post-colonial periods of India. The poverty that we see all over the country has been imposed on tribal people who are dispossessed of their lands and are forced to live in urban conglomerations where their survival skills are totally inadequate. What is left for them are their oral traditions. On the other hand, these tribes once had great skills. Dhekarus, for example, knew how to melt metal and even supplied armaments against the British who labelled them as criminals for their knowledge. The decline of these tribes has resulted in the disappearance of their knowledge system. What is required is the accommodation of tribal voices in public discourse and a rethink of the models of development that come out of academia. Finally, we come to Steffano Beggiora’s essay on ‘Ecocriticism and Environment: Some Considerations on Adivasis of Odisha’ which discusses the Adivasis of Odisha. According to the writer, colonial writing, romanticism and the relationship between the Adivasis and the environment are memories of a pristine past. However, it does not take into consideration the indigenous knowledge systems which include botany, pharmacology and land use. By studying community traditions, we could learn about sustainable living. The author explains how current problems, such as climate change, deforestation and the uncontrolled population growth in villages result in dramatic changes in their societies, forcing them to rethink their culture. These tribes are a part of an oral tradition which they have inherited. The Saoras, for example, have popular songs to celebrate nature. These songs also contain messages of common benefit which draw on traditional knowledge and even include recommendations for the correct materials for constructing a house, an essential prerequisite for a lasting marriage and so on. Thus the oral tradition is an important corpus of the indigenous cultural heritage of India. While much of it is disappearing, a little is known and has been studied by Beggiora in Odisha. The fourteen articles in this book highlight the interconnectedness of ecology and human lives and how writers in the twentieth century have addressed environmental challenges, such as land use, animal welfare and the destruction of flora. They have demonstrated the different ways in which the environment is perceived, discussed and internalised and provided possible ways to deal with the current problems faced by marginalised societies.

中文翻译：

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书评：Shri Vivekanand Jha，Caṇḍāla：印度早期的贱民和种姓

印度的后殖民时期。我们在全国各地看到的贫困已经强加给了被剥夺土地并被迫生活在他们的生存技能完全不足的城市群中的部落人民。留给他们的是他们的口头传统。另一方面，这些部落曾经有过伟大的本事。例如，德卡鲁斯（Dhekarus）知道如何熔化金属，甚至向英国人提供武器，英国人因其知识而将他们标记为罪犯。这些部落的衰落导致了他们知识体系的消失。需要的是在公共话语中适应部落的声音，并重新思考来自学术界的发展模式。最后，我们来看Steffano Beggiora关于“生态批评与环境”的文章：关于奥里萨邦的 Adivasis 的一些考虑，其中讨论了奥里萨邦的 Adivasis。根据作者的说法，殖民写作、浪漫主义以及 Adivasis 与环境之间的关系是对原始过去的回忆。然而，它没有考虑到包括植物学、药理学和土地利用在内的本土知识体系。通过研究社区传统，我们可以了解可持续生活。作者解释了当前的问题，如气候变化、森林砍伐和村庄不受控制的人口增长如何导致他们的社会发生巨大变化，迫使他们重新思考他们的文化。这些部落是他们继承的口头传统的一部分。例如，Saoras 会用流行歌曲来赞美大自然。这些歌曲还包含借鉴传统知识的共同利益信息，甚至包括对建造房屋的正确材料的建议、持久婚姻的必要先决条件等。因此，口述传统是印度土著文化遗产的重要语料库。虽然其中大部分正在消失，但仍有一小部分是已知的，并已被奥里萨邦的 Beggiora 研究过。本书中的 14 篇文章突出了生态与人类生活的相互联系，以及 20 世纪作家如何应对环境挑战，如土地利用、动物福利和植物群破坏。他们展示了感知环境的不同方式，