By A. K. Ramanujan
This booklet of oral stories from the south Indian area of Kannada represents the end result of a life of learn by means of A. okay. Ramanujan, essentially the most respected students and writers of his time. the results of over 3 many years' exertions, this long-awaited assortment makes on hand for the 1st time a wealth of folktales from a quarter that has now not but been appropriately represented in global literature. Ramanujan's ability as a translator, his swish writing kind, and his profound love and knowing of the topic enhance the stories that he accumulated, translated, and interpreted.With a written literature recorded from approximately 800 A.D., Kannada is wealthy in mythology, devotional and secular poetry, and extra lately novels and performs. Ramanujan, born in Mysore in 1929, had an intimate wisdom of the language. within the Fifties, whilst operating as a faculty lecturer, he begun accumulating those stories from each person he could--servants, aunts, schoolteachers, kids, carpenters, tailors. In 1970 he all started translating and reading the stories, a undertaking that absorbed him for the following 3 many years. while Ramanujan died in 1993, the translations have been whole and he had written notes for roughly half the tales.With its unsentimental sympathies, its laughter, and its delightfully brilliant experience of aspect, the gathering stands as an important and relocating monument to Ramanujan's reminiscence as a student and author.
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Additional info for A Flowering Tree and Other Oral Tales from India
Her motherinlaw and her husband followed her wishes and everyone was happy. In some tales, the daughterinlaw tricks the motherinlaw into taking her place in the sack that will be thrown into the river (Motif K 842) or, as in this tale, comes back from the forest with the robbers' loot (AT 1653) and terrifies the motherinlaw into submission. As she proceeds to make good her threat, the god sets himself right. 44 in this volume]. Traditionally, all women were supposed to be dependent on one male or another.
So she put down the cup and went back to bathe and offer worship. They became husband and wife while the princess sat inside, long absorbed in prayer, the woman who had served him for twelve long years. She began to work as their servant while the prince and the acrobat woman sat back and enjoyed themselves. All she wants is a talking doll,” he thought. The acrobat girl was overjoyed at the sight of the rough food; now she began to thrive and get color in her cheeks. ” “Then tell me your life's story,” insisted the doll.
Traditionally, all women were supposed to be dependent on one male or another. ” Where only one male (the son) is present in the household, the scene is set for rivalry between mother and wife. Atte, the Kannada word for motherinlaw, also means “father's sister, aunt,” indicating that the two are often the same in Dravidian kinship systems: a woman can marry her atte's, father's sister's, son. The news in contemporary Indian newspapers regarding bride burnings and the persecution of daughtersinlaw, as well as the thousands of nostalgic folk songs sung by women about their mother's houses (tavarumane), are witness to this pattern.