Thus, many different figures have been suggested as the origin of Rostam’s character, amongst which can be mentioned: Apąm Napāt, Bah-rām, Mithras (Mehr), Tishtar, Vāyu, Garshāsp, Indra, Krishna, Arjuna, Rāma, Gon-dophares, Surenā. Using the ancient sources in Iranian and other languages, and comparing them to the Shāhnāme, these researchers and scholars have tried to identify Rostam and find the origin of the character. There are extensive discussions about the Iranian national epical char-acters, particularly Rostam, among researchers and scholars in this field.
Based on extensive fieldwork in the North Indian River Plains, the article highlights this new phenomenon of ecological symbolism of Dalit folklore. It particularly focuses on how folklore has become a way for Dalits to assert their environmental rights through their own motifs, everyday memories, and ecological ancestors. Drawing on the folktale of two Musahar brothers, Dina and Bhadri, widely circulated in the Indo-Gangetic Plains of India and Nepal, the article sheds light on how folk traditions work within Dalit and other marginalized groups in South Asia. Its mythical characters have been transformed into symbols of ecological ancestors with immense physical, natural and spiritual skills, who have the courage to liberate the community from oppressive ecological and social systems. The folktale has also increasingly become an expression of Dalits' environmental risks, conflicts and rights. The development of Dalit cultural, political and public spheres in the recent past has galvanized a dynamic Dalit system of organization of folktales in performances, festivals and protests, leading to a diffusion of its contents and forms, and intimate connections with everyday life of the community. They have existed since long, often in a complex relationship with the dominant culture. Diff erent media (in this case, the life story and the epic) are set in a complex interaction in the process of cultural remembering.ĭalit folktales are an important part of Indian folkloristic categories. On a more theoretical plane, the chapter shows how the established " canonical texts " of cultural memory became narrative resources in the evolution of the discourse of the post-Soviet cultural trauma, while playing an active role in shaping under-standings of the past and in setting the agenda for future acts of remembrance within society.
Th e author of the life story and its accompanying poem used the image of Kalev coming home, which is theme central to Estonian nationalism, to narrate the story of the Estonian people in the turmoil of the history of the 20th century.
By analysing one case in the process of post-1989 autobiographical memory work, the chapter shows how the images and motifs of the Estonian national epic, written at the end of the 19 th century, were used to create a new national narrative. Th is chapter disputes the position of earlier post-socialist life narrative research that the Soviet regime disrupted the pre-World War II textual tradition in the occupied countries.
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