Dear colleagues,
I have touched the problem of Orality-Literacy in India in my paper The Genesis of the Doctrine of Atoms as a Problem of Language and Thought // Voprosy filosofii (Problems of Philosophy). №6. M., 2014, pp.9-28. https://www.academia.edu/8123469/Генезис_учения_об_атомах_как_проблема_языка_и_мышления
In the first part of the paper, an attempt is made to create a theoretical framework for the cross-cultural study of atomism in two ancient civilizations, which witnessed its appearance – Greek and Indian ones. The attempts are undertaken to provide a theoretical reconstruction of the linguistic and cognitive problem situation in which the atomic theory arises, and to create a cross-cultural thesaurus of atomism. The word “atomism” refers to the philosophical doctrine of atoms (A1), the scientific theory of atoms (A2) and an atomistic approach or method (A3).In the second part of the paper the author examines the heuristic value of the atomistic ap- proach (A3) in the understanding of the structure of language, and shows that in India, such an approach, manifested in the separation of single speech-sounds (varṇa) as well as in their phonetic classification, is associated not with a written tradition and letters (as in Greece), but with the oral transmission of the sacred Vedic texts , for accuracy of which the very first phonetics and grammar (6–4 centuries BC) were elaborated, prior to the use of written alphabets.
I hope it may be helpful!
Victroria
 
Here, you may find some of my references:
Goody J. (еd.). Literacy in traditional societies. Cambridge, 1968.
Goody J. The Domestication of the Savage Mind. Cambridge, 1977.
Гуди 1985 – Goody J. Oral composition and oral transmission: the case of the Vedas / Oralita: Cultura,
Letteratura, Discorso (ed. by B. Gentilli and G. Paioni). Roma, 1985. Р. 7–17.
Goody J. The Interface between the Written and the Oral. Cambridge, 1987.
 Goody J. The Power of the Written Tradition. Washington, 2000.
Goody J., Watt I. The Consequences of Literacy // Comparative Studies in Society
and History 5/3 (1963). Р. 304–345.
Ghurye K.G. Preservation of learned tradition in India. Jaipur, 1950
Irvine M. The Making of Textual Culture: ‘Grammatica’ and Literary Theory 350–
1100. Cambridge, 1994.
Ong W.J. Orality and literacy: the technologizing of the word. L., 1982.
Staal F. The Fidelity of Oral Tradition and the Origins of Science / Mededelingen
der Koninklijke Nederlandse Akademie van Wetenschappen. Afd. Letterkunde, Nieuwe Reeks, XLIX, 8.
Amsterdam, 1986. Р. 251–288.
Сталь 1989а
Staal F. Rules Without Meaning. Ritual, Mantras and the Human Sciences. New York –
Bern – Frankfurt am Main – Paris, 1989.
Staal F. The independence of rationality from literacy // Archives Européennes de
Sociologie / European Journal of Sociology 30. Р., 1989.
 Staal F. Discovering the Vedas. Origins, Mantras, Rituals, Insights. L., 2008.
Wilke A., Moebus O. Sound and Communication: An Aesthetic Cultural History
of Sanskrit Hinduism. Berlin, 2011.
Falk H. Goodies for India–Literacy, Оrality, and Vedic Culture / Erscheinungsformen
kultureller Prozesse (ed. by W. Raible). 1990. Р. 103–120.
Falk H. Schrift im alten Indien. Ein Forschungsbericht mit Anmerkungen. Tübingen,
1993.
Houben J.E.M., Rath S. Introduction: Manuscript Culture and Its Impact in
“India”: Contours and Parameters / Aspects of Manuscript Culture in South India. Ed. by Saraju Rath.
Leiden, 2012. P. 1–54.
Havelock E. A. The Muse Learns to Write : Reflections on Orality and Literacy from
Antiquity to the Present. New Haven, 1968.
Scharfe H. Education in Ancient India. Leiden, 2002.
 
https://rggu.academia.edu/LysenkoVictoria
http://iph.ras.ru/lysenko.htm
-- 
Victoria Lysenko, dr.hab.philos.
Head, Department for Oriental philosophy studies
Institute of Philosophy, Russian Academy of Sciences
Moscow, Goncharnaya, 12/1, Moscow 109240
 
-
 
 
 
07.11.2017, 22:50, "Herman Tull via INDOLOGY" <indology@list.indology.info>:
I've been following this discussion with great interest, not the least because I am just now writing a short piece on the effect of the Bible on literacy in India. Of course, the introduction of the printing press into India (to ensure distribution of Indian language bibles) is one obvious route into this. But, are there specific discussions of how the protestant-educated Hindus may have seen the missionary emphasis on literary culture (meaning the Bible) as leading to a "new" valuation of the Indian "textual" tradition (by this I refer to both oral and written text), favoring the literary (in the sense of a "written" text)? I have collected some bits and pieces about this (especially Blackburn's work and Oddie's), but if there are specific studies available, I would appreciate hearing about them.
 
Herman Tull
Lafayette College
 
On Mon, Nov 6, 2017 at 12:30 PM, Nagaraj Paturi via INDOLOGY <indology@list.indology.info> wrote:
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@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: Rāma 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@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
Van: INDOLOGY [indology-bounces@list.indology.info] namens Christophe Vielle via INDOLOGY [indology@list.indology.info]
Verzonden: maandag 6 november 2017 8:45
Aan: markasha@gmail.com
CC: indology@list.indology.info
Onderwerp: Re: [INDOLOGY] Sources on Relationship btw Oral/Literary Traditions
 
 
The periodical "Oral Tradition" might have relevant papers:
See Issues
  • 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@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:
 
 
On Mon, Nov 6, 2017 at 12:33 AM, Tyler Williams via INDOLOGY <indology@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 inTellings... 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@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 Studies
College of William and Mary
Williamsburg, VA
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BoS, Chinmaya Vishwavidyapeeth, Veliyanad, Kerala
 
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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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