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Ambiguous Jokes. Nasreddin Hoca, Afandi and Folklore Studies in Geborg Fh1ld Aur

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Ambiguous Jokes. Nasreddin Hoca, Afandi and Folklore Studies in Geborg Fh1ld Aur Ambiguous Jokes. Nasreddin Hoca, Afandi and Folklore Studies In geborg Fh1ld aur There are two rcmarkablc situations I remembcr when musin g on lolk narrati ve research. In onc or thl.:111 Ulri ch Marzolph plays a ccntral ro lc, in thc oth cr hc dol.:sn't. The oth cr unl'oldcd in Oxlord's venerable 13odl eian l ,ibrary, wh erc I was sittin g and reading ror the plcasure o r it a manusc ript or thl.: .Jä111i ' ul-f1ik ä ,•u type. Lat l.: r on uvl.:r dinnl.:r a coll eagul.: rl.:marked that ror the lirst time in hi s lilc he hacl scen sornebudy \augh in th e 13 odl eian readi ng rourn ; that alien was 111e . The lirst scene was an occasional encuunter or our jubilarian, rn yself, ancl an old l'riend or ours, a practical practitioner of lolklorc at it s warst, who in response to one casua ll y mentioned narrative motir ca mc up with a bunch o r dirty jokes in wh ich that muti r was elaborated. Whilc two o r us werc still struggling to regain our composure, onc u r us took down a l'ew licldnotes. 1 1-"o lk oraturc and popular litcrature may ha vc bcen lirst invented lor li stcncrs' and rcadcrs' amuse mcnt but scholarship is a seri ous matter. l{uilding bridgcs bctwcl.:n th ese worlds apart, and demonstrating to what degree ideol ogies and cultural politics or sorts have intruclecl int o thi s de li cate relationship as a third sct o r major detcnninants, is onc ur Ulri ch Mar;,.olph 's lasting mcrit s. 1l e has drawn uur att cntion to thc qucstion il' rolkl ore ca n bc im agin ed as bclongin g to anyune, and ir so, who that should be th ose who gcnerate and practise it, or thosc.: (politicians or activi sts ) who "propagate l'olklore lor specil'i c 1:nr a r1·uit orthat sct.: 1H; d. Ma1·wlph, U lrich: lJcr Sc hi t.: kr und die Fla st.: ht.: . /.ur l{c1:1.: ptiun t.: incr arnbisc hcn t\nckdotc in dcr pcrsisc hcn mysti sc hcn Dichtung. In: Oricn, 12 ( I')')()) 12-l - l 1X, rn .12. lngehorg, !J11/da11/ purposes" ,~ or th osc who ctern al izc it through sc ri ptura Iizat ion. prcscrvation, in vcsti gati on and so on. - In fact. it seems as if thc ownership qucstion could bc answcrcd onl y in one meani ngfu l way: /\ II o r th esc parti cs arc co-owners sin ce in cntanglccl ways th ey all coopcrate in bringing about fo lkl ore as wc know it. In the universe or l'o lklorc, tcxts cann ot be trackcd down to one aut horit ative ve rsion. nor can ultimatc authority bc claim cd l'or any one oJ' the rcadings givcn, or meanings ascribecl to it . Some Turkish l'ölkl orists have come to rcplaec th e noti on of va ri ant by e.y 111 elin.' lit crn ll y 'co-text'. wh ich rendcrs thi s icl ca o f' "alternative truths" quite nea tl y. Thosc who just "do" fo lkl orc secm to lrnvc lit tle problems with th e abscncc o r authoritati vc tex ts - th ey may try 10 co rnpete for suprcmaey within th cir kincl by outdoing one dirty jokc hy an even more dirty onc and a wonclrous talc by a more wond rous onc, or thcy may givc the ir own story a little twist that makes it "hetter" than th e onc to ld by somconc eise. Even in as hi ghl y competitive a genre as th e Ccntra l J\sian aq111 l askivo sin gin g cont est th e goal ol' a pcrf'orm ance is onl y to outwit onc's compclitors, not 10 outrule th em. J\s soon as icl cologists joi n th c convcrsation, however. things turn clillicult. We remcrnber two dccadcs or power game arouncl the puhlication oJ' Pertcv Na i Ii Boratav's Nasreddin l locc,: Thc firs\ and second ed il ion (Junc ancl July 1996) hacl lo be withdrawn J'rom th e book nrnrkct. 13oratav's all cged trespass consistecl in publishing Nasrccldi n I loca stori cs originating from manuseripts o r th c I c/'- 1<}'1 ' cenluri cs. J'rom ea rl y Iith ographs, and fr om oral tradition handed down by poels :md scholars, without editing languagc or content. The manuscript storics rc fl ect thc modes o r times whcn society was (or a\ least scll11 c Cl'. l'or cxarnp lc U lrich Marzo lph : "Whut 1s 1:olk lore (iood 1:or? On l ka li1 1g with Und cs irab lc Cu ltural l ·: xprcss io11" . Journal ol' 1:olklore Research 35( 1)(1998): 5- 16: 5. l'chlivun. Ciürol. Mi,.aha Vahdct-i Vücud pcnccre sinden hakmak : Sa lf1h i' 11i11 ~crh-i nutk-1 Nasrccldin l:lcncli acll1 ri sa lcs i. In : Milli Fo lklor</ '.2 ('.201 1) 11 7- 130: 119. Nasreddi11 f /neo. 11.fin1di und Folklore Stud ie.,· mem bers o f society wcrc) ready to acccpt stra ig htt'o rw ard plo ts a nd rudc la ng uage not o nl y in thc oral do m a in , but al so in writing . lnlluenti a l c irc les in Turkey at th e e nd o r thc 20'11 century d eem e cl "ßoratav's Nasreddin l loea", as it would bc call ecl, to bc too o ffe ns ive as to bc c ircul atcd in thc public.·1 t\ ll egecll y ill -willing lo lklo ri sts were - th at is, Boratav was by othe rs bl am ed w ith having de libe rate ly di sto rt ed "our l loca"; one l'ö lk lorist w ith a n a po loge ti c a pproac h wenl as far as suggesting to red ucc by ha lf the corpus, whic h to hi s understa nding had by 13 oratav, but a lso by the t'olk s been irri spo ns ibl y contaminated w ith a li en mate ri a l. The goal o l' this puril'icati o n was to resto rc th e l loca, and togcth cr wi th him thc community he a ll eg edly stands l'o r, to hi s di sgraeed ho no r a nd purity . /\ ll egati o ns o l' a bus ing th c I loea lo r promo ti ng croti c obscenity a nd a ntic lc ri cal s-:: ntime nt werc in th e a ir. ' Unsurpris in g ly, d isag rccme nt a bo ut w hat is des irable in a protago ni st and what is not, o r in a brnade r sense, w he rc the bo rde rs o f th..: unthinkabl e a nd unspeakablc sho uld bc d rawn, is as o ld as the sto ri es th emsclves." Evcn the o th erwisc prc tty fra nk carl y a utho r o f the manuscri pt fr o m w hi c h Boratav took hi s sto ry no. 19 17 had no t 1:or a bri cl' di scu ss ion ol' thc hi stm y o!' th e print, w ithdrawal and linal n.:­ print in 200(,, er. l'ay;a, l lalit: lloratav'111 Sak 111 ca '1 Nasn: ttin l loca's 1. http://11 ww .gcn.:e kcdcbiyat. co111 /hahcr-dctay/hora1av i n-sak i nca l i-nasrcdd in­ lm casi-ha l it-payza/20')9 (8 Junc.20 17). h1r a co 111prchcnsivc sun1111c1t')' o!' th l.: deha tl.: that cul111in atl.: d in l'l'J S- 97, ,cl.: (iörkl.:lll, is111a il : Nasrcddin l loca olg usun un alg tl anm as1 Vl' anla111 land1nl111 as1 ['11.crinc. In: T ü1·kbi lig 23 (20 12 ) 8:1- 106; th c q uotcs rclatc 10 (ifükcm's chap tcr on th c ll> ik lorist Sa i111 Sakaog lu. This ohsc rv,1tion has hccn pu l forw ard by ll m atav as carly as 1987 (c l'. llmatav 1<)<)(i : 30). 1 1 rcl'cr tu th c 2'" cdition o !' 13 oratav, l'crt cv Naili : Nasrcddin l loca . /\ nka ra ( l ·: dcbiyatc; ilcir l)crn cg i Yay 1nl an ) 1996 : p. 140. U n fortunatc ly provcnanc..: i~ onl y indii.: atcd ll lr somc o !' th c storics (not lln 19 1) ; th c bulk o l' thc ll.::\I S is 1·ro111 l 7'"- 18'" ci.: nt ury manusc ri pt s. lng<!iwrg lfolcla 11f' managed to refrain f'rom distancing himsc lf' from onc o r Nasrcddin's bl as phemic pranks, as th e text teils: Onc day Nasreddin l loca goes to thc mosquc to rcc it c hi s mnrning prayer. 1l e pcrrorrns th c lokhir. l lc pcr fo rrn s thc lokhtr and docsn't stop. So rn conc says: "1l oca! Thc morning praycr is ltlllr rok ' ol. 1l ow rn any havc you pcrl'orrnc<l!" Thc l loca says, " I havc pcrliirrncd too rn any so th at I rn akc God indcbtcd.
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