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Workshop
GESTURE,BODYANDLANGUAGEINTIBETANDTHEHIMALAYAS
25thofJune2019
WolfsonCollege,UniversityofOxford,WolfsonCollege,LintonRoad,OX26UD,UK
SeminarRoom2
Organisers:Dr.TheresiaHofer,UniversityofBristol&Prof.ElisabethHsu,UniversityofOxford
HostsandFunders:
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Figure1:IllustrationoftheTSLsignBÖ/BÖPAmeaning“Tibetan”(bodpa,thepersonandtheadjective)and“Tibet”(bod,theplace).CoveroftheTibetanAlphabeticalTibetanSignLanguageDictionary(TDPF&HI2002).
TheactionofthesignBÖ/BÖPAresemblesandironicallydepictstheformingofpak,whicharefist-sizedballsmadefromtsampa(roastedbarleyflour)andtea.
Figure2:ATibetanformingtsampadoughballs,orpak.https://highpeakspureearth.com/2011/tsampa-eaters-and-sweet-tea-drinkers-tibetan-identity-assertion-through-food/(accessed15June2019)
Formingandtheneatingpakwithones’handsishowtsampaiseatenasadailymealinLhasaandinCentralTibet,theareawhereTibetanSignLanguage(TSL)hasbeendocumentedsincetheearly2000s.
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CONTENTS1.WorkshopPurposeandLogistics–p.3-62.DetailedScheduleandAbstracts–p.6-103ListofReferencesandKeyReadings–p.11-131.WorkshopPurposeandLogistics
WorkshopPurpose
Thisworkshop isacross-disciplinaryexplorationof therelationshipsbetweengestureandlanguage,andtheroleofsignifyingembodiedmovementsmorebroadly,inculturallyTibetanandrelatedareasoftheHimalayas.
Researchongesture,bodyandlanguageisstillscarce,eventhoughthisthemehasrecentlyattractedincreasingattentionamonglinguists,historiansandanthropologists.ResearchontheroleofgestureinspokenandsignedTibetanlanguagesisalmostnon-existent,althoughmanyaspectsofspokenandwrittenlanguagesoftheregionarebeingdocumented.AstheresearchbyTheresiaHofer,theinitiatorofthisworkshop,hasdemonstrated,theTibetanSignLanguage (TSL),which only recently has been formalized, evidently bears traces ofwiderCentralTibetangesturalrepertoires.
In this workshop, we will explore threemain topics. One is how Tibetan and Himalayanrepertoiresof gesturing, speakingand signingare related topatternsof visual andbodilycommunication in everyday life and other domains. A second is how gesture specificallyrelates to and functions togetherwith other categories, such as speech, dance, Buddhistdebate, ritualand trade in the regionof theTibetanplateauand theHimalayas,andhowtheseformsandcombinationsofexpressionsandmodescreatesocialrelations,distinctwaysofbeingandformsofknowledge.And,third,howdotheseformsofcommunicationrelatetowritten texts, historical narratives and/or visual records? Spanning these topics is anexploration of the various affordances of the visual-gestural modality for communicativepurposes,andhowtheyaremodifiedtoaccommodatediversesetsofmeaningsandrecreateasymmetrical relations, as our aim is not to lose sight of thewider social processes andpoliticalhistoryoftheregion.
The workshop comprises the three following parts, each with two presentations and adiscussion:
I.GestureandBuddhistDebateII.GestureandSignLanguageIII.GestureandDance
ThekeynotelecturewillbegivenbyProf.MaraE.GreenofBarnardCollege,NYConthesharedlinguisticresourcesbetweendeafandhearingpeopleinNepal.Intheevening,theforumwillopenuptoawideraudiencethroughthepublicscreeningoftheethnographicfilm“Ishaare–GesturesandSignsinMumbai”,byDr.AnneliesKusters,Hariot-WattUniversity,ongestureandcommunicationbetweenfamiliarandunfamiliardeaf,deaf-blindandhearingvendorsandcustomersinMumbaimarkets.
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Manythanksforthegenerousfundingfortheworkshop,providedthroughHofer’sResearchFellowshipfromTheWellcomeTrust(Grant104523),theInstituteofSocialandCulturalAnthropology(ISCA),UniversityofOxfordviaHsu’sAnthropologyResearchGroupEasternMedicinesandReligions(Argo-EMR),andtheTibetanandHimalayanStudiesCluster(THSC),WolfsonCollege,Oxford.
WorkshopLogistics
PaperLengthandBSLInterpretation
Presentationsinthesessionswillbe30minutes,thekeynote50minutes,followedbydiscussion.TheeventisBSLinterpretedbyNaomiBearneandDrChristopherStone.FilmingandPhotographs
Theproceedingswillbevideorecordedfordocumentationpurposesonly-theywillnotbeuploadedorshared,unlessyouarecontactedandhaveprovidedexpress,writtenpermissionforanyspecificpurposethatmayariseinthefuture.WewilltakesomeimagesoftheworkshopandagroupphotoattheendofSessionIII,at17:30inSeminarRoom2.UnlessIreceiveawrittenemailfromyoutoexpressthatyouwouldnotliketobeonanyofthephotos,byMondaythe24thofJune,Iwillassumeyouarehappytogoaheadandforacoupleofphotostopotentiallybeusedoninternalaswellasonlinereportsoftheworkshop.
OxfordandWolfsonCollege
Oxfordishometooneoftheworld’sleadingandtheworld’soldestuniversities.Itboasts38CollegesandHalls,someofwhichwerefoundedasfarbackasthemid-13thcentury,whileothers,likeWolfsonCollegearemodernfoundations,datingto1966andfeaturingpurpose-builtmodernistarchitecture.
WolfsonCollegeisaconstituentcollegeoftheUniversityofOxfordinEnglandandoneoftheuniversity’slargestgraduatecolleges.ItsethosisegalitarianandthecurrentdirectorisSirTimHitchens.Studentsandresearcherscomefromallovertheworld.WolfsonislocatedinnorthOxfordalongtheRiverCherwell,a20-minutewalkfromtheOxfordcitycentre,attheendofLintonRoad.AtaxifromOxfordtrainstationorthebusterminal(onGloucesterGreen,busestoandfromtheLondonairports)totheCollegecostsabout8GBPoneway.Duringtheweekdays,theWolfsonMinibusrunsinthemorning,lunchtimeandeveningsbetweentheCollegeandBroadStreet(thecentreoftownoppositetheBodleianLibrary,timetabletobecollectedattheCollegelodge,i.e.reception).TheWorkshop,registrationandcoffeebreaksalltakeplaceintheAcademicWing,FirstFloor.
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WolfsonCollegehasitsownpubliccafé(forthosewhostayinCollege,thisisyourbestbreakfastoption)andadininghallforstudents,staffandvisitors,forlunchanddinner.AsWolfsonissituatedinaresidentialarea,therearenoshopsintheimmediateenvironment.TheclosestshopsareinNorthParadeorinSummerTown,eachagood15-minutewalk,fromtheCollege.
Finedining,drinksandicecreamareavailableattheCherwellBoatHouse(5-minutewalk)-cheaperdiningoptionsareavailableinSummerTownandonNorthParade(aJapaneseandanIndianrestaurantaswellasseveralcafes).
MostOxfordCollegescanbevisitedduringspecifiedhours,sopleasechecktheirindividualwebsites,toavoiddisappointment.TheBodleianLibraryisthesecond-largestlibraryintheUK.Itshistoriccourtyardcanbefreelyaccessed,buttheinsideofthehistoricbuildingscanonlybeseenbyjoiningatour.Thereare30,60and90minutetours,whichhavetobebookedinadvance,onlineandtheyselloutfastduringpeaktouristseason:https://www.bodleian.ox.ac.uk/whatson/visit/tours/info-mini_tour
TheUniversityChurchtowercanbeaccessedforasmallfeeandprovidesstunningviewsofthecity.NearbyaretheCotswoldsandjustacrossfromWolfsontherearealsofieldsandapicturesquewalkalongtheCherwellRivertoUniversityParksandintotown.Dobringgoodshoesifyouareplanninganywalkinginthearea.
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2.DetailedScheduleandAbstractsofPresentations
TUESDAY,25thOFJUNE2019,WOLFSONCOLLEGE
8:00–9:00RegistrationandCoffee&Croissants,LibraryBreakoutArea,AcademicWing,FirstFloor9:00–9:30WELCOMEANDGENERALINTRODUCTION,LamaJabb(HeadofTibetanandHimalayanStudiesClusteratWolfson)andTheresiaHofer,SeminarRoom2,AcademicWing,FirstFloor
9:30–11:00SESSIONI:GESTUREANDBUDDHISTDEBATE,SeminarRoom2,AcademicWing,FirstFloor
TenzinChoephel&JonathanSamuels,WolfsonJRFJonathanSamuels,WolfsonJRF
PracticalDemonstrationofTibetanBuddhistDebateGesturesAnimatedDiscussions:ReflectionsonthePlaceandHistoryofTibetanDebateGestures
Chair:JanWesterhoff,OxfordTheology
Discussion
11:00–11:30Coffee,LibraryBreakoutArea,AcademicWing,FirstFloor11:30–13:00 KEYNOTELECTURE,SeminarRoom2,AcademicWing,FirstFloor
MaraGreenBarnardCollege,NYC
StudyingDeafCommunicationinNepal:NotesonTheoriesandMethods
Thistalkfocusesonnaturalsign,atermItakefromNepaliSignLanguage(NSL)thatreferstolessconventionalizedmodesofsigningusedbydeafNepaliswhoarenotNSLsigners.DrawingonoveradecadeofinvolvementwithbothdeafandhearingworldsinNepal,Iexaminehowintensiveparticipantobservationandattentiontodeafsigners’metalinguisticcategoriesandinsightshavebeencriticaltomyunderstandingofnaturalsignasaphenomenondistinctfromtheclassificationsfamiliarfromthe(English-language)literatureonsigning.Naturalsignissociallyandlinguisticallydistinctfromco-speechgesture,homesign,villagesignlanguages,andnationalsignlanguages.Inaddition,Ishow,naturalsignconversationsarecharacterizedbyaseemingly-uniquemixtureoffluencyandfrequentmis-ornon-understanding.Iarguethatboththeaffordancesandlimitsofnaturalsignassemioticsystemandtheshiftingstancesofsignerstowardtheverypossibilityofinteractionmustbetakenintoaccount,revealingtheimportanceofinteraction-focusedresearch.13:00–14:00Lunch,WolfsonDiningHall(Pleaseuseyourfoodticketandjoindesignatedlunch
table)
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14:00–15:30SESSIONII:GESTUREANDSIGN,SeminarRoom2,AcademicWing,FirstFloor
TheresiaHofer,UniversityofBristolandWolfsonCollege
KellyFaganRobinson,Cambridge&UCL
“Spontaneous Sign” within and beyond Lhasa Tibetan SignLanguageInteractions
ThoughtsasSpace:WitnessingDeaf-centricMind-maps
Chair:DavidCram,OxfordLinguistics Discussion
15:30–16:00Tea,AcademicWing,FirstFloor16:00–17:30,SESSIONIII:GESTUREANDDANCE,SeminarRoom2,AcademicWing,FirstFloor
AnnDavid,UniversityofRoehampton
BodilyBehavioursinBhutan:Dance,MovementandGestureintheHimalayanRegion
DawnCollins,IndependentScholarChair:ElisabethHsu,ISCA
MovingtheMountainGods-ChamandGarinRebgong,AmdoDiscussion
17:30to17:40GroupPhotograph,SeminarRoom217:40to18:30ReceptionwithTibetan/NepaliFingerfoodinWolfsonCaféArea,AcademicWing,GroundFloor
18:30–20:30PUBLICFILMSCREENING:ISHAARE-GESTURESANDSIGNSINMUMBAI
DirectedbyAnneliesKusters-inLeonardWolfsonAuditorium,AcademicWing
"Ishaare"hasadoublemeaning:itmeans"gestures"inHindiandMarathi,butitalsomeans"signs",assuchindicatingthattherecannotbemadeastrictdistinctionbetweenthem.However,whilstthereseemstobeoverlapbetweengesturesandsignlanguage,theydiffertoo,astheprotagonistsofthemovieshowandtellus.Thefilm"Ishaare"documentshowsixdeafsignerscommunicatewithfamiliarandunfamiliarhearingshopkeepers,streetvendors,customers,waiters,ticketconductorsandfellowtravellersinMumbai.ReenaandPradip,whoisdeafblind,gogroceryshoppingalonglocalstreets,inmarketsandinshops.Sujit,ourguidethroughoutthemovie,communicatesinpublictransport.Maheshisaretailbusinessmanwhosellsstocksofpenstostationeryshops.KomalrunsanaccessoryshopwithherhusbandSanjay,wheremostcustomersareschoolgirls.DurgaisthemanagerofabranchofCaféCoffeeDay,anupmarketcoffeechain.Whenenquiring,selling,bargainingandchitchatting,thesedeafandhearingpeopleusegesturesandsigns,andtheyalsolipread,mouthe,readandwriteindifferentspokenlanguages.Inthefilm,theysharehowtheyexperiencethesewaysofcommunication.
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ABSTRACTSOFPRESENTATIONSSESSIONI:GESTUREANDBUDDHISTDEBATE
AnimatedDiscussions:ReflectionsonthePlaceandHistoryofTibetanDebateGestures
byJonathanSamuels,WolfsonCollege,JRF,UniversityofOxfordOneofthemostvisuallyarresting(andfortheuninitiated,bewildering)sightsforthoseenteringtheenvironsofcertainTibetanmonasteriesisthatofmonks(andincreasingly,nuns)wildlygesticulatingandshouting,apparentlyinthethroesofsomemajordispute.Despitetheinitialimpressionthatthesceneisoneofchaos,aftersomemomentsofscrutiny,onemayrealisethatthemovementsfollowwhatresemblesanorganisedpattern.Thesightisthatofmonasticsengaginginreligiousdebate,aspartoftheirscholastictraining.
GivenitsprominenceinsomeofTibet’sreligiousschools,thisformofdebate,aspractice,isoneaboutwhichthereissurprisinglylittleacademicliterature.Inparticular,thesetofgesturesaccompanyingtheverbalexchangeshavenotreceivedmuchattention.ThegestureshavebeenmentionedbyPerdue,Dreyfus,andLempert,inthecourseoftheirdiscussionsaboutdebate.Butnostudieshavebeendevotedtothem,orquestionsraisedabouttheiroriginandrole.Thisseemspuzzling,astraditionascribesthemalmostamillenniumofhistory,attributingtheircreationtothefatherofTibetanscholasticism,ChapaChökyiSenge,1109-1169.
Thispresentationwillputthesegesturescentre-stage.Followingonfromtheprecedingpracticaldemonstrationwithcommentary,therewillbeabasicdescriptionofthegesturesandthecontextoftheirusage.Considerationwillthenbegiventowhere,inthegeneraltypologiesofgesture,theymightbesaidtofit,andhowaccommodatingthesetypologiesaretotheirinclusion.Finally,theissueofthegestures’originswillbediscussed.Locatingmentionsoftheminhistoricaldocumentsisfarfromeasy.Shouldthisleadtoscepticismaboutclaimsregardingtheirheritage?Or,shouldweinsteadquestionhowreliableaguidehistoricaldocumentsaretopracticesprimarilyconceivedofasperformative(intermsoflearningandusage)?Mighttherebeamoreprofoundsetofquestionshere,regardingtherelationbetweenphysicalpracticeandhistoricalevidence?
SESSIONII:GESTUREANDSIGNLANGUAGE
“SpontaneousSign”WithinandBeyondLhasaTibetanSignLanguageInteractions
byTheresiaHofer,UniversityofBristolandWolfsonCollege
Atthecentreofthispresentationstandsthephenomenonofspontaneoussign.ThetermspontaneoussignderivesfromtheTibetanSignLanguage(TSL),arecentlyemergentsignlanguageusedbyabout150to200deafsignersinLhasa,theadministrativecapitaloftheTibetAutonomousRegion.Spontaneoussigndenotesad-hocsigncommunicationofdeafpeoplefromdifferentplacesandwithdifferentnativesignlanguagebackgrounds,aswellaslessformalisedsigningofTibetansinandfromruralareas,whohavenotcomeincontactwithLhasaTSL.LhasaTSLsignersseespontaneoussignattherootofmany,ifnotmost
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itemsintheTSLlexicon,whichunderwentfirstcodificationandstandardisationeffortsintheearly2000s.Buttheyalsoincreasinglyacknowledgethecontinuedco-existenceofspontaneoussignandTSL(aswellasChinesesignlanguage)intheirownday-to-daylinguisticrepertoires.HowdoTSLsigners’ideasaboutspontaneoussignmapontothehistoricalandmethodologicalprocessesthatcharacterisedinparticularthe“TSLProject”thattookplaceinLhasabetween2000and2014andaimedtoformaliseTSL?WhathappenedtoTSLsigners’useandattitudestowardsspontaneoussign,sincethisprojectendedandtheteachingofformalisedTSLtonewcomersandyoungersignershasalmostentirelystopped?
ThoughtsasSpace:WitnessingDeaf-centricMind-maps
byKellyFaganRobinson,UniversityCollegeLondon
VisualVernacular﴾'VV'﴿isaperformancepraxisinwhichdeafpeopleexternallymapthoughts-in-space,constructingspecificinstants,people,landscapes,emotions&musings-made-fleshinordertoconsiderorhelpothersunderstandtheirthinking.Bornfromthevisual-tactiledominanceofdeafcondition,theseperformancesenactspecificinstants,people,landscapes,emotions&musingsviaeachindividualdeafperson'sbody.Suchperformanceisexplicitlyinformedbyeachperson'sownsensorium,perspectives,andembodiedmemoriesoflivingadeaflife-way.Theythereforeexternallyre-makeunique'DEAF’[1]interiorworldsviawitnessablefleshyinstantiation.
Thispaperexaminesthevisibleexternalshapesofdeafpeople'sindividually-generatedinteriorworldsandtheentitieswhichpopulatethem.Itconsiderstheinimitablesocialandphysicalelementsthatinformeachuniqueperformer-teller,andwhatcanbelostwhenthesebody-mapsaresubjectedtoentextualisation,transduction,orinterpretation.ItalsodrawsonstructuralequivalentsbetweenVVandTibetanBuddhistconceptionsoftulpas(sprulpa),beingsconceived“intheimaginationbut[whichacquire]atangiblerealityandsentience[…]eitherthroughadeliberateactofindividualwillorunintentionallyfromthethoughtsofnumerouspeople”(Mikeles&Laycock2015).
DrawingfromethnographicexamplesofVVandotherformsof'witnessablethinking',Iexplorehowdeafpeopleofferlensesontothe'poesis'﴾Agamben1999﴿ofDEAFworld-productionthroughtheserepresentations,therebyreframingsuchperformersnotasinterlocutors,butasauto-ethnographerswhohighlightcommunicativefault-linesthroughtheirthought-performances,therebyproblematisingrigidhegemoniclisteningpracticesandfrontlineapplicationsofequalitiespolicies.
SESSIONIII:SIGNANDDANCE
BodilyBehavioursinBhutan:Dance,MovementandGestureintheHimalayanRegion
byAnnRDavid,UniversityofRoehamptonThispaperexaminesgestureandmovementintheHimalayanBuddhistkingdomofBhutan,focussingoncommunication,meaningandformsofknowledge.BasedonfieldworkcarriedoutinBhutan,itdiscussesthegesturallanguageoftheBuddhistdance‘cham,performedbymonksatritualfestivaloccasions.Theseritualsaredrivenbyconcernsforenculturationof
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culturalvalues,andreligiouspreceptsandtheaccrualofmeritorpower.Thepaperconsiderstheplaceofsuch‘sacred’actioninpublicperformanceandquestionsassuchwhethertheseareperformancesofmemoryorarestillabletospeaktotoday’scosmopolitanaudiencesinperiodsofrapidsocial,politicalandeconomicchange.Isuggesttoothatembodied‘performance’isseeninBhutaninallwalksoflife,suchasthespontaneousbreakingintosonganddanceatmostfestiveoccasions,thecelebratorypoeticsinging,gestureanddanceatarcherycompetitions,thefolkdanceperformedbymenandwomenatceremonialandlocaloccasions,andtheexquisitehandgesturesofthetrafficpolicemencontrollingthecarsinthecapital,Thimphu.Alltheseelements,aswellasthecodifiedbodilybehavioursrequiredinformalsituations,createaculturallyacceptedmovementscape,specifictothissmallcountryintheHimalayanregion.Whatlayered,complexunderstandingsarebeingconveyedthroughtheseembodiedperformancesofmovementandgesture?
MovingtheMountainGods-ChamandGarinRebgong,Amdo,EasternTibet
byDawnCollins,IndependentThevillagesoftheRebgongValleyontheTibetanplateauholdannualritualsfortheMountainGodsknownasthelaru,focaltowhicharedanceswhosegesturalstylesfallsomewherebetweentheformalreligiousritualdanceofthemonastictraditions(cham)andthoseofpopularentertainmentinTibetanculturalregions(gar).Theirsignifyingembodiedmovementsperformativelyexpressrelationsbetweenhumansandthedivinepresenceswhoseprotectionandblessingtheyhopetosecure.Whilstbeingritualofferingsevokingthesepowerfulpresencesandmovingthemtoblessandprotect,thedancesofthelaru,theirspacialandparticipatoryboundaries,arealsositefortherenegotiationofpowerstructureswithinthesocialsphere.ThussocialrelationsintheTibetanculturalregionsofRebgongarebothformedbyeachvillagessocio-historicalcontextsandaresiteforthereformulationofthem.Thispaperwillexplorethegesturalborderlandsbetweenchamandgarfoundinlaruandhowtheymovedeityandhumanrealms.
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