Practicing caste on touching and not touching
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[2019]
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| Ausgabe: | First edition |
| Schriftenreihe: | Commonalities
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| 245 | 1 | 0 | |a Practicing caste |b on touching and not touching |c Aniket Jaaware |
| 250 | |a First edition | ||
| 264 | 1 | |a New York, NY |b Fordham University Press |c [2019] | |
| 264 | 4 | |c © 2019 | |
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| 490 | 0 | |a Commonalities | |
| 500 | |a Includes bibliographical references and index | ||
| 650 | 4 | |a Touch | |
| 650 | 4 | |a Caste | |
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Datensatz im Suchindex
| _version_ | 1819640509352640512 |
|---|---|
| adam_text | ANIKET JAAWARE.
PRACTICING CASTE: ON TOUCHING AND NOT TOUCHING.
COMMONALITIES
SERIES. NEW YORK: FORDHAM UNIVERSITY PRESS, 2018. 256 PP. $35.00
(PAPER), ISBN
978-0-8232-8225-8; $125.00 (CLOTH), ISBN 978-0-8232-8226-5.
REVIEWED BY
SHAILAJA PAIK (UNIVERSITY OF CINCINNATI)
PUBLISHED ON
H-ASIA (JULY, 2019)
COMMISSIONED BY
SUMIT GUHA (HE UNIVERSITY OF TEXAS AT AUSTIN)
TOUCH AND UNTOUCH AS A PRACTICE OF CASTE
AT A DINNER AT A PRESTIGIOUS US UNIVERSITY, A SENIOR
SCHOLAR, MR. SHARMA (PSEUDONYM), ASKED ME ABOUT MY
CHOICE OF FOOD THAT EVENING. I REPLIED THAT I WOULD LIKE
ISH. HE LAUGHED LOUDLY AT MY RESPONSE AND BLURTED, *YOU
SHOULD BE EATING BEEF [BECAUSE YOU ARE A DALIT]!* EVEN
TODAY HE MIGHT DISMISS IT AS A JOKE, BUT I IMMEDIATELY
WAS DEEPLY HURT AT HIS CASTEIST REMARK. I DID NOT REPLY TO
HIS COMMENT AT THE TIME. BUT I MULLED OVER THE MOCKERY.
AT ANOTHER TIME IN 2008, DURING AN EVENING STROLL WITH
MY NEIGHBOR*S MOTHER, MRS. KULKARNI (PSEUDONYM), IN A
SUBURB OF NEW YORK, SHE ASKED ME: *YOU EAT SAUSAGE?* I
REPLIED, *YES!* SHE CONTINUED, *SO YOU ARE A MARATHA [AN-
OTHER BACKWARD CASTE] [A LONG PAUSE]?* HE VERBAL PAUSE
WAS ACTUALLY HER WAY TO GUESS MY CASTE BACKGROUND BUT
NOT NAME IT CLEARLY. I WAS BOTH AMUSED AND SHOCKED THAT I
WAS ENCOUNTERING THIS INVESTIGATION OVER FOOD AGAIN OUT-
SIDE INDIA, IN THE PROGRESSIVE STATE OF NEW YORK IN THE
UNITED STATES.
SHARMA AND KULKARNI, BOTH BRAHMANS IN THEIR EARLY
SIXTIES, WERE WELL ACQUAINTED WITH THE CODES OF THE
CASTE MECHANISM AND THEIR VARIOUS BRAHMANICAL MARKERS.
WHILE SHARMA ALREADY KNEW MY CASTE, KULKARNI FAILED TO
DEDUCE MY CASTE BECAUSE OF MY MIDDLE-CLASS STATUS. AS
A RESULT, SHE TRIED TO DECIPHER SOME SYSTEMIC CASTE CODES
RELATED TO FOOD HABITS TO GET TO MY CASTE ROOTS. AS I WAS
TRYING TO GRAPPLE WITH MY SHOCK OVER THIS CASTEIST PROB-
ING, I AVOIDED A DIRECT ANSWER AND INSTEAD EMPHASIZED
TO KULKARNI, *YES, WE EAT PORK, BEEF, ALL KINDS OF MEATS!*
NOW SHE WAS COMPELLED TO CONCLUDE, *YES, SO YOU ARE
A*?* IN OTHER WORDS, ALTHOUGH HER INTENTIONS DIFERED
FROM SHARMA*S, SHE, LIKE SHARMA, INFERRED THAT ESPECIALLY
BECAUSE I CONSUMED BEEF, I WAS DALIT OR VICE VERSA. BY
THIS TIME, I WAS DISTRAUGHT, AND I LOUDLY ASSERTED, *THERE
IS SOMETHING CALLED
STREEVAD
[FEMINISM]*WE EAT EVERY-
THING, AND WE ARE
STREEVADI
[FEMINIST].* ACTUALLY, I WANTED
TO TELL HER THAT I ATE VEGETABLES, BEEF, PORK, BECAUSE I AM
HUMAN. BUT SOMEHOW, I REPLACED HUMAN WITH FEMINISM,
FOR THAT IS MY PRACTICE. ANYWAY, MY ANSWER ENDED HER
CASTE GAMES. SHE DID NOT HAVE ANYTHING TO SAY AND LET
ATER SOME TIME.
ANIKET JAAWARE ANALYZES THE OPERATIONS OF THE ABOVE
METAPHORS AND METONYMIES IN THE FUNCTIONING OF CASTE-
AS-SYSTEM AND CASTE-AS-PRACTICE IN INDIA. JAAWARE*S
PRAC-
TICING CASTE
OFERS US A METAPHYSICAL AND PHILOSOPHICAL
ANALYSIS OF THE PRACTICE OF CASTE THROUGH THE OPPOSITION OF
TOUCH OR NO TOUCH. HE BEGINS WITH A TROPOLOGY OF TOUCH
AND EXTENDS INTO A RHETORIC OF TOUCH. HE IDEA OF THE *UN-
TOUCHABLE* IS ESSENTIAL TO THE NOTION OF TOUCH AND MORE-
OVER UNTOUCHABILITY AS A SOCIAL PRACTICE INVOLVING TOUCH-
ING AND UNTOUCHING. JAAWARE*S MAIN AIM IS TO EXPOSE
WHAT HE TERMS THE *PROMISCUITY* OF CASTE, TO TAKE *CASTE
AND CASTE STUDIES* OUT OF THEIR ACADEMIC ENCLAVES, AND IN-
STEAD REVEAL THE ACTUAL AND CONCRETE WORKING OF CASTE IN
TERMS OF TOUCHING AND NOT TOUCHING (PP. 190, 3).
ALTHOUGH HE DOES NOT MENTION IT IN HIS BOOK, THE CASTE
PRACTICES OF TOUCH AND TOUCHABILITY ARE NOT MERELY PHYS-
1
H-NET REVIEWS
ICAL ACTS BUT ARE ROOTED IN THE ACTUAL VERNACULAR WORDS:
SPARSHA
(TOUCH) AND
ASPRUSHYA
(UNTOUCHABLE) IN MARATHI
AND
ACHHUT
(UNTOUCHABLE) IN THE HINDI LANGUAGE.
AS-
PRUSHYA
AND
ACHHUT
ARE PEJORATIVE WORDS USED BY UPPER-
CASTE HINDUS TO REFER TO THE UNTOUCHABLES. HEY ACTUALLY
MEAN THOSE WHO CANNOT BE TOUCHED BY OTHER CASTES, THAT
IS, THE *UNTOUCHABLE,* WHO MANIFESTS UNTOUCH WITHIN A
PERSON. DUE TO THE SYSTEM OF CASTE, THE PERSON IS UN-
TOUCHABLE WHETHER OR NOT THEY COME IN CONTACT WITH AN-
OTHER PERSON. WE KNOW FROM SOCIOLINGUISTIC STUDIES THAT
LANGUAGES ARE PRACTICES IN THEMSELVES, NOT MERE DESCRIP-
TORS. JAAWARE MIGHT HAVE DWELLED FURTHER ON LINGUISTIC
PRAXIS: THE RAPID POWER OF WORDS TO REPRODUCE MEANING
WITHIN A COMMUNITY.
METHODOLOGICALLY, JAAWARE*S BOOK BREAKS FROM TRADI-
TIONAL STUDIES OF CASTE. BY DEPLOYING HISTORICAL, SOCIOLOG-
ICAL, ANTHROPOLOGICAL, AND POLITICAL LENSES, HE STRIVES TO
FOCUS ON PHENOMENOLOGY, STRUCTURALISM, AND POSTSTRUC-
TURALISM TO THINK ABOUT THE BODY AND TOUCH AS CASTE. TO
THIS END, JAAWARE THINKS WITH BOTH *WESTERN* AND *IN-
DIAN* PHILOSOPHERS*MICHEL FOUCAULT, JACQUES DERRIDA,
MARTIN HEIDEGGER, B. R. AMBEDKAR, AND JOTIRAO PHULE. HE
DELVES DIRECTLY INTO THE ETHICAL RELATIONS THAT CASTE ENTAILS
REGARDING THE POLITICS OF TOUCHABILITY FOR THE COMMUNITIES
AT THE TWO ENDS OF THE HIERARCHY*BRAHMANS AND DALITS.
BOTH COMMUNITIES HAVE DIFERENT PHENOMENOLOGICAL EX-
PERIENCES OF THE SAME *TOUCH.*
JAAWARE*S MAIN PURPOSE IS TO *INVITE [THE READER] TO
THINK ALONG WITH [HIM] AND THE ARGUMENT* IN ORDER TO
PRODUCE NEW KNOWLEDGE, TO THINK ANEW, AN ACT HE REFERS
TO AS *
OUBLIERRING
* (OUBLIER+ERR), THAT IS, THE ACT OF FORGET-
TING AND THINKING ANEW (PP. 10, 3). CHAPTERS 1 AND 2 FOCUS
ON THE MATERIALITY OF TOUCH TO ANATOMIZE PHILOSOPHICAL-
METAPHYSICAL ISSUES BY AN ANALYSIS OF THE SOCIALITY OF
TOUCH. HIS WILL ANATOMIZE THE SOCIOLOGY AND ANTHRO-
POLOGY OF CASTE BY A PHILOSOPHICAL DISCUSSION OF TOUCH.
JAAWARE ANALYZES *GOOD* AND *BAD* AS WELL AS *LITERAL* AND
*IGURAL* TOUCHES THAT MARK THE BOUNDARIES OF COMMU-
NITIES. *RITUAL REINFORCES THE DISTINCTION BETWEEN IGURAL
AND LITERAL BY FORMING COMMUNITIES AROUND VALUES* (P.
55). HE ARGUES THAT PRIMARY SOCIALITY IS DEPENDENT ON AL-
TRUISTIC TOUCH AND ITS REGULATION.
CHAPTER 3 FOCUSES ON THE DISTINCTION BETWEEN *SOCI-
ETIES OF INHERITANCE* AND *SOCIETIES OF ACQUISITION* (P. 66).
SOME SIGNIICANT FEATURE OF SOCIETIES OF INHERITANCE ARE
THAT THEY ARE FEUDAL, BASED ON CLASSIICATION PER CULTURAL
ACTIVITIES, AND TO THEM THE NOTION OF INHERITANCE BECOMES
A SOURCE OF VALUE. HESE SOCIETIES FOCUS ON THE TIGHT AND
UNCOMPROMISING IT BETWEEN CASTE AND BIRTH AND A COM-
PLETE FORMED RELIGION, AND THEY RELEGATE ECONOMIC ACTIV-
ITY TO THE MUNDANE, AND EVEN THE VULGAR. BY CONTRAST,
SOCIETIES OF ACQUISITION EMPHASIZE THAT *BIRTH WITHIN A
PARTICULAR FAMILY DOES NOT CONFER ANY SPECIAL RIGHTS* (P.
67). HEREFORE, THEY COME CLOSEST TO *CAPITALISTIC SOCI-
ETIES* (P. 68). HEY ARE OPEN TOWARD RELIGIOUS CONVER-
SION AND THE ACQUISITION OF SELHOOD, AND THEY ASPIRE TO-
WARD INDIVIDUALISM AND WORK ON UPWARD ECONOMIC MO-
BILITY. TO JAAWARE, THE *STRUGGLE BETWEEN SOCIETIES OF IN-
HERITANCE AND SOCIETIES OF ACQUISITION IS ALSO THE STRUGGLE
BETWEEN TRADITION AND MODERNITY, WITH THEIR SPECIAL CUL-
TURAL ENCODING* (P. 111). WHILE SOCIETIES OF INHERITORS,
THAT IS THE BRAHMANS, FOCUS ON MEMORY AND REPETITION,
SOCIETIES OF ACQUISITION, THAT IS, DALITS, ARE ALWAYS CREAT-
ING SOMETHING NEW. AS A RESULT, THE ANTI-CASTE STRUGGLE *IS
FULLY AND FUNDAMENTALLY COMMITED TO A NOTION OF TIME IN
WHICH THE FUTURE
MUST BE
DIFERENT FROM THE PAST AND THE
PRESENT* (P. 113). PHULE, AMBEDKAR, AND OTHER RESISTERS
THUS DEPLOYED MODERNITY TO TRANSITION FROM INHERITANCE
TO ACQUISITION.
CHAPTER 4 CONTINUES THE CONVERSATION BEGUN IN CHAP-
TER 3 TO FOCUS MORE ON *BRAHMAN* AND *DALIT* BODIES.
CHAPTER 5 DISCUSSES THE ISSUE OF *CLASSICAL TEXTS* TO ARGUE
THAT WE NEED TO SHIT OUR FOCUS FROM THE ORIGINS OF CASTE TO
THE HISTORY OF THE PRACTICE OF CASTE IN THE EVERYDAY LIVES
OF PEOPLE (P. 125). HE ONTOLOGY OF THE SOCIALITY OF CASTE
NEEDS TO DISSEMINATE ITSELF THROUGH A WHOLE SYSTEM OF
PHENOMENAL VISUAL SIGNS, AND THROUGH SPEECH PATERNS
AS WELL. IN THE PROCESS OF MODERNIZATION, FOR EXAMPLE,
THE AGENCY OF PRINTING PRESS AND WRITEN TEXTS CEASE TO
BE SACRED OR EVEN *SECRET OBJECTS* (P. 129). JAAWARE ANA-
LYZES SOME CONTRIBUTIONS OF *DALIT TEXTS* WHICH TO HIM SIG-
NAL THE *ENTRY OF DALITS IN THE IELD OF WRITING THAT MARKS
MODERNITY IN MAHARASHTRA* (P. 130). HOWEVER, THE MOVE-
MENT IS ALSO PLAGUED BY *AUTHENTICITY* BECAUSE *THERE IS
A SPECIIC RELATIONSHIP BETWEEN DALIT LITERATURE AND CASTE.
SOME SAW DALIT LITERATURE AS THE LITERATURE WRITEN BY BORN
DALITS* (P. 126). HE AGENT IS MISSING HERE, BUT I AM
ASSUMING JAAWARE IS REFERRING TO BOTH DALITS AND NON-
DALITS. HE ISSUE HERE TO JAAWARE IS NOT OF *BIRTH [IN A
PARTICULAR CASTE] BUT OF SPEECH PATERNS AND THEIR USE FOR
IDENTIICATION OF CASTE IN SOCIETY* (P. 127).
JAAWARE DISCUSSES BRIELY THE ISSUES IN *DESTITUTE LIT-
ERATURE* PRODUCED BY DALITS, A NEW LITERARINESS AND PRI-
MORDIAL STORYTELLING. TO HIM THE *CONFUSION BETWEEN THE
LITERARY AND THE POLITICAL, AND THE POLITICAL AND THE ETHI-
CAL HAUNTS THE DISCOURSE OF DALIT LITERATURE* (P. 146). HE
WRITINGS OF DALITS IN THE NINETEENTH AND EARLY TWENTI-
ETH CENTURIES WERE POLITICAL AND SOCIAL IN ORIENTATION; THE
NEW LITERATURE ADDS ICTION AND POETRY. JAAWARE FOCUSES
2
H-NET REVIEWS
ON BABURAO BAGUL AS A *MODERNIST AUTHOR* WHO EXAM-
INES THE INTIMATE RELATION BETWEEN TRUTH AND ICTION AND
HIGHLIGHTS THEIR ETHICAL COMPLEXITY (P. 143). HAT IS TO
SAY, THE ETHICAL IS THE CONSEQUENCE OF THE LITERARY, OR AS IT
IS CLAIMED BY DALIT POLITICS, *LITERARY PRODUCTION [IS] THE
CONSEQUENCE OF THE ETHICAL SUPERIORITY OF VICTIMS OF PO-
LITICAL AND SOCIAL DOMINATION, EXPLOITATION, SUPPRESSION,
OPPRESSION, AND HEGEMONY* (P. 147).
CHAPTER 6 DWELLS ON THE UN(TOUCHABILITY) OF THINGS LIKE
FOOD SO AS TO FOCUS ON THE PRACTICE OF CASTE AND CHAPTER
7 FOCUSES ON *SOCIETY, SOCIALITY, AND SOCIABILITY.* HEREIN
JAAWARE ARGUES THAT CASTE SEGMENTATION OR SEGMENTED SO-
CIABILITIES CAN BE TRAVERSED WHEN WE ACTUALLY *UNLEARN
OUR PRIVILEGE
AND OUR
DISPRIVILEGE* (P. 183). FOR EXAM-
PLE, WHEN *WE BEGIN TO COGNIZE THE POSSIBILITIES OF US-
ING OTHER SOCIABILITIES,* [WE ARE FREED] FROM OUR HABITUAL
INVENTION OF OUR OWN KIND OF SOCIABILITY. I SAY NAMASTE
INSTEAD OF ZOHAR.* *ALTERITY THUS CEASES TO BE AN OPAQUE
WALL OF DIVISION * BECOMING A HINGED TURNSTILE WHICH
CAN OPEN BOTH TOWARD THE INSIDE AND TOWARD THE OUTSIDE*
(P. 184). CERTAINLY, UPWARD MOBILITY, ACQUISITION OF ED-
UCATION AND EMPLOYMENT, AND ACCESS TO RESOURCES HAVE
NOT CHANGED CASTE SEGMENTATION. HUS, ONLY A TRAVERSAL
OF CASTE SEGMENTATION AND RECOGNITION OF THE POSSIBILITY
OF USING OTHER SOCIABILITIES FREE US OF CASTE SOCIETY AND ITS
INSTITUTIONS. TO JAAWARE, WE WOULD HAVE TO GIVE UP THE
CASTE IDENTITIES WE GIVE TO OURSELVES AS WELL AS THE IDENTI-
TIES OTHERS GIVE US AND WE HAVE TO UNLEARN OUR PRIVILEGE
AND UN-PRIVILEGE, BECAUSE WE WILL HAVE TO KEEP CHANGING
AND NURTURE CHANGE.
JAAWARE EXTENDS THE IMPORTANT RECENT WORK ON
THE PHENOMENOLOGY OF UNTOUCHABILITY BY SUNDAR SAR-
RUKAI.[1] YET, IGNORING THE SCHOLARLY WORK BY HISTORI-
ANS AND ANTHROPOLOGISTS AND CRITIQUES OF LOUIS DUMONT
FOR OVER TWO DECADES, JAAWARE*S ANALYSIS OF CASTE LIKE
THAT OF DUMONT REMAINS A DETERMINISTIC PROBLEM REDUC-
ING BRAHMANICAL HINDUISM TO A SINGLE ESSENCE OF PURITY
AND POLLUTION BETWEEN TWO SO-CALLED ANTAGONISTS: HIGH-
EST *PURE* BRAHMAN AND LOWEST *IMPURE* DALIT. NICHOLAS
DIRKS (
HE HOLLOW CROWN: ETHNOHISTORY OF AN INDIAN KING-
DOM
[1987]), SUSAN BAYLY (
SAINTS, GODDESSES AND KINGS:
MUSLIMS AND CHRISTIANS IN SOUTH INDIAN SOCIETY 1700-1900
[1992]), AND MOST RECENTLY SUMIT GUHA (
BEYOND CASTE:
IDENTITY AND POWER IN SOUTH ASIA, PAST AND PRESENT
[2016])
HAVE ANALYZED THE POLITICAL AND ECONOMIC LOGIC OF CASTE
STRUCTURE.
NEVERTHELESS, JAAWARE INCISIVELY ILLUMINATES A THEORY
OF CASTE AS A PRACTICE OF TOUCHING AND NOT TOUCHING. IN
POSING CASTE AS A PROBLEM FOR ETHICS, JAAWARE EXAMINES
THE RELATIONSHIP BETWEEN UNTOUCHABLES AND TOUCHABLES
TO OFER NEW WAYS OF THINKING ABOUT SOCIALITY IN AND
BEYOND INDIA. HE BOOK WILL BE A SIGNIICANT RESOURCE
FOR STUDENTS STUDYING THE PHENOMENOLOGY, POLITICS, AND
SOCIOLOGY OF CASTE-AS-PRACTICE, COMPARATIVE ACCOUNTS OF
MODERNITY, AND ETHICS.
NOTE
[1]. SUNDAR SARUKKAI, *PHENOMENOLOGY OF UNTOUCHA-
BILITY,*
ECONOMIC AND POLITICAL WEEKLY
54, NO. 37 (SEPTEM-
BER 12, 2009): 39-48.
IF THERE IS ADDITIONAL DISCUSSION OF THIS REVIEW, YOU MAY ACCESS IT
THROUGH THE NETWORK, AT:
HTPS://NETWORKS.H-NET.ORG/H-ASIA
CITATION:
SHAILAJA PAIK. REVIEW OF JAAWARE, ANIKET,
PRACTICING CASTE: ON TOUCHING AND NOT TOUCHING
. H-ASIA, H-NET
REVIEWS. JULY, 2019.
URL:
HTP://WWW.H-NET.ORG/REVIEWS/SHOWREV.PHP?ID=53397
HIS WORK IS LICENSED UNDER A CREATIVE COMMONS ATRIBUTION-NONCOMMERCIAL-
NO DERIVATIVE WORKS 3.0 UNITED STATES LICENSE.
3
|
| any_adam_object | 1 |
| author | Jaaware, Aniket 1960- |
| author_GND | (DE-588)141774037 |
| author_facet | Jaaware, Aniket 1960- |
| author_role | aut |
| author_sort | Jaaware, Aniket 1960- |
| author_variant | a j aj |
| building | Verbundindex |
| bvnumber | BV045393286 |
| callnumber-first | B - Philosophy, Psychology, Religion |
| callnumber-label | BF275 |
| callnumber-raw | BF275 |
| callnumber-search | BF275 |
| callnumber-sort | BF 3275 |
| callnumber-subject | BF - Psychology |
| ctrlnum | (OCoLC)1085409309 (DE-599)BVBBV045393286 |
| dewey-full | 152.1/82 |
| dewey-hundreds | 100 - Philosophy & psychology |
| dewey-ones | 152 - Perception, movement, emotions & drives |
| dewey-raw | 152.1/82 |
| dewey-search | 152.1/82 |
| dewey-sort | 3152.1 282 |
| dewey-tens | 150 - Psychology |
| discipline | Psychologie |
| edition | First edition |
| format | Book |
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| id | DE-604.BV045393286 |
| illustrated | Not Illustrated |
| indexdate | 2024-12-24T07:00:14Z |
| institution | BVB |
| isbn | 9780823282265 9780823282258 |
| language | English |
| lccn | 018020659 |
| oai_aleph_id | oai:aleph.bib-bvb.de:BVB01-030779519 |
| oclc_num | 1085409309 |
| open_access_boolean | |
| owner | DE-12 |
| owner_facet | DE-12 |
| physical | x, 235 Seiten |
| publishDate | 2019 |
| publishDateSearch | 2019 |
| publishDateSort | 2019 |
| publisher | Fordham University Press |
| record_format | marc |
| series2 | Commonalities |
| spellingShingle | Jaaware, Aniket 1960- Practicing caste on touching and not touching Touch Caste Körperkontakt (DE-588)4073573-4 gnd Kaste (DE-588)4163401-9 gnd |
| subject_GND | (DE-588)4073573-4 (DE-588)4163401-9 |
| title | Practicing caste on touching and not touching |
| title_auth | Practicing caste on touching and not touching |
| title_exact_search | Practicing caste on touching and not touching |
| title_full | Practicing caste on touching and not touching Aniket Jaaware |
| title_fullStr | Practicing caste on touching and not touching Aniket Jaaware |
| title_full_unstemmed | Practicing caste on touching and not touching Aniket Jaaware |
| title_short | Practicing caste |
| title_sort | practicing caste on touching and not touching |
| title_sub | on touching and not touching |
| topic | Touch Caste Körperkontakt (DE-588)4073573-4 gnd Kaste (DE-588)4163401-9 gnd |
| topic_facet | Touch Caste Körperkontakt Kaste |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=030779519&sequence=000001&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=030779519&sequence=000002&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA |
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