Artigos de revistas sobre o tema "London Bibliographical society"

AbstractThere is circumstantial and documentary evidence that printing from stereotype plates was being undertaken by Joseph Athias in Amsterdam no later than September 1673. The terms of an agreement of that date between Athias and the Widow Schippers and Anna Maria Stam imply that he had two English bibles in plates, one a twelvemo, the other an eighteenmo. The eighteenmo can be equated with an edition with engraved title-page with the imprint 'Cambridge, Roger Daniel, 1648', the last in a sequence of four with the same imprint, each of which carries over from its predecessor a certain amount of setting. The earliest in the sequence appears to have been printed by Joachim Nosche in Amsterdam. That the fourth was impressed at least six times is suggested by the fact that it was printed on six or more discrete papers, thus implying that it was either kept standing or plated. That it was indeed plated at some stage of its life, and that the plates consisted of columns (not pages), is confirmed by the observable differences in alignment of the columns from exemplar to exemplar, particular alignments agreeing with particular papers. Athias's primacy in the history of stereotyping is thus established. From among the many librarians who have assisted me during this investigation I should like to thank in particular Dr Lotte Hellinga, whose advice in the early stages proved especially helpful. Earlier versions of the text were presented to: The Bibliographical Society of Australia and New Zealand, Adelaide, August 1985; The Centre for Bibliographical and Textual Studies, Monash University, September 1985; The Bibliographical Society, London, April 1992.

Launched in August 2020, the Book Owners Online was built as a collaborative project between the Bibliographical Society and the University College London, designed to be scalable and flexible with the aspiration to expand both chronologically and geographically. Initially containing data for around 1400 English seventeenth-century book owners, the number of entries has grown to more than 1800, covering Scottish as well as English owners, and moving into the 18th century. The Book Owners Online platform is meant to be a place to start, not one to end, providing overview information to further sources of reference. It does not aspire to list all the books a person owned; the entries conform to a standard structure, with several fields which will be filled depending on the nature of the evidence. They include a name with at least a date of birth or death, a narrative field on “Books” aiming to summarise what we know about their library, and at least one source of further information. Like all online databases of this nature, providing a source of reference and information to support other works, it is conceived as being always a work in progress.

- Leonard Y. Andaya, J. Noorduyn, Bima en Sumbawa; Bijdragen tot de geschiedenis van de Sultanaten Bima en Sumbawa door A. Ligtvoet en G.P. Rouffaer, Dordrecht-Holland/Providence-U.S.A.: Foris publications, ix, 187 pp, maps, indexes. - Ben Arps, Philip Yampolsky, Lokananta; A discography of the national recording company of Indonesia 1957-1985, Madison, Wisconsin: Center for Southeast Asian studies, University of Wisconsin, Bibliographical series No. 10, 1987. XIII + 433 pp. - Victoria M. Clara van Groenendael, Ward Keeler, Javanese shadow plays, Javanese selves, New Jersey: Princeton University Press, 1987. xvii + 282 pages. Illustrations, photographs, bibliography, glossary, index. - Jean Gelman Taylor, Leonard Blussé, Strange company. Chinese settlers. Mestizo women and the Dutch in VOC Batavia. Verhandelingen van het Koninklijk Instituut voor Taal-, Land- en Volkenkunde, Dordrecht: Foris publications, 1986. - V.J.H. Houben, R.B. van de Weijer, Tussen traditie en wetenschap; Geschiedbeoefening in niet-westerse culturen, Nijmegen 1987., P.G.B. Thissen, R. Schönberger (eds.) - V.J.H. Houben, J. van Goor, Indië/Indonesië; Van kolonie tot natie, HES, Utrecht 1987. - F.G.P. Jaquet, Th. van den End, Gereformeerde zending op Sumba (1859-1972), een bronenpublicatie, bewerkt door Th. van den End. Alphen aan den Rijn: Aska, 1987. XIV, 743 pp. Uitgave van de Raad voor de Zending der Nederlands Hervormde Kerk, de Zending der Gereformeerde Kerken in Nederland en de Gereformeerde Zendingsbond in de Nederlandse Hervormde Kerk. - R.E. Jordaan, Roland Werner, Bomoh/Dukun; The practices and philosophies of the traditional Malay healer, Berne; Institute of Ethnology (Studia ethnologica Bernensia 3), 1986. 106 pp., illustrations and photographs. - P.E. de Josselin de Jong, Werner Kraus, Zwischen reform und rebellion: Über die Entwicklung des Islams in Minangkabau (Westsumatra) zwischen den beiden Reformsbewegungen der Padri (1837) und der Modernisten (1908), Beiträge zur Südasien-Forschung, Südasien-Institut, Universität Heidelberg, Band 8S, Wiesbaden: Franz Steiner Verlag, 1984. 236 pp. - Wolfgang Marschall, Pietro Scarduelli, L’isola degli antenati di pietra; Strutture sociali e simboliche dei Nias dell’Indonesia, Laterza, Roma-Bari, 1986. IX + 232 pp., 22 pl., 28 figs. - Nigel Phillips, C. Skinner, The battle for Junk Ceylon; The syair Sultan Maulana, Dordrecht: Foris, 1985. viii + 325 pp. - Harry A. Poeze, Mavis Rose, Indonesia free; A political biography of Mohammad Hatta. Ithaca, New York: Cornell Modern Indonesia Project, viii + 245 pp. - D.J. Prentice, Elisabeth Tooker, Naming systems: The 1980 proceedings of the American Ethnological society, The American Ethnological society, 1984. vii + 107 pp., Harold C. Conklin (eds.) - Patricia D. Rueb, Christine Dobbin, Islamic revivalism in a changing peasant economy; Central Sumatra, 1784-1847, London/Malmö; Scandinavian Institute of Asian studies, Monograph series no. 47, 1987, 300 pages, illustrated. - P.C. Verton, Ank Klomp, Politics on Bonaire; An anthropological study. Assen/Maastricht: Van Gorcum, 1986.' [Translated by Dirk H. van der Elst] - Leontine E. Visser, Elisabeth Traube, Cosmology and social life; Ritual exchange among the Mambai of East Timor, Chicago and London: The University of Chicago Press, 1986. xxiii + 298 pp., figs., photos, index.

Nicolás BAS MARTÍN = Frédéric Barbier, Histoire des Bibliothèques. D’Alexandrie aux bibliothèques virtuelles, París, Armand Colin, 2016. 2émé édition. 304 p. ISBN 978-2-200-61625-0. Helena CARVAJAL GONZÁLEZ = Giovanni Fiesoli, Andrea Lai y Giuseppe Seche, Libri, lettori e Biblioteche nella Sardegna medievale e della Prima Età Moderna (Secoli vi-xvi), Firenze, Sismel, 2016, viii, 330 p. (RICABIM: Repertorio di inventari e cataloghi di biblioteche medievali. Texts and studies; 2). ISBN: 978-88-8450-707-5. Javier de DIEGO ROMERO = Paraskevi Gatsioufa, El legado musical griego en España: manuscritos griegos de música bizantina en bibliotecas españolas. I. Biblioteca Nacional de España, Granada, Universidad de Granada / Centro de Documentación Musical de Andalucía, 2015. 274 p. ISBN 978-84-338-5775-0. Javier de DIEGO ROMERO = Albert Corbeto y Marina Garone, Historia de la tipografía: la evolución de la letra desde Gutenberg hasta las fundiciones digitales, Lleida, Milenio, 2015. 316 p. ISBN 978-84-9743-675-5. Antonio CARPALLO BAUTISTA = Fermín de los Reyes Gómez y Susana Vilches Crespo, Del Sinodal de Aguilafuente a El Adelantado de Segovia: cinco siglos de imprenta segoviana (1472-1910), Madrid, Calambur, 2014, 330 p. ISBN: 978-84-8359-354-7. Manuel-José PEDRAZA-GRACIA = Claire M. Bolton, The fifteenth-century printing practices of Johan Zainer, Ulm, 1473-1478, Oxford, The Oxford Bibliographical Society, London, Printing Historical Society, 2016. xv, 289 p. ISBN 978-0-901420-59-6. Manuel-José PEDRAZA-GRACIA = Antonio Castillo Gómez, Leer y oír leer: ensayos sobre la lectura en los Siglos de Oro, Madrid, Iberoamericana, Frankfurt am Main, Vervuert, 2016, 231 p. ISBN 978-84-8489-957-0 (Iberoamericana). ISBN 978-3-95487-494-1 (Vervuert). Camino SÁNCHEZ OLIVEIRA = Nicolás Bas Martín, Barry Taylor (eds.). El libro español en Londres: la visión de España en Inglaterra (siglos XVI-XIX), [Valencia], Universitat de Valencia, Servei de Publicacions, 2016. 232 p. ISBN 9788-84-370-9915-6. Manuel-José PEDRAZA-GRACIA = Gilles Bertrand, Anne Cayuela, Christian del Vento et Raphaële Mouren (dirs.), Bibliothèques et lecteurs dans l’Europe Moderne (XVIIe-XVIIIe siècles), Genève, Droz 2016. 532 p. ISBN 978-2-600-04703-6. Nicolás BAS MARTÍN = Fernando Durán López (Coord.), Instituciones censoras. Nuevos acercamientos a la censura de libros en la España de la Ilustración, Madrid, CSIC, 2016. 267 p. ISBN 978-84-00-10065-0.

- Martin A. van Bakel, C.B. Wilpert, Südsee Inseln, Völker und Kulturen. Hamburg: Christians, 1987. - Leonard Blussé, Leo Suryadinata, The ethnic Chinese in the Asean states: Bibliographical essays, Singapore: Institute of Southeast Asian studies, 1989. 271 pages. - G. Bos, Cees Koelewijn, Oral literature of the Trio Indians of Surinam, Dordrecht-Providence: Foris, 1987. [Koniniklijk Instituut voor Taal-, Land- en Volkenkunde, Leiden, Caribbean series 6.] 312 pp., Peter Riviere (eds.) - Gary Brana-Shute, Thomas Gibson, Sacrifice and sharing in the Philippine highlands. Religion and society among the Buid of Mindoro, London: Athlone press [Londons school of economics Monographs on social anthropology No 57], 1986. x, 259 pp. - H.J.M. Claessen, Claude Tardits, Princes et serviteurs du royaume; Cinq études de monarchies africaines. Paris: Societé d’Ethnographie. 1987. 230 pp., maps, figs. - Mary Eggermont-Molenaar, Haijo jan Westra, Gerard Termorshuizen, P.A. Daum; Journalist en romancier van tempo doeloe. Amsterdam: Nijgh & Van Ditmar, 1988. 632 pp. - P.C. Emmer, Selwyn H.H. Carrington, The British West Indies during the American revolution, Dordrecht/Providence: Foris publications, 1988. [Koninklijk Instituut voor Taal-, Land- en Volkenkunde, Caribbean series 8.] 222 pp., bibl. - James J. Fox, R. de Ridder, The Leiden tradition in structural anthropology; Essays in honour of P.E. de Josselin de Jong, Leiden: Brill, 1987., J.A.J. Karremans (eds.) - Silvia W. de Groot, H.U.E. Thoden van Velzen, The great father and the danger; Religious cults, material forces, and the collective fantasies in the world of the Surinamese maroons. Dordrecht (Holland)/Providence (USA): Foris, 1988, 451 pp., W. van Wetering (eds.) - Paul van der Grijp, Frederick Errington, Cultural alternatives and a feminist anthropology; An analysis of culturally constructed gender interests in Papua New Guinea, Cambridge etc.: Cambridge University Press, 1987, 185 pp., Deborah Gewertz (eds.) - Marijke J. Klokke, Annette Claben, Kann die Gupta-Kunst Kalidasas Werke illustrieren? Teil I: Text; Teil II: Abbildungen. Berlin: Dietrich Reimer, 1988. [Marburger Studien zur Afrika- und Asienkunde, Serie B: Asien, Band 11.] 90, XLV pp., 10 figs, 32 pls. - J. Kommers, Michael Young, Malinowski among the Magi. The Natives of Mailu, London and New York: Routledge, 1988. [International library of Anthropology.] viii + 355 pp. - Niels Mulder, Bernhard Dahm, Culture and technological development in Southeast Asia. Baden-Baden: Nomos Verlagsgesellschaft, 1988., Gotz Link (eds.) - Jan Michiel Otto, F. von Benda-Beckmann, Between kinship and the state; Social security and law in developing countries, Dordrecht: Foris, 1988. vii + 495 pp., K. von Benda-Beckmann, E. Casino (eds.) - Nigel Phillips, Rainer Carle, Cultures and societies of North Sumatra, Berlin and Hamburg: Dietrich Reimer, 1987. [Veroffentlichungen des Seminars für Indonesische und Sudseesprachen der Universität Hamburg, Band 19.] 514 pp. - R. De Ridder, James J. Fox, To speak in pairs; Essays on the ritual languages of Eastern Indonesia, Cambridge: Cambridge University Press, 1988. [Cambridge studies in oral literature 15.] xi + 338 pp.; bibl.; ills. - Matthew Schoffeleers, Serge Tcherkezoff, Duel classification reconsidered (Translation by Martin Thom), New York/Paris: Cambridge University Press and Éditions de la Maison des Sciences de l’Homme, 1987, 157 pp. - G.J. Schutte, J.L. Blussé, De dagregisters van het kasteel Zeelandia, Taiwan 1629-1662. Deel I: 1629-1641, uitgegeven door J.L. Blussé, M.E. van Opstall en Ts’ao Yung-ho, met medewerking van Chiang Shu-sheng en W. Milde. [Rijks Geschiedkundige Publicatiën, Grote Serie 195.] ‘s-Gravenhage: Martinus Nijhoff, 1986. xxi + 548 pp., map, indices - H. Steinhauer, Olaf H. Smedal, Lom-Indonesian-English and English-Lom Wordlists, NUSA Linguistic studies of Indonesian and other languages in Indonesia, Vol. 28/29, 1987. viii + 165 pp. - C.L. Voorhoeve, Janet Bateman, Iau verb Morphology. Jakarta: Universitas Katolik Indonesia Atma Jaya, 1986. [Nusa, Linguistic studies of Indonesian and other languages in Indonesia 26.] vi + 78 pp.

Andía, Juan Javier Rivera, ed., Non-Humans in Amerindian South America: Ethnographies of Indigenous Cosmologies, Rituals and Songs, 396 pp., illustrations, bibliography, index. New York: Berghahn Books, 2018. Hardback, $135.00. ISBN 9781789200973.Cassaniti, J. L., Remembering the Present: Mindfulness in Buddhist Asia, 318 pp., glossary, references, index. Ithaca, NY: Cornell University Press, 2018. Paperback, $27.95. ISBN 9781501709173.Casselberry , Judith, and Elizabeth A. Pritchard, eds., Spirit on the Move: Black Women and Pentecostalism in Africa and the Diaspora, 248 pp. Durham, NC: Duke University Press, 2019. Paperback, $25.95. ISBN 9781478000327.Elison, William, The Neighborhood of Gods: The Sacred and the Visible at the Margins of Mumbai, 336 pp., illustrations, notes, references, index. Chicago: University of Chicago Press, 2018. Paperback, $35.00. ISBN 9780226494906.Hackman, Melissa, Desire Work: Ex-Gay and Pentecostal Masculinity in South Africa, 216 pp., illustrations, notes, references, index. Durham, NC: Duke University Press, 2018. Paperback, $24.95. ISBN 9781478000822.Leite, Naomi, Unorthodox Kin: Portuguese Marranos and the Global Search for Belonging , 344 pp., notes, references, index. Oakland: University of California Press, 2017. $29.95. ISBN 9780520285057.Li, Geng, Fate Calculation Experts: Diviners Seeking Legitimation in Contemporary China , 158 pp., references, index. New York: Berghahn Books, 2019. Hardback, $120.00. ISBN 9781785339943.Lynch, Rebbeca, The Devil Is Disorder: Bodies, Spirits and Misfortune in a Trinidadian Village, 282 pp., illustrations, bibliography, index. New York: Berghahn Books, 2020. Hardback, $120.00. ISBN 9781789204872.Matory, J. Lorand, The Fetish Reisited: Marx, Freud, and the Gods Black People Make, 392 pp., illustrations, bibliographical references, index. Durham, NC: Duke University Press, 2018. Paperback, $29.95. ISBN 9781478001058.Pansters, Wil G., ed., La Santa Muerte in Mexico: History, Devotion, and Society, 230 pp., illustrations, bibliography, index. Albuquerque: University of New Mexico Press, 2019. Hardback, $65.00. ISBN 9780826360816.Pierini, Emily, Jaguars of the Dawn: Spirit Mediumship in the Brazilian Vale do Amanhecer, 290 pp., illustrations, bibliography, index. New York: Berghahn Books, 2020. Hardback, $135.00. ISBN 9781789205657.Pitarch, Pedro, and José Antonio Kelly, eds., The Culture of Invention in the Americas: Anthropological Experiments with Roy Wagner, 288 pp. Canon Pyon: Sean Kingston Publishing, 2019. Hardback, $90.00. ISBN 9781912385027.Rambelli, Fabio, ed., Spirits and Animism in Contemporary Japan: The Invisible Empire, 240 pp., illustrations, notes, bibliography, index. London: Bloomsbury Academic, 2019. Hardback, $153.00. ISBN 9781350097094.Richman, Karen E., Migration and Vodou, 384 pp., illustrations, notes, bibliography, index. Gainesville: University Press of Florida, 2018. Paperback, $28.95. ISBN 9780813064864.Vitebsky, Piers, Living without the Dead: Loss and Redemption in a Jungle Cosmos, 380 pp., illustrations, glossary, references, index. Chicago: University of Chicago Press, 2017. Paperback, $25.00. ISBN 9780226475622.

- Peter Boomgaard, R.H. Barnes, Sea hunters of Indonesia; Fishers and weavers of Lamalera. Oxford: Clarendon Press, 1996, xxii + 467 pp. - Sini Cedercreutz, Janet Carsten, The heat of the earth; The process of kinship in a Malay fishing community. Oxford: Clarendon Press, 1997, xv + 314 pp., plates, figures, maps, bibliography, index. - Freek Colombijn, Brenda S.A. Yeoh, Contesting space; Power relations and the urban built environment in colonial Singapore. Kuala Lumpur, Oxford, Singapore and New York: Oxford University Press, 1996, xxiii + 351 pp., tables, figures, plates, index. - Robert Cribb, H.A.J. Klooster, Bibliography of the Indonesian Revolution; Publications from 1942 to 1994. Leiden: KITLV Press, 1997, viii + 666 pp., indices. [Bibliographical Series 21.] - Gavin W. Jones, Sharifah Zaleha Syed Hassan, Managing marital disputes in Malaysia; Islamic mediators and conflict resolution in the Syariah courts. Richmond, Surrey: Curzon Press, 1997, 252 pp., Sven Cederroth (eds.) - Bernice de Jong Boers, G.J. Schutte, State and trade in the Indonesian archipelago. Leiden: KITLV Press, 1994, viii + 199 pp. [Working Papers 13.] - Nico Kaptein, Greg Barton, Nahdlatul Ulama; Traditional Islam and modernity in Indonesia. Clayton, Victoria: Monash Asia Institute, 1996, xvii - 293 pp., Greg Fealy (eds.) - Gerrit Knaap, J.E. Schooneveld-Oosterling, Generale Missiven van Gouverneurs-Generaal en Raden aan Heren XVII der Verenigde Oostindische Compagnie. Vol. XI. Den Haag: Instituut voor Nederlandse Geschiedenis. [Rijks Geschiedkundige Publicatiën, Grote Serie 232], 1997, xii + 949 pp. - Niels Mulder, Unni Wikan, Managing turbulent hearts; A Balinese formula for living. Chicago, London: The University of Chicago Press, 1990, xxvi + 343 pp. - Sandra Niessen, Janet Rodenburg, In the shadow of migration; Rural women and their households in North Tapanuli, Indonesia. Leiden: KITLV Press, vii + 214 pp. [Verhandelingen 174.] - Dianne W.J.H. van Oosterhout, Roy Ellen, The cultural relations of classification; An analysis of Nuaulu animal categories from central Seram. Cambridge University Press 1993, 315 pp. [Cambridge Studies in Social and Cultural Anthropology 91] - Anton Ploeg, Douglas James Hayward, Vernacular Christianity among the Mulia Dani; An ethnography of religious belief among the western Dani of Irian Jaya. Lanham, Maryland: American Society of Missiology and University Press of America, 1997, ix + 329 pp. - M.J.C. Schouten, Laura Summers, Gender and the sexes in the Indonesian Archipelago. (complete issue of Indonesia Circle 67 (November 1995), pp. 165-359.), William Wilder (eds.) - Bernard Sellato, Y.C. Thambun Anyang, Daya Taman Kalimantan; Suatu studi etnografis organisasi sosial dan kekerabatan dengan pendekatan antropologi hukum. Nijmegen: Nijmegen University Press, 1996, xii + 268 pp. - Gerard Termorshuizen, E.M. Beekman, Troubled pleasures; Dutch colonial literature from the East Indies, 1600-1950. Oxford: Clarendon Press, 1996, 654 pp. - Jeroen Touwen, J.Th. Lindblad, Historical foundations of a national economy in Indonesia, 1890s-1990s. Amsterdam: North Holland, 1996, iv + 427 pp. [KNAW Verhandelingen, Afdeling Letterkunde, Nieuw Reeks 167.]

-Peter Hulme, Stephen Greenblatt, New World Encounters. Berkeley: University of California Press, 1993. xviii + 344 pp.-Nigel Rigby, Alan Riach ,The radical imagination: Lectures and talks by Wilson Harris. Liège: Department of English, University of Liège, xx + 126 pp., Mark Williams (eds)-Jonathan White, Rei Terada, Derek Walcott's poetry: American Mimicry. Boston: North-eastern University Press, 1992. ix + 260 pp.-Ray A. Kea, John Thornton, Africa and Africans in the making of the Atlantic world, 1400-1680. Cambridge: Cambridge University Press, 1992. xxxviii + 309 pp.-B.W. Higman, Barbara L. Solow, Slavery and the rise of the Atlantic system. Cambridge: Cambridge University Press, 1991. viii + 355 pp.-Sidney W. Mintz, Michael Mullin, Africa in America: Slave acculturation and resistance in the American South and the British Caribbean, 1736-1831. Urbana: University of Illinois Press. 412 pp.-Karen Fog Olwig, Corinna Raddatz, Afrika in Amerika. Hamburg: Hamburgisches Museum für Völkerkunde, 1992. 264 pp.-Lee Haring, William Bascom, African folktales in the new world. Bloomington: Indiana University Press, 1992. xxv + 243 pp.-Frank Jan van Dijk, Dale A. Bisnauth, History of religions in the Caribbean. Kingston: Kingston Publishers, 1989. 225 pp.-Gloria Wekker, Philomena Essed, Everyday racism: Reports from women of two cultures. Alameda CA: Hunter House, 1990. xiii + 288 pp.''Understanding everyday racism: An interdisciplinary theory. Newbury Park CA: Sage, 1991. x + 322 pp.-Deborah S. Rubin, Vron Ware, Beyond the Pale: White women, racism, and history. London: Verso, 1992. xviii + 263 pp.-Michael Hanchard, Peter Wade, Blackness and race mixture: The dynamics of racial identity in Colombia. Baltimore: John Hopkins University Press, 1993. xv + 415 pp.-Rosalie Schwartz, Louis A. Pérez, Jr., Slaves, sugar, & colonial society: Travel accounts of Cuba, 1801-1899. Wilmington DE: SR Books, 1992. xxvi + 259 pp.-Susan Eckstein, Sandor Halebsky ,Cuba in transition: Crisis and transformation. With Carolee Bengelsdorf, Richard L. Harris, Jean Stubbs & Andrew Zimbalist. Boulder CO: Westview, 1992. xi + 244 pp., John M. Kirk (eds)-Michiel Baud, Andrés L. Mateo, Mito y cultura en la era de Trujillo. Santo Domingo: Librería La Trinitario/Instituto del Libro, 1993. 224 pp.-Edgardo Meléndez, Andrés Serbin, Medio ambiente, seguridad y cooperacíon regional en el Caribe. Caracas: Editorial Nueva Sociedad, 1992. 147 pp.-Dean W. Collinwood, Michael Craton ,Islanders in the stream: A history of the Bahamian people. Volume One: From Aboriginal times to the end of slavery. Athens: University of Georgia Press, 1992. xxxiii + 455 pp., Gail Saunders (eds)-Gary Brana-Shute, Alan A. Block, Masters of paradise: Organized crime and the internal revenue service in the Bahamas. New Brunswick NJ: Transaction Publishers, 1991. vii + 319 pp.-Michaeline Crichlow, Patrick Bryan, The Jamaican people 1880-1902. London: Macmillan Caribbean, 1991. xiv + 300 pp.-Faye V Harrison, Lisa Douglass, The power of sentiment: Love, hierarchy, and the Jamaican family elite. Boulder CO: Westview, 1992. xviii + 298 pp.-Frank Jan van Dijk, Bob Marley, Songs of freedom: From 'Judge Not' to 'Redemption Song.' Kingston: Tuff Gong/Bob Marley Foundation / London : Island Records, 1992 (limited edition). 63 pp. + 4 compact discs.-Riva Berleant-Schiller, Veront M. Satchell, From plots to plantations: Land transactions in Jamaica, 1866-1900. Mona: University of the West Indies, 1990. xiii + 197 pp.-Hymie Rubenstein, Christine Barrow, Family, land and development in St. Lucia. Cave Hill, Barbados: Institute for social and economic studies (ISER), University of the West Indies, 1992. xii + 83 pp.-Bonham C. Richardson, Selwyn Ryan, Social and occupational stratification in contemporary Trinidad and Tobago. St. Augustine, Trinidad: ISER, 1991. xiv + 474 pp.-Bill Maurer, Roland Littlewood, Pathology and identity: The work of Mother Earth in Trinidad. Cambridge: Cambridge University Press, 1993. xxii + 322 pp.-Robert Fatton, Jr., Brian Weinstein ,Haiti: The failure of politics. New York: Praeger, 1992. ix + 203 pp., Aaron Segal (eds)-Uli Locher, Michel S. Laguerre, The military and society in Haiti. Knoxville: University of Tennessee Press, 1993. x + 223 pp.-Paul E. Brodwin, Leslie G. Desmangles, The faces of the Gods: Vodou and Roman Catholicism in Haiti. Chapel Hill: University of North Carolina Press, 1992. xiii + 218 pp.-Marian Goslinga, Enid Brown, Bibliographical guide to Caribbean mass communication. John A. Lent (comp.). Westport CT: Greenwood Press, 1992. xi + 301 pp.''Suriname and the Netherlands Antilles: An annotated English-language bibliography. Metuchen NJ: Scarecrow Press, 1992. xi + 276 pp.-Jay B. Haviser, F.R. Effert, J.P.B. de Josselin de Jong, curator and archaeologist: A study of his early career (1910-1935). Leiden: Centre of Non-Western studies, University of Leiden, 1992. v + 119 pp.-Hans van Amersfoort, Anil Ramdas, De papegaai, de stier en de klimmende bougainvillea. Essays. Amsterdam: De Bezige Bij, 1992.-Ineke van Wetering, Deonarayan, Curse of the Devtas. Paramaribo: J.J. Buitenweg, 1992. v + 103 pp.-Ineke van Wetering, G. Mungra, Hindoestaanse gezinnen in Nederland. Leiden: Centrum voor Onderzoek Maatschappelijke Tegenstellingen, Rijksuniversiteit Leiden, 1990. 313 pp.-J.M.R. Schrils, Alex Reinders, Politieke geschiedenis van de Nederlandse Antillen en Aruba 1950-1993. Zutphen: Walburg Pers, 1993. 430 pp.-Gert Oostindie, G.J. Cijntje ,Stemmen OK, maar op wie? Delft: Eburon, 1991. 150 pp., A. Nicatia, F. Quirindongo (eds)-Genevieve Escure, Donald Winford, Predication in Caribbean English Creoles. Amsterdam & Philadelphia: John Benjamins, 1993, viii + 419 pp.-Jean D'Costa, Lise Winer, Trinidad and Tobago. Amsterdam & Philadelphia: John Benjamins, 1993. xi + 369 pp. (plus cassette)

- Donald F. Barr, J. Noorduyn, A critical survey of studies on the languages of Sulawesi, Leiden: KITLV Press, (Bibliographical Series 18), 1991, xiv + 245 pp., maps, index. - J. Boneschansker, H. Reenders, Alternatieve zending, Ottho Gerhard Heldring (1804-1876) en de verbreiding van het christendom in Nederlands-Indië, Kampen, 1991. - H.J.M. Claessen, Albert B. Robillard, Social change in the Pacific Islands. London & New York: Kegan Paul International. 1992, 507 pp. Maps, bibl. - Will Derks, J.J. Ras, Variation, transformation and meaning: Studies on Indonesian literatures in honour of A. Teeuw, Leiden: KITLV Press, (VKI 144), 1991, 236 pp., S.O. Robson (eds.) - Will Derks, G.L. Koster, In deze tijd maar nauwelijks te vinden; De Maleise roman van hofjuffer Tamboehan, Vertaald uit het Maleis en ingeleid door G.L. Koster en H.M.J. Maier, Leiden: E.J. Brill, 1991, 174 pp., H.M.J. Maier (eds.) - Mark Durie, C.D. Grijns, Jakarta Malay: a multi-dimensional approach to spacial variation. 2 vols., Leiden: KITLV Press, ( VKI 149), 1991. - Jan Fontein, Jan J. Boeles, The secret of Borobudur, Bangkok, privately published, 1985, 90 pp. + appendix, 29 pp. - M. Heins, L. Suryadinata, Military ascendancy and political culture: A study of Indonesia’s Golkar. Ohio: Ohio University, Monographs in International Studies, Southeast Asia Series, no.85, 1989, xiii + 223 pp. - V.J.H. Houben, Ismail Hussein, Antara dunia Melayu dengan dunia kebangsaan. Bangi: penerbit Universiti kebangsaan Malaysia 1990, 68 pp. - Victor T. King, Aruna Gopinath, Pahang 1880-1933: A political history (Monograph/Malaysian branch of the royal Asiatic society, 18). - G.J. Knaap, J. van Goor, Generale Missiven van Gouverneurs-Generaal en Raden aan heren XVII der Verenigde Oostindische Compagnie, IX: 1729-1737 (Rijks Geschiedkundige publicatiën, grote serie 205). ‘s- Gravenhage: Instituut voor Nederlandse Geschiedenis, 1988, xii + 895 p. - Otto D. van den Muijzenberg, John S. Furnivall, The fashioning of Leviathan: The beginnings of British rule in Burma, edited by Gehan Wijeyewardene. Canberra: Occasional paper of the department of Anthropology, Research school of Pacific studies, The Australian National University, 1991, ii+178 p. - Joke van Reenen, Wim van Zanten, Across the boundaries: Women’s perspectives; Papers read at the symposium in honour of Els Postel-Coster. Leiden: VENA, 1991. - Reimar Schefold, Roxana Waterson, The living house; An anthropology of architecture in South-East Asia. Singapore: Oxford University Press, 1990, xx + 263 pp. - Gunter Senft, Jürg Wassmann, The song to the flying fox. Translated by Dennis Q. Stephenson. Apwitihiri:L Studies in Papua New Guinea musics, 2. Cultural studies division, Boroko: The National Research Institute , 1991, xxi + 313 pp. - A. Teeuw, Thomas John Hudak, The indigenization of Pali meters in Thai poetry. Athens, Ohio: Ohio University Center for International studies, Monographs in international studies, Southeast Asia series number 87, 1990, x + 237 pp. - A. Teeuw, George Quinn, The novel in Javanese: Aspects of its social and literary character. Leiden: KITLV press, (VKI 148), 1992, ix + 330 pp. - Gerard Termorshuizen, Evert-Jan Hoogerwerf, Persgeschiedenis van Indonesië tot 1942. Geannoteerde bibliografie. Leiden: KITLV Uitgeverij, 1990, xv + 249 pp. - A. Veldhuisen-Djajasoebrata, Daniele C. Geirnaert, The AÉDTA batik collection. Paris, 1989, p. 81, diagrams and colour ill., Sold out. (Paris Avenue de Breteuil, 75007)., Rens Heringa (eds.)

Directions for preserving animals, an undated anonymous pamphlet, privately published by the famous anatomist John Hunter (1728–1793), has not been a subject of a dedicated study so far in spite of its importance as a set of instructions influencing zoological collecting throughout the nineteenth century. A donation entry in the 1788 edition of Regulations and laws of the Lyceum Medicum Londinense allowed assigning 1788 as the most probable publication year of Hunter's pamphlet. The bibliographic analysis of Hunter's private press publications shows that the pamphlet was likely to have been produced by the same press. The pamphlet was reprinted in an amended form in 1809, and further amendments were done for the 1826 and 1835 editions published by the Royal College of Surgeons in London. In spite of Richard Owen (1804–1892) claiming a (co-)authorship of the 1835 edition, there is no evidence that his role exceeded minor editorial corrections. Since Owen made a reference in his correspondence to Hunter's manuscript instructions that he supposedly used in the preparation of the 1835 edition, an attempt was made to trace published and unpublished manuscript instructions for zoological collecting that could be attributed to Hunter. Manuscripts of the Society for Promoting Natural History preserved at the Linnean Society of London showed involvement of John Hunter and Everard Home (1756–1832) in the preparation of a hitherto undescribed comprehensive set of instructions for natural history collectors that was planned to be published by the Society.

В публикации изложены факты научной биографии выдающегося российского ученого с мировым именем, профессора общей и экспериментальной патологии Императорской Военно-медицинской академии (1912–1919), многолетнего сотрудника Листеровского института превентивной медицины (Лондон), создателя Британского общества для исследования старения, признанного основоположника европейской геронтологии Владимира Георгиевича Коренчевского. Представлены результаты библиографического исследования его научного наследия, впервые опубликован полный перечень научных трудов В.Г. Коренчевского. The publication presents the facts of the scientific biography of an outstanding Russian scientist of world renown, professor of general and experimental pathology at the Imperial Military Medical Academy (1912–1919), longterm employee of the Lister Institute of Preventive Medicine (London), founder of the British Society for the Study of Aging, recognized founder European gerontology Vladimir Georgievich Korenchevsky. The results of a bibliographic study of his scientific heritage are presented; for the first time, a complete list of scientific works by V.G. Korenchevsky

-William Roseberry, Michel-Rolph Trouillot, Peasants and capital: Dominica in the world economy. Baltimore and London: The Johns Hopkins University Press. Johns Hopkins Studies in Atlantic History and Culture, 1988. xiv + 344 pp.-Michel-Rolph Trouillot, Robert A. Myers, Dominica. Oxford, Santa Barbara, Denver: Clio Press, World Bibliographic Series, volume 82. xxv + 190 pp.-Michel-Rolph Trouillot, Robert A. Myers, A resource guide to Dominica, 1493-1986. New Haven: Human Area Files, HRA Flex Books, Bibliography Series, 1987. 3 volumes. xxxv + 649.-Stephen D. Glazier, Colin G. Clarke, East Indians in a West Indian town: San Fernando, Trinidad, 1930-1970. London: Allen and Unwin, 1986 xiv + 193 pp.-Kevin A. Yelvington, M.G. Smith, Culture, race and class in the Commonwealth Caribbean. Foreword by Rex Nettleford. Mona: Department of Extra-Mural Studies, University of the West Indies, 1984. xiv + 163 pp.-Aart G. Broek, T.F. Smeulders, Papiamentu en onderwijs: veranderingen in beeld en betekenis van de volkstaal op Curacoa. (Utrecht Dissertation), 1987. 328 p. Privately published.-John Holm, Peter A. Roberts, West Indians and their language. Cambridge: Cambridge University Press, 1988 vii + 215 pp.-Kean Gibson, Francis Byrne, Grammatical relations in a radical Creole: verb complementation in Saramaccan. Amsterdam and Philadelphia: John Benjamins Publishing Company, Creole Language Library, vol. 3, 1987. xiv + 294 pp.-Peter L. Patrick, Pieter Muysken ,Substrata versus universals in Creole genesis. Amsterdam and Philadelphia: John Benjamins Publishing Company, Creol Language Library - vol 1, 1986. 315 pp., Norval Smith (eds)-Jeffrey P. Williams, Glenn G. Gilbert, Pidgin and Creole languages: essays in memory of John E. Reinecke. Honolulu: University of Hawaii, 1987. x + 502 pp.-Samuel M. Wilson, C.N. Dubelaar, The petroglyphs in the Guianas and adjacent areas of Brazil and Venezuela: an inventory. With a comprehensive biography of South American and Antillean petroglyphs. Los Angeles: The Institute of Archaeology of the University of California, Los Angeles. Monumenta Archeologica 12, 1986. xi + 326 pp.-Gary Brana-Shute, Henk E. Chin ,Surinam: politics, economics, and society. London and New York: Francis Pinter, 1987. xvii, 192 pp., Hans Buddingh (eds)-Lester D. Langley, Howard J. Wiarda ,The communist challenge in the Caribbean and Central America. With E. Evans, J. Valenta and V. Valenta. Lanham, MD: American Enterprise Institute for Public Policy Research. xiv + 249 pp., Mark Falcoff (eds)-Forrest D. Colburn, Michael Kaufman, Jamaica under Manley: dilemmas of socialism and democracy. London, Toronto, Westport: Zed Books, Between the Lines and Lawrence Hill, 1985. xvi 282 pp.-Dale Tomich, Robert Miles, Capitalism and unfree labour: anomaly or necessity? London. New York: Tavistock Publications. 1987. 250 pp.-Robert Forster, Mederic-Louis-Elie Moreau de Saint-Mery, A civilization that perished: the last years of white colonial rule in Haiti. Translated, abridged and edited by Ivor D. Spencer. Lanham, New York, London: University Press of America, 1985. xviii + 295 pp.-Carolyn E. Fick, Robert Louis Stein, Léger Félicité Sonthonax: the lost sentinel of the Republic. Rutherford, Madison: Fairleigh Dickinson University Press; London and Toronto: Associated University Press, 1985. 234 pp.

The article provides a bibliographic commentary on O.M. Kovalevsky's entry in the Diary of Activities for 1832 regarding secret societies in China. This is one of the earliest mentions of this scientific problem in Russian Sinology. The source of the record is defined as a message in the missionary magazine Indo-Chinese Gleaner for 1818, which is an English translation of the text from the official Qing Peking Gazette for 1817. The author substantiates the attribution of the translation to the preacher of the London Missionary Society, W. Milne. His independent authorship should belong to the second part of the journal message listing the secret societies that existed and a short comment on their practice. We refer only to one of his entries in the Diary of Activities for 1832, dedicated to secret societies in China. A small entry in the available editions of this diary has remained without comment. This topic became popular in the middle of the XIX century on the eve of the Taiping Uprising and remains so in modern Chinese studies. The entry of Józef Kovalevski not only testifies to his keen sense of regional studies, but also points to possible, albeit not realized at the time, trends in future Chinese studies education. Kovalevski's record, in fact, introduces into scientific use a problem that really attracted the attention of domestic sinologists only in the XX century. The Indo-Chinese Gleaner original text source for Kowalewski’s diary record is attached.

ABSTRACT This article introduces two late-Georgian binders’ volumes of printed vocal and keyboard sheet music held at Newcastle upon Tyne’s Literary and Philosophical Society. Both volumes display connections with the north-east of England, and, as we argue, were most likely compiled in the region in the last decades of the eighteenth century and the opening decades of the nineteenth. These volumes have not received scholarly attention, yet a close examination enables us to expand the scope of previous studies on musical circulation and the music trade, and to contribute new insights to the emerging national picture. They shed light on patterns of the acquisition, circulation, and consumption of music alongside mapping the nexus of print centres—in this case, London, Edinburgh, and Newcastle—on which consumers of domestic sheet music in the north-east of England might have drawn to access the latest musical materials. We begin by examining the physical, bibliographical, and musical features of the volumes to explore questions of dating, ownership, and their connections with the north-east of England, and go on to consider the routes through which the music they contain might have been obtained by music consumers in the region. Finally, we explore the contents of these volumes, setting them against the national picture of domestic music consumption, and consider their contents from the perspective of gendered modes of consumption, local politics and identity, and national polite music culture. In so doing, we elucidate how two domestic musicians in the north-east of England engaged with local and national musical culture in the composition of their personal music books and the fashioning of their social and musical identities.

Wife (1975) is a novel ostensibly about immigration, but it is also about gender, ethnicity, and power. Bharati Mukherjee's well-known essay, "An Invisible Woman" (1981), describes her experience in Canada as one that created "double vision" because her self-perception was put so utterly at odds with her social standing (39). She experienced intense and horrifying racism in Canada, particularly in Toronto, and claims that the setting of Wife, her third novel, is "in the mind of the heroine...always Toronto" (39). Mukherjee concludes the article by saying that she eventually left Toronto, and Canada, because she was unable to keep her "twin halves" together (40). In thinking about "mixing," Mukherjee’s work provides entry points into "mixed" or interlocking structures of domination; the diasporic female subject in Mukherjee’s Wife struggles to translate this powerful "mix" in her attempt to move across and within national borders, feminisms, and cultural difference. "An Invisible Woman", in many ways, illuminates the issues that are at stake in Mukherjee's Wife. The protagonist Dimple Dagsputa, like Mukherjee, experiences identity crisis through the cultural forces that powerfully shape her self-perception and deny her access to control of her own life. I want to argue that Wife is also about Dimple's ability to grasp at power through the connections that she establishes between her mind and body, despite the social forces that attempt to divide her. Through a discussion of Dimple's negotiations with Western feminisms and the methods by which she attempts to reclaim her commodified body, I will rethink Dimple's violent response as an act of agency and resistance. Diasporic Feminisms: Locating the Subject(s): Mukherjee locates Wife in two very different geographic settings: the dusty suburbs of Calcutta and the metropolis of New York City. Dimple’s experience as a diasporic subject, one who must relocate and find a new social/cultural space, is highly problematic. Mukherjee uses this diasporic position to bring Dimple’s ongoing identity formation into relief. As she crosses into the space of New York City, Dimple must negotiate the web created by gender, class, and race in her Bengali culture with an increasingly multiple grid of inseparable subject positions. Avtar Brah points out that diaspora is useful as a "conceptual grid" where "multiple subject positions are juxtaposed, contested, proclaimed or disavowed" (208). Brah points to experience as the site of subject formation; a discursive space where different subject positions are inscribed, repeated, or contested. For Brah, and for Mukherjee, it is essential to ask what the "fields of signification and representation" are that contribute to the formation of differing subjects (116). Dimple’s commodification and her submission to naming in the Bengali context are challenged when she encounters Western feminisms. Yet Mukherjee suggests that these feminisms do little to "liberate" Dimple, and in fact serve as another aspect of her oppression. Wife is concerned with the processes which lead up to Dimple’s final act of murder; the interlocking subject positions which she negotiates with in an attempt to control her own life. Dimple believes that the freedom offered by immigration will give her a new identity: "She did not want to carry any relics from her old life; given another chance she could be a more exciting person, take evening classes perhaps, become a librarian" (42). She is extremely optimistic about the opportunities of her new life, but Mukherjee does not valourize the New World over the Old. In fact, she continually demonstrates the limited spaces that are offered on both sides of the globe. In New York, Dimple faces the unresolved dilemma between her desire to be a traditional Indian wife and the lure of Western feminism. Her inability to find a liveable place within the crossings of these positions contributes to her ultimate act of violence. At her first party in Manhattan, Dimple encounters the diaspora of Indian and Pakistani immigrants who provide varying examples of the ways in which being "Indian" is in conversation with being "American." She hears about Ina Mullick, the Bengali wife whose careless husband has allowed her to become "more American than the Americans" (68). Dimple quickly learns that Amit is sharply disapproving of women who go to college, wear pants, and smoke cigarettes: "with so many Indians around and a television and a child, a woman shouldn’t have time to get any crazy ideas" (69). The options of education and employment are removed from Dimple’s grasp as soon as she begins to consider them, leaving her wondering what her new role in this place will be. Mukherjee inserts Ina Mullick into Dimple’s life as a challenge to the restrictions of traditional wifehood: "Well Dimple...what do you do all day? You must be bored out of your skull" (76). Ina has adopted what Jyoti calls "women’s lib stuff" and Dimple is warned of her "dangerous" influence (76). Ina engagement with Western feminisms is a form of resistance to the confines of traditional Bengali wifehood. Mukherjee, however, uses Ina’s character to demonstrate the misfit between Western and Third World feminisms. Although the oppressions experienced in both geographies appear to be similar, Mukherjee points out that neither Ina nor Dimple can find expression through a feminism that forces them to abandon their Indianess. Western feminist discourse has been much maligned for its Eurocentric construction of a monolithic Third World subject that ignores cultural complexity. Chandra Talpade Mohanty’s "Under Western Eyes" (1988) is the classic example of the interrogation of this construction. Mohanty argues that "ethnocentric universality" obliterates the differences within the varied category of female (197), and that "Western feminist writings on women in the third world subscribe to a variety of methodologies to demonstrate the universal cross-cultural operation of male dominance and female exploitation" (208-209). Mukherjee addresses these problems through Ina’s struggle; Western feminisms and their apparent "liberation" fail to provide Ina with a satisfying sense of self. Ina remains oppressed because these forms of feminism cannot adequately deal with the web of cultural and social crossings that constitute her position as simultaneously "Indian" and "American." The patriarchy that Ina and Dimple experience is not simply that of the industrialized first world; they must also grapple with the ways in which they have been named by their own specific cultural context. Mohanty argues that there is no homogenous group called "women," and Mukherjee seems to agree by demonstrating that women's subject positions are varied and multi-layered. Ina’s apparently comfortable assimilation is soon upset by desperate confessions of her unease and depression. She contrasts her "before" and "after" self in caricatures of a woman in a sari and a woman in a bikini. These drawings represent, "the great moral and physical change, and all that" (95). Mukherjee suggests, however, that the change has been less than satisfactory for Ina, "‘I think it is better to stay a Before, if you can’...’Our trouble here is that we imitate badly, and we preserve things even worse’" (95). Ina’s confession alludes to her belief that she is copying, rather than actually living, a life which might be empowering. She has been forced to give up the "before" because it clashes with the ideal that she has constructed of the liberated Western woman. In accepting the oppositions between East and West, Ina pre-empts the possibility of being both. Though Dimple is fascinated by the options that Ina represents, and begins to question her own happiness, she becomes increasingly uncomfortable with the absolutes that Ina insists upon. Ina’s feminist friends frighten Dimple because of their inability to understand her; they come to represent a part of the American landscape that Dimple has come to fear through her mediated experience of American culture through the television and lifestyle magazines. Leni Anspach’s naked gums, "horribly pink and shiny, like secret lips, only more lecherous and lethal, set themselves up as enemies of decent, parsimonious living" (152). Leni’s discourse threatens to obliterate any knowledge that Dimple has of herself and her only resistance to this is an ironic reversal of her subservient role: "After Leni removed her cup Dimple kept on pouring, over the rim of Leni’s cup, over the tray and the floating dentures till the pregnant-bellied tea pot was emptied" (152). Dimple’s response to the lack of accommodation that Western feminism presents is tied to her feeling that Ina and Leni live with unforgiving extremes: "that was the trouble with people like Leni and Ina who believed in frankness, happiness and freedom; they lacked tolerance, and they abhorred discussions about the weather" (161). Like Amit, Ina offers a space through her example where Dimple cannot easily learn to negotiate her options. The dynamic between these women is ultimately explosive. Ina cannot accept Dimple’s choices and Dimple is forced to simplify herself in a defence that protects her from predatory Western feminisms: I can’t keep up with you people. I haven’t read the same kinds of books or anything. You know what I mean Ina, don’t you? I just like to cook and watch TV and embroider’...’Bravo!’ cried Ina Mullick from the sofa where she was sitting cross legged. ‘And what else does our little housewife do? ‘You’re making fun of me,’ Dimple screamed. ‘Who do you think you are?’ (169-170. Dimple lacks the ability to articulate her oppression; Ina Mullick can articulate it but cannot move outside of it. Both women feel anger, depression, and helplessness, but they fail to connect and help one another. Mukherjee demonstrates that women from the Third World, specifically those who come into contact with the diaspora, are not homogenous subjects; her various representations of negotiation with processes of identity constitution show how different knowledges of self are internalized and acted out. Irene Gedalof’s recent work on bringing Indian and Western feminisms into conversation proceeds from the Foucauldian notion that these multiple discursive systems must prevail over the study of woman or women within a single (and limiting) symbolic order (26). The postcolonial condition of diaspora, Gedalof and other critics have pointed out, is an interesting position from which to begin talking about these complex processes of identity making since it breaks down the oppositions of South and North, East and West. In crossing the South/North and East/West divide, Dimple does not abandon her Indian subject position, but rather attempts to keep it intact as other social forces are presented. The opposition between Ina and Dimple, however, is dissolved by the flux that the symbol "woman" experiences. This process emphasizes differences within and between their experiences in a non-hierarchical way. Rethinking the Mind/Body Dichotomy: Dimple’s Response This section will attempt to show how Dimple’s response to her options is far more complex than the mind/body dichotomy that it appears to be upon superficial examination. Dimple’s body does not murder in an act of senseless violence that is divorced from her mental perception of the world. I want to rethink interpretations like the one offered by Emmanuel S. Nelson: "Wife describes a weak-minded Bengali woman [whose]...sensibilities become so confounded by her changing cultural roles, the insidious television factitiousness, and the tensions of feminism that, ironically, she goes mad and kill her husband" (54-55). Although her sense of reality and fantasy become blurred, Dimple acts in accordance with the few choices that remain open to her. In slowly guiding us toward Dimple’s horrifying act of violence, Mukherjee attempts to examine the social and cultural networks which condition her response. The absolutes of Western feminisms offer little space for resistance. Dimple, however, is not a victim of her circumstances. She reclaims her body as a site of inscription and commodification through methods of resistance which are inaccessible to Amit or her larger social contexts: abortion, vomiting, fantasies of mutilating her physical self, and, ultimately, through using her body as a tool, rather than an object, of violence. These actions are responses to her own lack of power over self representation; Dimple creates a private world in which she can resist the ways her body has been encoded and the ways in which she has been constructed as a divided object. In her work on the body in feminist discourse, Elizabeth Grosz argues that postructuralist feminists such as Luce Irigaray, Helene Cixous, and Judith Butler conceptualize female bodies as: "crucial to understanding women’s psychical and social existence, but the body is no longer understood as an ahistorical, biologically given, acultural object. They are concerned with the lived body, the body insofar as it is represented and used in specific ways in particular cultures" (Grosz 18). In emphasizing difference within the sexes, these postructuralist thinkers reject the Cartesian dualism of mind and body and do much for Chandra Talpade Mohanty’s project of considering the ways in which "woman" is a heterogenously constructed and shifting category. Mukherjee presents Dimple’s body as a "social body": a "social and discursive object, a body bound up in the order of desire, signification and power" (Grosz 18-19). Dimple cannot control, for example, Amit’s desire to impregnate her, to impose a schema of patriarchal reproduction on her body. Yet, as I will demonstrate, Dimple resists in ways that she cannot articulate but she is strongly aware that controlling the mappings of her body gives her some kind of power. This novel demonstrates how the dualisms of patriarchal discourse operate, but I want to read Dimple’s response as a reclaiming of the uncontrollable body; her power is exercised through what Deleuze and Guattari would call the "rhizomatic" connections between her body and mind. Their book, A Thousand Plateaus (1980), provides a miscellany of theory which, "flattens out the relations between the social and the psychical," and privileges neither (Grosz 180). Deleuze and Guattari favour maps and rhizomes as conceptual models, so that all things are open, connectable, and subject to constant modification (12). I want to think of Dimple as an assemblage, a rhizomatic structure that increases in the dimensions of a multiplicity that changes as it expands its connections (8). She is able to resist precisely because her body and mind are inseparable and fluid entities. Her violence toward Amit is a bodily act but it cannot be read in isolation; Mukherjee insists that we also understand the mental processes that preface this act. Dimple’s vomit is one of the most powerful tropes in the novel. It is a rejection and a resistance; it is a means of control while paradoxically suggesting a lack of control. Julia Kristeva is concerned with bodily fluids (blood, vomit, saliva, tears, seminal fluid) as "abjections" which necessarily, "partake of both polarized terms [subject/object, inside/outside] but cannot be clearly identified with either" (Grosz 192). Vomiting, then, is the first act that Dimple uses as a means of connecting the mind and body that she has been taught to know only separately. Vomiting is an abjection that signifies Dimple's rhizomatic fluidity; it is the open and changeable path that denies the split between her mind and her body that her social experiences attempt to enforce. Mukherjee devotes large sections of the narrative to this act, bringing the reader into a private space where one is forced to see, smell, and taste Dimple’s defiance. She initially discovers her ability to control her vomit when she is pregnant. At first it is an involuntary act, but she soon takes charge of her body’s rejections: The vomit fascinated her. It was hers; she was locked in the bathroom expelling brownish liquid from her body...In her arrogance, she thrust her fingers deep inside her mouth, once jabbing a squishy organ she supposed was her tonsil, and drew her finger in and out in smooth hard strokes until she collapsed with vomiting (31) Dimple’s vomiting does contain an element of pathos which is somewhat problematic; one might read her only as a victim because her pathetic grasp at power is reduced to the pride she feels in her bodily expulsions. Mukherjee’s text, however, begs the reader to read Dimple carefully. Dimple acts through her body, often with horrible consequences, but she is resisting in the only way that she is able. In New York, as Dimple encounters an increasingly complicated sociocultural matrix, she fights to find a space between her role as a loyal Indian wife and the apparent temptations of the United States. Ina Mullick’s Western feminism asks her to abandon her Bengali self, and Amit asks her to retain it. In the face of these absolutes, Dimple continues to attempt her resistance through her body, but it is often weak and ineffectual: "But instead of the great gush Dimple had hoped for, only a thin trickle was expelled. It gravitated toward the drain, a small slimy pool full of bubbles. She was ashamed of it; it seemed more impersonal than a cooking stain" (150). Mukherjee asks us to read Dimple through her abjections--through both mind and body (not entirely distinct entities for Mukherjee)--in order to understand the murder. We must gauge Dimple's actions through the open and connectable relationships of body and mind. Her inability to vomit "pleasurably" signifies a growing inability to locate a space that is tolerable. Vomiting becomes a way for Dimple to tie her multiple subject positions together: "Vomiting could be pleasurable; thinking of all the bathrooms she had vomited in she felt nostalgic, almost middle-aged" (149). This moment at the kitchen sink occurs when Leni and Ina have fractured her sense of a stable Indian identity. In an interview, Mukherjee admits that Dimple’s movement to the United States means that she begins to ask questions about her oppression; she begins to ask herself questions about her own happiness (Hancock 44). These questions, coupled with Leni and Ina’s challenging presence, leads to Dimple to desire a reconnection and a sense of control. Undoubtedly, Dimple’s act of murder is misguided, but Mukherjee sensitively demonstrates that Dimple has very little choice left. Dimple does not simply break down into a body and mind that are unaware of their connections, rather she begins to operate on several levels of consciousness. Shen Mei Ma interprets Dimple’s condition as schizophrenic, and explores this as a prominent trope in Asian diaspora literatures. She uses R.D. Laing’s classic explanation of schizophrenia as a working definition: The term schizoid refers to an individual the totality of whose experience is split in two main ways: in the first place, there is a rent in his relation with his world, and, in the second, there is a disruption of his relation with himself...Moreover, he does not experience himself as a complete person but rather as ‘split’ in various ways, perhaps a mind more or less tenuously linked to a body, as two or more selves, and so on (Ma 43) Ma analyses this condition (which can be seen, like gender and race, as a socially constructed state of being), as a "defense mechanism" against an unbearable world; the separation in space and memory that the diasporic subject experiences results in a schizophrenic, or divisive, tendency. I agree with Ma's use of Laing's definition of schizophrenia in the sense that this understanding is certainly more useful than Emmanuel Nelson's insistence on Dimple's "madness." Reading Dimple's response with an interest in Deleuze and Guattari's conceptual rhizomes, however, leads me to resist using a definition that is linked to mental illness. This may be a prominent trope in Asian diaspora literature, but it is also necessary, and perhaps more useful, to recognize that Dimple's act of violence and her debatable "madness" are ultimately less important than reading her negotiation as a means of survival and her response as an act of resistance. Many critics interpret the final act of murder as "an ironic twist of Sati, the traditional self-immolation of an Indian wife on the funeral pyre of her husband" (Ma 58). This suggestion draws up Dimple’s teenage desire to be like Sita, "the ideal wife of Hindu legends" who walks through fire for her husband (6). The violence perpetrated against women who naturalize Sita’s tradition is wrenched into an act in which Dimple is able to exercise some control over her fate. The act of murder is woven with the alternate text of industrial/commercial culture in a way that demonstrates Dimple’s desperate negotiation with the options available to her: The knife stabbed the magical circle once, twice, seven times, each time a little harder, until the milk in the bowl of cereal was a pretty pink and the flakes were mushy and would have embarrassed any advertiser, and then she saw the head fall off - but of course it was her imagination because she was not sure anymore what she had seen on TV and what she had seen in the private screen of three A.M. (212-213) The tragedy of this conclusion surely lies in the events that are left unsaid: what is Dimple’s fate and how will society deal with her violent choice? Ma’s article on schizophrenia points to the most likely outcome--Dimple will be declared insane and "treated" for her illness. Yet my reading of this act has attempted to access a careful understanding of how Dimple is constructed and how this can contribute to rethinking her violent response. Dimple's mind is not an insane one; her body is not an uncontrollable, hysterical one. Murder is a choice for Dimple--albeit a choice that is exercised in a limited and oppressive space. "Mixing" is an urgent topic; as globalization and capitalist homogenization make the theorization of diaspora increasingly necessary, it is essential to consider how gendered and raced subject positions are constituted and how they are reproduced within and across geographies. This novel is important because it forces the reader to ask the difficult questions about "mixing" that precede Dimple’s act of spousal violence. I have attempted to address these questions in my discussion of Dimple’s negotiations and her resistance. Much has been written about this novel in terms of Dimple’s "split," but very few critics have tried to examine Dimple’s character in ways that penetrate our limited third person access to her. Mukherjee’s own writing in "An Invisible Woman" suggests the urgency of rethinking characters like Dimple and the particular complexities of immigration for non-English speaking housewives. Mukherjee’s relative position of privilege has given her access to far more choices than Dimple has, but notably, she avoids turning Dimple’s often suicidal violence inward. Instead, Mukherjee shows how the inward is inescapable from the outward: in murdering Amit, the violence Dimple perpetrates is, after all, a rearticulation of the violence from which her limited subject position cannot completely escape. Footnote: In thinking about Dimple's response, it is important to note that, of course, her actions and her words are always conditioned by the position that she has naturalized. Gayatri Chakravorty Spivak's "Can the Subaltern Speak?"(1988) argues that the subaltern subject cannot "speak" because no act of resistance occurs that can be separated from the dominant discourse that provides the language and the conceptual categories with which the subaltern voice speaks (Ashcroft et al 1998 217-218).The violence of Dimple's response must be seen as an ironic subversion of a television world that enforces patriarchal norms. References Ashcroft, Bill, Gareth Griffiths and Helen Tiffin. Key Concepts in Postcolonial Studies. London: Routledge, 1998. Brah, Avtar.Cartographies of Diaspora - Contesting Identities. London: Routledge, 1996. Deleuze, Gilles and Felix Guattari. A Thousand Plateaus - Capitalism and Schizophrenia. Minneapolis: U of Minnesota P, 1980. Gedalof, Irene. Against Purity - Rethinking Idenity With Indian and Western Feminisms. London: Routledge, 1999. Grosz, Elizabeth. Volatile Bodies - Toward a Corporeal Feminism. Bloomington: Indiana UP, 1994. Ma, Sheng-mei. Immigrant Subjectivities in Asian American and Asian Diaspora Literatures. Albany: State U of NY P, 1998. Mohanty, Chandra Talpade. "Under Western Eyes: Feminist Scholarship and Colonial Discourses." Colonial Discourse and Postcolonial Theory: A Reader. Laura Chrisman and Patrick Williams, eds. NY: Harvester Wheatsheaf, 1993: 196-220. Mukherjee, Bharati. Wife. Toronto: Penguin, 1975. -- "An Invisible Woman." Saturday Night 1981, 96: 36-40. Nelson, Emmanual S. Writers of the Indian Diaspora - A Bio-Bibliographical Critical Sourcebook.Westport, Conn.: Greenwood, 1993. Spivak, Gayatri Chakravorty. "Can the Subaltern Speak?" Colonial Discourse and Postcolonial Theory: A Reader. Laura Chrisman and Patrick Williams, eds. NY: Harvester Wheatsheaf, 1993: 196-220.

Use of technologies in domestic spaces in a market economy suggests a certain notion of consumption. But is this the same as consumption or use of technologies in public spaces such as urban streets, internet cafes and libraries? As Baudrillard has argued, consumption can be seen as a form of desire for social meaning and interaction [1988]. How then do we describe the types of social interaction made possible by virtualising technologies, and the tensions between these interactions and the physical spaces in which they take place? Studies of the social and behavioural impacts of new technologies often focus on the home as a site where these technologies (for example, radio and television) are consumed, appropriated, fetishised or made into artefacts by their owners. For example Silverstone and Haddon [1996] speak of the domestication of new technologies as a process involving four stages, making a claim for the role of users/consumers and consumption in the production, design and innovation of technologies - a role which has until recently very rarely been acknowledged. Such a process is dependent on the processes of a capitalist market system in general, which sets roles for people not just in the workplace but in the home as well. Historically this system informed the distinction between public and private spaces. Embedded in this dichotomy are notions of gender, class and race. While Silverstone and Haddon are showing the artificiality of the distinction, their assumption that consumption is a largely domestic activity reinforces the public/private divide. This however begs the question of how technologies are consumed and indeed, whether this is even the right word to use when describing such uses in public spaces. It is ironic that our consumption of technologies has become so public and yet so disconnected from traditional notions of social interaction. The mobile phone, numbers of which surpassed fixed lines for the first time last year in Australia [ACA 2002] is a much-hyped case in point. In our new mobile condition we minimise social encounters with strangers on the street and avoid face-to-face contact. Instead we invest in mediated faceless conversations with known counterparts through text messaging and mobile telephony. After all, as Baudrillard says, most of these machines are used for delusion, for eluding communication (leave a message) for absolving us of the face-to-face relation and the social responsibility. [1995] This may in part explain the sense of anxiety often expressed by commentators (and users) in respect of these new technologies. Perhaps the falling back on a form of technological determinism is in actual fact the expression of a profound pessimism, similar to that voiced by a journalist in a London newspaper in 1897: We shall soon be nothing but transparent heaps of jelly to each other. [Marvin 1988, 68] The use of technologies in public spaces in our own time use has not until recently been noted, even in official statistics, due perhaps to an overwhelming preoccupation with domestic access. It must also be acknowledged that Australian government policy with respect to the Internet during the last decade has assumed that the functions of the free market will deliver access to the home, the assumption being that, like the fixed line telephone, the domestic Internet will eventually become ubiquitous. And, indeed, home computer ownership has risen over time; household connections to the Internet have also risen sharply, and a large number of Australians also access the Internet from work [ABS 2001]. Public libraries, tertiary institutions and friend or neighbour's house as sites of access make up a mere remainder in these statistics. And yet, the inclusion of these three categories makes for a far more complete picture when discussing effective use. What do people use technologies in public spaces for? Are these uses different to domestic uses? If not, what does this suggest about public use, in terms of present policy and provision? We can notionally divide the complex set of places known as public space into four categories: civic spaces (including libraries), commercial spaces (including malls, shops and arcades), public spaces (such as the street and the park) and semi-privat(is)e(d) spaces. The shopping mall, for example, is a semi-privatised space, which mediates both the type of users and their activities through surveillance and obtrusive design (images of the street). The library, as a civic space, represents a place in which the use of new technologies (for example the Internet, if not the mobile phone) can be both appropriate (i.e. relevant) and equitable. But what of Internet access in other public spaces? The existence of a growing body of literature relating to mobile phone use in public spaces, for example, suggests that the relationship between new technologies and space is fluid [see Lee 1999; also DoCoMo Reports 2000] At a more basic, societal level, interactions between people on the street have historically been mediated by considerations of gender, occupation and disability [see for example, Rendell's male rambler]. In the same way as the provision of public access is often miscast as being solely for those without access at home, so too the street has been characterised as a site whose occupiers are transient, homeless or otherwise unengaged (for example, unemployed). So, what happens when the street meets the commercial imperative, as in the case of an Internet cafe? Most Internet cafes in Australia operate on a commercial basis. A further distinction can be made between pay-per-session and free public access Internet cafes. Within the pay-per-session category we may locate not only Internet cafes but also kiosks (the vending machine approach to access) and wireless Internet users; while within the free category we could include libraries, community centres and tertiary institutions. Each of these spaces induce certain kinds of activities, encourage and discourage certain forms of behaviour. When we add use of the Internet, which in itself functions as a semi-private space, this cocktail of design, use, consumption and communication becomes very potent indeed. Crang describes the intersection of two different kinds of spaces: the architectural (where forms are entered and moved through) and the cinematic (where pictures move in front of an unmoving person) (2000, 5). We would argue that Internet cafes, especially those where customers are visible to passers-by on the street, embody this essentially urban, interactive, consumption-driven shopping mall kind of a space, whose 'liberties of action' (to borrow Sawhney's phrase) are contained not within the present but a (perhaps misnamed) hyperreality. This approach has been taken by several multimedia Internet cafes in Australia, notably the Ngapartji centre in Adelaide, where "Equity of access is underlined by the vision of the walk-in, hands-on, street-front showcase of high-end multimedia Timezone for grown-ups. [Green 1996] This is an overwhelmingly urban notion of space. Public space in non-urban areas, by comparison, is located within a predominantly civic framework (the ANZAC memorial, the Town Hall). It's therefore apparent that an examination of public space in terms of strict public/private demarcations must also take into account the inter-relationship between urbanisation and consumption. Crang's image-event (2000, 12) may have many manifestations, not all of which will fit into simple dichotomies such as public/private, commercial/charitable, streetside/inside. What then can we say about users of technologies in public spaces, engaged in a notionally private act in a public space, mediated by a cash transaction? In what ways is this complex interaction made possible by (or embedded within) the design of the Internet cafe itself? Does the kind of public space induce particular forms of behaviour or usage? How do people interact with each other in these public spaces, whilst also engaging with another community, whose sole physical presence is a screen? One could argue, as Connery [1997] does, that the cafe metaphor is appropriate not so much to the space itself, but to the interactions between people on mailing and discussion lists, whose interplay occurs, perhaps ironically, in a virtual space. Internet cafes occupy a vague, barely-researched space somewhere in between the home and the office. They are an example of the intersection between new communications technologies and sites where leisure activities take place. They are at once intensely public but also intensely private. Lee's (1999) study of an Internet cafe and its users is timely, as it refutes the notion that public access encourages totally different users and use, a point of view summed up in a (no longer accessible) 1999 BT OpenWorld market analysis of Internet cafes: The clientele will largely consist of people who appreciate the usefulness of the Internet, but have no other access to it. These circumstances will not continue indefinitely, as PC ownership is increasing daily. In other words, you'd better get in quick, before universal domestic access kills your business! Lee's study runs counter to this view, suggesting that the progression from public access to domestic access is not linear, and that people frequent Internet cafes for a variety of reasons, and may indeed have access elsewhere. Lee's conclusion that peoples' use of Internet cafes is directly connected to their home and work life suggests the need for a re-examination of the kinds of public access being made available, and the public policy assumptions behind this access. Public use does not necessarily equate with a lack of access elsewhere. In fact, mobile Internet users may use public access as an adjunct to their daily activities; travelling users may log on to workstations en route to another destination; public library users may be accessing training, Internet facilities and bibliographic databases at the same time. It is a matter of concern that recent government policies have shown little recognition of these subtleties in both users and their activities. References Australian Bureau of Statistics, 8147.0 Use of the Internet by Householders, Australia (Final Issue: November 2000) and 8146.0 Household Use of Information Technology. Australian Communications Authority (2002) Media Release: Mobile Numbers Up by 25%, 13 February [http://www.aca.gov.au/media/2002/02-06.htm (viewed 6 March 2002)]Baudrillard, J.(1995) The virtual illusion for the Automatic writing of the World in Theory, Culture and Society, 12: 97-107. Baudrillard, J.(1998) The Consumer Society, Myths and Structures, Sage, London Connery, B. (1997) IMHO: Authority and Egalitarian Rhetoric in the Virtual Coffeehouse, in Porter, D. (ed.) Internet Culture, Routledge. Crang, M. (2000) Public Space, Urban Space and Electronic Space: Would the Real City Please Stand Up? in Urban Studies February, 37.2: 301. DoCoMo Reports (2000) No. 9 (The use of cell phones/PHS phones in everyday life) and No. 10 (Current trends in mobile phone usage among adolescents) NTT DoCoMo (Japan), Public Relations Department [http://www.nttdocomo.com] Green, L. (1996) Interactive Multimedia, the Cooperative Multimedia Centre Story in Media International Australia, 81: 11-20. Lee, S. (1999) Private Uses in Public Space: a study of an Internet cafe, in New Media and Society, 1.3: 331-350. Marvin, C. (1988) When Old Technologies Were New: Thinking about Electronic Communications in the late 19th century, Oxford University Press. Rendell, J. (1998) Displaying Sexuality: Gendered Identities and the early nineteenth century street, in Fyfe, N. (ed.), Images of the Street: Planning, Identity and Control in Public Space, Routledge. Silverstone & Haddon (1996) Design and the Domestication of Information and Communication Technologies: Technical Change and Everyday Life in Mansell and Silverstone (eds.) Communication By Design: the Politics of Information and Communication Technologies. Oxford University Press. 44-74. Links http://www.nttdocomo.com http://www.ngapartji.com.au http://www.aca.gov.au/media/2002/02-06.htm Citation reference for this article MLA Style Prater, David and Miller, Sarah. "We shall soon be nothing but transparent heaps of jelly to each other" M/C: A Journal of Media and Culture 5.2 (2002). [your date of access] < http://www.media-culture.org.au/0205/transparent.php>. Chicago Style Prater, David and Miller, Sarah, "We shall soon be nothing but transparent heaps of jelly to each other" M/C: A Journal of Media and Culture 5, no. 2 (2002), < http://www.media-culture.org.au/0205/transparent.php> ([your date of access]). APA Style Prater, David and Miller, Sarah. (2002) We shall soon be nothing but transparent heaps of jelly to each other. M/C: A Journal of Media and Culture 5(2). < http://www.media-culture.org.au/0205/transparent.php> ([your date of access]).