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Folli
That the study of Indian folk-literature, apart from its innumerable other aspects has vast-potentialities to expand and enrich some aspects of the folk-literary theory has been shown for example by J. D. Smith's recent studies of the Rajasthani oral epic Pābūji, which along anth the study of several other Indian oral epics has necessitated revision of the earlier theory about the mode of presentation of these epics. It is now definitely established that oral epics are presented through improvisation as well as memorization depending upon their varied religiocultural functions.
Folkloristics being one of the oldest modern world sciencies, it is but natural that it provides fertile ground for the cropping up of new issues relating to its various aspects. Basic theoretical approaches have been changing (as in the areas of other humanistic studies), the emphasis shifting from historical \geographical, literary, descriptive, structural, sociological, psychoanalytical to phenomenological (see for example Dorson's early convenient survey)..
The classification scheme of folk-tales put forth by Heda Jesson, in her recent work, taking into consideration the poetic and other functions also of the tale seem to be a real advance on earlier classfications. But mixing up of the orally preserved texts and their modern written retellings, renderings
