A bilingual book in English and Urdu is an aesthetically beautiful thing. One script runs from left to right, the other the opposite way. In perfect symmetry, the book splits in half, with the last pages of both versions meeting in the middle. Depending on which script you choose to read first, the back cover of that book is the front cover of the other language half.

But the symmetry can be deceptive, as it most certainly was in the case of the bilingual dock workers’ union booklet I encountered in the British East India Office archives in London. It may lead you to think that reading either version is enough to reveal the contents of the book to you. Language, however, is a tool of power, and militant labour union members in early twentieth century Bombay were clearly aware of the possibilities of using their knowledge of multiple languages against the machinations of an exploitative colonial state. For historians of multilingual societies, therefore, it is imperative to read beyond the language of government, with a careful eye to translation.

The Bombay Dock Workers’ Union was founded in 1931 by Dr. M. R. Shetty and Hansraj Gulati, and consisted primarily of stevedores who worked in the Bombay docks. The English cover of their constitution booklet is quite uninteresting. The Urdu cover however, reveals two interesting differences.

The two halves of the booklet were printed at different locations- the names of the presses therefore are different. While the English half was printed in Fort, the section of the city that housed Bombay’s elite- Europeans and Indians- the Urdu half was printed in Kamathipura, which was inhabited primarily by labourers. In 1931 the number of persons per acre in Kamathipura was 602, while that in Fort North was 163 and Fort South was 26 (Census of India 1931, Vol 9, Part I). Following the material history of the union rulebook itself, therefore, gives us a glimpse into the vastly unequal distribution of population and resources in twentieth century Bombay city.

Even more interestingly, the Urdu cover adds one extra line to the cover details. The line at the very top of the cover reads: Ay mazdooran-e alam ittefaq karo, or ‘Workers of the world, unite!’ That this rallying cry of labour movements worldwide, popularized from the last words of Marx’s Communist Manifesto, was omitted from the English cover was no accident. At a time when labour unions were treated with great suspicion and repression by the colonial government, the Bombay Dock Workers’ Union was among the most militant in Bombay. Not all unions in India at the time were communist, yet all unions and their activities were closely monitored. The fact that the rulebook of the Dock Workers’ Union ended up in a government file in London containing the rules and regulations of several other unions, associations and chambers of commerce based in Bombay, testifies to this very surveillance.

Screen Shot 2018-01-01 at 7.37.33 PMIn 1932 the Chief Presidency Magistrate sentenced M.R. Shetty, then President of the Dock Workers’ Union to a year’s imprisonment, along with two other labour leaders on charges of sedition and “creating class hatred”. Dr. Shetty was found guilty for addressing a May Day audience of about 600 workers, demanding “international independence” from capitalists and zamindars, and suggesting that India was being looted with the government’s knowledge. The calls made by the other convicted speakers allegedly included demands for a “Labourer’s Raj” to fight against imperialism, a general strike that would “cripple the capitalists” and Kisan Sabhas (peasants’ associations) that should follow neither Congress nor the Bengal revolutionaries but the principles enumerated by M.N. Roy, founder of the Communist Party of India. (Times of India, August 3, 1932).

Earlier in 1932 the Dock Workers’ Union had struck with a 1000 dock labourers protesting the use of middlemen in contracting their labour, claiming that they received only 25 percent of the wages due to them. The strike may not have been an immediate success, but the union kept playing a crucial role in organizing dock workers to demand more from their employers in future. By 1941 the very same Times of India that had decried the “Communist element” in 1932 for “intimidating” and “molesting” “loyal” workers at picket lines, was eager to describe the “evils” inherent in the system of recruiting stevedores through middlemen. The East India Cotton Association banned the system of using middlemen contractors (serangs and tindals) in 1939 and gave themselves thanks for the “initiative and courage shown by the Trustees” since “the mere elimination of the middleman [had] resulted in a rise of about 30 percent in the earnings of workers.” The work of the Bombay Dock Workers’ Union was therefore as crucial for Bombay’s labour movement as it was a cause of concern for the shipping companies and the government. Particularly threatening to the colonial government was the prospect of collaboration between striking dock workers and the Congress calling for a boycott of ships carrying British goods.

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Facing such a climate of repression, with the might of colonial law and police arraigned against their organizing activities, it is no surprise that the union should choose to leave any overt references to Communism out of its English rulebook. Despite the missing slogan, however, the language of the rules themselves made the political leanings of the union rather clear. Compared to the objectives of the National Seamen’s Union of India’s rulebook, for example (“to foster a spirit of unity, friendship, and self-help among the members” and to “help the working classes in India and outside”), the Dock Workers’ Union set themselves a more radical task of class-building and politics (“to foster the spirit of solidarity and class consciousness amongst the workers through agitation and propaganda pointing out the identity of their interest” and “to help any movement that has for its object the welfare and advancement of the working class”).

The leadership of the Bombay Dock Workers’ Union was also interesting: in 1935 it ranged from men, both Hindu and Muslim, like M.R. Shetty, Deen Mohammad and Mohammad Ibrahim to women like Maniben Kara. Not only is the history of such unions- their organizers and members- grievously under researched, but so is the wider history of the dock workers, lascars and seamen of colonial Bombay. If the historian does not approach with an eye to the multilingual life inhabited by these workers and union leaders, the histories of the subject that we write will remain commensurately lacking.

If you are interested in learning more about the history of dock workers of Bombay, read Mariam Dossal’s essay ‘Godis, tolis and mathadis: dock workers of Bombay‘.

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ā§§ā§¯ā§Šā§¨ āĻ, āĻŽā§‡ āĻĻāĻŋāĻŦāϏ⧇āϰ āĻ•ā§Ÿā§‡āĻ• āĻŽāĻžāϏ āφāϗ⧇ āĻĄāĻ•ā§â€Œ āĻ“ā§ŸāĻžāĻ°ā§āĻ•āĻžāĻ°ā§āϏ āχāωāύāĻŋ⧟āĻžāύ⧇āϰ āϧāĻ°ā§āĻŽāϘāĻŸā§‡ āĻĒā§āϰāĻžā§Ÿ ā§§ā§Ļā§Ļā§Ļ āϜāύ āϕ⧁āϞāĻŋ āĻ•āĻžāϜ āĻĨāĻžāĻŽāĻŋā§Ÿā§‡, āϤāĻžāρāĻĻ⧇āϰ āĻļā§āϰāĻŽā§‡āϰ āϚ⧁āĻ•ā§āϤāĻŋ āĻ•āϰāĻžāϰ āϜāĻ¨ā§āϝ āĻĻāĻžāϞāĻžāϞ⧇āϰ āĻŦā§āϝāĻŦāĻšāĻžāϰ⧇āϰ āĻŦāĻŋāϰ⧁āĻĻā§āϧ⧇ āĻĒā§āϰāϤāĻŋāĻŦāĻžāĻĻ āϜāĻžāύāĻžāύāĨ¤ āϤāĻžāρāϰāĻž āĻŦāĻ•ā§āϤāĻŦā§āϝ āϰāĻžāϖ⧇āύ āϝ⧇ āϝāĻĨā§‹āϚāĻŋāϤ āĻŽāĻžāχāύ⧇āϰ āĻŽāĻžāĻ¤ā§āϰ ⧍ā§Ģ āĻļāϤāĻžāĻ‚āĻļ āϤāĻžāρāϰāĻž āĻšāĻžāϤ⧇ āĻĒāĻžāύ- āĻŦāĻžāĻ•āĻŋ āϏāĻŦ āϝāĻžā§Ÿ āĻĻāĻžāϞāĻžāϞāĻĻ⧇āϰ āĻ•āĻžāϛ⧇āĨ¤ āϏ⧇āχ āϝāĻžāĻ¤ā§āϰāĻž āĻ¸ā§āĻŸā§āϰāĻžāχāϕ⧇āϰ āĻĻāϰ⧁āύ āϤāĻžā§ŽāĻ•ā§āώāύāĻŋāĻ• āϏāĻžāĻĢāĻ˛ā§āϝ āϞāĻžāĻ­ āύāĻž āĻ•āϰāϞ⧇āĻ“, āĻ­āĻŦāĻŋāĻˇā§āϝāϤ⧇ āĻļā§āϰāĻŽāĻŋāĻ•āĻĻ⧇āϰ āĻ…āϧāĻŋāĻ•āĻžāϰ āĻšā§‡āϤāύāĻž āĻ“ āĻļāĻ•ā§āϤāĻŋ āĻŦāĻžā§œāĻžāύāϰ āĻ•āĻžāĻœā§‡ āĻāχ āχāωāύāĻŋ⧟āĻžāύāϟāĻŋ āĻ…āϤāĻŋ āϗ⧁āϰ⧁āĻ¤ā§āĻŦāĻĒā§‚āĻ°ā§āĻŖ āĻāĻ• āĻ­ā§‚āĻŽāĻŋāĻ•āĻž āĻĒāĻžāϞāύ āĻ•āϰ⧇āĨ¤ ā§§ā§¯ā§Šā§¨ āĻ āϝ⧇āχ āϟāĻžāχāĻŽā§â€ŒāϏ āĻ…āĻĢ āχāĻ¨ā§āĻĄāĻŋ⧟āĻžāϰ āĻĒāĻžāϤāĻžā§Ÿ āχāωāύāĻŋ⧟āĻžāύ⧇āϰ “āĻ•āĻŽāĻŋāωāύāĻŋāĻ¸ā§āϟ āωāĻĒāĻžāĻĻāĻžāĻ¨â€ āĻĻ⧇āϰ āĻĒāĻŋāϕ⧇āϟ āϞāĻžāχāύ⧇ āĻŦāĻŋāĻļā§āĻŦāĻ¸ā§āϤ āĻļā§āϰāĻŽāĻŋāĻ•āĻĻ⧇āϰ āĻšā§āĻŽāĻ•āĻŋ āĻĻ⧇āĻ“ā§ŸāĻžāϰ āĻ“ āĻ‰ā§ŽāĻĒā§€ā§œāĻŋāϤ āĻ•āϰāĻžāϰ āĻ…āĻ­āĻŋāϝ⧋āϗ⧇ āύāĻŋāĻ¨ā§āĻĻāĻž āĻ•āϰāĻž āĻšāϤ⧋, āϏ⧇āχ āĻ–āĻŦāϰ⧇āϰ āĻ•āĻžāĻ—āĻœā§‡āχ ⧧⧝ā§Ēā§§ āϏāĻžāϞ⧇ āĻĻāĻžāϞāĻžāϞāĻŋ āĻŦā§āϝāĻŦāĻ¸ā§āĻĨāĻžāϰ āĻ…āĻ¨ā§āϤāĻ°ā§āύāĻŋāĻšāĻŋāϤ “āĻ…āύāĻŋāĻˇā§āĻŸâ€ āĻŦ⧈āĻļāĻŋāĻˇā§āĻŸā§āϝ⧇āϰ āĻŦāĻŋāĻŦāϰāĻŖ āĻĻ⧇āĻ–āĻž āϝāĻžā§ŸāĨ¤ ā§§ā§¯ā§Šā§¯ āϏāĻžāϞ⧇ āχāĻ¸ā§āϟ āχāĻ¨ā§āĻĻāĻŋ⧟āĻž āĻ•āϟāύ āĻ…ā§āϝāĻžāĻļā§‹āĻļāĻŋā§Ÿā§‡āϏāĻžāύ āĻ…āĻŦāĻļ⧇āώ⧇ āϏ⧇āϰāĻžāĻ‚ āĻ“ āϟāĻŋāĻ¨ā§āĻĄāĻžāϞ⧇āϰ āĻĻāĻžāϞāĻžāϞāĻŋ āĻĒā§āϰāĻĨāĻž āĻŦāĻžāϤāĻŋāϞ āĻ•āϰ⧇ āύāĻŋāĻœā§‡āĻĻ⧇āϰāϕ⧇āχ āĻŦāĻžāĻšāĻŦāĻž āĻĻ⧇āύ- āĻĻāĻžāϞāĻžāϞāĻĻ⧇āϰ āĻŦāĻŋāĻĒāĻĻ āĻĻā§‚āϰ āĻšāĻ“ā§ŸāĻž āĻāĻŦāĻ‚ āĻļā§āϰāĻŽāĻŋāĻ•āĻĻ⧇āϰ āĻ†ā§Ÿ āĻĒā§āϰāĻžā§Ÿ ā§Šā§Ļ āĻļāϤāĻžāĻ‚āĻļ āĻŦā§‡ā§œā§‡ āϝāĻžāĻ“ā§ŸāĻžāϰ āϜāĻ¨ā§āϝ āύāĻžāĻ•āĻŋ “āĻŸā§āϰāĻžāĻ¸ā§āϟāĻŋāĻĻ⧇āϰ āωāĻĻā§āϝ⧋āĻ— āĻ“ āĻŦāĻžāĻšāĻžāĻĻ⧁āϰāĻŋ” āĻĻāĻžā§Ÿā§€āĨ¤ āĻŦāĻŽā§āĻŦ⧇āϰ āĻļā§āϰāĻŽāĻŋāĻ• āφāĻ¨ā§āĻĻā§‹āϞāύ⧇ āĻŦāĻŽā§āĻŦ⧇ āĻĄāĻ•ā§â€Œ āĻ“ā§ŸāĻžāĻ°ā§āĻ•āĻžāĻ°ā§āϏ āχāωāύāĻŋ⧟āĻžāύ⧇āϰ āĻ­ā§‚āĻŽāĻŋāĻ•āĻž āĻĒā§āϰāĻ•āĻžāĻļā§āϝ⧇ āĻ¸ā§āĻŦā§€āĻ•āĻžāϰ āύāĻž āĻ•āϰāϞ⧇āĻ“, āϏāϰāĻ•āĻžāϰ āĻ“ āϜāĻžāĻšāĻžāĻœā§‡āϰ āϕ⧋āĻŽā§āĻĒāĻžāύāĻŋ āĻĻ⧁āχāχ āχāωāύāĻŋ⧟āĻžāύ⧇āϰ āĻ•ā§āώāĻŽāϤāĻž āϕ⧇ āϏ⧀āĻŽāĻžāĻŦāĻĻā§āϧ āĻ•āϰāϤ⧇ āĻ‰ā§ŽāϏ⧁āĻ• āĻ›āĻŋāϞāĨ¤ āϧāĻ°ā§āĻŽāϘāĻŸā§‡āϰ āϊāĻ°ā§āĻ§ā§āĻŦ⧇ āϤāĻžāρāĻĻ⧇āϰ āĻŦāĻŋāĻļ⧇āώ āϚāĻŋāĻ¨ā§āϤāĻžāϰ āĻ•āĻžāϰāĻŖ āĻ›āĻŋāϞ āĻ•āĻ‚āĻ—ā§āϰ⧇āϏ āĻŦ⧟āĻ•āĻŸā§‡ āϜāĻžāĻšāĻžāϜ-āϘāĻžāϟāĻž āϕ⧁āϞāĻŋāĻĻ⧇āϰ āϏāĻšāϝ⧋āĻ—āĻŋāϤāĻžāϰ āϏāĻŽā§āĻ­āĻžāĻŦāύāĻžāĨ¤

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āĻāχ āĻĒā§āϰāĻ•āĻžāϰ⧇āϰ āĻĻāĻŽāύ⧇āϰ āφāĻŦāĻšāĻžāĻ“ā§ŸāĻžāϰ āĻŽāĻžāĻā§‡, āĻ”āĻĒāύāĻŋāĻŦ⧇āĻļāĻŋāĻ• āφāχāύ āĻ“ āĻĒ⧁āϞāĻŋāϏ⧇āϰ āĻ•ā§āώāĻŽāϤāĻžāϰ āĻŦāĻŋāϰ⧁āĻĻā§āϧ⧇ āĻĻāĻžāρ⧜āĻŋā§Ÿā§‡, āχāωāύāĻŋ⧟āĻžāύ⧇āϰ āχāĻ‚āϰ⧇āϜāĻŋ āϏāĻ‚āĻŦāĻŋāϧāĻžāύ⧇āϰ āĻŦāχ-āĻ āϏāĻžāĻŽā§āϝāĻŦāĻžāĻĻ⧇āϰ āĻĒā§āϰāĻ¤ā§āϝāĻ•ā§āώ āωāĻ˛ā§āϞ⧇āĻ– āύāĻž āĻ•āϰāĻžāχ āĻ¸ā§āĻŦāĻžāĻ­āĻžāĻŦāĻŋāĻ•āĨ¤ āϤāĻŦ⧁āĻ“, āχāĻ‚āϰ⧇āϜāĻŋ āϏāĻ‚āĻ¸ā§āĻ•āϰāϪ⧇ āĻŦāĻŋāĻĒā§āϞāĻŦā§€ āĻ¸ā§āϞ⧋āĻ—āĻžāύ āĻŦāĻžāĻĻ āĻĨāĻžāĻ•āĻž āϏāĻ¤ā§āĻ¤ā§āĻŦ⧇āĻ“, āχāωāύāĻŋ⧟āĻžāύ⧇āϰ āύāĻŋ⧟āĻŽā§‡āϰ āĻ­āĻžāώāĻžā§Ÿ āϤāĻžāĻĻ⧇āϰ āϰāĻžāϜāύ⧀āϤāĻŋāϰ āĻĒāϰāĻŋāϚ⧟ āĻ¸ā§āĻĒāĻˇā§āϟ āĻĒāĻžāĻ“ā§ŸāĻž āϝāĻžā§ŸāĨ¤ āωāĻĻāĻžāĻšāϰāĻŖ āĻšāĻŋāĻļ⧇āĻŦ⧇ āĻ¨ā§āϝāĻžāĻļāĻžāύāĻžāϞ āϏāĻŋāĻŽā§‡āĻ¨ā§āĻ¸ā§â€Œ āχāωāύāĻŋ⧟āĻžāύ āĻ…āĻĢ āχāĻ¨ā§āĻĻāĻŋ⧟āĻžāϰ āϏāĻ‚āĻŦāĻŋāϧāĻžāύ⧇āϰ āϏāĻ™ā§āϗ⧇ āϤ⧁āϞāύāĻž āĻ•āϰ⧁āύ: āύāĻžāĻŦāĻŋāĻ•āĻĻ⧇āϰ āχāωāύāĻŋ⧟āĻžāύ⧇āϰ āĻŦāĻŋāĻŦ⧃āϤ āωāĻĻā§āĻĻ⧇āĻļā§āϝ āĻšāĻšā§āϛ⧇ “āχāωāύāĻŋ⧟āĻžāύ āϏāĻĻāĻ¸ā§āϝāĻĻ⧇āϰ āĻŽāĻ§ā§āϝ⧇ āϐāĻ•ā§āϝ, āĻŽā§ˆāĻ¤ā§āϰ⧀, āĻ“ āφāĻ¤ā§āĻŽāύāĻŋāĻ°ā§āĻ­āϰāϤāĻžāϰ āϏāĻŽā§āĻĒāĻ°ā§āĻ• āϤ⧈āϰāĻŋ āĻ•āϰāĻžâ€ āĻāĻŦāĻ‚ “āĻ­āĻžāϰāϤāĻŦāĻ°ā§āώ⧇ āĻ“ āĻŦāĻžāχāϰ⧇ āĻļā§āϰāĻŽāĻŋāĻ• āĻļā§āϰ⧇āĻŖā§€āϕ⧇ āϏāĻžāĻšāĻžāĻ¯ā§āϝ āĻ•āϰāĻžâ€āĨ¤ āϤāĻžāϰ āϤ⧁āϞāύāĻžā§Ÿ āĻŦāĻŽā§āĻŦ⧇ āĻĄāĻ•ā§â€Œ āĻ“ā§ŸāĻžāĻ°ā§āĻ•āĻžāĻ°ā§āϏ āχāωāύāĻŋ⧟āĻžāύ⧇āϰ āωāĻĻā§āĻĻ⧇āĻļā§āϝāϗ⧁āϞāĻŋ āφāϰ⧋ āĻ•āĻŋāϛ⧁āϟāĻž āĻļā§āϰ⧇āĻŖā§€ āϏāĻšā§‡āϤāύ āĻ“ āφāĻŽā§‚āϞ: “āĻļā§āϰāĻŽāĻŋāĻ•āĻĻ⧇āϰ āĻ¸ā§āĻŦāĻžāĻ°ā§āĻĨ⧇āϰ āĻāĻ•āĻ¤ā§āĻŦ āĻĒā§āϰāĻ•āĻžāĻļā§āϝ⧇ āφāύāĻžāϰ āφāĻ¨ā§āĻĻā§‹āϞāύ āĻ“ āĻĒā§āϰāϚāĻžāϰāĻŖāĻžāϰ āĻŽāĻžāĻ§ā§āϝāĻŽā§‡ āĻļā§āϰāĻŽāĻŋāĻ•āĻĻ⧇āϰ āĻŽāĻ§ā§āϝ⧇ āϏāĻ‚āĻšāϤāĻŋ āĻ“ āĻļā§āϰ⧇āĻŖā§€ āϏāĻšā§‡āϤāύāϤāĻž āĻ—ā§œā§‡ āϤ⧋āϞāĻžâ€ āĻāĻŦāĻ‚ “āĻļā§āϰāĻŽāĻŋāĻ• āĻļā§āϰ⧇āĻŖā§€āϰ āϏāĻŽā§ƒāĻĻā§āϧāĻŋ āĻ“ āĻĒā§āϰāĻ—āϤāĻŋāϰ āϞāĻ•ā§āώ⧇ āύāĻŋāĻŦ⧇āĻĻāĻŋāϤ āϏāĻ•āϞ āφāĻ¨ā§āĻĻā§‹āϞāύ⧇āϰ āϏāĻžāĻšāĻžāĻ¯ā§āϝ āĻ•āϰāĻžâ€āĨ¤

 āĻŦāĻŽā§āĻŦ⧇ āĻĄāĻ•ā§â€Œ āĻ“ā§ŸāĻžāĻ°ā§āĻ•āĻžāĻ°ā§āϏ āχāωāύāĻŋ⧟āĻžāύ⧇āϰ āύ⧇āϤ⧃āĻ¤ā§āĻŦ⧇āϰ āĻ—āĻ āύāĻ“ āĻāĻ•āϟāĻŋ āϚāĻ°ā§āϚāĻžāϰ āĻŦāĻŋāώ⧟āĨ¤ ā§§ā§¯ā§Šā§Ģ āϏāĻžāϞ⧇ āĻāĻ•āĻžāϧāĻŋāĻ• āϏāĻŽā§āĻĒā§āϰāĻĻāĻžā§Ÿā§‡āϰ āĻĒ⧁āϰ⧁āώ āĻāĻŦāĻ‚ āĻŽāĻšāĻŋāϞāĻž āĻŽāĻŋāϞāĻŋā§Ÿā§‡ āĻ›āĻŋāϞ āχāωāύāĻŋ⧟āĻžāύ⧇āϰ āύ⧇āϤāĻžāĻĻ⧇āϰ āĻĻāϞ- āĻāĻŽ.āφāϰ. āϏ⧇āĻŸā§āϟāĻŋ, āĻĻā§€āύ āĻŽā§‹āĻšāĻžāĻŽā§āĻŽā§‡āĻĻ, āĻŽā§‹āĻšāĻžāĻŽā§āĻŽā§‡āĻĻ āχāĻŦā§āϰāĻžāĻšāĻŋāĻŽ āĻ“ āĻŽāĻŋāĻ¸ā§â€Œ āĻŽāĻžāύāĻŋāĻŦ⧇āύ āĻ•āĻžāϰāĻžāĨ¤ āĻāχ āĻĒā§āϰāĻ•āĻžāϰ⧇āϰ āĻŦāĻ¨ā§āĻĻāϰ āĻļā§āϰāĻŽāĻŋāĻ•āĻĻ⧇āϰ āχāωāύāĻŋ⧟āĻžāύ āĻāĻŦāĻ‚ āφāϰ⧋ āĻŦāĻŋāĻ¸ā§āϤ⧃āϤ āĻ­āĻžāĻŦ⧇ āĻŦāĻŽā§āĻŦ⧇ āĻļāĻšāϰ⧇āϰ āϜāĻžāĻšāĻžāϜ-āϘāĻžāϟāĻžāϰ āϕ⧁āϞāĻŋ, āϞāĻ¸ā§āĻ•āϰ āĻ“ āύāĻžāĻŦāĻŋāĻ•āĻĻ⧇āϰ āχāϤāĻŋāĻšāĻžāϏ āĻ­ā§€āώāĻŖāχ āĻ…āĻ˛ā§āĻĒ āĻ…āĻ¨ā§āĻŦ⧇āώāĻŋāϤāĨ¤ āχāϤāĻŋāĻšāĻžāϏ⧇āϰ āĻĒāĻžāϤāĻžā§Ÿ āĻāχ āĻļ⧁āĻ¨ā§āϝ āĻ¸ā§āĻĨāĻžāύāϟāĻŋ āĻ­āϰāĻžāϰ āĻĒā§āĻ°ā§Ÿā§‹āϜāύ āϤ⧋ āφāϛ⧇ āĻŦāĻŸā§‡āχāĨ¤ āϤāĻžāϰ āϏāĻ™ā§āϗ⧇ āϐāϤāĻŋāĻšāĻžāϏāĻŋāϕ⧇āϰ āĻĻāĻžā§ŸāĻŋāĻ¤ā§āĻŦ, āĻŦāĻ¨ā§āĻĻāϰ āĻļā§āϰāĻŽāĻŋāĻ•āĻĻ⧇āϰ āĻ“ āχāωāύāĻŋ⧟āĻžāύ āύ⧇āϤāĻžāĻĻ⧇āϰ āĻŦāĻšā§āĻ­āĻžāĻļāĻŋāĻ• āĻĻ⧁āύāĻŋ⧟āĻž āĻ“ āφāĻ¨ā§āĻĻā§‹āϞāύ⧇āϰ āχāϤāĻŋāĻšāĻžāϏ⧇ āĻ­āĻžāώāĻž āĻ“ āĻ•ā§āώāĻŽāϤāĻžāϰ āϖ⧇āϞāĻžāϰ āĻĒā§āϰāϤāĻŋ āϏ⧂āĻ•ā§āĻˇā§āĻŽ āĻŽāύ⧋āϝ⧋āĻ— āĻ‰ā§ŽāϏāĻ°ā§āĻ— āĻ•āϰāĻžāĨ¤

āĻŦāĻŽā§āĻŦ⧇āϰ āĻŦāĻ¨ā§āĻĻāϰ āĻļā§āϰāĻŽāĻŋāĻ•āĻĻ⧇āϰ āĻŦāĻŋāĻˇā§Ÿā§‡ āφāϰ⧋ āϜāĻžāύāϤ⧇ āϚāĻžāχāϞ⧇, āĻŽāĻžāϰāĻŋ⧟āĻžāĻŽ āĻĻā§‹āĻļāĻžāϞ⧇āϰ āϞ⧇āĻ–āĻž ‘Godis, tolis and mathadis: dock workers of Bombay’ āĻĒā§āϰāĻŦāĻ¨ā§āϧāϟāĻŋ āĻĒ⧜āϤ⧇ āĻĒāĻžāϰ⧇āύāĨ¤

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