3% History, 749, 19%
Others, 1323, 34%
Graph No. 3- Subject-wise Classification When we look at the data of the Mysore University Grantha Soochi as represented by the Table No.6 below, we find that the religion is the dominant chunk that constitutes nearly 44% of the data. Next to religion is of course Philosophy, if we look at their data, there is not much difference between the books that they have included under both the headings. So, in effect, if we combine religion/theology/philosophy, then that forms the major chunk of what we call as social science. Most of these are translations/rewritings from Sanskrit. Kannada Univ. Mysore Percent Percent data Univ. data Philosophy 165 4.19 1149 17.88 Religion 656 16.68 2814 43.80 Economics 151 3.84 442 6.88 Political Science 316 8.03 232 3.61 Sociology 295 7.50 276 4.30 Women's Studies 48 1.22 99 0.75 History 749 19.04 620 9.65 Others 1323 33.63 793 12.34 Total 3934 100.00 6425 100 Table No. 6: Comparative Analysis of Subject-wise data of Primary and Secondary Sources Subjects
25
Religion forms the major chunk in Mysore University Grantha Soochi, but not so in our data. Mysore University Grantha Soochi was prepared with the objective of documenting all the books available in Kannada, while we were looking at only the social science material in Higher Education. In keeping with our objectives, we visited the libraries which are part of Higher Education institutions, while the Mysore University project consulted all kinds of libraries. This might explain to some extent the drop in percentage of religious texts in the present project data compared to that of the Mysore University project. But we cannot rule out the possibility that the translation/rewriting of religious texts has come down to major extent in relation to what it was in 1968. But it is a major chunk even now.
If you leave out the category of Others, which is a major chunk in our data and not so significant in Mysore University data, and also religion/theology/philosophy, then History constitutes the major chunk in both. History seems to be the dominant social science subject in Kannada. This might not have anything to do with the discipline in the higher education context as such, but more to do with what is seen as the needs of the people for all kinds of local histories (literature of language, religion, temples, district, city, village, institutions, organizations, community, family etc.) from colonial period, when it caught the imagination of the people, to the present. It may not reflect in the disciplinary mechanisms such as syllabus, examination, but is purely operative in the public domain and could be political as well.
But there seems to be an almost similar pattern emerging with respect to other social science subjects like Sociology, Political Science, and Economics. The difference is that the decrease (if at all we can interpret the difference between the two sets of data as representing the chronological trend) in the percentage of religious texts in the present data (after the caveat in the earlier paragraph that it could be due to the factor related to using different sets of libraries for our data collection) seems to have been credited to subjects like Sociology, Political Science, and to the category of Others, wherein other newer subjects/areas have come into play in the field of Higher Education.
26
45.00 40.00 35.00 30.00 25.00 20.00 Kannada Univ Percent
15.00
Mysore Univ Percent
10.00 5.00 0.00
Graph No.4- Comparative Analysis of Subject Subject-wise data of Primary and Secondary Sources
4.4. Languages Lending Social Science to Kannada Unless explicitly claimed, it is very difficult to say whether a book is a translation or not, whether it is based on a source text or on other translations, especially when it is of summary nature. For example a book on some of the basic tenets of Mahatma Gandhi with biological details tails is hard to say whether is based on earlier Kannada books/translations or based on a book in Hindi or English. We have considered them as rewritings/translations as they cannot be called as Social Science originating in Kannada. But when it comes to identifying dentifying whether it has come from other languages or from Kannada, unless otherwise evidence is available in the body of the paratext, we have called them as Kannada books;; this constitutes 10% of the total data, which includes the 3% that we identify as Social Science that has come in Kannada while discussing the nature of data in Table No.3 and Graph No.1.. But when we had a fair idea that this is from some other language but have masked it for various reasons (they they might not have acknowledged the source language or author as they wanted to avoid getting into copyright problems), then we have put it under Unknown.
27
English seems to be the predominant lender of social science into Kannada. It constitutes 34% of the total data (See Table No.7 and Graph No. 6). 32% of the books are identified as Multiple language sources. If we look at undergraduate textbooks of social science in Kannada most of the books are based on an English book but claim that they have looked at all available textbooks in English, and also they indicate the available books in Kannada on that subject. These texts constitute the major chunk of the category Multiple language sources. But English would be the predominant language among the multiple languages. Thus English language seems to be the major source of social science knowledge/discourse for Kannada. Sl. No.
Languages
No. of Entries
1.
English
1324
2.
Multiple Language Sources
1260
3.
Others
469
4.
Kannada
418
5.
Sanskrit
350
6.
Unknown
113
Total
3934
Table No. 7: Source Language-wise Classification of Publications If we look at Sanskrit as source of the texts that form part of our data it is also quite a significant one. It constitutes 9% of the data almost equal to Kannada. But the category of other languages which includes both other Indian languages and other foreign languages (though hardly any) constitutes 12%. We see that a book on the ideas of D.D.Kosambi, comes into Kannada through Telugu. A Telugu book/interpretation of D.D. Kosambi by K. Balagopal, a well known civil rights activist, is translated into Kannada before Kosambi’s books are translated from English into Kannada. There are very few translations of other European languages books into Kannada and majority of them are translations through English. So, other languages, i.e., other than English, Sanskrit and Kannada are also a sizeable component in shaping social science in Kannada.
28
Source Language Language-wise Classification
Multiple Sources, 1260, 32%
English, 1324, 34%
Kannada, 418, 10% Unknown, 113, 3%
Others, 469, 12%
Sanskrit, 350, 9%
Graph No.5-- Source Language-wise Classification
4.5. Social Science publication over time in Kannada Our data comprises books from 19th century to 21st century. We have classified the data in terms of decades but we have clubbed the pre pre-1900 1900 publications together as also the post-1990 publications. The pre pre-1900 1900 publication constitutes only 1.6% of the overall data and is insignificant significant in terms of number. We have included them to look at what kind of initiatives were there prior to 1900. While the post post-1990 1990 data constitutes a major chunk of our data amounting to nearly 40% (See Table No.8 and Graph No. o. 6 below). It is very significant gnificant in terms of number and shows the contemporariness of the data. The contemporariness of the data comes from the practice of most of our libraries, which keep only the recent/latest books and often discard or keep away the older books (so that no one can spoil/use it!).
29
Sl. No.
Decade
No. of Publications
1.
Before 1900
63
2.
1901-1910
34
3.
1911-1920
56
4.
1921-1930
110
5.
1931-1940
125
6.
1941-1950
288
7.
1951-1960
424
8.
1961-1970
287
9.
1971-1980
266
10.
1981-1990
576
11.
After 1991
1560
12.
Unknown
145
Total
3934
Table No. 8: Decade-wise Classification of Publications If we leave the beginning and the last time period, the middle decades show a particular trend. From 1900 onwards the number of social science texts in Kannada move from 0.86% in the first decade of the 20th century to 10.78% in the decade ending with 1960. There is a steady growth during this period. But during the decades of 1961-70 and 197180 the percentage is 7.3% and 6.76% respectively. Again in 1981-90, it jumps to 14.64%. We were wondering what could be the reasons for this slump; does it reflect on the nonrepresentational character, in terms of time, of our data or is there something else there? In which case, this trend needs further investigation.
Otherwise we see a steady growth in volume of social science texts in Kannada over the last century.
30
Decade-wise Classification of Publications
1560, 39.55%
1800 1600 1400
145, 3.69%
266, 6.76%
287, 7.3%
125, 3.18%
110, 2.8%
56, 1.42%
200
34, .86%
400
63, 1.6%
600
288, 7.32%
800
424, 10.78%
1000
576, 14.64%
1200
0
Graph No.6- Publications over the Years
4.6. Caution about the Data Though while discussing our data we have used the word ‘books’ or ‘texts’, our data comprises both books as well as articles. Articles are more from the recent times than from the older period. The following Table No.9 and Graph No. 7 represent the number and proportion of books to articles in our data; i.e., 81% of our data comprises books and 19% comprises articles.
31
Sl.No.
1. 2.
Type Books Articles Total
Number 3201 733 3994
Table No. 9: No. of books and Articles
733 19%
Books
No.of Books & Articles
Articles
3201 81%
Graph No.7- Number and Percentage of Books & Articles
4.7. Social Science Articles in Kannada - Less Documented? While there are attempts to document the books in Kannada, the articles which appear in magazines and newspapers are hardly documented. The only consolidated effort in this direction is by the Indian Council for Social Science Research. Indian Council for Social Science Research has taken up the task of documenting the social science articles that come in journals/magazines/newspapers subject-wise. It has a center devoted exclusively for this purpose called National Social Science Documentation Centre-NASSDOC. Apart from publishing surveys of English publications in social science in India, the regional center in Hyderabad also publishes surveys of social science articles periodically in
32
Kannada, Telugu and Malayalam languages. It publishes bibliography on topical issues too.
But many do not know about this service/publication. Even the ICSSR website nowhere mentions that it has brought out such surveys in Indian languages. Below we give the table that reflects the nature of social science articles publication in Kannada based on one of the half-yearly survey (the first half of 2007) published by ICSSR titled Samaaja Vijnana Lekhana Darshaka, Vol.22, No.1, 2007. It is compiled by S.R.Gunjal and K.C.Patil both located in Dharwad, for ICSSR.
The magazines/newspapers that they have looked at are: 4 mainstream newspapers, 3 general weekly magazines, 10 monthly magazines, and 2 bi/tri monthly magazines. There are 258 articles published in these 19 magazines/newspapers in 6 months.
And then if we look at average number of social science articles that a newspaper/ magazine in Kannada publishes in a span of 6 months, it is 258/19=13.58, which is quite a healthy average. Nature of Articles
Number of
Percentage
Articles Kannada
126
48.84
Translations
92
35.66
Rewritings
40
15.50
258
100.00
Total
Table No. 10: Number of Social Science Articles in Kannada for 6 months in 2007 If we look at the table above (Table No. 10) and the graph below (Graph No. 8), the Kannada social science articles which are originally written in Kannada and other articles which are either translations or rewritings are almost equal i.e. 48.84% and 51.16% (35.66%+15.5%).
33
140 120 100 80 60 40 20 0 Number of Articles
48.84% 35.66% 15.5%
Kannada
Translations
Rewritings
126
92
40
Graph No. 8- Number of Social Science Articles in Kannada for 6 months in 2007
4.8. Comparative Study of Two Publishers in a Year In order to understand the nature of publishers, we thought of comparing the publications by two leading publishers in Kannada. For this purpose we chose the Prasaranga, the publication division of Kannada University-Hampi and Navakarnataka, a private publishing house that is well-established and has been around for since 1960. We wanted to know how many translations/social science texts that they publish in a year.
If we look at Table No. 11 we find that Kannada University has published 64 books in 2009. Only two out of these are translations. Poetics/Criticism dominates the publication which includes research on Literature, followed by History (16), then Linguistics (7), then Sociology (4). This is not representative of the kind of publications that Kannada University publishes in terms of subject-wise publication, but in terms of number of translations it is representative. If we look at Kannada University publications, the number of translations is very less; it is not surprising given the mandate of the University, that it publishes mainly research work on Kannada and Karnataka. There is not much research on Kannada and Karnataka in English to be translated regularly into Kannada. Even whatever is available in English, has not found its way into Kannada through translation. While to bring in all knowledge into Kannada, from whichever language it is in, is one of the stated objectives of the University, it is not reflected in its publications.
34
On the other hand, Navakarnataka Publications, which is a private agency, in its earlier avatar used to publish mainly Marxist/leftist books and was the sole marketing agency for Raduga and Pragati Prakashana, which were translating books into Kannada. But with perestroika, the publication profile of Navakarnataka has changed considerably. It, unlike Kannada University-Hampi, reprints the books which are out of print. Thus in 2009 it has published 395 books and out of which 65 are translations, the number includes reprints also. Unlike Kannada University it also publishes creative literature. History has occupied the major chunk of Navakarnataka Publications (58). Education and law are the other two subjects which prominently figure in Navakarnataka publications list, which are quite absent in Kannada University-Hampi publications. If we look at Navakarnataka publications, it has started publishing, what we generally call popular books, like books on personality development; in our classification we have put these books under education.
Subject
Kannada University Publications 2009 Kannada
Translation
Education Linguistics Law History Literature Anthropology Poetics/Criticism Sociology Political Science Women's Studies Economics Philosophy Psychology Religion/Theology Science Others
0 7 0 16 0 0 33 4 0 0 0 0 1 0 0 1
0 0 0 0 0 0 0 0 0 2 0 0 0 0 0 0
Total
62
2
Nava Karnataka Publications 2009
Total
Kannada
Translation
Total
0 7 0 16 0 0 33 4 0 2 0 0 1 0 0 1
38 13 15 58 30 3 6 4 2 1 1 4 5 4 146 0
1 0 1 23 21 0 0 0 1 0 0 1 0 0 17 0
39 13 16 81 51 3 6 4 3 1 1 5 5 4 163 0
64
330
65
395
Table No. 11: Kannada University and Navakarnataka Publications in 2009
35
Apart from the difference between the two publications what is common among both the publications is that they have good marketing network all over Karnataka.
4.9. 1983 to 2007/8: 25 years of Kannada Publications If we look at the number of books published in 1983 and 2007/8 in Kannada, the number has increased considerably. Of course this is only the official figure given by the Central Library, as it collects copies of all the published books in Kannada. It is a mandatory rule for the publishers to send a copy of the book to the main central library. But in Kannada, where there are several small time publishers and author/translator publishers (who generally mention family member’s name as publisher), this rule is often ignored. But in spite of that we can assume that this number is more than 90% accurate. In 1983 the number of books published in Kannada was above 1000, now it has crossed over 2000. Literature dominates the scene, followed by basic science (including biographies of scientists) and then what-to-do, how-to-do kind of books, i.e., operation manuals, repair manuals; this is followed by History, and then by other social science subjects. The scenario has not changed much.
1983 Publications in Kannada
Literature 57% Women's Studies 0% Science 20%
Philosophy 1% History 10%
Political Science 2%
Theology/ Religion 5%
Sociology 1%
Anthropology 4% Economics 0%
Graph No. 9- Percentage of Subject-wise publications in 1983
36
5. Earlier Initiatives in Social Science Material Production To understand the nature of earlier initiatives in social science material production we culled out information regarding the objectives, target group, success failure, translation strategy used, nature of publication, number of copies printed, reprints, languages from which it was translated/rewritten etc. for over 50 books. In order to collect the required information, the paratextual information was documented digitally, then it was chronologically placed and then various analyses were conducted. While choosing these books we kept in mind that it represents various initiators, various objectives, different periods and we also included a few which were not representative but exceptions, but represent the exceptions in general. It is exceptional only in the sense that it goes against our commonsensical understanding of how the situation is, or could be; otherwise it may as well be representing a particular trend in Kannada publication history or higher education material production initiative. The oldest among these is a History book translated in 1873 and the latest being a book on practical psychology written in 2007. So, this data covers a span of 134 years.
In the data we have looked at three publications (1873, 1914 & 1924) by Government Department of Public Instructions, which are actually meant for School students, as Universities entered the scene only in the decade of 1930s. We thought that some of these initiatives are worth looking at. Then we have looked at certain organizations and institutions which are non-government but operate in the public sphere. We have looked at nine such cases, and we have looked at more than twenty private publishers to understand the nature of earlier initiatives to bring in social science into Kannada.
5.1. Public Initiatives (Government) We have looked at three books here: Year Name of book 1873
Hindudeshada Charitravu
1914
Mysore Samsthanada Charitrasaara
1924
Grihakarya Nirvaha Krama
37
The first one is a book that was translated into Kannada for the use in schools under Madras presidency, on the direction of the Director of Public Instructions: Hindudeshada Charitravu, Henry Morris, 1873 (5 reprint), Mangalore: Govt. School Book Department (Sarakaari Shaala Pustaka Khane). The source text for this translation was Henry Morris’ The History of India, which seems to have had wide circulation during that period as a school textbook. It is evident from the fact that it had seen 5 editions by 1864; the English version mentions the number 34 thousand below the line Fifth edition. Not only then, but even now in March 2010 Morris’s History has been reprinted. The Kannada version which came out in 1873 also claims that it is the fifth edition. The English version was published by Madras School Book Society, while the Kannada version was published in Mangalore (which was part
of
Madras Presidency) by Government Schoolbook Department. It has a glossary (of both places and people) at the end. All these are carried in Kannada also. Though this book was meant as a school textbook it seems to be better than some of the present day History of India books, in terms of organizing the content, presentation, publication quality etc. The English version seems to be in use even now at other stages of education going by its reprint, though the schools today may not be using it (as they don’t use single author books any more at school level). Interestingly the author of the English book is called as Henry Morris Dhore (the ruler) in Kannada. The Kannada version, apart from having a glossary, has a time-line and a map of Mughal lineage, the list of places that are under British today and from whom they won them, list of Governor Generals of India, important years in the achievements of Clive, a bio-timeline of Warren Hastings as Appendices. Interestingly in the appendix the word Indya is used, while the book also
38
uses the word Hindoodesha for the same throughout the book. They are used interchangeably, y, and there is no consistency in using them.
While the above book was used in Kannada schools under Madras Presidency, the following was in use in schools of Mysore region: A Brief History of the Mysore in Kannada, Mysore Samsthanada Charitrasa Charitrasaasara, M. Shama Rao, 1914, Mysore: Department of Public Instructions. The book starts with reference to the Maharaja and his Dasara procession, and claims that the history of Mysore is the history of his ancestors. It has four sections: the first section quickly covers vers the period from Jaina and Buddha period in Karnataka followed by Kadambas, Pallavas, Gangas, Hoysala and Ramaanujacharya, Vijayanagara kings and the battle of Talikota, at the end of the section, followed by a chapter on Hindoo Raajya Krama. The second d section deals with Yadavakula kings, the third deals with the Muslim rule of Hyder Ali li and Tippu and the fourth deals with the reinstallation of Hindoo kingdom, with Poornayya rule as Diwan, Krishnaraja Odeyar, British commissioner’s rule and Chamaraja Odeyar. deyar. At the end of the book we find a list of 60 books published by Department of Public Instructions, Mysore Mysore. Interestingly M. Shamarao was the Inspector General of the Education Department in Mysore Government. While the above book seems to be for the consumption of school children in Mysore, there was another book on Mysore History published by the Government for general public in 1916: Annals of the Mysore Royal Family (published by the order of his highness Maharaja haraja Sri Krishnaraja Wodeyar IV G.C.S.I., Part I; Mysooru Samsthanada Prabhugalu
Srimanmaharjaravara
Vamshavali Vamshavali,,
Shri
Manmaharajaru
Nalvadi
Krishnaraja Wodeyar, G.C.S.I.yavara ajnyanusaaravaagi, Mysore: Govt. Branch Press Press).
39
The author Ramakrishna Row B., in his preface, claims that Part I covers the period up to 1799 and the second volume covers up to the present. Thus the Government seems to be not only constructing the history of Mysore, which is king-centric, but also taking efforts to spread it among its subjects. M. Shamarao was also instrumental in getting a book written on household work management to teach girls in the schools. Mahila Seva Samaja, an organization that runs schools for women in Bangalore, was visited by the then Diwan of Mysore, Sir
M.Vishweshwaraiah,
along with M. Shamrao; then on the suggestion of the Diwan, Shamarao ordered the writing of the book. The task was assigned by the Samaja to the author (B. Ramaiah) who was a Superintendent at the General and Revenue Secretariat. Thus the textbook for girls in schools GrihaKaarya Nirvaaha Krama, B. Ramaiah, Bangalore: Dept. of Public Instructions, Mysore, 1924, came into existence. The author has a 3-page preface in which he claims that he has used foreign words in the book, when it was essential.
Though he has
avoided the use of gramya words, he claims that the book is still readable. He also says that he has used the summary technique as many of the chapters have the strength to become separate books.
5.2. Early Organizational Efforts Year
Name of book
1905
Chittorina Muttigeyu
1911
Shikshana Meemamse
1920
Begam Samaru
1926
A University for Karnataka: A Statement of the problem with a symposium of opinions
1930
Jagattina Swatantrya Sangrama
40
Apart from Government initiatives (whether Mysore, Madras or Bombay) we also find in this early stage organizations such as Karnataka Vidyavardhaka Sangha located in Dharwad, which was part of Bombay presidency, taking up certain initiatives. It came out with a series of publications called Vaagbushanagranthamaale. The 34th book in the series came out in 1905: Chittorina Muttigeyu,
author:
Kaarnataka,
1905,
Dharwad:
Karnataka Vidyavardhaka Sangha. In this book the author claims that the book is written to introduce facts of the matter to the readers who are dumbstruck due to blindness caused by the spark of the heroic qualities of the westerners. He claims that he has used the material produced by the professionalism of English and Maharashtra authors to dish out this book, but due care has been taken to see that it is cooked to give a different taste to the Kannada readers. Thus there seems to be a rewriting of colonial historiography in terms of Kannada/Indian nationalism.
Under the auspices of Karnataka Vidyavardhaka Sangha, in 1909, Karnataka Grantha Prasaraka Mandala was formed to bring out useful books in Kannada which would help in the development of Kannada called Karnataka Grantha Prasaraka Mandala. They wanted to publish around 200 pages every year and create a base of around a thousand subscribers on whose share the series would run. For this purpose it created a share of Rs.5 each to raise the required amount of Rs. 5,000. The secretaries of the publishing series were: Venkatesh Bheemarao Alur and Ramachandra Madhva Mahishi.
The first book in the series was: Shikshana Meemamse, Venkatesha Beemarao Alur, Venkatesha Narasimha Magadala, 1911, Dharwar: Karnataka Grantha Prasaraka Mandala. It was a translation of Herbert Spencer’s Education (1861).
The
writer/translator calls the book as Roopantara. He claims that the source text is so famous
41
that it has already been translated into French, German, Italian, Russian, Hungarian, Dutch, Danish, Spanish, Swedish, Bohemian, Greek, Japanese, Chinese, Marathi, Bengali, Hindusthani etc. He says that there was an attempt to translate this text 5-6 years ago by Krishnarao Srinivasa Hunagunda, present Acting Headmaster, High school, Belgaum,
but
it
author/translator
did
claims
not that,
come
through.
The
“I
attempted
the
translation 3 years back, when I was in college. I have changed the examples and other non-familiar issues to familiar issues so as to not affect our country’s social structure and vamsha parampare.” It is interesting to note that the book is translated so as to not affect the social structure and vamsha parampare (tradition?) of the target culture. At the end of the preface the author/translator also adds a comment on Spencer that the book is short of Adhyatma as Spencer wrote this book in the context of development of Physical sciences, and has therefore given more importance to it. This book got a prize from Karnataka Vidyavardhaka Sangha.
Another book published by Vidyavardhaka Sangha was: BegamSamaru, S.A.Kulakarni, 1920, Dharwad: Vidyavardhaka Sangha. It is based on Vrajendranatha Vandopadhyaya’s book. In his 2-page preface the author says that, “There are not many history books in Kannada, so I have tried to write the books with evidence. The notes in English, in this book, might bother you but it is necessary for the truth claim of the book.” There seems to be a particular notion of History being shaped/ evident in such efforts.
5.3. Individual Efforts/Private Publishers In our data we also found that individual efforts or the role of private publishers was also crucial in this period. Some of these early efforts are examined here. We have also included books which are not strictly social science, but necessary to understand the history of producing education material in Kannada.
42
5.3.1. Two books on Medicine in 1870s Sootikashastrada Sangraha, Outlines of Midwifery: Developing Its Principles and Practice by Conquest, Translated from English into Canarese by S. Arokeum Pillay, 1874, Bangalore & Mahamaariyu, Shrimbaka Sakharaama Shiravalakara wrote in Maharashtra language (Medical Officer of Hospital of Mirji princely state) tr. Printed in Bombay in 1879. The Marathi version was published in 1878. Name of the translator is not mentioned.
The translator/Author of Sootikashastrada Sangraha is also the author of A Treatise on Asiatic Cholera; and he has translated (into Canarese) H. Maclem’s Treatise on Small Pox and Vaccination, and of a Handbook on Hygiene. The cover page is only in English, while the Kannada title of the book appears on the third page. It has a preface by Edward Balfour in English to the Canarese, Tamil and Telugu editions. The book was translated into Hindustani by the preface writer in 1851. The following are said to be the objectives of the translation: 1. to provide a textbook for native medical students, 2. to improve the practice of native midwives and 3. to make known to the learned men of India, the modes followed by the people of Europe in aiding women when in natural labor as also when labors are difficult. In 1871 Edward Balfour ordered the translation of the book into all major south Indian languages; but the Malayalam version was not received; so he says that he is printing the other three. All the versions including his translation into Hindustani are bilingual versions, each page in English followed by the Indian language on the opposite page. The translation also contains a 3-page glossary at the end. The other book Mahamaariyu, was authored by Shrimbaka Sakharaama Shiravalakara in Maharashtra (Marathi) language. The source author was a Medical Officer of Hospital of Mirji princely state. The book was translated and printed in Bombay in 1879. The Marathi version was published in 1878. The name of the translator is not mentioned. The
43
objective of the book, if we go by the preface of the author, seems to be “to inform all the poor people about how to avoid the problem, and also to rural people where the medical facilities are not available”. The source book itself is based on several reports prepared by the eminent doctors.
5.3.2. Bringing New Disciplines in Science Graduates Trading Association, which was a premier publishing house in Mysore in late 19th and early 20th century, brought out a series of Science Handbooks from 1884 onwards, the first being Pranishastra (by Raghavendra Rao) in 1894. 1,000 copies of each book seem to have been printed. The same Raghavendra Rao asked Dasappa B.N., lecturer in Maharaja College, Mysore to author a book on mineralogy so as to complete the series. This book is dedicated to the eminent scientist Homi J. Bhabha with his kind permission. The preface by the author mentions four books as the source books for mineral resources of India along with some Chemistry and Geology books: Khanijashastra, B.N.Dasappa B.A. (Maharaja College Lecturer), 1896, Mysore: Graduates Trading Association. 5.3.3. Translations from Bengali/Reformist text Reform seems to have been translated into Kannada from Bengali, Marathi and Telugu, the first available reformist text in our data is: Bhaarata Mahila, Sri Haraprasad Shastri (author), tr. B. Venkatachar (from Bengali), 1884. The objective of such translations seems to be defined by certain nationalist moorings, as the author claims that “Only our people can understand our women, outsiders cannot understand our women. So it is better to use the books on Stree Dharma written by our people rather than books written by outsiders for the benefit of our women”. So rejection of knowledge on women produced in/by the west seems to be in operation behind such claims; it is not the question of changing the examples and accepting the larger argument in western knowledge texts, but preferring the one authored by an Indian. The book is published by the translator.
44
5.3.4. Business Management in late 19th century We also see during this period, books like: How to do Business,
Vyaaparabodhini,
1897,
Hanumanta Sanjiva
Nagara, Belgaum. This book was 4th in the series Karnatakabasha Sevaka Grantha Maalike - 4. The author was an Assistant master at Sir Dasan High school, Belgaum. He has written a preface which claims that the book is written based on books well known in America and England and if the second reprint is necessitated then the book would be enlarged and revised with additional information. It is claimed that this book would be useful for business people. 500 copies of the book were printed.
5.4. Convergence of Individual/ Private Publishers, Organizations and Government Agencies There seems to be a combination of Government forces, Organizations and individuals working together in producing/translating certain texts in Kannada during this period. The case of The Pleasures of Life by Lord Avebury (Sir John Lubbock) translated into Kannada as Samasara Sukha, by Hanumanth Govindarao Deshpande in 1915 (1926 second reprint), published by the translator in Dharwad, is a case in point. The translator was the Headmaster of the Training School, (Training College for men) at Dharwad. He has also authored several books on History starting from 1893. Some of these were not mere translations and he holds the copyright for them too. He has written a book called Great Britain, Ireland Deshagala Samkshipta Varnaneyu (A Short Description of Great Britain and Ireland, with special Reference to the History of England), which has 3
45
appendices. The revised and enlarged edition of this book came out in 1893. In 1895 he wrote the book Mughal al Badashahi Poorvardha Poorvardha,, and published it. He was also a senate member of Mumbai University and was the administrative officer of Sri Vidyaranya Prakashaka Samsthe, a publishing agency which brought out a number of books under the series Sri Vidyaranya Pustaka Maale. Under this series H.G. Deshpande also brought out many books among which tthe noteworthy ones are: A two volume 4 part history of Karnataka titled Karnataka Saamraajya Modalaneya Samputa Bhaaga 1 & 22, Eradaneya Samputa Bhaaga 1 &2. 2. The first volume came out in 1926 and the second one came out in 1929. Apart from these he has also authored many books on various Kings of India, who were projected aas national icons by the nationalist ationalist discourse. Some of the books are also printed with suitable pictures/drawings. Because he occupies such a status in the early period in terms of social science texts, especially History, it is interesting to look at his translation of Lord Avebury’s Pleasures of Life as Samsara Sukha. Sukh
Though Lord Avebury’s name and the title of his book adorn the title page and the Kannada title follows it, the translator in his English and Kannada preface says that it is an improvement over the English version version, as many changes have been made. This is a classic example of how certain social science texts were translated into Kannada:
(This book) is not a close translation of the English original. Changes have been made where necessary. Portions which were considered uninteresting to Kanarese readers have been omitted. On the other hand, portions from famous Western and Eastern writers have been added to further illuminate the ideas in the various essays. The English poetical pieces have been replaced by apt Sanskrit and Kanarese quotations from Ramayana, Mahabharatha, Bhagawat, Bhagawadgita, and the works of Kalidasa, Bhartrihari, Purandaradasa etc…
46
In this edition, two noteworthy improvements have been made. First, Kanarese verses from Nagarasa’s Nagarasa’s beautiful Kanarese Bhagawadgita have been inserted. Second, short lives of Western writers, quoted in the book, have been given in the appendix appendix… There is a paucity of good Kanarese books suitable for being prescribed as textbooks for University examinations and in High schools. It is hoped that “SAMSARA SAMSARA SUKHA” will be competent to remove this long felt want. (Second edition preface in English, iii &iv).
In his Kannada preface to the first edition he establishes the popularity of the English book in terms of its reprint and copies printed (27 years, 42 reprints, 5 lakhs), and that it had been translated to most of the European languages, and also probably into all the languages of Hindoosthan, which were currently in use. What seems to have impelled mpelled him to undertake the task of translation is that while the book had been translated into all these languages, it was not available in Kannada The changes wrought Kannada. ht by the translator exemplifies the politics of translation undertaken during the colonial period in towns like Dharwad, where the principal argument of the English source is retained, while the examples which support the argument are replaced by local Sa Sanskrit/Kannada nskrit/Kannada examples. The fourth chapter of Samsara Sukha titled “Kannada Basheyalliya Uttama Granthagalu” (“Choice of Books” is the corresponding chapter title in the En English version) is a classic example of this process. The classics of the world whic which h Lord Avebury discusses in the fourth chapter in his book are replaced by a list of books in Kannada on various subjects. The list is given under eight sections sections: Section 1 consists of Vedantagranthas; Section 2 consists sts of Pouranika Padyakaavyas ((Jaimini Bharatha, Torave Raamayana, Basava Purana, Kumaravyasa Bharatha haratha); Hadibadeya Dharma is specially mentioned as being instructive to the womenfolk; folk; Basavappa S Shastri’s Naladamayanti Swa wayamvara, Narasimhacharya’s
Dilipa
Charite,
A Ajanrupacharite,,
are
mentioned.
The
author/translator says that there here are many such books in this genre, so not everything is
47
mentioned. He further says that many are highly Sanskritized and very difficult to read (Neminatha Purana, Leelavathi, Durgasimhana Panchatantra and Kabbigara Kavam are given as examples of this kind); Section 3 consists of prose texts: Puranas (Srikrishnaraja Vanivilasa, Kempunarayana’s Mudramanjusha, Turamuri’s translation of Kadambari, Venkatacharya’s Anandamatha, Durgeshanandini, the translations of Bengali writer Bankimchandra Chattopadhyaya), Neetikathe (translations from English of Gulliver’s Travels, Aesop’s fables, Rasselas etc.): In Section 4 History (Itihasa): he claims that virtually no books exist but lists around 10 books under it. Section 5 lists books that introduce various disciplines under the heading Shastra such as Arthashastra, Aarogyashastra, Manashastra, Khanija Shastra, Shikshana Meemamse etc. Most of these books, especially those dealing with various science disciplines were books brought out by Graduates Trading Association, Mysore, which was involved in publication in late 19th and early 20th century. These books were part of the series that they brought out to introduce new/emerging areas in science. Section 6 it titled as Charitre and includes biographies. The author seems to have made a distinction between Itihaasa, which is used for History and Charitre to refer to biographies of individual/s, there are 20 books listed under this heading. The seventh section lists the dramas available in Kannada and the last section lists the Prabandhas, wherein Alur Venkat Rao’s Karnataka Gata Vaibhava is listed. It has an appendix where some western writers are introduced, who may not be familiar to Kannada readers.
The book was awarded a prize by Vidyavardhaka Sangha; also the education dept. of Bombay presidency awarded a prize and considered this as library book in 1918. Thus the objective of the book to be useful for school and college exams seems to have been achieved. It was also reprinted in a decade’s time. The strategies of translation adopted by this book, a private initiative of an individual, seem to have gained the acceptance of colonial master, nationalist institutions/ organizations and also the larger public.
48
There seems to be a connection between Educational institutions and individual authors who are mainly educated and are in Government services, not necessarily in teaching jobs, in terms of writing books according to the syllabus/ or to fill a gap in readin reading/learning material.
The following book illustrates this
case: Makkala Tidduvike (Hints and Helps to Teachers and Parents), 1916, A.N. Subbaraaya, Mysore: Author and C. Krishnamurthy Shastri Shastri. The author was a teacher in the kindergarten k section of Training College. The person who published the book along with the autho author was a sub-registrar at Mysore and the Principal of the Training College (during that period riod training college
invariably
meant
teacher
training
college), and he requested the author to prepa prepare a book for the teachers to learn teaching techniques in Kannada on this subject. The author in his preface claims that the book is written to “cultivate good virtues among children,, the future citizens. There are many manuals in English but none is available in Kannada.”
Similarly another book: Abhivruddhi Ratnakara,, S.K. Narasimhaiah, 1925, Bangalore: Srinivasa Iyengar Iyengar,, was also prescribed for schools. The contents of this book had earlier been published as articles in Okkaligara Patrike Patrike. The book is also printed by Okkaligara igara Sangha Press. In the first edition 1,000 copies were printed. The author also has written another book: Abhivruddhiya Janma athava Saarthakavaada Baalu (Way to Happy Life),, S.K. Narasimhaiah, Bangalore: author, printed at Vokkaligara Sangha Press. 1927. A 1,000 copies of even this book were printed. In his one-page page preface the author claims that the book is written
49
based on several books by scholars of Pourastya (Eastern) and Paschyata (Western). The book also contains positive opinions about his books by eminent people written in English.
D.K. Bhardwaj was a very popular writer/publisher and translator of that period. His English-Kannada dictionary was very popular and has shaped many generations. He has extensively written on so many issues. Some of his books
are:
ed.
Rangabhoomi,
Sri
Tulasidasa
Ramayana and author of Dampatya Vijnyana, Hindi Swarajya, Bheeshma, Seetadevi, Jagattina Swatantrya Sangrama,
Natyaroopa
following
book,
Hindusthana,
Santana
etc.
Vijnana
The
athava
Manovanchita Sangati, D.K. Bharadwaja, Bangalore: Rammohan company, 1929, is worth looking at, though it doesn’t actually fall under the category of Social Science in a very strict sense. This book has a Preface by Dr. Y.G.Nadgir, M.S., Dean, The Grant Medical College, Bombay. It is both in English and Kannada. The author has a 3-page Author words, where he says: if we have to bring in far reaching and important reforms in sociology (does he mean society?) we have to keep one important theory in our mind like our ancient rushis: the complete freedom and decision on Pregnancy and Copulation rests with women. Except man all other animals accept this rule. Only men by not following this rule and violating the wishes of women are going in the direction of destruction. (p.iv) This statement at this stage, when still the reformist discourse around women was going around seems to be quite off the context. He also advocates sex education in schools for young people. He acknowledges the authors of various books, without mentioning any of them in the preface. But he has given a reference books list at the end which includes 51 books, out of which 33 are in English, the rest in Sanskrit, Hindi, Kannada, Marathi and Bengali.
50
Another book by him, Jagattina Swatantrya Sangrama, D.K. Bharadwaja, Bangalore: Karnataka Sahitya Prakatanamandira, 1930, is about freedom struggle in various parts of the world. His objective is to help Kannadigas to understand the importance of struggle for freedom, by getting exposed to such struggles elsewhere. He acknowledges various authors (without naming them) whose books helped him in authoring the present book, as in the earlier book.
A book on Evolutionism appears in the 1930s, the title of the book is quite interesting: Vikaasavaada athava Devaru Sattane? (A Book of Modern Science and Knowledge), Kulakarni Narayanarayaru, 1930, published and edited by Bankapurada Shivanandasunu, Hubbali. It was a private initiative. The issue that the book takes up seems to be a hot topic during that period and has found an echo in Kannada too. The cover page begins with a quotation from Lord Kelvin (William Thomson, 1st Baron Kelvin, 26 June 1824 – 17 December 1907). The quotation is: "I believe that the more thoroughly science is studied, the further does it take us from anything comparable to atheism." This book is published under the series “Vedanta Granthamaale” as a second book. The author has also written two other prize winning books on Moorthy Pooje (Idolatry) and Gokaleyavara Charitre (the biography of Gokhale). So there was an attempt to bring in evolutionism without atheism.
5.5. Contemporary Politic(s)al Science through Tradition But an interesting book that sounds like a religious text but is deeply embedded in its contemporary politics is: Mahabharatada Sabhaparvadolagina Rahasyagalu, Venkatesha Tirko Kulakarni Galaganatha, 1933, Haveri: author. The title of the book claims that it reveals the secrets embedded in the Sabhaparva chapter in Mahabharatha. The book has six chapters: 1. Dharmikateye
51
Nijavaada Soujanyavu (Religion is the true courtesy), 2. Dharmavu Pragatige Baadhakavalla Saadhakavu (Religion is not a hindrance to progress but a means), 3. Raastriyara Kartavyachyutiyu Rastra Vighatakavu (Non-performance of duty by nationalists/citizens will destroy the nation), 4. Halliya Utkarshave Rastrada Utkarshavu (Development of villages is the development of nation), 5. Aviveki Lokamatavu Anarthakaariyu
(Utilitarianism
without
prudence
is
disastrous?),
6.
Raajana
Varnaanuraagavu Ujwala Prajaanuraagadyotakavu (The love of Varna by the king is a glowing indication of his love for the people). This seems to be a political science for the contemporary times, but couched in a language that would make the contemporary a particular way of interpretation of tradition. The preface by the author makes it further clear when he says that this book is meant for “those who are for the good of the nation (rastra hita maaduvavarige)”. The author is a well known novelist in Kannada and was very popular in the Bombay Karnataka region. He seems to have translated Hindu nationalist discourse from Marathi into Kannada. He was also a publisher and he used to run a publishing house by collecting subscription from people.
In the preface he also claims that “this book is intended for those who cannot afford to buy our entire series of Mahabharata. We hope that through this the secret which is for the benefit of bharatha will spread all over Karnataka.” Gandhi also seems to have entered the Kannada space during this time. There are many writings but the following one seems to be interesting though it is not on Gandhi, but on Khadi: Khadishastra, Hardekar Manjappa, Dharawar: Navajeevana Sangha, 1933. The book was published by Alura Venkatraayaru on behalf of Navajeevana Sangha, as the fourth in the series Navajeevana Grantha Bhandara. There is an introduction by him as publisher. The book claims that Khadi shastra has nothing to do with Gandhi, and traces it back to olden days. It also marks the entry of Gandhian kind of congress politics in North Karnataka, which was earlier known for Tilak-brand of nationalism.
5.6. Creative Literature as Social Science? The distinction between creative literature and social science if it were only a difference in method, would be hard to distinguish, as creative writers also employ the same method 52
as that of the history researcher while writing historical novels or other genres that portray historicity. The distinction seems to be the question of genre than one of method. The following two books are worth looking at from this perspective: 1. Karnataka Simhasana Sthaapane, Shankara Annaji Kulakarni, publisher Sripada Ramachandra Deshpande, Dharwad: Sri Vidyaranya Prakashaka Samsthe, 1922. This is a novel on Vijayanagara kingdom, and looks at its establishment as establishment of Karnataka Simhasana. This was the time Vijayanagara had not yet caught attention as it did after 1927, the celebration of 600th anniversary of establishing the Vijayanagara Kingdom. This novel has come out before it. This novel seems to have spread historical
awareness
about
the
kingdom.
Kannada
nationalist discourse for which Vijayanagara is so central enters primarily through novels and plays on Vijayanagara, though there are many historical accounts too.
The publishing house Sri Vidyaranya Prakashaka Samsthe of Dharwad seems to have published around 15 books till 1922, mainly on history, ethics etc. 2.
Sriranganagarada Konedivasa by Ksheera Saagara, Bangalore: Subodha
Mudranaalaya, 1932. It is a narrative poem on the last day of Tippu Sultan. It claims to be authentic and gives a list of five books as reference out of which one is a Kannada book: 1. A Selection from Wellington Dispatches ed. Sidney Jones, 2. Mysore Vol. Lewis Rice, 3. Mysore Gazetteer Vol.2 Part 4. by Hayavadana Rao, 4. Rulers of India Series 5. A Brief History of Mysore (in Kannada) by M. Shama Rao. The method seems to be that of a research paper in historiography though the genre is a narrative poem/ballad. There are several folk ballads available on the same theme. Even the novels in English/French are also available on this theme. This book also has four-page notes at the end.
5.7. University and Early Material Production Initiative Mysore University, established in 1916, was the first one outside the domain of the direct rule of British. The University made rapid progress, but the point that there was no 53
department earmarked for Kannada and a post-graduation programme in Kannada was something that many Kannada intellectuals were bothered about. It is only in 1929, when B.M. Srikantia was the Registrar of the University that the M.A. Programme in Kannada was introduced in Mysore. Only then publishing in Kannada by the University also took shape. But prior to 1929, Mysore University did not represent Kannada or Karnataka. So there was a demand especially from Bombay-Karnataka region in the initial stages to start another university meant for all the Kannada speaking areas (including those in the British domain); later other regions also joined the movement. Karnataka Sahitya Parishat, an apex body meant for development of Language and Literature, autonomous but funded by the Government in Bangalore, came out with a report on the idea of a University for Karnataka. The report is published as a bilingual book: A University for Karnataka: A statement of the problem with a symposium of opinions, 1926, Bangalore: Karnataka Sahitya Parishat. It is compiled out of the answers given to the questionnaire circulated to eminent persons. The questionnaire was given by the Provincial Congress Committee. The questionnaire is given at the end of the book, followed by opinions expressed in various newspapers on the questions. After the opinions of eminent personalities, some facts are also appended. The Karnataka University Sub-committee constituted by Karnataka Sahitya Parishat consisted of 6 members: 1. Dr. Y.G. Nadgir, M.S. 2. the Hon. Rao Saheb Dr. U. Rama Rao, 3. Rao Bahadur Dr. C.B. Rama Rao, B.A., M.D,4. Rao Bahadur H. Narayana Rao, M.A., I.E.S. (retd.), 5. Mr. M.R. Sakhare, M.A., 6. Mr. K. Sampathgiri Rao M.A. as the convenor. Thus University and Kannada/Karnataka were intertwined issues from the early 1920s onwards. Though the University started publishing later, the University teachers took on the work following the footsteps of school/high-school teachers. The following book Praayogika Manashastrada Parichaya, N.S. Narayana Shastri, 1932, Mysore: author, is written and published by a teacher of Psychology in Mysore University. He has a two-page preface, in which he claims that the book is based on a lecture delivered earlier in Kannada, and
54
the written form prepared for the lecture was later published. It had been first published in an article form in Jayakarnataka magazine; the book includes pictures. The author apart from authoring this book was also interested in Kannada literature in general and in translation. He has translated Bhasa’s play into Kannada- Pancharaatra, and is the author of Abhinaya Kale (Natara Karavahi, Handbook for Actors) with pictures, Nootana Pariksha Vidhana (New testing method for all teachers). 5.7.1. University as a Publisher of Higher Education Material in Kannada The following are the books that we have looked at to understand the role of Universities in publishing/producing Higher education materials in Kannada, we have mainly focused on Mysore University and Karnataka University. Year
Name of book
1934
Socraticena Koneya Dinagalu
1940
Osadhikosam
1941
Greekara Tatvashastrasaara Sangraha
1945
Aadhunika Tatvashastra Samasyegalu
1957
Kalanashastra
1961
Prachya mattu Paaschatya Samskriti (Kelavu paryalochanegalu)
1975
Bharatadalli Aarthika Vyavasthe
1977
Aadhunika Europina Itihasa (1643-1848)
1978
Platovina Aadarsha Ganarajya
1979
Sangam Raajakiya-Saamajika Vyavasthe: Sangam Tamilara Aadalita mattu Saamajika Jeevana)
1981
Saamajika Vighatane
1992
Naanyagalu
After the establishment of the Postgraduate Kannada Programme in Mysore University, the University also constituted a committee “Kannada Prakatana Samiti” to publish books of well-known scholars. It had a two-fold objective: 1. To Publish an original book or a translation or an edited volume which expresses the necessary knowledge of/for the modern world to the common people in subjects like literature, arts, philosophy, history,
55
religion, ethics, culture etc. in a simple modern Kannada style, in an indisputable clear manner. 2. To publish ancient Kannada literature in a way useful to students. The present book is the first in the first kind of publication; the first three books in the series were of the second kind. These objectives have been culled out from the preface of the Series Editor B.M. Srikantia. So, they were publishing old literature i.e., giving currency to the literature that was in palm-leaf material form, and also to publish books in the areas of social science and humanities. Science seems to be nowhere in the picture in the beginning. But the first three books published in the series were old texts. With the first publication in terms of social science and humanities, the first objective of the committee seems to have come through in 1934 in the form of: Socraticena Koneya Dinagalu, Plato, tr. A.N. Moorthyrao, Mysoru Vishwavidynilaya Kannada Grantha Maale 4, 1934 (1958), series editor B.M. Srikantia. Though the text is in Greek language the translation is done through the English version, the version used for the translation (F.J. Church’s translation) and other translations (Jowett and Fowler’s translations), which were consulted, are mentioned by the translator. The translator has also introduced the text in 37 pages. Translator A.N. Moorthy Rao is a well-known writer/translator in Kannada and a teacher of English at Mysore University. The book got reprinted in 1958.
Within the span of a decade Mysoru Vishwavidynilaya Kannada Grantha Maale came out with 17 books. The 17th one was: Greekara Tatvashastrasaara sangraha, K.R. Srinivasaiangar, 1941 (1960 rpt), Mysore: Mysore University. B.M. Srikantia was still the series editor. In his preface B.M. Srikantia adds one more objective in this book in 1940: The need to know Old Greek literature to understand the present knowledge, as it depends heavily on the former. He says that studying Old Greek literature is also necessary to make a comparative study with India. The book was actually translated during the period 1923-25. But after the completion of the book, no publisher had come forward to publish it, citing the reason that such a book will not have any readers in Kannada. When it was brought to the notice of B.M.Sriknatia, he had a look at the manuscript and gave suggestions to the writer. After implementing those suggestions, he published it in the series. The book has a 14-page English-Kannada glossary at the end.
56
Most of the other books published in the series were designed to fulfill the needs of the Kannada P.G. teachers/students, such as Kannada Kaipidi (Handbook of Kannada), Samskrita Naataka (Sanskrit Drama). Otherwise translation from Greek seems to be the predominant mode, which can be partly explained by B.M.Srikantia’s belief that Greek is essential to understand the modern day knowledge from West, and also his competitive interest in Greek civilization/culture in general.
Another book related to Philosophy was published by Mysore University in 1945. This was the 21st book in the series. It was later reprinted in 1956: Adhunika Tatvashastra Samasyegalu, 1945, 1956 rpt, G. Hanumantharao, Mysore: Mysore University. By this time the series editor was changed to A.R. Krishnashastri, Prof. of Kannada and a well known critic in Kannada. There is not much of a difference between the preface by the earlier series editor B.M.Srikantia and A.R. Krishnashastri’s. In his preface the series editor also makes a case for publishing philosophy in general and modern western philosophy in particular. He argues that this is also essential for comparison with Indian philosophy, and also for people who don’t know English. The author’s preface to the second edition claims that the copies of the first edition were over in a year or two. The book has 4 pages of glossary and 18 pages of notes.
The earlier series, Kannada Grantha Maale, was continued even in this period; by 1961, nearly 50 books in the series were out: Prachya Mattu Paschatya Samskriti (Kelavu Paryalochanegalu) by S. Radhakrishnan, Tr. N.A. Nikam & N.S. Anantarangachar, 1961, Mysore: Mysore University, chief editor K.V. Puttappa. Mysoru Vishwavidynilaya Kannada Grantha Maale 49. Name index accompanies the translation. The first translator is also the vice-chancellor of the University.
The year 1956 is a turning point in the history of Kannada: the Kannada nationalism which was seeking a single political rule for all Kannada-speaking regions was achieved with the reorganization of states on linguistic basis in India. K.V. Puttappa, popularly known as Kuvempu, a well-known poet, writer, novelist in Kannada, was the Vicechancellor of Mysore University during that time. He initiated what later became
57
Prasaranga, the publishing wing of Mysore University. He also initiated a textbook series. It is worth looking at his preface to the series/and to the book on Calculus in Kannada: Kalanashastra, The Calculus, M.S. Suryanarayanshastri, 1957, Mysore: Mysore University. This was textbook No.3 in the series and was aimed at intermediate students. K.V. Puttappa is very vocal about making Kannada the medium of instruction at all levels in education; the formation of Karnataka, seems to have given him a new mandate. He refers to the event in his preface. He also advocates a translation strategy, where the concepts are retained as they are in English. In the book, Kannada words have been used in some places along with English words, with the view that in the long run they become familiar in Kannada, and people will use them. In his preface he speaks of the necessity of making native languages the medium of instruction. He summarizes and groups the arguments of those opposing Kannada as the medium of instruction into 3 categories: 1. Lack of conceptual terms, 2. Lack of books in Kannada in the concerned subject, and 3. Hindering interaction between various language regions. He counters each one of them: 1. Use the international word as it is (if necessary use native words as explanation), Mysore University has already accepted this principle and published several science books in Kannada; 2. Already there are several books in Kannada, the books published by the university in science subjects are popular, even English medium students are using it, the demand will create the supply; 3. Students will not encounter any problem as English will be learnt as a language and internationally accepted terms are retained, they can shift to English or interact with others in English. He says that because of a few govt. employees who are on transferable job you cannot sacrifice the interest of the majority of the people. He argues further that as the context has changed there is no need to retain English as the medium of instruction. Indian languages are capable of expressing science.
The next shift in Mysore University Publications comes in 1966. This was the time the Department of Kannada changed into Kannada Adhyayana Samsthe (Institute of Kannada Studies) to develop Kannada language and literature in all fields. It branched out into several areas and started offering M.Phil. in Kannada, Linguistics, South Indian Studies, Folklore, Postgraduate education and research in Translation; Folklore Postgraduate Diploma in Indian Literature and; plus a certificate course in Kannada for non-
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Kannadigas. The institute comprised 6 departments: 1. Editing 2. Translation and Textbook, 3. Folklore, 4. Kannada Encyclopedia, 5. Haridasa sahitya editing and research & 6. Epigraphia Karnataka. The department of Translation and Textbook was started in 1967-68 to bring out textbooks, reference books, context books; earlier the same activity was carried out by Prasaranga. This activity got a boost when the central government gave green signal to develop regional languages in 1969-70 and also gave grants for this purpose. Now the Institute has taken over the publication work. Each subject has a section editor (generally the Head of the Department of that subject in the University).
5.7.2. Support from Central Government If we look at the publications that came after this turn and the introduction by the series editor, issues become clear to us. Many science text books also came during this period even at the level of post-graduation, but we are not going to discuss them. Instead, we will discuss only those which belong to social science:
Bharatiya Itihasa Sameekshe, K.M. Panikkar, tr. G.V. Narayanamurthy, Mysore: Institute of Kannada Studies, Mysore University, 1975. The book is published under the Centrally Sponsored Scheme for Production of Books and Literature in Regional Languages at the University Level, Government of India, Ministry of Education and Social Welfare (Department of Culture), New Delhi. The director of the Institute H.M.Nayak, is the chief editor. Section editor is Prof. Shaik Ali B. The section, in his preface, mentions in the first line itself that this text is already translated into Hindi, Malayalam, French, German, Yugoslav, Chinese, and Japanese etc. and he equates Sardar Panikkar with scholars of Western Europe. A Translator’s preface is also included. Earlier G.V.Narayanamurthy, the translator, had also translated Appadorai’s Rajyashastra Saara for the University. He says that he is happy to be part of the publisher’s efforts in serving the Kannada Mother in her overall development. The source text in English was first published in August 1947; by 1954, it hadseen 9 reprints, and by the time of the publication of Kannada version it was reprinted 12 times.
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Adhunika Europina Itihasa (1643-1848), A Textbook of Modern European History by G.W. Southgate, tr. H.S. Harishankar, Mysore: Institute of Kannada Studies, Mysore University, 1977. This book was also published under the Centrally Sponsored Scheme for Production of Books and Literature in Regional Languages at the University Level, Government of India, Ministry of Education and Social Welfare (Department of Culture), New Delhi. Copyright is obtained from the source publisher and is duly acknowledged. H.M. Nayak is the chief editor and there is no change is preface. Sheik Ali B. is the section editor; he cites the need to understand contemporary history as the reason behind the selection of text. He asserts that students will be able to grasp the contemporary world and its forces and the reasons behind them, if they read in their own language. The source text itself is a textbook prepared keeping students and examination in mind. A glossary is given at the end.
Platovina Adarsha Ganaraajya, tr Smt. Sethubai, 1978. Mysore: Institute of Kannada Studies, Mysore University. This book is also published under the Centrally Sponsored Scheme for Production of Books and Literature in Regional Languages at the University Level, Government of India, Ministry of Education and Social Welfare (Department of Culture), New Delhi. This is the 326th publication of the Kannada Adhyayana Samsthe and the 178th under the textbook series. Series editor is H.M. Nayak and section editor is K.B. Ramakrishnarao. The translator’s preface explains the process of translation: “The translation is based on Benjamin Jowett’s English translation in 1908. I have followed the third edition that came out from Oxford University Press. I studied it in my B.A. class. D.V.G. asked me to translate this text in 1945. I have made a few changes in the translation which were necessary. Greek notes have been deleted in translation and English notes have been kept in the Kannada translation. I have used the technique that is employed in drama to identify the dialogues and the characters.”
Sangam Raajakiya-Saamajika Vyavasthe (Sangam Tamilara Adalita mattu Saamajika Jeevana, 1979, Subramaniyan N., tr. Niranjana, Mysore: Kannada Adhyayana Samsthe, Mysore University. This book was also published under the Centrally Sponsored Scheme for Production of Books and Literature in Regional Languages at the University Level,
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Government of India, Ministry of Education and Social Welfare (Department of Culture), New Delhi. This book was published in arrangement with the Indian Council of Historical Research (ICHR), 35, Ferozeshah Road, New Delhi-110 001. This publication, which is the translation of a book based on a Ph.D. dissertation submitted to Annamalai University, recognized by the ICHR, was part of the ICHR effort to bring reference books in Indian languages. The translation was undertaken by the ICHR, and due to paucity of funds for publication it asked the University to bail it out. The Chief Editor is H.M. Nayak and he has a Preface which is similar to other prefaces that he has written to the books in the series. The section Editor is B. Shaik Ali. The translator, chosen by ICHR, is a well-known writer in Kannada. The English book was published in 1966.
In the earlier publications of Mysore University, the translatora were subject experts, in the later stages either they were from the Department of Translation, in IKS or somebody from outside who is also well-known in Kannada literature. In spite of Kuvempu’s suggestion/objective to have English words borrowed into Kannada as it is, when it comes to concepts and technical terms, there seems to be a contrary practice in these initiatives: the coining of new words or deriving of new words from Sanskrit or from already existing words borrowed from Sanskrit, or borrowing afresh from Sanskrit and using it to denote a new meaning in the present context by the translator. Many of the books that were printed, especially science texts, were still available for sale in Prasaranga of Mysore University during our fieldwork there. Some of the books, in social science, which had been textbooks for a course, are out of print, but they have not been reprinted, maybe because the curriculum/syllabus has changed and they may have become outdated. During the same time we also witness publication of English texts in Social Science, mainly the research outcome of the students/faculty related to Karnataka History/Economy.
Another feature of Mysore University Publications is that it was the first one to publish extension
lectures
organized
by
the
University,
in
Kannada
on
various
subjects/disciplines, of both Humanities/Social science and Science, which were
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published under Pracharopanyasa Maale; the books were very handy and useful for the general public, though not so much as higher education material.
5.7.3. Madras University Publishing in Kannada Madras University, which was the center for learning Kannada earlier in South India at the Post-graduate level, later started a Kannada Department. This Kannada Department also had a publication series. The series was named Madras University Karnataka Grantha Maala. Here the main objective seems to be of publishing the old Kannada texts which were palm-leaf manuscripts. Here the 7th book in the series, Osadhikosam, eds. Venkat Rao A. & Sesha Iyengar H. Pandit, 1940, Oriental Research Institute, University of Madras, is discussed.
5.7.4. Higher Education Material production at Karnataka University, Dharwad Karnataka University was started in 1950 by the Mumbai Government and later came under the Govt. of Karnataka. It had been a long felt demand for nearly 30 years. Karnataka University modeled itself on Mysore University, when it came to publications in Kannada. It started a publication wing; it also started Pracharopanyasa maale and began publishing those extension lectures in booklet form priced initially at 25 p. It published some of the research work of its faculty/students in social science in English, which are related to Karnataka. It took up translation from Kannada, mainly of Vachana movement and Shiva Sharanas in a major way not only into English but also into other Indian and foreign languages. It also brought out several old Kannada texts into book form and established special centers/sections in the Institute of Kannada Studies.
With the support from Central Government, Karnataka University started publishing textbooks in Kannada. One of the books- Bharatadalli Arthika Vyavasthe, Economics textbook editorial committee: T.K. Meti, P, Karnataka University, Dharwar, 1975- is discussed below. The book under discussion was meant for P.U.C. II year Economics. The university seems to have constituted committees to bring out textbooks in various subjects. The chief editor was from Department of Kannada; the subject experts drawn from both colleges and University were part of the committee. The II PUC Economics
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textbook had the following members on the textbook commmittee: M.B. Kanavi, S.G. Karabhantanala, M.S.N. Rao, chief editor M.S. Sunkapura. The book was the 105th publication of the Directorate of Textbook, Karnatak University. It was also the Silver Jubilee year of the University, and this book is the 14th publication of the Silver Jubilee Celebration series.
Karnataka University has continued to publish even non textbook social science texts such as Naanyagalu, 1992 (source, 1969; tr. 1974?) Parameshwarilala Gupta, tr. Annigeri A.M., Dharwad: Prasaranga, Karnataka University. 600 copies of the book were printed. The book seems to have been the first book to come in Kannada on Numismatics.
The Vice-chancellor in his message on the occasion of Silver Jubilee series claims that the University is for overall development of Karnataka. He says that the directorate of textbooks has come into existence under both Central and State Government projects and that this directorate has published books in various disciplines such as Science, Arts, Human science, Law, Engineering, Education, Medicine etc. for undergraduate and postgraduate classes. He says that it is a part of the exercise to make Kannada as the medium of instruction at college and university level. The Chief Editor in his preface says that because of these initiatives Kannada discourse would become the vehicle of modern knowledge. These textbooks were published under the Centrally Sponsored Scheme for Production of Books and Literature in Regional Languages at the University Level, Government of India, Ministry of Education and Social Welfare (Department of Culture), New Delhi.
5.7.5. Bangalore University & other Universities in Karnataka Bangalore University came into existence in the 1960s. It also started a publication division called Prasaranga on the model of Mysore University. It has also published several books, mainly textbooks in Kannada at Undergraduate level; it has also tried to produce material for postgraduate level.
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The book that is discussed here- Samajika Vighatane 1981, D.K. Shivanna, Bangalore: Prasaranga, Bangalore University- was produced as an Undergraduate textbook in sociology. The Vice-Chancellor’s preface to this book claims that these textbooks are aimed at fulfilling the needs of the Kannada medium students. He also claims that the university is also publishing extension lectures and special lectures apart from publishing the results of individual and department research projects. The present book is published under the centrally sponsored scheme of production of books and literature in regional languages at the University level, with the assistance of the Government of India in the Ministry of Education and Social Welfare, New Delhi. The preface by the Deputy Director of Prasaranga almost reflects B.M.Srikantia’s preface to the series brought out by Mysore University. The author of the book claims that the book is written according to the B.A. syllabuses of Bangalore and Mysore Universities. A glossary is given at the end and also the list of reference books. 15 English books and 6 Kannada books are listed under references, out of which three are from Mysore University; one from Karnataka University Dharwad, and two are private publications and one of which is the author’s earlier book.
Mangalore University, Kuvempu University and Gulbarga University also have publication wings; they also publish textbooks and other books. There is hardly any Social Science books which can be used as higher education material in Kannada among these publications.
The private publishing kept on bringing out social science into Kannada. There were various organizations and institutions which for various reasons brought knowledge of the social into Kannada. Here we will not be reviewing the entire gamut of such material production/publication/translation, as we are not writing the history of such initiatives; nor are we discussing the function that they performed in the target society, the knowledge of which they wanted to pass on to the members of that society; or how the members of the society negotiated with this knowledge when they received this knowledge about themselves in a language which was supposed to be different from their knowledge of the things around them. Our interest here is to look at the translation
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strategies adopted and learn lessons for the future initiatives. So the texts that we will be reviewing after the establishment of Universities in Kannada speaking regions are limited and handpicked to answer the above specific issue. So, the caveat is that this is not representative by any means. But to place them in a context at the end we would like to offer a broad picture of what was happening in a nutshell, though we don’t discuss all the initiatives.
5.8. Later Efforts (both individual as well as organizational) Multinational publications which generally publish English books have also ventured into Kannada publications now and then whether it is Orient Longman, Oxford University Press, Indian Book House or MacMillan Company. The following is a book published by Oxford University Press: Namma Halliya Viveki (Socrates in an Indian Village) 1929 (rpts. 1945 and 1947), F.L. Brayne, 1947, London, Bombay, Calcutta, Madras: Oxford University Press.
The translator’s name is not mentioned anywhere. The English book was published in 1931. The author was a Deputy Commissioner at Gurgaon district, Punjab. It was borne out of his experience there. The preface is by “His Excellency the Right Honorable Lord Irwin, G.M.S.I., G.M.I.E., Viceroy and Governor General of India”. The author has written another book too, titled: Village Uplift in India.
Even the English version of the book is published by Oxford University Press, but it is in this format: Humphrey Milford Oxford University Press, London, New York, Toronto, Melbourne, Bombay, Calcutta, Madras., though the English version is actually printed at Wesleyan Mission Press, Mysore. The title of the book in the English version is followed by “Dehati Socrat”, most probably the Hindi translation (back translation: village Socrates). The book is in didactic, in question and answer, interview format. It is claimed that the author went to villages and spoke to the people, and he has documented what happened then. This is known as the Gurgaon Experiment. The English version clearly indicates that it is Socrates (a wise man) who has gone to an Indian village; while the Hindi translation seems to be suggesting that there was a Socrates (a wise man) in the
65
village, the Kannada translation- Namma Halliya Viveki- seems to be claiming the wise man as our village man. This needs further investigation.
Why these publishing houses, multinational and generally English book publishers, having ventured into Kannada book publishing, have not been around in terms of consistency, number or reach is a question that needs to be probed further. Even in 2002, Orient Longman has published a descriptive glossary of environmental terms in Kannada: Vivaranaatmaka Parisara Arthakosha (English-Kannada: Encyclopedic Dictionary of Environment), eds. Shailaja R., Prasannakumar D.R., Orient Longman: Chennai, 2002. Similarly
5.8.1. Private/Individual Players Continue… In spite of Mysore University having a publication wing, the faculty members of the University continued to publish outside both in English as well as in Kannada. S. Channabasappa was a lecturer in Economics in Mysore. That was the time when there was a discussion on depreciation of the Indian Rupee. The author had just lost his mother and he was still in mourning. Then the Kannada lecturer K.Venkataramappa asked the author to write books in Kannada on Economics so that it would benefit people like himself who are not able to understand what depreciation means. The book has a foreword by V.L. D’Souza, B.A., B.Com. (London), Head, Dept. of Economics, Mysore University. The foreword is in both English and Kannada: Hanada Beleya Ilitaaya, S. Channabasappa, 1949, Tumkur: Srikanteshwara Press and Book Depot.
This trend of private publishing initiatives continues till today, especially in the case of writing textbooks for prescribed syllabus as evident in the following: Arthashastra Mattu Vanijyashastra Padakosha (Dictionary of Economics and Commerce), Odeyar D. Heggade, N. Annapoorneshwari, K. Shivachittappa, G.S. Premakumar, 2005, Mysore: Arjun Publishing House. This book has a preface by the Chief Editor Odeyar D. Heggade in which he says that this book is his dream of twenty years. He says that Kannada should be able to take in all the disciplines. The book has a five-point description of who can use this glossary and how and why it can be useful: 1. to the teachers of these subjects, 2.
66
Undergraduate and postgraduate students of these subjects, 3. Other social scientists who might have to use these concepts, 4. People who use these concepts in their daily transactions like business class, industrialists, Politicians, Govt. staff working in development departments, labor leaders, labor class etc. and 5. KAS and IAS exam takers. Another lecturer of Psychology along with his daughter who was also a Postgraduate in Psychology has authored the following book: Praayogika Manovinjyna, Nataraj P. and Namrata Nataraj, Mysore: Srinivasa Prakashana, revised edition 2007. The preface claims that in the context of scarcity of teaching material in Kannada at college level, and with Psychology increasingly being taught in Kannada medium the book is a useful publication. The preface claims that the book is written keeping in mind the syllabuses of 5 universities in Karnataka. It also claims that to minimize the price, they have written it in two parts and they have followed the Manual of Experiment in Psychology. If we look at the translation strategy the examples have been Indianized, like names in questionnaires or models have been converted like Raama, Krishna, Govinda, Ranga, Rudra. The book is prepared by consulting 11 English books and 3 Kannada books, which are listed in references. Out of the 3 Kannada books listed two are by the same author (Nataraj) and the other one is by Mysore University published in 1976. It has a 4-page glossary. Nataraj has authored another 8 books in Kannada. The present book is published by his wife. If Mysore and Bangalore were centers of such textbook production in South, Gadag seems to be have been the center of such education material in North Karnataka. From the past 100 years or so it has remained an important education material center, but most of today’s publications focus mainly on clearing the examination, which, sometimes, cannot even be called textbooks and are popularly known as guide books. Avenue Road in Bangalore is one such center in South Karnataka. These places publish books for
67
intermediate and undergraduate courses in social sciences based on the notes prepared by the teacher or handed out by earlier teachers in the classroom. The guide book is nothing but, in a way, notes handed over to students by the teachers in lieu of lectures or as supplementary to it. The following example is a publication from Gadag prepared for the Post-graduate course: Saamajika Rachane haagu Saamajika Badalavane (Social Structure and Social Change), S.B. Jogura, Gadag: Vidyanidhi Prakashana, 1998. The books is meant for I year postgraduate text for Sociology and claims that is modeled on the syllabus of Karnataka University, Dharwar. 17 books are listed at the end as source texts, out of which 13 are in English and 4 are in Kannada. The Kannada books are: 1. C.N. Shankarrao’s Samajashastra Samputa 1; 2. H.D. Lakshminarayana’s Saamajika Stravinyasa mattu Chalane; 3. M. Nanjammanni’s Bharatiya Saamajika Samsthegalu (Mysore University pub); 4. Cha.Vi. Mulagunda’s Samajashastra. The eminent sociologist M.N. Srinivas’ concepts are discussed at the end, but Srinivas’ book is not cited. The discussion on those concepts is based on secondary sources. The scholars’ claim that Dumont is all pervasive in discussion of social stratification in India is proven wrong by such textbooks that are available in Kannada as there is no mention of him while discussing caste structure or social stratification.
Even during the colonial period Gadag was an important center of textbook production. The following case illustrates the nationalist ideas that were secretly smuggled into the textbook during the period: Sachitra Nibandhamaale, ed. Karaveerappa Basappa Angadi, Gadag: Vidyavilaasa Book Depot. 1938. This book is meant to teach essay writing in schools and colleges. It is intended to become a textbook and by 1941 it had seen 4 reprints. The introduction talks about how civilized aspects of a country (desha) are related to the civilized aspects of the language. If we look at the content it is highly nationalist in its nature. There are eight parts; each part has different essays, letters. The first part has 4 essays, the first one is “Bharathamaatege Vandana”, and the second one is “kairaatiyinda nooluvudu”; it is astonishing that these books were prescribed as textbooks by the British Government in Mumbai.
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There were also translations of non-textbook higher education material that came out of individual efforts in the University era. J.S. Mill’s On Liberty, which was published in 1859, took more than 100 years to come into Kannada in full form. The translation/publication has a 50-year history in Kannada: Swatantrya Meemamse, J.S. Mill, tr. N. Rajagopalarao, B.H. Shridhara, 1961, Kumata: translators.
In his preface to this book D.V.Gundappa, the well known writer, recounts that in 1908, in Mysore state, when restrictions were imposed on newspapers, many newspaper printing press where left without any work, during this period M. Srinivas Iyengar, who was the editor and owner of Mysore Standard, the English newspaper and Nadegannadi, the Kannada newspaper, thought of using the press to print some useful and instructive books. On Liberty by J.S.Mill was one of the books that he had selected. He entrusted the printing work to me, so I had to go through it several times to proof read. Some of the difficulties that I encountered were discussed with him and got clarified. After printing it, he asked me to write a small introduction to it. One day M.S.Puttanna, after reading Sumati magazine came to me and asked me, are you the one who is translating Mill’s writing in this magazine?, I answered him yes, then he said it is a good attempt but a difficult one and left. Then D.V.G. talks about society, institutions, social change, reasons for change etc.; he also talks about research, about looking at ourselves from others’ point of view to find out our problem.
The preface by D.V.G. is followed by a list of 5 books on J.S.Mill. The translators have also provided a 20-page introduction to Mill, placing him in a perspective, within a context etc. At the end they say that we need to have a protective cover for Indian Democracy, and see their translation as an attempt in that direction.
If we look at the above prefaces, we find that both research and the political agenda of protecting Indian Democracy seem to be the objectives of this translation. This is
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completely an individual initiative not only in terms of translation but also in terms of publication.
Another important individual initiative in the area of literature is bringing out the glossary of literary terms in Kannada: Vimarsheya Paribashe, O.L. Nagabushanaswamy, 1983, 1998 rpt. Ankita Pustaka: Bangalore. This book is quite interesting as it borrows heavily from many such books that exist in English, but is yet unique in Kannada. The writer in his preface acknowledges two Kannada books ( Ti.Nam.Sri’s Bharatiya Kaavya Meemamse and Kavyartha Padakosha by G.S. Shivarudrappa and K.V. Narayan) and 4 English books (A Glossary of Literary Terms by M.H. Abrahams, A Dictionary of Modern Critical Terms by Roger Fowler, Alex Priming edited Encyclopedia of Poetry and Poetics, and B. Douche’s Poetry Handbook), and also books and articles on Sanskrit Poetics by K.Krishnamurhty. Each entry is accompanied not only by a reading list in English but also by a reading list in Kannada and the examples while explaining some of the concepts is completely taken from Kannada poetry. This book saw a reprint in 1998 and is out of print. The book has an introduction by U.R. Ananthamurthy in which he elaborates on the difference between criticism and research, between other social science disciplines and literary Criticism and the need to model literary Criticism on social science. Thus through this Kannada literary criticism seems to be thinking in terms of research on the model of the social sciences.
Manohara Grantha Maale is a well known publishing house in Kannada and mainly publishes creative literature. Many of the present established writers owe their presence to this publishing house, especially if they are from North Karnataka. But the book that we are discussing now is a research-oriented social science text which discusses various strands in the discussion of History in South Asia. The German version of the book was published in 2002 and the English version was published in 2004. In the same year i.e., in 2004, the Kannada version also appears from Manohara Grantha Maale. In terms of time the translation seems to be ideally suited for research scholars who work with (in) Kannada: Dakshina Asiadalli Itihasa Chintane, Michael Gottlob, tr. Arya. (2002 German version, 2004 English version OUP, 2004 Kannada translation), Dharwad: Manohara
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Grantha Mala. But in this book, only the introduction to the sources is translated not the sources themselves. It has a preface by K. Raghavendra Rao, a political scientist, who initiated the translation: The Kannada version of Dr. Michael Gottlob’s pathbreaking exploration into the historiographical thinking in South Asia, with an exclusive focus on India, should be warmly welcomed for more than one reason. In the first place, Karnataka was closely associated with the planning and production of the original English work, institutional as well as through local historians. In a sense, this Kannada version returns to its original habitat! Secondly, modern Kannada literary culture is over-dominated by creative literature, with very little attention being given to discursive writing of any kind. (P.vii). Raghavendra Rao in his introduction also talks about lack of vocabulary in Kannada for translation, but adds that the problem is not with the language but in the Kannadigas who have not exploited their language resources. Immediately he adds that the situation before independence was quite different and cites the language of Hardekar Manjappa as a fit example of bringing social science (political science) into Kannada by exploiting the resources that Kannada has. It has a glossary of 3 pages. Notes to the “Introduction” are kept intact in English.
5.8.2. Organizations/Associations/Social Movements Even in the context of Universities getting into producing/bringing in knowledge of the social, the social movements also bring in several texts/ideas/social thinkers into Kannada. This phenomenon calls for a separate study and an interesting one. Here we only look at a few which we picked up for studying strategies of translation and objectives of translation and the relationship between the two. So, the usual caution that it is neither representative nor chronological applies here too. For example, we found that Gandhi literature and his various views on social, political, moral has been the main content of publications of many organizations/associations, though we have not discussed any of them here. Similarly from 1960s onwards there is trickling of socialism of Lohia kind which is also ignored here in our discussion; we have earlier discussed that
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Navakarnataka was instrumental in bringing Marxism into Kannada language which is again not reflected in the our analysis. There is also another trend that we have overlooked, after 1970 with the ascendency of Dalit movement and Lohiatie movement, the Government in 1980s decided to translate all the texts of Lohia and Ambedkar into Kannada. We have not discussed any of these texts here as our main focus was not on history of ideas in Kannada. The texts that are discussed here are:
Year
Name of book
1946
Nadugaala Prabhutva
1952
Navachinada Arthika Pragathi
1953
Hindudeshada Grihakritya mattu Maatrukartavya Bhaaga 1
1960 1993
Raashtrakana kaideevige Purusha Parikshe
Hyderabad was one of the centers of Kannada publications during the colonial period as many Kannada speaking regions were part of the Hyderabad Nizam dominion. Both creative literature and political literature have been published from this place, though the Kannada literary historiography doesn’t document any role related to Hyderabad.
Nadugaala Prabhutva (Interim Government), Krishnacharya Joshi, Kacheguda, Hyderabad: raajakiya grantha prakashana samiti, 1946: This book talks about the role of the Interim Government in 1946. It is interesting because it is coming from Hyderabad Nizam dominion, which later refused to merge with India in 1947 and was forcibly attached to India. The book is published by Committee for publishing political books and has a preface by Swami Ramananda Theertha, President, Hyderabad state congress. In the preface he claims that “this book intends to explain the contemporary politics for those who would like to understand it”. The preface is in both Kannada and English, probably written in English and then translated into Kannada. It talks also about freedom and about language-based states, introducing contemporary politics to the novice. It has a
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two-page glossary. If we look at the author’s preface it seems to be mainly focusing on integrating the people of the princely state with India.
Mysore, Bangalore, and to some extent Dharwad seem to be the centers from which the organizations
brought
Gandhian/nationalist
thought
into
Kannada.
Tagadoor
Ramachandrarao, who was a Gandhian, founded Indo-China Friendship Association in Mysore and was the president of it. This association has brought out several publications including: Nava Chinada Arthika Pragati, V.K.R.V. Rao and K.A. Abbas, tr. Ma.Naa. Choudappa, Mysore: Indian-Cheena Sneha Sangha, 1952. Tagaduru Ramachandrarao, in his preface says that “We need to move away from our westwardness and look for new models in east, as we have not achieved anything from western orientation all these 200 years”. The book is based on the report of the committee that visited China, and the authors, well-known economists, were part of the committee. The book also has pictures. The translator’s name appears at the very end, not in the cover page or title pages. People’s Book House, Mysore, seems to have specialized in selling such politically oriented books.
Christian Missionaries have continued their activity in publishing in Kannada even in post-1947 period. The following book was published in 1953: Hindudeshada Grihakritya Mattu Maatrukartavya 1ne bhaaga, Parson C.E., 1953, tr. S. Paul Chinnappa, The Christian Literature Society for India, Madras, Bangalore, Mysore, Tiruvella, Colombo. The book claims that it was prepared for teaching Hindu (Indian?) and Angla Hindu (Anglo-Indian?) girls in Mysore. It cites the following as main the sources: Those that deal with Indian context- Mss. Brander’s
Domestic Economy,
Grihakaarya
Nirvahakrama; Mss. F.A. Steel’s The Complete Housekeeper and Cook in India, India Deshada Gruhakaarya Nirvahaka mattu Paakakarta; The Textbook of Domestic Economy and Sanitary Science, Gruhakaarya Nirvaaha mattu Aarogyashaastra published by the Govt. of India from Calcutta.
With the transfer of power and establishing a sovereign republic, there seems to be a worry regarding whether we would be able to sustain the system. Such anxiety has given
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rise to many books such as: Rashtrakana Kaideevige (What Every Citizen Ought to Know), Acharya M. Ratnaswamy, tr. B. Eshwara Bhatta, 1960, Mangalore: Kannada Prapancha Prakashana. Though the book is published by Kannada Prapancha Prakashana, it is published under the auspices of Southern Languages Book Trust, Madras. This trust has published more than 75 books in Kannada, though mainly literature and translations. The present book was the 38th in the series. The introduction to the book by A. Lakshmanswamy Mudaliyar, Vice-chancellor, Madras University states that “This series covers Philosophy, religion, Science, Economics of older times. Literature, introduction of old art forms, acting, sculpture, archaeological research, south Indian temples, all these are also covered in this series. The praiseworthy aspect of this series is that it is translating a book from one south-Indian language to another.” The author’s preface clearly states that “reading of this book is essential to safeguard democracy in India”. The book is written in question and answers form. The first print was 3,000 copies. Studying the translations from Southern Languages Book Trust, Madras will itself be a fascinating study.
Neenasam, is a small organization, located in a small village in Shimogga district of Karnataka, mainly known for theater training and Drama performance. It also has a publication unit called Akshara, which published modernist writers and is also publishing modernist writers who moved beyond modernism. In 1990s it started a series called Akshara Chintana Maale. The series editor was D.R. Nagaraj, who wrote an After word to each of those publications. The objective of the series was to “bring mirrors and lamps to Kannada public sphere. To overcome intellectual amnesia. To look for alternatives to the present hegemonic discourses. To look at the whole world through Kannada.” Purusha Parikshe, Vidyapati’s stories, tr. D.A. Shankar, Heggodu: Neenasam, 1993 (Sanskrit source 15th century), was translated through the English version of the Sanskrit text.
Today we find that there are many private publishers; earlier, though there were many publishers in Kannada, you could count the number of well known publishers. But today the number of publishers has increased. It is not difficult to publish a book in Kannada.
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As the bulk purchasing schemes of both central and state governments are in place, the publisher can easily get back the cost of production. Technological advances in the field have also come to the aid of publishers. If you are a known name, many a publisher will come calling for manuscripts. While not many publishers are keen to publish Literature, there is an immediate demand for knowledge texts from the publishers. Being in Kannada University, where all the faculty members are also authors of various kinds of books, we have witnessed that, it is not astonishing to find publishers calling on us for manuscripts.
5.8.3. Kannada University Kannada University has also made rapid strides in publishing, marketing books. It has also won awards from various academies for the books that it has published. The way the book is released, generally in a University programme of a grand stature or in a seminar organized on a particular theme related to the subject of the book being released also gives it a wide circulation not only among the peer group but also in the eyes of the public. Kannada University might be the only publisher in Kannada where a peer review process is followed while publishing the books. We have not selected any book published from Kannada University as the present research is based there. But while discussing the case study of a particular subject publications (Women’s Studies) and their use among the present students/faculty, we will discuss Kannada University publications too.
Till now we have looked at the general trend in social science publication as it emerged from statistical analysis and also from the discussion of around 50 books. Now we will look at the books related to women’s studies subject as a case study for some insightful analysis. The analysis written is based on the survey that we conducted of the citation pattern in many Women’s Studies dissertations across Universities in Karnataka; a preliminary analysis of the survey data was presented at a workshop organized as part of the project in which teachers, students, translators and scholars of women’s studies participated. This is followed by specific recommendations of the workshop.
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6. Case Study: Gender Studies/Women’s Studies Material in Kannada We chose Gender Studies/Women’s Studies for our case study as one of the principal investigators was a women’s studies scholar in Kannada and it is a fast developing field in higher education today cutting across disciplines in social science and humanities. Here we present a brief history of discussion on women in Kannada, emergence of feminism in Kannada and the Department/Centers of Women Studies in Karnataka before presenting the data and the issues emerged in the workshop organized.
6.1. Brief History of Discussing/Studying Women 6.1.1. Woman-centric discussions – Early beginnings in the reformist and nationalist context As has been noted by earlier studies, woman emerges as an issue for discussion in the social reformist context. To begin with at least, it seems that discussions on woman was part of a larger project of social and religious reform, initiated by the English-educated natives in British India; but over the next few decades and as the debate travels across the provinces and the Princely states, it seems that woman becomes the point for crystallizing different interests and contentions, and discussions on woman invariably marks a point of entry for any claimant to the public sphere.
One of the earliest translations of reformist discourse into Kannada seems to be Hindu janaralli patiheenarada striyarugalige punarvivahavagatakka vishaya by Bha. Krishnam Naidu (1852). Much of the reformist discourse seems to have entered Kannada through other Indian languages such as Bengali, Marathi or Telugu, rather than from English or the west. Another point is that, well into the 1930s and the height of the nationalist discourse, woman continues to be the object of discussion, as evidenced here by Abala Dourjanya by Nanjanagudu Tirumalamba (1939). While in the early years, it seems to be a by-men-for-men discussion, by the 1930s, women enter into the discussion, using various forums and through different forms and media. Women’s Conferences are held, articles on various issues are written by women and women’s pages and columns in magazines begin to appear. 76
6.1.2. A Discipline for Studying Women – Emergence of Women’s Studies Although it is difficult to make a leap between the discussions that took place on women, through the 19th and the 20th centuries, and the emergence of Women’s Studies, establishment of Women’s University, Women’s Studies Department and Centres in various Universities and Colleges and various Women’s organizations and mobilization of women on various issues that took place from 1970s onwards, what all these indicate is the emergence of a broad consensus about the place of women in education, both as subjects to be reformed and as objects of study.
From the mid-80s onwards, as Women’s Studies Centres and Departments take shape through UGC initiatives in a number of Universities, invariably, women faculty members in different disciplines and departments start to coordinate the activities of the Women Studies Centres and Departments in their respective Universities, and attempt to shape the research and teaching programmes. From centres for and of women to shaping a field of study on women - has been the trajectory of Women’s Studies.
If we go by sheer numbers, Women’s Studies Departments and Centres are widespread throughout the country, and can be found in Central and Regional Universities, both in publicly funded and in privately funded types, and also in a number of Colleges. According to the Directory of Organizations Women’s Studies Centres compiled by the Documentation Centre for Women and Children (DCWC), National Institute of Public Cooperation and Child Development, New Delhi in 2009, there are currently 70 Centres/Departments/Cells/organizations etc. undertaking Women’s studies in India.
6.1.3. Women’s Studies in Karnataka In Karnataka at present, Women’s Studies as a Course of study is offered in six Universities and one College – i)
Centre for Women’s Studies, Bangalore University
ii)
Centre for Women’s Studies, Gulbarga University
iii)
Department of Women’s Studies, Kannada University-Hampi
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iv)
Centre for Women’s Studies, Kannada University-Hampi
v)
Research Centre for Women’s Studies, Karnatak University
vi)
Women Studies Centre, Mangalore University
vii)
Centre for Women’s Studies, Mysore University
viii)
Department of Women’s Studies, NMKRV College for Women, Bangalore
At present, M.A., M.Phil. and Ph.D., courses are being offered in many of the Universities mentioned above. NMKRV College for Women, in addition to a Postgraduate Degree Course, also offers a P.G. Diploma Course in Women’s Studies as well as an U.G. course, where Women’s Studies is one of the three subjects taken up for study in B.A.
6.2. Course Content If we look at the Course content of Women’s Studies at the Postgraduate level in four Universities – Mysore University, Kannada University-Hampi, Bijapur Women’s University and N.M.K.R.V. College, Bangalore, we find that the curriculum across the board is similar in content. Drawing from the disciplines of Literary Studies, History, Sociology, Economics/Development Studies, Psychology, Politics, Religion Studies, Health and Nutrition, Media Studies, Law and Education, it has evolved its own ‘interdisciplinary’ curriculum. ‘Women’ are tagged along with each of these disciplines by adding ‘and’ (e.g. Women and Literature) or ‘in’ (e.g. Women in Art and Architecture) to create a Paper for study.
So one endeavour here seems to be to cull out those aspects, issues, perspectives related to women in general from established disciplines; it is not clear from the titles of the Papers whether they also look at women scholars and thinkers’ contributions to these disciplines; it is also not clear whether these Papers are initiatives in the debates around disciplinization and canonization, which were part of the ‘crisis debates’ in the established disciplines.
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Besides Papers of the kind mentioned above, the Women’s Studies’ curriculum being examined here includes Papers on Feminist Theory and Feminist Research Methods as also a Paper on Women’s Movement. There is also the inclusion of a ‘skill-oriented’ Paper in Computer Applications, as mandated by the UGC for all Postgraduate Courses. There are Papers on certain issues such as Globalization, Reproductive Health, Labour, as they impact women, besides Papers on Women’s Empowerment, Guidance and Counselling for Women. The Courses also have an Internship/Project component, followed by a project report/dissertation.
Many of these papers seem to be an attempt to give Women’s Studies a contemporary, practical or application-orientation. Looking at the Papers in the curriculum together, it is unclear, whether the aim is to impart knowledge about women or for women.
Besides the Postgraduate Course, there are also M.Phil., Diploma and Undergraduate Courses in Women’s Studies, with Papers being more or less similar to the Papers in the Postgraduate curriculum in design and orientation. In that sense the curriculum seems formulaic, rather than designed keeping in mind the purpose, aim, function of the each study programme.
Invariably, the learning material on which many of the Papers depend is journalistic in nature. Besides, there is no attempt to validate the sources, or to confirm the veracity of the data or evidence cited in these materials. So evaluation and standardization of the learning materials is yet to take place in Women’s Studies, if we go by the curricula under examination.
Also, many of the Papers have no more than one or two books to refer to, thus severely limiting the availability and access to learning material, besides making it starkly onesided and appear as the last word on a particular subject. For instance the Paper on Women and Science/Technology has only Nemichandra’s collection of Women Scientists’ biographies titled Mahila Adhyayana, and there is virtually nothing else, other than this book as reading material for the Paper. For the Paper on Women and
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Health/Nutrition/Reproduction, there is one book by K. Sarojamma, titled Mahile mattu Aarogya that is available, and is often prescribed. For the topic on nutrition, the handouts issued from the Department of Women and Child Welfare Department seems to be the source for learning. For the topic on reproduction, the reading material used is invariably the articles that doctors commonly write for magazines and newspapers on abortion, sexselection, family planning, etc. The struggles around quinine and birth control pills and women’s health, rights of the female over her body in the context of child-bearing and abortion, which women’s movements have taken up, have remained out of bounds of the syllabus and classroom.
Much of the discussion in Women and Society has remained limited to marriage and family as patriarchal institutions. Woman has been seen as an additive aspect or element, and Women’s Studies too is thought of and taught as an add-on or supplement to the general study of society. With respect to Women and History, there has been some study of women in various points in history, such as women in Independence Movement, and the syllabus does not look beyond these focal points. In Women and Politics, women’s empowerment and Panchayat Raj continue to remain points of focus, with little else coming into discussion via the syllabus. Women and Psychology has remained confined to a few case studies and discussions of women’s psychology.
The situation is not much different with respect to the Women and Law Paper, where although there are some translations made mainly for use in the Court, students generally depend on Legal Aid columns. With respect to Women and Literature, while students are introduced to Feminist literary criticism, much of it is applied to a particular text or author. Here too there is little attempt to historically trace the theoretical debates in feminist criticism, or to trace a history of changing ideas in feminist criticism, or the different literary debates to which feminist literary critics were responding.
While feminist theory is introduced to students in a Paper, there is little attempt in giving them a sense of history of ideas in feminism, nor to acquaint them with the debates in feminism or the various kinds of feminisms as they have emerged in different contexts.
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Simone de Beauvoir seems to reign unchallenged as the final authority in feminism, with no attempt to introduce various schools, movements, strands in feminism and their differing points of emphasis. Besides, only a few concepts seem to be getting introduced over and over again in the different Papers.
Overall, the Women’s Studies student who does not know English is severely handicapped, having to rely on limited learning material that is out-dated, ill-equipped or partial, or is not prepared for academic purposes. The kind of training in Women’s Studies that a student gets is often general and commonsensical, rather than in a specialized academic field of study.
The thin common-sense on which their training is based is – our society is a patriarchal society; woman is deprived of her rights; feminism and women’s movement help to secure women’s rights. Students try to fit their data to this broad framework when it is required in their exams and in their dissertations.
Through all the Papers in the curriculum what gets hammered in is that women are the victims of patriarchal society, making Women’s Studies seem thin in content – a viewpoint expressed by many students in the Workshop discussed below.
6.3. Workshop on Translation of Gender Studies Concepts into Kannada As a part of the Project, a workshop on Translation of Gender Studies Concepts into Kannada was held at Kuppali, Thirthahalli tq. of Shivamogga district, the birthplace of well known poet in Kannada Sri Kuvempu from April 2nd to 4th. In this workshop which looked at the available Women’s Studies Materials in Kannada, the Citation index of Kannada references in Women’s Studies was presented; a glossary of the Gender Studies/Feminism/Women’s Studies in Kannada was also presented, along with the list of Women’s Studies materials available in Kannada translation. These materials were seen in the backdrop of the existing curriculum/syllabi of Women’s Studies courses in various Universities of Karnataka. While presenting the translation of gender studies/ gender related materials in Kannada the data was included not only from the project fieldwork
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but also from the existing data that was available with the Department and Principal Investigators. In the workshop some of the translations were taken up for in-depth analysis. Students from different Universities and Scholars from different Universities in India attended the workshop.
6.3.1. Workshop Session Details Date: 10.30 am 02.04.09
12.30 pm
2.30.pm
3.45 pm
Date: 10.30 am 03.04.09
Inauguration by Prof. Sathyanath Delhi University, NewDehli Presided by Dr. A Muregeppa Vice-Chancellor, Kannada University-Hampi Special Lectures 1. Role of Translation in Shaping the field of Higher Education by Shivarama Padikkal, University of Hyderabad 2. Knowledge Circulation in Pre-Colonial India’ by Prof. Sathyanath , Delhi University, New Delhi Session Moderator : Dr. H. Nikhila, Pondicherry University, Pondicherry Translation Patterns in Gender Studies Material in Kannada Presentation of field data: by Dr. M. Usha, Principal Investigator of the project Comments and views: by Prof. Sabeeha Bhoomigowda, Mangalore University & Dr. L.C. Sumithra, Thunga College, Thirthahalli Session Moderator : Prof. Shivarama Padikkal Use of Gender Studies Material in Kannada Presentation of field data: by Dr. Girija, Research assistant of the project Comments and views: by Dr. N. Mangala, University of Mysore Dr. H. M. Hemalatha, Women’s University of Bijapur Session Moderator : Dr. Vem. Vanaja Use of Kannada in Curriculum and Teaching of Gender Studies Experience sharing and Discussion by Teachers and Students Presentation of field data: by M. Somesh, Research assistant of the project
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Comments and views: by Sushumna, CSCS, Bangalore and S. B. Chavan, Karnataka University Session Moderator : Dr. K.C.Shivareddy, Centre for Kuvempu Studies, Kuppali 2.30 pm
3.45 pm
Date: 10.30 pm 04.04.09
2.. 30 pm
Translation of concepts and creation of ‘ Usage Dictionary’ in Kannada Presentation of field data: by Dr. V.B. Tharakeshwar, Principal Investigator of the project Comments and views: by Dr. H. Nikhila, Pondicherry University and Dr. Vem. Vanaja, University of Mysore Session Moderator : Dr. Sathyanath Discussion on selected Gender Studies Textbooks Comments and views: by all resource persons Session Moderator : Dr S. Ashwin, CSCS, Bangalore Discussions on selected Translated Gender Studies Articles Comments and views: by all resource persons Session Moderator : Dr S. Ashwin, CSCS, Bangalore Concluding session Session Moderator : Dr V.B. Tharakeshwar
6.3.2. Report of the Workshop 6.3.2.1. Background: The Workshop on the translation of Gender Studies into Kannada was organized keeping in mind the current scenario in Higher education. Feminism, which began as an interest and involvement outside the curricular/academic structure in the 1970s, began to enter into the curriculum of various disciplines through the 80s, and today, it has become a part of teaching and research in the form of Women’s Studies or Gender Studies or Feminist Criticism or has been incorporated as an important perspective in every discipline/field of study, such as Literary Studies, Sociology, etc.. Another development at the same time has been the entry into Higher education of those belonging to a different socio-economic background than those in earlier times. Since these entrants prefer to use Kannada as the medium of Higher education, there is a greater and immediate need for producing learning materials in Kannada in all subjects, including in Women’s Studies/Gender Studies. Keeping these developments in the field of Higher education in mind, the Project took up Gender Studies as case study for an
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intensive study of the translation of social sciences into Kannada for the following reasons: i)
Since Gender Studies is an interdisciplinary field of study, it brings into its fold different disciplines, and thus can offer a glimpse into what is happening in different disciplines.
ii)
As translation of Gender Studies (or rather knowledge production on women for both academic and activist purposes) into Kannada has at least a 100-year history, it is possible to know the political and educational imperatives for translation at different points of time.
iii)
If we look at translation of knowledge produced in Gender Studies into Kannada, we find that all kinds of translations have taken place, giving us a sense of the different possibilities of translation.
iv)
At present Gender Studies as a field of study is prevalent only in Higher Education, and therefore affirms the framework for this study.
v)
Gender Studies in one form or the other has come into Higher education since the 70s, and as it today involves teaching, research and extension activities, it may be possible to help us understand the nature of commonsensical and advanced/specialized knowledge.
6.3.2.2. Aim: It is an assumption of the present Workshop that translation can be an important tool in meeting the requirements of Higher education. Here translation is understood in a broad sense as related to processes of circulation and transmission of knowledge, not as simply the translation of one text or language into another. Accordingly, we have taken for our analysis textbooks that have been prepared by collating and summarizing from multiple sources, rewritings which exist as independent texts and classroom teaching-learning activity as instances of translation, and not just those types of textual transformations that are commonsensically viewed as translation. Our task is to see how these different kinds of translations serve in knowledge production in Higher Education.
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The curricularization of Feminism/Gender Studies from the context of its knowledge production poses certain specific challenges. For Gender Studies to circulate globally, defining and clarifying its concepts, systematization in introducing the field, effective communication of its pedagogy, evolving a methodology of learning - all these are essential. How all this can be done in a Higher education context that comprises students from a different socio-economic background; what specific problems and challenges are encountered in teaching-learning Gender Studies in such a situation; how to evolve a methodology for effective teaching-learning of Gender Studies in the present Higher education context – the workshop aims at grappling with these issues.
6.3.2.3. Features: The Workshop, which was organized to examine the possibility of using translation as a medium for making effective the teaching-learning of Gender Studies in Higher education, brought together representative members from different groups in Higher education – students, teachers, translators, researchers. In order to aid discussion in the Workshop, about a hundred pages of study materials for the Workshop had been sent to the participants in advance. Keeping in mind the case study for the Workshop, the teaching-learning materials gathered in the course of fieldwork were collated and presented in the Workshop.
The three-day Workshop saw discussions
structured along the following lines: i)
Three sessions of presentations and discussions based on prior study of and reflection on how translation can help in improving the quality of Higher education; the nature and the problems of translations related to social science in Kannada; a broad survey of translations of feminism into Kannada and how these translations are being used as educational material.
ii)
The Workshop -which brought together Women’s Studies students, teachers, translators and researchers of Translation Studies and Women’s studies- saw them share their experiences and opinions regarding the understandings of Feminism, its re/production, circulation, etc. over three sessions.
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iii)
The Workshop looked at the translations that are currently being used for teaching Feminism to see how effectively they communicate, and in this background, what is to be the nature of future translations (The translations selected for discussions were based on the data collected as a part of the Project and included different kinds of translations).
iv)
As concepts are very important for communicating knowledge of/in a particular area or subject, there were discussions in the Workshop on Feminist concepts coming Kannada, especially with regard to how the concepts have been translated and their communication possibilities. In this regard, the possibility of creating a glossary of Key Terms or Concepts in Feminism in Kannada which would be useful for students was also explored.
v)
Although the Workshop was on translating Gender Studies concepts into Kannada, the Workshop did keep in mind the requirements of various disciplines in Higher education, and came up with concrete suggestions as to what role translation can play in the context of knowledge transmission in Higher Education.
6.3.2.4. Study Materials for the Workshop: The following materials were made available to the participants for discussion in the Workshop – i)
A list of translated feminist concepts that are already in use in Kannada
ii)
Data from fieldwork
iii)
Translations of feminist texts/material taken up for discussion in the Workshop: a) Mahila Prashne mattu adara Raashtriyavaadi Parihaara (Source: Partha Chatterjee; Tr. Shivarama Padikkal) b) The Second Sex (Source: Simone de Beauvoir; Tr. B.N. Sumitra Bai and H.S. Shrimati) c) Strivaada mattu Strivaadi Vimarshe-punaarachane (Vijaya Dabbe)
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d) Prasthavane, Strivaadi Vimarshe-punaarachane (Tejaswini Niranjana and Seemantini Niranjana) e) Mahila Adhyayanada Taatvika Nelegalu – Textbook for P.G. Diploma (Preethi Shubhachandra) f) Mahile, Aarthikathe mattu Abhivruddhi – Textbook for P.G. Diploma (T.R. Chandrashekar)
6.3.3. Outcome of the discussions in the Workshop At the end of three days of sustained discussions among representatives of different groups in Higher education, we came to see the problem from diverse perspectives. Besides the extensive data collected for the Project, we were also aided in our endeavor by the interviews that we had conducted about teaching, learning and researching in Women’s Studies, the Women Studies’ curriculum that we had put together, the dissertations in Women’s Studies that we had seen, etc. On the basis of all these sources, we were able to identify a few key issues.
6.3.4. Key Issues in Women’s Studies The key issues in Higher education, with regard to Women’s Studies are multi-layered, and it is possible to group them under the following heads:
6.3.4.1. Administrative: There are deficiencies and problems in the Women’s Studies Departments and Centres that have been set up in various Universities. These Centres that took shape in a particular historical context in the 1970s have not seen too many changes in the decades that followed, and so today they are unable to meet contemporary needs. Although these Centres have changed in nature from being mainly Centres of Research to teaching Centres over time, the concomitant requirements, such as qualified teachers, well-equipped library, and good textbooks have not been met. A constant refrain in the Workshop was regarding how these Centres/Departments continue to function without full-time faculty members; with the confusion and disorder of operating with ad-hoc
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teachers; with unqualified teaching personnel, and regarding the lax attitude of University administration towards Women’s Studies Departments and Centres.
6.3.4.2. Curricular: There are a number of basic problems in the Women’s Studies curriculum that need to be addressed. The study materials required for engaging with the curriculum are not available in Kannada/other Indian languages. Whatever is available is too primary or of a basic nature. Both students and faculty members rely on these materials that are prepared for a Basic Course for Advanced Courses as well. Besides relying on conventional sources as study material, there does not seem to be any attempt to access other sources such as the internet for study. Partly the reason for this is the lack of availability of internet sources in Kannada. Teachers do not seem to be equipped to handle even the existing curriculum. The task of framing the curriculum continues to be dictated by the outdated examination pattern, and experimenting with collaborative curriculum between teachers and students does not seem to be taking place.
6.3.4.3. Teaching: Since the entire education system is geared towards examination, the entire teaching process is oriented towards passing the examination rather than towards learning. As the examination is conducted along conventional lines, teaching also follows suit. There is a paucity of qualified teachers, and often teaching Women’s Studies is an added or extra responsibility for teachers, which makes teaching Women’s Studies in name only, and ineffective. Teachers are also intellectually and materially ill-equipped to handle courses at advanced levels. Even before the basic facilities required for an academic Programme were put in place, M.A. and research programmes have begun in many Department/Centres, adversely affecting the quality of these programmes. Though the mode of teaching is bi-lingual in most classes, the knowledge available in English does not seem to have come into the Women’s Studies classroom. As there is no compendium of available sources on Women’s Studies that have been translated or that are available in Kannada, even the existing sources are severely under-utilized.
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6.3.5. Recommendations of the Workshop The above problems were extensively discussed throughout the Workshop, and the following points were identified as recommendations of the workshop: i)
The data-base project, undertaken by the Department of Translation Studies, Kannada University-Hampi, to be continued and the steps taken to upload the data on www and make it accessible for all.
ii) A thematically organized Gender Studies Reader consisting of translations of useful/important articles into Kannada to be prepared, which can be useful for a Course in Women’s Studies. iii) A glossary of Key Concepts in Gender Studies in Kannada to be put together, upgrading the present tentative draft prepared after obtaining opinion of the end users and experts in the field. iv) To begin work on a bilingual website related to Gender studies
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7. Conclusion 7.1. General Remarks After looking at the broad trends emerging out of our data, detailed analysis of more than 50 entries and the case study, several issues come to the fore. Social science in Kannada is dominated by theology and history. These two seem to be the ones whose need is felt more by the Kannada public sphere. When it comes to other social sciences, though there are materials, the materials are mainly meant for examination purpose and only a handful of materials are useful for learning and research at the higher education level. Many are not even aware of the presence of these materials in Kannada, and thus they are not used to the extent that they could have been used. Instead of going to these materials, which are available and useful, the students seem to be going to newspaper articles to fulfill their needs. There seems to be no coordination of what is happening and no documentation of what is available, or not available. Everybody feels the need; everyone (the Government, Public institutes, public/private organizations, individuals) is doing something to address a certain need in the name of Kannada and of students, but nothing has had a long lasting impact. The materials which might have come in the form of textbooks focusing mainly on the prescribed syllabus, may have been successful, as once they are prescribed, they would be bought, and may be used to some extent.
But still the larger question is one of integrating the needs of educational institutions/students with that of the society. A material production initiative in higher education sphere simply cannot be one of bringing materials indiscriminately; it has to operate at the level of bridging the particular and the universal. Now the situation seems to be one where the social and the social science (as evident in curriculum and the materials which bear the mark of textbook/guide book) are moving at a different pace. Social science, except for theology and history, is divorced from the context in which it is produced and thus has lost the capacity to be of help in understanding the society. The lacuna is filled up by bringing in texts that are related to the ideas of social thinkers and it is perceived as a panacea for all the ills of society. Social movements of various kinds are involved in this kind of an effort. Texts that might give a critical perspective on one’s
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own society and thereby provincialize the so called “universal knowledge of the social” produced in the west, to make it truly universal, is not happening.
The question is one of how to orchestrate this constant dialogue between the particular and universal, which can be the only guarantee of “knowledge”. Since the 1990s we are seeing a particular kind of Social science in Kannada, which is not translation/rewriting (of a single text or multiple texts); we can call this as Kannada Social science so as to differentiate between the larger social science in Kannada, which is predominantly brought in from English and research that happens on the social in Kannada. Kannada Social Science is a sub-set of Social science in Kannada, while the larger-set is Social science in Kannada translation. If we look at the research that is happening in Kannada, i.e., understanding the society here, it is not engaging with the knowledge that is already available i.e., social science, which claims to be universal and claims to unlock all the doors of understanding of different socials for you. It is only when this Kannada Social science engages with Social Science in general that the deficiencies of the existing social science in understanding the Kannada social would be possible, and thereby, it would be possible to produce a new knowledge that can lay claim to universality and become new social science. We can call this as Social science of Kannada/Karnataka/India. The argument here is that provincializing the existing Universal is essential, in fact a necessary condition, to arrive at a non-provincial Universal. The Social science in Kannada would be useful and effective only when it helps you to move towards a Social Science of the space. But this is a larger issue, and lies beyond the purview of the objectives of our project, as it raises questions regarding research in social science in India, whether in English or in Indian languages. Here our worry is only to the extent to look at the additional problems that social science in Indian languages is facing, apart from the general problem that social science in India facing.
7.2. Problems of having a Social Science in Kannada First, let us list out what are not the problem-areas in Social Science in Kannada, as that would give us a better picture of what are the problem-areas. There seems to be a strong will to bring in Social science, even Science in Kannada, not only in the academia but
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also in the society and the State. In fact there is a demand now from all quarters today in the academic world. Finding the publishers is not a problem; there are several both public and private. Apart from the above two, all other areas are problematic ones, starting with: 1. Lack of a coordinating agency or a stocktaking agency or a documentation agency; 2. Mechanism to convert the will and the resources into an Initiative; 3. Translator Training, Professionalism in Translation; 4. Professionalism in translation publishing; 5. Marketing; 6. Lack of coordination between initiators of Higher Education Material production, Scholars of the subject, teachers of the subject, students/learners
7.2.1. Lack of a coordinating agency or a stocktaking agency or a documentation agency As we have noted earlier, whatever has happened so far is quite a bit; but by and large, there is no documentation, and even when there is, the remoteness of the documentation as well as the remoteness of the text (in terms of its physical location, in terms of affordability, being out of print, published in a magazine which is not available now etc.) have contributed to the apathy towards using these materials. There should be a central body which takes up such documentation. ICSSR’s work in this direction which is mentioned is praiseworthy, but the number of journals/newspapers which the ICSSR’s team is covering is too small, and the editors being trained in Library Science is both an advantage as well as a disadvantage. It is advantageous as they are well trained (in fact S.R. Gunjal, the editor of Samaja Vijnana Lekhana Darshaka is a useful authority on the availability of sources for many an issue related to Kannada/Karnataka), but their choice of articles and journals is far from satisfactory. They need to be assisted by the subject experts. And if this bibliography service can be accompanied by summary of the articles, if the article is also available in digital format, if the web articles in Kannada are also listed then it would be of great service to Social Science in Kannada. Similarly the Mysore University Grantha Soochi was a pioneering effort, they wanted to bring out yearly index too, but it has stopped now. Bangalore University also toyed with the idea of
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bringing out yearly surveys, but has also stopped it. Kannada University toyed with the idea of bringing out a decennial survey; again there is not much progress in that direction. The Central Library of Karnataka Government has to go online and digitalize the information it has. The anukriti translation database (@ www.anukriti.net) available from Central Institute of Indian Languages, is creative literature dominated, it needs to be broadened. Department of Translation Studies, Kannada University-Hampi has begun the work on Translation Data-base focusing on translations from and into Kannada, but it has a long way to go; there should be dedicated efforts/staff/fund for this purpose. Many of the journals that came in early 20th century are still available in some of the mofussil towns/college libraries and it has to be digitalized for further work in the area. With the entry of National Translation Mission, can the coordination work be taken up by it? We have to think about it. Even if the NTM cannot undertake such a work, it can outsource the work and coordinate the activities or it can tie up with other institutions in each language/subject area and assign the work to them by funding it.
The idea of a coordinating agency is not to scuttle the activities of the private players but to take cognizance of the work that they are doing and integrate it. We have seen in our analysis how during the colonial period the interest of the Govt. educational institutions, social organizations and individual/private efforts came together to contribute to a particular initiative in school education. That kind of work is not happening and a body is necessary to look into such issues and coordinate the activities. NTM has started collecting the syllabus of various disciplines in all the universities. They are going to translate the common texts that are prescribed in most of the Universities into Indian languages. But by the time the translation is published and made available the syllabus may have changed. The NTM has to not only cater to the existing syllabuses but also should take a role in shaping the disciplines and syllabuses of social science disciplines. It has to take cognizance of the work done by the private/individual/other institutions in each discipline and work with them or take them along with it. It is especially important in the case of publishing, NTM doesn’t have the marketing network nor is it right now
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inclined to have one, so it has to tie up with other institutions for distribution of the materials that it produces.
7.2.2. Mechanism to convert the will and the resources into an Initiative We have seen that there is a strong will both from the State and the Public (both private and public players, individuals and organizations) to bring social science higher education material in Kannada. But the question is - Is there a way? There is no highway and right now there are many attempts to move towards the objective and several alleys have been created, often these initiatives have worked in parallel, though there were occasional convergences now and then mostly in the colonial period. With NTM coming in a big way, with Universities having their own publishing houses, with the Department of Translation Studies making its presence felt, and with the starting of Karnataka Anuvada Akademi (Translation Academy of Karnataka, now Kuvempu Bhasha Bharathi), as publishing is not a loss making (if not profit making) industry in Kannada, there should be an agency which utilizes all these institutions/resources/support to synergize their activities to achieve the objectives of higher education in Kannada medium.
How should it be done? What are the ways of synergizing all these channels, how to bring about a healthy conversation between these initiators and the teachers, researchers and learners of each discipline/interdisciplinary fields, is to be worked out. Only when this conversation begins we can make a headway. In that sense our case study of looking at the syllabuses of Women’s Studies in Karnataka, asking the translators, translation studies scholars, teachers and scholars of women’s studies and students of women’s studies to reflect on it to consolidate their views, is one of the ways to move forward. But somebody has to take the initiative at this level and on constant basis, with enough critical reflections.
7.2.3. Translator Training, Professionalism in Translation None of the translators seems to have had any professional training, except for those who had participated in the workshop held at Mysore University in 1970s. There are no
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institutions which are offering translation courses specific to specialized subjects. Mysore University did offer a post-graduate diploma and also research programme, and right now Kannada University-Hampi is offering Post-graduate diploma in distance education mode and research programmes in Translation Studies. Kuvempu Bhasha Bharathi is planning to offer a course which will help them in procuring translators for their projects.
There are no guidelines for translators on how to go about their job. What is offered in the above courses is much more related to translation studies than on actual translations, though practical translation is an integral part of the course component; students have to do their job on their own. Kannada University-Hampi has tried to organize a few workshops for young translators, and after finding it too unwieldy qualified the word young translators along with the subject specification. But this is not sufficient, supporting materials for translators have to be created in terms of Handbook for translation in each subject.
In most of the cases, translators are chosen arbitrarily, if we assume that there is a category of people called translators. I am saying this because the professional translator is not a category that we found in any of the publications, looked at. There are established translators, who are seen as professional translators, and are assigned jobs. The question of subject capability is completely ignored and anybody can translate any subject specific text. The attitude seems to be that the subject experts can be consulted if needed, or they can have a look at the translation later.
There is also the extreme case of subject expert/teacher doubling up as translator. It happens under the following conditions: 1. When the teacher feels that there is no material in Kannada to teach, whatever notes is prepared would be seen as translation worth publishing. In this case either the translator/teacher/subject expert doubles up as publisher or s/he approaches a commercial publisher, who keeping an eye on the number of prospective buyers (students), publishes it.
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2. Publishers, driven by the market economics and sighting the profit, approaches an established teacher of some reputation to author a book (it is only authoring a book, never translating a book, because it involves copyright problems, which in turn results in more cost of production resulting in less profit; or if you increase the cost, there might be fewer buyers). 3. Somebody may suggest that a book is worth having in Kannada; then the language expert who is in love with Kannada, will bring that into Kannada and will look for publishers. 4. In any translation there is this category of translators, who do it for the love of a particular book, saying, I read this book, the book is good, and so I translated it into Kannada. This confusion between the roles of subject experts, translators, publishers, editors has in a way made whatever translations available today in Kannada. It seems to be a chaotic situation, but it has fallen into a pattern.
7.2.4. Professionalism in translation publishing There is no post-translation scrutiny by the editor/translation-editor as these jobs are not so evolved in Kannada publishing Industry. Generally the languages expert becomes the translator - if somebody knows Kannada and Russian they become translation experts, and after translating a book of a specified subject, they also become subject experts!
When it comes to University Publications, earlier it seemed like the Kannada Department was in charge of the publishing unit; the chief editor or the Director used to be from Kannada department. Later in the 1970s with the funding from central government the subject committees were formed, this was also due to the fact that they started not only focusing on social science texts but also on science texts. But even then the chief editor used to be from the Kannada Department.
The Mysore University seems to have tried its hand in bringing some professionalism by creating a Department of Translations in the Institute of Kannada Studies and many a translation was undertaken by the faculty members of the Department. They also
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organized workshop for Science and Social Science authors to train them in theories of translations, issues in translation concepts/technical terms. But the translation strategies followed and what the earlier chief editor, Kuvempu, declared, about the need for concepts to be borrowed into Kannada, is not followed later. Similarly there is no consistency in following any strategy in any of the books; it seems to have been left to the translator completely and the subject experts have not bothered to look at the translation as a piece to be edited by them; they have at most justified the selection of a particular text as editors of subject areas.
7.2.5. Marketing If we look at our data and the analysis, different kind of marketing strategies emerge:
1. Catering to the existing market 2. Creating a market 3. Creating the supply because there is a demand 4. Supply creating demand?
7.2.5.1. Catering to the existing market: Most of the private publishers whom we have called earlier as Avenue Road, Gadag publishers, publish catering to the existing market. As there are many students who write the exam in Kannada medium in order to pass the examination publishers publish the book, (rather what is called ‘guide’) and publish it to make a quick buck. Universities also after prescribing a syllabus come out with an edited anthology, which is suitable for the syllabus at undergraduate level; this mainly happens in Language teaching subjects. Here they have a clear cut idea of the number of students who are going to be enrolled and also what the market is. This market generally gets created once, the next year the students depend on second-hand books, again which are sold generally in the footpaths of Avenue road or such roads in each city/town; the guide book will soon appear as a competitor to the textbook/anthology within a short span of 6 months to one year. This guide book will eat into the market of the textbook. Very rarely students do students buy both the textbook and the guidebook, as they would have economized their buying. In another survey conducted around 11 years ago by a group
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called Rethinking the Crisis in English Studies, it was found that the guidebook is considered as the textbook by the majority of students, irrespective of what the appropriate Educational Board designates as Textbook or mentions in the syllabus. So, the market is a onetime phenomenon for the publisher, it doesn’t recur every year.
But from the past two decades, we are also witnessing another phenomenon, where a material, created by the public institution, is beating all the private players. This material is even competing with textbooks, reference books, teachers, class room. With the motto that education should reach everyone’s doorstep, what is called as Distance Education mode, or the Open University mode has come into vogue. Almost every University has a Distance education center approved by IGNOU, and Karnataka also has an Open University. These Open University, Distance Education Centers provide study material, what is generally called as (self-learning materials) to the learners as the classroom and teacher is absent. The handing out of these materials has been made mandatory by IGNOU and Distance Education Council which oversee the distance education learning. These materials are popular among students across streams (whether face to face or distance education). Coupled with development in reprographic services these notes come in handy for students to take the examination head on, whether they have attended the class or not, whether they were attentive or not, even when they attended the class, whether teacher takes classes regularly or not, whether the textbook, reference book is available or not. In the Universities where the syllabus of the regular (face to face) mode and distance mode are the same, this practice is more rampant.
Thus the higher education material production initiatives have to compete with Distance Education materials in the Market at present.
7.2.5.2. Create a Market: Here it is appropriate to go back to our analysis of the texts during the colonial period. There we saw that some of the organizations tried to enroll subscribers to their series promising that they would give a fixed amount of printed pages every year in lieu of the deposit made by the subscriber. Customers were also made the share holders in publication. This strategy though may not work with students seems to
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be adopting a technique of creating a market and seems to operate with no profit motive (though an in-depth case study of some of these publishing houses/series might reveal that they were often mired in losses).
7.2.5.3. Creating the supply because there is a demand: Though this category seems to be similar to the one which caters to the existing market, it is different from that. In the former, there is a market you simply cater to it; it is not that there is simply a demand. In this instance, there is a demand for Kannada books, so you bring out Kannada books without seeing whether there is a market or not; or you don’t make an attempt to create a market for what you have produced. This is the characteristic of the category Creating the Supply because there is a Demand, without worrying about the market. The best example for this category is the Science Textbooks brought out by Mysore University in the 1970s under the Central Government funds, which are still available for sale in their publication unit. There was a demand; supply was also created; but there was no Market. Most of the University publications seem to fall into this category.
7.2.5.4. Supply creating demand? The present economics tells us that supply creates demand, though it is an exception to the normative theory that demand creates supply; it is the strategy adopted increasingly by the market/industries today, i.e. use the route of the exception to beat the norm. We have seen in our case study/example that though the books published by Kannada University were meant for Post-graduate Diploma students in Women’s Studies in the distance education mode, the book is used in all courses, from certificate to P.G. diploma to M.A., M.Phil. and Ph.D. course and also by the general public/feminists. Thus printing the distance education material in terms of regular books created demand for it. Though the number of students who have taken the P.G. Diploma course in Women’s studies is less than the number of books printed, the books are out of print. Thus actually supply can create demand. There is a need to think from this perspective too.
7.2.6. Coordination between initiators of Higher Education Material production, Scholars of the subject, teachers of the subject, students/learners
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Earlier we have discussed the pre pre-production production coordination between various agencies as a necessary step in higher education material production initiative in Kannada. It is also necessary to create a coordination between the material producing institutions/publishers and the subject experts, who create syllabuses, the teachers who are the ones who actually realize the objectives of the syllabus in the classroom and the students/learners who are supposed to benefit from it at the end. This questi question on is also closely tied up with what we discussed earlier under marketing - unless the material reaches the ones for whom it was intended, the whole initiative, however noble and excellent, is futile. Every initiative in Higher Education Material Productio Production should take this aspect seriously.
7.3. Issues of Translation and Success/Failure If we look at the translation strategies employed by the earlier initiatives in relation to their success or failure, it is very difficult to ascertain any direct relationship between the two. What this means is that there are other factors at play play, and only ly in combination with those factors the translation strategy affects the success oor failure of an initiative. When we talk about success or failure of an initiative, we are only seeing it in terms of fulfilling its objectives.
Most of the translations have ave a glossary glossary, which is an interesting feature of these translations, only the textbooks of Avenue Road kind kind, lack glossaries. There seems to be regional variation in coining Kannada terms for certain concepts, if we look at these glossaries. Another interesting feature is that there is chronologically no consistency in using Kannada terms: though already some words are coined in Kannada, still a later text, coins another term. This indicates that the earlier translation/text was not successful in terms of being carried forward over time, and the later translators/writers have not looked at it. Even if they have looked at it, the term coined may not have become popular or may not have had the quality to get retained in Kannada language for a long time.
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Generally nerally the glossaries come at the end. There are two kinds of glossaries, the first type, type just gives a bilingual word to word list alphabetically either in English EnglishKannada format or Kannada-English English format; the second type not only gives the list of terms but also explains them. If it has a name name-index there will be explanatory notes following each item in the list. But this kind of “pedantic” (if one can call them so) glossary is not much seen today, while in the colonial period that seems to be the order oof the day. This is not to suggest that such cases are not at all there even in the present context.
7.3.1. Translation Strategies If we have to think in terms of translation strategies employed then we can make the following distinctions: 1. Literal translation translation- where the length of the source text and the length of the target text are similar, i.e., no semantic portion is left out (though they might take word/ sentence/ paragraph as the unit of translation). 2. Summary translationtranslation where the unit of translation slation is the entire text and the translator/writer can delete certain semantic portions, insert if necessary some other semantic portion portion, or just reduce the length of it by summarizing the whole SL text or parts of it. 3. Localization-where here names, locations locations,, examples are localized, but the SL text remains the same length in TL also, but tampered here and there. There might be texts which adopt these strategies not as mutually exclusive but depending on the nature of the semantic portion that they are transla translating.
We need to undertake more comparative study of SL and TL texts in Social Science in Kannada context to make definitive remarks about it. But the following translation strategies could be suggested in different contexts.
7.3.1.1. Literal translation: When you are addressing the research level readers/learners, where they have to critically engage with tthe SL text, literal translation strategy has to be
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followed. Here when we say literal translation, we are not arguing for word to word translation, but trying to understand the SL on its own terms is the purpose of the reader/learner, that should not be lost sight of. If any change is necessary in terms of language style, number of words to suit the language to which they are translating for the sake of communication, they can make all those changes.
7.3.1.2. Summary translation: When the text is translated to introduce certain ideas to the reader, and the aim is to acquaint them with the ideas rather than make them critical about it (if they become critical in spite of this, then it is a different issue) then summary translation may be useful. Explaining the main argument/idea is important rather than giving the details of how they arrived at that idea and the description and analysis of the data/source/case study, which can be safely deleted. And the language could be made simple and descriptive rather than analytical. Multi-source texts generally employ this method where they cull out the required information/idea from several texts in English and rewrite them in Kannada and weave it into a single narrative. They can also add local examples and criticism against the argument that they are bringing in, if there are any and if it is essential. This form of writing is good for general readers, researchers who would like to go through a preliminary summary before reading the research level text and for undergraduate students.
7.3.1.3. Localization: Localization is also a method that is followed generally at undergraduate level, where translation/writing of the material is done from a single source text in English. It is used in those cases where there is already a single textbook in English, which you are directly using only by changing the examples and names of persons or places to make it in such a way that the students can relate their social experience with what is explained in the text or use the social science terms to explain their experience.
So, depending on the context we need to use the right translation strategy. Each social science text in English can have all these forms of translation in Kannada and exist in many forms, and it is quite essential to have all the forms in Kannada so, that the student
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can move from one to another depending on the previous knowledge level of the student. For example for somebody who is working on discursive formation of the present ideas, Foucault’s texts could be useful. But they may not be able to understand Foucault on their own, so even if you have literal translation of Foucault’s text it might not be useful. Even in English, or French, somebody may not be able to understand Foucault, they might go with Companion to Foucault, where Foucault’s arguments are summarized and explained, or if they cannot understand the Companion level also they can go to Foucault for Beginners, where Foucault’s central arguments are explained lucidly with cartoon-like pictures. Kannada should have all the three levels of Foucault’s texts, depending on the objective and whom the initiative is addressing.
Another important feature of the earlier initiatives was that they have used a lot of pictures, when it was difficult to have them in printing, where they had to find an artist, get the artwork done, and then get that artwork into a mold, and then insert that into the types. Now with desktop publishing such artwork, tables, text
box
which
highlights
page/paragraph/lesson
could
the
argument
of
the
be
easily devised and inserted. But comparatively the earlier texts had more pictures than the present ones. Present ones seem to be more oriented towards passing on information which can be used in examination than in making the learners understand the idea/concept. So, technology can be effectively used now than was the case earlier, but we have not tapped its potentialities, which can contribute to the success of a higher education material production initiative.
7.4. Further Recommendations It is important to tease out lessons/suggestions for future initiatives in higher education material production in social sciences in Kannada. The following recommendations not
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only stem from the data that we have looked at but also from the case study of Women’s Studies that we had taken up. Here we would be generalizing the recommendations from the level of Women’s Studies to other social sciences and from the level of Kannada to other Indian languages.
7.4.1. Documentation of Translations The documentation of translations has to be a constant process, documentation of texts that are not in copyright hold needs to be digitized and should be made available for scholars. The digitization of earlier social science texts in Kannada has to take place, in that sense the database project taken up by the Department of Translation Studies has to be continued with much rigor. Right now it is still in the formative stages of software development and is without any dedicated staff for the purpose. It needs to go online and have dedicated staff trained in the technical know-how of using latest equipments in digitizing the old texts and uploading it to the web, for that purpose. It should also have people who can crosscheck the data and the metadata that is going to be uploaded, and are scholars in their subject area. The University can have an editorial team for each of the subject areas, consisting of subject experts from either within the University or outside the University, who will be the consulting editors. The University can draw support from NTM (or NTM can assign this work to Kannada University-Hampi and also look for such organizations for other languages), ICSSR to document social sciences (even ICPR, ICHR can be roped in), Kuvempu Bhasha Bharathi, Sahitya Academy (both Karnataka as well as Central) and other such agencies to carry out this project. This project can be replicated in other Indian languages too. Private initiatives in Higher education can also pitch in at this level.
7.4.2. Interdisciplinary Theme Oriented Readers With the advent of new areas of research fields which cut across disciplines, it would be ideal to bring out interdisciplinary theme oriented collection of articles (Readers) in Kannada. These could be bilingual too, as it would solve the problems of translation (if there is any) to a larger extent. These bilingual readers would then help the students who would like to straddle between Kannada and English also. This opinion emerged while
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discussing with the students of Women’s Studies in the workshop that we organized as part of the Project.
7.4.3. Dedicated Website/Blog/E-group Another important issue that came up in the workshop was to have a dedicated website/blog/e-group site for each field (to begin with it could be Women’s Studies or Gender Studies), where the teachers, scholars, learners (both the present and those who have gone out) would interact and share the resources/developments/problems faced by the field academically. A lot of higher education material, including the bilingual readers suggested above, could be put up on this site, if there is no copyright problem. And this could be designed in Wikipedia style, where each item for which description/ definition/ details available elsewhere in the site would be hyperlinked. The site could be multilingual as well.
7.4.4. Syllabus Reform In terms of looking at the curriculum it could be suggested that for undergraduate courses simple introduction to the fundamentals of the discipline, debate about the status of the discipline, the possibility of the discipline, key concepts/concerns/issues in the discipline have to be introduced in a simple narrative form with suggestions for further reading of articles/books/journals. Right now the disciplines are content oriented, for example, history is taught not as an introduction to historiography nor as the fundamentals of writing historiography nor the issues in historiography but as foundations of the discipline in terms of who was the first one, when this was founded as the discipline; and then world history, Karnataka history, Indian history, is taught. The syllabus seems to be more inclined towards producing a nationalist subject/citizen than towards training them about the nature of the discipline, possibilities of the discipline, and challenges before the discipline. Different theories of historiography, key issues in it have to be taught at the second level, the histories (whether local, linguistic state, nation, continent, world or different branches of it in combination with former like Indian economic history) have to be used as case studies. Then in the later stages the issues in specific branches (and categories) could be taught. There are no syllabuses of this kind, nor are the materials
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available to either teachers or students right now. A syllabus reform or overhauling of the way the discipline is taught has to be reexamined.
7.4.5. Training in Translating & Editing As we have observed there is no professionalism in Kannada social science publishing industry, we need to bring that in, and create courses which train people in translating social science as well as in editing the translations for publication. Translation training where both editors and translators are trained is a must for better results, and then the objectives and the translation/publication strategy can be integrated well to fetch better results.
7.4.6. Traffic between Foreign languages and Indian languages along with English If we observe the flow of information and the transactions it seems to be more or less between English and India languages, with a few exceptions of traffic between Indian languages. Whatever non-English knowledge that comes in is because it is first translated into English and accepted well in Anglo-American world. Thus the English (AngloAmerican world) seems to be operating as guarantee of knowledge or in other words as gate-keeper of knowledge. This amounts to a silent-censorship. The knowledge from other European languages and other Asian countries (which might share some of the post-colonial and colonial traits with Indian situation, and also to some extent, precolonial religious/cultural and economic transactions) need to be interfaced with Indian languages. For this we need to develop training in translation between foreign languages and Indian languages. India has a chain of strong foreign languages teaching centers across the country in many universities. The learners are trained in foreign languages and often they work between foreign languages and English in Multi-national companies or in foreign relations context. If this tide can be effectively channelized towards the traffic between foreign languages and Indian languages along with English, India can take a lead in knowledge production in social sciences, as this would result in India acting as guarantor of knowledge to the English speaking world by translating these knowledge from non-English foreign languages into Indian languages and English simultaneously. Focusing on such bilingual projects would be of immense wealth and the translation
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policy of the nation-state as well as our publishers should look for such endeavors and invest in it for future benefit.
7.4.7. Coordination between NTM and Other Organizations/Players for Quality Intervention Working with NTM is essential and it should have proper framework of shaping knowledge production in India not just cater to the existing syllabus, the translations of NTM should be able to make qualitative interventions in higher education scenario and for this it needs to have a proper translation policy by working in close proximity with various institutions/academic bodies which have a stake in changing the contours of their discipline/field in India for better knowledge production and dissemination.
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Appendix 1- Data Entry Templates -1
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Data Entry Templates -2
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Data Entry Templates -3
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Data Entry Templates -4
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Data Entry Templates -5
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Appendix No. 2 Workshop Invitation
Department of Translation Studies Kannada University-Hampi Vidyaranya 583 276 In collaboration with
Sir Ratan Tata Trust, Mumbai Kuvempu Kannada Research Center, Kuppali and
Rastra Kavi Kuvempu Trust, Kuppali Invitation Workshop on
Translation of thGender Concepts into Kannada On 2, 3 and 4 April 2009, 10.30 A.M., Venue: Kuppali
Inauguration by
Prof. T.S. Satyanath Delhi University, Delhi
Presided by
Dr. A Muregeppa Vice-Chancellor, Kannada University-Hampi
Resource Persons Dr. Shivarama Padikkal
Shri. Somesh, Kannada University
University of Hyderabad
Dr. Hemalatha T.S.
Dr. Sabiha Bhoomigowda
Women’s University, Bijapur
Mangalore University
Dr. Mangala S. University of Mysore
Dr. Vanaja Vem., University of Mysore
Dr. Shivareddy K.C. Kannada University
Dr. Sumithra L.C.
Shri. Ashwin, C.S.C.S. Bangalore
Thunga College, Theerthahalli
Dr. Girija, Kannada University and
Dr. Nikhila H. Pondicherry University
Students of Women’s Studies, Karnataka
You are cordially invited
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Appendix No. 3- Additional Data for Women’s Studies Case Study 1. Women’s Studies Dissertations were consulted to prepare the citation list of Kannada books at the following Universities: Departments/Centers of Women’s Studies Dept. of Women's Studies, Gulbarga University Dept. of Women's Studies, Kannada University-Hampi Dept. of Women's Studies, Bijapur Women's University Dept. of Women's Studies, University of Mysore Women's Studies Centre, Karnataka University, Dharwad 2. No. of Reference Books mentioned in the syllabuses: Department/Center Dept. of Women's Studies, Gulbarga University Dept. of Women's Studies, Kannada University-Hampi Dept. of Women's Studies, Bijapur Women's University Dept. Women's Studies, University of Mysore Women's Studies Centre, Karnataka University, Dharwad
No. of Books 0 95 80 44 95
3. List of Kannada Reference Books Mentioned in the Syllabuses Name of the Book Mahileya Munnade Bharatiya Mahileyara Swatantra Horata (Kamaladevi Chattopadyaya (Tr)) Mahile Bidugadeya Haadiyalli Mahile Samaja mattu Sanskruti Mahila Chaluvaliya Majalugalu Mahileyaru (M.K.G) (Tr) Mahileyara Vimocahane kuritu Lenin (Tr) Vimochaneyedege Strivadi Diksoochi Strivadi Sahitya Vimarshe Strivada: Dakshina Asiadalli Adara Prastutate Mahile Samaja mattu Sanskruti Strivada Mahila Adhyayanada Ttatvika Nelegalu Strivada Mahila chaluvali mattu Mahila Vishayagalu Adhunika Bharatadalli Mahile
Author/Translator Andhanooru Shobha Vaideshi R. Indira N. Gayatri Gandhi Smaraka Nidhi, Karnataka K. L. GopalaKrishna Rao B.N. Sumitrabai & Vijaya Dabbe R. Indira Ed. Tejaswini Niranjana & Seemantini Niranjana Vem. Vanaja & H.R. Rajeshwari Vijaya Dabbe B.N. Sumitrabai Preeti Shubhachandra H.S. Shrimati M. Usha H.S. Shrimati 114
Mahile mattu Samuha Madhyamagalu
K. Saroja
4. Books Most Referred to in Dissertations a. In Ph.D. Name of the Book
Author/Translator
Mahile Arthikate mattu Abhivruddhi Devadasi Sampradaya Mahila Sankatana Mahile Samaja mattu Sanskruti Kannadalli Mahila Katha Sahitya Bogase ( Mahileya Suttamutta)
T.R. Chandrashekar Jogan Shankar Gayatri Navada R. Indira Mallika Ghanti Kamala Hampana
b. In M.Phil. Name of the Book
Author/Translator
Mahile Samaja mattu Sanskruti Mahile mattu Arogya Devadasi Sampradaya Mahila Sankathana Sanskruti Chintane mattu Bharatiya Strivada Mahile Arthikate mattu Abhivruddhi Adhunika Bharatadalli Mahile(tr) Kannada Mahila Sahitya Charitre
R. Indira K. Saroja Jogan Shankar Gayatri Navada M. Usha T.R. Chandrashekar H.S. Shrimati H.S. Shrimati
c. In P.G. Diploma
Name of the Book Mahile Arthikate mattu Abhivruddhi Mahile Samaja mattu Sanskruti Mahila Sankathana Mahila Adhyayana-Vol. 1 Mahile mattu Arogya Bogase (Mahileya Suttamutta) Nari Dari Diganta Mahila Sanskruti Unmeelana Adhunika Bharatadalli Mahile (Tr)
Author/Translator T.R. Chandrashekar R. Indira Gayatri Navada H.M. Hemalata K. Saroja Kamala Hampana Vijaya Dabbe R. Sunandamma Aryamba Pattabhi H.S. Shrimati
115
5. Books Most Referred to Overall Sl. No. 1.
Name of Book Mahile Arthikate mattu Abhivruddhi – T.R. Chandrashekar
No. of times cited 28
2.
Mahile, Samaja mattu Samskriti – Indira R.
22
3.
Mahila Adhyayana – Hemalatha H.M.
16
4.
Adhunika Bharatadalli Mahile (Geraldine Forbes) – Tr. Shrimathi H.S. Bharatda Mahileyara Baduku mattu Horata – Hemalatha H.M. Kannada Mahila Saahityadalli Streevaadi Nelegalu – Prabhavathi S.V. Mahile mattu Aarogya – Saroja K.
13
20ne Shathmaanadalli Karnatakada Mahileyara Saadhane – Parvathi H.S. Bogase – Kamala Hampana
5
5. 6. 7. 8. 9.
8 7 5
5
10. Sthrivaada – Shrimathi H.S.
4
11. Mahila Sankathana – Gayathri Navada
4
12. Mahileyara Melaaguttiruva Dourjanyagalu – Veena Sankanagowda 13. Bendreyavara Saahityadalli Stri Ondu Adhyayana – Krishnappa J. 14. Shaasanagalalli Karnatakada Strisamaja – Channakka Eligara 15. Hennu Hengasu – Shrimathi H.S.
3
16. Asangatita Valayadalli Mahileyara Sthitigati Yojanaa Patrike March-2001 17. Mahila Shikshana mattu Abhivruddhi – Annapoorneshwari S. 18. Strivadada Prastutate – Prabhavathi S.V.
2
19. Strivaadi Diksuchi- Indira R.
1
Total
3 3 2
2 1
134
116
6. Graphic Representation of the Books Most Referred to
Citations of Kannada Books in Women's Studies Dissertations
Mahile, Samaja mattu Samskriti Mahile Arthikate mattu Abhivruddhi
1%
Mahila Adhyayana
1% 1%
Adhunika Bharatadalli Mahile
2%
Kannada Mahila Saahityadalli Streevaadi Nelegalu
16%
Bharatda Mahileyara Baduku mattu Horata
2% 1% 1%
Mahile mattu Aarogya
2%
21% 3% 3%
20ne Shathmaanadalli Karnatakada Mahileyara Saadhane Bogase
4%
Sthrivaada
4%
12%
4% 6% 5%
10%
Mahila Sankathana Mahileyara melaaguttiruva Dourjanyagalu Hennu Hengasu Asangatita Valayadalli Mahileyara Sthitigati Yojanaa Patrike March-2001
Graph showing the % of Number of times a Kannada book is quoted in Women’s Studies Dissertations (P.G. Diploma, M.A., M.Phil. & Ph.D. level put together in Karnataka.
Bendreyavara Saahityadalli Stri Ondu Adhyayana Shaasanagalalli Karnatakada Strisamaja Strivadada Prastutate Strivaadi Diksuchi
See the table in the next page for details of the book in terms of their ranking in citation and other details of the books.
Mahila Shikshana mattu Abhivruddhi
7. Table Showing the Books, and the Dissertations in which they are cited (Case study of Women’s University of Karnataka, Bijapur) 117
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C¸ÀA WÀnvÀ ªÀ®AiÀÄzÀ°è ªÀÄ»¼ÉA iÀÄgÀ ¹Ü wUÀwAiÉÆÃd£Á ¥ÀwæPÉ ªÀÄiÁZïð 2001
1. ©eÁ¥ÀÄgÀ £ÀUÀgÀzÀ°è ªÀÄ»¼Á ªÀÄ£ÉUÉ®¸À ªÀiÁqÀĪÀªÀgÀ MAzÀÄ ¸ÀªÀiÁd ±Á¹ÛçÃAiÀÄ CzsÀåAiÀÄ£À 2. ©eÁ¥ÀÄgÀ £ÀUÀgÀzÀ ªÀÄ£ÉUÉ®¸ÀzÀ ªÀÄ»¼ÉA iÀÄgÀ §zÀÄPÀÄ §ªÀu PÀÄjvÀÄ MAzÀÄ CzsÀåA iÀÄ£À
9
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1. ©eÁ¥ÀÄgÀ £ÀUÀgÀzÀ «zsÀªÉA iÀÄgÀ ¸ÀªÀĸÉåUÀ¼ÀÄ MAzÀÄ ¹ÛçêÁ¢ CzsÀåA iÀÄ£À 2. ©eÁ¥ÀÄgÀ £ÀUÀgÀzÀ ªÀÈzÀÞ «zsÀªÉA iÀÄgÀ MAzÀÄ ªÀÄ»¼Á CzsÀåAiÀÄ£À 3. MAzÁ¼À UÁæªÀÄzÀ «zsÀªÉA iÀÄgÀ ¸ÀªÀĸÉåUÀ¼ÀÄ MAzÀÄ ¸ÀªÀiÁd ±Á¹ÛçÃAiÀÄ CzsÀåA iÀÄ£À
120
10
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1. ©eÁ¥ÀÄgÀ £ÀUÀgÀzÀ «zsÀªÉA iÀÄgÀ ¸ÀªÀĸÉåUÀ¼ÀÄ MAzÀÄ ¹ÛçêÁ¢ CzsÀåA iÀÄ£À 2. ¸ÀªÀð dÕ£À wæ¥À¢UÀ¼À°è ªÀÄ»¼É 3. MAzÁ¼À UÁæªÀÄzÀ «zsÀªÉA iÀÄgÀ ¸ÀªÀĸÉåUÀ¼ÀÄ MAzÀÄ ¸ÀªÀiÁd ±Á¹ÛçÃAiÀÄ CzsÀåA iÀÄ£À
11 PÀ£ÀßqÀ ªÀÄ»¼Á ¸Á»vÀåzÀ°è ¹ÛçêÁ¢ £É¯ÉUÀ¼ÀÄ
1. ©eÁ¥ÀÄgÀ £ÀUÀgÀzÀ «zsÀªÉA iÀÄgÀ ¸ÀªÀĸÉåUÀ¼ÀÄ MAzÀÄ ¹ÛçêÁ¢ CzsÀåA iÀÄ£À 2. ©eÁ¥ÀÄgÀ £ÀUÀgÀzÀ ªÀÈzÀÞ «zsÀªÉA iÀÄgÀ MAzÀÄ ªÀÄ»¼Á CzsÀåAiÀÄ£À 3. PÀÄA.«ÃgÀ¨sÀzÀæ¥Àà£ÀªÀgÀ PÀvÉUÀ¼À°è ¹ÛçøÀA ªÉÃzÀ£ É MAzÀÄ CzsÀåAiÀÄ£À 4. ±ÉÊ®eÁ GqÀÄZÀt CªÀgÀ PÀªÀ£À ¸ÀA PÀ®£ÀUÀ¼À°è ¹ÛçøÀA ªÉÃzÀ£É 5. «ÃgÀ¹ zÁÞ A wAiÀiÁV CPÀ̪ÀĺÁzÉë 6. MAzÁ¼À UÁæªÀÄzÀ «zsÀªÉA iÀÄgÀ ¸ÀªÀĸÉåUÀ¼ÀÄ MAzÀÄ ¸ÀªÀiÁd ±Á¹ÛçÃAiÀÄ CzsÀåA iÀÄ£À 7. ªÀÄ£ÀU ÉÆý UÁæªÀÄzÀ «zsÀªÁ ªÀÄ»¼ÉA iÀÄgÀ MAzÀÄ ¹ÛçêÁ¢ CzsÀåA iÀÄ£À
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13
DzsÀĤPÀ ¨sÁgÀvÀzÀ°è ªÀÄ»¼É
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121
14. ©eÁ¥ÀÄgÀ £ÀUÀgÀzÀ ªÀÄ»¼Á ¸À±ÀQÛÃPÀgÀtzÀ°è ¸Àé¸ÀºÁAiÀÄ UÀÄA¥ÀÄUÀ¼ÀÄ MAzÀÄ ¸ÀªÀiÁd±Á¹ÛçÃAiÀÄ CzsÀåAiÀÄ£À 14
ªÀÄ»¼Á CzsÀåAiÀÄ£À
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15
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1. ¹ÛçêÁzÀ PÀÄjvÀÄ d£À¸ÁªÀiÁ£ÀågÀ C©ü¥ÁæA iÀÄ MAzÀÄ CzsÀåAiÀÄ£À
16
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1. ©eÁ¥ÀÄgÀ £ÀUÀgÀzÀ G£ÀßvÀ ²PÀëtzÀ°è ¥Àj²µÀÖ eÁvÀ ªÀÄ»¼É PÀ£ÁðlPÀ gÁdå ªÀÄ»¼Á «±Àé «zÁå®AiÀÄ MAzÀÄ ¸ÀªÀiÁd±Á¹ÛçÃAiÀÄ CzsÀåA iÀÄ£À 2. ¥ÁæxÀ«ÄPÀ ±Á¯Á ²PÀëQAiÀÄgÀ ¸ÀªÀĸÉåUÀ¼À MAzÀÄ CzsÀåAiÀÄ£À
17
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1. QjAiÀÄ DgÉÆÃUÀå ¸ÀºÁAiÀÄQAiÀÄgÀ PÀÄjvÀÄ MAzÀÄ CzsÀåAiÀÄ£À 2. ©eÁ¥ÀÄgÀ £ÀUÀgÀzÀ PÀÄ lÄA§ AiÉÆÃd£ÉA iÀÄ£ÀÄß C£ÀĸÀj¸ÀÄwÛgÀĪÀ ªÀÄ»¼ÉA iÀÄ£ÀÄß PÀÄjvÀÄ MAzÀÄ CzsÀåA iÀÄ£À
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3. PÀÄlÄA§ AiÉÆÃd£Á «zsÁ £ÀUÀ½AzÀ ªÀÄ®WÁt UÁæªÀÄzÀ ªÀÄ»¼ÉA iÀÄgÀ zÉúÀzÀ ªÉÄïÁzÀ ¥ÀjuÁªÀÄUÀ¼ÀÄ MAzÀÄ ¹ÛçêÁ¢ CzsÀåA iÀÄ £À 4. ºÉtÄÚªÀÄUÀÄ ªÀÄvÀÄ Û PÀÄlÄA§ MAzÀÄ ¸ÀªÀiÁd±Á¹ÛçÃAiÀÄ CzsÀåAiÀÄ£À 5. ºÉÆ£ÀÄ ßlÖV UÁæªÀÄzÀ°è d£À¤Ã ¸ÀÄgÀPÁë AiÉÆÃd£ÉA iÀÄ MAzÀÄ ¸ÀªÀiÁd±Á¹ÛçÃAiÀÄ CzsÀåA iÀÄ£À 18
20£ÉñÀvÀªÀiÁ£ÀzÀ°è PÀ£ ÁðlPÀ ªÀÄ»¼ÉA iÀÄgÀ ¸ÁzsÀ£É
1. ¥ÁæxÀ«ÄPÀ ±Á¯Á ²PÀëQAiÀÄgÀ ¸ÀªÀĸÉåUÀ¼À MAzÀÄ CzsÀåAiÀÄ£À 2. wæªÉÃtÂA iÀĪÀgÀ PÉ®ªÀÅ PÁzÀA §jUÀ¼À°è£À ¸ÁªÀiÁfPÀ ¸ÀªÀĸÉåU À¼ÀÄ 3. G¥À£Áå¸ÀQAiÀÄgÀÄ MAzÀÄ ¸ÀªÀiÁd±Á¹ÛçÃAiÀÄ «±ÉèõÀuÉ 4. ªÀÄ»¼É ªÀÄvÀÄÛ ¸ÀªÀÄƺÀ ªÀiÁzsÀåªÀÄUÀ¼ÀÄ MAzÀÄ ¸ÀªÀiÁd ±Á¹ÛçÃAiÀÄ CzsÀåA iÀÄ£À 5. CAZÉ E¯ÁSÉ ªÀÄ»¼Á£ËPÀgÀg ÀÄ:MAzÀÄ ¸ÀªÀiÁd ±Á¹ÛçÃAiÀÄ CzsÀåA iÀÄ £À
19
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123
Appendix No. 4- Subject-wise Classification of Mysore and Kannada University Publications
Kannada Source Texts
Subjects
Translated Texts
0 10 0 53 143 0 53 45 13 0 30 6 0 3 55 89 500
Education Linguistics Law History Literature Anthropology Poetics/Aesthetics Sociology Political Science Women's Studies Economics Philosophy Psychology Religion/Theology Science Others Total
0 0 0 3 2 1 0 3 4 0 6 0 1 0 6 2 28
Total
Percentage
0 10 0 56 145 1 53 48 17 0 36 6 1 3 61 91 528
0.00 1.89 0.00 10.61 27.46 0.19 10.04 9.09 3.22 0.00 6.82 1.14 0.19 0.57 11.55 17.23 100.00
Table showing the subject-wise publications of Mysore University from its inception to 2002
Education
Mysore University Publications
Linguistics Law
2%
0%
0%
History
11%
17%
Literature Anthropology
12%
Poetics/Aesthetics Sociology
1%
27%
Political Science Women's Studies
0% 0%
1% 7%
3% 0%
9%
10%
Economics Philosophy Psychology Religion/Theology
Graph showing percentage share of each subject among the total publications of Mysore University
124
Subjects Education Linguistics Law History Literature Anthropology Poetics/Aesthetic s Sociology Political Science Women's Studies Economics Philosophy Psychology Religion/Theolog y Science Others Total
Kannada Source Texts 0 34 0 173 177 49
Translated Texts
Total
Percentage
0 1 0 5 2 1
0 35 0 178 179 50
0.00 4.91 0.00 24.96 25.11 7.01
0 52 18 23 10 6 0
0 1 0 2 0 0 0
0 53 18 25 10 6 0
0.00 7.43 2.52 3.51 1.40 0.84 0.00
0 34 124 700
0 0 1 13
0 34 125 713
0.00 4.77 17.53 100.00
Table showing the subject-wise publications of Kannada University - Hampi from its inception to 2002
Kannada University-Hampi Publications
Education Linguistics Law
18%
0%
5% 0%
History 5%
0%
24%
Literature Anthropology
0%
Poetics/Aesthetics
1%
Sociology Political Science
1%
Women's Studies
4%
Economics Philosophy
3% 7% 0%
7%
25%
Psychology Religion/Theology Science
Graph showing percentage share of each subject among the total publications of Mysore University
125
Appendix No. 5- List of Glossaries Available in Kannada PÀæ. ¸ÀA.
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2.
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3.
PÁ£ÀÆ£ÀÄ ±À§ Ý PÉÆñÀ
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4.
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ZÉÃvÀ£À §ÄPï ºË¸ï ªÉÄʸÀÆgÀÄ
5.
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2005 CUÀgïªÁ¯ï ªÀÄvÀÄÛ ªÀÄAUÀ¯ï
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6.
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2004 ¥ÀƪÀð ZÁgï JA.
ZÉÃvÀ£À §ÄPï ºË¸ï ªÉÄʸÀÆgÀÄ
7.
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2000 ªÉA PÀmïgÁªï r.
CT® Keɤì¸ï ªÉÄʸÀÆgÀÄ
8.
2002 ±ÀA PÀgÁªï ZÀ.£À.
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9.
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PÀ£ÀßqÀ «±Àé«zÁå®AiÀÄ ºÀA ¦
10.
£ÉÃPÁgÀ ªÀÈ wÛ ¥ÀzÀPÉÆñÀ
1999 £ÁgÁAiÀÄt PÉ.«. ªÀÄvÀÄÛ EvÀgÀgÀÄ 2000 ¸ÁA§ªÀÄÆwð
11.
¸ÀA QÃtð ªÀÈ wÛ ¥ÀzÀPÉÆñÀ
2000 CAUÀr J¸ï.J¸ï.
PÀ£ÀßqÀ «±Àé«zÁå®AiÀÄ ºÀA ¦
12.
¥ÁAZÁ¼À ªÀÈ wÛ ¥ÀzÀPÉÆñÀ
2000 ¥ÁAqÀÄgÀA UÀ ¨Á§Ä
PÀ£ÀßqÀ «±Àé«zÁå®AiÀÄ ºÀA ¦
13.
2003 ¸ÀA : ZÀA zÀæ±ÉÃRgï zÁªÉÄè
PÀ£ÀßqÀ «±Àé«zÁå®AiÀÄ ºÀA ¦
14.
¸ÀªÀiÁd«eÁÕ£ÀUÀ¼À ¥Áj¨sÁ¶PÀ ¥ÀzÀPÉÆñÀ ««zsÀ ªÀÈ wÛ ¥ÀzÀPÉÆñÀ
2000 C±ÉÆÃPÀ PÀĪÀiÁgï gÀA eÉÃgÉ
PÀ£ÀßqÀ «±Àé«zÁå®AiÀÄ ºÀA ¦
15.
¨sÁgÀwÃAiÀÄ PÁªÀå ¥Àj¨sÁµÉ
2000 ªÉA PÀmÉñï f. ªÀįÉèÃ¥ÀÄgÀA
PÀ£ÀßqÀ «±Àé«zÁå®AiÀÄ ºÀA ¦
16.
¸ÁA¸ÀÌø wPÀ ¥ÀzÀPÉÆñÀ-1 ªÉÄʯÁgÀ°AUÀ ¸ÁA¸ÀÌø wPÀ ¥ÀzÀPÉÆñÀ/ ¨ÉÃmÉ
2000 ªÀÄAdÄ£ÁxÀ ¨Éë£ÀPÀmÉÖ
PÀ£ÀßqÀ «±Àé«zÁå®AiÀÄ ºÀA ¦
2001 gÀªÉÄÃ±ï ¸À.a.
PÀ£ÀßqÀ «±Àé«zÁå®AiÀÄ ºÀA ¦
2000 ªÉA PÀmÉñï EAzÁér
PÀ£ÀßqÀ «±Àé«zÁå®AiÀÄ ºÀA ¦
19.
¸ÁA¸ÀÌø wPÀ ¥ÀzÀPÉÆñÀ/¤Ã®UÁgÀg ÀÄ PÁ£ÀÆ£ÀÄ gÀvÀßPÉÆñÀ
20.
PÁ£ÀÆ£ÀÄ ¥ÀzÀ «ªÀgÀt PÉÆñÀ
21.
«ªÀıÉð AiÀÄ ¥Àj¨sÁµÉ
22.
EwºÁ¸À ¥ÀzÀPÉÆñÀ
?
?
ZÉÃvÀ£À §ÄPï ºË¸ï ¨ÉA UÀ¼ÀÆgÀÄ
23.
«eÁÕ£À ¥ÀzÀPÉÆñÀ
?
?
ZÉÃvÀ£À §ÄPï ºË¸ï ¨ÉA UÀ¼ÀÆgÀÄ
24.
¨sË UÉÆüÀ±Á¸ÀÛç ¥ÀzÀPÉÆñÀ
?
?
ZÉÃvÀ£À §ÄPï ºË¸ï ¨ÉA UÀ¼ÀÆgÀÄ
17. 18.
¯ÉÃRPÀgÀ ºÉ¸ÀgÀÄ
¥ÀæPÁ±ÀPÀgÀÄ
PÀ£ÀßqÀ «±Àé«zÁå®AiÀÄ ºÀA ¦
?
»gÉêÀÄoÀ J¸ï.¹.
UÀzÀUï «zsÀ夢ü ¥ÀæPÁ±À£À
?
»gÉêÀÄoÀ J¸ï.¹
UÀzÀUï «zsÀ夢ü ¥ÀæPÁ±À£À
1983 £ÁUÀ¨ sÀƵÀuï¸Áé«Ä N.J¯ï
¥Àj¸ÀgÀ ¥ÀæPÁ±À£ À ²ªÀªÉÆUÀÎ
126
27.
PÀ£ÁðlPÀ ¸ÀA VÃvÀ ¥Áj¨sÁ¶PÀ ¥ÀzÀPÉÆñÀ ¨sÁUÀ-1, 2 PÀ£ÀßqÀ «µÀA iÀÄ «±ÀéPÉÆñÀ ¸ÀA ¥ÀÄlUÀ¼ÀÄ -14 PÁªÁåx Àð aAvÀ£ Á
28.
PÁªÁåx Àð ¥ÀzÀPÉÆñÀ
29.
PÀ£ÀßqÀ ¥ÀzÀ¤¢ü
30.
¸ÀA §AzsÀªÁZÀPÀUÀ¼ÀÄ ªÀÄvÀÄÛ ¸ÀA ¨ÉÆÃzsÀ£ ÉUÀ¼ÀÄ CgÀtå ±Á¸ÀÛç
2002 CAUÀr J¸ï.J¸ï.
PÀ£ÀßqÀ ¸ÀA WÀ ¸ÀA vÀ eÉƸɥ sï ¨ÉA UÀ¼ÀÆgÀÄ PÀ£ÀßqÀ «±Àé«zÁå®AiÀÄ ºÀA ¦
1988 PÀȵÀÚ¸Áé«Ä CdÓA ¥ÀÄgÀ
¸ÀéuÁðA§ ¥À©èPÉõÀ£ïì ¨ÉA UÀ¼ÀÆgÀÄ
1994 C£ÀA vÀ «. ¥ÀzÀä²æà C£ÀA vÀ
L©JZï ¥ÀæPÁ±À£À
33.
EAVèõï-PÀ£ÀßqÀ PÀÈ ¶ «eÁÕ£À ±À§ Ý PÉÆñÀ £ÀªÀPÀ£ÁðlPÀ DqÀ½vÀ ¥ÀzÀPÉÆñÀ
£ÀªÀPÀ£ÁðlPÀ ¥ÀæPÁ±À£À ¨ÉA UÀ¼ÀÆgÀÄ
34.
¥ÀgÀªÀiÁxÀð ¥Àz ÀPÉÆñÀ
2001 C§ÄÝ ¯ï gɺÀªÀÄ£ï ¥ÁµÀ, £ÁUÀª ÉÃt J¸ï. 2000 D.gÁ.¸É.
35.
¥ÀzÁxÀð aAvÁªÀÄt ¨sÁUÀ-1
36.
¥ÀzÁxÀð aAvÁªÀÄt ¨sÁUÀ-2
37.
PÀgÀPÀıÀ® PÀ¯ÉU À¼ÀÄ
2000 PÀjÃUËqÀ ©ÃZÀ£ÀºÀ½î
PÀ£ÀßqÀ «±Àé«zÁå®AiÀÄ ºÀA ¦
38.
PÀÄAzÀUÀ£ ÀßqÀ ±À§ Ý ¤¢ü
39.
¸ÀnÃQ£À ±À§ Ý ªÀÄAdj PÉÆñÀ
40.
¤vÀå §¼ÀPÉA iÀÄ £ÀÄrUÀlÄÖ £ÁtÄÚrUÀ¼À ¤WÀA lÄ ¸ÀA ¸ÀÌø vÀ-PÀ£ÀßqÀ ªÀÅåvÀàwÛ PÉÆñÀ
2000 PÀÄA¨Á¹ «±ÀéA ¨sÀgÀ G¥ÁzÁåA iÀÄ 1999 UÀA UÁzsÀgÀ ªÀÄrªÁ¼ÉñÀégÀ vÀÄgÀªÀÄj 1999 UÀt¥Àw ¨sÀlÖ
J£ï.Dgï.J.JªÀiï.JZï ¥ÀæPÁ±À£À PÉÆÃmÉñÀégÀ PÀ£ÀßqÀ ¥ÀĸÀÛPÀ ¥Áæ¢ üPÁgÀ ¨ÉA UÀ¼ÀÆgÀÄ CT® Keɤì¸ï ªÉÄʸÀÆgÀÄ
2003 aAvÁªÀÄt ¥ÉÃgÀPÀgÀ
¸ÀªÀiÁd ¥ÀĸÀÛPÁ®AiÀÄ zsÁgÀªÁqÀ
25. 26.
31. 32.
41.
?
¸ÀA ¥ÀvïPÀĪÀiÁgÁZÁAiÀÄ ð
2004 gÁeÉÃAzÀæ r.PÉ. (¥Àæ.¸ÀA ) 1983 ²ªÀgÀÄzÀæ¥Àà f.J¸ï. 1980 ²ªÀgÀÄzÀæ¥Àà f.J¸ï, £ÁgÁAiÀÄuï PÉ.«. 2007 ¥Àæ±ÁAvÀ ªÀiÁqÀÛ (¸ÀA )
1991 DZÁAiÀÄð ¥Á.ªÉA . ?
DZÁAiÀÄð ¥Á.ªÉA
ªÉÄʸÀÆgÀÄ «±Àé«zÁå®AiÀÄ ªÉÄʸÀÆgÀÄ ªÉÄʸÀÆgÀÄ «±Àé«zÁå®AiÀÄ ªÉÄʸÀÆgÀÄ ±ÁgÀzÀ ¥ÀæPÀluÁ®AiÀÄ ¨ÉA UÀ¼ÀÆgÀÄ ¨ÉA UÀ¼ÀÆgÀÄ «±Àé«ÀzÁå®AiÀÄÀ
PÁªÀÄzsÉãÀÄ ±ÉõÁ¢æ¥ÀÄgÀA ¨ÉA UÀ¼ÀÆgÀÄ zÀvÁÛvÉæÃAiÀÄ ¥ÀPæ Á±À£À ¨ÉA UÀ¼ÀÆgÀÄ ¥ÀÀæªÀÄw ¥ÀæPÁ±À£À ¸ÀħæºÀät å zÀ.PÀ
2001 £ÁgÁAiÀÄtgÁªï f.n.
£ÀªÀPÀ£ÁðlPÀ ¥ÀæPÁ±À£À ¨ÉA UÀ¼ÀÆgÀÄ
43.
£ÀªÀPÀ£ÁðlPÀ «eÁÕ£À ¥ÀzÀ «ªÀgÀt PÉÆñÀ eÁ£À¥ÀzÀ PÉÆñÀ
2002 £ÀA eÉÃUËqÀ ºÉZï
vÀ£ÀĪÀÄ£ÀÄ ¥ÀæPÁ±À£À ªÉÄʸÀÆgÀÄ
44.
ªÀVÃðPÀÈ vÀ ¥ÀzÀPÉÆñÀ
1994 ¥ÁgÀévÀªÀÄä ªÀÄvÀÄÛ EvÀgÀgÀÄ
45.
¸À¸Àå ¸ÀA ¥ÀÄ l
2001 ¥Ánî ¹.r. ªÀÄvÀÄÛ EvÀgÀgÀÄ
PÀ£ÀßqÀ ¸Á»vÀå ¥ÀjµÀvÀÄÛ ¨ÉA UÀ¼ÀÆgÀÄ PÀ£ÀßqÀ «±Àé«zÁå®AiÀÄ ºÀA ¦
46.
ºÀ¼ÀUÀ£ÀßqÀ ±À¨ÁÝ xÀð PÉÆñÀ
2005 §¸ÀªÀgÁzÀå J£ï.
r.«.PÉ ªÀÄÆwð ªÉÄʸÀÆgÀÄ.
47.
1989 ¨Á®¸ÀħæºÀätå J£ï.
49.
CªÀÄgÀ¹ AºÀ£ÀªÀÄgÀPÉÆñÀ JA§ £ÁªÀÄ °AUÁ£ÀıÁ¸À£À £Á£ÁxÀð ±À¨ÁÝ ªÀ½ ªÀÄvÀÄÛ ¸ÀA eÁÕxÀðUÀ¼ÀÄ C®APÁgÀ ¥ÀzÀPÉÆñÀ
50.
CªÀ½ ¥Àq É £ÀÄrPÉÆñÀ
ªÉÄʸÀÆgÀÄ «±Àé«zÁå®AiÀÄ ªÉÄʸÀÆgÀÄ K¶AiÀÄ £ï JdÄåPÉõÀ£À¯ï ¸À«Ãð¸À¸ï £ÀÆå qÉ°è ¨sÁgÀzÁéd ¥À©èPÉõÀ£ï PÀ¢gÉ ªÀÄAUÀ¼ÀÆgÀÄ PÀ£ÀßqÀ ¸Á»vÀå ¥ÀjµÀvÀÄÛ ¨ÉA UÀ¼ÀÆgÀÄ
42.
48.
1894 ©.Dgï. 2002 ¨sÀmïÖ J¸ï.¦. 1998 ªÀÄgÀļÀA iÀÄå ¸Á.². ªÀÄvÀÄ Û EvÀgÀgÀÄ
127
51.
ªÀZÀ£À ¥Àj¨sÁµÁ PÉÆñÀ
2001 ªÀĺÁzÉêÀ¥Àà J£ï.f.
52.
PÁªÀå ¥ÀzÀª ÀÄAdj
1970 ªÀiÁ¼ÀªÁqÀ ¸Á.¸À.
53.
aUÀmÉÃj ¥ÀzÀPÉÆñÀ
1997 ªÀÄÄzÉãÀÆgÀÄ ¸ÀA UÀtÚ
54.
PÁ£ÀÆ£ÀÄ DqÀ½vÀ ¥ÀzÀPÉÆñÀ
2002 ªÀÄÆwÃð±ÀégÀA iÀÄå ¨ÉÃ.PÁ.
55.
ªÀZÀ£À ¤WÀA lÄ
2003 ªÀÄÈvÀÄåA dAiÀÄ gÀĪÀiÁ¯É
PÀ£ÀßqÀ ¥ÀĸÀÛPÀ ¥Áæ¢ üPÁgÀ ¨ÉA UÀ¼ÀÆgÀÄ PÀ£ÁðlPÀ ¸ÀºÀPÁj ¥ÀæPÁ±À£À ¨ÉA UÀ¼ÀÄgÀÄ gÀA UÀPÀ¯ÉUÀ¼À CzsÀåA iÀÄ£À PÉÃAzÀæ GqÀĦ ±ÀÈ AUÉÃj ±ÁgÀzÁ ¥ÀĸÀÛPÀ ¥ÀæPÁ±À£À ¨ÉA UÀ¼ÀÆgÀÄ «ÃgÀ±ÉʪÀ CzsÀåA iÀÄ£À ¸ÀA ¸ÉÜ UÀzÀUÀ.
56.
«eÁÐ £À ¥ÀzÀPÉÆñÀ
57.
¸ÀA zÀ¨sÀð ¸ÀÆQÛ
1998 gÁªÀĸÁé«Ä JA.PÉ., ¸ÁvÀ£ÀÆgÀÄ zÉêÀgÁeï 1987 gÀA UÀ£ ÁxÀ ±ÀªÀÄð J£ï.
£ÁUÁdÄð£À Jalgï¥ÉæöʸÀ¸ï zÁªÀtUÉgÉ. L©JZï ¥ÀæPÁ±À£À ¨ÉA UÀ¼ÀÆgÀÄ.
58. 59.
PÀ£ÀßqÀ-EAVèñÀ «eÁÕ£À ±À§ Ý PÉÆñÀ ¥Àj¸ÀgÀ ¤WÀA lÄ
PÀ£ÁðlPÀ gÁdå «eÁÕ£À ¥Àj µÀvÀÄÛ ¨ÉA UÀ¼ÀÄgÀÄ EAzÀæ¥Àæ¸ÀÜ ¨ÉA UÀ¼ÀÆgÀÄ
60.
vÀvÀé ±Á¸ÀÛç ¥ÀzÀPÉÆñÀ
1990 ®PÀëö ätgÁªï eÉ.Dgï., DqÀå£ÀqÀÌ PÀȵÀÚ¨sÀlÖ 1988 «ªÉÃPÁ£ÀA zÀ n.J¸ï., ±ÉõÀVj eÉÆÃrzÁgï 1979 ªÀÈ µÀ¨ÉÃAzÀæ ¸Áé«Ä
61.
EUÉÆà PÀ£ ÀßqÀ (JgÀq ÀÄ ¸ÀA ¥ÀÄlUÀ¼ÀÄ) JgÀª À®Ä ¥ÀzÀPÉÆñÀ
62.
1997- ªÉA PÀl¸ÀħâA iÀÄå 2001 1998 ªÉA PÀl¸ÀħâA iÀÄå
PÀ£ÁðlPÀ «±Àé «zÁå®AiÀÄ zsÁgÀªÁqÀ. £ÀªÀPÀ£ÁðlPÀ ¥ÀæPÁ±À£À ¨ÉA UÀ¼ÀÆgÀÄ £ÀªÀPÀ£ÁðlPÀ ¥ÀæPÁ±À£À ¨ÉA UÀ¼ÀÆgÀÄ
1996 ªÉA PÀl¸ÀħâA iÀÄå
PÀ£ÁðPÀ ¸ÀA WÀ ¥ÀÄvÀÆÛgÀÄ
1990 ªÉA PÀlgÀªÀÄtAiÀÄå n.
¸ÀªÀiÁd ¥ÀĸÀÛPÁ®AiÀÄ zsÁgÀªÁqÀ
65.
ªÀÄÄzÀÝ tÚ ¥ÀzÀ¥ÀæA iÉÆÃUÀ ¥ÀzÀPÉÆñÀ PÀ£ÀßqÀ ¥ÀqÉ £ÀÄrUÀ¼À §ÈºÀvï PÉÆñÀ ²æêÀvÀì ¤WÀA lÄ
1971 ªÉA PÀmÁZÀ® ±Á¹Ûçà n.«.
±ÁgÀzÁ ªÀÄA¢gÀ ªÉÄʸÀÆgÀÄ.
66.
ªÉÊzÀå «±ÀéPÉÆñÀ
1995 ±ÀA PÀgï ¦.J¸ï.
PÀ£ÀßqÀ «±Àé«zÁå®AiÀÄ ºÀA ¦
67.
PÀ£ÀßqÀ - EAVèÃµï ªÀÄ£ÉÆëeÁÕ£À ¥ÀzÀPÉÆñÀ ¤µÉÃzsÁxÀð ¥ÀzÀPÉÆñÀ
2004 ²æÃzsÀgÀ ªÀÄÆwð C., C£ÀA vÀ.
C. ²æÃzsÀgÀ ªÀÄÆwð ¨ÉA UÀ¼ÀÄgÀÄ
1999 ¸ÁA§ªÀÄÆwð
PÀ£ÀßqÀ «±Àé«zÁå®AiÀÄ ºÀA ¦
PÀȶ«eÁÕ£À ¥Áj¨sÁ¶PÀ ¥ÀzÀPÉÆñÀ zÁæ«qÀ ¤WÀA lÄ
2004 ¹zÀÝ gÁªÀÄAiÀÄå ©.J¸ï.
PÀ£ÀßqÀ C©üªÀÈ¢Þ ¥Áæ¢üPÁgÀ ¨ÉA UÀ¼ÀÆgÀÄ. PÀ£ÀßqÀ «±Àé«zÁå®AiÀÄ ºÀA ¦
1999 ¸ÉÃvÀÄgÁªÀiï JA., UÉÆÃ¥Á® PÀȵÀÚgÁªï PÉ.J¯ï. 1974 ºÀ£À¸ÉÆÃUÉ ªÀĺÁzÉêÀA iÀÄ å
£ÀªÀPÀ£ÁðlPÀ ¥ÀæPÁ±À£À ¨ÉA UÀ¼ÀÆgÀÄ
72.
£ÀªÀPÀ£ÁðlPÀ eÁÕ£À-«eÁÕ£À PÉÆñÀ PÀ£ÀßqÀ ¸ÀªÀÄ£ÁxÀð PÉÆñÀ
73.
¸ÀeÁÕxÀð PÉÆñÀ
1974 ºÀÉƼÀî r.«.PÀÄAzÁ¥ÀÄgÀ
r.«. ºÉƼÀî
74.
EAVèµï-PÀ£ÀßqÀ OzÀå«ÄPÀ ¤WÀA lÄ ¸ÀA Që¥ ÀÛ DqÀ½vÀ ¥ÀzPÀ ÉÆñÀ
1986 J£ï.f.J¥sï
J£ï.f.E.J¥sï. °«ÄmÉqï ¨ÉA UÀ¼ÀÆgÀÄ PÀ£ÀßqÀ ªÀÄvÀÄÛ ¸ÀA ¸ÀÌø w ¤zÉÃð±À£Á®AiÀÄ ¨ÉA UÀ¼ÀÆgÀÄ K¶AiÀÄ £ï JdÄåPÉõÀ£À¯ï ¸À«Ãð¸À¸ï £ÀÆå qÉ°è
63. 64.
68. 69. 70. 71.
75. 76.
QmÉ®ègÀ PÀ£ÀßqÀ- EAVèµï ¥ÀzÀPÉÆñÀ 4 ¸ÀA ¥ÀÄlUÀ¼ÀÄ
2001 ¸ÀħâtÚ gÉÊ ªÀÄvÀÄÛ EvÀgÀg ÀÄ
1997 PÀ£ÀßqÀ ªÀÄvÀÄ Û ¸ÀA ¸ÀÌø w ¤zÉÃð±À£Á®AiÀÄ ¨ÉA UÀ¼ÀÆgÀÄ 1982 J¥sï.Qmɯï
?
128
77.
CxÀð ±Á¸ÀÛç ªÀÄvÀÄÛ ªÁtÂd å ±Á¸ÀÛç ¥Áj¨sÁ¶PÀ ¥ÀzÀPÉÆñÀ
2005 gÉêÀtÚ r. MqÉA iÀÄgï., C£ÀߥÀÆtðªÀÄä
CdÄð£ï ¥À©è¶AUï ºË¸ï, ªÉÄʸÀÆgÀÄ
Appendix No.6 – Photographs 1. Inauguration Session of the Workshop
Left to Right: Dr. Tharakeshwar V.B., Dr. M. Usha, Principal Investigators; Prof. T.S. Satyanath, University of Delhi; Prof. A. Murigeppa, Vice Chancellor, Kannada University-Hampi; Sri Narayanamurthy of Rastrakavi Kuvempu Trust
129
2. A Session at the Workshop
Prof. Shivarama Padikkal Addressing the Participants
3. Students, Roundtable discussion in the Last session of the Workshop
130
4. Database Research Assistant Dr. Shridhar Pissey at work
5. Principal Investigator Dr. M. Usha at the William Carey Museum Library, Serampore, West Bengal
131
6. Research Assistant at Work in a Library
132
Appendix No. 7- Tentative Gender Studies Glossary The glossary that has been prepared contains around 100 words used in Kannada texts (both translation/rewriting and Kannada texts). The ones that have not come into Kannada or escaped the eyes of the compiler are not listed here. This glossary will be circulated to other scholars/teachers in the field and will be updated after knowing what else could be included, and then we can publish it in print or electronically. Compiled and Edited by Dr. M. Usha
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UÀÄgÀÄvÀÄUÉÆ ¼Àî¢ gÀĪÀ ¨ÉgÀ¼Ét AiÀĵÀÄÖ ¥ÀjPÀ®à£ ÉUÀ¼À£ÀÄß F ¥Àz ÀPÉÆ Ã±Àz À° è zÁR°¸À®Ä ¥Àæ AiÀÄw߸À¯ ÁVzÉ. GzÁ; Home-maker, Daughterhood, Corn mother 4. ¸ÁzsÀåªÁzÀ° è ©ü£Àß ¨sÁµÁAvÀgÀ ¥Àæ AiÉÆ ÃUÀUÀ¼À »A¢£À vÁwé PÀ £É¯ÉU ÀlÖ £ÀÄß UÀÄgÀÄw¸À®Ä AiÀÄw߸À¯ÁVzÉ. 5. F ©ü£Àß ¥Àæ AiÉÆ ÃUÀUÀ¼À° è EAzÀÄ §¼ÀPÉz ÁgÀ ¸Àª ÀÄÄzÁAiÀĪÀÅ ¥Àæ ª ÀiÁt ÃPÀÈv ÀUÉÆ ½¹PÉÆ ArgÀĪÀ CAzÀgÉ ºÉZÀÄÑ d£À M¦à §¼À¸ÀÄwÛgÀĪÀ ¨sÁµÁAvÀgÀU À¼À£ ÀÄß UÀÄgÀÄw¸À®Ä ¥Àæ AiÀÄw߸À¯ÁVzÉ. 6. ¨sÁµÁAvÀgÀQÌAvÀ ªÀÄÆ® ¥Àj¨sÁµÉUÀ¼À£Éßà §¼À¸À¯ÁUÀÄwÛgÀĪÀÅzÀ£ÀÄß UÀÄgÀÄw¸À¯ÁVzÉ ºÁUÀÄ CzÀgÀ »A¢£À PÁgÀtªÀ£ÀÄß vÀQð¸ÀÀ®Ä ¥Àæ AiÀÄw߸À¯ ÁVzÉ. 7. PÉ®ªÀÅ ¥Àj¨sÁµÉU À¼À ¨sÁµÁAvÀgÀª ÀÅ ªÀÄÆ® ¥Àj¨sÁµÉU É ©ü£ Àß CxÀðzÀ DAiÀiÁªÀĪÀ£ÀÄß vÀA¢gÀĪÀ ¸ÁzsÀåvÉAiÀÄ£ÀÄß UÀÄgÀÄw¸À¯ÁVzÉ. 8. ªÉÄð£É®è CA±ÀUÀ¼ÉÆ A¢UÉ ªÀÄÆ®zÀ CxÀðªÀ£ÀÄß «ªÀgÀuÁvÀäPÀª ÁV ¤ÃqÀ¯ÁVzÉ.
136
DPÀgÀ UÀæ AxÀU À¼ÀÄ: CA¨ÉÃqÀÌgï ©. Dgï. 2000. eÁw¸Àw ªÀÄvÀÄÛ ªÀÄ»¼É, dªÀgÀAiÀÄå ªÀÄ. £À.(C£ÀÄ) ªÉÄʸÀÆ gÀÄ: ¹zÁÞx Àð UÀæ AxÀª ÀiÁ¯É EA¢gÁ Dgï. 2002. ªÀÄ»¼É, ¸Àª ÀiÁd ªÀÄvÀÄÛ ¸ÀA¸ÀÌøw, «zÁågÀtå: ¥Àæ ¸ÁgÁAUÀ, PÀ£Àßq À «±Àé «zÁå®AiÀÄ-ºÀA¦ GµÁ JA. 2004. ªÀÄ»¼Á ZÀ¼ÀĪÀ½ ªÀÄvÀÄÛ ªÀÄ»¼Á «µÀAiÀÄUÀ¼ÀÄ, «zÁågÀtå: ¥Àæ ¸ÁgÁAUÀ, PÀ£Àßq À «±Àé «zÁå®AiÀĺÀA¦ PÀȵÀÚª ÀÄÆwð, VÃvÁ. 2001. ªÀÄ»¼É PÁ£ÀÆ £ÀÄ ªÀÄvÀÄÛ gÁdPÁgÀt, «zÁågÀtå: ¥Àæ ¸ÁgÁAUÀ, PÀ£Àßq À «±Àé«zÁå®AiÀĺÀA¦ ZÀAzÀæ ±ÉÃRgï n.
Dgï.
2001.
ªÀÄ»¼É, DyðPÀv É ªÀÄvÀÄÛ C©üª ÀÈ¢Þ
«zÁågÀtå: ¥Àæ ¸ÁgÁAUÀ, PÀ£ Àßq À
«±Àé «zÁå®AiÀÄ-ºÀA¦ zÀ¨Éâ , «dAiÀiÁ 1997. £Áj: zÁj-¢UÀAvÀ , ªÉÄʸÀÆ gÀÄ: gÀZÀ£Á ¥Àæ PÁ±À£À £ÁAiÀÄPï, Q±ÉÆ Ãj PÉ. (¸ÀA) 2007. °AUÀv Àé ¸Àª ÀÄ£ÁåAiÀÄ, ªÀÄAUÀ¼ÀU ÀAUÉÆ Ãwæ : ªÀÄ»¼Á CzsÀå AiÀÄ£À PÉÃAzÀæ , ªÀÄAUÀ¼ÀÆ gÀÄ «±Àé «zÁå®AiÀÄ £ÁAiÀÄPï, Q±ÉÆ Ãj PÉ. (¸ÀA) 2007. ªÀÄ»¼Á CzsÀå AiÀÄ£À: ¸ÁzsÀåvÉUÀ¼ÀÄ ªÀÄvÀÄÛ ¸Àª Á®ÄUÀ¼ÀÄ, ªÀÄAUÀ¼ÀU ÀAUÉÆ Ãwæ : ªÀÄ»¼Á CzsÀå AiÀÄ£À PÉÃAzÀæ , ªÀÄAUÀ¼ÀÆ gÀÄ «±Àé«zÁå®AiÀÄ ¤gÀAd£À, vÉÃd¹é ¤ ªÀÄvÀÄÛ ¤gÀAd£À, ¹ÃªÀÄAw¤(¸ÀA) 1998. ¹Ûç êÁ¢ ¸Á»vÀå «ªÀıÉð, ¨ÉAUÀ¼ÀÆ gÀÄ: PÉæ öʸïÖ PÁ¯ÉÃdÄ ¥sÉÆ Ã¨ïì ð, dgÁ°Ø£ï 2001. DzsÀĤPÀ ¨sÁgÀv Àz À° è ªÀÄ»¼É, ²æ êÀÄw ºÉZï.J¸ï.(C£ÀÄ) «zÁågÀtå: ¥Àæ ¸ÁgÁAUÀ, PÀ£Àßq À «±Àé «zÁå®AiÀÄ-ºÀA¦ §gÀUÀÆ gÀÄ, gÁªÀÄZÀAzÀæ ¥ Àà(¸ÀA) 1993. PÀ£ Àßq À ¸Á»vÀåzÀ° è ¹Ûç øÀAªÉÃzÀ£ÉAiÀÄ ¸Àé gÀÆ ¥À ¨ÉAUÀ¼ÀÆ gÀÄ: PÀ£ÁðlPÀ ¸Á»vÀå CPÁqÉ«Ä ±Àª ÀÄð, PÉñÀª À PÉ. 1992. ¹Ûç êÁ¢ «ªÀıÉð, ¨ÉAUÀ¼ÀÆ gÀÄ: C£Éé õÀuÉ ¥Àæ PÁ±À£À ±ÁAvÉñÀé gÀ, «ÃuÁ. ZÀAzÀæ ª ÉÆ ÃºÀ£ï J£ï. ©. ªÀÄvÀÄÛ gÁWÀª ÉÃAzÀæ gÁªï JZï.J¸ï. 1992. C¤PÉÃvÀ£À, ¨ÉAUÀ¼ÀÆ gÀÄ: PÀ£ÁðlPÀ ¸Á»vÀå CPÁqÉ«Ä(vÉæ öʪÀiÁ¹PÀ) ¸ÀA. 5-2, 5-3 ²ªÀgÁªÀÄ£ï, ªÉÄÊy° 1986. «ªÉÆ ÃZÀ£ÉAiÉÄqÉU É, ¸ÀÄ«ÄvÀæ ¨ Á¬Ä ©.J£ï. ªÀÄvÀÄÛ zÀ¨ Éâ , «dAiÀiÁ(C£ÀÄ) ªÉÄʸÀÆ gÀÄ: ¸Àª ÀÄvÁ ªÉâPÉ ±ÀĨsÀZÀAzÀæ , ¦æ Ãw 2002. ªÀÄ»¼Á CzsÀåAiÀÄ£Àz À vÁwé PÀ £É¯ÉUÀ¼ÀÄ ªÀÄvÀÄÛ ªÀÄ»¼Á ZÀ¼ÀĪÀ½UÀ¼ÀÄ, «zÁågÀtå: ¥Àæ ¸ÁgÁAUÀ, PÀ£Àßq À «±Àé «zÁå®AiÀÄ-ºÀA¦ ¸ÀÄ«ÄvÀæ ¨ Á¬Ä ©.J£ï. 2009. ¸ÀgÀºÀz ÀÄÝU À¼À DZÉ-FZÉ, ¨ÉAUÀ¼ÀÆ gÀÄ: E¼Á ¥Àæ PÁ±À£À ºÉêÀÄ®vÁ ºÉZï. JªÀiï. 2004. ªÀÄ»¼Á CzsÀåAiÀÄ£À ªÉÄʸÀÆ gÀÄ: r.«.PÉ. ªÀÄÆwð
137
English Word
Kannada Word
1.
Abuse
QgÀÄPÀļÀ
SÁ¸ÀV ¸ÀÜ ¼ÀU À¼À°è ªÀÄvÀÄÛ PÀÉ®¸ÀzÀ ¸ÀܼÀ, ±Á¯É ªÀÄÄAvÁzÀ ¸ÁªÀð d¤PÀ ¸ÀÜ ¼ÀUÀ¼À°è ªÀÄ»¼ÉA iÀÄ WÀ£ ÀvÉAiÀÄ£ÀÄß PÀÄVθÀĪÀ ºÁUÉ CªÀ½UÉ ¤ÃqÀĪÀ QgÀÄPÀļÀªÀ£ ÀÄß F ªÁå¦ÛA iÀÄ°è UÀÄgÀÄw¸À¯ÁUÀÄvÀÛzÉ. EzÀgÀ°è JgÀqÀÄ «zsÀU À½ªÉ. 1. ¨sÁ¶PÀ QgÀÄPÀļÀ (verbal abuse) ¥ÀÄgÀĵÀ ¥ÀæzsÁ£À ¸ÀªÀiÁdzÀ §ºÀÄvÉÃPÀ ¨ÉÊUÀļÀÄUÀ¼ÀÄ ºÉtÂÚ£ À WÀ£ ÀvÉAiÀÄ£ÀÄß vÀVθÀĪÀA vÀzÉÝ Ã DVzÀÄÝ , CªÀÅUÀ¼À£ ÀÄß §¼À¸ÀĪÀ ªÀÄÆ®PÀ ªÀÄ»¼ÉAiÀÄ£ÀÄß zsÀÈ wUÉr¸À®Ä ¸ÁzsÀå«zÉ. EªÀÅUÀ¼À£ÀÄß PÁ£ÀÆ£ÀÄ C¸ÀA «zsÁ¤PÀ JAzÀÄ UÀÄgÀÄw¹zÀÝ g ÀÆ ¸ÀªÀiÁdzÀ°è AiÀiÁªÀ »AdjPÉA iÀÄÆ E®èzÉ EªÀÅUÀ¼À£ ÀÄß §¼À¸À¯ÁUÀÄvÀÛzÉ. ºÀ®ªÀÅ ¸Áj F ¨ÉÊUÀļÀÄUÀ¼ÀÄ ¥ÀÄgÀĵÀgÀ£ ÀÄß GzÉÝ Ã²¹zÁÝ UÀ®Æ CªÀÅ ªÀÄÆ®¨sÀÆvÀªÁV ªÀÄ»¼ÉA iÀÄ£ÀÄß PÀÄjvÀzÉÝ Ã DVgÀÄvÀÛzÉ JA§ÄzÀÄ UÀªÀÄ£ÁºÀð 2. zÉÊ»PÀ QgÀÄPÀļÀ (physical abuse) ªÀÄ»¼ÉAiÀÄ ªÉÄÃ¯É zÉÊ»PÀªÁV §»gÀAUÀªÁV CxÀªÁ vÉgɪÀÄgÉAiÀÄ°è ªÀiÁqÀĪÀ ºÀ¯ÉèAiÀÄ£ÀÄß E°è UÀÄgÀÄw¸À§ ºÀÄzÀÄ. ªÉʪÁ»PÀ CvÁåZÁgÀ, CvÁåZÁgÀ, ºÉÆqÉA iÀÄÄ«PÉ, PËlÄA©PÀ »A¸É EvÁå¢UÀ¼É®èªÀÇ F ¥Àj¢üA iÀÄ°è §gÀÄvÀÛªÉ. PÀ£ ÀßqÀzÀ ¸ÀA zÀ¨sÀð zÀ°è EzÀ£ ÀÄß ¥ÀævÉåÃPÀªÁV UÀÄgÀÄ w¸ÀĪÀÅzÀQÌAvÀ PËlÄA©PÀ »A¸É ªÀÄvÀÄÛ ªÀÄ»¼Á zËdð£Àå JA§ ¥ÀjPÀ®à£ ÉA iÀÄ M¼ÀUÉ ¥Àæ¸ÁÛ¦¸À¯ÁVzÉ. ¨sÁ¶PÀ QgÀÄPÀļÀ JA§ÄzÀ£ ÀÄß ªÀiÁ£À¹ PÀ QgÀÄPÀļÀ JA§ CxÀð ªÁå¦ÛAiÀÄ°è UÀ滸À¯ÁVzÉ. ¸ÀA§A¢üvÀ ¥ÀjPÀ®à£ É: ªÀÄPÀ̼À QgÀÄPÀļÀ (child abuse), ¨Á®PÁ«ÄðPÁZÀgÀu É( child labour).
2.
Alimony
fêÀ£ÁA±À
«ZÉÒ Ã¢vÀ ªÀÄ»¼ÉUÉ vÀ£ Àß fêÀ£ À ¤ªÀð ºÀuÉUÁV ¥ÀwAiÀÄÄ ¤ÃqÀĪÀ ¤ªÀð ºÀuÁ ªÉZÀѪÀ£ ÀÄß fêÀ£ ÁA±ÀªÉA zÀÄ PÀg ÉAiÀįÁUÀÄ vÀÛzÉ. ªÀÄPÀ̼À ¤ªÀð ºÀuÁ ªÉZÀÑzÀAvÉ EzÀÄ ¸ÀºÀdªÁV zÉÆgÉAiÀÄĪÀÅ¢®è. ªÀÄ»¼ÉAiÀÄÄ EzÀPÁÌV PÉÆÃjPÉA iÀÄ£ÀÄß ¸À°è¸À¨ÉÃPÁUÀÄvÀÛzÉ. PÉ®ªÀÅ «±ÉõÀ ¸ÀA zÀ¨sÀð UÀ¼À°è ªÀiÁvÀæ EzÀÄ zÉÆgÉA iÀÄÄvÀÛzÉ. ºÀ®ªÀÅ ¨Áj EzÀÄ ZÀ¯Á¬Ä¸À¢gÀĪÀ, ¤gÁPÀgÀuÉUÉƼÀÄîªÀ, ªÀÄgÉvÀĺÉÆÃUÀĪÀ
Description/Definition
138
¸ÀA UÀwAiÀÄÆ DVgÀÄ vÀÛzÉ. JµÉÆÖà ªÉÃ¼É fêÀ£ ÁA±ÀªÀÅ zÉÆgÉvÀgÀÆ, ¤UÀ¢UÉƼÀÄîªÀ ªÉÆvÀÛ JµÀÄÖ C®à ¥ÀæªÀiÁtzÁÝ VgÀÄvÀÛzÉAzÀgÉ CzÀÄ UÀt£ÉUÉ ¨ÁgÀzÉ ºÉÆÃUÀÄvÀÛzÉ. ¸ÀA §A¢üvÀ ¥ÀjPÀ®à£ É: «ZÉÒ ÃzÀ£À, ¥ÀjvÀåPÀÛvÉ, 3.
4.
Amazon woman
Anarchist feminism
CªÉÄeÁ£ï ªÀÄ»¼É MAzÀÄ ¤¢ðµÀ× ¥ÀæzÉñÀzÀ ªÀÄ»¼ÉAiÀÄ
CgÁdPÀvÁªÁ¢ ¹ÛçêÁzÀ
ªÀÄÆ®PÀ(£ÁªÀÄ¥ÀzÀzÀ ªÀÄÆ®PÀ) F ¥ÀjPÀ®à£ É gÀÆ¥ÀÄUÉÆArgÀĪÀÅzÀjAzÀ EzÀ£ ÀÄß ºÁUÉ §¼À¸ÀĪÀÅzÀÄ ¸ÀÆPÀÛªÁUÀÄvÀÛzÉ. ¥ÀÄgÀĵÀ¥ÀæzsÁ£À UÀæ»PÉUÉ «ÄÃjzÀ ±ÀQÛA iÀÄ£ÀÄß, ¸ÁºÀ¸ÀªÀ£ ÀÄß vÉÆÃgÀĪÀ ±ÀQÛ±Á°AiÀiÁzÀ ªÀÄ»¼ÉAiÀÄ£ÀÄß F ¥ÀjPÀ®à£ É ¸ÀÆa¸ÀÄvÀÛzÉ. PÉ®ªÀÅ «zÁéA ¸ÀgÀÄ ¥ÀÄgÁvÀvÀé ªÀÄvÀÄÛ ¨sÁ¶PÀ DzsÁgÀUÀ¼À ªÉÄÃ¯É EAqÉÆÃ-AiÀÄÄgÉÆæAiÀÄ£ï ¸ÀªÀiÁdªÀÅ MAzÀÄ PÁ®zÀ°è ±ÀQÛ±Á°AiÀiÁzÀ ªÀÄ»¼ÉA iÀÄgÀ£ ÀÄß ¥ÀÆf¸ÀĪÀ ªÀiÁvÀÈ ¥ÀæzsÁ£À ¸ÀªÀiÁdªÁVvÉÛA zÀÄ UÀÄgÀÄw¸ÀÄ vÀÛ, D ¸ÀªÀiÁdzÀ PÉÆ£ÉA iÀÄ ªÁgÀ¸ÀÄzÁgÀgÁzÀ CªÉÄeÁ£ï ªÀÄ»¼ÉA iÀÄ£ÀÄß ±ÀQÛ±Á°AiÀiÁzÀ ªÀÄ»¼ÉA iÀÄ£ÀÄß UÀÄgÀÄ w¸À®Ä ¥ÀæwªÉÄAiÀiÁV §¼À¸ÀÄvÁÛgÉ. E£ÀÄß PÉ®ªÀgCzÀÄãvÀ ªÀÄ»¼É( Wonder woman ) JAzÀÆ PÀgÉA iÀÄÄvÁÛgÉ. PÉ®ªÀÅ ¨Áj ©½AiÀÄgÀÄ PÀ¥ÀÄàªÀÄ»¼ÉA iÀÄgÀ «±ÉõÀ zÉÊ»PÀ ±ÀQÛA iÀÄ£ÀÄß UÀÄgÀÄw¸ÀĪÁUÀ CªÀgÀ£ ÀÄß CªÉÄeÁ£ïUÀ¼ÉA zÀÄ PÀgÉA iÀÄÄwÛzÀÄÝ , EzÀgÀ°è ºÀ®ªÀÅ ¨Áj IÄuÁvÀäPÀ zsÉÆÃgÀuÉA iÀÄÆ PÀAqÀħgÀÄvÀÛzÉ. EzÀPÉÌ ¸ÀA ªÁ¢ ¥ÀjPÀ®à£ ÉA iÀiÁV PÀ£ ÀßqÀzÀ°è UÁæªÀÄzÉêÀvÉ, ±ÀQÛzÉêÀvÉUÀ¼À£ ÀÄß UÀÄgÀÄw¸À§ ºÀÄ zÁzÀgÀÆ §®±Á° ¹ÛçÃAiÀÄ£ÀÄß ¨sÁgÀwÃAiÀÄ ¸ÀªÀiÁdUÀ¼ÀÄ MAzÉÆà gÁPÀë¹ JAzÀÄ E®èªÉà ªÀiÁAiÀiÁ« JAzÀÆ UÀ滹zÉÝ Ã ºÉZÀÄÑ. ¸ÀA §A¢üvÀ ¥ÀjPÀ®à£ ÉUÀ¼ÀÄ: ªÀiÁvÀÈ¥ÀæzsÁ£ÀvÉ, ±ÀQÛ DgÁzsÀ£ É, ªÀiÁvÀÈzÉêÀvÁgÁzsÀ£ É. 1977gÀ ¸ÀĪÀiÁjUÉ EAUÉèA r£À°è F aAvÀ£ É PÁt¹ PÉÆAqÀgÀÆ, ¹ÛçêÁzÀzÀ EwºÁ¸ÀzÀ¯Éèà ¤®ðPÀëöåPÉÌ M¼ÀUÁzÀ aAvÀ£ É EzÁVzÉ. ªÀÄ»¼ÉA iÀÄ C¢üãÀvÉA iÀÄ ¨ÉÃgÀÄUÀ¼ÀÄ ªÀÄÆ®¨sÀÆvÀªÁV ¯ÉÊAVPÀvÉ ªÀÄvÀÄÛ PËlÄA©PÀ ¸ÀA §AzsÀUÀ¼À°è ¨ÉÃgÀÄ©nÖgÀĪÀA vÀzÀÄ. CzÀjAzÀ ºÉÆgÀ§ gÀ®Ä DyðPÀvÉA iÉÆA¢UÉ ªÀiÁ£À¹ PÀªÁzÀ ©qÀÄUÀqÉA iÀÄÆ ªÀÄÄRåªÁUÀÄvÀÛzÉ. ¯ÉÊAVPÀ ¸ÀªÀiÁ£ÀvÉUÉ ªÀåQÛUÀvÀ ¸ÁéA iÀÄvÀÛvÉA iÉÄà ªÀÄÄRå; PÉêÀ® gÁdQÃAiÀÄ ªÀÄvÀÄÛ
139
5.
Andro-centric
²±ÀßPÉÃA¢ævÀ, ¥ÀÄgÀĵÀ PÉÃA¢ævÀ
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Androgyny
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Anti-feminist
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8.
Apolitical women
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9.
Biological paternity
eÉÊ«PÀ ¦vÀÈvÀé
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143
10. Bisexuality
G¨sÀA iÀÄ °AUÀ ¯ÉÊAVPÀvÉ, ¢é°AUÀ ¯ÉÊAVPÀvÉ
11. Black feminism
PÀ¥ÀÄà ¹ÛçêÁzÀ
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144
12. Breadwinner
¨Éæqï «£Àßgï
13. Career woman
ªÀÈwÛ¥ÀgÀ ªÀÄ»¼É, ªÀÈwÛ¤gÀvÀ ªÀÄ»¼É,
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145
14. Caste woman
eÁw¸Àw
15. Chastity
²Ã®, ¥ÁwªÀævÀå, ¥Á«vÀæöå
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146
16. Corn woman/Corn mother
©ÃdªÀiÁvÉ
17. Cultural feminism
¸ÁA¸ÀÌø wPÀ ¹ÛçêÁzÀ
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147
18. Daughterhood
ªÀÄUÀ¼ÀÄvÀ£À, ¥ÀÄwævÀé
19. Displaced homemaker
£É¯É vÀ¦àzÀ ªÀģɪÁ½Û
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148
20. Divorce
«ªÁºÀ «ZÉÒ ÃzÀ£ À
21. Domestic feminist
UÀÈ ºÀªÁ¢¤
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149
22. Domestic servant
ªÀÄ£ÉUÉ®¸ÀzÀªÀ¼ÀÄ
23. Domestic violence
PËlÄA©PÀ »A¸É, PËlÄA©PÀ zËdð£Àå
UÀÈ »tÂ,(house wife) ªÀģɪÁ½Û( home maker) UÀÈ »tÂA iÀÄ®èz À, ªÀÄ£ÉUÉ®¸ÀPÉÌ UÉÆvÀÛªÀiÁqÀĪÀ C¸ÀA WÀnvÀ ªÀ®AiÀÄzÀ PÉ®¸ÀUÁgÀgÀÄ. ªÀÄ£ÉUÉ®¸ÀªÀÅ ªÀÄ»¼ÉUÉ ¸ÉÃjzÀ PÉ®¸À JA§ ¨sÁªÀ£ É EgÀĪÀÅzÀjAzÀ ¸ÀºÀdªÁVAiÉÄà F PÉ®¸ÀUÁgÀgÀÄ §ºÀÄvÉÃPÀ ªÀÄ»¼ÉAiÀÄgÁVgÀÄ vÁÛgÉ.²æêÀÄAvÀ ªÀÄ»¼ÉA iÀÄgÀÄ vÀªÀÄ ä ¥ÀæwµÉ×UÁV, ©qÀÄ«UÁV E®èªÉà ¸ÁªÀð d¤PÀ §zÀÄQUÁV ªÀÄ£ÉPÉ®¸ÀzÀªÀgÀ£ ÀÄß £ÉëĹPÉÆAqÀgÉ, ªÀÄzsÀåªÀĪÀUÀð zÀ GzÉÆåÃUÀ¸ ÀÜ ªÀÄ»¼É vÀ£ Àß ºÉZÀÄѪ Àj PÉ®¸ÀzÀ MvÀÛqÀ¢AzÁV EªÀgÀ£ ÀÄß £ÉëĹPÉƼÀÄîvÁÛgÉ. ¹ÛçêÁzÀªÀÅ ªÀÄzsÀåªÀĪÀUÀð zÀ°è£ À vÀ£ Àß ¥Àæª ÉñÀ¢ AzÀ PÀÄlÄA§ ¤ªÀð ºÀuÉA iÀÄ°è ¥ÀÄgÀĵÀ£ ÀÄ ¨sÁVAiÀiÁUÀ¨ÉÃPÉA§ D±ÀAiÀĪÀ£ ÀÄß ºÉÆA¢zÀÝ gÉ, ªÀ¸ÀÄÛ¹ Ü wAiÀÄÄ ªÀÄ£ÉUÉ®¸ÀzÀ ªÀUÀð ªÉÇAzÀ£ ÀÄß ºÀÄlÄÖºÁQvÉ£ ÀÄߪÀÅzÀÄ PÀlĸÀvÀå. ¸ÀA §A¢üvÀ ¥ÀjPÀ®à£ É: C¸ÀA WÀnvÀ ªÀ®AiÀÄ(unorganized sector) s¸ÁªÀiÁ£ÀåªÁV «ªÁ»vÀ ¹Ûçà UÀA qÀ£ À ªÀÄ£ÉA iÀÄ°è C£ÀĨsÀ«¸ÀĪÀ ¨sÁªÀ£ ÁvÀäPÀ, zÉÊ»PÀ ªÀÄvÀÄÛ ªÀiÁ£À¹ PÀ »A¸ÉA iÀÄ£ÀÄß PËlÄA©PÀ »A¸É JAzÀÄ PÀgÉA iÀįÁUÀÄvÀÛzÉ. DzÀgÉ §ºÀ¼ÀµÀÄÖ ¸Áj vÀ£ Àß ºÀÄnÖzÀ ªÀÄ£ÉA iÀÄ°è PÀÆqÀ ¹Ûçà ºÉtÄÚ J£ÀÄߪÀ PÁgÀtPÉÌ »A¸ÉUÉ M¼ÀUÁUÀÄwÛzÀÄ Ý , EzÀ£ÀÄß vÀªÀj£À »A¸É( Natal violence )JAzÀÄ PÀgÉA iÀįÁUÀĪÀÅzÀÄ. GzÁºÀgÀuÉUÉ, C«ªÁ»vÀ ºÉtÄÚªÀÄPÀ̼À£ ÀÄß vÀÄZÀÒ ªÁV ¥Àj ¨sÁ«¹ CªÀªÀiÁ¤¸ÀĪÀÅzÀÄ, C¥Áæ¥ÀÛ ºÉtÄÚªÀÄPÀ̼À ªÉÄÃ¯É ¯ÉÊAVPÀ zËdð£Àå J¸ÀUÀĪÀÅzÀÄ(Child abuse), PÉÆ£ÉUÉ ºÉtÄÚªÀÄUÀÄ J£ÀÄߪÀ PÁgÀtPÉÌà GAmÁUÀĪÀ ¥Ë¶ÖPÀ DºÁgÀzÀ PÉÆgÀvÉ EvÁå¢. F ¥ÀjPÀ®à£ É §ºÀÄ¥Á®Ä ªÀÄ»¼ÉUÉ ¸ÀA §A¢ü¹ zÁÝ zÀgÀÆ, CzÀgÀ ªÁå¦Û ªÀÄ»¼ÉUÉ ªÀiÁvÀæ ¹Ã«ÄvÀUÉÆAqÀzÀÝ ®è. »jAiÀÄgÀÄ QjAiÀÄgÀ ªÉÄïÉ, §°µÀ×gÀÄ zÀħð®gÀ ªÉÄÃ¯É PÀÄlÄA§zÀ°è ªÀiÁqÀĪÀ »A¸ÉA iÀÄ£ÀÄß PÀÆqÀ F ªÁå¦ÛUÉ vÀgÀ§ ºÀÄzÁVzÉ. EzÀgÉÆA¢UÉ QjAiÀÄgÀÄ ªÀÈ zÀÞ gÀ ªÉÄÃ¯É ªÀiÁqÀĪÀ »A¸É, «ªÁ»vÀºÉÃvÀgÀ ¸ÀºÀfêÀ£ ÀzÀ° £ÀqÉAiÀÄĪÀ »A¸É EvÁå¢UÀ¼É®èªÀÇ F ªÁå¦ÛUÉ §gÀ¨ÉÃPÉA§ ªÁzÀªÀÇ EzÉ.
150
24. Dualism
25. Eco- feminism
26. Effeminism
EµÁÖVAiÀÄÆ EzÀgÀ ªÁå¦Û K£ÉA §ÄzÀÄ E£ÀÆß ZÀZÉð UÉ M¼ÀUÁUÀÄvÀÛ¯Éà EzÉ. ¥ÀÄgÀĵÀ ¥ÀæzsÁ£À ªÀåªÀ¸ÉÜ A iÀÄ°è ¹ÛçÃ-¥ÀÄgÀĵÀgÀ ¢éªÀÄÄR¤Ãw, ¢éªÀÄÄRªÁzÀ, ¢é- PÀÄjvÀA vÉ gÀÆ¥ÀÄUÉÆArgÀĪÀ ªÀiË®åUÀ¼À°ègÀĪÀ ¸ÀÜ gÀ ªÀiË®åªÀåªÀ¸ÉÜ zÀéA zÀéªÀ£ ÀÄß, ©ü£ÀßvÉA iÀÄ£ÀÄß ¹ÛçêÁzÀªÀÅ ¢éªÀÄÄR¤Ãw JA§ÄzÁV ¥Àj¨sÁ«¸ÀÄvÀÛzÉ. ¹ÛçÃ¥ÀÄgÀĵÀgÀ £ÀqÀÄ«£À F ©ü£ ÀßvÉAiÀÄÄ ¨sË wPÀ CªÀPÁ±ÀUÀ½AzÀ »rzÀÄ, ¨Ë¢Þ PÀ ºÁUÀÄ £ÉÊwPÀvÉAiÀĪÀgÉUÉ ªÁ妹zÁÝ VzÀÄÝ , EzÀÄ AiÀiÁªÁUÀ®Æ ªÀÄ»¼ÉA iÀÄgÀ «gÀÄzÀÞ ªÁzÀÄzÁVgÀÄvÀÛzÉ. EzÀ£ Éßà Rennie Simson J®è PÀëªÉÄAiÀÄÄ ¥ÀÄgÀÄ µÀ¤ UÉ J®è ²PÉëA iÀÄÄ ªÀÄ»¼ÉUÉ(Excuses all in the male and accuses all in the female)J£ÀÄßvÁÛgÉ. GzÁ; «ªÁºÀ- «ZÉÒ ÃzsÀ£ ÀUÀ½AzÀ »rzÀÄ, ¯ÉÊAVPÀvÉA iÀĪÀgÉUÉ ¹ÛçÃUÉ EgÀĪÀ ¤§ðAzsÀUÀ¼ÀÄ ºÁUÀÄ ¥ÀÄgÀĵÀ¤ VgÀĪÀ ¸ÁévÀA vÀæö å ªÀÄvÀÄÛ PÀëªÉÄUÀ¼ÀÄ. F ¢éªÀÄÄR ¤ÃwUÉ ªÀÄÆ®¨sÀÆvÀ PÁgÀt ¥ÀÄgÀĵÀ¥ÀæzsÁ£À aAvÀ£ É ¹ÛçÃ-¥ÀÄgÀĵÀgÀ£ ÀÄß ¢éªÉÊgÀÄzÀÞ zÀ°è UÀ滸ÀĪÀÅzÉà DVzÉ. EzÀÄ ¥Àj¸ÀgÀªÁzÀ ªÀÄvÀÄÛ ¹ÛçêÁzÀzÀ ¥Àj¸ÀgÀ ¹ÛçêÁzÀ vÁwéPÀvÉU À¼À£ ÀÄß ¸À«ÄÃPÀj¹ gÀƦ¹gÀĪÀ ¸ÁA¸ÀÌø wPÀ, gÁdQÃAiÀÄ ªÀÄvÀÄÛ ¸ÉÊzÁÞ A wPÀ ZÀ¼ÀĪÀ½. ¥ÀÄgÀĵÀ¥ÀæzsÁ£À aAvÀ£ ÉA iÀÄÄ ¥ÀæPÀÈ w ªÀÄvÀÄÛ ¸ÀA ¸ÀÌø wUÀ¼À£ ÀÄß ¥ÀgÀ¸ÀàgÀ ¢éªÉÊgÀÄzsÀåzÀ°è £É¯ÉUÉƽ¸ÀÄvÀÛzÉA iÀÄ®èzÉ, ¹ÛçÃAiÀÄ £ÀÄß ¥ÀæPÀÈ wUÀÆ, ¥ÀÄgÀĵÀ£ À£ ÀÄß ¸ÀA ¸ÀÌø wUÀÆ ¸À«ÄÃPÀj¸ÀÄvÀÛ, CzÀg À ªÀÄÄAzÀĪÀjPÉA iÀiÁV ¹ÛçÃAiÀÄ£ÀÄß ¸ÀA ¸ÀÌø wAiÀÄ ZÀlĪÀnPÉUÀ½AzÀ zÀÆgÀ«qÀÄvÀÛzÉ. ¸ÀA ¸ÀÌø wAiÀÄ ºÉ¸Àj£À°è ¥ÀÄgÀĵÀ£ ÀÄ PÉÊUÉÆArgÀĪÀ ¤¸ÀUÀð À ªÀÄvÀÄÛ ºÉtÂÚ£ À ªÉÄð£À F D¢¥ÀvÀåªÀ£ ÀÄß ¥Àj¸ÀgÀ ¹ÛçêÁzÀªÀÅ ¤gÁPÀj¸ÀÄvÀÛzÉ. ¥Àj¸ÀgÀ ªÀÄvÀÄÛ ºÉtÄÚF JgÀqÀgÀ zÀħð¼ÀPÉU É ºÉÆgÀlgÉ CAwªÀĪÁV CzÀÄ ªÀÄ£ÀÄPÀÄ®zÀ £Á±ÀP ÉÌ PÁgÀtªÁUÀÄvÀÛzÉ J£ÀÄßvÀÛzÉ. F ZÀ¼ÀĪÀ½AiÀÄ°è ªÀÄ»¼ÉAiÀÄgÀÄ C¥ÁgÀ ¸ÀA SÉåAiÀÄ°è ¨sÁUÀªÀ»¸ÀĪÀÅzÀgÀ, £ÉÃvÀÈ vÀé ªÀ»¸ÀĪÀÅzÀgÀ »AzÉ ¥ÀÄgÀĵÀ£ ÀÄ C©üªÀÈ ¢Þ AiÀÄ, ªÉÊeÁÕ¤ PÀvÉ, DzsÀĤPÀvÉA iÀÄ ºÉ¸Àj£À°è ªÀiÁqÀÄwÛgÀĪÀ ¥Àj¸ÀgÀ £Á±ÀªÀÅ ªÀÄÄRåªÁV ªÀÄ»¼ÉA iÀÄ §zÀÄPÀ£ ÀÄß CvÀA vÀæª ÁV¸ÀÄvÀÛzÉ JA§ w¼ÀĪÀ½PÉ EzÉ. EzÀÄ ¥ÀÄgÀĵÀ¸ÀÆZÀPÀ ¥ÀjPÀ®à£ ÉAiÀiÁVzÀÄÝ , DªÁ»vÀ ¹ÛçêÁ¢¥ÀÄgÀĵÀ JA§ ¥ÀjPÀ®à£ ÉA iÀÄ 151
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27. Empowerment
¸À§ °ÃPÀgÀt, ¸À±ÀQÛÃPÀgÀt
28. Exceptional woman
«²µÀÖ ªÀÄ»¼É
ªÀÄÄAzÀĪÀjzÀ ¥ÀjPÀ®à£ ÉAiÀiÁVzÉ. AiÀiÁªÀ ¥ÀÄgÀĵÀ£ ÀÄ ¥ÀÄgÀĵÀªÁ¢vÀéªÀ£ ÀÄß wêÀæUÁ«ÄAiÀiÁV «gÉÆâü¸ÀÄvÀÛ, ¹ÛçêÁ¢vÀéªÀ£ ÀÄß vÀ£ Àß §zÀÄQ£À°è C¼ÀªÀr¹PÉƼÀÄîvÁÛ£ ÉÆà CªÀ£ À£ ÀÄß F ¥ÀjPÀ®à£ ɬÄAzÀ UÀÄgÀÄw¸À¯ÁUÀÄ vÀÛzÉ. PÀ£ ÀßqÀzÀ°è F ¥ÀjPÀ®à£ É PÀA qÀħgÀĪÀÅ¢®èªÁVzÀÄÝ EzÉÆAzÀÄ ¸ÀA ¨sÀªÀ¤ ÃAiÀÄ §¼ÀPÉ ¥Àj¨sÁµÉA iÀiÁVzÉ. ¸ÀA §A¢üvÀ ¥ÀjPÀ®à£ É: ¹ÛçêÁ¢¥ÀÄgÀĵÀ 1980gÀ zÀ±ÀPÀ¢A¢ÃZÉUÉ §¼ÀPÉUÀ¼À §AzÀ F ¥ÀjPÀ®à£ ÉUÉ PÀ£ ÀßqÀzÀ°è ¸À±ÀQÛÃPÀgÀt ªÀÄvÀÄÛ ¸À§ °ÃPÀgÀtUÀ¼ÉA § JgÀqÀÄ ¨sÁµÁAvÀgÀU À¼ÀÄ ¸ÀªÀiÁ£ÁAvÀgÀªÁV §¼ÀP ÉA iÀÄ°èzÉ. E°è §¼À¸À¯ÁVgÀĪÀ ±ÀQÛA iÀÄ C¢üPÁgÀzÀ(¥ÀªÀgï) ¥ÀjPÀ®à£ É ¸ÀA QÃtðªÁzÀÄzÀÄ. ªÀÄ»¼Á ¥ÀæUÀwAiÀÄ ¸ÀA zÀ¨sÀð zÀ°è CzÀĪÀgÉUÉ gÀƦ¸À¯ÁUÀÄwÛzÀÝ PÀ¯ÁåtªÁ¢ PÁgÀåPÀæªÀÄUÀ¼À ¸ÀÄzsÁgÀuÁªÁ¢ zsÉÆÃgÀuÉA iÀÄ£ÀÄß, CzÀÄ ªÀÄ»¼Á C©üªÀÈ¢Þ A iÀÄ £É¯ÉAiÀÄ°è ºÉÆA¢zÀ «¥sÀ®vÉA iÀÄ£ÀÄß «±Éèö¸ÀÄvÀÛ F ¥ÀjPÀ®à£ ÉAiÀÄ£ÀÄß ªÀÄÄAZÀÆtÂUÉ vÀgÀ¯Á¬ÄvÀÄ. °AUÀ C¸ÀªÀiÁ£ÀvÉA iÀÄÄ ªÀÄÆ®¨sÀÆvÀªÁV ¥ÀÄgÀĵÁ¢üPÁgÀzÀ ¸ÀA gÀZÀ£ ÉA iÉÆA¢UÉ ºÉuÉzÀÄPÉÆAqÀzÁVzÀÄÝ , F C¢üPÁgÀ ¸ÀA gÀZÀ£ ÉA iÀÄ°è ªÀÄÆ®¨sÀÆvÀ §zÀ¯ÁªÀuÉA iÀiÁUÀzÀ ºÉÆgÀvÀÄ C©üªÀÈ ¢Þ ¸ÁzsÀå«®è J£ÀÄߪÀ £É¯É¬ÄAzÀ ¥ÀÄgÀĵÀgÀ°è PÉ£ ÉUÀnÖgÀĪÀ C¢üP ÁgÀªÀ£ ÀÄß PÀgÀV¹ ªÀÄ»¼ÉA iÀÄjUÀÆ CzÀ£ ÀÄß ºÀj¸ÀĪÀÅzÀ£ ÀÄß ¥Àæw¥Á¢¹vÀÄ. CAzÀgÉ C¢üPÁgÀzÀ ªÀÄgÀĺÀA aPÉ. F ªÀÄgÀĺÀAaPÉA iÀÄ ¥Àæ±ÉßAiÀÄ£ÀÄß PÀ¯ÁåtªÁ¢ aAvÀ£ ÉAiÀÄÄ ©lÄÖPÉÆqÀĪÀ GzÁgÀvÉAiÀÄ ¸ÀA UÀwAiÀiÁV ¤gÀƦ¸ÀÄvÀÛzÉ. DzÀgÉ ¸À§ °ÃPÀgÀtzÀ ¥ÀjPÀ®à£ ÉAiÀÄÄ C¢üPÁgÀ ªÀAavÀgÀÄ F ªÀAZÀ£ É, C¸ÀªÀiÁ£ÀvÉA iÀÄ£ÀÄß, CzÀPÉÌ PÁgÀtªÁzÀ ¸ÀA UÀwUÀ¼À£ ÀÄß ¸ÀévÀB CjAiÀÄĪÀÅzÀÄ ºÁUÀÄ vÀªÀÄä C¢üPÁgÀ ªÀÄvÀÄÛ ¸ÁéA iÀÄvÀÛvÉÛUÁV vÁªÉ ªÀÄÄAzÁUÀĪÀ ¥ÀæQæA iÉÄAiÀÄ£ÀÄß ¸À§ °ÃPÀgÀt JAzÀÄ UÀÄgÀÄw¸ÀÄ vÀÛzÉ. EzÀÄ ¸ÁªÀiÁ£Àå ªÀÄ»¼É J£ÀÄߪÀÅzÀPÉÌ «gÀÄzÁÞ xÀð ªÁV §¼À¸À¯ÁUÀĪÀ ¥ÀÄgÀĵÀ aAvÀ£ ÉAiÀÄ ¸Á¥ÉÃPÀë ¥Àj PÀ®à£ É. CªÀÄÆvÀð ªÁzÀ, ¨sÀæªÀiÁvÀäPÀªÁzÀ ºÁUÀÄ ¸Á¥ÉÃPÀëªÁV §¼À¸À®àqÀĪÀ F ¥ÀjPÀ®à£ ÉAiÀÄ£ÀÄß ¥ÀÄgÀĵÀ¥ÀæzsÁ£À ¸ÀªÀiÁdªÀÅ ªÀÄ»¼ÉA iÀÄ£ÀÄß ¥ÀævÉåÃQ¸À®Ä §¼À¸ÀÄvÀÛzÉ.
152
29. Experienced woman
C£ÀĨsÀ« ªÀÄ»¼É
30. Fallen woman
eÁgÉ, eÁjtÂ, PÀ¼ÀA QtÂ, ¥ÀwvÉ,
¸ÀªÀiÁ£ÀvÉAiÀÄ£ÀÄß M¥ÀÄàªÀ ¹ÛçêÁzÀªÀÅ ªÀÄ»¼ÉA iÀÄgÉƼÀUÉƧ⠫²µÀ× ªÀÄ»¼ÉA iÀÄ£ÀÄß AiÀiÁªÀ ªÀiÁ£ÀzÀA qÀUÀ¼À£ ÀÄß §¼À¹ UÀÄgÀÄw¸À¯ÁUÀÄvÀÛzÉ JAzÀÄ ¥Àæ²ß¸ÀÄvÀÛzÉ. ¸ÀA §A¢üvÀ ¥ÀjPÀ®à£ É: CªÉÄeÁ£ï ªÀÄ»¼É (amazom woman)CzÀÄãvÀ ªÀÄ»¼É(wonder woman),¸ÀÆ¥Àgï ªÀŪÀÄ£ï(super woman), «±ÉõÀ ªÀÄ»¼É(special woman), ºÉƸÀªÀÄ»¼É( new woman) ¤d ªÀÄ»¼É(real woman) EzÀÄ ¸ÁªÀiÁ£Àå ªÀÄ»¼É J£ÀÄߪÀÅzÀPÉÌ «gÀÄzÁÞ xÀð ªÁV §¼À¸À¯ÁUÀĪÀ ¥ÀÄgÀĵÀ aAvÀ£ ÉAiÀÄ ¸Á¥ÉÃPÀë ¥Àj PÀ®à£ É. CªÀÄÆvÀð ªÁzÀ, ¨sÀæªÀiÁvÀäPÀªÁzÀ ºÁUÀÄ ¸Á¥ÉÃPÀëªÁV §¼À¸À®àqÀĪÀ F ¥ÀjPÀ®à£ ÉAiÀÄ£ÀÄß ¥ÀÄgÀĵÀ¥ÀæzsÁ£À ¸ÀªÀiÁdªÀÅ ªÀÄ»¼ÉA iÀÄ£ÀÄß ¥ÀævÉåÃQ¸À®Ä §¼À¸ÀÄvÀÛzÉ. ¸ÀªÀiÁ£ÀvÉAiÀÄ£ÀÄß M¥ÀÄàªÀ ¹ÛçêÁzÀªÀÅ ªÀÄ»¼ÉA iÀÄgÉƼÀUÉƧ⠫²µÀ× ªÀÄ»¼ÉA iÀÄ£ÀÄß AiÀiÁªÀ ªÀiÁ£ÀzÀA qÀUÀ¼À£ ÀÄß §¼À¹ UÀÄgÀÄw¸À¯ÁUÀÄvÀÛzÉ JAzÀÄ ¥Àæ²ß¸ÀÄvÀÛzÉ. ¸ÀA §A¢üvÀ ¥ÀjPÀ®à£ É: CªÉÄeÁ£ï ªÀÄ»¼É (Amazon woman)CzÀÄãvÀ ªÀÄ»¼É( wonder woman),¸ÀÆ¥Àgï ªÀŪÀÄ£ï(super woman), «±ÉõÀ ªÀÄ»¼É(special woman), ºÉƸÀªÀÄ»¼É( new woman) ¤d ªÀÄ»¼É(real woman) F ¥ÀjPÀ®à£ ÉUÉ PÀ£ ÀßqÀzÀ°è «ªÀzsÀ §UÉAiÀÄ ¥ÀæA iÉÆÃUÀUÀ½zÀÄÝ , ¥ÀÄgÀĵÀ¥ÀæzsÁ£À ªÀåªÀ¸ÉÜ A iÀÄ ¢éªÀÄÄR ¯ÉÊAVPÀvÁ ¤Ãw¬ÄAzÁV ºÀÄnÖPÉÆArzÉ. vÀ£ Àß ¥Á«vÀæö åªÀ£ ÀÄß PÀ¼ÉzÀÄPÉÆAqÀ ªÀÄ»¼ÉA iÀÄ£ÀÄß UÀÄgÀÄw¸À®Ä F ¥Àj¨sÁµÉAiÀÄ£ÀÄß §¼À¸À¯ÁUÀÄvÀÛzÉ. ºÉtÂÚ£ À ¯ÉÊAVPÀ C©üªÀåQÛUÉ CªÀPÁ±À«®èzÀ ¥ÀÄgÀĵÀ ¯ÉÊAVPÀvÁ ¸Àª ÀiÁdzÀ°è C£ÉÊwPÀª ÉAzÀÄ UÀÄgÀÄvÀÄUÉƼÀÄîªÀ «zsÀªÉA iÀÄÄ ºÉÆAzÀĪÀ ¯ÉÊAVPÀvÁ ¸ÀA §AzsÀ, «ªÁ»vÀ ¹Ûçà K¥Àð r¹PÉƼÀÄîªÀ «ªÁºÀ ¨Á»ÃgÀ ¸ÀA §AzsÀ, C«ªÁ»vÀ ¹Ûçà ºÉÆAzÀĪÀ «ªÁºÉÃvÀgÀ ¸ÀA §AzsÀ ªÀÄÄAvÁzÀªÀ£ ÀÄß ªÀå©üZÁgÀªÉAzÀÄ UÀÄgÀÄw¸ÀÄ vÀÛ, CAvÀºÀ PÀÈ vÀåzÀ°è ¤gÀvÀªÁzÀ ¹ÛçÃAiÀÄgÀ£ ÀÄß eÁjtÂ, PÀ¼ÀA Qt JAzÀÄ PÀgÉA iÀįÁUÀÄvÀÛzÉ. ¥ÀÄgÀĵÀ¤ UÉ F «µÀAiÀÄUÀ¼À°è
153
31. Fathering
vÀA zÉvÀ£À
32. Femaleness
ºÉtÄÚUÀÄt, ¹ÛçÃUÀÄt
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154
33. Feminine
¹ÛçÃUÀvÀ, ¹ÛçÃvÀé, ¹ÛçøÀvÀé, ºÉtÄÚvÀ£ À, ºÉtÛ£À
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35. Feminism
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36. Feminist man
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37. Feminization
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39. Gay
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40. Gender
°AUÀeÁw, °AUÀªÀåªÀ¸ÉÜ ,
ªÀÄ»¼ÉA iÀÄjUÉ «ÄøÀ®Ä/¸ÀÆPÀÛ J£ÀÄߪÀ C©ü¥ÁæAiÀÄzÀ »£É߯ÉA iÀÄ°è eÁÕ£ À±ÁSÉUÀ¼À ªÀÄ»½ÃPÀgÀt J£ÀÄߪÀ ªÀiÁvÀÄ ZÀ¯ÁªÀuÉUÉ §A¢vÀÄ. GzÁºÀgÀuÉUÉ ªÀÄ»¼Á CzsÀåAiÀÄ£À. ¸ÀA §A¢üvÀ ¥ÀjPÀ®à£ É: °AVÃPÀgÀt(genderization) ɪÀÄ»¼Á CzsÀåAiÀÄ£ÀzÀ ªÉÆzÀ® ºÉ¸ÀgÀÄ. qÁ失ï UÀæA xÁ¥Á®PÀgÀÄ UÀÈ AxÁ®AiÀÄzÀ°è ªÀÄ»¼Á CzsÀåAiÀÄ£À PÀÈ wUÀ¼À£ ÀÄß ªÀVÃðPÀj¸À®Ä §¼À¹ zÀ ¥ÀzÀ EzÁVzÉ. DzÀgÉ CªÉÄjPÉAiÀÄ°è §¼ÀPÉUÉÆAqÀ ªÀÄ»¼Á CzsÀåAiÀÄ£À JA§ ¥ÀzÀªÉà EAzÀÄ «±ÀézÀ J¯Éèq É §¼ÀPÉUÉƼÀÄîwÛzÉ. ¸ÀA §A¢üvÀ ¥ÀjPÀ®à£ É ªÀÄ»¼Á CzsÀåAiÀÄ£À(women's studies) °AUÀvÀé CzsÀåAiÀÄ£À(gender studies) F ¥ÀzÀªÀÅ ¥ÉæAZï ªÀÄÆ®zÀ UÉÊ(Gai) ¥ÀzÀ¢AzÀ §AzÀÄzÁVzÀÄÝ ªÀÄÆ®vÀB EzÀgÀ CxÀð D£ÀA zÀ¥Àq ÀÄ J£ÀÄߪÀÅzÁVzÉ. ªÀÄzsÀåPÁ°Ã£À ¥ÉæA Zï gÀAUÀ¨sÀÆ«ÄAiÀÄ°è ºÉtÂÚUÀ ¥ÁvÀæUÀ¼À£ ÀÄß F ºÉ¸Àj¤AzÀ PÀgÉAiÀįÁUÀÄwÛvÀÄÛ. EAVèµï gÀA UÀ¨sÀÆ«ÄAiÀÄÄ ºÉAUÀ¸ÀgÀ gÀA UÀ¥ÀæªÉñÀªÀÅ ¤gÁPÀgÀtUÉÆArzÀÝ ¸ÀªÀÄAiÀÄzÀ°è ¹ÛçÃ¥ÁvÀæªÀ£ ÀÄß C©ü£ À¬Ä¸ÀÄwÛzÀÝ ¥ÀÄgÀĵÀjUÉ §¼À¸ÀvÉÆqÀVvÀÄ. ¸ÁÌnµÀëgÀÄ EzÀ£ ÀÄß ¸ÁªÀiÁ£ÀåªÁzÀÄzÀQÌA vÀ ©ü£ Àߪɤ ¸ÀĪÀ J®è vÀgÀºÀzÀ d£ÀjUÀÆ §¼À¸ÀÄwÛzÀÝ gÀÄ. PÀÄvÀƺÀ®zÀ ¸ÀAUÀwAiÉÄAzÀgÉ CªÉÄjPÀªÀ£ ÀÄß ¥Àæª Éò¸ÀĪÀªÀgÉUÉ F ¥ÀzÀ ¸À°AUÀPÁ«ÄUÀ½UÉ ¸ÀA §A¢ü¹ zÀA vÉ §¼ÀPÉUÉƼÀÄîwÛgÀ°®è. 1920-30gÀ zÀ±ÀPÀzÀ°è CªÉÄjPÉAiÀÄ°è F ¥ÀzÀªÀ£ ÀÄß ¥ÀÄgÀĵÀ ¸À°AUÀPÁ«ÄUÀ¼ÀÄ vÀªÀÄä £ÀqÀÄ«£À ¸ÀA PÉÃvÀ¨ÁµÉAiÀiÁV(PÉÆÃqïªÀqÀð ) §¼À¸ÀvÉÆqÀVzÀgÀÄ. ªÀÄÄAzÉ 1960gÀ°è F ¥ÀzÀªÀ£ ÀÄß 'UÉ °§gÉõÀ£ ï ªÀÄƪÀªÉÄAmï' vÀ£ Àß ¸ÀA WÀl£ÉUÁV F ¥ÀzÀªÀ£ ÀÄß §¼À¸ÀĪÀ ªÀÄÆ®PÀ ¥ÀæzsÁ£ÀzsÁgÉUÉ vÀA ¢vÀÄ. FUÀ §ºÀÄ¥Á®Ä ¥ÀÄgÀĵÀ ¸À°AUÀPÁªÀÄPÉÌ UÉ ¥ÀzÀªÀ£ ÀÄß ¹ÛçøÀ°AUÀPÁªÀÄPÉÌ ¯É¹ âAiÀÄ£ï ¥ÀzÀªÀ£ ÀÄß C¢üPÀÈ vÀª ÁV §¼À¸À¯ÁUÀÄwÛzÉ. ¸ÀA §A¢üvÀ ¥ÀjPÀ®à£ É: ¢é°AUÀ ¯ÉÊAVPÀvÉ É (bisexual) ¸À°AUÀ ¯ÉÊAVPÀv(homosexual ) ¯É¹ âAiÀÄ£(lesbian) dAqÀgï C£ÀÄß ¸ÀÆa¸À®Ä ¨ÉÃPÁzÀ ¥ÀzÀªÉÇAzÀÄ PÀ£ ÀßqÀzÀ°è E®è¢gÀĪÀÅzÀÄ ºÁUÀÄ °AUÀQÌA vÀ
158
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41. Gender conscious
°AUÀ¥ÀæeÉÕ °AUÀ JZÀÑgÀ, °AUÀeÁUÀÈw
42. Gender difference
°AUÀªÀåvÁå¸À, °AUÀ¨sÉÃzÀ, °AUÀvÀé ªÀåvÁå¸ À, °AUÀªÀåªÀ¸ÉÜ A iÀÄ ªÀåvÁå¸ À, °AUÀ¨sÉÃzsÀ ªÀåªÀ¸ ÉÜ A iÀÄ ªÀåvÁå¸À
©ü£ ÀߪÁV EzÀ£ ÀÄß UÀÄgÀÄw¸À¯ÉèÉÃPÁzÀ CUÀvÀå«gÀĪÀÅzÀgÀ »£É߯ÉA iÀÄ°è ºÀ®ªÀÅ ¥ÀzÀUÀ¼À ¥ÀæA iÉÆÃUÀ £ÀqÉ¢zÉ. dAqÀgï ¸ÁªÀiÁfPÀªÁzÀ ¥ÀjPÀ®à£ ÉA iÀiÁVzÀÄÝ , CzÀÄ ¹ÛçÃ-¥ÀÄgÀĵÀgÀ £ÀqÀÄ«£À ¸ÁªÀiÁfPÀ £ÀqÀªÀ½PÉAiÀÄ ªÀåvÁå¸ÀªÀ£ ÀÄß, ªÀiË®åªÀåªÀ¸ÉÜ AiÀÄ£ÀÄß ¸ÀÆa¸ÀÄ vÀÛzÉ. EzÀgÀ vÀ¼ÀºÀ¢AiÀÄÄ °AUÀ ªÀåvÁ¸ÀªÉà DVzÀÝ gÀÆ D ªÀåvÁå¸ÀPÉÌ ªÀiË®åUÀ¼À£ ÀÄß DgÉÆæ¹ °AUÀvÀéª À£ ÀÄß ¸ÁÜ ¦¹PÉƼÀî¯ÁVzÉ. EAzÀÄ eÉÊ«PÀ °AUÀ ªÀÄvÀÄÛ °AUÀvÀé ¥ÀæAiÉÆÃUÀUÀ¼ÀÄ ¥ÀæªÀiÁtÂÃPÀÈ vÀUÉƼÀÄîwÛgÀĪÀA wzÉ. °AUÀ, °AUÀ ªÀåªÀ¸ÉÜ , °AUÀ ªÀåªÀ¸ÉÜ A iÀÄ vÁgÀvÀªÀÄå EvÁå¢ «µÀA iÀÄUÀ¼À PÀÄjvÀA vÉ CjªÀ£ ÀÄß ºÉÆAzÀĪÀ (PÉêÀ® CjªÀÅ E°è ªÀÄÄRåªÁUÀĪÀÅ¢®è) ªÀÄvÀÄÛ CzÀ£ ÀÄß ¸ÀªÀĹåÃPÀj¹PÉÆAqÀÄ PÁgÀå¥ÀæªÀÈ vÀÛªÁUÀĪÀ QæA iÉÄUÉ °AUÀ JZÀÑgÀ, °AUÀ ¥ÀæeÉÕ JAzÀÄ PÀgÉA iÀįÁUÀÄvÀÛzÉ. °AUÀ ªÀåvÁå¸ (sex difference)À °AUÀ¥Àæ¨ÉÃzsÀ(sex types)ªÀÄ vÀÄÛ °AUÀ¨ÉÃzsÀ(sex discrimination)ªÀ£ ÀÄß ºÀ®ªÀÅ ¨Áj MAzÉà J£ÀÄߪÀA vÉ §¼À¸À¯ÁUÀÄvÀÛz É. DzÀgÉ F ªÀÄÆgÀÄ ¨ÉÃgÉ ¨ÉÃgÉ ¥ÀjPÀ®à£ ÉUÀ¼ÀÄ. °AUÀ ªÀåvÁå¸ÀªÀÅ eÉÊ«PÀªÁV UÀAqÀÄ-ºÉtÄÚ ºÉÆA¢gÀĪÀ ªÀåvÁå¸ÀªÀ£ ÀÄß, °AUÀ¥Àæ¨ÉÃzsÀªÀÅ °AUÀªÀåvÁå¸ÀzÀ ¥ÀæPÁgÀUÀ¼À£ ÀÄß, °AUÀ¨ÉÃzsÀªÀÅ CzÀ£ ÁßzsÀj¹ CªÀj§âgÀ ªÀvÀð £É, ªÉõÀ¨sÀƵÀt, ¸ÁªÀiÁfPÀ ¥ÁvÀæ EvÁå¢UÀ¼À°ègÀĪÀ ªÀåvÁå¸ÀªÀ£ ÀÆß ¸ÀÆa¸À®Ä §¼À¸À¯ÁUÀÄvÀÛzÉ. E°è eÉÊ«PÀ ªÀÄvÀÄÛ ¸ÁªÀiÁfPÀ ªÀåvÁå¸ÀUÀ¼ÉgÀqÀ£ ÀÄß ¥ÀjUÀt¹ zÀgÀÄ CªÀÅUÀ¼ÀÄ ªÀi˯ÁågÉÆævÀ ¹Ü wUÀ¼À£ ÀÄß ¸ÀÆa¸ÀĪÀÅzÁVgÀĪÀÅ¢®è. GzÁºÀgÀuÉUÉ, ºÉtÄÚUÀA qÀÄUÀ¼ÀÄ UÀ¨sÀð PÉÆñÀ ªÀÄvÀÄÛ ²±ÀߪÉA § ©ü£ Àß eÉÊ«PÀ CAUÀUÀ¼À£ ÀÄß ºÉÆA¢gÀĪÀÅzÀ£ ÀÄß ¸ÀÆa¹zÀgÀÄ CzÀgÀ°è AiÀiÁªÀ CAUÀªÀÅ ¥ÀæzsÁ£ÀªÁzÀÄzÀÄ, ±ÉæõÀתÁzÀÄzÀÄ JA§ ªÀiË®å DgÉÆævÀªÁVgÀĪÀÅ¢®è. ºÁUÉAiÉÄà E«UÀ¼ÉÆA¢UÉ °AUÀvÀé ¨ÉÃzsÀz (Gender difference) ¥ÀjPÀ®à£ ÉA iÀÄ£ÀÄß ¸ÀªÀiÁ£ÁAvÀgÀªÁV §¼À¸À¯ÁUÀÄvÀÛzÉ. DzÀgÉ EzÀÄ G½zÀ ªÀÄÆgÀQÌA vÀ®Æ ©ü£ ÀߪÁzÀÄzÁVzÀÄÝ , CzÀÄ ªÀi˯ÁågÉÆævÀªÁzÀ °AUÀvÁgÀvÀª ÀiÁåzsÁjvÀ
159
43. Gender-based division of labour
°AUÁzsÁjvÀ ±ÀæªÀÄ«¨sÀd£É, °AUÁzsÀjvÀ ±ÀæªÀÄ«¨sÀd£É, °AUÀ±Á» ±ÀæªÀÄ«¨sÀd£É, °AUÀ¸ ÀA §A¢üà ±ÀæªÀÄ«¨sÀd£É, °AUÀvÀé ±ÀæªÀÄ«¨sÀd£É, °AUÀªÁ¢ ±ÀæªÀÄ«¨sÀd£É
44. Gender equality
°AUÀ ¸ÀªÀiÁ£ÀvÉ, °AUÀªÀåªÀ¸ÉÜ A iÀÄ ¸ÀªÀiÁ£ÀvÉ,
¥ÀÄgÀĵÀ¥ÀæzsÁ£À ¸ÀªÀiÁd ªÀåªÀ¸ÉÜ AiÀÄ£ÀÄß ¸ÀÆa¸ÀĪÀÅzÁVgÀÄvÀÛzÉ. PÀ£ ÀßqÀzÀ°è °AUÁzsÁjvÀ ªÀÄvÀÄÛ °AUÁzsÀj vÀ JA§ JgÀqÀÄ ¥ÀæA iÉÆÃUÀUÀ¼À£ ÀÄß ªÀiÁqÀ¯ÁUÀÄwÛzÉ. EªÀÅUÀ¼À°è ªÉÆzÀ°£ÀzÀÄ °AUÀªÀ£ ÀÄß DzsÀj¹zÀ J£ÀÄߪÀ CxÀð zÀ°èA iÀÄÆ, JgÀqÀ£ ÉA iÀÄzÀÄ °AUÀªÀ£ ÀÄß zsÀj¹zÀ JA§ CxÀð zÀ°èA iÀÄÆ ¥ÀæA iÉÆÃUÀUÉƼÀÄîwÛzÉ. EzÀÄ ¸ÁªÀiÁfPÀªÁV °AUÀvÀé ªÀåªÀ¸ÉÜ A iÀÄ°è UÀAqÀÄ-ºÉtÄÚUÀ½UÉ CªÀgÀ °AUÀUÀÄgÀÄvÀ£ ÀÄß DzsÀj¹ CªÀg ÀÄ ¤ªÀ𠻸À¨ÉÃPÁzÀ PÉ®¸ÀªÀ£ ÀÄß DgÉÆæ¸ÀĪÀÅzÁVzÉ. GzÁºÀgÀuÉUÉ; UÀ¨sÀð PÉÆñÀªÀ£ ÀÄß ºÉÆA¢gÀĪÀÅzÀjAzÀ ¹Ûçà ªÀÄUÀÄ«UÉ d£Àä ¤ÃqÀĪÀ PÉ®¸ÀªÀ£ ÀÄß ªÀiÁqÀÄvÁÛ¼É. d£Àä ¤ÃqÀĪÀ PÉ®¸À¢AzÁV ¥Á®£ÉA iÀÄ PÉ®¸ÀªÀ£ ÀÄß ¤ªÀ𠻸ÀĨÉÃPÁUÀÄ vÀÛzÉ. F ¥Á®£ÉA iÀÄ PÉ®¸À¢AzÁV DPÉ ªÀÄ£ÉAiÀÄ ºÉÆgÀV£À PÉ®¸ÀUÀ½AzÀ zÀÆgÀ«gÀ¨ÉÃPÁUÀÄvÀÛzÉ. EzÀPÉÌ «gÀÄzÀÞ ªÁV ¥ÀÄgÀĵÀ£ À PÉ®¸ÀªÀÅ UÀÄgÀÄvÀÄUÉƼÀÄîvÀÛzÉ. F ±ÀæªÀÄ«¨sÀd£ÉAiÀÄÄ E£ÉÆßAzÀÄ ºÀA vÀzÀ°è ªÀi˯ÁågÉÆævÀUÉƼÀÄîªÀÅzÀgÉÆA¢UÉ vÁgÀvÀªÀiÁåzsÁjvÀ °AUÀvÀéªÀåªÀ¸ÉÜ A iÀÄÄ ¥Àj¥ÀÆtðUÉƼÀÄîvÀÛzÉ. PÀ£ ÀßqÀzÀ°è °AUÀ¸ÀªÀiÁ£ÀvÉ ªÀÄvÀÄ Û °AUÀªÀåªÀ¸ÉÜ A iÀÄ ¸ÀªÀiÁ£ÀvÉ JA§ JgÀq ÀÄ ¥ÀæAiÉÆÃUÀUÀ¼ÀÄ PÀA qÀÄ §AzÀgÀÆ EzÀgÀ°è JgÀqÀ£ ÉA iÀÄ ¥ÀæA iÉÆÃUÀªÀÅ ¸ÀjAiÀiÁzÀÄzÁVzÉ. KPÉAzÀgÉ °AUÀ JA§ ¥ÀjPÀ®à£ ÉA iÀÄÄ eÉÊ«PÀ °AUÀªÀ£ ÀÄß ¸ÀÆa¸ÀÄwÛzÀÄÝ , EzÀgÀ°è ¸ÀªÀiÁ£ÀvÉA iÀÄ£ÀÄß vÀgÀĪÀ ¥Àæ±ÉßAiÉÄà E®è. ¸ÀªÀiÁ£ÀvÉ JA§ ¥ÀjPÀ®à£ ÉAiÀÄÄ ¹ÛçêÁzÀzÀ wgÀļÁVzÀÄ Ý , EzÀÄ ¥ÀÄgÀĵÀæzsÁ£À ªÀåªÀ¸ÉÜ AiÀÄÄ ¥ÀÄgÀĵÀ¤ UÉ ¤ÃrgÀĪÀ ºÀPÀÄÌ ªÀÄvÀÄÛ dªÁ¨ÁÝ jUÀ¼ÉgÀqÀ£ ÀÄß UÀª ÀÄ£ÀzÀ°èlÄÖPÉÆAqÀÄ ¥Àæw¥Á¢vÀªÁVzÉ. DzÀgÉ ºÀ®ªÀÅ ¨Áj EzÀ£ ÀÄß vÀ¥ÁàV CxÀªÁ ¸ÀgÀ¼ÀªÁV UÀ滹 ¯ÉêÀrAiÀÄ£ÀÄß ªÀiÁqÀ¯ÁVzÉ. GzÁºÀgÀuÉUÉ £ÁUÀvÉÛUÉ «ÄÃ¸É §gÀ®Ä ¸ÁzsÀåªÉ? ºÉtÄÚ UÀA r£À ºÁUÉ ¥ÁåA lÄ ºÁPÀĪÀ, ¹UÀgÉÃlÄ ¸ÉÃzÀĪÀ ¸ÀªÀiÁ£ÀvÉA iÀÄ ªÁzÀ EvÁå¢. DzÀgÉ ¹ÛçêÁzÀªÀÅ ¸ÀªÀiÁ£ÀvÉA iÀÄ£ÀÄß gÁdQÃAiÀiÁxÀð zÀ°è ªÀåQÛUËgÀªÀzÀ £É¯ÉA iÀÄ°è ¥Àæw¥Á¢¸ÀÄvÀÛzÉ. GzÁºÀgÀuÉUÉ, ¸ÀªÀiÁ£À ²PÀët, ¸ÀªÀiÁ£À GzÉÆåÃUÀ CªÀPÁ±À, ¸ÀªÀiÁ£À ªÉÃvÀ£ À, ¸ÀªÀiÁ£À £ÁUÀjÃPÀ ºÀPÀÄÌUÀ¼ÀÄ EvÁå¢.
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45. Gender neutral
°AUÀvÀl¸ÀÜ , °AUÀ¤ gÀ¥ÉÃPÀë, °AUÀ¸ ÀA ªÉâ, °AUÀ¸ ÀàA ¢, °AUÀÀ¸ ÀªÀiÁ£À, °AUÀ¤ ¢ðµÀ×, °AUÀ¸ Á¥ÉÃPÀë
46. Genderization
°AVÃPÀgÀt, °AUÀwéÃPÀgÀt
°AUÁzsÁjvÀ ¢éªÀÄÄR¤ÃwAiÀÄ£ÀÄß «gÉÆâü¸ÀÄvÀÛzÉ. ¸ÀA §A¢üvÀ ¥ÀjPÀ®à£ É: °AUÀvÀé £ÁåAiÀÄ (gender justice) ¥ÀzÀ±ÀB ¨sÁµÁAvÀgÀzÀ° è °AUÀvÀl¸ÀÜ JA§ ¥ÀæA iÉÆÃUÀªÀÅ ¸ÀÆPÀÛªÁzÀÄzÁzÀgÀÆ G½zÀ ¥ÀæA iÉÆÃUÀUÀ¼ÀÄ F ¥ÀjPÀ®à£ ÉVgÀĪÀ ©ü£ Àß DAiÀiÁªÀÄUÀ¼À£ ÀÄß UÀ滸À®Ä G¥ÀAiÀÄÄPÀÛªÁzÀÄzÁVzÉ. ¤gÀ¥ÉÃPÀë JA§ ¥ÀjPÀ®à£ É DzsÀĤPÀ vÀvÀé±Á¸ÀÛçzÀ ¥ÀjPÀ®à£ ÉA iÀiÁVzÀÄÝ , AiÀiÁªÉÇAzÀgÀ §UÉÎ AiÀÄÆ «±ÉõÀ D¸ÀQÛ vÉÆÃgÀzÉ J®èªÀ£ ÀÄß ¸ÀªÀiÁ£ÀªÁV ¥Àj¨sÁ«¸ÀĪÀÅzÀÄ JA§ CxÀð ªÀ£ ÀÄß ºÉÆA¢zÉ. °AUÀvÀéPÉÌ EzÀ£ ÀÄß DgÉÆæ¸ÀĪÀÅzÁzÀgÉ JgÀqÀÄ(?) °AUÀUÀ¼À£ ÀÄß ¸ÀªÀiÁ£ÀªÁV £ÉÆÃqÀĪÀÅzÀÄ JAzÁUÀĪÀ ªÀÄÆ®PÀ EzÀÄ °AUÀ¸ÀªÀiÁ£ÀvÉAiÀÄ D±ÀA iÀĪÀ£ ÀÄß ªÀåPÀÛ¥Àr¸ÀÄvÀÛzÉ. °AUÀ¸ÀAªÉâ ªÀÄvÀÄÛ °AUÀ¸ÀàA¢ J£ÀÄߪÀ ¥ÀæAiÉÆÃUÀªÀÅ °AUÀvÀé ªÀåªÀ¸ÉÜ PÀÄjvÀ ¸ÀA ªÉÃzÀ£ ÉA iÀÄ£ÀÄß, ¸ÀàA zÀ£ ÀªÀ£ ÀÄß ¸ÀÆPÀëöäU Éƽ¸ÀĪÀ, JZÀÑgÀUÉƽ¸ÀĪÀ, gÁdQÃAiÀÄUÉƽ¸ÀĪÀ D±ÀAiÀĪÀ£ ÀÄß ¸ÀÆa¸ÀÄ vÀÛz É. E£ÀÄß °AUÀ¤ ¢ðµÀÖ ªÀÄvÀÄÛ °AUÀ¸Á¥ÉÃPÀë JA§ ¥ÀæAiÉÆÃUÀUÀ¼ÀÄ °AUÀvÁl¸ÀÜö åzÀ PÀÄjvÀA vÉ ©ü£ Àß vÁwéPÀvÉA iÀÄ£Éßà ºÉÆA¢zÀ ¥ÀæA iÉÆÃUÀUÀ¼ÁVªÉ. C¸ÀªÀiÁ£À °AUÀªÀåªÀ¸ÉÜ AiÀÄ°è °AUÀvÁl¸ÀÜö å ªÀÄ vÀÄÛ °AUÀ¤ gÀ¥ÉÃPÉëV AvÀ °AUÀ¸Á¥ÉÃPÀëö å ªÀÄvÀÄÛ °AUÀ¤ ¢ðµÀ×vÉA iÀÄÄ ªÀÄÄRåªÉA § D±ÀA iÀÄzÉÆA¢UÉ D ¥ÀjPÀ®à£ ÉA iÀÄ »A¢£À vÁwéPÀvÉAiÀÄ£Éßà ¥ÀÄ£ÁgÀa¸ÀĪÀÅzÁVzÀÄÝ , ªÁ¸ÀÛªÀªÁV EzÀ£ ÀÄß ©ü£ Àß ¥ÀjPÀ®à£ ÉA iÀiÁVAiÉÄà UÀÄgÀÄw¸ÀĪÀÅzÀÄ ¸ÀÆPÀÛªÁUÀÄvÀÛzÉ. FUÀ EgÀĪÀ C¸ÀªÀiÁ£ÀvÉAiÀÄ£ÀÄß UÀªÀÄ£ÀzÀ°èlÄÖPÉÆAqÀÄ ¸ÀªÀiÁ£ÀvÉA iÀÄ£ÀÄß, ¤gÀ¥ÉÃPÀëvÉA iÀÄ£ÀÄß, vÁl¸ÀÜ ö åªÀ£ ÀÄß ¸Á¢ü¸ÀĪÀ ¢QÌ£ À°è G¥ÀA iÀÄÄPÀÛªÁUÀĪÀA vÉ ¸Á¥ÉÃPÀëªÁV, ¤¢ðµÀתÁV °AUÀ ¸ÀAªÉÃzÀ£ ÉA iÀÄ£ÀÄß ¨É¼É¸ÀĪÀÅzÀÄ, §¼À¸ÀĪÀÅzÀÄ JA§ÄzÀÄ EzÀgÀ D±ÀAiÀÄ. F ¥ÀjPÀ®à£ É ªÀÄ»½ÃPÀgÀt ¥ÀjPÀ®à£ ÉVAvÀ ©ü£ ÀߪÁzÀÄzÁVzÉ. F ¥ÀjPÀ®à£ ÉA iÀÄ£ÀÄß ¹ÛçêÁ¢ ¨sÁµÁ«eÁÕ£ÀªÀÅ «±ÉõÀªÁV §¼À¹ PÉÆArzÉ. ¨sÁµÉUÉ °AUÀvÀéªÀ£ ÀÄß DgÉÆæ¸ÀĪÀ PÀæªÀĪÀ£ ÀÄ ¨sÁµÉA iÀÄ °AVÃPÀgÀt JAzÀÄ PÀgÉA iÀįÁUÀÄvÀÛzÉ. GzÁºÀgÀuÉUÉ GvÀÛgÀ PÀ£ ÁðlPÀzÀ ¨sÁµÉA iÀÄ£ÀÄß UÀA qÀÄ ¨sÁµÉ JAzÀÄ, ªÀtðªÀiÁ¯ÉAiÀÄ WÉÆõÀ
161
47. Gyno-centric
UÀ¨sÀð PÉÃA¢ævÀ, ¹ÛçÃPÉÃA¢ævÀ
48. Herstory
CªÀ¼À PÀvÉ
ªÀtðUÀ¼À£ ÀÄß UÀA qÀÄCPÀëgÀUÀ¼ÉA zÀÄ, C£ÀÄ£Á¹PÀ §¼ÀPÉA iÀÄ zsÀé¤ PÀ®ëtªÀ£ ÀÄß ºÉtÄÚ¢üé£ À JAzÀÄ UÀÄgÀÄw¸ÀĪÀÅzÀÄ EvÁå¢. £ÀA vÀgÀzÀ°è EzÀ£ ÀÄß ¸Á»vÀå, PÀ¯É ªÀÄÄAvÁzÀ eÁÕ£ À±ÁSÉUÀ½UÉ PÀÆqÀ DgÉÆæ¸ÀĪÀÅzÀ£ ÀÄß UÀÄgÀÄ w¸À¯Á¬ÄvÀÄ. ¸ÀA¸ÀÌø vÀ ¨sÁµÁ ¸ÀªÀiÁdªÀÅ °AVÃPÀgÀt ¥ÀjPÀ®à£ ÉUÉ §¼ÀPÉUÉ CvÀåvÀÛªÀÄ GzÁºÀgÀuÉAiÀiÁVzÉ. E°è ¸ÀtÚ¥ÀÄlÖ zÉÊ£ÀA ¢£À §¼ÀP ÉAiÀÄ ¸ÁªÀÄVæUÀ½AzÀ »rzÀÄ J®è ¸ÁªÀiÁfPÀ ¸ÀÜ gÀUÀ¼ÀªÀgÉUÉ °AVÃPÀgÀt ¥ÀæQæAiÉÄ PÀA qÀħgÀÄvÀÛzÉ. GzÁºÀgÀuÉUÉ £À¢(ºÉtÄÚ)-£ÀzÁ(UÀA qÀÄ) EvÁå¢. ¨sÁµÉUÀ¼À°è PÀÆqÀ ¸ÁªÀð d¤PÀ ªÁå¦Û, C¢üPÁgÀzÉÆA¢V£À CzÀgÀ ¸ÀA §AzsÀ, CzÀjAzÀ zÉÆgÉAiÀÄĪÀ DyðPÀ ¸ÀªÀ®vÀÄ Û EªÀÅUÀ½UÉ C£ÀÄUÀÄtªÁV ¨sÁµÉAiÀÄ£ÀÄß ºÉtÄÚ-UÀA qÀÄ JAzÀÄ «ªÀj¸ÀĪÀ ªÀÄÆ®PÀ ªÀÄ£ÉA iÉƼÀV£À §¼ÀPÉA iÀÄ ¨sÁµÉUÀ¼À£ ÀÄß ºÉtÄÚ¨sÁµÉUÀ¼ÉA zÀÄ , ºÉÆgÀV£À §¼ÀPÉA iÀÄ ¨sÁµÉUÀ¼À£ ÀÄß UÀA qÀĨsÁµÉUÀ¼ÉAzÀÄ UÀÄgÀÄw¸À¯ÁUÀÄvÀÛzÉ. ¥ÀÄgÀĵÀ¥ÀæzsÁ£À ¸ÀªÀiÁdzÀ J®è ZÀlĪÀnPÉUÀ¼À£ ÀÄß, aAvÀ£ ÁPÀæªÀÄUÀ¼À£ ÀÄß, ªÀiË®åªÀåªÀ¸ÉÜUÀ¼ÀÄ ¥ÀÄgÀĵÀ ¤«ÄðvÀªÁzÀ, ¥ÀÄgÀĵÀ PÉÃA¢ævÀªÁzÀ ºÁUÀÄ ¥ÀÄgÀĵÀ »vÁ¸ÀQÛA iÀÄ£ÀÄßÀ PÁAiÀÄĪÀ ²±ÀߥÀætÂÃvÀªÉ£ ÀÄߪÀ ¹ÛçêÁzÀªÀÅ CzÀPÉÌ ¥ÀA iÀiÁðAiÀĪÁV vÁ£ÀÄ gÀƦ¸ÀĪÀ eÁÕ£ ÀªÀ£ ÀÄß vÀ£ Àß ZÀlĪÀnPÉA iÀÄ£ÀÄß ¸ÀÆa¸À®Ä ¹ÛçÃPÉÃA¢ævÀ, UÀ¨sÀð PÉÃA¢ævÀ JA§ ¥Àj PÀ®à£ É §¼À¸ÀÄ vÀÛzÉ. UÉÊ£ÉÆøÉA næPï JA§ ¥Àj PÀ®à£ ÉA iÀÄ£ÀÄß wêÀæUÁ«Ä ªÀÄvÀÄÛ ¸ÁA¸ÀÌø wPÀ ¹ÛçêÁ¢UÀ¼ÀÄ ºÉZÁÑV §¼À¸ÀÄvÁÛgÉ. PÀ£ ÀßqÀzÀ°è UÀ¨sÀð PÉÃA¢ævÀ JA§ÄzÀÄ UÉÊ£ÉÆøÉA næPï JA§ÄzÀgÀ ¥ÀzÀ±ÀB ¨sÁµÁAvÀg ÀªÁVzÀÝ gÀÆ §¼ÀPÉA iÀÄ°è ¹ÛçÃPÉÃA¢ævÀ JA§ ¨sÁµÁAvÀg ÀªÉà PÀ£ ÀßqÀzÀ°è ºÉZÁÑVzÉ. EzÀÄ MAzÀÄ jÃwAiÀÄ°è PÀ£ ÀßqÀzÀ ¹ÛçêÁzÀzÀ ¨sÁµÁ ¸ÁA¥ÀæzÁAiÀÄPÀ zsÉÆÃgÀuÉA iÀÄ£ÀÄß ¸ÀÆa¸ÀĪÀÅzÁVzÉ. ¸ÀA §A¢üvÀ ¥ÀjPÀ®à£ É: ²±ÀßPÉÃA¢ævÀ(andro-centric) »¸ÀÖj JA§ ¥Àj¨sÁµÉUÉ ¥ÀAiÀiÁðAiÀĪÁV ¹ÛçêÁzÀªÀÅ gÀƦ¹zÀ ¥Àj¨sÁµÉ EzÀÄ. CzÀgÀ ¥ÀæPÁgÀ CªÀ¼À ZÀj vÉæ JAzÀg É, 'ZÀjvÉæA iÀÄ°è ¤gÁPÀgÀtUÉÆAqÀ, C¥ÀªÀiË®åUÉÆAqÀ ªÀÄ»¼É ªÀÄvÀÄÛ CªÀ¼À ¸ÁªÀiÁfPÀ ZÀlĪÀnPÉUÀ½UÉ MvÀÄÛ¤ Ãr §gÉA iÀįÁzÀ EwºÁ¸À'. CAzÀgÉ
162
49. Heterosexualism
ºÉlgÉÆà ¸ÉPÀÄìöåAiÀiÁ°n, ºÉgÀ°AUÀ ¯ÉÊAVPÀvÉ, C£Àå°AUÀ¯ÉÊAVPÀvÉ, ©ü£Àß °AUÀ ¯ÉÊAVPÀvÉ
50. History
ZÀjvÉæ, EwºÁ¸À
ªÀÄ»¼ÉA iÀÄ £É¯É¬ÄAzÀ ZÀjvÉæAiÀÄ£ÀÄß ¥ÀÄ£ÁgÀa¸ÀĪÀÅzÀ£ ÀÄß CªÀ¼À ZÀjvÉæ JA§ÄzÁV PÀgÉA iÀįÁVzÉ. F ZÀjvÀæ gÀZÀ£ ÉA iÀÄ°è ªÀÄÄRåªÁV ªÀÄ»¼ÉA iÀÄ PÀtÂÚ¤ AzÀ EwºÁ¸ÀªÀ£ ÀÄß £ÉÆÃqÀ¯ÁUÀĪÀÅzÀÄ; FUÁUÀ¯É gÀavÀªÁVgÀĪÀ ZÀjvÉæA iÀÄ°è£ À ¥ÀÄgÀĵÀ£ À ¸ÀéA iÀÄA ªÉʨsÀ«ÃPÀg ÀtªÀ£ ÀÄß ¤gÁPÀj¸À¯ÁUÀĪÀÅzÀÄ. ¸ÀA §A¢üvÀ ¥ÀjPÀ®à£ É: ZÀjvÀæ/EwºÁ¸À(history) ©ü£ Àß °AVUÀ¼À £ÀqÉA iÀÄĪÀ ¯ÉÊAVPÀ ZÀlĪÀnPÉAiÀÄ£ÀÄß ºÉgÀ°AV ¯ÉÊAVPÀvÉ J£À߯ÁUÀĪÀÅzÀÄ. ¥ÀÄgÀĵÀ¥ÀæzsÁ£À ¸ÀªÀiÁdzÀ°è F ¥ÀjPÀ®à£ ÉAiÀÄ£ÀÄß ¥ÀævÉåÃPÀªÁV UÀÄgÀÄw¸ÀĪÀ CUÀvÀå PÀAqÀħA¢gÀ°®è. KPÉA zÀgÉ CzÀÄ EzÀ£ ÀÄß ªÀiÁvÀæ ¸ÀºÀd ªÀÄvÀÄ Û ¸ÀjAiÀiÁzÀ ¯ÉÊAVPÀ ZÀlĪÀnPÉ JAzÀÄ ¨sÁ«¸ÀÄvÀÛ, E£ÀÄß½zÀ ¯ÉÊAVPÀvÉUÀ¼À C¹ÛvÀéªÀ£ Éßà ¤gÁPÀj¹zÀÝ jAzÀ CzÀPÉÌ ¯ÉÊAVPÀvÉ JAzÀgÉ EzÉÆAzÉà JAzÀÄ CxÀð . DzÀgÉ ¤¸ÀUÀð zÀ°è ¸À°AUÀ ªÀÄvÀÄÛ ¢é°AUÀ ¯ÉÊAVPÀvÉUÀ¼ÀÆ ºÉgÀ°AUÀ ¯ÉÊAVPÀvÉAiÀĵÉÖ ¸ÀºÀdªÁzÀÄzÀÄ, ¥Áæa ãÀªÁzÀÄzÀÆ DVzÉ. DzÀgÉ EªÀÅ ¸ÀªÀiÁdzÀ°è C£ÉÊwPÀªÉA zÀÄ ºÀwÛPÀÌ®àlÖzÀÝ jAzÀ UÀÄ¥ÀÛªÁV £ÀqÉA iÀÄÄwÛzÀÝ ªÀÅ. EªÀÅUÀ¼ÀÄ DzsÀĤPÀ ¸ÀA zÀ¨sÀð °è vÀªÀÄä UÀÄgÀÄvÀ£ ÀÄß ¸ÁÜ ¦¹PÉÆAqÀ »£É߯ÉA iÀÄ°è ºÉgÀ°AUÀ ¯ÉÊAVPÀvÉA iÀÄÄ vÀ£ ÀߣÀÄ vÁ£ÀÄ ¥ÀævÉåÃPÀªÁV UÀÄgÀÄw¹PÉƼÀî¨ÉÃPÁ¬ÄvÀÄ. ¸ÀA §A¢üvÀ ¥ÀjPÀ®à£ É: ¸À°AUÀ ¯ÉÊAVPÀvÉ(homosexuality), G¨sÀAiÀÄ°AUÀ ¯ÉÊAVPÀvÉ(bisexuality) »¸ÀÖj ¥ÀzÀªÀ£ ÀÄß vÀ£ ÀßzÉà DzÀ jÃwAiÀÄ°è «¨sÀf¹ »¸ï- ¸ÉÆÖÃj JA§ÄzÁV NzÀĪÀ ¹ÛçêÁzÀªÀÅ ¥ÀÄgÀĵÀ ¤«ÄðvÀªÁzÀ F ZÀj vÉæUÉ vÀ£ ÀßzÉà DzÀ ªÁåSÁå£ ÀªÀ£ ÀÄß, nÃPÀ£ÀÄß ªÀÄAr¸ÀÄvÀÛzÉ. CzÀgÀ ¥ÀæPÁgÀ CzÉäzÀÝ gÀÆ ¥ÀÄgÀĵÀ¤ AzÀ ¥ÀÄgÀĵÀ£ À §UÉÎ ¤«ÄðvÀªÁzÀ ªÉʨsÀ«ÃPÀgÀtzÀ PÀxÀ£ À. ªÀÄÄRåªÁV EzÀÄ AiÀÄzÀÞ UÀ¼ÀÄ ªÀÄvÀÄÛ AiÀÄÄzÀÞ ¹zÀÞ vÉA iÀÄ M¥ÀàA zÀU À¼À zÁR¯É. AiÀÄÄzÀÞ UÀ¼À ¸ÉÆîÄ-Uɮī£À PÀxÀ£ À. EzÀgÀ°è £ÀªÀÄä vÀA zÉA iÀÄgÀÄ ªÉÄgÉzÀ ¸ÁºÀ¸ÀªÀ£ ÀÄß £ÁªÀÅ £ÉÆÃqÀ§ ºÀÄzÁzÀgÀÆ, £ÀªÀÄä vÁAiÀÄA¢gÀÄ K£ÀÄ ªÀiÁqÀÄwÛzÀÝ gÀÄ JA§ÄzÀÄ UÉÆvÁÛUÀĪÀÅzÉÃE®è. CªÀgÀ §UÉÎ UÉÆwÛgÀĪÀÅzÉ®è, §j CªÀgÀ ºÉ¸ÀgÀÄ, ªÀÄzÀĪÉA iÀiÁzÀ ¢£À ªÀÄvÀÄÛ JµÀÄÖ ªÀÄPÀ̽UÉ (UÀA qÀÄ ªÀÄPÀ̽UÉ) d£Àä¤ ÃrzÀgÀÄ JA§ÄzÀÄ
163
51. Holy woman
zsÁ«ÄðPÁZÀgÀuÉA iÀ Ä ªÀÄ»¼É, ¹ÛçÃ¥ÀÆeÁj, ¥ÀÆeÁjtÂ, ¥À«vÀæ ¹ÛçÃ
52. Home-maker
ªÀģɪÁ½Û
ªÀiÁvÀæ. DzÀÝ j AzÀ¯Éà EzÀPÉÌ ¥ÀA iÀiÁðAiÀĪÁV ¹ÛçêÁ¢UÀ¼ÀÄ CªÀ¼À ZÀjvÉæA iÀÄ gÀZÀ£ ÉUÉ PÉʺÁQzÀg ÀÄ. F ¥ÀjPÀ®à£ ÉAiÀÄÄ ¥À²ÑªÀÄzÀ ¸ÀAzÀ¨sÀð zÀ°è ¥ÁæaãÀ PÁ®zÀ°è£ À zsÁ«ÄðPÀ DZÀgÀuÉA iÀÄ £ÉÃvÀÈvÀé ªÀ»¸ÀĪÀ ªÀÄ»¼ÉA iÀÄ£ÀÄß ¸ÀÆa¸À®Ä §¼À¸À¯ÁUÀÄvÀÛzÉ. §ºÀĪÀÄÄRåªÁV EªÀgÀÄ ¹ÛçÃzÉêÀvÁgÁzsÀ£ ÉAiÀÄ §ÄqÀPÀnÖUÉ ¸ÉÃjzÀªÀgÁVzÀÄÝ , EªÀjUÉ AiÀiÁªÀÅzÉà ¯ÉÊAVPÀ ¤§ðAzÀ«gÀÄwÛgÀ°®è. F DgÁzsÀ£ É ªÀÄÄRåªÁV ¥sÀ®ªÀA wPÉUÉ ¸ÀA §AzsÀ¥ÀlÖzÁÝ VvÀÄÛ. ¥ÀÄgÀĵÀ ¥ÀæzsÁ£À aAvÀ£ ÉA iÀÄÄ EªÀgÀ£ ÀÄß ºÀ®ªÀÅ ¨Áj zsÁ«ÄðPÀ ªÉñÉåAiÀÄgÀÄ JAzÀÄ UÀÄgÀÄw¸ÀÄ wÛz ÀÝ gÀÄ. ¨sÁgÀvÀzÀ ¸ÀAzÀ¨sÀð zÀ°èA iÀÄÆ ¹ÛçÃzÉêÀvÁgÁzsÀ£ É, zsÁ«ÄðPÁZÀgÀuÉAiÀÄ£ÀÄß PÉÊUÉƼÀÄîªÀ ¹ÛçÃAiÀÄgÀÄ, zÉêÀzÁ¹AiÀÄAvÀ ¥ÀzÀÞ wUÀ½zÀÝ gÀÄ EªÀgÀ£ÀÄß ¥À«vÀæ ªÀÄ»¼ÉA iÀÄgÉA zÀÄ UÀÄgÀÄw¹gÀĪÀÅzÀÄ ¸ÀàµÀUÉÆÃZÀgÀ«®è. DzÀgÉ 12£É ±ÀvÀªÀiÁ£ÀzÀ ªÀZÀ£ À ¸Á»vÀåzÀ°è ¥ÀÄtå¹ ÛçÃAiÉÄA§ ¥ÀjPÀ®à£ É §¼ÀPÉUÉÆArgÀĪÀÅzÀÄ PÀAqÀħgÀÄvÀÛzÉ. DzÀg É EzÀgÀ CxÀð zÀ §UÉÎ «zÁéA¸ÀgÀ°è UÉÆAzÀ®«zÉ. EzÀÄ UÀgÀwAiÀÄ£ÀÄß ¸ÀÆa¸ÀĪÀ ¥ÀzÀªÉ, PɼÀUÉ ©zÀÝ /©Ã½¸À¯ÁzÀ ªÀÄ»¼ÉA iÀÄ£ÀÄß G£ÀßwÃPÀj¸ÀĪÀ ¥ÀæQæAiÉÄAiÀÄ£ÀÄß ¸ÀÆa¸ÀĪÀ ¥ÀzÀªÉ CxÀªÁ ¯ÉÊAVPÀ ¸ÁévÀA vÀæö å(?)ªÀ£ ÀÄß ºÉÆA¢zÀ CxÀªÁ zsÁ«ÄðPÀ ªÉñÉåA iÀÄgÀ£ ÀÄß CªÀjgÀĪÀA vÉA iÉÄà ¹éÃPÀj¸ÀĪÀ ¥ÀæQæAiÉÄAiÀÄ£ÀÄß ¸ÀÆa¸ÀĪÀ ¥ÀzÀªÉ JA§ÄzÀÄ ¸ÀàµÀÖUÉƼÀÄîªÀÅ¢®è. GzÉÆåÃUÀ¸ÀÜ ªÀÄ»¼ÉA iÀÄ ¥ÀjPÀ®à£ ÉAiÀÄÄ §®UÉÆAqÀ £ÀA vÀg À UÀÈ »tÂA iÀÄ UÀÄgÀÄvÀÄ E£ÉÆßAzÀÄ §UÉA iÀÄ°è ¸ÀAPÀµÀÖPÉÌ UÀÄjAiÀiÁ¬ÄvÀÄ. ¥ÀÄgÀĵÀ¤ UÉ ¸Àj¸ÀªÀiÁ£ÀªÁV ºÉÆgÀUÉ zÀÄrAiÀÄ®Ä ºÉÆÃUÀzÀ ªÀÄ»¼ÉA iÀÄ£ÀÄß PÉ®¸À«®èzÀ ªÀÄ»¼É JAzÀÄ ¨sÁ«¸ÀĪÀA vÁ¬ÄvÀÄ. EzÀÄ ¹ÛçêÁzÀzÉƼÀUÉ MAzÀÄ ©gÀÄPÀ£ ÀÄß ºÀÄlÄÖºÁQvÀÄ. EzÀ£ ÀÄß ºÉÆÃUÀ¯Ár¸ÀĪÀ ¢QÌ£ À°è MAzÉqÉ ªÀiÁPÀìð ªÁ¢ ¹ÛçêÁzÀªÀÅ ªÀÄ£ÉUÉ®¸ÀPÉÌ ªÉÃvÀ£ À JA§ «ZÁgÀªÀ£ ÀÄß ªÀÄÄA¢lÖgÉ, E£ÉÆßAzÉqÉ ¸ÁA¸ÀÌø wPÀ ¹ÛçêÁzÀªÀÅ UÀÈ »tÂPÀÈvÀåªÀ£ Éßà vÁwéPÀªÁV ªÉÄîÄzÀeÉð UÉ Kj¸ÀĪÀ D¯ÉÆÃZÀ£ ÉA iÀÄ£ÀÄß ªÀÄÄA¢nÖvÀÄ. EzÀgÀ ¥ÀjuÁªÀĪÁV ºË¸ïªÉÊ¥sïUÉ §zÀ¯ÁV UÀÈ »tÂA iÀÄ£ÀÄß ºÉÆêÀiï ªÉÄÃPÀgï CAzÀgÉ
164
53. Home workers
ªÀÄ£ÉUÉ®¸ÀzÀªÀgÀÄ
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165
54. Homosexuality
ºÉÆêÉÆà ¸ÉPÀÄåA iÀiÁ°n, ¸À°AUÀgÀw, ¸À°AUÀgÀwvÀé, ¸À°AUÀ PÁªÀÄ
55. Housewife
PÉ®¸ÀPÉÌ ºÉÆgÀUÉ ºÉÆÃUÀzÀ ºÉA qÀw, UÀÈ »tÂ, UÀÈ ºÀ¸ÉÜ
56. Ideal woman
DzÀ±Àð ªÀÄ»¼É, DzÀ±Àð ¹ÛçÃ
¸ÀªÀiÁ£ÀvÉAiÀÄ aAvÀ£ ÉA iÀÄÄ UÀÈ ºÀPÀÈ vÀåUÀ¼À°è UÀA qÀĺÉtÄÚUÀ½§âgÀÄ ¸ÀªÀĨsÁVUÀ¼ÁV ¤ªÀ𠻸ÀĪÀ ¸À¤ ߪÉñÀªÉÇAzÀgÀ vÀPÀð zÀ°èzÀÝ g É ªÁ¸ÀÛªÀ ¸ÀªÀiÁdªÀÅ ªÀÄ£ÉUÉ®¸ÀzÀªÀgÀÄ JA§ MAzÀÄ ªÀUÀð PÀÌ CªÀPÁ±À PÀ°à¹ PÉÆlÖvÉA§ÄzÀÄ ZÀj vÉæA iÀÄ ªÀåAUÀå. F ¥ÀjPÀ®à£ ÉAiÀÄÄ ¯É¸ï©AiÀÄ£ï ªÀÄvÀÄÛ UÉà ¥ÀjPÀ®à£ ÉUÀ¼ÉgÀqÀ£ ÀÆß M¼ÀUÉÆAqÀzÁÝ VzÉ. MAzÉà °AUÀPÉÌ ¸ÉÃjzÀªÀgÀ £qÀÄ«£À ¯ÉÊAVPÀ DPÀµÀð uÉ ªÀÄvÀÄÛ ZÀlĪÀnPÉA iÀÄ£ÀÄß ¸À° AUÀPÁªÀÄ J£À߯ÁUÀÄvÀÛzÉ. ¥ÀÄgÀĵÀ ¥ÀæzsÁ£À ¸ÀªÀiÁdªÀÅ EzÀ£ ÀÄß C¸ÀºÀdªÉAzÀÄ, C£ÉÊwPÀªÉA zÀÄ ¥Àj¨sÁ«¸ÀÄvÀÛzÉ. 1980jA¢ÃZÉUÉ EªÀgÀÄ vÀªÀÄä£ ÉÆAzÀÄ ¸ÀªÀÄÄzÁAiÀĪÁV UÀÄgÀÄw¹PÉÆAqÀÄ vÀªÀÄä gÁdQÃAiÀÄ ºÀPÀÄÌUÀ½UÁV ºÉÆÃgÁlªÀ£ ÀÄß PÉÊUÉÆAqÀzÀÝ gÀ ¥sÀ®ªÁV F ºÉÆvÀÄÛ ¸À°AUÀ PÁªÀĪÀÅ ¸ÁPÀµÀÄÖ ¥ÀjavÀªÁzÀ ¥ÀjPÀ®à£ ÉAiÀiÁVzÉ. ºÀ¢£Á®Ì£É ±ÀvÀªÀiÁ£ÀzÀ°è EAUÉèA r£À°è F ¥ÀjPÀ®à£ ÉA iÀÄ£ÀÄß ¸ÀA¸ÉÜ AiÉÆAzÀgÀ ¸ÀA ZÁ®PÀ ªÀÄ vÀÄÛ ªÀåªÀ¸ÁÜ¥ÀPÀ¤ UÉ §¼À¸À¯ÁUÀÄwÛvÀÄÛ. KPÉA zÀgÉ DV£À C°è£ À PÀÄlÄA§UÀ¼ÀÄ EzÀÝ jÃwAiÀÄ°è PÀÄlÄA§ ¸ÀA ¸ÉÜ A iÀÄÄ ¸ÁªÀð d¤PÀ PÉëÃvÀæ¢AzÀ vÀ£ ÀߣÀÄß ¥ÀævÉåÃPÀUÉƽ¹PÉÆArgÀ°®è. DzÀgÉ £ÀA vÀgÀzÀ°è PÀÄlÄA§ ¸ÀA ¸ÉÜA iÀÄÄ SÁ¸ÀVêÀ®AiÀĪÁV UÀÄgÀÄvÀÄUÉƼÀÄîªÀ ºÀA vÀzÀ°è F ¥ÀjPÀ®à£ ÉA iÀÄÄ UÀA qÀ, ªÀÄPÀ̼ÀÄ ªÀÄvÀÄÛ ªÀÄ£ÉUÉ ¹Ã«ÄvÀªÁV vÀ£ Àß ¸ÉêÉAiÀÄ£ÀÄß ¤ªÀ𠻸ÀĪÀ UÀÈ »tÂUÉ ¸À«ÄÃPÀgÀtUÉÆArvÀÄ. DzÀgÉ ¨sÁgÀwÃAiÀÄ ¸ÀªÀiÁdzÀ°è ªÀiÁvÀæ UÀÈ »tÂà UÀȺÀªÀÄÄZÀÒ öåvÉ JA§ F ¥ÀjPÀ®à£ É ªÉÆzÀ°¤AzÀ®Æ ºÉa Ñ£À CxÀð ªÀåvÁå¸À«®èzÉ §¼ÀPÉAiÀÄ°èzÉ. ¸ÀA §A¢üvÀ ¥ÀjPÀ®à£ É: UÀÈ ºÀPÀÈ vÀå (House wifery) ¥ÀÄgÀĵÀ ¥ÀæzsÁ£À ¸ÀªÀiÁdªÀÅ ¥ÀÄgÀĵÀ ¥ÀæzsÁ£À ªÀiË®åªÀåªÀ¸ÉÜ AiÉƼÀUÉà ¤AvÀÄ vÀ£ Àß±ÀQÛ «ÄÃjzÀ vÁåUÀ, §°zÁ£ÀUÀ¼À£ ÀÄß PÀÄlÄA§zÀ »vÁ¸ÀQÛUÉ zsÀPÉÌ vÀgÀzÀA vÉ ªÀiÁqÀĪÀ ¹ÛçÃAiÀÄ£ÀÄß DzÀ±Àð ªÀÄ»¼É JAzÀÄ UÀÄgÀÄw¸ÀÄvÀÛzÉ. DzÀgÉ EzÀÄ ¥ÀÄgÀĵÀ ¥ÀæzsÁ£À ªÀåªÀ¸ÉÜ A iÉƼÀUÉ PÀÆqÀ ¸Á¥ÉÃPÀëªÁzÀÄzÁVzÀÄÝ , D ¸ÀªÀiÁdzÀ CUÀvÀåUÀ½UÀ£ ÀÄUÀÄtªÁV vÀ£ ÀߣÀÄ ªÀÄgÀÄgÀƦ¹PÉƼÀÄîwÛgÀÄ vÀÛzÉ. EzÀPÉÌ CvÀÄåvÀÛªÀÄ GzÁºÀgÀuÉ ¥ÀA ZÀ¥ÀwªÀævÉA iÀÄgÀ ¥ÀjPÀ®à£ É. ºÁUÉA iÉÄ DzsÀĤPÀ ¸ÀAzÀ¨sÀð zÀ°è ²QëvÀ
166
57. Inclusive language
M¼ÀUÉƼÀÄîªÀ ¨sÁµÉ
58. Institutional motherhood
¸ÁA¹Ü PÀ vÁAiÀÄÛ£À
ªÀÄ»¼ÉA iÀÄ£ÀÄß, PÉ®ªÀŨÁj PÀÄlÄA§zÀ »vÁ¸ÀQÛU É ¥ÀÆgÀPÀªÁV GzÉÆåÃUÀªÀ£ ÀÄß PÉÊUÉƼÀÄîªÀ ºÁUÀÄ ¸ÁªÀð d¤PÀ ¸ÉêÉA iÀÄ°è vÉÆqÀUÀĪÀ ¹ÛçÃAiÀÄ£ÀÄß DzÀ±Àð ªÀÄ»¼É JAzÀÄ UÀÄgÀÄw¸À¯ÁUÀÄvÀÛzÉ.É MmÁÖgÉ ºÉüÀĪÀÅzÁzÀgÉ ¥ÀÄgÀĵÀ¥ÀæzsÁ£À ¸ÀªÀiÁdzÀ ªÀiË®åUÀ¼À£ ÀÄß ºÉZÀÄѺÉZÁÑV FqÉÃj¹PÉÆqÀĪÀ ªÀÄ»¼É D ¸Àª ÀiÁdzÀ ¥ÀæPÁgÀ DzÀ±Àð ªÀÄ»¼É. ¸ÀA §A¢üvÀ ¥ÀjPÀ®à£ É: ¥Àj¥ÀÆtð ªÀÄ»¼É(complete woman) ÀªÀiÁdzÀ J®è °AUÀUÀ¼À CUÀvÀåUÀ¼À£ ÀÄß, C¹ÛvÀéPÀÆÌ zÀ¤ AiÀiÁUÀ§ ®è ¨sÁµÉAiÀÄ£ÀÄß ¹ÛçêÁ¢ ¨sÁµÁvÀdÕg ÀÄ M¼ÀUÉƼÀÄîªÀ ¨sÁµÉ J£ÀÄßvÁÛgÉ. ¨sÁµÉA iÀÄ£ÀÄß ¸ÁªÀiÁ£ÀåªÁV ¨sÁªÀ£ ÉUÀ¼À, «ZÁgÀUÀ¼À C©üªÀåQÛ ªÀiÁzsÀåªÀÄ ªÁV «ªÀj¸À¯ÁUÀÄvÀÛzÉA iÀiÁzÀgÀÆ ªÁ¸ÀÛªÀªÁV CzÀÄ ¨sÁªÀ£ ÉUÀ¼£ÀÄß, «ZÁgÀUÀ¼À£ ÀÄß gÀƦ¸ÀĪÀ ¸ÁzsÀ£ ÀªÁVzÉ. £ÁªÀÅ §¼À¸ÀÄ ªÀ ¨sÁµÉ PÉêÀ® ¥ÀÄgÀĵÀ ¥ÀæzsÁ£ÀvÉAiÀÄ£ÀÄß C©üªÀåQÛ¸ÀĪÀ ªÀiÁzsÀåªÀÄ ªÀiÁvÀæªÁVgÀzÉ CzÀ£ ÀÄß gÀƦ¸ÀĪÀ §°µÀ× ¸ÁzsÀ£ À¸À®PÀgÀtªÀÇ DVzÉ. EAzÀÄ §¼À¸ÀÄwÛgÀĪÀ ¨sÁµÉA iÀÄÄ ¥ÀÄgÀĵÀ¥ÀæzsÁ£ÀªÁVzÀÄÝ , CzÀÄ ¸ÉQì¸ïÖ ¨sÁµÉA iÀiÁVzÉ. E°è ºÀ®ªÀÅ GzÁvÀÛªÁzÀ ¥ÀzÀUÀ½UÉ, GzÁvÀÛ UÀÄtªÁZÀPÀUÀ½UÉ, zÉêÀgÀÄ ªÀÄÄAvÁzÀ G£ÀßvÀ ¥ÀzÀ« ¸ÀÆZÀPÀ ¥ÀzÀU À½UÉ ¹ÛçêÁZÀPÀUÀ¼Éà E®è. ºÁUÉA iÉÄ PÉ®ªÀÅ ¥ÀzÀUÀ½UÉ GzÁ; §AeÉ, PÀÄ®mÉ, ªÉåñÉå, UÀA iÀiÁ彤ÃZÀ¥ÀzÀUÀ½UÉ ¥ÀÄgÀĵÀªÁZÀPÀªÉà E®è. F ¨sÁ¶PÀ ¸ÀA gÀZÀ£ ÉA iÀÄÄ ¥ÀÄgÀĵÀ¥ÀæzsÁ£ÀvÉA iÀÄ£ÀÄß UÀnÖUÉƽ¸À®Ä ªÀÄÆ®¨sÀÆvÀªÁzÀ ¸À®PÀgÀtªÁVgÀĪÀzÀj AzÀ ¥ÀÄgÀĵÀ ¥ÀæzsÁ£ÀvÉA iÀÄ ¤gÁPÀgÀuÉA iÀiÁUÀ°, ¥ÀjªÀvÀð £ÉAiÀiÁUÀ°D ¨sÁµÉA iÀÄ ¤gÁPÀgÀuɬÄAzÀ¯ÉÃ, wzÀÄÝ «PɬÄAzÀ¯Éà DUÀ¨ÉÃPÁUÀÄvÀÛzÉ. F ¢QÌ£ À®è ¹ÛçêÁ¢ ¨sÁµÁ±Á¸ÀÛçªÀÅ UÀÄgÀÄw¸ÀĪÀ ªÉÆzÀ® «ZÁgÀ ¨sÁµÉA iÀÄ M¼ÀUÉƼÀÄî«PÉ PÀÄjvÀzÀÄÝ . CAzÀgÉ ¹ÛçÃ¥ÀÄgÀĵÀj§âgÀ ¨sÁªÀ£ ÉUÀ¼À, «ZÁgÀUÀ¼À ¥Àæw¤¢üA iÀiÁV CzÀ£ ÀÄß ªÀÄgÀÄgÀƦ¸ÀĪÀÅzÀÄ. ¥ÀÄgÀĵÀ¥ÀæzsÁ£À ¸ÀªÀiÁdªÀÅ vÀA iÀÄÛ£ ÀªÀ£ ÀÄß ªÉʨsÀ«ÃPÀj¸ÀĪÀ ªÀÄvÀÄ Û vÀ£ Àß CUÀvÀåPÀÌ£ ÀÄUÀÄtªÁV ªÉÊSÁ夸ÀĪÀ/«ÄxïUÀ¼À£ ÀÄß gÀƦ¸ÀĪÀ PÉ®¸ÀªÀ£ ÀÄß ªÀiÁqÀÄvÀÛzÉ. GzÁgÀºÀuÉUÉ ªÀÄ»¼ÉAiÀÄgÉ®ègÀÆ vÁAiÀÄÛ£ ÀPÁÌV ºÀA §°¸ÀÄwÛgÀÄvÁÛgÉ, vÁAiÀÄÛ£ À«®èzÀ §zÀÄPÀ£ ÀÄß C¥Àj¥ÀÆtðªÉAzÀÄ PÉÆgÀUÀÄvÁÛgÉ.
167
59. International Women's Day
CAvÀgÀgÁ¶ë÷ ÖçÃAiÀÄ ªÀÄ»¼Á ¢£À
60. Kitchen literature
CqÀÄUÉ ªÀÄ£É ¸Á»vÀå
EvÁå¢ F ¸ÀªÀiÁdzÀ ªÀÄ»¼É vÀ£ Àß w¼ÀĪÀ½PÉ, EZÉÒ UÀ½UÉ §zÀ¯ÁV ¸ÀªÀiÁdªÀÅ ¤zÉÃð²¸ÀĪÀ ªÀiË®åUÀ½UÉ C£ÀÄUÀÄtªÁzÀ vÁAiÀÄÛ£ ÀªÀ£ ÀÄß DgÉÆæ¹PÉÆAqÀÄ C£ÀĸÀj¸ÀÄwÛzÀÝ gÉ CAvÀºÀ vÁAiÀÄÛ£ ÀªÀ£ ÀÄß ¸ÁA¹Ü PÀ vÁAiÀÄÛ£ ÀªÉ£ À߯ÁUÀĪÀÅzÀÄ. 1907 ªÀiÁZÀð 8gÀA zÀÄ §mÉÖVgÀtÂA iÀÄ ªÀÄ»¼Á PÁ«ÄðPÀgÀÄ UËgÀªÀA iÀÄÄvÀ ªÉÃvÀ£ À, 10 UÀAmÉ PÉ®¸ÀzÀ ¸ÀªÀÄAiÀÄ ºÁUÀÄ PÉ®¸ÀzÀ ¸ÀÜ ¼Àz À ¸Ë®¨sÀåUÀ¼À£ ÀÄß PÀÄjvÀAvÉ £ÀÆåA iÀiÁPÀð ¹nAiÀÄ°è §ÈºÀvï ¥ÀæzÀ±Àð £À ªÀiÁr ¥ÉÆð¸ÀjAzÀ ºÀwÛPÀÌ®àlÖgÀÄ. £ÀA vÀgÀ 1908gÀ CzÉà ªÀiÁZÀð 8gÀA zÀÄ ªÀÄ vÉÛ ªÀÄ»¼ÉA iÀÄgÀÄ ªÀÄvÀzÁ£ÀzÀ ºÀPÀÄÌ, ¨Á®PÁ«ÄðPÀgÀ ¤µÉÃzsÀ ªÀÄvÀÄÛ ¹»CAUÀrUÀ¼À ªÀÄÄZÀÄÑ«PÉUÁV ¥Àæw¨sÀl£É ªÀiÁr ¥ÉÆð¸ÀgÀ ¸ÉgÉA iÀiÁzÀgÀÄ. ªÀiÁZÀð 8gÀ F ¸ÁAPÉÃwPÀvÉAiÀÄ£ÀÄß UÀÄgÀÄw¹zÀ dªÀÄð¤AiÀÄ ¸ÀªÀiÁdªÁ¢ £ÁAiÀÄQ PÁègÁ gÀhÄQ£ï D ¢£ÀªÀ£ÀÄß CAvÀgÀ gÁ¶ÖçÃAiÀÄ ªÀÄ»¼Á ¢£ÀªÁV UÀÄgÀÄw¸À®Ä ¸ÀÆa¹zÀ¼ÀÄ. CA¢¤AzÀ F ¢£ÁZÀgÀuÉ DgÀA ¨sÀUÉÆArvÀÄ. £ÀA vÀg À ªÀĺÁAiÀÄÄzÀÞ UÀ¼À ¸ÀA zÀ¨sÀð zÀ°è EzÀÄ ¤AvÀÄ ºÉÆÃVzÀÄÝ , 1960gÀ°è EzÀ£ ÀÄß ªÀÄvÉÛ ZÁ°ÛU É vÀgÀ¯Á¬ÄvÀÄ. 1975gÀ°è WÉÆÃóµÀuÉUÉÆAqÀ CAvÀgÀgÁ¶ÖçÃAiÀÄ ªÀÄ»¼Á ªÀµÀð zÉÆA¢UÉ EzÀÄ dUÀwÛ£ ÁzÀåAvÀ DZÀgÀuÉUÉ §AvÀÄ. EµÁÖVAiÀÄÆ PÉ®ªÀÅ gÁµÀÖçUÀ¼ÀÄ ©ü£ ÀߪÁzÀ ¢£ÀªÀ£ÀÄß CAvÀgÁ¶ÖçÃAiÀÄ ªÀÄ»¼Á ¢£ÀªÁV UÀÄgÀÄwPÉÆArgÀĪÀÅzÀÄ EzÉ. GzÁºÀgÀuÉUÉ, zÀQët D¦æPÁ DUÀ¸ïÖ 9 £ÀÄß ªÀÄ»¼Á ¢£ÀªÁV UÀÄgÀÄw¹PÉÆArzÉ. ¸ÀA §A¢üvÀ ¥ÀjPÀ®à£ É: CAvÀgÁ¶ÖçÃAiÀÄ ªÀÄ»¼ÁªÀµÀð (international women's year) CAvÀgÀgÁ¶ÖçÃAiÀÄ ªÀÄ»¼Á zÀ±ÀPÀ(international women's decade) CqÀÄUÉ ªÀÄ£É ªÀÄvÀÄÛ CqÀÄUÉA iÀÄ PÉ®¸À ªÀÄ»¼ÉUÉ ¸ÀA §AzsÀ¥ÀlÖzÀÄÝ J£ÀÄߪÀ D¯ÉÆÃZÀ£ ÉAiÀÄ »£É߯ÉA iÀÄ°è ªÀÄ»¼Á ¸Á»vÀåª À£ ÀÄß CqÀÄUÉ ªÀÄ£É ¸Á»vÀåªÉA zÀÄ PÀgÉA iÀįÁUÀÄvÀÛzÉ. DªÀÄÆ®PÀ ¯ÉÃRQAiÀÄjUÉ ¥ÀÄgÀĵÀ£ ÀA vÉ ºÉÆgÀdUÀwÛ£ À C£ÀĨsÀªÀ«®èªÉ£ ÀÄߪÀÅzÀ£ ÀÄß, D PÁgÀtPÁÌVAiÉÄà CªÀgÀ ¸Á»vÀåªÀÅ PÉêÀ® ¦æÃw-¥ÀætAiÀÄ, ªÀÄzÀĪÉ-¸ÀA ¸ÁgÀ F ¸ÀÄvÀÛ¯Éà ¸ÀÄvÀÄÛwÛzÀÄÝ CzÀÄ JgÀqÀ£ É zÀeÉð AiÀÄzÁVgÀÄvÀÛzÉ JA§ ªÀiË®åªÀiÁ¥À£ ÀªÀÅ F ¥ÀjPÀ®à£ ÉA iÀÄ°è CqÀVzÉ.
168
61. Lesbianism
¯É¸À©AiÀĤ¸ÀA
62. Liberal feminism GzÁgÀªÁ¢
¹ÛçêÁzÀ
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169
63. Linguistic sexism
¨sÁ¶PÀ ¯ÉÊAVPÀvÉ, ¨sÁµÁ ¯ÉÊAVPÀvÉ
64. Lost women
PÀ¼ÉzÀÄ ºÉÆÃzÀ ªÀÄ»¼É, ªÀÄgÉvÀĺÉÆÃzÀ ªÀĺɼÉ
65. Male chauvinism ¥ÀÄgÀĵÀ
s¸Àé¥ÀæwµÉ×A iÀÄ (ªÀå¸ À£À)
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170
66. Male dominance
¥ÀÄgÀĵÁ¢ü¥ÀvÀå, ¥ÀÄgÀĵÀ zÀ¨Áâ½PÉ, ¥ÀÄgÀĵÀ AiÀiÁdªÀiÁ¤PÉ, ¥ÀÄgÀĵÀ ¥Áæ§ ®å
67. Maleness
UÀA qÀÄvÀ£À, UÀA qÀÄUÀÄt
68. Marital rape
«ªÁ»vÀ CvÁåZÁgÀ
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171
69. Marriage
«ªÁºÀ
70. Marxist feminism
ªÀiÁPÀìð ªÁ¢ ¹ÛçêÁzÀ, ¸ÀªÀÄvÁªÁ¢ ¹ÛçêÁzÀ
ZËPÀnÖUÉ M¼À¥ÀnÖzÉ. ¸ÀA§A¢üvÀ ¥Àj PÀ®à£ É: CvÁåZÁgÀ(rape) PËlÄA©PÀ »A¸É( domestic violence) EzÉÆAzÀÄ ¸ÁªÀiÁfPÀ ¸ÀA¸ÉÜ A iÀiÁVzÀÄÝ EzÀ£ ÀÄß ¨ÉÃgÉ ¨ÉÃgÉ eÁÕ£ À²¸ÀÄÛUÀ¼ÀÄ vÀªÀÄäzÉà DzÀ jÃwAiÀÄ°è ªÁåSÁ夸ÀÄvÀÛªÉ. zsÀªÀÄðªÀÅ EzÀ£ ÉÆßAzÀÄ ¥À«vÀæ §AzsÀ£ ÀªÁV «ªÀj¸ÀÄvÀÛzÉ. ¸ÀªÀiÁd±Á¸ÀÛçªÀÅ ¹ÛçÃ-¥ÀÄgÀĵÀg À £ÀqÀÄ«£À ¯ÉÊAVPÀ ¸ÀA §AzsÀªÀ£ ÀÄß ªÀÄvÀÄ Û ¸ÀA vÁ£ÉÆÃvÀàwÛA iÀÄ£ÀÄß C¢üPÀÈ vÀUÉƽ¸ÀĪÀ ¸ÀA¸ÉÜ AiÀiÁV ¨sÁ«¸ÀÄvÀÛzÉ. ªÀÄ£À±Á¸ÀÛçªÀÅ ªÀÄ£ÀĵÀå£ À ¨ËwPÀ ªÀÄvÀÄÛ ¨sÁªÁ£ÁvÀäPÀ ¸ÁAUÀvÀåªÀ£ ÀÄß K¥Àð r¹PÉÆqÀĪÀ ¸ÀA ¸ÉÜ A iÀiÁV «ªÀj¸ÀÄvÀÛzÉ. CAvÉAiÉÄà ¹ÛçêÁ¢UÀ¼ÀÄ EzÀ£ ÀÄß ºÀ®ªÀÅ £É¯ÉUÀ½AzÀ ªÁåSÁå¤ ¸À®Ä AiÀÄ wß¹zÁÝ g É. CªÀgÀ ¥ÀæPÁgÀ EzÉÆAzÀÄ ªÀÄ»¼ÉAiÀÄ ªÀiÁgÁl ¸ÀA ¸ÉÜ (ªÀgÀzÀQëuÉ, PÀ£ ÁåvÉgÉ EvÁå¢UÀ¼À £É¯É¬ÄAzÀ), CvÁåZÁgÀ ªÀÄvÀÄÛ ªÉñÁåªÁnPÉAiÀÄ£ÀÄß PÁ£ÀÆ£ÀÄ §zÀÞ UÉƽ¸ÀĪÀ ¸ÀA¸ÉÜ ( «ªÁ»vÀ CvÁåZÁgÀ, C¸ÀªÀÄ zÁA¥ÀvÀåzÀ, ¸ËºÁzÀð AiÀÄÄvÀªÀ®èz À zÁA¥ÀvÀåzÀ £É¯É¬ÄAzÀ), ºÉtÂÚ£ À zÁ¸ÀåªÀ£ ÀÄß FqÉÃj¹PÉÆqÀĪÀ ¸ÀA ¸ÉÜ («ªÁºÀzÉƼÀV£À ºÉtÂÚ£ À C¢üãÀvÉA iÀÄ ¸ÀégÀÆ¥ÀªÀ£ ÀÄß UÀªÀĤ¹zÁUÀ). EªÀÅUÀ¼À£Éß®è PÉÆæÃrüÃPÀj¸ÀĪÀÅzÁzÀgÉ ¹ÛçêÁzÀzÀ ªÀÄÄRå ¥ÀæªÉÄÃAiÀÄ «ªÁºÀªÉA §ÄzÀÄ ¹ÛçÃVAvÀ ºÉZÁÑV ¥ÀÄgÀĵÀ£ À »vÁ¸ÀQÛA iÀÄ£ÀÄß PÁAiÀÄĪÀ ¥ÀÄgÀĵÀ ¥ÀæzsÁ£À ¸ÀA ¸ÉÜ. ¸ÀA §A¢üvÀ ¥ÀjPÀ®à£ É:¸ÁA¥ÀæzÁAiÀÄPÀ «ªÁº(arranged marriage), ¥ÉæêÀÄ«ªÁºÀ (love marriage)CAvÀgï eÁw/CAvÀgï zsÀ«ÄÃðAiÀÄ«ªÁºÀ(intercaste/inter religious marriage)¹«¯ï ªÀÄzÀĪÉ, (civil marriage) EzÀÄ ¹ÛçêÁzzÀ MAzÀÄ ¥ÀæªÀÄÄR ¥Àæ¸ÁÜ £ ÀªÁVzÉ.Ý F aAvÀ£ É KPÀPÁ®PÉÌ ªÀiÁPÀìð ªÁzÀzÀ ªÀUÀð ¥ÀjPÀ®à£ ÉA iÀÄ£ÀÄß M¥ÀÄàªÀ DzÀgÉ CzÀgÀ ªÀÄ»¼Á UÀæ»PÉA iÀÄ PÀæªÀÄzÀ §UÉÎ ©ü£ Áß©ü¥ÁæAiÀĪÀ£ ÀÄß ºÉÆA¢zÁÝ VzÉ. CzÀgÀ ¥ÀæPÁgÀ ªÀiÁPÀìð ªÁzÀzÀ ªÀUÀð ªÀVÃðPÀgÀtªÀÅ ªÀÄÆ®¨sÀÆvÀªÁV ¥ÀÄgÀĵÀ£ À£ ÀÄß ªÀiÁvÀæ UÀªÀÄ£ÀzÀ°èlÄÖPÉÆAqÀzÁÝ VzÉ. ªÀÄvÀÄÛ ªÀÄ»¼ÉA iÀÄ ªÀUÀð ªÀ£ ÀÄß DPÉA iÀÄ ¸ÀA §A¢üvÀ ¥ÀÄgÀĵÀ£ À- UÀAqÀ CxÀªÁ vÀA zÉ- £É¯É¬ÄAzÀ¯ÉÃ
172
71. Masculinity
¥ÀÄgÀĵÀÁvÀäPÀvÉ
¥Àj¨sÁ«¸À¯ÁUÀÄvÀÛzÉ. CAzÀgÉ CzÀÄ ªÀÄ»¼ÉA iÀÄ£ÀÄß MAzÀÄ ¸ÀévÀA vÀæ WÀlPÀªÁV ¥ÀjUÀt¸ÀĪÀÅ¢®è JA§ ©ü£ Áß©ü¥ÁæA iÀÄzÉÆA¢UÉ vÀ£ ÀßzÉà DzÀ ªÀUÀð ªÀVðPÀgÀtªÀ£ÀÄß ªÀÄ»¼ÉA iÀÄ ¸ÀA zÀ¨sÀð zÀ°è ªÀÄAr¸ÀÄvÀÛzÉ. CªÀÅUÀ¼ÉA zÀgÉ, 1. GzÉÆåÃUÀ¸ÀÜ ªÀÄ»¼É- UÀÈ »tÂ, 2. ªÀÄ£ÉA iÀÄ M¼ÀUÉ zÀÄrAiÀÄĪÀ (ªÀÄ£ÉUÉ®¸À ªÀiÁqÀĪÀ) ªÀÄ»¼É(UÀÈ»tÂ)- ªÀÄ£ÉA iÀÄ ºÉÆgÀUÉ zÀÄrAiÀÄĪÀ ªÀÄ£ÉUÉ®¸ÀzÀ ªÀÄ»¼É, 3. zÀÄrAiÀÄzÀ ªÀÄ»¼É( ²æêÀÄAvÀ ªÀÄ»¼É)- zÀÄrªÉÄ E®èzÀ ªÀÄ»¼É(¤gÀÄzÉÆåÃV). F ¥ÀjPÀ®à£ ÉUÀ¼À£ ÀÄß F ¥Àæ¸ÁÜ £ ÀªÀÅ ªÀÄvÉÛ d£ÁAUÀ ªÀÄvÀÄÛ ªÉʪÁ»PÀ ¸ÁÜ £ ÀªÀiÁ£ÀzÀ »£É߯ÉA iÀÄ°è «¨sÀf¸À¨ÉÃPÀÄ J£ÀÄßvÀÛzÉ. EµÁÖVAiÀÄÆ F ¥Àæ¸ÁÛ£ ÀªÀÅ ªÀiÁPÀêð ªÁzÀ ªÀÄvÀÄÛ ¹ÛçêÁzÀzÀ ªÀÄzÀĪɬÄAzÀ K¥Àð lÖ, CAwªÀĪÁV UÀA qÀ£ À ¸ÁÜ £ ÀªÉà ¨sÀzÀæUÉÆAqÀ(ªÀiÁPÀìð ªÁzÀ) ¥Àæ¸ÁÜ £ ÀªÉA § nÃPÉUÉ M¼ÀUÁVzÉ. ¸ÁªÀiÁfPÀgÀt¢AzÀ gÀÆ¥ÀÄUÉƼÀÄîªÀ ¥ÀÄgÀĵÀ¸Àé¨sÁªÀª À£ ÀÄß ¸ÀÆa¸À®Ä F ¥ÀjPÀ®à£ É §¼À¸À¯ÁUÀÄvÀÛzÉ. UÀAqÀÄUÀÄt, ¥ÀÄgÀĵÀvÀé ªÀÄvÀÄÛ ¥ÀÄgÀĵÁvÀäPÀvÉU À¼É®èªÀ£ ÀÆß ¸ÀÆa¸À®Ä PÀ£ ÀßqÀzÀ°è ¥ÀÄgÀĵÀvÀé JA§ MAzÉà ¥ÀzÀªÀ£ ÀÄß ¸ÁªÀiÁ£ÀåªÁV §¼À¸À¯ÁUÀÄwÛzÉ. ¸ÁªÀiÁ£Àå CxÀð zÀ°è ¥ÀÄgÀĵÀ£ À ¯ÉÊAVPÀ ªÀÄvÀÄ Û zÉÊ»PÀ ¸ÁªÀÄxÀåðªÀ£ÀÄß(vÉÆüÀâ®) PÀÄjvÀA vÉ ¥ÀÄgÀĵÀvÀé J£ÀÄߪÀ ¥ÀzÀªÀ£ ÀÄß §¼À¸À¯ÁUÀÄvÀÛzÉ. DzÀgÉ ¹ÛçêÁzÀªÀÅ 'UÀAqÀÄUÀÄtUÀ¼ÀÄ ¤¸ÀUÀ𠸺ÀÀd ªÁV ¥ÀÄgÀĵÀ¤ UÉ §AzÀ UÀÄtUÀ¼ÁVzÀÄÝ , EzÀ£ ÀÄß DzsÀj¹ DvÀ£ À°è PÉ®ªÀÅ ¸ÁªÀiÁfPÀ ¸Àé¨sÁªÀUÀ¼ÀÄ C©üªÀÈ¢Þ ºÉÆAzÀÄvÀÛªÉ J£ÀÄߪÀ vÀPÀð zÀ ªÉÄÃ¯É ¥ÀÄgÀĵÀvÀéªÀ£ ÀÄß «ªÀj¸ÀÄvÀÛzÉ. ºÁUÀÄ MAzÀÄ fëAiÉƼÀUÉ ºÉtÄÚ-UÀA qÀÄUÀÄtUÀ¼ÉgÀqÀÆ «©ü£ Àß ¥ÀæªÀiÁtzÀ°è EgÀÄvÀÛªÉAzÀÄ ¸ÁªÀiÁfÃPÀgÀt ¥ÀæQæAiÉÄAiÀÄÄ CzÀgÀ°ègÀĪÀ MAzÀÄ UÀÄtªÀ£ ÀÄß(zÉÊ»PÀ UÀÄgÀÄwUÉ C£ÀÄUÀÄtªÁV) ¥Àj¥ÀÆtðªÁV¸ÀÄvÀÛzÉ. F ¸ÁªÀiÁfÃPÀgÀt¢AzÀ DªÁ»vÀªÁUÀĪÀ UÀÄt¸Àé¨sÁªÀªÀ£ ÀÄß ¥ÀÄgÀĵÁvÀäPÀvÉ JAzÀÄ UÀÄgÀÄw¸ÀÄvÀÛzÉ. F ¥ÀjPÀ®à£ ÉUÀ¼ÀÄ ºÉtÄÚUÀÄt, ¹ÛçÃvÀé, ¹ÛçÃAiÀiÁvÀäPÀvÉ EªÀÅUÀ½UÉ C£ÀÄUÀÄtªÁV «ªÀj¸À®ànÖzÀÄÝ , EzÀgÀ §¼ÀPÉA iÀÄ°è UÉÆAzÀ®UÀ½ªÉ. ¥ÀÄgÀĵÀvÀé ªÀÄ vÀÄÛ ¹ÛçÃvÀéU À¼À°è JµÀÄÖ ªÀÄvÀÄÛ AiÀiÁªÀÅzÀÄ eÉÊ«PÀ ªÀÄvÀÄÛ AiÀiÁªÀÅzÀÄ ¸ÁªÀiÁfPÀ ¥ÀjPÀ®à£ ÉA iÀiÁVzÉ J£ÀÄߪÀÅzÀgÀ
173
72. Matriarchy
ªÀiÁvÀÈ¥ÀæzsÁ£À
73. Misogyny
¹ÛçÃzÉéõÀ
74. Missing woman
PÁuÉA iÀiÁzÀ ªÀÄ»¼É
wêÀiÁð£ÀzÀ UÉÆAzÀ®ªÉà EzÀPÉÌ PÁgÀt. ¸ÀA §A¢üvÀ ¥ÀjPÀ®à£ É: UÀAqÀÄUÀÄt(maleness) ¥ÀÄgÀĵÀvÀé/¥ÀÄgÀĵÀvÀ£ À(masculine), ¥ÀÄgÀĵÁvÀäPÀvÉ( masculinity) F ¥ÀjPÀ®à£ ÉAiÀÄÄ ªÀÄÆ®vÀB ªÀiÁ£ÀªÀ±Á¸ÀÛçzÀ ¥ÀjPÀ®à£ ÉA iÀiÁVzÀÄÝ , ¹ÛçêÁ¢UÀ¼ÀÄ EzÀ£ÀÄß ºÀ®ªÀÅ §UÉAiÀÄ°è ªÁåSÁ夸ÀÄvÁÛgÉ. CªÀÅUÀ¼À°è ªÀÄÄSÁåªÁzÀÄzÉA zÀgÉ, 1. ¥ÀÄgÀĵÀ ¥ÀæzsÁ£À ¸ÀªÀiÁd gÀÆ¥ÀÄUÉƼÀÄîªÀ ¥ÀƪÀð zÀ°è C¹ÛvÀézÀ°èzÀÝ ªÀÄ»¼É PÉÃA¢ævÀªÁzÀ ¸ÀªÀiÁd ªÀåªÀ¸ÉÜ . 2. ªÀÄ»¼Á ¸ÀA ¸ÀÌø w ªÀÄ vÀÄÛ DZÀgÀuÉUÀ¼À£ ÀÄß ºÉÆA¢gÀĪÀ PÀ°àvÀ ¸ÀªÀiÁd ªÀåªÀ¸ÉÜ AiÉÆAzÀgÀ PÀ£ À¸ÀÄ. 3. D±ÀA iÀÄ ªÀÄvÀÄÛ DPÀÈ wUÀ¼Ég ÀqÀÆ ¥ÀÄgÀĵÀj AzÀ¯Éà gÀƦvÀªÁzÀ ªÀÄ»¼Á PÉÃA¢ævÀ ¸ÀªÀiÁdzÀ «Äxï. 4. ¹æà PÉÃA¢ævÀªÁzÀ ºÀ®ªÁgÀÄ ¸ÁªÀiÁfPÀ DZÀgÀuÉUÀ¼À£ ÀÄß, £ÀA ©PÉUÀ¼À£ ÀÄß «ªÀj¸À®Ä §¼À¸À¯ÁUÀĪÀ «ªÀgÀuÁvÀäPÀªÁzÀ ¥ÀjPÀ®à£ É. 5. PÀ¥ÀÄàªÀÄ»¼ÉAiÀÄgÀ PÀÄjvÀA vÉ ¸ÀªÀiÁd «eÁÕ¤ UÀ½AzÀ ¤gÀƦvÀªÁzÀ ¹zÀÞªÀiÁzÀjAiÀÄ ªÀÄvÀÄÛ £ÉÃvÁåvÀäPÀ ¤®Ä«£À «ªÀgÀuÉ. ¸ÀA §A¢üvÀ ¥ÀjPÀ®à£ É: ªÀiÁvÀÈ ¸ÁÜ ¤ ÃAiÀÄ ªÀiÁvÀȪÀÄÆ°ÃAiÀÄ ªÀiÁvÀÈ ªÀA ²ÃAiÀÄ ªÀÄ»¼ÉA iÀÄgÀ ªÉÄÃ¯É zÀqÀØgÀÄ, £ÀAiÀĪÀA ZÀP ÀgÀÄ, ZÀA ZÀ®gÀÄ, «±Áé¸ ÀWÁvÀÄPÀg ÀÄ, CªÉÊZÁjPÀgÀÄ, C¸ÀªÀÄxÀð gÀÄ, Cw¨sÁªÀÅPÀgÀÄ, ®WÀĪÀvÀð £ÉA iÀĪÀgÀÄ EvÁå¢ AiÀiÁzÀ CªÀUÀÄtUÀ¼À£ ÀÄß DgÉÆæ¸ÀÄvÀÛ, CzÀgÀ DzsÁgÀzÀ ªÉÄÃ¯É ªÀÄ»¼ÉAiÀÄgÀ zÉúÀ, ¸ÁªÀÄxÀåð ªÀÄvÀÄÛ ZÁjvÀåUÀ¼À£ ÀÄß C¥ÀªÀiË®åUÉƽ¸ÀÄvÀÛ, D PÁgÀtPÁÌVAiÉÄà CªÀgÀ ªÉÄÃ¯É C¢üPÁgÀªÀ£ ÀÄß, zÀ¨Áâ½PÉAiÀÄ£ÀÄß ªÀiÁqÀĪÀ ¥ÀÄgÀĵÀ ¥ÀæzsÁ£À ªÀåªÀ¸ÉÜ A iÀÄÄ ªÀåP ÀÛ¥Àr¸ÀĪÀ ¹ÛçÃzÉéõÀªÀ£ ÀÄß F ¥ÀjPÀ®à£ É ¸ÀÆa¸ÀÄvÀÛzÉ. F zÉéõÀªÉà F ¸ÀªÀiÁdzÀ°è MAzÀÄ ªÀiË®åªÁV, C©ügÀÄaAiÀiÁV, ¸ÉÊzÁÞ A wPÀ ¤®ÄªÁV ¥Àæw¥Á¢vÀªÁVgÀĪÀÅzÀ£ ÀÄß «Ä¸ÉÆÃUÀ¤ ¸ÀA JAzÀÄ UÀÄgÀÄw¸ÀÄvÀÛzÉ. PÀ¼ÉzÀĺÉÆÃzÀ ªÀÄ»¼É JA§ ¥ÀjPÀ®à£ ÉA iÀÄ£ÀÄß EwºÁ¸ÀPÉÌ ¸ÀA §AzsÀ¥ÀlÖA vÉ §¼À¸À¯ÁUÀÄvÀÛzÉ. ¥ÀÄgÀĵÀ ¥ÀæzsÁ£ÀvÉ ¸ÀªÀiÁdzÀ°è °AUÀ DAiÉÄÌ, ¨sÀÆætºÀvÉå, ²±ÀĺÀvÉåAiÀÄ PÁgÀt¢AzÁV ªÀÄ»¼ÉA iÀÄgÀ ¸ÀASÉåAiÀÄÄ ¥ÀÄgÀĵÀgÀ ¸ÀA SÉåUÉ C£ÀÄUÀÄtªÁV E®è¢gÀĪÀ CAzÀgÉ PÀrªÉÄAiÀiÁUÀÄwÛgÀĪÀ ¸ÀAzÀ¨sÀð zÀ°è F 174
75. Motherhood
vÁAiÀÄÛ£ À, ªÀiÁvÀÈvÀé
76. Mothering
vÁ¬Ä¥Á®£Á QæA iÉÄ
77. Mother tongue
ªÀiÁvÀÈ ¨sÁµÉ, vÁ¬Ä£ÀÄr
¥ÀjPÀ®à£ ÉA iÀÄ£ÀÄß §¼À¸À¯ÁUÀÄwÛzÉ. °AUÁ£ÀÄ¥ÁvÀzÀ°è PÁtĪÀ ¹ÛçÃ-¥ÀÄgÀĵÀg ¸ÀA SÉåAiÀÄ°è£ À «µÀªÀÄvÉAiÀÄ£ÀÄß, CzÀgÀ°ègÀĪÀ ªÀÄ»¼ÉA iÀÄgÀ PÉÆgÀvÉA iÀÄ£ÀÄß F ¥Àj¨sÁµÉA iÀÄÄ ¸ÀÆa¸ÀÄvÀÛzÉ. ªÀiÁ£ÀªÀ d£ÁAUÀzÀ «PÁ¸ÀzÀ ªÉÆzÀ® ºÀA vÀzÀ°è UÀÄgÀÄvÀÄUÉÆAqÀ KPÉÊPÀ ¸ÀA §AzsÀ ªÀiÁvÀÈ vÀézÀÄÝ . ¦vÀÈ vÀéQÌA vÀ ©ü£ ÀߪÁV ªÀiÁvÀÈ vÀéªÀÅ ºÉZÀÄÑ ªÀÄÆvÀð ªÁzÀÄzÀÄ ºÁUÀÄ eÉÊ«PÀªÁV UÀÄgÀÄvÀÄUÉƼÀÄîªÀÅzÀÄ. G½zÀ J®è ¸ÀA §AzsÀUÀ¼ÀÄ F ªÀÄÆ®PÀªÉà gÀÆ¥ÀÄUÉÆArgÀĪÀA vÀz ÀÄÝ . ºÁUÁVAiÉÄà EzÀgÀ §UÉÎ £ÀªÀÄUÉ ¥ÁæaãÀÀ zÁR¯ÉUÀ¼ÀÄ ºÉÃgÀ¼ÀªÁV zÉÆgÉA iÀÄÄvÀÛªÉ. ªÀiÁ£ÀªÀ ¸ÀA §AzsÀUÀ¼À £É¯É¬ÄAzÀ ªÀiÁvÀÈ vÀéQÌgÀĪÀ F UÀnÖAiÀiÁzÀ £É¯ÉUÀlÖ£ ÀÄß MqÉAiÀÄĪÀ PÁgÀtPÁÌVAiÉÄà ¦vÀÈ ¥ÀæzsÁ£À ¸ÀªÀiÁdªÀÅ F PɼÀV£À ªÀiË®åUÀ¼À£ ÀÄß gÀƦ¹vÀÄ JA§ÄzÀÄ ¹ÛçêÁzÀzÀ vÀPÀð . 1. KPÁAVAiÀiÁzÀ ªÀÄ»¼É M¼ÉîAiÀÄ vÁ¬ÄAiÀiÁUÀ®Ä ¸ÁzsÀå«®è. 2. ¥ÀæwAiÉÆAzÀÄ ªÀÄUÀĪÀÅ MAzÀÄ vÀA zÉA iÀÄ£ÀÄß(C¢üPÀÈ vÀ) ºÉÆA¢gÀ¯ÉèÉÃPÀÄ. 3. UÀA qÀ¤ ®èzÀ ºÉtÂÚ£ À ªÀÄUÀĪÀÅ(C«ªÁ»vÀ vÁAiÀÄÛ£ À) C¢üPÀÈ vÀªÀ®è. CAzÀgÉ C«ªÁ»vÀÀ, «zsÀªÁ, ¥ÀjvÀåPÀÛ ªÀÄ»¼ÉAiÀÄ ªÀiÁvÀÈ vÀé EvÁå¢UÀ¼ÀÄ E°è UËgÀªÀA iÀÄÄvÀªÁzÀªÀ®è. ¸ÀA §A¢üvÀ ¥Àj PÀ®à£ É: ¦vÀÈ vÀé(father hood) F ¥ÀjPÀ®à£ ÉAiÀÄ°è eÉÊ«PÀ ªÀiÁvÀÈ vÀéQÌA vÀ ©ü£ ÀߪÁzÀ ¥Á®£ÉAiÀÄ ¥ÀæQæAiÉÄ ¤µÉ× ªÀÄvÀÄÛ PÀıÀ®vÉA iÀÄ£ÀÄß UÀÄgÀÄw¸À¯ÁUÀÄvÀÛzÉ. EzÀÄ eÉÊ«PÀQÌA vÀ ºÉZÁÑV ¸ÁªÀiÁfPÀ ¸ÀégÀÆ¥ÀªÀ£ ÀÄß PÀÄjvÀzÁÝ VzÀÄÝ , ¥ÀÄgÀĵÀgÀÆ EzÀ£ ÀÄß ¤ªÀ𠻸À§ ºÀÄzÁVzÉ. ¦vÀÈ vÀézÀA vÉ ¦vÀÈ vÀ£ ÀªÀÅ vÁAiÀÄÛ£ ÀQÌA vÀ ©ü£ ÀßUÉƼÀî¨ÉÃPÁzÀÄzÀ®è. DzÀgÉ °AUÁzsÁjvÀ ±ÀæªÀÄ«¨sÀd£ÉA iÀÄÄ CzÀ£ ÀÄß ©ü£ ÀßUÉƽ¸ÀÄvÀÛzÉ. vÀA zÉvÀ£ ÀªÀ£ ÀÄß ªÀÄUÀÄ«£À PÀÄlÄA§zÁZÉV£À ¨sËwPÀ CUÀvÀåUÀ½UÉ ªÀiÁvÀæ ¹Ã«ÄvÀU Éƽ¸ÀÄvÀÛzÉ. ºÁUÀÄ CzÀPÁÌV DvÀ¤ UÉ ªÀÄUÀÄ«£À ªÉÄð£À ¸Àt¥ÀÆtð C¢üPÁgÀªÀ£ ÀÄß zÉÆgÀQ¹PÉÆqÀÄvÀÛzÉ. DzÀgÉ ªÀÄ»¼ÉAiÀÄgÀ F PÉ®¸ÀªÀÅ AiÀiÁªÀÅzÉà ¥Àæw¥sÀ®«®èzÀ, ¢£ÀzÀ E¥ÀàvÀÛ£ Á®ÄÌ UÀA mÉUÀ¼À zÀÄrªÉÄAiÀÄ£ÀÄß ªÀiÁvÀæ §AiÀĸÀÄ ªÀÅzÁVzÉ. ªÀÄUÀĪÀÅ ¸ÀºÀdªÁV ªÉÆzÀ®Ä PÀ°AiÀÄĪÀ ¨sÁµÉA iÀÄ£ÀÄß ªÀiÁvÀÈ ¨sÁµÉ JAzÀÄ UÀÄgÀÄw¸À¯ÁVzÉ.
175
78. New woman
ºÉƸÀªÀÄ»¼É, £ÀªÀªÀÄ»¼É
79. Patriarchy
¦vÀÈ ¥ÀæzsÁ£À, ¥ÀÄgÀĵÀ¥ÀæzsÁ£À, ¥ÀÄgÀĵÀ±Á», ¥ÀÄgÀĵÀ¥Áæ§ ®å, ¥ÀÄgÀĵÀ ¥Àæ¨sÀÄvÀé, ¥ÀÄgÀĵÀ ¥ÁgÀªÀÄå, ¥ÀÄgÀĵÁqÀ½vÀ
ªÀÄUÀÄ«£À ªÉÆzÀ® ¸ÁºÀZÀgÀåªÀÅ vÁ¬ÄAiÀÄzÁVzÀÄÝ , CªÀ¼À ªÀÄÆ®PÀ(CªÀ¼À ¨sÁµÉA iÀÄ£ÀÄß) CzÀÄ PÀ°AiÀÄÄvÀÛzÉ J£ÀÄߪÀ vÀP Àð ªÀ£ ÀÄß EzÀÄ DzsÀj¹zÉ. EzÀÄ ¹ÛçêÁzÀªÀÅ ºÉüÀĪÀ '¹ÛçèsÁµÉ' JA§ÄzÀQÌA vÀ ©ü£ ÀߪÁzÀ ¥ÀÄgÀĵÀ¥ÀæzsÁ£À aAvÀ£ ÉA iÀÄ ¥Àj PÀ®à£ É. DzsÀĤPÀ ¸ÀA zÀ¨sÀð zÀ°è «eÁÕ£ À vÀA vÀæeÁÕ£ ÀªÀ£ÀÄß ¥ÀÄgÀĵÀ£ À eÁÕ£ ÀªÁV «ªÀj¸ÀÄvÀÛ, ªÀiÁ£À«PÀUÀ¼À£ ÀÄß ªÀÄ»½ÃPÀj¸ÀĪÀ ¥ÀæA iÀÄvÀߪÀÇ £ÀqÉzÁUÀ ªÀiÁvÀȨsÁµÉAiÀÄ §¼ÀPÉU É «±ÉõÀ CªÀPÁ±À zÉÆgɬÄvÀÄ. EµÁÖVAiÀÄÆ dgÀä¤ ªÀÄÄAvÁzÀ ¨sÁµÁ¸ÀªÀÄÄzÁAiÀÄUÀ¼À°è ªÉÆzÀ® ¨sÁµÉA iÀÄ£ÀÄß ¦vÀȨsÁµÉAiÉÄ AzÀÄ PÀg ÉA iÀÄĪÀ gÀÆrüA iÀÄÆ EzÉ. ¥ÀwæPÉÆÃzÀåªÀÄ, ªÀiÁqÉ°AUï ªÀÄÄAvÁzÀ PÉëÃvÀæUÀ¼ÀÄ §¼ÀPÉUÉ vÀA zÀ ¥ÀjPÀ®à£ É EzÀÄ. ¸Áå¤lj £Áå¥ïQ£ï¤Az »rzÀÄ DzsÀÄ ¤PÀ CqÀÄUÉ ªÀÄ£ÉAiÀÄ ¸À®PÀgÀuÉUÀ¼À£ ÀÄß §¼À¸ÀĪÀªÀ¼ÀªÀgÉUÉ eÁ»gÁvÀÄUÀ¼ÀÄ ºÉƸÀªÀÄ»¼É JAzÀÄ PÀgÉA iÀÄÄvÀÛªÉ. ¥ÀwæPÉUÀ¼ÀÄ vÀ£ Àß ¥ÁgÀA¥ÀjPÀ PËlÄA©PÀ dªÁ¨ÁÝ jUÀ¼À£ ÀÄß ±ÀæzÉÞ ¬ÄAzÀ ¹éÃPÀj¸ÀÄvÀÛ¯Éà ºÉƸÀPÉëÃvÀæU À½UÉ PÁ°lÄÖ zsÉÊAiÀÄ ðªÁV ªÀÄÄ£ÀÄßVÎ AiÀıÀ¸Àì£ ÀÄß PÁtĪÀ ªÀÄ»¼ÉA iÀÄ£ÀÄß ºÉƸÀªÀÄ»¼É J£ÀÄßvÀÛzÉ. ¹ÛçêÁzÀªÀÅ vÀ£ ÀßzÉà DzÀ DAiÉÄÌA iÀÄ ¸ÁévÀA vÀæö åªÀ£ ÀÄß C£ÀĨsÀ«¸ÀĪÀ ªÀÄ»¼ÉAiÀÄ£ÀÄß ºÉƸÀªÀÄ»¼É J£ÀÄßvÀÛzÉ. s¸ ÀA §A¢üvÀ ¥Àj PÀ®à£ É: ¤dªÀÄ»¼É(real woman) DzsÀĤPÀ ªÀÄ»¼É(modern woman), ¥Á²ÑªÀiÁvÀå ªÀÄ»¼É (western woman) F ¥ÀjPÀ®à£ ÉUÉ ¸ÀA §A¢ü¹ zÀA vÉ PÀ£ ÀßqÀzÀ°è ºÀ®ªÀÅ ¥ÀæA iÉÆÃUÀUÀ¼À£ ÀÄß PÁt§ºÀÄzÁzÀgÀÆ ¦vÀÈ¥ÀæzsÁ£ÀvÉAiÀÄÄ ¥ÀæªÀiÁtÂÃPÀÈ vÀUÉÆAqÀ ¥ÀæA iÉÆÃUÀªÁVzÉ. ¥ÀÄgÀĵÀ¤ UÉ ¯ÉÊAVPÀvÉ C¢üPÁgÀzÀ ªÀÄÆ®PÀ ¥ÀgÀªÀiÁ¢üPÁgÀªÀ£ ÀÄß ªÀÄvÀÄÛ DyðPÀ ¸ÀªÀ®vÀÄÛUÀ¼À£ ÀÄß zÉÆgÀQ¹PÉÆnÖgÀĪÀ ªÀåªÀ¸ÉÜ. EzÀÄ ¥ÀÄgÀĵÀ£ À£ ÀÄß G£ÀßvÀ¸ÁÜ £ ÀzÀ°è ¸ÁÜ ¦¹zÀ ±ÉæÃtÂÃPÀÈ vÀ ¸ÀªÀiÁd. F ªÀåªÀ¸ÉÜ A iÀÄÄ «ªÁºÀ ªÀÄvÀÄÛ PÀÄlÄA§zÀA vÀºÀ ¸ÀA ¸ÉÜU À½AzÀ ºÁUÀÄ °AUÁzsÁjvÀ ±ÀæªÀÄ«¨sÀd£ÉA iÀÄ ªÀÄÆ®PÀ G½zÀħA¢zÉ. F ªÀåªÀ¸ÉÜ A iÀÄ ªÀÄÄRå ®PÀëtªÁV ªÀA ±ÀªÀÅ ¥ÀÄgÀĵÀ¤ AzÀ UÀÄgÀÄvÀÄUÉƼÀÄîªÀÅzÀ£ ÀÄß, D¹ÛA iÀÄ ºÀPÀÄÌ vÀA zɬÄAzÀ ªÀÄUÀ¤ UÉ ºÀjzÀÄ §gÀĪÀÅzÀ£ ÀÄß ºÁUÀÄ «ªÁºÁ£ÀA vÀgÀ ¹Ûçà ¥ÀÄgÀĵÀ£ À ªÀÄ£ÉUÉ vÀ£ Àß
176
80. Sex
°AUÀ, eÉÊ«PÀ °AUÀ
81. Sex discrimination
°AUÀvÀÁgÀvÀªÀÄå, °AUÀ¨sÉÃzÀ, °AUÁzsÁjvÀ vÁgÀvÀªÀÄå
82. Sexism
¯ÉÊAVPÀvÁªÁzÀ
ªÁ¸ÀÛªÀåªÀ£ ÀÄß §zÀ°¸ÀĪÀÅzÀ£ ÀÄß UÀÄgÀÄw¸À¯ÁUÀÄvÀÛzÉ. PÀ£ ÀØzÀ°è ¦vÀÈ ¥ÀæzsÁ£ÀvÉ ªÀÄ vÀÄÛ ¥ÀÄgÀĵÀ¥ÀæzsÁ£ÀvÉUÀ¼À£ ÀÄß ¸ÀªÀiÁ£ÁxÀð PÀ ¥Àj¨sÁµÉUÀ¼É£ ÀÄߪÀA vÉ §¼À¸À¯ÁUÀÄwÛzÉ. ¸ÀA§A¢üvÀ ¥ÀjPÀ®à£ É: ¦vÀÈ ¸ÁÜ ¤ ÃAiÀÄ (patrilocal) ¦vÀȪÀÄÆ°ÃAiÀÄ ¦vÀȪÀA A²ÃAiÀÄ °AUÀªÀÅ MAzÀÄ eÉÊ«PÀ ¸ÀA UÀwAiÀiÁVzÀÄÝ , CzÀÄ ªÀÄ£ÀĵÀågÀ £ÀqÀÄ«£À ©ü£ ÀßvÉAiÀÄ £ÀÄß ¸ÀÆa¸ÀÄvÀÛzÉ. ¯ÉÊAVPÀvÉ ªÀÄvÀÄÛ ¸ÀA vÁ£ÉÆÃvÀàwÛ PÁgÀtªÁzÀ zÉÊ»PÀ CAUÀUÀ¼À£ ÀÄßDzsÀj¹ °AUÀªÀ£ ÀÄß UÀÄgÀÄw¸À¯ÁUÀÄvÀÛzÉ. ¸ÁªÀiÁ£ÀåªÁV ¥ÀÄgÀĵÀ¥ÀæzsÁ£À ¸ÀªÀiÁdªÀÅ JgÀqÀÄ °AUÀU À¼À£ ÀÄß -¹Ûçà ªÀÄ vÀÄÛ ¥ÀÄgÀĵÀ- ªÀiÁ£ÀåªÀiÁqÀÄvÀÛzÉ. EzÀ®èzÉ CzÀÄ ¤°ðAVUÀ¼ÀÄ(£À¥ÀÄA¸ÀPÀ °AVUÀ¼ÀÄ) JA§ E£ÉÆßAzÀÄ °AUÀeÁwAiÀÄ£ÀÄß UÀÄgÀÄw¸ÀÄvÀÛzÉ. ºÁUÀÄ EzÀ£ÀÄß ¤¸ÀUÀð zÀ zÉÆõÀªÉA zÀÄ, zÉêÀg À ±Á¥ÀªÉA zÀÄ ¨sÁ«¸ÀÄvÀÛzÉ. EªÀÅUÀ¼À°è ¥ÀÄgÀĵÀ£ À£ ÀÄß ¥ÀæxÀªÀÄ°AUÀªÉA zÀÄ, ¹ÛçÃAiÀÄ£ÀÄß JgÀqÀ£ É °AUÀªÉA zÀÄ ¨sÁ«¸ÀÄ vÀÛ CzÀPÀÌ£ ÀÄUÀÄtªÁV ±ÉæÃtÂÃPÀÈ vÀ ¸ÁÜ £ ÀªÀiÁ£ÀªÀ£ ÀÄß UÉÆvÀÄÛ¥Àr¸ÀÄvÀÛzÉ. F ¢é°AUÀvÁézsÁjvÀ ±ÉæÃtÂÃPÀgÀtªÀ£ ÀÄß ¹ÛçêÁzÀªÀÅ «gÉÆâü¹ zÀgÉ, ¤°ðAVUÀ¼ÉA zÀÄ UÀÄgÀÄ w¸À¯ÁUÀĪÀ ¸ÀªÀÄÄzÁAiÀĪÀÅ vÀ£ ÀߣÀÄß vÁ£ÀÄ ªÀÄÆgÀ£ É °AUÀªÉA zÀÄ, G¨sÀAiÀÄ°AV JAzÀÄ UÀÄgÀÄw¹PÉƼÀÄîvÀÛ F E§âgÀ ¢é°AUÀ ¥ÀæzsÁ£À aAvÀ£ ÉUÀ¼À£ ÀÄß ¤gÁPÀj¸ÀÄvÀÛzÉ. ¸ÀA§A¢üvÀ ¥ÀjPÀ®à£ É: ¸ÉPÉAqÉì ¸ÉPÀì eÉÊ«PÀ °AUÀªÀåvÁå¸ÀªÀ£ ÀÄß DzsÀj¹ ¥ÀÄgÀĵÀ¥ÀæzsÁ£À ¸ÀªÀiÁdªÀÅ gÀƦ¹gÀĪÀ vÁgÀvÀªÀÄåªÀ£ ÀÄß °AUÀvÁgÀvÀªÀÄåªÉA zÀÄ PÀg ÉAiÀįÁUÀÄvÀÛzÉ. ºÉtÄÚVgÀĪÀ eÉÊ«PÀ ©ü£ ÀßvÉA iÀÄ PÁgÀt¢AzÁVAiÉÄà CªÀ¼À GqÀÄUÉ-vÉÆqÀÄUÉ, ºÁªÀ-¨sÁªÀ, §Ä¢Þ ¨sÁªÀUÀ¼À°è vÁgÀvÀªÀÄ åªÀ£ ÀÄß DgÉÆæ¸ÀĪÀÅzÀ£ ÀÄß £ÁªÀÅ PÁt§ºÀÄzÀÄ. GzÁºÀgÀuÉUÉ ºÉA UÀ¸ÀgÀ §Ä¢Þ ªÉƼÀPÁ® PɼÀUÉ, JgÀqÀÄ dqÉUÀ¼ÀÄ MAzÉqÉ EgÀ¯ÁgÀzÀÄ EvÁå¢ F ¥ÀjPÀ®à£ ÉAiÀÄ£ÀÄß ¹ÛçêÁzÀªÀÅ d£ÁAVPÀªÁzÀ(racism) JA§ ¥ÀjPÀ®à£ ÉUÉ C£ÀÄUÀÄtªÁV gÀƦ¹zÉ. d£ÁAUÀ ®PÀëtzÀ DzsÁgÀzÀ ªÉÄÃ¯É d£ÁAUÀªÁzÀªÀÅ d£ÀgÀ£ ÀÄß ¹zÀÞªÀiÁzÀjUÉƼÀ¥Àr¸ÀĪÀA vÉ °AUÀzÀ DzsÁgÀzÀ ªÉÄÃ¯É E°è ¹zÀÞªÀiÁzÀjUÉƼÀ¥Àr¸À¯ÁUÀÄvÀÛzÉ. ªÀÄ»¼É ¥ÀÄgÀĵÀ¤ VAvÀ QüÀÄ JA§
177
83. Sexist language
¸ÉQì¸ÀÖ ¨sÁµÉ
84. Sexuality
¯ÉÊAVPÀvÉ
85. Sisterhood
¸ÀºÉÆÃzÀjPÉ
86. Socialization
¸ÁªÀiÁfÃPÀgÀt
¸ÁA¹Ü PÀªÀåªÀ¸ÉÜ AiÀÄ PÉÆæÃrüÃPÀÈ vÀ zÀȶÖPÉÆãÀªÀ£ ÀÄß ¤gÀAvÀg ÀªÁV ªÀåPÀÛ¥Àr¸ÀĪÀ ¹ÛçÃ-¥ÀÄgÀĵÀgÀ £ÀqÀªÀ½PÉ, ¨sÁµÉ, ªÀiË®åUÀ¼ÀÄ ªÀÄwÛvÀgÀ QæA iÉÄUÀ¼À ªÉÆvÀÛªÀ£ ÀÄß ¯ÉÊAVPÀvÁªÁzÀ J£À߯ÁUÀĪÀÅzÀÄ. £ÁªÀÅ EAzÀÄ §¼À¸ÀÄwÛgÀĪÀ ¨sÁµÉA iÀÄ°ègÀĪÀ °AUÀvÁgÀvÀªÀÄå UÀÄtªÀ£ ÀÄß ¸ÀÆa¸À®Ä F ¥ÀjPÀ®à£ ÉA iÀÄ£ÀÄß §¼À¸À¯ÁUÀÄvÀÛzÉ. GzÁºÀgÀuÉUÉ, ªÀiÁ£ÀªÀ JA§ M¼ÀUÉƼÀÄîªÀ ¥ÀzÀªÀ£ ÀÄß PÉêÀ® ¥ÀÄgÀĵÀªÁZÀPÀªÁV §¼À¸ÀĪÀÅzÀÄ, zÁ¢ ªÀÄÄAvÁzÀ ¥ÀzÀU À¼À£ ÀÄß PÉêÀ® ¹ÛçêÁZÀPÀªÁV¹gÀĪÀÅzÀÄ, CxÀð ±Á¸ÀÛçzÀ ¦vÁªÀĺÀ, gÁdå±Á¸ÀÛçzÀ d£ÀPÀ, gÁµÀÖç¥Àw EvÁå¢ ¥Àj¨sÁµÉUÀ¼À£ ÀÄß ZÀ¯ÁªÀuÉUÉ vÀA ¢gÀĪÀÅzÀÄ EvÁå¢. MmÁÖgÉ ºÉüÀĪÀÅzÁzÀgÉ EA¢£À ¨sÁµÁ¸ÀAgÀZÀ£ É ªÀÄvÀÄÛ §¼ÀPÉA iÀÄ°ègÀĪÀ ¥ÀÄgÀĵÀ¥ÀæzsÁ£ÀvÉAiÀÄ£ÀÄß ¸ÀÆa¸À®Ä F ¥ÀjPÀ®à£ ÉA iÀÄ£ÀÄß §¼À¸À¯ÁUÀÄvÀÛzÉ. EzÀPÉÌ ¥ÀA iÀiÁðAiÀĪÁV ¹ÛçêÁzÀªÀÅ ¹ÛçèsÁµÉAiÉÆAzÀgÀ ¥ÀæªÉÄÃAiÀĪÀ£ ÀÄß ªÀÄAr¸ÀÄvÀÛzÉ. ¨sÁµÉA iÀÄ ¸ÀAgÀZÀ£ É ªÀÄvÀÄ Û §¼ÀPÉAiÀÄ°è ¥ÀÄgÀĵÀ ¥ÀæzsÁ£ÀvÉA iÀÄ£ÀÄß JgÀPÀºÉÆAiÀÄåªÀÅzÀÄ. ¥ÀÄgÀĵÀ¥ÀæzsÁ£ÀvÉAiÀÄ£ÀÄß HfðvÀUÉƽ¸ÀÄwÛgÀĪÀ ¸À®PÀgÀtUÀ¼À°è ¸ÉQì¸ïÖ ¨sÁµÉAiÀÄ ¸ÁÜ £ ÀªÀÅ ªÉÆzÀ°£ÀzÁVzÉ. ªÀÄ£ÀĵÀå£À aAvÀ£ É ªÀÄvÀÄÛ CzÀgÀ C©üªÀåQÛUÀ¼ÉgÀqÀ£ ÀÄß ¯ÉÊAVPÀUÉƽ¸ÀĪÀ ªÀÄÆ®PÀ EzÀÄ ¯ÉÊAVPÀvÁªÁzÀªÀ£ ÀÄß GvÁࢸÀĪÀ ªÀÄvÀÄÛ ¸ÀA ªÀºÀ£ ÀUÉƽ¸ÀĪÀ JgÀqÀÆ PÉ®¸UÀ¼À£ ÀÄß ¤ªÀ𠻸ÀĪÀ ªÀÄÆ®PÀ vÀ£ Àß ¥ÁvÀæªÀ£ ÀÄß ¢éUÀÄtUÉƽ¹PÉÆArzÉ. 1970gÀ ¸ÀĪÀiÁjUÉ PÁt¹ PÉÆAqÀ F ¥ÀjPÀ®à£ ÉA iÀÄÄ ¨sÁævÀÈ vÀé(¸ÀºÉÆÃzÀgÀvÀé) ¥ÀjPÀ®à£ ÉAiÀÄ ¸ÀA ªÁ¢ ¥ÀjPÀ®à£ ÉAiÀÄ®è. ¹ÛçêÁzÀzÀ°è EzÀPÉÌ «²µÀÖªÁzÀ ªÁåSÁå£À«zÉ. AiÀiÁªÀÅzÉà C¢üãÀvÉ CxÀªÁ ±ÉæÃtÂÃPÀgÀt«®èzÉ ªÀÄ »¼ÉA iÀÄgÀ£ ÀÄß ¨É¸ÉAiÀÄĪÀ, ªÀÄ»¼ÉA iÀÄgÀ KPÀvÉA iÀÄ£ÀÄß ¸Á¢ü¸ÀĪÀ ¹ÛçêÁzÀzÀ C¢üPÀÈ vÀ ¥ÀjPÀ®à£ É EzÁVzÉ. ªÀUÀð , ªÀtð, eÁw-d£ÁAUÀ, ¨sÁµÉ-¸ÀA ¸ÀÌø wAiÀÄ J®è ©ü£ ÀßvÉUÀ¼À£ ÀÄß «ÄÃj ªÀÄ»¼ÉA iÀÄgÀ°ègÀĪÀ ¸ÀªÀiÁ£À CA±ÀUÀ¼À DzsÁgÀzÀ ªÉÄÃ¯É F ¥ÀjPÀ®à£ É ¤AwzÉ. DzÀgÉ PÀ¥ÀÄà ¹ÛçêÁzÀªÀÅ F ¥ÀjPÀ®à£ ÉA iÀÄ£ÀÄß ©½AiÀÄgÉÆA¢V£À ¸ÀAzÀ¨sÀð zÀ°è vÀ£ ÀUÉ M¥ÀàPÉƼÀî®Ä ¸ÁzsÀå«®èªÉ£ ÀÄßvÀÛzÉ. ¸ÀÄvÀÛ°£À ¸ÁªÀiÁfPÀ £ÀqÀªÀ½PÉAiÀÄ£ÀÄß,
178
87. Technosexism
vÀA vÀædÕvÁ ¯ÉÊAVPÀvÉ
88. Third world woman
ªÀÄÆgÀ£É dUÀwÛ£À ªÀÄ»¼É
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179
89. White feminism
©½AiÀÄ ¹ÛçêÁzÀ,
90. Widowhood
ªÉÊzsÀªÀå
91. Wife-beating
ºÉA qÀwAiÀÄ£ÀÄß ºÉÆqÉA iÀÄĪÀÅzÀÄ,
AiÀÄÄgÉÆÃ-CªÉÄjPÁ£ï ¹ÛçêÁ¢UÀ¼À 'ªÀÄÆgÀ£ É dUÀwÛ£ À ¸ÀºÉÆÃzÀj'AiÀÄgÀÄ JA§ ¸ÀA ¨ÉÆÃzsÀ£ ÉA iÀÄ£ÀÄß vÁwéP ÀªÁV ¤gÁPÀj¸ÀÄvÀÛªÉ. ¸ÀA §A¢üvÀ ¥ÀjPÀ®à£ É: ªÀÄÆgÀ£ É dUÀwÛ£ À ¹ÛçêÁzÀ (Third world feminism), vÀÈtªÀÄÆ® ¹ÛçêÁzÀ(grass-root feminism) ¥À²ÑªÀÄzÀ ¹ÛçêÁzÀªÀÅ PÀ¥ÀÄàªÀÄ»¼ÉA iÀÄgÀ C£ÀĨsÀªÀ ªÀÄvÀÄÛ ¸Àª ÀĸÉåUÀ¼À£ ÀÄß ¥Àæw¤¢ü¸À¢gÀĪÀÅzÀ£ ÀÄß UÀÄgÀÄw¹ D¥ÉÆæÃ-CªÉÄjPÀ£ ï ¹ÛçêÁ¢UÀ¼ÀÄ vÀªÀÄä ¹ÛçêÁzÀªÀ£ ÀÄß PÀ¥ÀÄ๠ÛçêÁzÀªÉA zÀÄ PÀgÉzÀÄPÉƼÀÄîvÀÛ, CzÀĪÀgÉUÉ EzÀÝ ¹ÛçêÁzÀPÉÌ ©½AiÀÄ ¹ÛçêÁzÀ JAzÀÄ £ÁªÀÄPÀgÀt ªÀiÁrzÀgÀÄ. D ªÀÄÆ®PÀ ©½AiÀÄ ªÀÄ»¼ÉA iÀÄgÀ C£ÀĨsÀªÀ ªÀÄvÀÄÛ ¸ÀªÀĸÉåAiÀÄ£Éßà dUÀwÛ£ À J®è ªÀÄ»¼ÉA iÀÄjUÀÆ DgÉÆæ¸ÀÄvÀÛ, ¹ÛçêÁzÀzÉƼÀUÉ PÀÆqÀ ©½AiÀÄgÀ D¢¥ÀvÀåªÀÅ ¸ÁÜ ¥À£ ÉUÉÆArzÉ ºÉÃUÉ ¸ÁÜ ¥À£ ÉUÉÆArzÉ JA§ÄzÀ£ ÀÄß ¨ÉüÀQUÉ vÀAzÀgÀÄ. ¸ÀA §A¢üvÀ ¥ÀjPÀ®à£ É: ªÀtðªÁzÀ(colourism) EzÀÄ ªÉÊ¢PÀ ªÀÄÆ®ªÀ£ ÀÄß ºÉÆA¢zÀ ¥ÀjPÀ®à£ É. ¥ÀwAiÀÄ£ÀÄß PÀ¼ÉzÀÄPÉÆAqÀ ¹ÛçÃAiÀÄ£ÀÄß ¸ÀÆa¸À®Ä «zsÀªÉ JA§ ¥ÀzÀªÀ£ ÀÄß §¼À¸À¯ÁUÀÄvÀÛzÉ. ºÀ®ªÀÅ ¨Áj ¹ÛçÃ-¥ÀÄgÀĵÀgÀÄ vÀªÀÄä «ªÁ»vÀ ¸ÀA UÁwAiÀÄ£ÀÄß PÀ¼ÉzÀÄPÉƼÀÄîªÀÅzÀÄ ¸ÀºÀdªÁzÀgÀÆ ªÀÄ»¼ÉA iÀÄgÀ ¸ÀAzÀ¨sÀð zÀ°è ªÀiÁvÀæ EzÀ£ ÉÆßAzÀÄ «²µÀÖ ¹Ü wAiÀiÁV ¥Àj¨sÁ«¸À¯ÁUÀÄvÀÛzÉ. «zsÀªÉUÁV ªÉÊ¢PÀ ¸ÀªÀiÁdªÀÅ ¤gÀƦ¸ÀĪÀ ¥ÀævÉåÃPÀªÁzÀ fêÀ£ À PÀæªÀÄ, PÀlÖ¼ÉUÀ¼ÀÄ, CzÀ£ ÁßzsÀj¹zÀ ¸ÁÜ £ ÀªÀiÁ£ÀUÀ¼À MlÄÖ ªÉÆvÀÛªÀ£ ÀÄß ªÉÊzsÀªÀåªÉA zÀÄ PÀgÉA iÀįÁUÀÄvÀÛzÉ. GzÁºÀgÀuÉUÉ, «zsÀªÉAiÀÄgÀ HmÉÆÃ¥ÀZÁgÀ, GqÀÄUÉ-vÉÆqÀÄUÉ, ¸ÁªÀiÁfPÀ CªÀPÁ±ÀUÀ¼ÀÄ, ªÀÄgÀÄ«ªÁºÀzÀ ¤µÉÃzsÀ EvÁå¢AiÀĪÀgÉU É J®èªÀÇ EzÀgÀ ªÁå¦ÛA iÀÄ°è §gÀ°zÀÄÝ , EzÉÆAzÀÄ fêÀ« gÉÆâü DZÀgÀuÉA iÀiÁVzÉ. F ¸ÀªÀiÁdªÀÅ «zsÀªÉUÉ ¸ÀªÀiÁ£ÁAvÀgÀªÁV «zsÀÄgÀ JA§ ¥ÀzÀªÀ£ ÀÄß ºÉÆA¢zÀÝ gÀÆ, «zsÀÄgÀvÀézÀ DZÀgÀuÉ PÀAqÀħgÀĪÀÅ¢®è. ¸ÀA§A¢üvÀ ¥ÀjPÀ®à£ É: ¸Àw¥ÀzÀÞ w , WÀl±ÁæzÀÞ ºÉA qÀwAiÀÄ£ÀÄß ºÉÆqÉA iÀÄĪÀÅzÀgÀ ªÀÄÆ®PÀ vÀ£ Àß ºÀPÀÌ£ ÀÄß, ¥ÀæwµÉ×A iÀÄ£ÀÄß ¥Àæw¥Á¢¸ÀĪÀ PËlÄA©PÀ zËdð£ÀåªÀ£ ÀÄß EwÛÃa£ÀªÀgÉUÀÆ PɼÀªÀUÀð UÀ¼À PÀÄlÄA§ ¸ÀªÀĸÉåAiÉÄAzÀÄ £ÀA §¯ÁVvÀÄÛ. DzÀgÉ EwÛÃZÉUÉ £ÀqÉzÀ ¸ÁªÀð d¤PÀ ZÀZÉð UÀ¼ÀÄ, 180
92. Womanism
¹ÛçêÉʲµÀÖöå, ¹ÛçÃUÀÄt, ªÀÄ»¼ÁªÁzÀ
93. Womanliness
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CzsÀåAiÀÄ£ÀUÀ¼ÀÄ EzÉÆAzÀÄ ¸ÀªÀð ªÁå¦AiÀiÁzÀ ¥ÀÄgÀĵÀ¥ÀæzsÁ£À PÀÄlÄA§ªÀåªÀ¸ÉÜ AiÀÄ ®PÀëtªÉA zÀÄ vÉÆÃj¹PÉÆnÖvÀÄ. «zÁåªÀA vÀ, ²æêÀÄAvÀ, £ÁUÀjÃPÀ PÀÄlÄA§ ¸ÀªÀiÁdUÀ¼À°è PÀÆqÀ ºÉA qÀwAiÀÄ£ÀÄß ºÉÆqÉA iÀÄĪÀÅzÀ£ ÀÄß CvÀåAvÀ ¸ÀºÀd ªÀÄvÀÄÛ £ÁåAiÀÄAiÀÄÄvÀ £ÀqÀªÀ½PÉ J£ÀÄߪÀA vÉ ¨sÁ«¸À¯ÁUÀÄvÀÛzÉ. F ºÉÆwÛUÁzÀgÀÆ EzÀ£ ÀÄß UÀA qÀ-ºÉA qÀwAiÀÄgÀ £ÀqÀÄ«£À ªÉÊAiÀÄQÛPÀ «µÀA iÀĪÁVAiÉÄ ¥Àj¨sÁ«¸ÀÄvÀÛ, EzÀ£ ÉÆßAzÀÄ ¸ÁªÀiÁfPÀ «µÀA iÀĪÁV UÀÄgÀÄw¸ÀĪÀÅzÀ£ ÀÄß ¤gÁPÀj¸ÀĪÀ C©ü¥ÁæAiÀÄUÀ¼ÀÄ ¥Àæ§ ®ªÁVzÀÝ gÀÆ, ªÀÄ»¼Á ZÀ¼ÀĪÀ½UÀ¼À ºÉÆÃgÁlzÀ ¥sÀ®ªÁV EAzÀÄ PËlÄA©PÀ »A¸ÉA iÀÄ PÁ£ÀÆ£Àr vÀgÀ¯ÁVzÉ. ¸ÀA§A¢üvÀ ¥ÀjPÀ®à£ É: PËlÄA©PÀ »A¸É (domestic violence) EzÀÄ ¥sɫĤ¸ÀA UÉ ¥ÀgÁåAiÀĪÁV PÀ¥ÀÄà ¹ÛêÁzÀªÀÅ gÀƦ¹zÀ ¥Àj¨sÁµÉAiÀiÁVzÀÄÝ , CªÉÄjPÁzÀ ¥Àæ¹ zÀÞ PÀ¥ÀÄৠgÀºÀUÁwð C°¸ï ªÁPÀgï EzÀ£ ÀÄß ¥ÀæZÀÄgÀ¥Àr¹zÀ¼ÀÄ. D¦üæPÀ£ ï ¸ÀªÀiÁdzÀ°è ºÉtÚ£ ÀÄß PÀÄjvÀÄ ZÀA ZÀ¯É, ¨ÉÃdªÁ¨ÁÝ j AiÀÄÄvÀ¼ÀÄ, ºÀÄqÀÄUÁnPÉA iÀĪÀ¼ÀÄ JA§ £ÉÃvÁåvÀäPÀ CxÀð zÀ°è §¼À¸À¯ÁUÀÄwÛzÀÝ , ªÀŪÀĤ±ï ¥ÀzÀPÉÌ, D¦æPÀ£ ï ªÀÄÆ®zÀ zsÉÊgÀå¸ÉÜ , bÀ®ªÁ¢, zÀ¦ðµÉ× JA§ zsÀ£ ÁvÀäPÀ CxÀð ªÀ£ ÀÄß ¤Ãr UÀ滸ÀĪÀ ªÀÄvÀÄÛ §¼À¸ÀĪÀ ªÀÄÆ®PÀ MnÖUÉà ©½AiÀÄ ¹ÛçêÁzÀªÀ£ ÀÄß, ¥ÀÄgÀĵÀ¥ÀæzsÁ£À PÀ¥ÀÄà ¸ÀªÀiÁdªÀ£ ÀÄß «gÉÆâü¸À®Ä ¸ÁzsÀåªÉA§ÄzÀÄ F ¥ÀjPÀ®à£ ÉA iÀÄ §¼ÀPÉA iÀÄ gÁdQÃAiÀÄ ¤®ÄªÀÅ. ¥sɫĤ¸ïÖ ¥Àj¨sÁµÉA iÀÄÄ ºÉtÚ£ ÀÄß PÀÄjvÀzÁÝ VzÀÝ gÉ, ªÀŪÀĤ¸ïÖ ¥Àj¨sÁµÉ ºÉtÂÚ£ ÀÄß ªÀiÁvÀæªÀ®èzÉ, Erà ¸ÀªÀiÁdªÀ£ÀÄß PÁAiÀħ®è ªÀÄ»¼ÉA iÀÄ ¸ÀªÀÄUÀæ ªÀåQÛvÀéªÀ£ ÀÄß ¸ÀÆa¸ÀÄvÀÛzÉ JA§ÄzÀÄ CªÀ¼À ªÁzÀ. F ¥ÀjPÀ®à£ ÉAiÀÄÄ ªÀŪÀĤ¸ÀA £À aAvÀ£ ÉAiÀÄ ¨sÁUÀªÁVAiÉÄà gÀÆ¥ÀÄUÉÆArzÀÄÝ , ¹ÛçÃAiÀÄ ¸ÁªÀÄxÀåðªÀ£ ÀÄß CzÀgÀ J®è ¥Àj¥ÀÆtðvÉA iÉÆA¢UÉ-ªÀiÁ£À¹ PÀ, zÉÊ»PÀE£ÉÆߧâgÀ ªÉÄÃ¯É CªÀ®A©vÀªÁUÀzÀ DzÀgÉ J®ègÉÆqÀ£ É ¸ÀA §AzsÀªÀ£ ÀÄß, ¸ÀºÀ¨Á¼ÉéA iÀÄ£ÀÄß ºÉÆAzÀ®¥ÉÃQë¸ÀĪÀ ªÀåQÛvÀéªÀ£ ÀÄß ¸ÀÆa¸À®Ä §¼À¸À¯ÁUÀÄvÀÛzÉ. E°è UÀÄgÀÄvÀÄUÉƼÀÄîªÀ ªÀÄ»¼ÁvÀ£ ÀªÀÅ ªÉÄ®ÄzÀ¤ , vÁåUÀ, ¦æÃw ªÀÄÄAvÁzÀ UÀÄtUmÀ¼À£ ÀÄß ¥Àæw¤¢ü¸ÀĪÀÅzÀgÉÆA¢UÉ CªÀ¼À zsÉÊAiÀÄð, zÀÈqsÀvÉ, DvÀ䫱Áé¸ÀU À¼À£ ÀÄß ¥Àæw¤¢ü¸ÀĪ
181
94. Women's issue
ªÀÄ»¼Á «µÀA iÀÄ
95. Women's magazine
ªÀÄ»¼Á ¥ÀwæPÉ
96. Women's movement
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97. Women's page
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98. Woman's place
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99. Women's right
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100 Women's status
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101 Women's writing ªÀÄ»¼Á ¸Á»vÀå,
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102 Working woman
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Appendix No. 8
Translating Social Science into Indian Languages: A Translator’s Handbook Tharakeshwar V.B. Translation training is a buzz word today, and there are many schools/institutions that offer such training. But descriptive translation studies claims that there is no theory which can teach you translation in general and that all theories that exist today are partial in nature. If we go by descriptive translation studies, it is not possible to teach translation at all. There are many well known translators who don’t know any theory at all. Even if you ask them to explain how they translate, even if they have done the translation better than a trained one, they are unable to verbalize it. It is true that until the descriptive study of all translations is done we cannot have a theory of translation. But again this doesn’t mean that the existing theories are useless. What I am bringing to your notice here is that all theories are partial.
Confusion in the field arises also from failing to make a distinction between theories of translation studies (how to study translations) and theories of translation (which will help you to translate). Again the caution is that, I am not saying here that theories of translation studies are not useful for translators, in fact they are, but the immediate objective of the theories of translation studies is not meant to help the translator. This handbook neither offers a theory of translation, nor a theory of translation studies; what this little handbook offers to the translators is awareness about certain issues during the translation of social science materials into Indian languages, mainly from English. In that sense it is a preamble to what James Holmes calls as medium restricted, area restricted, type restricted, problem restricted partial theory of translation.
In this handbook first we discuss what social science and translation is, and then the practical aspects of translation of social science into Indian languages. 1. What is Social Science Literature?
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Though writings can be classified on the basis of the style that they employ and the genre to which they belong, one can also classify them on the basis of academic/disciplinary division based on their subject/content. In academics, the subjects are classified normally into Humanities, Social sciences and (pure) sciences. Humanities generally comprise philosophy, and the study of languages and literatures, which are more hermeneutic/ interpretative in nature. Social sciences comprise those subjects that mainly focus on society. Sciences include those subjects that focus on the physical world/objects around and within us.
But these neat divisions are not tenable. For example History, as a discipline though generally classified under Social Science, relies on interpretation of the historical texts/objects/structures/artifacts etc. Similarly the disciplines that come under Social Science such as Economics, Sociology, Political Science, Anthropology call themselves as sciences because they assume that the understanding of society, polity, humans etc. that they are producing, is verifiable, and because they are adopting scientific technique, their results are reproducible to some extent. But we know that actually this is not the case in spite of the claims made by these disciplines. They too depend heavily on interpretation/hermeneutics, which could be just as subjective as in the case of humanities.
In this context the distinction that is there between humanities and social science itself is called into question. If we look at what social science is as a definition, apart from, how knowledge is classified into different streams based on the predominant mode that they adopt, we get a better handle on what social science is. The predominant definition of social science is a set of disciplines that deal with human relations in society (the relations could be economic, social, political, legal, historical etc.). This definition too doesn’t exclude humanities completely from the ambit of social sciences or it doesn’t demarcate completely social sciences from humanities. Linguistics (especially sociolinguistics), Poetics, Philosophy etc. too fall within the ambit of social sciences as they also adopt a systematic study of the object of their discipline. If we look at the subbranches of any discipline, it becomes clear that the distinction between disciplines/
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group of disciplines is not absolute. For example studying the society of the past would be Historical Sociology in Sociology and Social History in History. Thus the links between various disciplines actually narrates the story of continuousness, coevalness, coexistence in knowledge. The boundaries between the disciplines are only a matter of convenience, and are created as part of organization of knowledge -which is ever expanding-, only to be breached in research time and again. Philosophy is supposed to be the root of all the existing branches of knowledge today, but has been unfortunately reduced to “a discipline” in humanities today.
2. What do I mean by translation? By Translation I mean dissemination of knowledge in a language other than the language in which it was initially encoded. Here I would like to do away with the definitions of translation that are premised on the notion of equivalence. If Sapir-Whorf hypothesis and the post-structuralist view of language, which claim that the reality is shaped by language rather than it being just a vehicle for transmission of knowledge, are taken to their logical end, then translation based on equivalence is impossible. Here I don’t want to elaborate on the debate around possibility and impossibility of translation. Irrespective of the question whether the translation based on the notion of equivalence is possible or not, knowledge has been disseminated from one language to another ever since languages have developed to represent the “sense that we make of the world we live in”.
3. How do I become a Translator? We have seen earlier that there are no theories through which you can become an instant translator after training. But there are prerequisites to become a translator, the minimum requirement being knowledge of two languages. You need not be a perfect bilingual. You need to know the source language enough to comprehend it and the target language to use for communication. But for comprehension it is not enough to know the language but to know the subject well and knowing the subject well means knowing the register in which it is written and the conceptual terms it is made up of. But again this level of bilingual competency may not guarantee that you become a translator.
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Then will training in translation help you? Yes to some extent, but you need to keep in mind that training in translation will only help you to understand the common problems. But each translation will have its own set of problem of translation depending on the pair of languages that you are operating with. The theories of translation that you might have picked up during your translation training might come to your help only if you know how to apply this general theory into specific cases and it is a matter of experience. Translation Studies helps you to some extent to critically reflect on your experience and form some generalized principles which you can acquire. So, it is important to critically reflect on your own practice and experience of translation, which can help you to solve some of the problems that you encounter.
In some countries there are professional bodies of translators, which will have a registry of translators. The translators can register with these bodies. Some of these professional bodies also assess the translators and certify them. But in India we don’t have such professional bodies, though some associations of translators have been formed. They are basically forums where you can discuss the problems of your profession and also get the advantage of sharing the forum with other established translators, which might benefit you immensely in your career as translator. National Translation Mission, which is given the mandate to take up translation of knowledge texts into Indian languages, also has an online database of translators, where one can register for translating. If you fir their bill, then they can assign translation work to you.
4. How to choose a text for translation? Generally in professional translation choosing the text is not the responsibility of the translator. But in Indian language situations, the teacher/activist/scholar has to double up as translator. Generally the teachers/scholars choose those texts that they think will have immediate audience/market, or on the suggestion of the publisher, or they would suggest to the publisher that this particular text has a market, and the publisher accepts it. Or some teachers/scholars might try their hand at a translation, i.e., as a practice, as an amateur activity, and later might decide to publish it, if they think it is worth publishing. The activists translate certain things on the demands of the movement; for them choosing
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is already done, when they have embraced a particular movement; their choice of texts for translation stems from their zeal to popularize a particular ideology or a particular idea. The amateurs generally translate, to put it in their own words, “for the heck of it”, i.e., they read/came across a piece which they liked, so they wanted to share it with the target language speakers/readers.
When this is the prevailing situation, how to choose a text for translation? You need to consult the subject experts/scholars of the field and various other stake holders in social science at the higher education level and on their advice choose a text to translate. Even if you are a translator/.scholar/teacher of that particular discipline, it is better to speak to experts and colleagues, and even students before finalizing a text for translation.
Now we have other players in the field like NTM (National Translation Mission, established by Govt. of India), which is going to be a major player in the field of translation, especially with regard to higher education, who choose texts for translation into Indian languages through their own mechanism. Many University publication wings also choose texts to be translated. If you want to get published by these major players then keep in mind the criteria adopted by these institutions, as these institutions are not averse to publishing the translation done by somebody else if it matches their objectives/criteria, even though it was not assigned to them. Or else you have to look for private publishers and it is not difficult to find many today.
5. Some of the Basic concepts which have to be re-thought in Translation field for effective translation: 1. Translator: Not someone who just has the knowledge of two languages, but also has the knowledge of the register of particular fields/disciplines. In that sense we cannot have a translator who can translate anything from language A to language B, we can only have a translator who can translate subject A in language A into language B. It effectively means that the category of ‘translator’ has to be qualified as ‘sociology translator’, ‘economics translator’, ‘science translator’, ‘drama translator’, from language A to language B.
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2. Source text and author: The one which haunts the translator, the one which humbles the translator, the one which exhorts pressure on the translator, this is how it is seen. But if you know how to comprehend it and you know what your target audience/ readers/ students/ learners want then you don’t have to be under any kind of pressure from the source text. Source text is there to be understood and reworked, not to be adhered to. Once you understand it, it will listen to you and it gets molded the way you want it to be.
Because understanding of source text changes over time, new perspectives emerge and the source text acquires newer significations. Understanding the source text means understanding various significations of the source text and identifying which signification/s that you would like to bring into target language. In that sense source text is not a fixed entity but a process riddled with changes. At the time of translation, you need to be aware of the process and make your choice of particular signification/s and think about how to bring in that into target language.
After all you are going to be mainly judged on your target language text, though some might compare it with the source language text, but your aim is to fulfill the objectives of your translation, not to be unnecessarily bogged down by the source text.
But again there are caveats to this position: ·
When the author also knows the target language then you might have to work with the author in collaboration and negotiate your translation strategies.
·
When there is a copyright over the source text, in this case, if you are not getting permission from the copyright holder, then you can rewrite the entire source text in your words but acknowledging the author of the source text i.e., quoting and employing the strategy of summary translation. While doing so you have to be aware of the copyright act of the land. The copyright act of India can be seen as an appendix to this handbook.
·
When you are assigned the task by a publisher, the initiating agency might give you a brief about how to go about it, which you should try to adhere to. Or if you
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think the brief given by them is not suitable for the objectives, try and see whether you can negotiate about it with the people who assigned the task to you. If they have not given any brief, prepare one from your side on what translation strategy you are employing and get their approval. Otherwise, if they have a language editor or a translation editor then you would have problems, as the opinion of the editor on your translation strategies might be different from your own. So it is better to have an agreement on translation strategies to be employed in the beginning itself. ·
If you want to change the strategies of translation, i.e., deviate from the agreement or the brief given by them, after trying it out, feel free to change it after consulting them/convincing them; you should be in a position to verbalize your experience so that they accept your proposal to change the translation strategy.
3. Language: We said earlier that the translator needs to be a bilingual. As language plays in important role in translation we always think that translator should know both the languages well and should adhere to the rules of the target language, as we are told often. But we forget that the translator is the one who is indulging in shaping the language through the translation, making that translation signify certain things which it hitherto might have not signified. The contribution of translators to the changes in a language is immense; it is both lauded as well as derided. Translations introduce deviations to the existing rules in a language and some of these deviations might stay and become the regular feature of the target language. To what extent one can deviate to what extent one is to adhere to is the question that at each step in the process of translation the translators have to face, and the decisions that they take is historical and is an intervention in the process called language, an ever changing entity.
6. For whom (Target Readers) and why (Objective/s of Translation) translate social science literature into Indian Languages? We can broadly classify the recipients of social science literature in Indian languages into two categories. ¨ For whom:
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1. Those who are studying and doing research in social sciences in Indian languages i.e., those who want to specialize in the subject.
2. Those who need to know about the things that affect our lives or the people/things around us - let us say general public, who are not specialized in the subject. ¨ Why: 1. Those studying or doing research in social sciences in Indian languages ¨ By and large, English is the language of higher education and research in India But, ¨ With the expansion of higher education (I mean University education) in India, more and more people are taking up social science courses at the University and pre-university level and some of them also go on to carry out research in those subject areas in an Indian language, in which they had their school education. The case may be different in some of the prestigious and elite Universities but in the non-metropolitan Universities, without any official order as such, the Indian languages are becoming if not the language of instruction at least the language of examination and also the language of research. ¨ To make them up-to-date with what is happening in their field In this sense writing social science textbooks, reference material for University courses would come under the rubric of translation. It is essential not only for the courses, but also for those who are engaging in research, to be up-to-date with the knowledge of the area on which they are researching. Here, some of you might raise the objection that at research level, the scholars who are working should
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be able to read, if not write in English. That is, a certain amount of competency in reading/comprehending English texts of their specialized subject is expected of those who are engaging in research. Yes, I too agree with this view. However that is not the case in most of the Universities. When research scholars are not able to comprehend the available literature on their area of investigation, in the interest of better research, it becomes essential to make that literature available in the language that they know. If you take the example of South-East Asian countries, many are technologically and scientifically very well advanced; for that, they provide all relevant literature in the language that the scholar knows. It is the case in European countries too. ¨ To write standard textbooks for students who take up courses Though more and more students are opting for writing exams in the Indian languages in Humanities and Social sciences, the medium of instruction continues to be English. The classes happen in English, so it is not of much use to the students when it comes to writing the exams. The relevant material is not in the languages that they best understand. Consequently, they opt for cheap bazaar guidebooks to read and write exams. Therefore, there is a need to write graduate and under-graduate level textbooks in Indian languages for Social science students. This is also largely a translation activity, which is in demand nowadays in India. ¨ Why: 2. For those who need to get knowledge about society- let us say common people Until now we discussed the academic need of translating social science literature into Indian languages. Now let us see whether there is a general need for social science knowledge in this country. I would say the answer is yes.
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The common people in the society are not just mute spectators who simply observe whether natural or unnatural scientific things affect their life. Natural events such as tsunami, floods or man-made problems like triggering bombs in public places or leakage in an atomic plant, affect the life of individuals/family/village or a society in general. Knowledge about these happenings would benefit them at the time of crisis. Those who would like to be in voluntary sector/service sector by taking up paid professions or independent work would also need up-to-date knowledge of their field. Whether it’s a photographer, or a telephone booth operator, or a videographer, they all need knowledge of the task that they are undertaking. ¨ English - the lingua franca of India Various materials relevant to academics and to the larger public get generated in Indian languages. In order to communicate the issues that have pan-Indian relevance, the material so generated needs to be translated into other Indian languages. As English is the lingua franca of India, though Hindi performs this function in north-India and to some extent even in South India, these materials have to travel to different parts of India through English and then finally arrive in their Indian language suit. For example, the relevant material generated by women’s groups or Dalit groups in one part of India in a local language needs to get communicated to similar kind of groups operating in other parts of the country. Translation into English and then translation again to the concerned Indian language is the only solution in such a context. Thus there is ample scope for translating social science literature into Indian languages from English.
After convincing ourselves about the need for translating social science literature from English into Indian languages, now we need to come back to the practical aspect of translation. ¨ Is translation of social science literature from English into Indian languages different from translating other kinds of literature? If yes, how?
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If I say there is not much difference, then there is no need for a theory of translation. In fact many who argue that theory is not going to help us in any way with the practical aspect of translation would argue that if you have the mastery over two languages, or the comprehension ability in the source language and a good command of the target language that should be enough. With practice you would become a good translator and no amount of theory would help you in any way. Yes, it is very essential to have the mastery over the two languages or comprehension ability in the SL and good command in writing of the TL. But that is not sufficient. You need to have something else to translate. Let us see what these are in the context of social science literature. What I say about social science, to a large extent, might apply to science literature too and to some extent to literary criticism/theory/poetics. ¨ What are the requirements of a translator in social science? Common requirements that is needed for a translator: 1. An ability to comprehend the source language text (SLT) 2. An ability to write in target language (TL) 3. Awareness, intuitive or explicit, of the structural differences between SL and TL Specific issues/requirements in translating social science literature from English into Indian languages: As we have noted earlier, a typology of translations can be drawn on the basis of content/subject. In that, subject specific translation is one. Within it based on the target readers, we can make two more distinctions, as represented in the following diagram. Translation
Subject specific translation For General Public
Specialists/students of the subject
Figure 1
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The method of translation varies according to the objective of translation and also according to the target readers.
If your target readers (TR) are general public who are not specialized in the subject area, then the following issues have to be kept in mind:
Knowledge of the Subject It is very essential to have the knowledge of the subject to comprehend SLT. Even when you have the expertise of the subject, sometimes you might encounter problems, if the SLT contains new research output. Then browsing the web for help would be a better option to understand the concept/argument, if you don’t have subject expert around. If it is an established argument in that subject and still you have a problem in comprehending it, subject dictionaries and encyclopedias would be of help to you.
The style The style has to be very simple; whatever may be the style of the SLT. Conveying the information and having the desired effect on the readers should be uppermost than being “faithful” to the TLT. The style has to be more descriptive and explanatory with adequate examples. You need to introduce the content by using the terminology and already existing knowledge in the TR. Giving plenty of examples to make a point clear would be one of the ways out. The style has to be attractive to the readers, so that they are persuaded to take up the reading of TLT.
The Concepts Instead of using the concepts that are used by subject experts, a simple description of it would be more useful in terms of communication. If there are any popular words in the target language among the target readers, use it rather than the concepts found in SLT. For example for electricity in Kannada people use power, current, electricity, vidyut in their day today conversation though in the register of the subject they have different meanings. Use the more popular word than the concept. Similarly for religion you might
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have different terms in use in day-to-day conversation such as Dharma, Mata, Samudaya, Community, Jaati.
For words that are not in the TL If a word is not found in the TL, sometimes it is better to borrow it than trying to coin a new word or using the old one to reflect a new meaning. While translating, if linguistic fundamentalism starts dictating terms then it will do harm in the long run than helping the TL. When we are conscious about our translation activity, we tend to translate each and every word. We start finding a suitable word in TL through dictionaries. Only when it is not found, we may go the extent of coining new words. This is not necessary, when your target readers are general public. For example while translating ‘positive’ and ‘negative’ we start translating them as either Dhanatmaka/Ityatmaka, Runatmaka/Netyatmaka respectively. I don’t think the general public in Kannada uses these words. They are more accustomed to ‘positive’ and ‘negative’ than the words derived from Sanskrit. So in this context it is better to keep ‘positive’ and ‘negative’ as it is or find a descriptive word in the TL, which won’t cause any hindrance to the readers in comprehending the TT. Effective communication should be the criterion.
Borrowing/Accepting This brings us to the question of borrowing/accepting words from one language into another. Borrowing/accepting is one way of ensuring the growth of a language, making it rich so that it could represent different realities than it could earlier. In the post-1956 era we have become very touchy about borrowing/accepting words and we operate, especially in translation, with the notions of purity and pollution.
Local examples While discussing an issue such as communalism, secularism, if the objective is to familiarize them with the dynamics of religious fundamentalism, then the translator could take the liberty of using local examples to make explicit the content. If the objective is to provide information about communalism at some other place, then retaining the examples of SL is necessary.
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If your target readers (TR) are Students/ specialists/ subject experts who are specialized in the subject area, then the following issues have to be kept in mind ·
Clarity of concepts and ideas in the ST is utmost important
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Necessary to use the register of the subject
Concepts: ·
If the concepts already exist in the language (let us say an earlier translation of the same subject but a different text) and one that is accepted by the target reading culture (TC), it is better to use it.
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If there is more than one word for a ST concept then: 1. The one that is most in use and popular should be used 2. Use the one, and refer to other words in a footnote or endnote 3. Give the English word in the bracket
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If TC has not accepted the concept/s used in earlier translation/s and there is no alternative: 1. Use the ST word, if it conveys the same meaning even in TL, what is called as borrowing or addition. 2. If the ST word doesn’t convey the same meaning in TL, then create a new word.
Creating New Words: 1. Commonly used strategy is using a Sanskrit word 2. If you are using the SL word in TT, it has to be according to the sound pattern of TL and transliteration rule that is in common use. Otherwise it won’t stand the test of time. 3. Use the word that already exists in that language or a Sanskrit word that is already in use in the TL
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4. If you have created a new word, while using it for the first time give the SL word in the bracket. Later on you can use it without giving the SL word along with it 5. Indicate the creation of a new word in the footnote or endnote 6. Give a list of concepts/subject specific terms at the end of the text
Uses of giving the list of subject specific terms/concepts at the end of the text: a. Useful to the readers as communication would be more effective b. Useful to other translators when they translate the same subject text; it would be a guide to them c. Ultimately compilation of such lists would easily give us a register-specific dictionary
Caveats: 1. Though it has often been said that the similarities and differences between SL and TL has to be kept in mind while translating and translators can’t afford to alter/violate the structure of TL, it has been found that Indian language structures have been altered/is altering significantly by coming into contact with English.
2. This is evident in the evolution of certain kinds of prose in Indian languages and the sentence structure in this kind of writing.
3. The most obvious difference one finds in the pre-colonial prose and post-colonial prose of Indian languages is that of the use of punctuation marks, which have altered the sentence structure existing earlier.
4. Even following the rules of coining new words or transliterating foreign words is necessary. We can find in Indian languages that TC has accepted words that have been used in TL, flouting all rules mentioned above.
So miracles do happen, but they depend on a number of other socio-economic and political aspects of the transactions that accompany contact of two language cultures. So
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only the practices of those translators who are also backed by such socio-economic and political transactions can perform miracles. Otherwise it is better to adhere to these common principles of translating social science literature into Indian languages.
Last but not the least: Translation charges In many of the countries the translator’s bodies control the translation charges by fixing the price. But in India it is not the case, it is entirely left to the market, and open for negotiation. Only the Government bodies have fixed charges, which have been approved by the concerned bodies in their institutions and these are revised by the bodies depending on the situation. The charges are calculated on the basis of either the number of pages or number of words or number of lines or number of key strokes - there is no unanimity on the issue right now. It is better to negotiate in the beginning itself while negotiating the translation strategies. ***
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