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Zhenhui Liang, Weiguo Chen and Xu Zhang have done a great service to the study of oral epic poetry by translating Adil Jumaturdu’s and Tokon Isak’s detailed and comprehensive biography of Jusup Mamay (1918-2014), the great Kirghiz epic singer from Xinjiang. In this book, the reader learns how this “singer of tales” acquired his impressively large epic repertoire and becomes acquainted with the Kirghiz tradition of the Manas epic and epic cycle, in particular Jusup Mamay’s version, which comprises eight generations. The authors, native Kirghiz from Xinjiang, have had close contact with the singer over many years and offer unique insights into the mind and art of an exceptional epic singer-narrator. ---- Professor Karl Reichl (studying oral epic poetry at Bonn University) The Kirghiz heroic epic Manas boasts a history of around one thousand years. In the process of its development, generation after generation of singers have passed it down today by oral tradition. Jusup Mamay, one of the epic’s master singers, or manaschi, is renowned as the only performer in the world who was able to narrate eight generations of heroes from a single Kirghiz family, the epic’s namesake Manas chief among them. After years of surveys and interviews, the authors have assembled first-hand materials about Jusup Mamay to write a critical biography detailing the singer’s monumental talents and his great efforts in learning Manas. The biography elaborates on Jusup Mamay’s geographical and cultural environment, his apprenticeships under master manaschi, his passion for learning around 230,000-line epic by heart, his two marriages, his family, the features of his unique version of Manas, his many contributions to the inheritance of Kirghiz folk culture, and his influence both within his native China and across the globe. This book is a valuable contribution to the academic literature about the Manas epic and Kirghiz culture as well.
It is unknown, of course, who wrote the Iliad and the Odyssey, since, in general, no reliable contemporary description of how these two epics came into being is to be found. Such sources as there are - first and foremost, the two poems themselves - must be interpreted in a comparative framework built on experience from societies in the modern world that are in some respects similar to archaic Greece in order to reach a coherent picture of the process. The oral-formulaic theory, formed by Milman Parry (1902-1935) and Albert B. Lord (1912-1991), not only revolutionized Homeric studies, but also had an impact on anthropology and folklore. This led to an increased interest in oral epic traditions, and fieldworkers changed their methods towards a focus on composition in performance. The individual singer and his handling of the tradition gained importance. When possible, more than one performance of the "same" song was recorded - by the same singer on different occasions or by different singers - and interaction with the audience was documented. Traditions of the oral epic still exist in many parts of the world, and, during recent decades, quite a few of them have been documented and analyzed by innovative fieldworkers, leading to an overwhelming expansion of accessible knowledge of how oral epic works. Writing Homer explores what this means to the Parry-Lord-theory in general and the 'Homeric Question' in particular. The relationship between the Iliad, the Odyssey, and the Homeric Hymns, with the tradition of which they are part, can now be described with much more precision than before. It turns out that there is nothing unusual in very long oral epics; what is unusual is that such poems are recorded in writing. The process by which this must have taken place is discussed in detail. Old problems, such as the fact that neither illustrations of Trojan stories nor early 'quotations' agree with the written poems, can be solved. Writing Homer achieves a deeper understanding of the methods at work in the oral epic for building a likely social context of the Iliad and the Odyssey, and especially for speculating on the circumstances of the writing of the two great poems. Long oral narratives are flexible, and accordingly, the dictation to scribes that must be at the origin of the texts, which have been preserved in writing to this day, was a process of the utmost importance as was the composition in performance of the Iliad and the Odyssey. Writing Homer is directed at classical scholars, but will also be of interest to a much broader readership: folklorists, anthropologists, and whoever enjoys reading Homer in Greek, as well as in translation.
In the heart of Asia, straddling the western Tien Shan mountain range, lies the former Soviet republic Kyrgyzstan. The country prides itself in an age old oral epic tradition that recounts the mighty deeds of the hero Manas. When explorers first encountered Manas performers in the late nineteenth century, they hailed their art as a true representation of the heroic age, and compared it to masterpieces such as the Kalevala and the Iliad. Today there are still many excellent performers who can keep their audiences spellbound. They are believed to draw their inspiration from the spirit of Manas himself. This book portrays the meaning of this huge work of art in Kyrgyz society. Based on extended periods of anthropological fieldwork between 1996 and 2000, it explores the calling of its performers, describes the transformations of the oral tradition in printed media and other forms of art, and examines its use as a key symbol for identity politics. It deals extensively with the impact of the Soviet period, during which Kyrgyzstan became an autonomous republic for the first time in history. The tremendous changes initiated during these years had far-reaching consequences for the transmission and reception of the Manas epic. The specific Soviet approach to ethnicity was also elementary in the decisions to assign the Manas epic the role of national symbol after 1991, when Kyrzygstan was thrown into the turnoil of a post-socialist existence.
A Companion to Folklore presents an original and comprehensive collection of essays from international experts in the field of folklore studies. Unprecedented in depth and scope, this state-of-the-art collection uniquely displays the vitality of folklore research across the globe. An unprecedented collection of original, state of the art essays on folklore authored by international experts Examines the practices and theoretical approaches developed to understand the phenomena of folklore Considers folklore in the context of multi-disciplinary topics that include poetics, performance, religious practice, myth, ritual and symbol, oral textuality, history, law, politics and power as well as the social base of folklore Selected by Choice as a 2013 Outstanding Academic Title
The gap that divides those of us born in the 1970s and the older generation has never been so wide. Dark and edgy, deliciously naughty, an intoxicating cocktail of sex and the search for love, Shanghai Baby has already risen to cult status in mainland China. The risque contents of the breakthrough novel by hip new author Wei Hui have so alarmed Beijing authorities that thousands of copies have been confiscated and burned. As explicit as Henry Miller's Tropic of Cancer, as shocking as Trainspotting, this story of a beautiful writer and her erotically charged affairs jumps, howls, and hits the ground running as it depicts the new generation rising in the East. Set in the centuries-old port city of Shanghai, the novel follows the days, and nights, of the irrepressibly carnal Coco, who waits tables in a café when she meets her first lover, a sensitive Chinese artist. Defying her parents, Coco moves in with her boyfriend and enters a frenzied, orgasmic world of drugs and hedonism. But, helpless to stop her gentle lover's descent into addiction, Coco becomes attracted to a boisterous Westerner, a rich German businessman with a penchant for S/M and seduction. Now, with an entourage of friends ranging from a streetwise madame to a rebellious filmmaker, Coco's forays into in the territory of love and lust cross the borders between two cultures -- awakening her guilt and fears of discovery, yet stimulating her emerging sexual self. Searing a blistering image into the reader's imagination, Shanghai Baby provides an alternative travelogue into the back streets of a city and the hard-core escapades of today's liberated youth. Wei Hui's provocative portrayal of men, women, and cultural transition is an astonishing and brave exposure of the unacknowledged new China, breaking through official rhetoric to show the inroads of the West and a people determined to burst free.
Epic is dialectally mixed but Ionic at its core. The proper dialect for elegy was Ionic, even when composed by Tyrtaeus in Sparta or Theognis in Megara, both Doric areas. Choral lyric poets represent the major dialect areas: Aeolic (Sappho, Alcaeus), Ionic (Anacreon, Archilochus, Simonides), and Doric (Alcman, Ibycus, Stesichorus, Pindar). Most distinctive are the Aeolic poets. The rest may have a preference for their own dialect (some more than others) but in their Lesbian veneer and mixture of Doric and Ionic forms are to some extent dialectally indistinguishable. All of the ancient authors use a literary language that is artificial from the point of view of any individual dialect. Homer has the most forms that occur in no actual dialect. In this volume, by means of dialectally and chronologically arranged illustrative texts, translated and provided with running commentary, some of the early Greek authors are compared against epigraphic records, where available, from the same period and locality in order to provide an appreciation of: the internal history of the Ancient Greek language and its dialects; the evolution of the multilectal, artificial poetic language that characterizes the main genres of the most ancient Greek literature, especially Homer / epic, with notes on choral lyric and even the literary language of the prose historian Herodotus; the formulaic properties of ancient poetry, especially epic genres; the development of more complex meters, colometric structure, and poetic conventions; and the basis for decisions about text editing and the selection of a manuscript alternant or emendation that was plausibly used by a given author.
The Chinese state uses cultural heritage as a source of power by linking it to political and economic goals, but heritage discourse has at the same time encouraged new actors to appropriate the discourse to protect their own traditions. This book focuses on that contested nature of heritage, especially through the lens of individuals, local communities, religious groups, and heritage experts. It examines the effect of the internet on heritage-ization, as well as how that process affects different groups of people.
How does an illiterate singer produce a long oral epic? What is the origin of his "text", available only for a fleeting moment at its performance? How can a multifaceted oral performance be transformed into a book? The primary oral textualization and the secondary written codification of the Siri epic, 15,683 lines, are described in detail in the present volume on the basis of recent fieldwork among the speakers of Tulu, a Dravidian language, in southern Karnataka, India. The "oral author", Mr Gopala Naika, is one of the many talented singers of oral epics in Tulunaadu and a possession priest in rituals which use oral epics as their mythical charter and a source of mental therapy.