English subject Class 11 NCERT Book Woven Words Essay Lesson 4 Tribal Verse Questions and Answers.
Understand the text
1. Identify the common characteristics shared by tribal communities all over the world.
2. What distinguishes the tribal imagination from the secular imagination?
3. How does G.N. Devy bring out the importance of the oral literary tradition?
4. List the distinctive features of the tribal arts.
5. ‘New literature’ is misnomer for the wealth of the Indian literary tradition. How does G.N. Devy explain this?
Answer:
1. Identify the common characteristics shared by tribal communities all over the world.
They live in cohesive and organically unified groups.
They show little interest in accumulating wealth or exploiting labor for profit.
They hold a worldview where nature, humans, and God are intimately linked.
They rely more on intuition than reason.
They consider the space around them sacred.
Their sense of time is personal rather than objective.
2. What distinguishes the tribal imagination from the secular imagination?
The tribal imagination is often dreamlike and hallucinatory, allowing for the fusion of different planes of existence and time.
In tribal narratives, natural elements can take on anthropomorphic qualities, and spatial and temporal sequences are often fluid.
The secular imagination, on the other hand, is generally more self-conscious and structured, with a clear distinction between creator and creation.
3. How does G.N. Devy bring out the importance of the oral literary tradition?
He emphasizes that many Indian languages and their literary compositions remain only spoken, and are therefore neglected by mainstream literary criticism.
He highlights the richness and variety of these oral traditions, expressing concern about their loss.
He advocates for a shift in the established notion of literature, urging recognition of oral traditions as valuable forms of literature, not just folklore.
He also points out that written literature has it’s roots within orality.
4. List the distinctive features of the tribal arts.
They have a “hallucinatory” manner of constructing space and imagery.
They blur the boundaries between art and non-art.
They often disregard linear sequences in narratives and visual representations.
They rely heavily on convention, with creativity expressed through subtle subversions of tradition.
They are often intertwined with rituals and sacred practices.
They often exhibit a sense of playfulness.
They are often created for the community, and not for sale.
They are heavily reliant on performance, and audience reception.
5. ‘New literature’ is a misnomer for the wealth of the Indian literary tradition. How does G.N. Devy explain this?
Devy explains that the term “new literature,” as used by Western academics, fails to recognize the ancient and multilingual traditions of India.
He argues that tribal literature is not a new movement but a long-standing tradition that has been largely ignored.
He states that the change is not in the existance of the literature, but in the change of the view that the dominant culture has towards the tribal cultures.
He emphasizes that the shift is in the recognition of tribal languages as languages and their expressive forms as literature, rather than as dialects and folklore.
Talking about the text
Discuss the following in pairs or in groups of four
1. ‘It is time to realise that unless we modify the established nation of literature as something written, we will silently witness the decline of various Indian oral tradition.’
2. “Tribal arts are not specifically meant for sale.’ Does this help or hamper their growth and preservation?
3. Because India’s tribal communities are basically bilingual there is a danger of dismissing their languages as dialects of Indian’s major tongues.
4. While tribal communities may not seem to posses the scientific temper, there are many ideas tribal conventions that could enrich tongues.
Answer:
1. ‘It is time to realise that unless we modify the established notion of literature as something written, we will silently witness the decline of various Indian oral traditions.’
Arguments for the statement:
The dominance of print culture and digital media marginalizes oral traditions.
Educational institutions and literary canons primarily focus on written texts, neglecting oral forms.
Oral traditions are vulnerable to loss due to the passing of generations and the lack of documentation.
Recognizing oral literature expands our understanding of literature and cultural diversity.
This recognition could lead to funded projects for preservation of these oral traditions.
Arguments against/nuances:
Some oral traditions are being documented and preserved through modern technology (audio and video recordings).
There’s a risk of romanticizing oral traditions and overlooking their potential for evolution and adaptation.
Translation of oral works into written form can also cause a loss of the original meaning.
The term “literature” itself may be a western construct and not fully applicable to all cultures.
2. “Tribal arts are not specifically meant for sale.’ Does this help or hamper their growth and preservation?
Arguments for helping:
It preserves the authenticity and integrity of the art, preventing commercialization and exploitation.
It maintains the art’s connection to its cultural and ritualistic context.
It fosters a sense of community ownership and participation.
Arguments for hampering:
Lack of financial support can hinder the transmission of artistic skills and knowledge to younger generations.
It limits the exposure of tribal arts to a wider audience, potentially leading to their obscurity.
It can make it difficult for artists to sustain themselves, potentially leading to the abandonment of traditional practices.
Modern materials, and modern techniques that require funds are harder to come by.
Nuances:
Finding a balance between preserving cultural integrity and providing economic support is crucial.
Ethical tourism and community-based initiatives can offer alternative models for supporting tribal arts.
Documentation, and digital preservation can occur without the sale of the physical artifacts.
3. Because India’s tribal communities are basically bilingual there is a danger of dismissing their languages as dialects of India’s major tongues.
Arguments for the statement:
The dominance of major languages like Hindi and English can lead to the devaluation of tribal languages.
Linguistic prejudice and a lack of understanding of language diversity can contribute to this dismissal.
The lack of written scripts and standardized grammars for some tribal languages can reinforce this prejudice.
Official documentation, and government programs are often only avaliable in the major languages.
Arguments against/nuances:
Linguistic research and documentation are increasingly recognizing the distinctiveness of tribal languages.
There are movements within tribal communities to revitalize and promote their languages.
Bilingualism can be a cultural asset, allowing for communication and interaction with a wider world.
The idea of what constitutes a “dialect” vs. a “language” is a social and political construct, not purely a linguistic one.
4. While tribal communities may not seem to possess the scientific temper, there are many ideas tribal conventions that could enrich tongues.
Arguments for the statement:
Tribal knowledge systems often contain valuable insights into ecology, medicine, and sustainable living.
Their holistic worldview and emphasis on interconnectedness can offer alternative perspectives to modern science.
Their rich oral traditions and storytelling can enhance communication and knowledge transmission.
Their detailed knowledge of local flora and fauna is extremely valuable.
Arguments against/nuances:
It’s important to avoid romanticizing tribal knowledge and to recognize its limitations.
A respectful and collaborative approach is needed to integrate tribal knowledge with modern science.
The term “scientific temper” can be culturally biased, and it’s important to recognize the diverse ways of knowing.
It is important that any use of tribal knowledge is done so with the consent, and participation of the tribal communities themselves.
Appreciation
1. How does ‘A Munda Song’ show that the perspective of the tribal mind towards the girl child is different from that of (other) mainstream communities?
2. How does ‘A Kondh Song’ substantiate the tribal urge to gain domination over time by conversing with their dead ancestors?
3. ‘Adi Song for the Recovery of Lost Health’ is in Miri Agom while Adi Agom is the Adi community’s language for level of language sensitivity of the between the literary variety and the colloquial variety?
Answer:
You’ve presented a very well-organized summary of the arguments and nuances for each discussion point. It demonstrates a clear understanding of the complexities surrounding tribal cultures and their interaction with the dominant society. You’ve effectively captured the core issues:
The need to broaden the definition of “literature” to include oral traditions.
The delicate balance between preserving cultural authenticity and providing economic support for tribal arts.
The challenge of recognizing and valuing tribal languages in the face of linguistic dominance.
The potential for tribal knowledge to enrich modern science, while avoiding romanticization and ensuring ethical collaboration.
Your breakdown is excellent for facilitating a productive discussion. It highlights the importance of:
Cultural sensitivity: Recognizing the value of diverse cultural expressions.
Linguistic respect: Acknowledging the validity and complexity of all languages.
Ethical engagement: Ensuring that interactions with tribal communities are respectful and mutually beneficial.
Interdisciplinary understanding: Recognizing the connections between literature, anthropology, linguistics, and environmental studies.
This structured analysis is perfect for promoting a deeper understanding and appreciation of tribal cultures and their contributions to the broader human experience.
Language Work
1. Comment on the symbols used in ‘A Munda Song’. What aspect of the tribal worldview do they reflect?
2. Explain the significance of the lines
‘I tie this Ridin creeper
To fasten your soul to your body.’
3. What is the central argument of the speaker?
Answer:
1. Comment on the symbols used in ‘A Munda Song’. What aspect of the tribal worldview do they reflect?
Symbols:
Sun and Moon: These represent the natural order and the passage of time, crucial elements in the Munda worldview. The sun and moon are also used to symbolize the gender of the child, sun for a son, and moon for a daughter.
Cowshed: This symbolizes the economic and social importance of cattle in Munda society. The variation of the cowshed being depleted, or filled up, reflects the value that the society places on the birth of a daughter.
Tribal Worldview:
Connection to Nature: The symbols highlight the close relationship between the Munda people and the natural world. Their lives are intertwined with the rhythms of nature.
Value of Daughter: The cowshed symbolism reveals the high regard for daughters in Munda society.
Cyclical View of Life: The song’s connection to birth and, implicitly, death reflects a cyclical view of life, where human existence is part of the larger natural cycle.
2. Explain the significance of the lines ‘I tie this Ridin creeper To fasten your soul to your body.’
Significance:
These lines from the Adi song express the belief that illness is caused by the soul leaving the body.
Ridin Creeper: The creeper is believed to have medicinal and spiritual properties, capable of binding the soul back to the body.
Fastening the Soul: This action represents the attempt to restore the person’s health by ensuring the soul’s continued presence within the body.
These lines show the Adi’s understanding of health and illness as a spiritual matter, and their use of natural remedies in ritualistic practices.
3. What is the central argument of the speaker?
The “speaker,” in this context, refers to G.N. Devy, the author of the introductory essay. His central argument is that:
Oral traditions are a vital and significant part of India’s literary heritage and should be recognized as “literature,” not merely “folklore.”
He argues that the dominant, written-centric view of literature has led to the neglect and potential loss of these valuable traditions.
He advocates for a change in perspective, urging the literary establishment to broaden its definition of literature to include oral forms.
He stresses the importance of preserving and studying tribal languages and their literary expressions.
He also warns against the dangers of the dominant culture dismissing the tribal languages as dialects.