Abstract
The eleventh and final chapter aims at exploring how oral transmission can provide a fresh perspective on the issue of the Sufi paradigm. But before, it is necessary to clarify a paradox: how to deal with the oral transmission of the Sufi paradigm in the late nineteenth and the early twentieth century when no trace could by definition be preserved? The chapter starts with the figure of the bard, who is the main transmitter of the oral devotional knowledge. It shows that the bard’s repertoire fits into the Sufi paradigm. Finally, the oral corpus and the printed corpus are complementary, since the components of the first are similar to that of the second. In fact, the oral transmission allows illiterate Sindhis to be part in sharing the Sufi paradigm. Despite its popularity, the printed book did not replace the bard in rural areas. Also, it did not impose a “codified” version of any work pertaining to the Sufi paradigm. As a matter of fact, the printing market and especially the social networking market allow anyone to publish a version of a given work. Consequently, there is an organic continuity between the oral tradition and the book as a “printed bard.”
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Notes
- 1.
I am thinking especially of the works completed by Jetho Lalwani and Parso Gidwani, two pioneers in the understanding of Indian Sindhi knowledge after partition.
- 2.
In fact, most of the time, the works are devoted to the transmission of a given epic, or other literary oral genre. See for example, Smith (1991) and Grodzins Gold (1992), among many others. A groundbreaking study is the one completed by Catherine Servan-Schreiber on the itinerant transmitters of the Bhojpuri knowledge (Servan Schreiber 1999).
- 3.
Shemeem Abbas claims that Mangho Pir is dedicated to Bava Ghor, the African Muslim saint (Abbas 2002: note 84: 169). Unfortunately, she does not provide any information about.
- 4.
The data comes here from Gulshan Khakee’s research (Khakee 1972).
- 5.
For addressing the issue, two academic research studies will also be used, since they are very scarce regarding the Sindhi context. Both are PhD theses submitted to the INALCO in Paris. The first one was defended by Laurent Maheux in 2004 on “Moumal-Mahendra: contextes and variations d’un cycle légendaire du Thar” (Moumal-Mahendra: contexts and variations of a legendary cycle in Thar). The second was defended in 2015 by Jyoti Garin, with the title “Le bhagat: une tradition orale sindhie” (The bhagat, an oral Sindhi tradition). I should add that during my stay with the manghanars of Ustad Muhammad Shafi, I have noted a number of ethnographical and personal observations that can be used in addition to the two corpuses.
- 6.
The following lines draw mostly on Maheux’s research.
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Boivin, M. (2020). Oral Knowledge and the Sufi Paradigm. In: The Sufi Paradigm and the Makings of a Vernacular Knowledge in Colonial India. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-030-41991-2_11
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