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  • Folklore and Folklanguage: Myth or Reality?

    Enviado por

    Debaprasad Bandyopadhyay
    505 visualizações21 páginas
    1995.Folklore and Folklanguage: Myth or Reality? West Bengal: Kalyani University. The author maintained that the construction of the category "folk" was born out of super-ordinate's essentialist gaze that de-sign-ates otherness in the form of a discipline, “Folklore”. The dichotomous divisions between folk--non-folk, tribe--non-tribe, civil-savage, sastriya--loukika typically reflect the colonial pedagogy that constitute otherness by deploying different exonyms to peripheral other ignoring the ethno/endonyms as used by a community from their subject-position. These divisions between dominant centre and dominated periphery gave birth to some surrogated subjects like "Folklore" or "Anthropology" in contrast to the white men's epistemological fields like History, Sociology or Physiology. These subjects subjectify as well as objectify dominated and peripheral "other" in the way of surrogating the “scientific” construction of "human beings". The problem is with the imaginative boundary between these two. One must keep in mind, from the standpoint of enlightened science, that the limit or boundary of different epistemological fields needs to be enumerated or well defined, i.e., in this case, The binaries like Folk language/language, folk art/non-folk-art, Folksong/Classical song, Folk drama/theatre must be distinguished according to the existing enlightened “scientific” logic. However the construction of such boundary, diachronically, is not always transparent, but rather fuzzy; and on the other hand it reflects a tension of maintaining the boundary. The author showed the nature of linguistic imperialism as evident in the terms like “dialect”, “folk-language” or “standard language”. The author also showed the constitution of Folklore and Anthropology as colonially derived disciplines that surrogate White MEN’s History and Sociology. The author illustrated the fuzziness of such boundaries that reveal the nature of subsumption through subjectification (birth of a discipline), objectification (a group of people are treated/categorized and analyzed as a stable object) as well as subjection (others’ bodies are under the control of the centre). 2005.“Blurring the Divide: Folk art and Classical Art.” Departmental Journal of Folklore(lokodOrpon), Kalyani University. (pp. 181-93) 2001. “Folklore: Searching For Logistics.” Singh, U.N. ed. Culturation. Jawharlal Handoo Felicitation Volume. Mysore: CIIL. ISBN 81-7342-094-7. (pp.26-34) 2000.“Folksong-Classical Songs: The Discursive Formation of Dividing Practice.” Pondicherry Institute of Language and Culture Journal of Dravidian Studies. (pp. 63-70). Pondicherry. 1999. “pranto theke bOla” OytiHaSik. VIII 1-2 (pp.31-62) .Kolkata. 1997.“The Myth of Regionalism” Chakraborty, Dasgupta, Subha ed. Regionality and Comparative Literature. (pp. 77-83). DSA, Department of Comparative Literature, Jadavpur University, Kolkata. 1995.Folklore and Fo1klanguage: Myth or Reality? West Bengal: Kalyani University.

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    1995.Folklore and Folklanguage: Myth or Reality? West Bengal: Kalyani University. The author maintained that the construction of the category "folk" was born out of super-ordinate's essentialist gaze that de-sign-ates otherness in the form of a discipline, “Folklore”. The dichotomous divisions between folk--non-folk, tribe--non-tribe, civil-savage, sastriya--loukika typically reflect the colonial pedagogy that constitute otherness by deploying different exonyms to peripheral other ignoring the ethno/endonyms as used by a community from their subject-position. These divisions between dominant centre and dominated periphery gave birth to some surrogated subjects like "Folklore" or "Anthropology" in contrast to the white men's epistemological fields like History, Sociology or Physiology. These subjects subjectify as well as objectify dominated and peripheral "other" in the way of surrogating the “scientific” construction of "human beings". The problem is with the imaginative boundary between these two. One must keep in mind, from the standpoint of enlightened science, that the limit or boundary of different epistemological fields needs to be enumerated or well defined, i.e., in this case, The binaries like Folk language/language, folk art/non-folk-art, Folksong/Classical song, Folk drama/theatre must be distinguished according to the existing enlightened “scientific” logic. However the construction of such boundary, diachronically, is not always transparent, but rather fuzzy; and on the other hand it reflects a tension of maintaining the boundary. The author showed the nature of linguistic imperialism as evident in the terms like “dialect”, “folk-language” or “standard language”. The author also showed the constitution of Folklore and Anthropology as colonially derived disciplines that surrogate White MEN’s History and Sociology. The author illustrated the fuzziness of such boundaries that reveal the nature of subsumption through subjectification (birth of a discipline), objectification (a group of people are treated/categorized and analyzed as a stable object) as well as subjection (others’ bodies are under the control of the centre). 2005.“Blurring the Divide: Folk art and Classical Art.” Departmental Journal of Folklore(lokodOrpon), Kalyani University. (pp. 181-93) 2001. “Folklore: Searching For Logistics.” Singh, U.N. ed. Culturation. Jawharlal Handoo Felicitation Volume. Mysore: CIIL. ISBN 81-7342-094-7. (pp.26-34) 2000.“Folksong-Classical Songs: The Discursive Formation of Dividing Practice.” Pondicherry Institute of Language and Culture Journal of Dravidian Studies. (pp. 63-70). Pondicherry. 1999. “pranto theke bOla” OytiHaSik. VIII 1-2 (pp.31-62) .Kolkata. 1997.“The Myth of Regionalism” Chakraborty, Dasgupta, Subha ed. Regionality and Comparative Literature. (pp. 77-83). DSA, Department of Comparative Literature, Jadavpur University, Kolkata. 1995.Folklore and Fo1klanguage: Myth or Reality? West Bengal: Kalyani University.

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    505 visualizações21 páginas

    Folklore and Folklanguage: Myth or Reality?

    Enviado por

    Debaprasad Bandyopadhyay
    1995.Folklore and Folklanguage: Myth or Reality? West Bengal: Kalyani University. The author maintained that the construction of the category "folk" was born out of super-ordinate's essentialist gaze that de-sign-ates otherness in the form of a discipline, “Folklore”. The dichotomous divisions between folk--non-folk, tribe--non-tribe, civil-savage, sastriya--loukika typically reflect the colonial pedagogy that constitute otherness by deploying different exonyms to peripheral other ignoring the ethno/endonyms as used by a community from their subject-position. These divisions between dominant centre and dominated periphery gave birth to some surrogated subjects like "Folklore" or "Anthropology" in contrast to the white men's epistemological fields like History, Sociology or Physiology. These subjects subjectify as well as objectify dominated and peripheral "other" in the way of surrogating the “scientific” construction of "human beings". The problem is with the imaginative boundary between these two. One must keep in mind, from the standpoint of enlightened science, that the limit or boundary of different epistemological fields needs to be enumerated or well defined, i.e., in this case, The binaries like Folk language/language, folk art/non-folk-art, Folksong/Classical song, Folk drama/theatre must be distinguished according to the existing enlightened “scientific” logic. However the construction of such boundary, diachronically, is not always transparent, but rather fuzzy; and on the other hand it reflects a tension of maintaining the boundary. The author showed the nature of linguistic imperialism as evident in the terms like “dialect”, “folk-language” or “standard language”. The author also showed the constitution of Folklore and Anthropology as colonially derived disciplines that surrogate White MEN’s History and Sociology. The author illustrated the fuzziness of such boundaries that reveal the nature of subsumption through subjectification (birth of a discipline), objectification (a group of people are treated/categorized and analyzed as a stable object) as well as subjection (others’ bodies are under the control of the centre). 2005.“Blurring the Divide: Folk art and Classical Art.” Departmental Journal of Folklore(lokodOrpon), Kalyani University. (pp. 181-93) 2001. “Folklore: Searching For Logistics.” Singh, U.N. ed. Culturation. Jawharlal Handoo Felicitation Volume. Mysore: CIIL. ISBN 81-7342-094-7. (pp.26-34) 2000.“Folksong-Classical Songs: The Discursive Formation of Dividing Practice.” Pondicherry Institute of Language and Culture Journal of Dravidian Studies. (pp. 63-70). Pondicherry. 1999. “pranto theke bOla” OytiHaSik. VIII 1-2 (pp.31-62) .Kolkata. 1997.“The Myth of Regionalism” Chakraborty, Dasgupta, Subha ed. Regionality and Comparative Literature. (pp. 77-83). DSA, Department of Comparative Literature, Jadavpur University, Kolkata. 1995.Folklore and Fo1klanguage: Myth or Reality? West Bengal: Kalyani University.

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    FOLKLORE AND FOLKLANGUAGE : | MYTH OR REALITY ? DEBAPRASAD BANDOPADHYAY DEPARTMENT OF FOLKLORE UNIVERSITY OF KALYANI WEST BENGAL » 1995 | SSSSSSSSCOEES. FRGSTST FHSS HOT STS IHTS & Folklore and Folklanguage : Myth of Reality? First Published : July, 1995 Reprint : May, 1997 @ Author & Department of Folklore, Kalyani University Rs. 15/- Published by Dr. Barun Chakrovortti, Head Dept. of Folklore, Kalyani University, West Bengal To, Dhurjati Prasad Mukhopadhyay, We are celebrating your Centenary and still maintaining social distance ... CONTENTS Foreword - Asis Roy dust Gratitude is not enough for Saying somethind beforehand Chapter I : The Myth of Folklore 1.1. The loss of Self 1.2. Conclusion Appendix to Chapter 1 Epilogue to Chapter 1 A Dialogue on Folklore Chapter I Folklanguage and Folklinguistics Real or untrue? 2.0 Introduction 2.1. Standardization 2.2. So-called Fol languages 2.3 Folklinguistics - another Myth Bibliography Page No. iii 12 15 16 17 21 25

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