OT and canonical literatures
|Ruth Knezevich 1 post(s)||
I'm working on a small research project in my field of 18th-century British literature and would appreciate any insight or discussion over any of the following:
How did the emergence of a literary canon integrate oral traditions into written and published literatures? What are the primary forms of oral traditions appearing in written literature?
How specific to British literature was this phenomenon? In what other cultures and traditions does this interface appear?
What does recognizing the interplay of literary and oral forms contribute to a text-based understanding of oral traditions?
|Raymond F. P... 2 post(s)||
You've asked the question we all want to answer and the answers will differ to a large degree from one historical period to another and from one culture to another. Furthermore, even those of us who have promoted specific models related to such issues related to classic literary texts do so in a scholarly context that often dismisses our work.
In my own work in Hebrew Bible I have argued that the characteristic of multiformity common in living oral traditions (e.g., Serbo-Croatian, Native American) provides an excellent explanation for the textual plurality evident in the extant texts of ancient literature (Hebrew Bible, Homer, New Testament, Dead Sea Scrolls, etc.). Thus, for my own take on the Hebrew Bible, I suspect that the written texts were mnemonic aids for internalizing the tradition and much of what we understand as "textual variants" and even "secondary" texts reinterpreting earlier "source texts" would not necessarily be understood as "different" by the ancients themselves, since they accepted a much greater degree of multiformity than our modern standards suggest.
Raymond F. Person, Jr. The Deuteronomic History and the Book of Chronicles: Scribal Works in an Oral World. Atlanta: Society of Biblical Literature, 2010.
Raymond F. Person, Jr.
"The Role of Memory in the Tradition Represented by the Deuteronomic History and the Book of Chronicles." Oral Tradition 26 (2011): 537-50.