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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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Kendon,Adam(2013).HistoryoftheStudyofGesture.TheOxfordHandbookoftheHistoryofLinguisticsOxford:OxfordUniversityPress,accessedonline,viaDOI:10.1093/oxfordhb/9780199585847.013.0004

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