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इरावती कर्वे
इरावती कर्वे (जन्म: डिसेंबर १५, १९०५,म्यानमार - मृत्यु:ऑगस्ट ११, १९७०) या मराठी लेखिका होत. मानववंशशास्त्र, समाजशास्त्र आणि मानसशास्त्राच्या अभ्यासक असलेल्या इरावती कर्व्यांनी वैचारिक ग्रंथांबरोबर ललित लेखन देखील केले आहे. भारतीय त्याचप्रमाणे मराठी संस्कृती हा त्यांच्या जिव्हाळ्याचा विषय होता. या विषयांवर त्यांनी मराठी तसेच इंग्रजीतून लिखाण केले आहे. उच्चशिक्षित, निरीश्वरवादी, बुद्धिप्रामाण्यवादी असलेल्या इरावती कर्वे यांचे संस्कृत भाषेवर देखील प्रभुत्त्व होते. आधुनिक विचारांच्या असूनही आपल्या संस्कृतीबद्दल असलेली आपलेपणाची व आपुलकीची दृष्टी त्यांच्या लिखाणातून दिसून येते.
इरावती कर्वे
जन्म नाव इरावती कर्वे
जन्म डिसेंबर १५, १९०५
मिंज्यान, म्यानमार
मृत्यू ऑगस्ट ११, १९७०
राष्ट्रीयत्व भारतीय Flag of India.svg
कार्यक्षेत्र साहित्य, अध्यापन,संशोधन
भाषा मराठी
साहित्य प्रकार ललित, वैचारिक
प्रसिद्ध साहित्यकृती युगान्त
पती दि.धों.कर्वे
शिक्षणसंपादन करा
इरावती कर्वे यांचे शालेय व महाविद्यालयीन शिक्षण पुणे येथे झाले. 'चित्पावन कोकणस्थ ब्राम्हण' हा विषय घेऊन त्या एम.ए झाल्या. पुढे उच्च शिक्षणासाठी त्या जर्मनीला गेल्या. 'मनुष्याच्या कवटीची नेहमीची असमप्रमाणता' या विषयावर बर्लिन विद्यापीठातून त्यांनी पी.एच.डी. प्राप्त केली. परतल्यावर काही काळ नाथीबाई दामोदर ठाकरसी विद्यापीठात कुलसचिव म्हणून त्यांनी काम पाहिले. १९३९ मध्ये पुण्याच्या डेक्कन कॉलेजात मानववंशशास्त्र या विषयाच्या प्रपाठक म्हणून त्यांची नेमणूक करण्यात आली. १९५५ साली लंडन विद्यापीठात व्याख्याता म्हणून एका वर्षासाठी त्यांनी पद भूषवले.
कौटुंबिकसंपादन करा
इरावती कर्वे यांचा जन्म म्यानमारमधील मिंज्यान येथे डिसेंबर १५, १९०५ रोजी झाला. त्यांचे पूर्वाश्रमीचे नाव इरावती करमरकर होय. प्रा. दि.धों.कर्वे यांच्याशी त्यांचा विवाह झाला.
त्यांना जाई, आनंद, गौरी अशी तीन अपत्ये झाली. गौरी देशपांडे या सुप्रसिद्ध लेखिका तर डॉ. आनंद कर्वे हे ॲश्डेन पारितोषिक विजेते शास्त्रज्ञ आहेत.
प्रकाशित साहित्यसंपादन करा
इरावती कर्वे यांचे प्रकाशित झालेले साहित्य पुढील प्रमाणे-
समीक्षा ग्रंथसंपादन करा
युगान्त १९७१ : महाभारतावरील समीक्षा ग्रंथ.
ललित लेखसंग्रहसंपादन करा
गंगाजल १९७२
परिपूर्ती १९४९
भोवरा १९६४
समाजशास्त्रीय ग्रंथसंपादन करा
आमची संस्कृती
धर्म १९७१
मराठी लोकांची संस्कृती १९५१
महाराष्ट्र एक अभ्यास १९७१
संस्कृती १९७२
हिंदू समाज एक अन्वयार्थ १९७५
हिंदूंची समाज रचना १९६४
याशिवाय इंग्रजी भाषेमधूनही इरावती कर्वे यांचे बारा वैचारिक ग्रंथ प्रसिद्ध झाले आहेत.
पुरस्कारसंपादन करा
युगान्त या पुस्तकाला १९७२ चा साहित्य अकादमी तसेच महाराष्ट्र शासनाचा पुरस्कार.
इतर मान्यवरांचे विचारसंपादन करा
"जुन्यातून यशस्वीपणे बाहेर पडणे आणि व नवे यशस्वीपणे आत्मसात करणे असे दुहेरी यश इरावती कर्व्यांना लाभले आहे. ही धडपड त्यांनी एकाकीपणे केली आहे. नव्या लघुनिबंधाच्या उगमापाशी त्या उभ्या आहेत." असे इरावती कर्वे यांबद्दल डॉ.आनंद यादव म्हणतात तर 'ललितनिबंधातील खरी कलात्मकता आणि खरे लालित्य अभिव्यक्त करणार्‍या, नव्या आणि खर्‍याखुर्‍या ललित निबंधाच्या अग्रदूत' असे प्रा.नरहर कुरुंदकरांनी संबोधले आहे.
_______________________________
Irawati Karve
Page issues
Irawati Karve (1905 – 11 August 1970) was an anthropologist, sociologist, educationist and writer from Maharashtra, India.
Irawati Karve
Born 1905
Burma
Died 11 August 1970
Residence Pune, India
Occupation Anthropologist
Spouse(s) Dinkar Dhondo Karve
Early life and educationEdit
Karve was born in 1905 to a wealthy Chitpavan Brahmin family and was named after the Irrawaddy River in Burma where her father, Ganesh Hari Karmarkar, was working for the Burma Cotton Company. She attended the girls boarding school Huzurpaga in Pune from the age of seven and then studied philosophy at Fergusson College, from which she graduated in 1926. She then obtained a Dakshina Fellowship to study sociology under G. S. Ghurye at Bombay University, obtaining a master's degree in 1928 with a thesis on the subject of her own caste titled The Chitpavan Brahmans — An Ethnic Study.[1]
Karve married Dinkar Dhondo Karve, who taught chemistry in a school, while studying with Ghurye. Although her husband was from a socially distinguished Brahmin family, the match did not meet with approval from her father, who had hoped that she would marry into the ruling family of a princely state. Dinkar was a son of Dhondo Keshav Karve, a campaigner for women's rights who, somewhat contradictorily, opposed Dinkar's decision to send her to Germany for further studies.[2][a]
The time in Germany, which commenced in November 1928, was financed by a loan from Jivraj Mehta, a member of the Indian National Congress, and was inspired by Dinkar's own educational experiences in that country, where he had obtained his PhD in organic chemistry a decade or so earlier. She studied at the Kaiser Wilhelm Institute of Anthropology, Human Heredity, and Eugenics, was awarded a doctorate two years later[b] and then returned to her husband in India, where the couple lived a rather unconventional life less bound by the social strictures that were common at that time.[5][c] Her husband was an atheist and she explained her own visits to the Hindu shrine to Vithoba at Pandharpur as out of deference for "tradition" rather than belief. Despite all this, theirs was essentially a middle-class Hindu family in outlook and deed.[6]
CareerEdit
Karve worked as an administrator at SNDT Women's University in Bombay from 1931 to 1936 and did some postgraduate teaching in the city. She moved to Pune's Deccan College as a Reader in sociology in 1939 and remained there for the rest of her career.[7]
According to Nandini Sundar, Karve was the first Indian female anthropologist, a discipline that in India during her lifetime was generally synonymous with sociology. She had wide-ranging academic interests, including anthropology, anthropometry, serology, Indology and palaeontology as well as collecting folk songs and translating feminist poetry.[8] She was essentially a diffusionist, inspired by several intellectual schools of thought and in some respects emulating the techniques used by W. H. R. Rivers. These influences included classical Indology, ethnology as practised by bureaucrats of the British Raj and also German eugenics-based physical anthropology. In addition, she had an innate interest in fieldwork.[9] Sundar notes that "as late as 1968 she retained a belief in the importance of mapping social groups like subcastes on the basis of anthropometric and what was then called 'genetic' data (blood group, colour vision, hand-clasping, and hypertrichosis)".[4]
She founded the department of anthropology at what was then Poona University (now the University of Pune).[8]
Karve served for many years as the head of the Department of Sociology and Anthropology at Deccan College, Pune (University of Pune).[citation needed] She presided over the Anthropology Division of the National Science Congress held in New Delhi in 1947.[8] She wrote in both Marathi and English.
LegacyEdit
Sundar says that
although Karve was very well known in her time, especially in her native Maharashtra, and gets an honourable mention in standard histories of sociology/anthropology, she does not seem to have had a lasting effect on the disciplines in the way of some of her contemporaries.
She provides various possible reasons why Karve's effect has been less than that of people such as Ghurye and Louis Dumont. These include her location at an academic centre that carried less prestige than, say, those in Delhi and Bombay and because she concentrated on the classical anthropological concern relating to origins at a time when her fellow academics were moving from that to more specialised matters underpinned by functionalism. In addition, her lasting impact may have been affected due to none of her PhD students being able to carry her work forward: unlike, say, Ghurye's students, they failed to establish themselves in academia. There was also the issue of her use of a niche publisher — her employers, Deccan College — for her early works rather than a mainstream academic house such as Oxford University Press, although this may have been imposed upon her.[8]
After Karve's death, Durga Bhagwat, a contemporary Marathi intellectual who had also studied under Ghurye but left the course, wrote a scathing critique of Karve. Sundar summarises this as containing "charges of plagiarism, careerism, manipulation of persons, suppressing the work of others, etc. Whatever the truth of these charges, the essay does Bhagwat little credit."[10]
Although Karve's work on kinship was based on anthropometric and linguistic surveys that are now considered unacceptable, there has been a revival of academic interest in that and some other aspects of her work, such as ecology and Maharashtrian culture.[8]
Her range of reading was wide, encompassing Sanskrit epics such as the Ramayana to the Bhakti poets, Oliver Goldsmith, Jane Austen, Albert Camus and Alistair Maclean, and her library of books related to academic subjects now forms a part of the collection of Deccan College.[11]
WorksEdit
Among Karve's publications are:
Kinship Organization in India (Deccan College, 1953), a study of various social institutions in India.
Hindu Society — an interpretation (Deccan College, 1961), a study of Hindu society based on data which Karve had collected in her field trips, and her study of pertinent texts in Hindi, Marathi, Sanskrit, Pali and Prakrit. In the book, she discussed the pre-Aryan existence of the caste system in Hinduism, and traced its development to its present form.
Maharashtra — Land and People (1968) - describes various social institutions and rituals in Maharashtra.
Yuganta: The End of an Epoch, a study of the main characters of the Mahabharata treats them as historical figures and uses their attitudes and behavior to gain an understanding of the times in which they lived. Karve wrote the book first in Marathi, and later translated it into English. The book won the 1967 Sahitya Academy Award for best book in Marathi.[11]
Paripurti (in Marathi)
Bhovara (in Marathi)
Amachi Samskruti (in Marathi)
Samskruti (in Marathi)
Gangajal (in Marathi)
इरावती कर्वे (जन्म: डिसेंबर १५, १९०५,म्यानमार - मृत्यु:ऑगस्ट ११, १९७०) या मराठी लेखिका होत. मानववंशशास्त्र, समाजशास्त्र आणि मानसशास्त्राच्या अभ्यासक असलेल्या इरावती कर्व्यांनी वैचारिक ग्रंथांबरोबर ललित लेखन देखील केले आहे. भारतीय त्याचप्रमाणे मराठी संस्कृती हा त्यांच्या जिव्हाळ्याचा विषय होता. या विषयांवर त्यांनी मराठी तसेच इंग्रजीतून लिखाण केले आहे. उच्चशिक्षित, निरीश्वरवादी, बुद्धिप्रामाण्यवादी असलेल्या इरावती कर्वे यांचे संस्कृत भाषेवर देखील प्रभुत्त्व होते. आधुनिक विचारांच्या असूनही आपल्या संस्कृतीबद्दल असलेली आपलेपणाची व आपुलकीची दृष्टी त्यांच्या लिखाणातून दिसून येते.
इरावती कर्वे
जन्म नाव इरावती कर्वे
जन्म डिसेंबर १५, १९०५
मिंज्यान, म्यानमार
मृत्यू ऑगस्ट ११, १९७०
राष्ट्रीयत्व भारतीय Flag of India.svg
कार्यक्षेत्र साहित्य, अध्यापन,संशोधन
भाषा मराठी
साहित्य प्रकार ललित, वैचारिक
प्रसिद्ध साहित्यकृती युगान्त
पती दि.धों.कर्वे
शिक्षणसंपादन करा
इरावती कर्वे यांचे शालेय व महाविद्यालयीन शिक्षण पुणे येथे झाले. 'चित्पावन कोकणस्थ ब्राम्हण' हा विषय घेऊन त्या एम.ए झाल्या. पुढे उच्च शिक्षणासाठी त्या जर्मनीला गेल्या. 'मनुष्याच्या कवटीची नेहमीची असमप्रमाणता' या विषयावर बर्लिन विद्यापीठातून त्यांनी पी.एच.डी. प्राप्त केली. परतल्यावर काही काळ नाथीबाई दामोदर ठाकरसी विद्यापीठात कुलसचिव म्हणून त्यांनी काम पाहिले. १९३९ मध्ये पुण्याच्या डेक्कन कॉलेजात मानववंशशास्त्र या विषयाच्या प्रपाठक म्हणून त्यांची नेमणूक करण्यात आली. १९५५ साली लंडन विद्यापीठात व्याख्याता म्हणून एका वर्षासाठी त्यांनी पद भूषवले.
कौटुंबिकसंपादन करा
इरावती कर्वे यांचा जन्म म्यानमारमधील मिंज्यान येथे डिसेंबर १५, १९०५ रोजी झाला. त्यांचे पूर्वाश्रमीचे नाव इरावती करमरकर होय. प्रा. दि.धों.कर्वे यांच्याशी त्यांचा विवाह झाला.
त्यांना जाई, आनंद, गौरी अशी तीन अपत्ये झाली. गौरी देशपांडे या सुप्रसिद्ध लेखिका तर डॉ. आनंद कर्वे हे ॲश्डेन पारितोषिक विजेते शास्त्रज्ञ आहेत.
प्रकाशित साहित्यसंपादन करा
इरावती कर्वे यांचे प्रकाशित झालेले साहित्य पुढील प्रमाणे-
समीक्षा ग्रंथसंपादन करा
युगान्त १९७१ : महाभारतावरील समीक्षा ग्रंथ.
ललित लेखसंग्रहसंपादन करा
गंगाजल १९७२
परिपूर्ती १९४९
भोवरा १९६४
समाजशास्त्रीय ग्रंथसंपादन करा
आमची संस्कृती
धर्म १९७१
मराठी लोकांची संस्कृती १९५१
महाराष्ट्र एक अभ्यास १९७१
संस्कृती १९७२
हिंदू समाज एक अन्वयार्थ १९७५
हिंदूंची समाज रचना १९६४
याशिवाय इंग्रजी भाषेमधूनही इरावती कर्वे यांचे बारा वैचारिक ग्रंथ प्रसिद्ध झाले आहेत.
पुरस्कारसंपादन करा
युगान्त या पुस्तकाला १९७२ चा साहित्य अकादमी तसेच महाराष्ट्र शासनाचा पुरस्कार.
इतर मान्यवरांचे विचारसंपादन करा
"जुन्यातून यशस्वीपणे बाहेर पडणे आणि व नवे यशस्वीपणे आत्मसात करणे असे दुहेरी यश इरावती कर्व्यांना लाभले आहे. ही धडपड त्यांनी एकाकीपणे केली आहे. नव्या लघुनिबंधाच्या उगमापाशी त्या उभ्या आहेत." असे इरावती कर्वे यांबद्दल डॉ.आनंद यादव म्हणतात तर 'ललितनिबंधातील खरी कलात्मकता आणि खरे लालित्य अभिव्यक्त करणार्‍या, नव्या आणि खर्‍याखुर्‍या ललित निबंधाच्या अग्रदूत' असे प्रा.नरहर कुरुंदकरांनी संबोधले आहे.
_______________________________
Irawati Karve
Page issues
Irawati Karve (1905 – 11 August 1970) was an anthropologist, sociologist, educationist and writer from Maharashtra, India.
Irawati Karve
Born 1905
Burma
Died 11 August 1970
Residence Pune, India
Occupation Anthropologist
Spouse(s) Dinkar Dhondo Karve
Early life and educationEdit
Karve was born in 1905 to a wealthy Chitpavan Brahmin family and was named after the Irrawaddy River in Burma where her father, Ganesh Hari Karmarkar, was working for the Burma Cotton Company. She attended the girls boarding school Huzurpaga in Pune from the age of seven and then studied philosophy at Fergusson College, from which she graduated in 1926. She then obtained a Dakshina Fellowship to study sociology under G. S. Ghurye at Bombay University, obtaining a master's degree in 1928 with a thesis on the subject of her own caste titled The Chitpavan Brahmans — An Ethnic Study.[1]
Karve married Dinkar Dhondo Karve, who taught chemistry in a school, while studying with Ghurye. Although her husband was from a socially distinguished Brahmin family, the match did not meet with approval from her father, who had hoped that she would marry into the ruling family of a princely state. Dinkar was a son of Dhondo Keshav Karve, a campaigner for women's rights who, somewhat contradictorily, opposed Dinkar's decision to send her to Germany for further studies.[2][a]
The time in Germany, which commenced in November 1928, was financed by a loan from Jivraj Mehta, a member of the Indian National Congress, and was inspired by Dinkar's own educational experiences in that country, where he had obtained his PhD in organic chemistry a decade or so earlier. She studied at the Kaiser Wilhelm Institute of Anthropology, Human Heredity, and Eugenics, was awarded a doctorate two years later[b] and then returned to her husband in India, where the couple lived a rather unconventional life less bound by the social strictures that were common at that time.[5][c] Her husband was an atheist and she explained her own visits to the Hindu shrine to Vithoba at Pandharpur as out of deference for "tradition" rather than belief. Despite all this, theirs was essentially a middle-class Hindu family in outlook and deed.[6]
CareerEdit
Karve worked as an administrator at SNDT Women's University in Bombay from 1931 to 1936 and did some postgraduate teaching in the city. She moved to Pune's Deccan College as a Reader in sociology in 1939 and remained there for the rest of her career.[7]
According to Nandini Sundar, Karve was the first Indian female anthropologist, a discipline that in India during her lifetime was generally synonymous with sociology. She had wide-ranging academic interests, including anthropology, anthropometry, serology, Indology and palaeontology as well as collecting folk songs and translating feminist poetry.[8] She was essentially a diffusionist, inspired by several intellectual schools of thought and in some respects emulating the techniques used by W. H. R. Rivers. These influences included classical Indology, ethnology as practised by bureaucrats of the British Raj and also German eugenics-based physical anthropology. In addition, she had an innate interest in fieldwork.[9] Sundar notes that "as late as 1968 she retained a belief in the importance of mapping social groups like subcastes on the basis of anthropometric and what was then called 'genetic' data (blood group, colour vision, hand-clasping, and hypertrichosis)".[4]
She founded the department of anthropology at what was then Poona University (now the University of Pune).[8]
Karve served for many years as the head of the Department of Sociology and Anthropology at Deccan College, Pune (University of Pune).[citation needed] She presided over the Anthropology Division of the National Science Congress held in New Delhi in 1947.[8] She wrote in both Marathi and English.
LegacyEdit
Sundar says that
although Karve was very well known in her time, especially in her native Maharashtra, and gets an honourable mention in standard histories of sociology/anthropology, she does not seem to have had a lasting effect on the disciplines in the way of some of her contemporaries.
She provides various possible reasons why Karve's effect has been less than that of people such as Ghurye and Louis Dumont. These include her location at an academic centre that carried less prestige than, say, those in Delhi and Bombay and because she concentrated on the classical anthropological concern relating to origins at a time when her fellow academics were moving from that to more specialised matters underpinned by functionalism. In addition, her lasting impact may have been affected due to none of her PhD students being able to carry her work forward: unlike, say, Ghurye's students, they failed to establish themselves in academia. There was also the issue of her use of a niche publisher — her employers, Deccan College — for her early works rather than a mainstream academic house such as Oxford University Press, although this may have been imposed upon her.[8]
After Karve's death, Durga Bhagwat, a contemporary Marathi intellectual who had also studied under Ghurye but left the course, wrote a scathing critique of Karve. Sundar summarises this as containing "charges of plagiarism, careerism, manipulation of persons, suppressing the work of others, etc. Whatever the truth of these charges, the essay does Bhagwat little credit."[10]
Although Karve's work on kinship was based on anthropometric and linguistic surveys that are now considered unacceptable, there has been a revival of academic interest in that and some other aspects of her work, such as ecology and Maharashtrian culture.[8]
Her range of reading was wide, encompassing Sanskrit epics such as the Ramayana to the Bhakti poets, Oliver Goldsmith, Jane Austen, Albert Camus and Alistair Maclean, and her library of books related to academic subjects now forms a part of the collection of Deccan College.[11]
WorksEdit
Among Karve's publications are:
Kinship Organization in India (Deccan College, 1953), a study of various social institutions in India.
Hindu Society — an interpretation (Deccan College, 1961), a study of Hindu society based on data which Karve had collected in her field trips, and her study of pertinent texts in Hindi, Marathi, Sanskrit, Pali and Prakrit. In the book, she discussed the pre-Aryan existence of the caste system in Hinduism, and traced its development to its present form.
Maharashtra — Land and People (1968) - describes various social institutions and rituals in Maharashtra.
Yuganta: The End of an Epoch, a study of the main characters of the Mahabharata treats them as historical figures and uses their attitudes and behavior to gain an understanding of the times in which they lived. Karve wrote the book first in Marathi, and later translated it into English. The book won the 1967 Sahitya Academy Award for best book in Marathi.[11]
Paripurti (in Marathi)
Bhovara (in Marathi)
Amachi Samskruti (in Marathi)
Samskruti (in Marathi)
Gangajal (in Marathi)
- लिंक मिळवा
- X
- ईमेल
- अन्य अॅप्स
टिप्पण्या
टिप्पणी पोस्ट करा