By Richard Bauman
Drawing on his paintings in Iceland, eire, Scotland, North the USA, Ghana, and Fiji, linguistic anthropologist and folklorist Richard Bauman provides a sequence of ethnographic case reviews that supply a gleaming examine intertextuality as communicative perform.
- A attention-grabbing viewpoint on intertextuality: the concept written and spoken texts communicate to each other, e.g. via style or allusions.
- Presents a sequence of ethnographic case reports to demonstrate the topic.
- Draws on a large variety of oral performances and literary files from around the world.
- The author’s advent units a framework for the research of style, practice and intertextuality.
- Shows how performers mixture genres, e.g., telling tales approximately riddles or legends approximately magical verses, or developing revenues pitches.
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Additional info for A World of Others' Words: Cross-Cultural Perspectives on Intertextuality
While I would reserve the term “narrative” for accounts of action reported as accomplished, I believe Todorov’s observation of the structural relationship between magical discourse and narrative is very acute, holding the key to the relationship between the verse and the ensuing narrative in our legend text. The magical verse sets forth virtual action – the drowning of the seasonal fisherman and the cutting out of his tongue in the subjunctive mood – while the subsequent narrative portion of the text recounts the realization of that virtual action in the past tense.
The ballad and the folktale, it is easy to handle. But as regards content, and very often form as well, it is at the same time so richly faceted and ambiguous that it easily lends itself to classification in any of several groups, a fact which is well known to everybody who has tried to find a certain riddle in the published collections. 2 In this chapter, I will explore some of the factors that give shape to this generic dialogue between narrative and riddle. Specifically, I will examine riddle tales in terms of formal features, the functional loads and interrelationships of these constituent features, and the implications of this generic blending for the field of meaning that the resultant hybrid forms invite us to enter.
NorQmann’s telling of it to Eiríksson. Specifically, traditionalization here is an act of authentication, akin to the art or antique dealer’s authentication of an object by tracing its provenience. Mr. NorQmann establishes both the genuineness of his story as a reliable account and the legitimacy and strength of his claim to it by locating himself in a direct line of transmission, including lines of descent through kinship, that reaches back to Páll himself, the original speaker of those reportable words that constitute the point of the narrative.
A World of Others' Words: Cross-Cultural Perspectives on Intertextuality by Richard Bauman