Libmonster ID: UZ-1287

Comp. L. B. Alaev, T. N. Zagorodnikova, Moscow: East. lit-ra, 2010. 470 p., ill.

This book is unusual and ... strange. It is not like the standard anniversary collections in honor of a particular scientist (including an Orientalist), which are now in fashion and usually represent a collection of articles, sometimes completely random. This book is dedicated not just to a major scientist, but to a non-standard bright personality who seems to speak from its pages. The collection contains a touch of nostalgia for the old Oriental studies, to which my generation and those who are a little younger belong - they are the ones who made this book, bringing

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You can add your own personal attitude to the heroine by sharing your memories and impressions of her and writing some extremely good (and by no means accidental) articles. This work is not only informative, but also elegant-from the cover to the last page, it is made with great appreciation and love for Coca Alexandrovna Antonova.

The book has four parts: "Introduction", "About yourself"," About her", "Articles on the history of India, British colonial policy and Russian-Indian relations".

The "introduction", written by L. B. Alaev and T. N. Zagorodnikova, begins solemnly:"This was a representative of the cohort of scientists who founded modern Russian Indology." This is followed by a phrase that puts everything in its place and conveys the book's elegance and unconventionality: "A unique name emphasizes that this was an extraordinary woman" (p. 3).

The authors of" Introduction " put the scientific contribution of K. A. Antonova at the forefront, leaving an assessment of her character, non-conformist behavior and what we call eccentricities in the third part of the book. Here, however, they mentioned the persistent love of Koki Alexandrovna for skullcaps and her diverse interests and hobbies: write poetry, love cats, read detective stories, travel, sports, photography. "A certain eccentricity that scared off many people was not a pose, it was a property of her character that she did not consider it necessary to hide. Those who were able to ignore it were rewarded with communication with the most interesting person" (p. 9).

Koka Alexandrovna, contrary to the opinion of the entire India Department of the Institute of Oriental Studies of the USSR Academy of Sciences, where she worked since 1950, adhered to the thesis that there were no even rudiments of capitalist relations in medieval India and ultimately won: her opponents, one by one, revised their positions or moved away from this topic. By the way, her point of view also influenced those who studied the history of other regions of the East, in particular my family. My wife was a graduate student of Koki Alexandrovna and was writing a dissertation on the social and state system of Burma on the eve of the English conquest, and I was writing a dissertation on the English conquest of Malaya. Under the influence of the powerful minds of the Indian Department, we were very eager to find the beginnings of capitalist relations (now it is terrible to think about it) in archaic Burma and in absolutely feudal Malaya: my wife began to look for them in crafts and trade, and I - in the activities of Chinese tin miners who worked in artels. Koka Alexandrovna clearly explained to her graduate student that rural and even metropolitan markets are not yet capitalism, and I realized that the traditional Chinese community artel in the conditions of Malaya of the XIX century. even the role of compradors does not pull.

And another idea of Koki Alexandrovna, which for a long time did not find understanding in the Orientalist community - the idea of multiple ownership of land under feudalism, is now almost commonplace. Koka Alexandrovna considered this on the example of Mughal India of the Akbar era in a book that, as the authors of the Introduction write with good reason, "was the cornerstone of subsequent research" (p. 5). And they conclude: "Koka Alexandrovna lived a long life ("One must live long in Russia..." - she sometimes repeated), filled with works and cares, as well as joys and successes. She knew a lot of love, was passionate about her business, had many friends, and left a noticeable mark in science. Even those who did not know her personally will not forget her " (pp. 9-10).

The central part of the book, of course, is the "About Me" section. It includes the memoirs of Koki Alexandrovna, her poems ("Verses") and a list of works. The main part of his memoirs ("We are Orientalists...") was published in the magazine "Vostok (Oriens)" in 1991, 1992 and 2000. Now the memoirs include "Childhood Memories"and " Versatility".

"Childhood Memories", written in 1996, tells about the impressions of 7-11 - year-old Koka from life in Petrograd in the spring and summer of 1917, a trip to Temir Khan-Shura (Buinaksk), which her mother, Sofia Mikhailovna, lightly went with her daughter, hoping for sea bathing (Temir Khan- Shura-then the center of Dagestan-is located in the foothills, dozens of versts from the sea), the difficult return journey in the context of the outbreak of Civil War, about life in Moscow, where my Bolshevik mother began to work in Zinoviev's secretariat in the Comintern. All this is written brightly, cheerfully, with genuine humor. And the story of the parrot, whose cage was in the toilet, and the parrot from there shouted to the guests " Come in!", and the story of V. M. Molotov's matchmaking to Sofia Mikhailovna, and memories of the cherry and apricot orchards of Dagestan: "... when the current turmoil ends (so in the text. - Comp.), large fruit orchards will grow again in Dagestan, and people will cook thick, delicious compote" (p. 31).

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"Versatility" is a story about how a 15-year-old Cook, sent (and I want to say either frivolous, or earned in the Comintern) by her mother to England (it was 1925), passed the English language exam. She chose the theme "Versatility" for her essay, not knowing what that word means. And - I hit the nail on the head, describing the search (virtual) for this "versatility", meaning "versatility, versatility". "Long live versatility!" exclaims Koka Alexandrovna, concluding her charming little story, which highlights one of the facets of an outstanding woman's character - the ability to overcome almost hopeless obstacles (p.36).

Evaluating the central part of Koki Alexandrovna's memoirs "We are Orientalists..." is not only difficult, but, in my opinion, impossible, and not necessary. The book contains an excellent article by V. M. Alpatov, written in the section "About her" from the point of view of a historian of science, and I simply join Vladimir Mikhailovich's assessment: both that the memoirs are subjective squared (due to the character of K. A.), and that they are written in the genre of anecdote, where the artistic aspect of the memoir fiction is superimposed on real memories, and that the author proceeds from his views at the time of writing the memoirs (late 1980s-early 1990s), and that in the memoirs of K. A. "there are few immaculate heroes and one - dimensional villains", and that, again, in the first place, the author does not know what to do. Because of her character, K. A. " is less inclined than many other memoirists to spare and embellish herself."

Speaking about this part of my memoirs, I would like to focus on purely personal impressions of Koka Alexandrovna and some of the characters in her memoirs. First of all, she remains the author of two books for me, which at one time had a huge impact (and not only on me). These are " Essays on social relations and the political system of Mughal India in the time of Akbar (1556-1605)" and "The English Conquest of India in the XVIII century". As I have already said, when writing my PhD thesis, I took her point of view on feudalism in the East and remain faithful to it to this day. Of course, in the Southeast Asia Department, most of the employees have always been concerned with modernity, and discussions on formational issues (as in the India Department) it wasn't conducted there.

I knew Koka Alexandrovna thanks to my wife, her graduate student (Marina Georgievna Kozlova), thanks to which we visited the apartment of Koka Alexandrovna and her husband - Vladimir Mikhailovich Turok-Popov. And I remember K. A. in a skullcap, sharp in her opinions, somewhat patronizing of our attempts to transfer the peculiarities of Indian feudalism to the soil of Southeast Asia. Most importantly, I firmly believe that her books, which created the foundation of Russian Indology, have not lost their significance to this day.

It is difficult to assess the validity of K. A.'s judgments about those who taught me at Moscow State University, at the Faculty of History, or about those with whom I met in Ivan, as a graduate student and junior researcher who admired the masters from the India Department - in the 1950s and 1960s, by far the strongest division of IVAN. Maybe K. A. was too strict with Igor Mikhailovich Reisner when she wrote: "Igor's rhetoric has faded, the colors have crumbled, the research method has become dilapidated" (p. 76). I do not presume to judge (indologists know better) what has become dilapidated, what has crumbled, and what has faded, but for me the lectures of I. M. Reisner and a brief conversation with him (although I was a Sinologist, but when I started my course work in the 3rd year, I dared to seek advice from Igor Mikhailovich and experienced a kind of euphoria) remained one of the brightest pages of my university youth. And to my dearest Alexey Mikhailovich Dyakov, warmly and cordially described by K. A. I owe a lot to Antonov: his book "India during and after the Second World War" and lectures of a special course on national problems of India - it was then that the Indians ceased to be perceived by me as a single mass (like the Chinese), and I even remembered the names of the peoples (and their languages) of the Dravidian south of the subcontinent. I am indebted to Alexander Mikhailovich Osipov, who specialized in the problems of the Indian Middle Ages and was sympathetically portrayed by K. A., for valuable comments on my PhD thesis.

My impressions of the two scientists, K. A. Antonova and myself, differ. Yevgeny Fyodorovich Ludshuveyt "was not sympathetic to her" and for the low quality of lectures, as she writes, students called him Khudshuveyt. However, I remember that he was an extremely liberal examiner. The scientific contribution to the Oriental studies of Vasily Vasilyevich Struve (Vasya Vasya, as Koka Alexandrovna called him), she clearly did not appreciate very much. I do not know whether V. V. Struve was "one of Turaev's weak students and was jealous of his fame and place in science," whether I. A. Orbeli considered him "too much of a fool," and whether V. V. Struve or A. N. Tyumenev was right in the scientific dispute that turned into a personal feud (it was about the slave-owning system in the Ancient East).,

page 188

true, she was condescending and unkind to Vasya Vasya, who, judging by her memories, did good to her.

I can't say anything about the "Verses" section, but I have a question for the compilers: why is the selection of K. A.'s poems so politicized, with a roll in one direction? And before 1963-1964. she didn't write anything? For the sake of completeness of K. A.'s memoirs, perhaps it was worth including in the section her epigrams on colleagues and friends, especially since most of them were Orientalists?

The "About Her" section is a collection of memoirs about Koka Alexandrovna (and her wife) by various people: colleagues, her graduate student, an Indian historian, and acquaintances who visited her home. This collection allows you to look at K. A. and her memoirs, as well as her attitude to the people around her from different angles. What unites them is their sincere sympathy for an outstanding, interesting person and a great scientist. Three memoirs (by L. B. Alaev, P. M. Shastitko, and T. N. Zagorodnikova) and one article (by V. M. Alpatov) occupy a central place in this collection. In a beautiful, original article (this could only be done, of course, by a great accurate and systematic person), "Analyzing summaries of old letters..." L. B. Alaev recreated a complex picture of his relationship with K. A. Antonova: from " So, in 1957, we were enemies with her (naturally, scientific. - V. T.) "to" Dear Lenya!" (K. A.) and " And our friendship (underlined by me. - V. T. It has always been based on a frank dialogue" (L. B. Alaev). From the letters exchanged between the two outstanding Orientalists, a picture emerges of relations in the India Department, scientific disputes, and most importantly-the image of the inflexible, self-confident K. A., firm and friendly at the same time. These are memories of Antonova, the scientist.

P. M. Shastitko's memoirs, written with his characteristic friendly humor towards others and with irony towards himself, are called "Episodes". These are the episodes - the story of K. A.'s wary attitude towards P. M. Shastitko at the dawn of his scientific activity, which began to melt after a meeting in an informal setting in the artist's studio, an unexpected joint trip from Delhi to Fatehpur Sikri to the capital of the beloved K. A. Emperor Akbar: "How I missed (Pyotr Mikhailovich left Delhi to Calcutta. - V. T.)...in love with India, smart, cheerful Koki Alexandrovna with her cute eccentricity, with her invariable phrase: "Dr. Peter! The trumpet is calling!"".

The notes of T. N. Zagorodnikova, the last graduate student of Koka Alexandrovna and a student of two major orientalists at once - K. A. Antonova and L. B. Alaev-are very accurately named ("Mosaic of my Memories").: "All my memories of Koka Alexandrovna are some episodes that are not connected with each other, her stories, stories about her from other people, impressions of my conversations with her... These passages cannot be built into a coherent narrative, but it is from them that the idea of herself, her life and the era of which she was a part arises" (p. 268). But Tatyana Nikolaevna was clearly being modest: her "Mosaic" is precisely a coherent narrative about K. A. and her wife, perfectly written, fascinating, and easy to read.

I have already mentioned V. M. Alpatov's article (namely, an article, not a memoir), written from the standpoint of a historian of science. Its main advantage is the recreation of the atmosphere in which Oriental studies lived at the time when K. A. worked, which explains a lot in her memoirs. "Koka Alexandrovna herself," concludes V. M. Alpatov, " appears from the pages of her memoirs as an active, independent person, far from having the most calm and peaceful character. So it was remembered by others" (p. 304).

Surendra Gopal, a professor at the University of Patna, titled a rather voluminous chapter "Remembering Coca Alexandrovna Antonova" and shared the impressions of a young Indian graduate student from his stay in the USSR, mainly in Ivan, in the early 1960s. He became a disciple of K. A., to whom Gopal carried his gratitude for many years, until the death of K. A.: "I secretly hoped that she would live to be a hundred years old. But that didn't happen... She taught me how to work with sources. I learned to be patient and read a lot. It shaped my attitude to history" (p. 234). Gopal recalled how K. A. had rushed to him on the eve of his Ph. D. thesis defense to clarify some passage that she had suddenly doubted (p. 227). The Indian scholar also recalled K. A. and her husband's first introduction to Indian cuisine, and that K. A. had given Gopal's wife, of course, a skullcap. Very warm and grateful memories.

Short memories of T. V. Prosuntsova, A. A. Bychkova and M. N. Yegorova add touches, and these touches fit well into the overall picture, called portrait of Coca Alexandrovna Antonova.

page 189

The memoirs of I. Y. Perskaya and I. M. Smilyanskaya stand somewhat apart. An excerpt from the book "Time and Destinies" by I. Y. Perskaya, who emigrated to the United States, refers more to Vladimir Mikhailovich and, strictly speaking, is dedicated to his memory. However, this does not matter much, since the K. A. and V. M. Turk were an indissoluble unity. Something else is important. The memoirs of the sweetest Yvette Yurievna are, unfortunately, the product of typical emigrant literature from the end of the Cold War. And it is not clear why the compilers decided to start the section of memoirs about K. A. with the phrase of I. Y. Perskaya: "Our life was very poor, painted in gray" (p. 189). However, from the following text it turns out that the life of the Antonov couple-Turks was neither poor nor gray. Emigrants (and not only domestic ones) generally tend to exaggerate, evaluating their former homeland and themselves in it. How, I can't imagine, the most intelligent and intelligent Yvette Yurievna could have put such a passage in her memoirs about V. M. Turok: "Director of the Institute (Slavonic Studies and Balkan Studies, where V. M. worked) - V. T.He gave the impression of an illiterate head of a village club who had just joined the achievements of world civilization, sometimes accompanied Vladimir Mikhailovich on his trips to international forums and invariably remained in the shadows there, probably languishing with envy next to the bright, always surrounded by people Vladimir Mikhailovich" (p.191). I have no special sympathy for the late director of the Institute of Slavic Studies and Balkan Studies, with whom I spoke, including at international forums, I declare: what I. Y. Perskaya wrote about him is either speculation or deliberate (by the way, why is it unworthy to be the head of a village club and even join the world culture?). Contrary to the author's intentions, such passages do not adorn or magnify the person about whom such memoirs are written.

The center of I. M. Smilyanskaya's memoirs is the harmonious relationship between K. A. and her husband ("Coca" and "Turk") and their social activities with a touch of dissidence, rather than scientific ones: "Koka Alexandrovna and Vladimir Mikhailovich were a self-sufficient couple, people immersed in a joint spiritual and intellectual life and surrounded by a circle of loyal friends. Meanwhile, they clearly took on a secret mission to support those who needed help in the conditions of Stalin's time " (p. 201). Without entering into a polemic with Irina Mikhailovna, whose memoirs are good, literary and sincere, I will again agree with V. M. Alpatov: "Having overestimated a lot, the memoirist still did not give up some of the usual ideas. Disillusioned with Marxism, she remained an atheist... In general, all references to the Civil War in memoirs are given from the red side. Not a trace of any criticism of what her mother was doing. You can see how Koka Alexandrovna went through a path that is far from unique to her: communist internationalism - "sixties" - the transition to liberal positions, but the last stage was (at least at the time of writing her memoirs) not completed" (p. 303).

In conclusion - about the scientific articles of the collection. They are distinguished by two features: they relate (directly or indirectly) to the sphere of interests of K. A. Antonova and are written at a high scientific level. Not being an indologist, I can't say much about these articles, but I read them all with interest and I believe that each of them is worthy of the memory of the person to whom they are dedicated.

Deep, erudite, thinking outside the box E. Y. Vanina devoted her article to the birth of the concept of the Middle Ages in Indian historiography. After reviewing the writings of British historians who held different views on the past of India, starting with U. E. Yu. Vanina concludes that the author of the study of the Indian historiography developed within the framework of nationalist ideology, but at the same time under the huge influence of English orientalism.: "His (the community of Indian medievalists. - V. T.) collective efforts created the image of the Middle Ages, and to this day largely remains a textbook in the scientific community. Several main sources fed this image: traditional ideas about the past, captured in oral and written traditions and perceived by historians themselves; the works of Western, mainly English orientalists; the ideology and political practice of the national liberation movement; Marxism. Subsequently, new sources were added to these sources, connected with the trends of the historiosophical thought of the West... "(pp. 335-336). But in the mass consciousness, the deputy-


1 References to K. A. Antonova's criticism of the book V. A. S. Smith are very relevant in the article. Akbar, the Great Mogul, 1542-1605. Oxford, 1971. (K. A. found this book superficial and reproached the author for not knowing Farsi and using sources only in translations), as well as the works of W. H. Moreland, a classic of Indological medieval studies (Moreland W. H. India at the Death of Akbar. An Economic Study. L., 1920; The Agrarian System of Moslem India. Cambridge, 1929), whom she criticized for approaching Mughal agrarian history "from the point of view of a colonial administrator" (pp. 318-319, 322).

page 190

According to E. Yu. Vanin, " a single image of the Middle Ages did not develop: it is common among "secularists" and supporters of Hindu or Muslim fundamentalism, among residents of different regions, among members of different castes" (p.336).

The most interesting article by K. A. Fursov "The Collapse of the Mughal Sultanate: interpretations" is correlated with the article by K. A. Antonova "Soviet Indologists on the reasons for the fall of the Mughal Empire" in the collection "Essays on the Economic and Social History of India" (Moscow, 1973). The author gives a brief (but very succinct) overview of the main approaches to the problem of the collapse of the Mughal Empire in the Indian (historians of the Aligarh school), Western (Cambridge History of India) and domestic (K. A. Antonova, L. B. Alaev, E. Yu. Vanina and their departed opponents: I. M. Reisner, V. I. Pavlov, K. Z. Ashrafyan, A. I. Chicherov). K. A. Fursov focused on the qualitative leap in foreign indology over the past 25-30 years. "Further development of this problem," he rightly believes, " requires a great deal of attention to the broad economic history of Asia and the early modern world... In particular, the role of long-distance trade in the socio-economic and political processes in South Asia should be given more attention in determining the reasons for the Mughal collapse" (pp. 347-348).

The main idea of K. A. Fursov is that the Mughal state was not a state that emerged "as a historical phenomenon only in Western Europe and only in the middle of the XVII century" (p. 349). The Mughal Sultanate, in his opinion, is a typical example of a patrimonial polity, where the monarch's personality is not separated from his functions, and the apparatus was not a bureaucracy in Weber's understanding. Although the author does not consider it "legitimate to apply to the pre-colonial East the category of 'feudalism' and this term itself", he agrees with K. A. Antonova and L. B. Alaev (supporters of feudalism in the East) that " the collapse of the Mughal Sultanate was a cyclical process, not caused by deep shifts in socio-economic relations in the Southern part of the country." Asia on the eve of the penetration of the East India Company into the sphere of power " (p. 354).

M. A. Olim in his article "Time in the Farsi-language Chronicles of India" assigns a special place among the founders of Soviet Indology to K. A. Antonova, largely due to the fact that she was the first to turn to the chronicles and primary sources in Farsi of the era of the Delhi and Mughal sultanates. Continuing the tradition laid down by K. A. Antonova, M. A. Olim, using the example of perception and reflection of time in Farsi-language historiography, shows how the Muslim culture of India has become a field of interaction of radically different civilizational approaches and concludes: "... the confrontation and interaction of linear and cyclical perception of time, numerous variants of their conflict and coexistence in the works of Indian Farsi-language historiographers they largely determined the originality and amazing richness of the Farsi-language historiography of India " (p. 380).

The publication of K. D. Nikolskaya's article on Astrakhan Indians by Peter Pallas, academician of the St. Petersburg Academy of Sciences, is very appropriate in the collection, since the collection "Russian-Indian Relations in the XVIII century" (1965), one of the responsible editors of which was K. A. Antonova, contains a selection of Astrakhan documents of the XVII-XVIII centuries. The article by Peter Simon Pallas is interesting in itself, and its highly qualified research and commentary make it doubly interesting. Very convincing is the author's discovery that both Pallas and I. G. Gheorghi, whose work appeared in 1777 (Pallas's article appeared in 1782), had the same informant - Karl Ivanovich Gablitz, who kept records during his visits to Astrakhan in 1769 and 1774, the fate of which is still unknown. unknown to this day.

The section concludes with two good articles that relate to the colonial history of India. S. E. Sidorova's research tells about a little-known subject for domestic readers - the educational policy of the British authorities in India during the era of the East India Company, i.e. from the end of the XVIII century to the middle of the 50s of the XIX century. This topic, as it seems, was practically not developed in Russian indology.

Although the Sepoy uprising, unlike the previous story, was studied by domestic indologists, M. S. Kalandarova wrote an original article "The Sepoy Uprising: a Russian view", which traces (mainly from the periodicals of that time) the attitude of different strata of Russian society to the uprising, as well as the influence of the methods of British rule in India on the Turkestan region.

I think that the book under review will appeal to different generations of orientalists: mine-because it raises a whole layer of memories, sometimes not even directly related to the memoirs of Koki Alexandrovna, subsequent-because, I hope, they will learn about an outstanding person and a major scientist, as well as something about the time in which he lived this man and created this scientist.

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