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Relevant bibliographies by topics / Chettiar

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Academic literature on the topic 'Chettiar'

Author: Grafiati

Published: 4 June 2021

Last updated: 8 February 2022

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Journal articles on the topic "Chettiar"

1

Suppiah, Ummadevi, and Sivachandralingam Sundara Raja. "The Indian Diaspora in Malaya." Indian Historical Review 44, no. 2 (December 2017): 252–69. http://dx.doi.org/10.1177/0376983617726472.

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The historiography of Malaya that deals with Indian diaspora rarely differentiates Indians on the basis of their ethnic3 origins and their relationships during the British era. The ethnic Indian populations during the British era comprised the majority Tamils, and the other groups such as the Telugus, Malayalees, Gujeratis, Chettiars, Sikhs and Indian Muslims. The ethnic groupings among those of Indian origin could be divided into three main economic classes: labour, business and civil service. This article focuses on the Chettiars as the group that comprised the business class and looks at their interactions with the other ethnic groups of Indian origin belonging to the labour class and civil service. This article demonstrates that although the Chettiar provided credit to other Indian ethnic groups, the moneylending system was one-sided, favouring only the Chettiar, who did not play a positive role in ensuring the overall socio-economic interests and welfare of working class Indians.

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NAIR, MALAVIKA. "Caste as self-regulatory club: evidence from a private banking system in nineteenth century India." Journal of Institutional Economics 12, no. 3 (December 28, 2015): 677–98. http://dx.doi.org/10.1017/s1744137415000466.

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AbstractThe Chettiar banking system evolved and functioned in the absence of a government sponsored central bank in 19th-century India. I find that the underlying common social institution of caste was crucial for the workings of the banking system and effectively acted as a club. Exclusion was achieved by restricting membership by birth and the practice of endogamy. These mechanisms created the necessary incentives to provide meaningful rules as well as their enforcement. I describe and analyze the privately provided self-regulatory mechanisms of clearinghouses, inter-bank lending and information sharing. The Chettiar banking system thus adds to existing instances of self-regulated banking as well as points to the economic underpinnings of caste as an institution.

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Mohamed Dali, Azharudin. "CHETTIAR DI TANAH MELAYU PADA ABAD KE-20." SEJARAH 17, no. 17 (November 22, 2009): 153–76. http://dx.doi.org/10.22452/sejarah.vol17no17.7.

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Suppiah, Umadevi, and Sivachandralingam Sundara Raja. "KEDUDUDKAN EKONOMI CHETTIAR DI TANAH MELAYU, 1945-1957." SEJARAH 20, no. 20 (December 20, 2012): 143–65. http://dx.doi.org/10.22452/sejarah.vol20no20.7.

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Kratoska, Paul H. "Chettiar Moneylenders and Rural Credit in British Malaya." Journal of the Malaysian Branch of the Royal Asiatic Society 86, no. 1 (2013): 61–78. http://dx.doi.org/10.1353/ras.2013.0006.

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Oetomo, Repelita Wahyu. "Bahan dan Teknik Pembuatan Fragmen Gelang Kaca Samudera Pasai." Berkala Arkeologi Sangkhakala 12, no. 24 (January 7, 2018): 197–209. http://dx.doi.org/10.24832/bas.v12i24.219.

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AbstractGlass bracelets from Samudera Pasai is made using simple technology with low temperature combustion level. It’s possible that glass bracelets are the goods in a mass production to be accessible by the public. During that period, glassmaking technique with better quality has been known much earlier in other parts of Nusantara. Glass bracelets are also known by the name of Chettiar.

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Ramalakshmi, L., and S. Arulselvan. "Spatial and communication practices of Chettiar women in their ancestral homes." Media Asia 47, no. 3-4 (October 1, 2020): 123–43. http://dx.doi.org/10.1080/01296612.2020.1852371.

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Ramnath, Kalyani. "Intertwined Itineraries: Debt, Decolonization, and International Law in Post-World War II South Asia." Law and History Review 38, no. 1 (February 2020): 1–24. http://dx.doi.org/10.1017/s0738248020000012.

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This Article brings a Tamil-speaking Chettiar widow and a Dutch scholar of international law - two seemingly disparate characters - together through a footnote. Set against the background of decolonizing South and Southeast Asia in the aftermath of World War Two, it follows the judgment in a little-known suit for recovery of debt, filed at a district-level civil court in Madras in British India, which escaped the attention of local legal practitioners, but made its way into an international law treatise compiled and written in Utrecht, twenty years later. Instead of using it to trace how South Asian judiciaries interpreted international law, the Article looks at why claims to international law were made by ordinary litigants like Chettiar women in everyday cases like debt settlements, and how they became “evidence” of state practice for international law. These intertwined itineraries of law, that take place against the Japanese occupation of Burma and the Dutch East Indies and the postwar reconstruction efforts in Rangoon, Madras and Batavia, show how jurisdictional claims made by ordinary litigants form an underappreciated archive for histories of international law. In talking about the creation and circulation of legal knowledges, this Article argues that this involves thinking about and writing from footnotes, postscripts and marginalia - and the lives that are intertwined in them.

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Suppiah, Ummadevi, and Sivachandralingam Sundara Raja. "Chettiar Capital and the Emergence of the Chinese Bourgeois in British Malaya." Kajian Malaysia 35, no. 1 (2017): 1–21. http://dx.doi.org/10.21315/km2017.35.1.1.

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TOYOYAMA, AKI. "Visual Politics of Japanese Majolica Tiles in Colonial South Asia." Journal of Indian and Asian Studies 01, no. 02 (July 2020): 2050010. http://dx.doi.org/10.1142/s2717541320500102.

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This paper examines the political, socio-economic, and cultural aspects of Japanese decorative tiles or the so-called majolica tiles widely diffused in colonial South Asia in the early twentieth century. A tile became a popular building material in European countries by the first half of the nineteenth century, and European tiles spread over the world with the expansion of colonialism. Japan in the making of a modern nation established domestic manufacturing of tiles mainly after British models, and the industry’s rapid development was helped by the First World War (1914–1918) and the Great Kanto Earthquake (1923). The Japanese tile industry successfully entered into foreign markets, among which India was the largest and most important market that resulted in developing a variety of new Indian or Hindu designs associated with the rise of nationalism and mode of consumption. Not only within India, tiles, however, also played a crucial role in formulating cosmopolitan identities of migrant mercantile networks exemplified by the Chettiar architecture in South and Southeast Asia. However, in the late 1930s, cosmopolitanism shared by different communities in colonial urban settings became overwhelmed by nationalisms as seen in Sri Lanka where Japanese majolica tiles were differently used as a means to express religiously-regulated nationalisms in the Chettiar and Sinhalese Buddhist architecture. Thus, the analysis reveals visual politics of different religious nationalisms symbolized by Japanese majolica tiles in the interwar period that still structure the present visualscapes.

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Dissertations / Theses on the topic "Chettiar"

1

Joseph, P. V. "A critical appraisal of the pneumatology of Aiyadurai Jesudasen Appasamy, Pandipeddi Chenchiah and Vengal Chakkarai Chettiar." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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2

Somasundaram, Ramanathan, and Ramanathan Somasundaram. "Arranged Marriage in Malaysia Among Millennial Nagarathar Nattukottai Chettiars." Thesis, The University of Arizona, 2017. http://hdl.handle.net/10150/626608.

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This research is based on a South Indian community, the Nagarathar Nattukottai Chettiars, an elite and wealthy merchant community traditionally comprised of businessmen and traders. My research seeks to investigate the acceptance of traditional arranged marriage practices by millennials of the Chettiar community currently residing in Malaysia. Marriage practices are slowly changing in most urban-dwelling communities in India to a more informal, love marriage system but the practices in the Chettiar community, both in India and abroad, are still similar to traditional practices of arranged marriage and have undergone minimal evolution. The Chettiars are a very forward-thinking community and have ventured into many top fields since their rise as a money lending community. Therefore, the practice of arranged marriage amongst the Chettiars is paradoxical as its community members are quite global and modern in thinking. Some of the research objectives include, the current expectations of millennials towards arranged marriage, its evolution, the engagement and opposition of millennials, factors such as family wealth, educational attainment, personality traits, physical appearance, status and social class on the selection of a mate at the time of marriage, the economics of marriage – the dowry system, the influence of social media in arranging a marriage and the competency of the system of arranged marriage as an integral part of the community’s trademark. Arranged marriage amongst the Chettiars is a very complex system and difficult to unpack for a non-Chettiar. I take on the lens of a young Chettiar, like myself, and interview young adults, older community members and parents of marriage age men and women to explore their perspectives on arranged marriage in this increasingly globalized world.

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Boissel, Cormier Nancy. "Etre artiste femme en Inde, à Chennai : les nouvelles scènes du bharata-nâtyam de 2003 à 2016." Electronic Thesis or Diss., Paris 8, 2017. http://www.theses.fr/2017PA080052.

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En cette amorce du XXIe siècle et dans un monde qui tend à l’uniformisation, la danse contemporaine à Chennai revendique son « indianité » dans des chorégraphies singulières. Certains aspects du sadir – la danse pratiquée par les devadāsī dans les temples de l’Inde du Sud –, scrupuleusement choisis, sont transportés sur la scène contemporaine dans les années 1930. La naissance du bharata-nāṭyam permet, après l’indépendance de l’Inde, d’exporter fièrement une « tradition » qui a été en partie sauvegardée, tout en contrôlant l’image de la femme en mouvement qu’elle véhicule. Le bharata-nāṭyam se démocratise dans tous les États de l’Inde et s’exporte à l’étranger. Pourtant, à Chennai, au Tamil Nadu, il est très difficile de faire une carrière dans la danse. Les artistes femmes doivent enseigner pour se professionnaliser. En faisant se croiser une étude de terrain avec des sources théoriques, cette thèse cherche à apporter des éléments de réponse aux questions soulevées dans le cadre du travail de recherche sur le bharata-nāṭyam : comment s’est effectué, dans le milieu de la danse, le passage d’une fonction sacrée à une fonction essentiellement esthétique et économique ? Les danseuses souhaitant développer ou mettre en évidence un nouveau langage corporel et une gestuelle singulière ont-elles réinventé la « tradition » ? Dans une Inde moderne et contemporaine, quel est le rôle de l’art dans la société et quel espace de liberté peut s’offrir aux danseuses aujourd’hui ? En remettant en question le modèle familial indien, quel potentiel d’émancipation offre aujourd’hui la scène contemporaine à Chennai ?
At the dawn of the 21st century, in a world that tends to standardisation, contemporary dance in Chennai claims its “Indianness” through noteworthy choreographies. Since the 1930s, some features of sadir - a solo dance form performed for centuries by devadāsī in temples - have been carefully chosen and adapted for the contemporary stage. In independent India, bharata-nātyam has proudly exported a “tradition” that has managed to survive but has also curbed the movement of the female body. bharata-nātyam became popular both abroad and in India. In Chennai, Tamil Nadu, female dancers strive to become professional; however, very often, teaching remains their only recourse. Through an analysis of field survey data and theoretical sources, this thesis aims to find answers to some questions raised by bharata-nātyam. How has this dance, which initially had only a sacred function, assumed aesthetic and economic ones? In being eager to develop and create a new body language and original gestures, have female dancers reinvented “tradition”? What is the role of art in modern, contemporary India? What is the extent of freedom that it can offer to female dancers? By questioning the traditional Indian family model, is the contemporary stage in Chennai able to offer potential for emancipation?

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4

Sridevi, S. "Local banking and material culture amongst the Nattukottai Chettiars of Tamil Nadu." Thesis, 2005. http://hdl.handle.net/2009/5593.

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Books on the topic "Chettiar"

1

Nagarajan, K. Rajah Sir Annamalai Chettiar. Annamalainagar: Annamalai University, 1985.

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2

Karumuttu Thiagaraja Chettiar, the textile king. Chennai: Vanathi Pathippakam, 2004.

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3

Nagarajan, K. Dr. Rajah Sir Muthiah Chettiar: A biography. Annamalainagar: Annamalai University, 1989.

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4

Nadarajan, Anjalai Devi. Hindu endowment board and Chettiar temples of Penang. Malaysia]: [Marrutti Press?], 2008.

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Nadarajan, Anjalai Devi. Hindu endowment board and Chettiar temples of Penang. Malaysia]: [Marrutti Press?], 2008.

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6

Ilakkuvan̲, Te. Yātum ūrē. Cen̲n̲ai: Kumaran̲ Pappiḷiṣars, 2008.

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7

Meyyappan̲, Ca. Nakarattaār kalaikkaḷañciyam. Cen̲n̲ai: Maṇivācakar Patippakam, 1998.

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Meyyappan̲, Ca. Nakarattār kalaikkaḷañciyam. Citamparam: Meyyappan̲ Tamil̲āyvakam, 2002.

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9

P, Sreekumaran Nair M., ed. Autobiography of Chettur Sankaran Nair. 2nd ed. Ottapalam, Kerala: Chettur Sankaran Nair Foundation, 1998.

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10

Caste and capitalism in colonial India: The Nattukottai Chettiars. Berkeley: University of California Press, 1994.

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Book chapters on the topic "Chettiar"

1

Brown, Rajeswary Ampalavanar. "Chettiar Credit Networks." In Capital and Entrepreneurship in South-East Asia, 173–88. London: Palgrave Macmillan UK, 1994. http://dx.doi.org/10.1007/978-1-349-23469-1_9.

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2

Brown, Rajeswary. "Chettiar Capital and Southeast Asian Credit Networks in the Interwar Period." In Local Suppliers of Credit in the Third World, 1750–1960, 254–87. London: Palgrave Macmillan UK, 1993. http://dx.doi.org/10.1007/978-1-349-22916-1_9.

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3

"Appendix C. Career of Raja Sir Muthia Chettiar." In Caste and Capitalism in Colonial India, 244. University of California Press, 1994. http://dx.doi.org/10.1525/9780520376533-018.

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4

"Marwari And Chettiar Merchant’s, C. 1850s–1950s: Comparative Trajectories." In Chinese and Indian Business, 85–119. BRILL, 2010. http://dx.doi.org/10.1163/ej.9789004172791.i-182.32.

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5

"TEMPLES AND CHARITY: THE NEIGHBOURHOOD STYLES OF THE KOMATI AND BEERI CHETTIAR MERCHANTS OF MADRAS CITY." In The Meaning of the Local, 101–27. UCL Press, 2007. http://dx.doi.org/10.4324/9780203967645-11.

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6

"Padmini Chettur." In The Twenty-First Century Performance Reader, edited by Teresa Brayshaw, Anna Fenemore, and Noel Witts, 97–104. Abingdon, Oxon; NewYork, NY: Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9780429283956-14.

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7

Rudner, David. "Banking in the Bazaar: The Nattukottai Chettiars." In Rethinking Markets in Modern India, 29–53. Cambridge University Press, 2020. http://dx.doi.org/10.1017/9781108762533.002.

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8

Eliot, George. "Chapter XLIX." In Middlemarch. Oxford University Press, 2019. http://dx.doi.org/10.1093/owc/9780198815518.003.0055.

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Eliot, George. "Chapter VIII." In Middlemarch. Oxford University Press, 2019. http://dx.doi.org/10.1093/owc/9780198815518.003.0010.

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Eliot, George. "Chapter XXXVIII." In Middlemarch. Oxford University Press, 2019. http://dx.doi.org/10.1093/owc/9780198815518.003.0043.

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