Folklore Mythology

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By Richard Bauman

Drawing on his paintings in Iceland, eire, Scotland, North the USA, Ghana, and Fiji, linguistic anthropologist and folklorist Richard Bauman offers a sequence of ethnographic case stories that provide a gleaming examine intertextuality as communicative perform.

  • A interesting point of view on intertextuality: the concept written and spoken texts converse to each other, e.g. via style or allusions.
  • Presents a sequence of ethnographic case reviews to demonstrate the topic.
  • Draws on a huge diversity of oral performances and literary documents from around the world.
  • The author’s advent units a framework for the research of style, practice and intertextuality.
  • Shows how performers combination genres, e.g., telling tales approximately riddles or legends approximately magical verses, or developing revenues pitches.

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Extra resources for A World of Others' Words: Cross-Cultural Perspectives on Intertextuality

Example text

Questions and answers belong to a class of conversational utterance sequences that Schegloff and Sacks have labelled “adjacency pairs”; these consist of a pair of utterances, spoken by two different interlocutors in the conversation, the The Dynamics of Genre in the Riddle Tale 43 second utterance elicited by and following directly on the first. The speaking of the first pair part of an adjacency pair exerts a strong compulsive force on the addressee to produce the second pair part; when a question is asked, the expectation is that the next utterance will be a relevant answer.

Jack explains the reasoning that has led him to his answers and challenges the King to refute them. ” The “riddles,” then, have a formative – indeed, a constitutive – effect on the structure of the narrative, at the same time that they are contained by it, as reported speech. One last point. In the climactic narrated event of the story, the first two question–answer sequences are rendered as reported speech. The speech acts that make up these sequences constitute the narrative action. In the third exchange, however, there is an important additional element.

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.

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