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Journal articles on the topic 'Kipling'

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Author: Grafiati

Published: 4 June 2021

Last updated: 4 March 2023

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1

Kamovnikova, Natalia. "“Once, Twice and Again!” Kipling’s Works in the Russian Twentieth Century Retranslations." TranscUlturAl: A Journal of Translation and Cultural Studies 12, no. 1 (August 6, 2020): 140–56. http://dx.doi.org/10.21992/tc29484.

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The article traces the evolution of the image of Rudyard Kipling and of the role his works played in the Russian literature and culture. The study is performed on the material of Russian retranslations of Kipling’s poetry and of The Jungle Book, which followed different patterns and contributed differently and at times even dissonantly to the construction of the image of Kipling and his literary legacy in the Soviet Union. Strong competition of big independent publishers in the Russian Empire ensured multiple retranslations of The Jungle Book in order to cater for the demands of the wide readership. The change in political powers in 1917, the nationalization of print, and the focus on education worked towards the development of a very selective approach to the rendering of The Jungle Book, which eventually reduced itself to recycling a limited number of episodes. By contrast, Kipling’s poetry translation took the form of pioneering work, especially in the context of the ban on Kipling in the 1930 – 1970s. These two opposite vectors that Kipling’s translations took in the twentieth century had a tangible effect on the perception of Kipling as an author and inspired the Russian art of the second part of the twentieth century in the fields of literature, music, and film.

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2

Brearton, Fran. "Yeats, Dates, and Kipling: 1912, 1914, 1916." Modernist Cultures 13, no. 3 (August 2018): 305–22. http://dx.doi.org/10.3366/mod.2018.0214.

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This article proposes that W. B. Yeats's ‘Easter 1916’, intertextually linked to ‘September 1913’ and ‘Nineteen Hundred and Nineteen’, is also a subtle response to the political and sectarian quarrels of 1912–1914 as manifest in Rudyard Kipling's poems ‘Ulster (1912)’ and ‘The Covenant’. It examines the ways in which Kipling, and those in Ireland who reacted negatively to him, drew on the Easter sacrificial rhetoric later to be associated with the 1916 Rising, and illustrates how Yeats's poetry during and after the Rising may be read as implicitly engaged in a quarrel with Kipling's aesthetic. It reorientates perceptions of how and where the idea of sacrifice is deployed in Ireland (by Kipling and Yeats, but also by Tom Kettle and Padraic Pearse) and argues for the emergence of Yeats during the First World War as the figure who eclipses Kipling in terms of influence on, and significance to, the modernist generation.

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3

Ghosh, Bishnupriya. "THE COLONIAL POSTCARD: THE SPECTRAL/TELEPATHIC MODE IN CONAN DOYLE AND KIPLING." Victorian Literature and Culture 37, no. 2 (September 2009): 335–57. http://dx.doi.org/10.1017/s1060150309090226.

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Such Enlightenment, the narrator tellsus facetiously, is effected by an elastic religion known as the Simla Creed, alive at the edges of the British Empire where he, an unnamed Englishman, is stationed. An amalgam of occult practices, the creed stretched itself and embraced pieces of everything that the medicine-men of all ages have manufactured (63). So Rudyard Kipling mockingly observes in this satire of British Victorian forays into the marginal sciences of occultism, Spiritualism, and Mesmerism. An early Kipling tale, “The Sending of Dana Da” (1888) is one of Kiplings first engagements with the religions and philosophies of the East; it was published in theCivil and Military Gazette, a provincial newspaper for which Kipling regularly wrote. The infamous Dana Da – whose name, we are told, escapes every ethnological inscription, and who came from nowhere, with nothing in his hands (62) – dispatches a sending on the behalf of (and through) the Englishman. The recipient of this letter, (again) a Lone Sahib, is characteristically armed with scientific naturalism and Christian faith, and therefore refutes the possibilities of ectoplasmic infestation, unseen currents, and the fecund times of reincarnation. Kiplings eloquent exposition on a sending, despite his final rational explanation of this unseemly act, betrays his fascination with such forbidden epistemologies multiplying at the edges of Empire:

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4

Shehata, Abdel Kareem. "The "Demonic Other” and the Colonial Figures in Kipling’s The White Man’s Burden and Taher’s Sunset Oasis: A Comparative Study." International Journal of Language and Literary Studies 4, no. 4 (December 29, 2022): 12–26. http://dx.doi.org/10.36892/ijlls.v4i4.1066.

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In 1899, The British poet Rudyard Kipling directed his poem, The White Man’s Burden, to the United States on the occasion of the invasion of the Philippine Islands. In his poem, Kipling mainly encourages the States to occupy the Islands. Kipling also draws a portrait of the colonized peoples. In 2007, the Egyptian novelist Bahaa Taher published his novel (Waht Al Ghoroub), Sunset Oasis. In his novel, Taher presents a group of Egyptian, English, Irish and Circassian characters who live in Egypt during and after the Urabi Revolution (1882). The first aim of this paper is to show the main features of the picture of the colonized people in Kipling's poem. The second aim is to highlight the traits of the pictures of the characters, who are terribly influenced by the imperial project throughout the history in Taher's novel. Comparing Kipling's and Taher's pictures is another important aim of the paper. The paper will achieve these aims in the light of the postcolonial theory and the paper comes in two parts and a conclusion.

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5

Gadylshin, Timur Rifovich. "Features of R. Kipling’s Work in the Naturalist Prose of F. Norris." Litera, no. 10 (October 2022): 95–105. http://dx.doi.org/10.25136/2409-8698.2022.10.39055.

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The article focuses on estimating the influence of Rudyard Kipling’s figure on the works of his younger contemporary, the American Frank Norris. The author comes to the conclusion that the English writer fundamentally determined his literary follower’s development vector. Kipling who has become extremely popular among American readers raises Norris’s interest toward neo-romantic short story. The early stage of Norris’s work is noted by Kipling’s powerful influence and the article reveals common plot, compositional and stylistic elements in their works. The writers are united by artistic ideals: Kipling and Norris emphasize the exotic and the criminal and treat the concept of masculinity in a similar way in their short stories. The relevance and scientific novelty of the article are determined by the fact that the article studies Norris’s short stories which were previously unexplored in Russian literary criticism. The author makes an attempt to determine the significance of romanticism’s legacy for Norris’s work and to demonstrate its close relationship with naturalism, exploring various works by R. Kipling. The article uses the following methods: elements of the biographical method; estimation of Norris's theoretical ideas according to the principles of cultural studies; comparative analysis of the works of the two authors. The article can be used in teaching the history of foreign (in particular, American) literature in higher educational institutions.

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6

Mufti, Nasser. "Kipling’s Art of War." Nineteenth-Century Literature 70, no. 4 (March 1, 2016): 496–519. http://dx.doi.org/10.1525/ncl.2016.70.4.496.

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Nasser Mufti, “Kipling’s Art of War” (pp. 496–519) This essay looks at the British empire’s most ambitious years, when it saw Britain and its settler colonies as belonging to a global nation-state, most commonly referred to as “Greater Britain.” The apex of this imperial-national imagination came with the outbreak of the Second Anglo-Boer War, which jingoists like Arthur Conan Doyle and Rudyard Kipling celebrated as a civil war because it was seen to be a conflict between the “blood brotherhood” of empire: Britons and Boers. Hence the characterization of the Boer War as “the last of the gentleman’s wars” or “a sahibs’ war,” because it was said to be fought between the civilized fellow-citizens of the British empire. But Kipling also had to confront the fact that British and Boer tactics were decidedly “ungentlemanly” at the war front. I turn to his short story “A Sahibs’ War” (1901), which is especially concerned about the “gentleman’s war” in South Africa looking identical to anticolonial wars in Afghanistan and Burma, which in Kipling’s mind were barbaric frontier conflicts. Kipling registers this ambivalence between civil and colonial war in the language of his story, which strategically puns across English, Afrikaans and Urdu/Hindi. These translingual puns make legible and sensible the tensions between the intra-national and extra-national, domestic and foreign, civil and imperial that characterized Greater British discourse at the turn of the century.

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7

Marcu, Nicoleta Aurelia. "Kipling and the Age of the Empire." Acta Marisiensis. Philologia 1, no. 1 (September 1, 2019): 1–7. http://dx.doi.org/10.2478/amph-2022-0010.

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Abstract Rudyard Kipling was always a writer of his time yet strangely not of it. Born in an era of uncertainties, the age of Victoria, when the British Empire was the dominant power in the world, he died in a time of fragmentation, on the eve of the Second World War, at a time when Britain could neither compete with her rivals, nor ignore the rising of the anti-colonial tide. A controversial literary figure, Kipling was both acclaimed and sanctioned for being the voice of Anglo-Saxon imperialism. His literary work was a political and ideological response to a historical reality. The writer is representing a reality, or a way reality was seen at the time, given the ideology available to him. Accordingly, Kipling’s life, attitudes and writings were a fusion of many contemporary currents, which generated the contradictions that enveloped him.

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8

Walters, Alisha. "A “WHITE BOY . . . WHO IS NOT A WHITE BOY”: RUDYARD KIPLING'S KIM, WHITENESS, AND BRITISH IDENTITY." Victorian Literature and Culture 46, no. 2 (May 16, 2018): 331–46. http://dx.doi.org/10.1017/s1060150318000037.

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Rudyard Kipling's final novel, Kim (1901), begins with an intriguing – if paradoxical – description of the eponymous Kim, or Kimball O'Hara: he is an “English” boy with an Irish name and Irish parentage who speaks “the [Indian] vernacular by preference” (1). While the narrator hastens to reassure the reader that Kim is both “white” and “English,” Kim is also “burned black as any native” and speaks his supposed “mother tongue,” English, in an “uncertain sing-song” (1). If we are to take Kipling's assertion at face value, that Kim is, indeed, “English,” then certainly this is a kind of Englishness that is divorced completely from the racially pure ideals of Anglo-Saxon whiteness that were privileged by many racial theorists earlier in the nineteenth century. As an Irish Celt, Kipling's protagonist is always already at a layer of remove from ideals of pure Englishness, but Kipling renders Kim's racial identity even more complicated in the text. The manuscript of Kim gives us some telling clues about the contexts that inform Kipling's peculiar descriptions of “burned black” whiteness in his finished novel. While the published text baldly declares that “Kim was English. . . . Kim was white” (1; ch. 1; emphasis mine), parts of the manuscript are much less certain of this fact, as that document asserts that Kim “looked like a half caste” (Kipling, Kim o’ the ‘Rishti n. 3). And while Kipling ultimately removed this explicit link between Kim and Eurasian bodies in the opening of his published text, this disavowal is neither complete nor convincing throughout Kim. For instance, in the novel, the narrator later describes a “half-caste woman who looked after [Kim . . . and] told the missionaries that she was Kim's mother's sister” (1; ch. 1). While this woman is not, in fact, the boy's aunt, Kim's near-familial tie with her underlines the intimate connection between him and the hybridized subjects of empire. Indeed, Kim demonstrates ideological and affective links to non-white Others and to people of mixed race, and this connection between whiteness and racial hybridity is of central importance to Kipling. If Kim is tenuously white, then he can only perform this whiteness in immediate proximity to racial hybridity, with which whiteness is ideologically contiguous in this text. As I contend in this paper, Kim reveals the under-examined links between early twentieth-century ideas of white British identity and descriptions of imperial miscegenation. In Kim, “White” and “English” emerge as a vexed pair of signifiers that reveal unprecedented traces of racial and national hybridization.

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9

Mercier, Christophe. "Pléiade : Kipling." Commentaire Numéro 76, no. 4 (October 1, 1996): 976–78. http://dx.doi.org/10.3917/comm.076.0976.

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10

Lefebvre, Denis. "Kipling Rudyard." Humanisme N° 291, no. 1 (February 1, 2011): 101–7. http://dx.doi.org/10.3917/huma.291.0101.

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11

Aravind, Padmanabhan. "Kipling revisited." Physics World 21, no. 11 (November 2008): 22. http://dx.doi.org/10.1088/2058-7058/21/11/33.

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12

Wenzel, Sarah G. "Digital Kipling." Reference Reviews 32, no. 5 (June 18, 2018): 11. http://dx.doi.org/10.1108/rr-03-2018-0047.

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13

Moore-Gilbert, B. "I am going to rewrite Kipling's Kim: Kipling and postcolonialism." Journal of Commonwealth Literature 37, no. 2 (August 1, 2002): 39–58. http://dx.doi.org/10.1177/002198902322439772.

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14

Moore-Gilbert, Bart. "“I am going to rewrite Kipling’s Kim”: Kipling and Postcolonialism." Journal of Commonwealth Literature 37, no. 2 (June 2002): 39–58. http://dx.doi.org/10.1177/002198940203700204.

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15

Sullivan, Zohreh T., and B. J. Moore-Gilbert. "Kipling and 'Orientalism'." Modern Language Review 84, no. 1 (January 1989): 140. http://dx.doi.org/10.2307/3731974.

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16

Rocher, Rosane, and B. J. Moore-Gilbert. "Kipling and "Orientalism"." Journal of the American Oriental Society 109, no. 1 (January 1989): 141. http://dx.doi.org/10.2307/604366.

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17

Vora, Setu K., and Robert W. Lyons. "The Medical Kipling." Emergency Medicine News 27, no. 9 (September 2005): 32. http://dx.doi.org/10.1097/00132981-200509000-00027.

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18

Lee, J. "Kipling and Creativity." Essays in Criticism 62, no. 3 (July 1, 2012): 265–78. http://dx.doi.org/10.1093/escrit/cgs007.

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19

Brodsky, Frances M. "Klein or Kipling?" Nature 348, no. 6297 (November 1990): 122–23. http://dx.doi.org/10.1038/348122a0.

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20

Warren, David. "Chesterton on Kipling." Chesterton Review 39, no. 3 (2013): 217–20. http://dx.doi.org/10.5840/chesterton2013393/4127.

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21

James Kilroy. "The Stalky Kipling." Sewanee Review 118, no. 3 (2010): lxxv—lxxvii. http://dx.doi.org/10.1353/sew.2010.0030.

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22

Dobosiewicz, Ilona. "“An Unpleasant Book about Unpleasant Boys at an Unpleasant School”: Kipling’s Reshaping of the Victorian School Story in “Stalky & Co.”." Anglica Wratislaviensia 60 (December 30, 2022): 229–40. http://dx.doi.org/10.19195/0301-7966.60.14.

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“Slaves of the Lamp, Part One”—the first tale of Rudyard Kipling’s Stalky & Co.—was published in 1897, forty years after the publication of Thomas Hughes’s Tom Brown’s Schooldays, a book that created a pattern followed by other practitioners of the school-story genre. The aim of the following paper is to discuss the ways in which Kipling challenged the established conventions of the Victorian school story. In contrast to his predecessors, Kipling did not set his tales in an old, established public school; he questioned the importance of sports and games in developing manly character; and refused to idolize the school traditions. His protagonists rebel against authority and do not follow the rules, but are intent on the pursuing their own interests and pleasures, and do not hesitate to venture out to explore and appropriate for themselves new spaces outside of school boundaries. An important feature of Stalky & Co. is its rejection of anti-intellectualism that characterizes many Victorian school stories. Stalky & Co. abounds in literary allusions, the protagonists are voracious readers; moreover, reading and writing are represented as essential parts of the process by which cultural maturity and authority are attained.

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23

MacDuffie, Allen. "The Jungle Books: Rudyard Kipling's Lamarckian Fantasy." PMLA/Publications of the Modern Language Association of America 129, no. 1 (January 2014): 18–34. http://dx.doi.org/10.1632/pmla.2014.129.1.18.

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Scholars have long described Rudyard Kipling's The Jungle Books as a Darwinian narrative. Overlooked, however, is the way in which the text explicitly discusses Lamarckian evolutionary ideas, especially the inheritance of acquired characteristics. This essay contextualizes Mowgli's narrative within a fierce late-nineteenth-century debate about whether the Darwinian theory of natural selection or Lamarckian use inheritance was the main driver of evolutionary change. Kipling describes his protagonist's maturation to “Master of the Jungle” in thoroughly Lamarckian terms, as an evolutionary process propelled by experience, effort, and conscious adaptation. But some of the conceptual incoherence that troubled the Lamarckian evolutionary scheme when it was applied to human racial difference also troubles Kipling's account of Mowgli's genetic past and the evolutionary issue of his experiences.

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24

Abdul Hamid Khan and Salman Hamid Khan. "Kipling, Railways, and The Great Game." Central Asia 86, Summer (November 28, 2020): 141–50. http://dx.doi.org/10.54418/ca-86.78.

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The paper explores Rudyard Kipling’s perspective on the importance of railways in India which is the theme of some of his poetic and prose work. Coupled with this, an overview of the importance of railways and its military, economic and social aspects in Central Asia, in the backdrop of the Great Game of the 19th Century between Russia and Britain is also offered. This study attempts to correlate the significance of the Trans-Caspian Railway (TCR), founded in 1879 and the North Western State Railway in British India formed seven years later in 1886. It also takes into account the railways’ cultural importance for the people of Central Asia. The most important aspect of the subject under assessment is how the construction of railway lines worked as a device and a tool to strengthen the hold of both the colonizing powers. It is in this context that the poet and novelist Rudyard Kipling (1865-1936) glorified the benefits of Indian railways as a stabilizing factor for the strength of the Raj. The paper attempts to establish that railways not only strengthened colonial rule in both Central Asia and India but brought significant social and economic changes in the lives of the people living on both sides of the border. The perspective here is a post-colonial one that offers insights on the effects of colonization, most importantly the modernizing agenda or the enlightenment package attached to the great design of imperialism and empire-building. But the picture that appears after the passing of colonization is hazy when looked at the hybridized and ambivalent view that Kipling held, and also taking into account the hegemony, control, and the politics of aesthetics.

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25

Canale, DJ. "Rudyard Kipling’s medical addresses." Journal of Medical Biography 27, no. 4 (March 11, 2019): 204–12. http://dx.doi.org/10.1177/0967772019835103.

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Rudyard Kipling was one of the most widely read writers of prose and poetry during his lifetime. His wide travels—he was born in India and lived in England and The United States and made frequent visits to South Africa—led to many encounters with physicians and medicine. His unique addresses to the medical profession reveal his knowledge of medical subjects. His three major medical addresses concern medical subjects in contrast to most laymen addressing physicians, who typically speak about their own areas of expertise. The influence of Sir William Osler on some of Kipling’s stories is also examined.

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26

Rutherford, Andrew, and Harold Orel. "Kipling: Interviews and Recollections." Modern Language Review 82, no. 2 (April 1987): 460. http://dx.doi.org/10.2307/3728463.

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27

Pinheiro, Gil, and Rudyard Kipling. "Três poemas de Kipling." Cadernos de Literatura em Tradução, no. 5 (January 1, 2003): 27–42. http://dx.doi.org/10.11606/issn.2359-5388.i5p27-42.

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28

Webb, George. "Rudyard Kipling 1865–1936." Round Table 76, no. 302 (April 1987): 254–61. http://dx.doi.org/10.1080/00358538708453812.

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29

Richards, David Alan. "Kipling and the Pirates." Papers of the Bibliographical Society of America 96, no. 1 (March 2002): 59–109. http://dx.doi.org/10.1086/pbsa.96.1.24295945.

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30

Richards, David Alan. "Kipling and the Bibliographers." Papers of the Bibliographical Society of America 102, no. 2 (June 2008): 221–34. http://dx.doi.org/10.1086/pbsa.102.2.24293736.

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31

Sam Pickering. "A Cruise with Kipling." Sewanee Review 118, no. 4 (2010): cvi—cvii. http://dx.doi.org/10.1353/sew.2010.0048.

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32

Imran, Muhammad, Shabbir Ahmad, Muhammad Younas, and Samina Khaled. "Walls and Sexuality as Trans-cultural Symbols: A Study of Rudyard Kipling’s Short Story ‘On the City Wall’." International Journal of Applied Linguistics and English Literature 9, no. 3 (May 31, 2020): 70. http://dx.doi.org/10.7575/aiac.ijalel.v.9n.3p.70.

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This article aims to discuss Rudyard Kipling’s short story ‘On the City Wall’ (1888) from the trans-cultural perspective by analyzing the tropes of wall and sexuality. Kipling’s attachment to Indian culture and love for it is reflected in his fiction when he gives a detailed description of exotic locations and ethnographic peculiarities. The image wall is quite significant to express different expressions as connector, shelter, veil, and boundary while sexuality is mentioned to unite the different mindsets together at one spot. This article, further, traces that by using the tropes of connector, shelter, veil, and boundary, Kipling depicts the inevitability of the confrontation between the colonizer and the colonized and a sense of unity among the natives. The analysis of the discussion results in Kipling’s admission of the failure of racial, cultural, social, and religious hindrance among the different inhabitants of the city-[walled] of an unnamed city [Lahore] before the partition of the subcontinent for being united.

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33

Fernandez, Jean. "HYBRID NARRATIVES: THE MAKING OF CHARACTER AND NARRATIVE AUTHORITY IN RUDYARD KIPLING'S “HIS CHANCE IN LIFE”." Victorian Literature and Culture 36, no. 2 (September 2008): 343–59. http://dx.doi.org/10.1017/s1060150308080212.

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When Rudyard Kipling offeredhis wry observations on officialdom in Imperial India to his cousin, Margaret Bourne-Jones, in 1885, he might have been toying with the kernel of one of his more perplexing stories on race and hybridity, written for his 1888 anthology,Plain Tales from the Hills. When Kipling actually came to address this theme fictionally, in his short story entitled “His Chance in Life,” he made one crucial change: he substituted a dark-skinned telegraphist of mixed race for an Englishman, thereby engaging with the illogics of character that hybridity posed for narratives on race and Empire. In Kipling's story, his hybrid hero, stationed in the mofussil town of Tibasu, experiences a sudden surge of Britishness in the mixed blood flowing in his veins at the moment when crisis strikes, and leads a group of terrified policemen in quelling a communal riot between Hindus and Muslims. He is found guilty of exercising unconstitutional authority by a Hindu sub-judge, but the verdict is set aside by the British Assistant Collector. As a reward, he is promoted to an up-country Central Telegraph Office, where he proceeds to marry his ugly sweetheart, also of mixed race parentage, and live happily with a large brood of children in quarters on the office premises, a loyal government servant, “at home” with officialdom and Empire.

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34

Kemp, Sandra, and Harold Orel. "Critical Essays on Rudyard Kipling." Yearbook of English Studies 22 (1992): 339. http://dx.doi.org/10.2307/3508451.

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35

Rowe, Timothy, and Gillian King. "Paleobiology: Homage to Rudyard Kipling." Systematic Zoology 40, no. 2 (June 1991): 244. http://dx.doi.org/10.2307/2992262.

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36

Jadhav, Swapna. "MANOHAR MALGONKAR - “THE INDIAN KIPLING”." International Journal of Research -GRANTHAALAYAH 4, no. 2 (February 29, 2016): 62–65. http://dx.doi.org/10.29121/granthaalayah.v4.i2.2016.2813.

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Manohar Malgonkar a versatile Indian fictional writer represents the life of pre independent and of post independent India that has left heavy memories of events which changed our nation’s history and society in the most profound ways. His novels “ Distant Drum” (1960), “Combat of Shadows “(1962),” The Princes” (1963), “A Bend in the Ganges” (1964), and “The Devil's Wind” (1972) witness a wonderful knock of weaving plots of singular originality. His themes such as the army life, the aristocracy, commonality, partition of India, violence, sex, hunting, betrayal and revenge actually provides scope to find out the depth of Human relationships.“There is no exaggeration in calling him “INDIAN KIPLING”. Malgonkar has similarities with R.K. Narayan. Both are contemporary Indian fiction writers in English and have experimented with the English language. He finds India under the pressures of modern education and industrialization changing its virtues and reminds us to overcome the evil factors. As a contemporary of writers such as Mulk Raj Anand and Khushwant Singh, it is a fact that Malgonkar’s contribution to the genre we refer to today as Indian Writing in English remains largely unacknowledged.

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37

Brantlinger, Patrick. "Rudyard Kipling, Writings on Writing." Cahiers victoriens et édouardiens, no. 74 Automne (November 14, 2011): 210–12. http://dx.doi.org/10.4000/cve.1388.

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38

Leier, Mark. "Kipling Gets a Red Card." Labour / Le Travail 30 (1992): 163. http://dx.doi.org/10.2307/25143625.

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39

Evans, Jon. "Managing Mr Kipling′s Way." Journal of Management in Medicine 6, no. 2 (February 1992): 5–10. http://dx.doi.org/10.1108/02689239210013248.

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40

Eliot, T. S. "The Defects of Kipling (1909)." Essays in Criticism 51, no. 1 (January 1, 2001): 1–7. http://dx.doi.org/10.1093/eic/51.1.1.

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41

Rome, T. "Paleobiology: Homage to Rudyard Kipling." Systematic Biology 40, no. 2 (June 1, 1991): 244–45. http://dx.doi.org/10.1093/sysbio/40.2.244.

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42

Thompson, Ruth Anne. "Kipling as They Knew Him." Children's Literature Association Quarterly 12, no. 1 (1987): 54. http://dx.doi.org/10.1353/chq.0.0085.

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43

Roy, Parama. "KIPLING'S BESTIARY." Victorian Literature and Culture 45, no. 4 (November 8, 2017): 821–37. http://dx.doi.org/10.1017/s1060150317000237.

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The animal turn in studies of nineteenth-century imperialism has been a long time in coming. Scholars seeking to yoke together questions of nonhuman life and the domain of the colony have come to acknowledge, at long last, that the imperial landscape was not a purely human one. Only now, suggests John Miller, has the considerable scholarship on empire and the natural world made an impress upon Victorian literary studies (479). The animal turn, however, is not new in the scholarship on Rudyard Kipling. For Kipling, empire never was simply an affair of human beings; more perhaps than any other writer of the colonial experience, he saw imperialism as encompassing plural and multiply scaled orders of animate life. Henry James, an early admirer of Kipling's work, took disgusted note in 1897 of what seemed to him the simultaneous multitudinousness and diminution of the younger writer's fictional world: “My view of his prose future has much shrunken in light of one's increasingly observing how little life he can make use of. . . . In his earliest time I thought he perhaps contained the seeds of an English Balzac; but I have given that up in proportion as he has come down steadily from the simple in subject to the more simple–from the Anglo-Indians to the natives, from the natives to the Tommies, from the Tommies to the quadrupeds, from the quadrupeds to the fish, and from the fish to the engines and screws” (Page 49).

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Rhee, Suk Koo. "Racial Passing and the Eurasian Question in Kipling's Kim." International Research in Children's Literature 14, no. 1 (February 2021): 92–107. http://dx.doi.org/10.3366/ircl.2021.0380.

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The hero of Rudyard Kipling's novel Kim is an orphaned European boy who ‘goes native’, blending in among Europeans and Indian natives alike. Although Kim is said to be the son of an Irish sergeant, it is far likelier that a child of Kim's class origins would have been mixed-race. In addition to the economic constraints and lack of social status that afflicted poor whites in India, this article also examines the novel against the backdrop of the colonial authorities’ efforts in British India to resolve the ‘Eurasian Question’. It argues that, though Kipling's depiction of the European orphan who can pass for a native is problematic, it nevertheless betrays deep-rooted anxieties about the racial and cultural hierarchies that legitimated the colonial project. Indeed, the ambiguities of the novel lead Kipling to open the door to such ideas as that the ‘Oriental’ traits of his hero are superior to those of his characteristics that could be regarded as Western. Kipling's selective view of his novel's economic and cultural context cannot avoid giving rise to readings that contradict and undermine the determination to justify the imperial project.

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Siber, Mouloud, and Bouteldja Riche. "Native Mis/Rule and ‘Oriental Despotism’ in Alexandre Dumas’s Adventures in Algeria (1846) and Rudyard Kipling’s From Sea to Sea, Letters of Travel (1889)." Asian Journal of Humanity, Art and Literature 1, no. 2 (December 31, 2014): 71–76. http://dx.doi.org/10.18034/ajhal.v1i2.284.

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Borrowing concepts from Edward Said’s Orientalism (1978), this article argues that Rudyard Kipling holds the same views on native rule in India as Alexandre Dumas does on Algerian structures of government. Both regard native rule as a paradigm of ‘Oriental despotism,’ which Orientalist scholars attribute to Oriental structures of power. Dumas asserts that Algerians owe their ‘misgovernment’ to the political influence of their late Turkish conqueror. Kipling contrasts native ‘misrule’ with enlightened British rule in order to legitimate British encroachment in India. Besides, both agree that native misgovernment fosters the spread of corruption and violence among their subjects.

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Mugijatna, M. "The Representation of Muslims in Rudyard Kipling’s Short Stories: A Postcolonial Perspective." Al-Jami'ah: Journal of Islamic Studies 52, no. 1 (April 8, 2015): 127. http://dx.doi.org/10.14421/ajis.2014.521.127-148.

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<p>This article studies Rudyard Kipling’s four short stories, “Wee Willie Winkie”, “The Recrudescence of Imray”, “The Story of Muhammad Din”, and “Without Benefit of Clergy”. The purposes of this research are to describe the representation of Muslims in the four short stories and to describe how the representation of Muslims in the four short stories represents British colonization in India. In this paper, I employs textual study methodology using narrative analysis, binary-opposition analysis, and metaphorical iconicity analysis. The conclusion is that the representation of Muslims in the four short stories ranges from perceiving Muslims as bed men living in hills and forest to perceiving Muslims as the slaves of the British. In all the representations, the British is not presented as an oppressor, instead as a benevolent master. It is a metaphor of Kipling’s firm belief that the British were helping to civilize and educate a previously “savage” people. It disregards the fact that British colonization over India had ruined Islamic empire in India under Mogul Court sovereignty and ruined Indian economy and society organization.</p><p>[Penelitian ini mengkaji empat cerita pendek Rudyard Kipling, “Wee Willie Winkie”, “The Recrudescence of Imray”, “The Story of Muhammad Din”, dan “Without Benefit of Clergy”. Adapun tujuan dari penelitian ini adalah mendeskripsikan representasi Muslim dalam empat cerita pendek tersebut dan mendeskripsikan bagaimana gambaran tersebut merepresentasikan kolonisasi Inggris atas India. Metode yang digunakan adalah metodologi kajian tekstual dengan analisis naratif, analisis oposisi-biner, dan analisis ikonositas metaforis. Kesimpulannya adalah bahwa representasi Muslim dalam empat cerita pendek tersebut merentang mulai dari muslim sebagai orang-orang jahat yang hidup di gunung dan hutan hingga sebagai budak orang Inggris. Dalam represestasi itu orang Inggris tidak pernah digambarkan sebagai penindas. Representasi ini merupakan metafora kepercayaan Rudyard Kipling bahwa kehadiran Inggris di India adalah untuk mengadabkan dan mendidik orang India yang semula liar. Representasi ini mengabaikan kenyataan bahwa kehadiran Inggris di India telah menghancurkan imperium Islam di India di bawah kedaulatan Istana Mogul dan meruntuhkan ekonomi dan susunan masyarakat India.]</p>

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Nikitin, Dmitrii. "The Anglo-Indian Community of the 1880s in the early works of Rudyard Kipling." Человек и культура, no. 4 (April 2022): 121–27. http://dx.doi.org/10.25136/2409-8744.2022.4.36815.

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The subject of the study is the Anglo-Indian community of the 1880s and the reflection of its characteristic features in the works of Rudyard Kipling in the mid-1880s - early 1890s - newspaper essays, poems, short stories. Such features of the Anglo-Indian community as isolation, its isolation from the indigenous population of India, hostility towards travelers who judge the state of the country based on short-term visits, not understanding the unique climatic, political, and social conditions of India are considered in detail. Special attention is paid to the attitude of the Anglo-Indian community to the emerging national movement demanding the expansion of the rights of Indians in the governance of the country. As a result of the study , the following conclusions were made: 1) the image of a traveler who describes India, but does not have knowledge about it and understanding of its conditions, often found in the early works of R. Kipling ("Paget, C. P.", "Anglo-Indian Society", "The Enlightenment of Padgett, a member of Parliament"), was characteristic of the Anglo-Indian literature of the period under study (in in particular, for the work of J. Abery-Mackay) and reflected the views widely spread in the Anglo-Indian environment; 2) the changing conditions of Indian life, such as the emergence and development of the national movement, are becoming a new plot in Anglo-Indian literature and Kipling's work, showing the negative attitude of the community to the strengthening of the political activity of the indigenous population India.

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LEARY, T. J. "KIPLING, STALKY, REGULUS & CO.: A READING OF HORACE ODES 3.5." Greece and Rome 55, no. 2 (August 18, 2008): 247–62. http://dx.doi.org/10.1017/s0017383508000557.

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Although born in India, like others of his class and generation Rudyard Kipling was sent back to England for his schooling. From 1878 he attended the United Services College (USC) at Westward Ho! in North Devon, a school that had been recently established under the headmastership of a family friend, Cormell Price, to accommodate the children of Indian Army officers unable to afford the fees of institutions such as Wellington College, originally established to prepare boys for the military academies at Sandhurst and Woolwich. The school was later to provide the inspiration for Kipling's Stalky & Co., a collection of stories first assembled for publication in book form in 1899 and re-issued, with five further tales, in 1929. The reception of this work and the characters within it was not universally favourable, the school upon which it was based was in many ways atypical of the standard English public school (if ever such a thing existed), and, although unquestionably a ‘school story', it is not in line with the tradition fathered by Tom Brown.

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Doucette, Autumn Rose. "“Heroic Hearts”: Masculinity and Imperialism in “Ulysses” and “The White Man’s Burden”." Arbutus Review 12, no. 1 (October 25, 2021): 4–9. http://dx.doi.org/10.18357/tar121202120160.

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This essay aims to uncover how Victorian poetry aided in the construction of a hegemonic masculinity that is ruthless, adversarial, and deemed integral to the success of British imperial work. In promoting this new paradigm, Victorian writers aimed to appeal to men’s egos and spirits, albeit in differing ways: Alfred Tennyson’s “Ulysses” (1842) professes that embodying a masculine—and therefore colonial—role serves to support personal fulfilment, while Rudyard Kipling’s “The White Man’s Burden” (1899) claims that the purpose of adopting such a role lies in the prosperity it brings humanity as a whole. Together, Tennyson and Kipling exemplify not only the fluidity and volatility of Victorian gender roles but showcase the ways in which masculinity became bound to tenets of violence, individuality, and to British colonialism.

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Vuohelainen, Minna. "Traveller's Tales: Rudyard Kipling's Gothic Short Fiction." Gothic Studies 23, no. 2 (July 2021): 181–200. http://dx.doi.org/10.3366/gothic.2021.0093.

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Between 1884 and 1936, Rudyard Kipling wrote over 300 short stories, most of which were first published in colonial and cosmopolitan periodicals before being reissued in short-story collections. This corpus contains a number of critically neglected Gothic stories that fall into four groups: stories that belong to the ghost-story tradition; stories that represent the colonial encounter through gothic tropes of horror and the uncanny but do not necessarily include any supernatural elements; stories that develop an elegiac and elliptical Gothic Modernism; and stories that make use of the First World War and its aftermath as a gothic environment. This essay evaluates Kipling's contribution to the critically neglected genre of the Gothic short story, with a focus on the stories' persistent preoccupation with spatial tropes of travel, disorientation and displacement.

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