[INDOLOGY] Sources on Relationship btw Oral/Literary Traditions

Mon Nov 6 17:30:46 UTC 2017

Another significant aspect she might want to focus on is "textualism" by
which I mean:  to conclude about the reality outside the texts, purely on
the basis of words in the texts.

In other words apart from the connections /interface / comparison / study
of relative significance - between oral and written texts, a similar focus
on connections /interface / comparison / study of relative significance -
between texts and the reality of life, rituals, and other facts also needs
to be taken up.

On Mon, Nov 6, 2017 at 10:25 PM, Christophe Vielle via INDOLOGY <
indology at list.indology.info> wrote:

> In the margin of this thread, or as a very special case, following this
> article just issued in the Hindu
>
> http://www.thehindu.com/news/national/kerala/strings-
> attached/article19982142.ece
>
> attention can be drawn to the traditional shadow-puppetry performed in
> several Bhagavati temples of Palakkad, Malappuram and Thrissur Distr. of
> Kerala, called Tōlpāvakūttu. See, with a focus on the relationship
> between oral and literary traditions, the work of Stuart Blackburn, *Inside
> the Drama-House: R**ā**ma Stories and Shadow Puppets in South India*,
> Berkeley: University of California Press, 1996 – e-version here:
> http://publishing.cdlib.org/ucpressebooks/view?docId=
> ft5q2nb449;brand=ucpress (cf. also Gopal Venu, *Tolpava Koothu: Shadow
> Puppets in Kerala*, New Delhi: Sangeet Natak Akademi, 1990; Laurent
> Aubert, *Les Feux de la Déesse: Rituels villageois du Kerala (Inde du
> Sud)*, Lausanne: Payot, 2004, pp. 107-121). Here attached the picture no.
> 2 in the article, showing the manuscripts (in Malayalam script for the one
> readable) attached to the oral performances (on the basis of the Kampan Rm
> stanzas, with written and free amplifications, the former called āṭalpāṭṭu,
> mixing Tamil, Malayalam and Sanskrit), preserved (?...) by the puppeteers.
>
>
> Le 6 nov. 2017 à 13:19, Tieken, H.J.H. <H.J.H.Tieken at hum.leidenuniv.nl> a
> écrit :
>
> Dear List members,
> I am not sure if it is relevant to the topic at hand, but in the
> introductions of, for instance, the Harṣacarita, Raghuvaṃśa and the
> Sanskrit plays the respective authors of the texts play with the idea of
> live performances of royal panegyric, vaṃśas and dramas (see my "On
> Beginnings: Introductions and Prefaces in Kāvya", in: Bronner-Shulman-Tubb,
> Innovations and Turningpoints, Oxford-Delhi 2014, pp. 86-108).
> Herman
>
> Herman Tieken
> Stationsweg 58
> 2515 BP Den Haag
> The Netherlands
> 00 31 (0)70 2208127
> website: hermantieken.com
> ------------------------------
> *Van:* INDOLOGY [indology-bounces at list.indology.info] namens Christophe
> Vielle via INDOLOGY [indology at list.indology.info]
> *Verzonden:* maandag 6 november 2017 8:45
> *Aan:* markasha at gmail.com
> *CC:* indology at list.indology.info
> *Onderwerp:* Re: [INDOLOGY] Sources on Relationship btw Oral/Literary
> Traditions
>
> The periodical "Oral Tradition" might have relevant papers:
> http://journal.oraltradition.org/issues/
> See Issues
>
>    -  29/2 <http://journal.oraltradition.org/issues/list?id=61#61>
>    - October 2015
>
>
>    - Transmissions and Transitions in Indian Oral Traditions
>
> List of several articles by searching s.v. "India"
> Best wishes,
> Christophe Vielle
>
> Le 5 nov. 2017 à 20:18, Nagaraj Paturi via INDOLOGY <
> indology at list.indology.info> a écrit :
>
> It is Lauri Honko, the Finnish Folklorist who uses the word
> "textualization" in the sense of bringing an oral text into a written form:
>
> https://books.google.co.in/books/about/Textualization_of_
> Oral_Epics.html?id=vyfOPBtlz54C
>
>
>
> On Mon, Nov 6, 2017 at 12:33 AM, Tyler Williams via INDOLOGY <
> indology at list.indology.info> wrote:
>
>> One could also add:
>>
>> Wilke, Annette, and Oliver. Moebus. *Sound and Communication: An
>> Aesthetic Cultural History of Sanskrit Hinduism*. Vol. v. 41. Religion
>> and Society,. Berlin: De Gruyter, 2011.
>>
>> Brown, C. Mackenzie. “Purāṇa as Scripture: From Sound to Image of the
>> Holy Word in the Hindu Tradition.”*History of Religions* 26, no. 1
>> (August 1, 1986): 68–86.https://doi.org/10.2307/1062388.
>>
>> Hess, Linda. *Bodies of Song: Kabir Oral Traditions and Performative
>> Worlds in North India*. New Delhi: Oxford University Press, 2015.
>>
>> Lutgendorf, Philip. *The Life of a Text: Performing the Rāmcaritmānas of
>> Tulsidas*. Berkeley: University of California Press, 1991.
>>
>> Orsini, Francesca, and Katherine Butler Schofield.*Tellings and Texts:
>> Music, Literature and Performance in North India*. Place of publication
>> not identified: Open Book Publishers, 2015. http://public.eblib.com/
>> choice/publicfullrecord.aspx?p=4386697.
>>
>> A short but thoughtful overview of some of the difficulties of
>> characterizing the relationship between written texts and oral culture has
>> been given by Orsini and Schofield in*Tellings...* And then of course
>> Pollock compares the relationship between 'literacy' and writing in S. Asia
>> and Europe in *Language of the Gods*.
>>
>> And, at the risk of self-promotion, I discuss these issues in the context
>> of early modern North India in my dissertation, which is available through
>> Columbia U's website.
>>
>> All best,
>> Tyler
>>
>>
>>
>> On Thu, Nov 2, 2017 at 5:21 PM, Mark McLaughlin via INDOLOGY <
>> indology at list.indology.info> wrote:
>>
>>> Dear Indology mind-hive,
>>>
>>>
>>> I have an undergraduate student who is interested in writing a paper on
>>> questions of oral and literary traditions. I would like to solicit your
>>> opinions on potential sources for her. Please see her message below for a
>>> more detailed delineation of her questioning.
>>>
>>>
>>> Many thanks in advance!
>>>
>>> Mark
>>>
>>>
>>>
>>> Professor McLaughlin,
>>>
>>>
>>> I read through a little more of the Pollock book last night to get a
>>> better feel for some questions. I think generally this is what I'm
>>> thinking:
>>>
>>>
>>> What is the difference and relationship between the oral and literary
>>> tradition? How has that relationship evolved with the emergence of written
>>> texts, vernacularization, and the subsequent privileging of textual sources
>>> by the colonial West and the Academy? Who is excluded and/or included by
>>> the privileging of one kind of knowledge over the other? For scholars, what
>>> kind of nuanced understanding of literacy should be sought or acknowledged
>>> given that "to be literate" can mean different things in different
>>> cultures?
>>>
>>>
>>> Let me know if this sounds like what I was talking about the other day!
>>>
>>>
>>> Best,
>>>
>>> Emma
>>>
>>> --
>>> Mark McLaughlin
>>> *Visiting Assistant Professor of South Asian Religions*
>>>
>>>
>>> *Department of Religious StudiesCollege of William and MaryWilliamsburg,
>>> VA*
>>>
>>> _______________________________________________
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>>>
>>
>>
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>>
>
>
>
> --
> Nagaraj Paturi
>
> Hyderabad, Telangana, INDIA.
>
>
> BoS, MIT School of Vedic Sciences, Pune, Maharashtra
>
> BoS, Chinmaya Vishwavidyapeeth, Veliyanad, Kerala
>
> Former Senior Professor of Cultural Studies
>
> FLAME School of Communication and FLAME School of  Liberal Education,
>
> (Pune, Maharashtra, INDIA )
>
>
>
> _______________________________________________
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>
>
> –––––––––––––––––––
> Christophe Vielle <http://www.uclouvain.be/christophe.vielle>
> Louvain-la-Neuve
>
>
> –––––––––––––––––––
> Christophe Vielle <http://www.uclouvain.be/christophe.vielle>
> Louvain-la-Neuve
>
>
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-- 
Nagaraj Paturi

Hyderabad, Telangana, INDIA.

BoS, MIT School of Vedic Sciences, Pune, Maharashtra

BoS, Chinmaya Vishwavidyapeeth, Veliyanad, Kerala

Former Senior Professor of Cultural Studies

FLAME School of Communication and FLAME School of  Liberal Education,

(Pune, Maharashtra, INDIA )

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