A Review of Environmental Humanities in Folktales: Theory and Practice

Abstract

Mary Vidya Porselvi's Environmental Humanities in Folktales: Theory and Practice “invites you to take a seat in the giant circle to revisit folktales and reweave them to nourish and nurture… the environmental imagination for a better future…” in the author’s own words. Among the few handful of names that have made it to the Indian ecocritical stage - Nirmal Selvamony, Pramod K. Nayar, Swarnalatha Rangarajan and others, Mary Vidya Porselvi’s book is a timely and insightful contribution to the growing field. The unfolding of ‘tinai’ by Nirmal Selvamony has facilitated several Indian scholars to research the ecocritical space from their own contexts of space, culture and meaning-making emerging from the rich tapestry of the literary traditions they affiliate themselves to. Porselvi’s ecofemiotics - a unique blend of theoretical frameworks, including ecofeminism, semiotics, and the Tamil concept of Akam, to analyse folktales as "Gaia Care Narratives" is innovative and the in-depth analysis of various folktales worldwide makes this book a valuable resource for scholars and students alike. Ecofemiotics emphasises the spirit of interconnectedness, interdependence, and intrinsic value of life. The concept of Ecofemiotics can be paralleled to Erin James’ ‘econarratology’ which is elaborated in her work, In The Storyworld Accord. Econarratology and Postcolonial Narrative (2015). James speaks of the concept in the context of postcolonial narratives, where there is an emphasis of narratological elements which are valuable in the depiction of the environment around us, “a theory of narrative that foregrounds the interplay between narrative form and the environmental imagination.” (Caracciolo 174) There is an intersectionality involved in the concept, where there is an interconnectedness between narratology, postcolonialism and ecocritical elements. Ecofemiotics embodies intersectionality as well, created by the affinity of ecofeminism, semiotics and the Akam concept. However, while econarratology hopes to enquire into the intricate quality of narratives and their structures, Porselvi’s ecofemiotics largely emphasises the act of narrating and storytelling as gateways into in-depth knowledge of ecofeminist interpretations while bridging it with the Tamil Akam literature, which explores the inner workings of the heart and mind. The study within this book throws light upon the human obligation of storytelling as a means to show love and care for the environment. This positions storytelling as an ethical and ecological act. Similarly, her emphasis on interconnectedness and relationality aligns with Timothy Morton’s concept of “ecological thought” in The Ecological Thought (2010), which also seeks to dissolve the binaries between humans and the more-than-human world. However, unlike Morton’s often abstract, theoretical approach, Porselvi’s work is rooted in concrete cultural traditions, giving it a grounded and accessible dimension.