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The Womë-no poem of Harima Fudoki and residual orality in ancient Japan
by
Palmer, Edwina
in
7th-8th and 9th century: China influence and the beginning of Buddhism
/ Ancient civilization
/ Ancient cultures
/ Ancient history
/ Art and archaeology
/ Asia
/ Bamboos
/ Deities
/ Documents
/ Emperors
/ Grasses
/ Harima Fudoki
/ Japan
/ Japanese
/ Japanese culture
/ Language History
/ Literary history
/ Oral Language
/ Oral tradition
/ Orality
/ Poetry
/ Puns
/ Rituals
/ Syllables
/ Word Play
2000
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The Womë-no poem of Harima Fudoki and residual orality in ancient Japan
by
Palmer, Edwina
in
7th-8th and 9th century: China influence and the beginning of Buddhism
/ Ancient civilization
/ Ancient cultures
/ Ancient history
/ Art and archaeology
/ Asia
/ Bamboos
/ Deities
/ Documents
/ Emperors
/ Grasses
/ Harima Fudoki
/ Japan
/ Japanese
/ Japanese culture
/ Language History
/ Literary history
/ Oral Language
/ Oral tradition
/ Orality
/ Poetry
/ Puns
/ Rituals
/ Syllables
/ Word Play
2000
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The Womë-no poem of Harima Fudoki and residual orality in ancient Japan
by
Palmer, Edwina
in
7th-8th and 9th century: China influence and the beginning of Buddhism
/ Ancient civilization
/ Ancient cultures
/ Ancient history
/ Art and archaeology
/ Asia
/ Bamboos
/ Deities
/ Documents
/ Emperors
/ Grasses
/ Harima Fudoki
/ Japan
/ Japanese
/ Japanese culture
/ Language History
/ Literary history
/ Oral Language
/ Oral tradition
/ Orality
/ Poetry
/ Puns
/ Rituals
/ Syllables
/ Word Play
2000
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The Womë-no poem of Harima Fudoki and residual orality in ancient Japan
Journal Article
The Womë-no poem of Harima Fudoki and residual orality in ancient Japan
2000
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Overview
Residual orality in ancient Japan is explored here through the little-known \"Womë-no\" poem in \"Harima Fudoki,\" recorded c. A.D. 714. Through it, we examine the use of punning, and thereby recognize three main points hitherto unnoticed. The first is that the kō/otsu distinctions of Old Japanese were largely ignored for the purpose of punning. Secondly, punning could involve mental substitution of a synonym to evoke the relevant thought association. Thirdly, we discover that puns could hang on chiastic reversal. It is argued that all three of these devices are features of residual orality in ancient Japan, and it is demonstrated that they could be used in combination to convey to the audience an extremely cryptic or esoteric message. In short, this paper not only provides a deeper analysis of the \"Womë-no\" poem than ever before, but produces new and original evidence about residual orality in ancient Japan.
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