Ann Grodzins Gold weaves together an integrated series of ethnographic sketches depicting the distinctive nature of non-urban, non-rural places; the impact locality has on belonging; the negotiations of difference required in a pluralistic society; and the ways a changing environment permeates experiences of self and place.
A collaborative ethnography that collects ordinary persons' recollections of everyday life, politics, and the environment in Rajasthan from when the state was a kingdom and since independence.
More comparable to Levi-Strauss's Tristes Tropiques than any other work of anthropology I know; but, in fact, the book I was most reminded of was not an anthropological work at all, but E. M. Forster's A Passage to India. . . a complex world complexly perceived and brilliantly recorded. . . . It is really a wonderful book."--Wendy Doniger, author of The Origins of Evil in Hindu Mythology
In many South Asian oral traditions, herons are viewed as duplicitous and conniving. These traditions tend also to view women as fragmented identities, dangerously split between virtue and virtuosity, between loyalties to their own families and those of their husbands. In women's songs, however, symbolic herons speak, telling of alternative moral perspectives shaped by women. The heron's words—and women's expressive genres more generally—criticize pervasive North Indian ideologies of gender and kinship that place women in subordinate positions. By inviting readers to "listen to the heron's words," the authors convey this shift in moral perspective and suggest that these spoken truths are compelling and consequential for the women in North India. The songs and narratives bear witness to a provocative cultural dissonance embedded in women's speech. This book reveals the power of these critical commentaries and the fluid and permeable boundaries between spoken words and the lives of ordinary village women.
Ann Grodzins Gold weaves together an integrated series of ethnographic sketches depicting the distinctive nature of non-urban, non-rural places; the impact locality has on belonging; the negotiations of difference required in a pluralistic society; and the ways a changing environment permeates experiences of self and place.
Madhu Natisar Nath is a Rajasthani farmer with no formal schooling. He is also a singer, a musician, and a storyteller. At the center of A Carnival of Parting are Madhu Nath's oral performances of two linked tales about the legendary Indian kings, Bharthari of Ujjain and Gopi Chand of Bengal. Both characters, while still in their prime, leave thrones and families to be initiated as yogis—a process rich in adventure and melodrama, one that offers unique insights into popular Hinduism's view of world renunciation. Ann Grodzins Gold presents these living oral epic traditions as flowing narratives, transmitting to Western readers the pleasures, moods, and interactive dimensions of a village bard's performance. Three introductory chapters and an interpretive afterword, together with an appendix on the bard's language by linguist David Magier, supply A Carnival of Parting with a full range of ethnographic, historical, and cultural backgrounds. Gold gives a frank and engaging portrayal of the bard Madhu Nath and her work with him. The tales are most profoundly concerned, Gold argues, with human rather than divine realities. In a compelling afterword, she highlights their thematic emphases on politics, love, and death. Madhu Nath's vital colloquial telling of Gopi Chand and Bharthari's stories depicts renunciation as inevitable and interpersonal attachments as doomed, yet celebrates human existence as a "carnival of parting.
A collaborative ethnography that collects ordinary persons' recollections of everyday life, politics, and the environment in Rajasthan from when the state was a kingdom and since independence.
In many South Asian oral traditions, herons are viewed as duplicitous and conniving. These traditions tend also to view women as fragmented identities, dangerously split between virtue and virtuosity, between loyalties to their own families and those of their husbands. In women's songs, however, symbolic herons speak, telling of alternative moral perspectives shaped by women. The heron's words—and women's expressive genres more generally—criticize pervasive North Indian ideologies of gender and kinship that place women in subordinate positions. By inviting readers to "listen to the heron's words," the authors convey this shift in moral perspective and suggest that these spoken truths are compelling and consequential for the women in North India. The songs and narratives bear witness to a provocative cultural dissonance embedded in women's speech. This book reveals the power of these critical commentaries and the fluid and permeable boundaries between spoken words and the lives of ordinary village women.
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