One distinction that is important here is the distinction between dual transmission of a text and the same (dual transmission) of a narrative or a narrative system made up of sub-narratives. In the former, the comparison can be made between the actual words of the text in the two versions.  The questioner uses the phrase ' texts transmitted'. But he also focuses on ' the displacement of episodes ' which pertains to the latter among the above two modes of transmission, i.e., dual transmission of a narrative or a narrative system made up of sub-narratives. 

PalnaaTi Veeracharitramu, Naishadham/Nalacharitramu, Saarangadharacharitramu etc. belong to the dual transmission of a narrative or a narrative system made up of sub-narratives and not to dual transmission of a text . 

But they seem to be relevant here because the question seems to be focused on displacement of episodes etc.  

On Wed, Apr 12, 2017 at 12:03 AM, Nagaraj Paturi <nagarajpaturi@gmail.com> wrote:
The list is bigger. 

The narrative in Sriharsha's Naishadha Kavya has several Telugu folk oral epic (performance and) textual versions with the name of Naladamayantikatha. 

Apart from the profoundly scholarly (naarikeLapaaka ) Epic poetic translation by Srinathudu ( the author of Palnati Veeracharitramu ) of Sanskrit Naishadham, there is a Desi (folkish) translation of the same by Raghunathanayakudu.

Saarangadharacharitramu is another such narrative popular in the folk oral epic narrative repertoire, while having classical style epic poetic forms and verse-theater forms of modern times.

There are more.   

On Tue, Apr 11, 2017 at 11:48 PM, George Hart via INDOLOGY <indology@list.indology.info> wrote:
One might also mention the Palnāṭi Vīracaritra of Śrīnātha, 15th century. This is a written Telugu version of an oral epic studied by Gene Roghair in his important book The Epic of Palnadu: A Study and Translation of Palnati Virula Katha, A Telugu Oral Tradition from Andhra Pradesh, India. George


On Apr 11, 2017, at 12:05 PM, Nagaraj Paturi <nagarajpaturi@gmail.com> wrote:

>Do you have the reference of an article on the subject, or do you have a book that talks about it?

---- He is asking for articles only. 

>Is there in the Indian tradition (Vedic or epic, for example) texts transmitted on the one hand in a written form (copies of manuscript in manuscript), on the other hand Without written support (a scribe not writing a text that he knows by heart)?

---- Thus he is asking for examples in Vedic epic texts too. 

This dual transmission has been there for all the traditional orally transmitted texts of Vedas and Veda-related Shastras. 

Prof. Blackburn's focus in his villuppāṭṭu analysis, particularly on the orality and literacy aspects, is on the influence of the written text on the oral performance, particularly on the 'control' of the written text on the oral performance of villuppāṭṭu. 

The conventional idea in modern studies that non-Sanskrit regional language orally transmitted, particularly 'folk' texts did not have their parallel written versions. Right from the time of study of villuppāṭṭu by Prof. Blackburn, parallel written transmission of 'folk' 'oral' texts in regional Indian languages is being paid attention to. 


On Tue, Apr 11, 2017 at 8:43 PM, George Hart via INDOLOGY <indology@list.indology.info> wrote:
I think you might find Stuart Blackburn’s book, Singing of Birth and Death: Texts in Performance, quite helpful. To look in Sanskrit for this sort of material is not likely to be productive. George Hart

On Apr 10, 2017, at 5:54 AM, Arlo Griffiths via INDOLOGY <indology@list.indology.info> wrote:

Colleagues,

My friend Henri Chambert-Loir, specialist of classical Malay literature, who is currently working again on the Sulalat al-Salatin (a.k.a. Sejarah Melayu, or 'Malay Annals'), has asked me a question that I would like to relay to the learned assembly:

------------
Ma question : pour comparaison avec le Sejarah Melayu, existe-t-il dans la tradition indienne (vedique ou epique p.ex.) des textes qui se sont transmis d’une part de facon ecrite (copies de manuscrit en manuscrit), d’autre part sans support ecrit (un scribe mettant pas ecrit un texte qu’il connait par coeur) ? Je pense que cela s’est produit pour le SM : certaines variantes (ex. le deplacement d’episodes) ne peuvent s’expliquer que par un stade de memoire. As-tu la reference d’un article sur le sujet, ou possedes-tu un livre qui en parle ?
------------

Would anyone have potentially useful philogogical comparanda in mind, and references (preferably with pdfs) to share that I could transmit to Prof. Chambert-Loir?

Thank you!

Arlo Griffiths


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--
Nagaraj Paturi
 
Hyderabad, Telangana, INDIA.
 
Former Senior Professor of Cultural Studies
 
FLAME School of Communication and FLAME School of  Liberal Education,
 
(Pune, Maharashtra, INDIA )
 
 
 


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--
Nagaraj Paturi
 
Hyderabad, Telangana, INDIA.
 
Former Senior Professor of Cultural Studies
 
FLAME School of Communication and FLAME School of  Liberal Education,
 
(Pune, Maharashtra, INDIA )
 
 
 



--
Nagaraj Paturi
 
Hyderabad, Telangana, INDIA.
 
Former Senior Professor of Cultural Studies
 
FLAME School of Communication and FLAME School of  Liberal Education,
 
(Pune, Maharashtra, INDIA )