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In the evolving landscape of teacher education, where generative AI poses both opportunities and challenges, this article investigates the resurgence of orality through podcasting as a pedagogical tool. Situated within a teacher education program, the study focuses on teacher candidates who are navigating the complexities of educational technologies. It examines the role of student created podcasts for enhancing learning experiences, fostering collaborative communities, and developing essential teaching skills. Drawing on Walter Ong's theory of orality and literacy, this phenomenological research explores how a digital return to orality can effectively counterbalance the impersonal nature of AI-generated content in education. The study argues that podcasting embodies human craftsmanship, revitalizes oral traditions in learning, and equips future educators with innovative pedagogical strategies in an increasingly digital academic environment. [ABSTRACT FROM AUTHOR]

The Harrist Church in Ivory Coast, West Africa, emerged from the ministry of Liberian William Wadé Harris who baptized between 10,000 and 200,000 people during his eighteen-month evangelistic tour, 1913–1915. This story is full of linguistic complexities and anomalies. Harris himself spoke only English and his own local Liberian Glebo language. He was therefore compelled to work through expatriate English-speaking merchants, knowledgeable of and conversant in local languages, as interpreters and translators in addressing the twelve ethnic groups who heard and accepted his message. Harris encouraged new converts to compose hymns in their own indigenous languages by transforming musical genres embedded in their local musical traditions. Additionally fascinating is that during this early colonial period, the twelve ethnic groups impacted by Harris's ministry lived in almost total isolation from each other and developed their own hymn traditions for thirty-five years (1914–1949), unaware of the existence of churches and worship patterns in neighboring ethnic districts. Only in 1949 did they suddenly become acquainted with the broader, multi-musical, multilingual reality of the Harrist movement. Since then, individual musicians and choirs from local congregations have gradually begun to sing a few of each other's songs, though the challenge of becoming a truly multicultural, multiethnic church remains a work in progress. Documentation of these developments include written colonial and early Protestant and Catholic missionary sources and a large number of eye-witness interviews. Primary research methods employed here come from four intersecting disciplines and theoretical frameworks: orality studies, with particular focus on oral sources in constructing historical narrative; religious phenomenology; mission history; and ethnodoxological research. [ABSTRACT FROM AUTHOR]

The question of the origin of writing, as well as its relation to memory and wisdom, constitutes the theme of the myth of Theuth, which appears in the Platonic dialogue titled Phaedrus. This paper aims to investigate the elements that link the myth to certain critical keys in Plato’s work, as well as to the individual dialogue. I will attempt to critically read the myth in order to present its plot in a way that, without exhausting it, aims to highlight some of its most interesting points. By exploring its place and function within the Phaedrus, I will inquire into its authenticity or traditional origin, link the notion of writing to those of time and death, and, last but rather most importantly I will question the alleged difference between mythos (myth) and logos. [ABSTRACT FROM AUTHOR]

Copyright of T'oung Pao is the property of Brill Academic Publishers and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Literatura Mexicana is the property of Instituto de Investigaciones Filologicas - UNAM and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Orality, literacy, and digitality are forms of knowledge and communication based on speech, reading and writing, and electronic technologies using binary formats, respectively. This article reviews four possible relationships between them: Is literacy (and by extension digitality) the superior form, is orality superior, are all three mostly interchangeable, or do they all change each other as they emerge historically? These different positions imply different histories: linear, contingent, and epochal. This article considers the future of digitality by reviewing these relationships, past and present. These four intellectual positions did not arise neutrally. In fact, the superiority of literacy is rooted in Eurocentric views of technological progress and colonial power. Because this positionality is crucial to understanding the historical relationship among them, the article draws on the philosophy of science of dialectical realism to look for the similarities and differences between the positions, as well as the contradictions. It is a bold call for the comparative historical sociology of digitality (and everything else). [ABSTRACT FROM AUTHOR]

This article provides an overview of the application of a performance criticism framework within scholarship on the Hebrew Bible. A natural progression from conversations concerning orality, performance studies allows for increased explication of the biblical texts, most notably pertaining to life, religion, and culture in ancient Israel. The addition of 'lived religion' through a performance studies lens advances the understanding of peoples and areas of life commonly deemed absent from the biblical record. Instead, they are present in the form of an audience witnessing or hearing the performances of, or contained within, these texts. [ABSTRACT FROM AUTHOR]

Purpose: This paper aims to analyze the implications of orality for management practices in a developing country such as Iran. Design/methodology/approach: This paper relies on the seminal theory of Walter Ong (1982) and a leading line of anthropological research to analyze the implications of orality/literacy for management practices in Iran. The authors first define orality and literacy as distinct modes of communication and examine their conceptual properties. Then, the authors draw on the existing literature to analyze the five main management functions impacted by orality. Findings: The analyses suggest that the predominance of orality in Iran is associated with a wide range of management practices, including short-term or unstructured planning, spontaneous decision-making, fluid organizational structure, the prevalence of interpersonal relations, authoritarian and traditional leadership and behavior-based controlling mechanisms. Originality/value: While most studies have focused on the impacts of cultural dimensions and economic variables, this paper offers a novel approach to analyzing management practices. More specifically, the paper suggests that in addition to the implications of cultural dimensions and economic variables, the mode of communication, namely, orality/literacy, could have significant implications for management practices. [ABSTRACT FROM AUTHOR]

Copyright of Revista Foco (Interdisciplinary Studies Journal) is the property of Revista Foco and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Responding to recent calls in sociolinguistics and social semiotics to study the material, technological and embodied features of writing, this article examines Chinese users' experiences and practices with the emergent technology of bullet comments on Bilibili, a major video-sharing platform and breeding ground for online subcultures. As one of the first studies based on in-depth interviews with its long term users, this article demonstrates that the unique design of bullet comments, by inserting writing into a moving screen, creates multimedia, multimodal semiotic affordances, reinforces "participatory spectacles," and facilitates powerful multisensory, bonding experiences similar to the (secondary) orality culture. Users' diverse range of adaptive and creative practices, which resemiotize available linguistic, visual and cultural resources to create new meaning-making possibilities, are analysed. Considering the recent "desubculturization" of Bilibili and its increased interactions with mainstream culture and the state media, this timely study is well positioned to capture users' observations about this transition, and assess potential impacts on their experiences and writing practices. It is pointed out that the new synergy of youth nationalism and the technology of bullet comments reflects the complex interplay between writing as a technologized social-semiotic practice, and the wider social, cultural and political conditions. [ABSTRACT FROM AUTHOR]

Copyright of New Testament Studies is the property of Cambridge University Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This study examines references to and images of writing in the Qurʾān, suggesting that some of them have been overlooked or de-emphasized in interpretations of the text. It then investigates the various Qurʾānic uses of the term sulṭān, usually translated as "authority," and suggests that sulṭān, in some passages, refers to a document, a warrant or license that authorizes the bearer to carry out some task. [ABSTRACT FROM AUTHOR]

Because they were originally composed and passed down in oral form, the early Buddhist texts are not amenable to analysis through the tools of standard textual criticism. Taking Milman Parry's oral theory as a starting point, this article suggests the possibility of an "oral criticism" that can be used with early Buddhist texts and proposes three basic principles to be used therein: (1) applying source criticism to themes rather than texts, (2) comparative analysis of formulas to determine how they changed over time, and (3) the principle of antiquity in diversity. Developing a system of oral criticism will allow for a more robust understanding of the early Buddhist oral tradition and avoid the pitfall of treating isolated examples of that tradition naively as a "received text" for use as historical evidence. [ABSTRACT FROM AUTHOR]

Nigeria is complexly multilingual. Arising from this, Nigerian stand--up comedians employ various linguistic strategies to communicate with their audiences. This research investigates the peculiarities of language use in Nigerian stand-up comedy by analysing patterns of code choices in the comic performances of four comedians. Because the stand-up comedy industry is predominant in Southern Nigeria, the comedians chosen for this study represent the three geo-political zones of southern Nigeria. The data analysis indicates that (1) although Nigerian stand-up comedians primarily use Nigerian Pidgin (NP), they also employ language alternation and code-switch between NP, English, and various indigenous languages. (2) NP is mainly used in the oral medium. Consequently, features of orality: repetition, parallel structures, anaphora, lexical cushioning, semantic extension, metaphoric imagery, sentence fragments, and rhetorical devices are other dominant features of Nigerian stand-up comedy. [ABSTRACT FROM AUTHOR]

Copyright of Estudios de Cultura Maya is the property of Instituto de Investigaciones Filologicas - UNAM and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In around 1900 debating rules came under attack. This special issue examines debates in parliaments as well as popular meetings. Changes in parliamentary ideals and the rise of democracy put the rules of parliamentary debate under pressure. This article considers the question whether there existed an alternative ideal to reasonable parliamentary debating. As a competing ideal for political debates, this contribution discusses the agonistic notion of honour. Honour is the claim to be respected by significant others. Honour is competitive, gendered, public and theatrical, and ought to be defended in a fair fight. Honour is local rather than universal, i the exclusive code of a certain community, a relevant 'honour group'. Using examples from Britain, France, Germany, Belgium and the Netherlands and from parliaments as well as political popular meetings, this article argues that honour helps us to understand public and parliamentary meetings in around 1900. [ABSTRACT FROM AUTHOR]

This paper evaluates how Sesotho translators have translated Biblical Hebrew proverbs in the 1989 Sesotho translation of the Bible. Because this 1989 translation is undergoing revision by the Bible Society of South Africa, it is important to determine the success of the translation. The orality of proverbs relates to their origin as orally transmitted sapiential sayings. In evaluating how some of the Biblical Hebrew proverbs are translated in Sesotho, the literal translation of 1909/61 will be compared to the 1989 dynamic equivalent translation. Using complexity thinking as a theoretical framework, the paper argues that the Hebrew proverbs are better translated in the 1989 version than they are in the 1909/61 version of the Bible in Sesotho in terms of numerous features of orality. In the 1989 version and its revision, proverbs are translated in a poetic format. This means that the translated proverbs in this version of the Bible, informed by the principles of orality, exhibit Sesotho poetic features or structures. The article is divided into the following components: proverbs in Hebrew and Sesotho, theoretical frameworks, how the theoretical frameworks are used to translate certain Hebrew proverbs in the 1989 version, and conclusions. [ABSTRACT FROM AUTHOR]

Australian Aboriginal stories have thrived for thousands of years through oral tradition and Aboriginal author Alexis Wright invokes this tradition in the construction of her novel Carpentaria. This article investigates the orality of Carpentaria, which stages "oral" narrators who speak differently to Aboriginal and non-Aboriginal readerships. First, using Bakhtin's notion of "speech genre", the article explores why Wright creates these two narrative layers. Second, it investigates the language use and tone of voice in the framing narrative that addresses non-Indigenous readers. Third, it looks closely at Wright's linguistic experimentation in the embedded narrative, creating multiple oral effects through language and mobilising the storytelling dynamics of performance, spontaneity, rhythms and mnemonics. Finally, it discusses how her creative use of orality plays off and with its Western literary conceptions and enacts cross-cultural communication between the two readerships. [ABSTRACT FROM AUTHOR]

Despite being presented and commonly perceived as a simple and straightforward genre, lullabies raise multiple issues and questions. When attempting to contribute to their study, fleshing out research from a segment of critical theory seldom applied to this sort of literary work can prove useful. Taking infant listeners as possible venture points to explore the genre might allow us to outline an adequate theoretical framework to analyse lullabies whose textual configuration highlights the infant's reception as an opening for epistemological construction. Such is the case, I argue, in Magdalena Fleitas's 'Rayito de sol', as the singer-songwriter imprints her song with openings for the child to engage in a dialogic dimension pulsing in the articulation practices and enactment contexts of every lullaby, and which further allows us to account for how corporeality and emotion interconnect in order to substantiate a field of shared emotions between adults and children. [ABSTRACT FROM AUTHOR]

Metaphoricity in the world's oral literature thrives through human interaction with nature. From this interaction emerges the aspect of animality, which is vital in our moral interpretation of proverbs. The paper explores how the Chewa in Malawi, the ethnic Zhuang of China and the French deploy animal metaphors in proverbs to navigate morality in the society. Through metaphors, certain animals in selected proverbs represent diverse moral experiences, such as unity of purpose, courage and bravery, virtue and life's fluctuating seasons. These experiences emerge as common themes in the proverbs under study from across the three societies. In the article, the proverbs are generated from multiple sources. The Chewa proverbs are sourced from the author's own knowledge as a native Chichewa speaker. The ethnic Zhuang proverbs are entirely drawn from Zhou's (2016) publication on Zhuang proverbs. For the French proverbs, the author relies on both his knowledge in French/francophone studies and other oral sources. With the aid of Lakoff and Johnson's Conceptual Metaphor Theory, the paper discusses the possible interpretation of the animal metaphors in the proverbs and their applicability within the context of human morality. [ABSTRACT FROM AUTHOR]

In the face of the rapid erosion of both tangible and intangible cultural heritage globally, the urgency for effective, wide-ranging preservation methods has never been greater. Traditional approaches in cultural preservation often focus narrowly on specific niches, overlooking the broader cultural tapestry, particularly the preservation of everyday cultural elements. This article addresses this critical gap by advocating for a comprehensive, scalable model for cultural preservation that leverages machine learning and big data analytics. This model aims to document and archive a diverse range of cultural artifacts, encompassing both extraordinary and mundane aspects of heritage. A central issue highlighted in the article is the dominance of English, especially in popular culture, and its role in reshaping cognitive patterns, leading to the loss of traditional languages and cultures. This trend, favoring orality over literacy, amplifies the need for the preservation actions proposed. The article underscores the importance of establishing a more meaningful and comprehensive lingua franca as the first step in this endeavor. This approach is not just about safeguarding languages but also about preserving the nuanced ways in which different linguistic paradigms shape our understanding of the world. The paper explores how language evolution, translation nuances, and the unique perspectives inherent in various linguistic paradigms contribute to a rich cultural diversity. It also examines the impact of technology and social media on traditional cultural norms and the critical need for deliberate efforts to reinforce endangered languages and practices. The proposed model aims to bridge the gap between past and present cultural expressions, using technology to reinforce mother-tongue contexts and enhance the appreciation of diverse human identities and worldviews. Through this, the article presents a compelling case for a more inclusive and holistic approach to preserving the global tapestry of cultural heritage. [ABSTRACT FROM AUTHOR]

Copyright of Prace Jezykoznawcze is the property of University of Warmia & Mazury in Olsztyn and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Estudios Románicos is the property of Servicio de Publicaciones de la Universidad de Murcia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The frequently used catchphrase "Mosaism and Christianity - religions of the book" places the origin and centre of the Judeo-Christian tradition on the sacred texts, to the expense of the orality of the teachings. The historical source of the assertion - i.e. the Qur'an, which refers to Jews and Christians as "people of the Book", and which proves that it is a late one - 7th century AD - may cast doubt. After all, is it an absolute nature of the written word in this specific religious context? My article provides an answer to this question. Using a classical rhetorical perspective, we will determine the proper relationship between text and orality in Judeo-Christian culture and identify those reductive and subjective approaches that can lead to a distorted perception of the present topic. [ABSTRACT FROM AUTHOR]

Copyright of CIRCULO de Linguistica Aplicada a la Comunicacion is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of CIRCULO de Linguistica Aplicada a la Comunicacion is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Copyright of Escritos is the property of Escritos and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper explores how followers of Islamic traditions in the Anantnag district of Jammu and Kashmir, India, articulate their religious experiences within the context of various communication mediums. The primary aim is to examine how Islamic traditions in Anantnag uphold their relationship with diverse media symbols and formats, while exploring how individuals in this Muslim-majority region derive religious significance from their engagement with various media platforms. The paper aims to illuminate the processes associated with communicating Islamic traditions within the evolving context of media history in Anantnag. By employing in-depth interviews and a thorough review of existing literature, this paper argues that each media form holds a distinctive influence in shaping religious practices and discourses within the context of Anantnag. To understand how Muslims construct meaning through engagement with media of religious significance, this paper delves into narratives of self-identity, considering them as essential resources for illustrating the intersection of religious patterns and media landscapes in Anantnag. [ABSTRACT FROM AUTHOR]

Copyright of Literatura y Lingüística is the property of Universidad Catolica Cardenal Raul Silva Henriquez and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The oral performance of history has been common to many societies from Herodotus and the histories of Beowulf, to the griots of West Africa. The lecture in Western history emerged from these histories of orality, with its name showing the close connection in its origins to reading, and to the lecturer's expertise in that domain. From this starting point, lectures grew to be associated with frameworks of academic authority, as well as markers of community and shared academic, religious and civic identity. From the late eighteenth century onwards, the role of the historical lecture widened to involve public education, and was also later incorporated into political contestations by anticolonial orators such as Maya Angelou, Amílcar Cabral and Fidel Castro. In the twenty-first century, the rise of transnational technology has seen the increasing atomisation of the lecture into a space of performative and disembodied information. As technologies change, in the future the knowledge and thematic being explored in historical lectures may change. What is embraced may prove to be demonstration of mastery of the commercial technology involved in a lecture's delivery, as much as the exposition related to the lecture or reading from which knowledge and academic communities historically have built. [ABSTRACT FROM AUTHOR]

In the context of social taboos excluding bleeding women from church spaces, a Byzantine uterine amulet references the gospel story of the healing of the bleeding woman for those needing alternative means for aid. The word "and" begins its Greek inscription. This seemingly insignificant detail signals a resourceful and local application of authoritative tradition, rather than a rote or mistaken reproduction of the gospel text. The amulet's specific use of "and" contributes in multiple ways to the amulet's authority through its materiality, recitation, repetition, and embodiment. The amulet repackages the healing of the bleeding woman within its own text, images, and material, bringing new authority parallel to – and even in place of – church access. This essay explores the epigraphic grammatical peculiarity of beginning with "and" as an intentional, meaningful transformation of gospel rhetoric into power for the individual, with implications for a niche epigraphic tradition on this and other uterine amulets. [ABSTRACT FROM AUTHOR]

Copyright of Linguistica (1132-0214) is the property of Asociacion de Linguistica y Filologia de la America Latina and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Neophilologus is the property of Springer Nature and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The idea of non-place or placeless places has enjoyed - and still enjoys, although its enunciation is softened - a wide recognition within the theoretical approach to the circumstance of the dormitory cities that nourish the metropolitan areas of large global cities. The purpose of this article lies in the foundation of a critical glance at this type of approach from a case study: that of Parla, an urban settlement inhabited by around 130,000 citizens and located twenty kilometres away from Madrid. We work on the analysis of the discourse held by a large group of neighbours who lend themselves to participate in the research. The memories and daily experiences of these people allow us to identify three milestones on which to articulate a shared story - although always provisionally - and to tag the physical space on which events unfold. The arrival, the conflict and the awakening of a progressive political and/or social commitment leads to the emergence of a certain feeling of identification with the lived place, inherent to its daily experience. Ultimately, the text aims to account for the complex relationship among History, Memory, and Space. [ABSTRACT FROM AUTHOR]

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While podcasts as a storytelling media have exploded in popularity in the West since 2014, the uptake and consumption of this sonic new media was relatively slow in Africa until recently. This article explores amateur and start-up entrepreneurship podcasts that came to dominate the African mediascape during the medium's coming of age moment between 2014 and 2018. I extend Walter Ong's observation that broadcast and electronic media recreate the experience of oral performance, to show how the oral and aural dimensions of podcasting represent a set of approaches that can be described as new orality. This article also draws connections and distinctions between what I term the "dialogic schema" of African tech podcasts and "traditional" forms of narrative storytelling in African public cultures, as well as the emerging forms of mobile digital practices that, like podcasting, challenge easy distinctions between written and oral and literacy. [ABSTRACT FROM AUTHOR]

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In the past decade, Nagaland has witnessed a marked rise in publications of writings in English. The establishment of homegrown publishing houses have contributed significantly to this increase. This paper will attempt to historicize publishing in Nagaland and undertake a critical survey of published writings in English from Nagaland. Through these trajectories, I argue that a gendered tradition of orality has been transposed into writing and the notion that only Naga women are writing literature fails to account for the whole range of writings in English from Nagaland. Women writers insert themselves into this realm of public discourse through their literary works by negotiating both traditional patriarchal structures in which they are embedded as well as the demands of the world literary market. Creative writing is therefore, a space patriarchy “allows” them to engage the violence and trauma that characterized our neo-colonial encounter with the Indian state. The younger generation of writers, many of whom grew up after the ceasefire came into place, demonstrate either a desire to forget or display a new set of memories that seemingly circumvent the conflict and violence that characterized life before the 1990s. I examine self-publishing as a mode of mediating state censorship and the aesthetic demands of the world literary system. I argue that there is apathy on the part of national and international publishers toward representations of contemporary Naga experiences that deviate from or contravene cherished and commercially viable stereotypes of Nagas as exotic, festive natives; dangerous violent headhunters and/or insurgents. Naga writers who have successfully crossed over to the world literary market are ones who cater to these two aesthetic paradigms. In terms of subject matter and language, the current crop of emerging writers are questioning the canonical indoctrination of our colonial past as well as mainstream taste for conflict and magic realism cultivated as representative of Naga literature in English. New Naga writers are producing works that reject English (British) figures of speech and even sacrosanct rules of grammar, representing instead a colloquial Naga English that both disrupts and creates new narrative expectations. Finally, I contend that new Naga writers in English and Naga publishers are part of a emergent literary culture negotiating between insularity and a desire to demonstrate global cultural currency. [ABSTRACT FROM AUTHOR]

As a literature evolves it presents critical and historical challenges about how it is formed, what produces it, how it is received and what makes it ‘a literature.’ A literary history is invested with the responsibility of finding answers to such questions, organizing the emergence chronologically and establishing the manifestation of broad connecting compulsions, influences and themes that distinguish it. What would constitute a history for Northeast Anglophone literature that offers an overview and a map of the field, and captures all of those elements that have gone into its making? Would it help to integrate the oral, the traditional cultural, the historical and political and reveal conditions and compulsions of production and reception? This essay reflects on these issues through three sections: one, on general concerns with literary history writing and implications of such ideas for Northeast Anglophone literary history/ies; a second, on the three tropes of the title and their occurrence in the literature as a simultaneity of the written and the oral that this literary history must capture; and a third, on a frame for approaching the region as a precondition for writing such a literary history. [ABSTRACT FROM AUTHOR]

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