Relevant bibliographies by topics / Dravidian literature

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  2. Dissertations / Theses
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  4. Book chapters

Academic literature on the topic 'Dravidian literature'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 August 2024

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Journal articles on the topic "Dravidian literature"

1

Sibley, Collin. "Social Progress and the Dravidian “Race” in Tamil Social Thought." Genealogy 8, no. 1 (January 4, 2024): 6. http://dx.doi.org/10.3390/genealogy8010006.

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In the closing decades of the 19th century, a wide range of Tamil authors and public speakers in colonial India became acutely interested in the notion of a Dravidian “race”. This conception of a Dravidian race, rooted in European racial and philological scholarship on the peoples of South India, became an important symbol of Tamil cultural, religious, and social autonomy in colonial and post-colonial Tamil thought, art, politics, and literature. European racial thought depicted Dravidians as a savage race that had been subjugated or displaced by the superior Aryan race in ancient Indic history. Using several key works of colonial scholarship, non-Brahmin Tamil authors reversed and reconfigured this idea to ground their own broad-reaching critiques of Brahmin political and social dominance, Brahmanical Hinduism, and Indian nationalism. Whereas European scholarship largely presented Dravidians as the inferiors of Aryans, non-Brahmin Tamil thinkers argued that the ancient, Dravidian identity of the Tamil people could stand alone without Aryan interference. This symbolic contrast between Dravidian (Tamil, non-Brahmin, South Indian) and Aryan (Sanskritic, Brahmin, North Indian) is a central component of 20th- and 21st-century Tamil public discourse on caste, gender, and cultural autonomy. Tamil authors, speakers, activists, and politicians used and continue to use the symbolic frame of Dravidian racial history to advocate for many different political, cultural, and social causes. While not all of these “Dravidian” discourses are meaningfully politically or socially progressive, the long history of Dravidian-centered, anti-Brahmanical discourse in Tamil South India has helped Tamil Nadu largely rebuff the advances of Hindu nationalist politics, which have become dominant in other cultural regions of present-day India. This piece presents a background on the emergence of the term “Dravidian” in socially critical Tamil thought, as well as its reversal and reconfiguration by Tamil social thinkers, orators, and activists in the 19th, 20th, and 21st centuries. The piece begins with a brief history of the terms “Dravidian” and “Aryan” in Western racial thought. The piece then charts the evolution of this discourse in Tamil public thought by discussing several important examples of Tamil social and political movements that incorporate the conceptual poles of “Dravidian” and “Aryan” into their own platforms.
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2

G, Savitha. "Family Relations in the Moral Values Expressed by Dravidian Literature." International Research Journal of Tamil 4, S-5 (August 25, 2022): 211–15. http://dx.doi.org/10.34256/irjt22s533.

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Dr. Robert Caldwell learned Tamil when he came to Tamil Nadu to do religious work. In the Dravidian language family, Tamil is known as the classical language. He studied linguistically that Tamilam was the Tramilam and the Tramilam was Dravidian and found that Tamil was the oldest and the first of the Dravidian languages. Knowing that Kannada, Telugu, and Malayalam are like Tamil with grammar and literary dialogues, he wrote a book of a comparative grammar book. In 1856, Caldwell was the first to introduce the term "comparison grammar book of Dravidian languages" or "south Indian family languages" to the world of linguistics. This article explores the trend of moral literature and the literary records of family relations as a literary form in Tamil, Kannada, Telugu, and Malayalam, all the four Dravidian languages.
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3

A, Andhuvan. "Dravidian Ideology in Sangam Literature." International Research Journal of Tamil 4, S-5 (August 25, 2022): 152–57. http://dx.doi.org/10.34256/irjt22s523.

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Tamil is the oldest. The Sangam literature provides a grammatical framework for recording the living traditions and sentiments of the people who spoke the ancient language as literature. This is not only an ancient book but also a mirror that depicts the life of the ancient Tamil people. Religion and God did not come and sit among the Tamil people during the Sangam period. It was during the Middle Ages that these entered. However, they did not determine the lives of the Tamil people. In the course of history, we can feel that these have entered not only Tamil society but all societies with the appearance of classes in history. Sangam literature is the golden literature of the life of a Tamilian. It is the duty of all of us to pass on to the next generation the treasure trove of literature, the treasure of culture, and the mine of history, which lies in the old Tamil manuscripts. The Sangam literature spelled out the concepts of education, self-respect, denial of caste, communism, etc.
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4

V, Ramraj. "Dravidian Ideology found in Tamil Siddhar Songs." International Research Journal of Tamil 4, S-5 (August 25, 2022): 170–77. http://dx.doi.org/10.34256/irjt22s526.

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The Tamil Siddhas have formulated their ideology in a very elaborate manner. Their lives and works are reflections of Dravidian ideology. The revelations of Siddhars of manifold wisdom and power help the present generation to understand the Dravidian ideology. And how that concept can be used in today's environment has been exemplified in this article. The accounts of the Siddhas in Tolkappiyam, Sangam literature, Bhakti literature, Minor literary genre, Legends, Siddha books and literature of this period have made their Dravidian ideology clear. With their help, let us also learn the ways to prepare ourselves to know the Dravidian ideology through this article.
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5

R, Kumaraguruparan. "Dravidian Aesthetics - the foremost of Indian Aesthetics." International Research Journal of Tamil 4, S-5 (August 25, 2022): 230–40. http://dx.doi.org/10.34256/irjt22s536.

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The influences of contemporary events on the field of study and society on speakers of Dravidian languages such as Tamil indicate the primacy of Dravidian ideology. Scholars in other countries look at the functioning of the Dravidian movement in the political, social, and cultural spheres behind the Tamil aesthetics of Dravidian aesthetics being at the forefront of Indian aesthetics. The Czechoslovakian multi-linguist recalls in the interview the Sanskrit-Tamil linguistic exchanges, the unity, and other differences. The contribution of Dravidian culture to Indianization is revealed through the media interviews of Sri Lankan Tamil scholar Karthikesu Sivathambi. There is an explanation of the understanding of Tamil consciousness. Accordingly, the Dravidian movement developed by rejecting the Sanskrit tradition, the North Indian tradition, the Bhakti tradition, etc. Aside from religion, which is a feature of the past, the temple towers, the Nataraja image, the bhakti literature, etc., must be regarded as the active contribution of the Tamils, who were fully absorbed in Indian culture. These aspects were not adopted because of the atheistic, rationalist, and anti-Brahmin elements of the Dravidian movement. BC 100- AD 250 lays claim to Sangam literature, the Pre-Bhakti period literature. The central theme of the article was that the Dravidian movement regarded it as belonging to Tamils who did not have the Sanskrit tradition. It is understood that the contributions of Periyar and others led to the development of the Dravidian cultural ideology. Experts in other languages expound on Dravidian aesthetics. Malayalam scholar K. Ayyappa Panicker praises the Thinai doctrine of Tamil as a rare wealth of knowledge not found in the languages of the world. Not all Sanskrit language texts are based on the orthodox tradition they also include books.
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6

V, Rameshkumar. "Dravidian thought over time and its spread." International Research Journal of Tamil 4, S-5 (July 4, 2022): 56–66. http://dx.doi.org/10.34256/irjt22s59.

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The rule of ‘does not change’ in the world is not fixed. Various thought movements under that rule appear every day around the world. It is natural for a variety of ‘songs’ and ‘movements’ to appear and disappear in the wake of crises. They emerge on all platforms when they have a profound impact on people for a period of time. In particular, it manifests itself in various forms in the activities of the educated people, in the arts, in literary works, and so on. Are more evident in literary works than in works and aesthetics. The educated community disseminates the platform of thought in a literary way. Thus, when the racial ideology of ‘Dravidianism’ appeared on an Indian scale it emerged as a symbol of individuality. Its intensity brought about a change in the world thinking after the english accepted and disseminated the notion that the Tamil language and the people who spoke that language were independent and beyond the tradition of Indian aryan thought. Similarly, art and literature in the Indian landscape, especially in the south, became widespread. Had a profound effect on the writing. ‘Dravidian Thought’ is one of the most active thought movements in Tamil Nadu. It has an impact that transcends national sentiments. Dravidian thought was recreated from ancient Tamil sources. Concepts about dravida continued to take shape in the literature of the liberation period. Dravidian ideas can be seen in the objects of film, drama, dance, and literature, and the tendency of the state to seize power. This article highlights the fact that dravidian thought, which emerged half a century ago and took great shape, continues to thrive because it continues to be popular today.
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7

Kiranmayee, Dr B. V., Palthiya Suresh, Raparthi Sai Priya, Rayapurthi Vijaya, and Regulapati Venkat Goutham. "Machine Translation on Dravidian Languages." International Journal of Recent Technology and Engineering (IJRTE) 12, no. 1 (May 30, 2023): 1–14. http://dx.doi.org/10.35940/ijrte.a7538.0512123.

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The Dravidian languages are spoken all over the world. Despite their distinctiveness, Dravidian languages haven’t gotten much attention because there aren’t enough resources to handle tasks like translation that require language technology. Since Dravidian languages are largely spoken in southern India, machine translation is necessary. For those who speak these regional languages, this would improve information creation and access. It can be challenging to translate between languages, particularly that of Dravidian, because of lexical divergence, ambiguity, and other, lexical, syntactic and semantic issues. This research looks into a number of machine translation models for different languages, conducts a thorough literature review on the various machine translation techniques from earlier studies, and analyses their methodology. The major objective of this research is to evaluate the viability and effectiveness of a machine translation process for Dravidian languages.
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8

M, Malar. "Old Scriptural Monuments of Dravidam." International Research Journal of Tamil 4, S-5 (August 25, 2022): 207–10. http://dx.doi.org/10.34256/irjt22s532.

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In terms of language history, the Tamil literature in power today takes us to the second (a) third century AD, but the Dravidian words given by the Greek authors take us beyond the pre-Christian era. The oldest monuments of the Dravidian language are the vocabularies given by the Greek authors. The Dravidian languages have been excellent for two thousand years without any deterioration. All the words mentioned in this article must have been used in ancient times. Language is divided. After the arrival of the Aryans at the time when the Dravidian people started to live there, various languages were mixed in the Aryan period which is their common possession today. This article makes it clear that all the words are there.
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9

Jayalalitha, Dr. "Tamil and Kannada Prosody - A Comparative Study." Shanlax International Journal of Tamil Research 4, no. 4 (April 1, 2020): 19–27. http://dx.doi.org/10.34293/tamil.v4i4.2349.

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The old and ancient Tamil and Kannada literature is fully of poetic nature. Research oriented and related studies about prosody or meter is very less and rare. Amsha gana (asai) in Tamil is very wide and comprehensive and it has remained and kept its uniqueness by not getting influenced by other languages. So Kannada Scholers has opined that to understand the basic nature of Dravidian Prosody its necessary to learn about Tamil Prosody which is very essential. The present research article is about the study between Kannada and Tamil Prosodian literature and comparative study of Kannada and Tamil Amsha gana (Asai) Maathre (Ner and Nirai) has been dealt in this article with this comparative attempt of equivalent, diversity and difference between Kannada and Tamil prosody has been made in this study. These type of research studies helps to reconstruct the origin nature of (Proto Dravidian) Dravidian Prosody by and large.
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10

Sahaya Darcius, P. "A Research on the Etymology of Dravidam (Dravidianism)." Shanlax International Journal of Tamil Research 6, no. 2 (October 1, 2021): 22–35. http://dx.doi.org/10.34293/tamil.v6i2.4410.

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There have been numerous critics found in Tamil Nadu since the introduction of the phrase ‘Dravidam’ (Dravidianism). The criticism on ‘Dravidam’ was at its peek when DK (Dravida Kazhagam), Dravida Nadu, DMK (Dravida Munnetra Kazhagam), were very popular among the masses of Tamil Nadu. There is a general opinion that Bishop Robert Caldwell was the first to use the word Dravidam. There are also stories saying Dravidam is not Tamil and Dravidians are not Tamils. Therefore, it is natural for anyone to question the verity of Dravidam. Is Dravidam an illusion? Or is it a fabricated story? With these questions in my mind I started researching the Sangam Literature and the historical documents extensively. I have found a plethora of evidence confirming Dravidam and Tamil are not different. Dravidam is Tamil and Tamil is Dravidam
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Dissertations / Theses on the topic "Dravidian literature"

1

Manavalli, Krishna K. "Invented traditions and regional identities --- a study of the cultural formations of South India --- 1856-1990s." Diss., Connect to online resource - MSU authorized users, 2008.

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Books on the topic "Dravidian literature"

1

University, Dravidian, ed. Political philosophy of Dravidian literature. Kuppam: Dravidian University, 2006.

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2

National Seminar on Major Genres and Trends in Dravidian Literature (2002 Dravidian University). Major genres and trends in Dravidian literature: Classical. Edited by Śrīhari R. 1943-, Caurirācan̲ Pon̲ 1932-, Gōpālakr̥ṣṇa Vi, and Dravidian University. Kuppam: Dravidian University, 2003.

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National Seminar on Dravidian Folk and Tribal Lore (2000 Dravidian University). Dravidian folk and tribal lore. Kuppam: Dravidian University, 2001.

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4

Sharada, B. A. A directory of institutions on language and literature in India. Mysore: Central Institute of Indian Languages, 1988.

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1934-, Śrīnivāsa Pī Es, Kulakarṇi Pra Vi, and Bharaṇya Harikr̥ṣṇa 1951-, eds. Madhura: Pā. Śa. Śrīnivāsa abhinandana grantha. Madhurai: Prabhasa Biḍugaḍe, 1997.

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Das, Bijoya. Bengali literature in South Indian languages: A bibliography. Calcutta, India: DSA, Comparative Literature, Jadavpur University, 1998.

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7

Artikaje, Śrīkr̥ṣṇabhaṭ. Bahu bhasa sahitya. Bengaluru: Sapna Buk Haus, 2010.

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Candraśēkharareḍḍi, Rācapāleṃ. Tulanātmaka Dākṣiṇātya sāhitya vyāsālu. Kuppaṃ: Drāviḍa Viśvavidyālayaṃ, 2009.

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9

Jaina, Kapūracanda. Prākr̥ta evaṃ Jainavidyā: Śodha-sandarbha. Khataulī: Śrī Kailāśacanda Jaina Smr̥ti Nyāsa, 2004.

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Jaina, Kapūracanda. Prākr̥ta evaṃ Jainavidyā śodha sandarbha. Khataulī: Śrī Kailāśacanda Jaina Smr̥ti Nyāsa, 1988.

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Book chapters on the topic "Dravidian literature"

1

"Dravidian Literature: Radical Features and Worldview." In Dark Interiors: Essays on Caste and Dalit Culture, 108–22. B1/I-1 Mohan Cooperative Industrial Area, Mathura Road New Delhi 110 044: SAGE Publications Pvt. Ltd, 2021. http://dx.doi.org/10.4135/9789354792755.n6.

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2

Krishnamurti, Bhadriraju, and Murray B. Emeneau. "An Overview of Comparative Dravidian Studies since Current Trends in Linguistics 5 (1969)." In Comparative Dravidian Linguistics, 243–60. Oxford University PressOxford, 2001. http://dx.doi.org/10.1093/oso/9780198241225.003.0014.

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Abstract 1. Introduction 1.1. Although the Current Trends vol. V which dealt with the South Asian Languages was published in 1969, contributions to the volume were submitted as early as 1966. Emeneau (1971a: 34) deplored in 1968 that the Current Trends volume would become out of date even before it appeared. I wrote the chapter on comparative Dravidian studies in that volume-presenting a critical and comprehensive review of all available literature from the beginning up to 1966, with special referhence to the post-independence period. I would like to review the progress made since 1966 in the field of Comparative Dravidian. As I did in my Current Trends article, I would consider here only publications which explicitly deal with comparative Dravidian problems and not descriptive, typological, or other non-historical studies, even if they may indirectly aid comparative and historical research.
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3

"The Tamil Response to Cosmopolitan Languages in Contact." In The Oxford Handbook of Dravidian Languages, C24S1—C24P85. Oxford University Press, 2022. http://dx.doi.org/10.1093/oxfordhb/9780197610411.013.24.

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Abstract Tamil, in its long history, has come into contact with various languages. Of them, two cosmopolitan ones (i.e. languages looked upon as models for cultural production), viz. Sanskrit in earlier times, and English more recently, have had a major impact on Tamil, leading to linguistic, literary, and epistemological creation and shifts in worldview. In both cases, translation (in both directions) has played a major part. The impact of Sanskrit and the Sanskrit-related Prakrit, which began well before the Common Era, increased after the Sangam period of Tamil literature, resulting in far-reaching changes in Tamil lexico-semantics, grammatical concepts, and theory of poetics. Contact with English, though different in duration and historical context, has significantly impacted Tamil language and literature and lexical resources in an industrialized and modernized world. It has also brought about a re-evaluation of the canonical past and emergence of new sociolinguistic, literary, and cultural perspectives about Tamil.
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Vyas, Dr Maulik P. "SWARAJ, SOCIALISM AND SOCIAL STRATIFICATION: INDIA OF GANDHI’S DREAM." In Research Trends in Language, Literature & Linguistics Volume 3 Book 4, 1–7. Iterative International Publishers, Selfypage Developers Pvt Ltd, 2024. http://dx.doi.org/10.58532/v3balt4p1ch1.

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This chapter puts forward Gandhi’s views as presented in his work Mara Svapna nu Bharat or India of My Dreams on self-rule for nation state; indigenous model of socialism as against Western socialist ideology; rationale for native social structuring, and his silence on sociopolitical issues such as racial hoax of Aryan-Dravidian divide and Islamic social ills that were gaining traction during that time.
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Shulman, David. "Tirukkovaiyār Downstream into God." In Self and Self-Transformation in the History of Religions, 131–49. Oxford University PressNew York, NY, 2002. http://dx.doi.org/10.1093/oso/9780195144505.003.0009.

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Abstract To speak of self-transformation is to assume some notion of self, even perhaps an economy of selves, part-selves, or parts of self. In India, the problem is perhaps complicated by the lack of any terms even minimally analogous to the Western ones: the metaphysical self, ātman, is almost by definition not the personal self that might be subject to transformation.’ Dravidian lacks any such lexeme, unless we wish to resort to various permutations of reflexive forms or to adapted Sanskrit usages. And yet Indian literature of all periods abounds in cases of extreme and even multiple transformations of something we might call a “self.” In some cases these shifts and transformations may in fact be said to be or to constitute this self.
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