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Journal articles on the topic 'Dravidian literature'
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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.
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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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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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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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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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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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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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.
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.
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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N, Rathinakumar. "Dravidian Narratives constructed by Mudiyarasan's Poems." International Research Journal of Tamil 4, S-5 (August 25, 2022): 290–300. http://dx.doi.org/10.34256/irjt22s545.
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The relationship between literature and movements is close. One depends on the other. Both have a system of giving and receiving. The new ones are the desired ones. Making major changes possible in society. Various movements have played a role in the creation of modern Tamil literature. Movements use works of art as a tool to bring about change in the social and political sphere. Dravidian ideologies have spread their ideologies in many spheres, such as short stories, novels, poetry, drama, and cinema. Countless people joined the movement and helped to expand the works of art. The role of the monarch in traditional poetry is important. This article describes them.
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Tanonova, Elena V. "Dravidian Manuscripts as a Part of Indian Collection of the Institute of Oriental Manuscripts of RAS." Written Monuments of the Orient 8, no. 2 (January 27, 2023): 71–95. http://dx.doi.org/10.55512/wmo114798.
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This article is the first review of all manuscripts in the Dravidian languages kept in the IOM, RAS. The survey is incomplete, and many categories studied remain unidentified. Nevertheless, the survey provides verified information on the presence and number of the Dravidian manuscripts and forms a space for the future research. The article gives valuable information about the provenance of the manuscripts, their cataloguing and processing. This is the first time when the data relating to manuscripts in the Dravidian languages has been brought together. A brief description of all the manuscripts under consideration is given according to certain parameters, which allow an insight look on the peculiarities of the works, the collections, the authors and the languages.
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V, Manickaboopathi. "Rajanarayanan in the Dravidian Aesthetic Tradition." International Research Journal of Tamil 4, S-5 (August 25, 2022): 267–70. http://dx.doi.org/10.34256/irjt22s541.
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The tradition of Dravidian ideology encompasses a variety of material and historical implications. None of the literary and artistic activities emerge in isolation, but rather from the folds of history and social upheavals, and history has two sides. Which side we stand on has to do with our mental system and cultural understanding. The 2,000-year-old Tamil tradition has been influenced by various kinds of literature that support the foundations of Dravidian philosophy. Jain Buddhism, which was once very strong in the Tamil community, took materialism to the fore. They classified human beings on the basis of their actions. When we look closely at the lines such as ‘Ittar Periyor idathor izhikolathor (Those who helped others are great those who ignored others are inferior)," etc., they did not discriminate on the basis of birth but were defined on the basis of morality. The question of whether the concept of Dravidianism has reached the youth properly in today's time is very important. This is because there is an increasing tendency to project Dravidianism against Tamil nationalism. The Tamil tradition is the rational tradition, and the knowledge tradition of the Siddhas is presented as the Dravidian tradition. Therefore, Dravidianism should be matched with Tamil. The word Dravidian acts as a link to Tamil Nadu. The Dravidian will be the weapon to defeat the conspiracy to alienate the people who have accepted the dignity of the Tamil land. On that basis, this article attempts to link the aesthetic elements of Ki.Ra., which recorded the lives of the Telugu-speaking people, with the Dravidian elements.
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S, Venugopal. "Social Thinker Iyothee Thass Pandithar." International Research Journal of Tamil 4, S-5 (July 13, 2022): 104–8. http://dx.doi.org/10.34256/irjt22s515.
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Iyothee Thass Was South India’s first anti-caste militant, social worker, Tamil scholar and psychiatrist. He was one of the pioneers in the formation of Dravidian movement. He was active in the fields of politics, religion and literature for the betterment of the oppressed people. He advised Buddhism that the original religion of the Pariyars was Buddhism and therefore they should convert to Buddhism. Apart from Tamil, he is proficient is Sanskrit, Pali and English. Iyothee Thass, who throughout his life worked for the interests of the oppressed, was one of the foremost proponents of the Dravidian and ‘Tamil’ identities. He coined the term ‘Dravidian’ as a political term that was only used by those who were engaged in research on the Dravidian language family. Iyothee Thass is an astonishing researcher. It is time to strictly follow the practice of untouchability of caste on Dalit people. He was a pioneer for Periyar at the Tamil Nadu level and Ambedkar at the Indian level for policies such as rational reservation, social change, caste eradication and anti-Hinduism in higher caste iyothe Thass Pandit was the first create such a social change
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K, Rakku. "Annavin Thiravida karuthiyal." International Research Journal of Tamil 4, S-5 (July 13, 2022): 109–13. http://dx.doi.org/10.34256/irjt22s516.
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If Periyar is the root father of Dravidian thought, then its hero can be the scholar Anna. The great man who fought for the individual ideals of self-respect, femininity, equality, rationality, fraternity, caste discrimination and non-discriminatory society through Dravidian policy was an individual who followed them and uttered Dravidian ideologies on the stage in his own erudition. Scholar Anna, who is a versatile personality in writing, speaking, acting and acting, has been a star of hope in the Tamil community. Anna's insider “Grandfather Anna is an intellectual genius, a political dawn, a rationalist, Father Periyar's personal commander, an artistic guard, a turning point in the screen, an Ingersoll in casting caste, religion, sectarian music, a master of music in the preservation of the mother tongue. Wake up, the conversation is a famous beacon there, and Grandfather Anna is hailed as a good university,” S. Maruthavanan identifies. Scholar Anna Dravid was the one who transformed the movement into a popular ideology. Father Periyar set up his campaign very simply to attract the uneducated. Anna was the one who targeted the literate middle-class people created by the shoe impact.The familiarity and reading habits of Tamil literature that developed during and after the liberation of the country created a kind of awareness among the people through drama, film, stage, visual, question and media influences. This was exactly what Anna and his Dravidian movement used. The study summarizes how Anna, through Anna's works and speeches, sowed the seeds of Dravidian ideology in our society for change.
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M, Prakash. "Twin Epics in Thanthai Periyar's Perspective." International Research Journal of Tamil 4, S-5 (August 25, 2022): 119–24. http://dx.doi.org/10.34256/irjt22s518.
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The origin, development, and history of the Dravidian movement have a long tradition. Thanthai Periyar occupies a very important place in this history. A long list continues after him like Arignar Anna, Pavendher Bharathidasan, Kalaignar Karunanidhi. In the various works of the Dravidian movement, they have considered the literature and highlighted the pros and cons of it and how all the pro-religious ideas have infiltrated the Tamil society. Epics have a special place in the history of Tamil literature. There are many categories in them. In this regard, Silambam and Megalai are considered twin epics. Regarding these, various studies are happening from time to time. There are many differences between how other Tamil scholars view these examples and Periyar's view of these examples. In particular, the purpose of this article is to study how Thanthai Periyar's ideas have made people rational through twin epics. This article also conveys the idea that people should think about the benefit of reasoning and get rid of ignorance.
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Sasilatha, T., G. Mohendran, and M. Ashok Kumar. "Interpreting the Underwater Data and Revealing the Historic Submerged Port –Poompuhar." EARTH SCIENCES AND HUMAN CONSTRUCTIONS 3 (December 31, 2023): 119–24. http://dx.doi.org/10.37394/232024.2023.3.10.
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Ancient Ports played an important role in overseas trade and also thereby spreading of Dravidian cultural to vast areas. Majority of the rivers of India and their distributaries are suitable for navigation and ports developed along the estuarine mouths.one such port is Poompuhar which is located in mouth of river Cauvery. This city is said to have been swallowed by sea. Many sangam literature has described about this important chola mandala port as a busy overseas trade centre. Since there is sudden extinction of this port, this paper deals with various inshore and offshore findings and thereby by confirms that the Dravidian rich cultural heritage port has been partly submerged under the sea. Also through this it has been confirmed that the ancient seafarers had a knowledge of how to construct docks, wharfs, reservoirs and buildings at various port cities. Monsoon also plays an important role in the daily life of the people of South Asia. Use of the monsoon wind in the Indian Ocean for maritime trade was a boon to sailing ships to reach overseas countries. Archaeological and historical evidence indicates that Poompuhar is one of the oldest port and icon to Dravidian civilisation.
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Vinil, W. Allin. "Manonmaniam Sundaram Pillai To Tamil Literature." Think India 22, no. 3 (September 13, 2019): 768–71. http://dx.doi.org/10.26643/think-india.v22i3.8396.
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Manonmaniam Sundaram Pillai was the famous historical writer in South India. He contributed much to the Tamil literature. His famous writings were Nutrogai vilakkam, Manonmaniam, some Early sovereigns of Travancore and History of Tamil literature. Manonmaniam Sundarampillai had profound knowledge of Tamil literature. During his times people believed that the Aryan civilization was inferior. His view point out that Tamil literature was divine and moral.Manonmaniam Sundarampillai took interest in the study of history and epigraphy. He laid many historical works and visited many places for gathering sources.In his historical findings he mentioned several monnuments are related with Tamil literature and history. His invention of Kollam Era stands even today as a monumental contribution to the chronological historical reflections and interpretations helped Dravidian India. In his historical work scholars got clear information about the findings and literary works.
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Navya A V, Arya. "South Dravidian Languages: Consistent Null Subject or Discourse Pro-Drop?" International Journal of Linguistics 15, no. 1 (February 22, 2023): 68. http://dx.doi.org/10.5296/ijl.v15i1.20766.
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Indian languages are not mentioned in any of the canonical literature on null subject languages as they do not fall in a specific subcategory neatly. They show a relatively consistent conjugation system, but have more features of Radical pro-drop languages than Consistent Null-Subject languages. (Note 1) I examine South Dravidian languages (henceforth SDLs), which show consistent conjugation system, much like the Romance languages yet drop arguments and adjuncts profusely, especially if they are once established in the discourse. There is a sense of hesitance amongst scholars to concede and group them among Radical pro-drop languages. I follow Sigurdsson (2011) in that generative literature has ‘misjudged the role of agreement for licensing and identifying of null arguments’(Sigurdsson, 2011, p. 276) and argue that the special nature of SDLs as radical pro-drop languages that have agreement prove to be a prime example of this. SDLs prove as prime examples to suggest a unified theory of pro in line with Barbosa (2019).
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D, Mohanambal, and Mohanraj A. "Azha. Valliyappa's Songs in the Point of View of Dravidian Ideology." International Research Journal of Tamil 4, S-5 (July 4, 2022): 75–80. http://dx.doi.org/10.34256/irjt22s511.
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Childhood is the foundation of everyone's life. It is quite necessary that children are guided properly in this phase. The thoughts sown in the minds of children help them to lead their life in a great way. So, these good thoughts should be taught to them through subject matters that interest them. Children's Literature does the exact same thing. Children's songs that are composed with simplicity and musicality attract them and amuse them greatly. Children's Poet Azha. Valliyappa has contributed many poems, short stories, dramas and novels to Children's Literature. Children are his exclusive audience. Writing for children is an art. Whatever a child listens to, reads and writes are registered in her mind and it has a long-lasting impression because there are no worries for children. Their minds are as fresh as a clean slate and whatever is written on it is well learnt by them. What they learn help them grow into matured people. A sword meant for warfare can't be used to sharpen a pencil. Similarly, any advice that is forcefully instructed to anyone can never bring fruitful results. Azha. Valliyappa has clearly understood it and he has given children many rational thoughts in a language that can be easily understood by them.
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Pushpavalli, P. "'Nilam Poothu Malarntha Nal' Naavalil Arasa Vazhvum Paanar Edapeyarchiyum." Shanlax International Journal of Tamil Research 7, no. 1 (July 1, 2022): 20–25. http://dx.doi.org/10.34293/tamil.v7i1.5091.
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The man who lived a nomadic life in the early days of the world established his abode in rich areas and established a stable life. Through his exchange of thoughts and ideas many literatures appeared in the settled areas. Literary exchanges took place in Tamil and Malayalam, which are considered to be the twin children of the Dravidian languages. In that way, there has been a need to explore the displacement elements of Panar and Pulavar life through Manojkurur’s Nilam Poothu Malarntha Naal, a novel written in Malayalam in modern times, focusing on Sangam literature which proclaims the antiquity of Tamil. The hardships that occur when Panars go from town to town to see the kings, the disparity between the Panars and the poets, the lifestyles of the Panars community, and the political background are the reasons for the migration.
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Goren-Arzony, Sivan. "Sweet, sweet language: Prakrit and Maṇipravāḷam in premodern Kerala." Indian Economic & Social History Review 58, no. 1 (January 2021): 7–27. http://dx.doi.org/10.1177/0019464620980905.
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This paper studies the connections between Prakrit and early Maṇipravāḷam literature from premodern Kerala. Maṇipravāḷam (literally, ‘gems and corals’) is the emic term for a dominant part of Kerala’s premodern vernacular literature, binding together Kerala’s local language and Sanskrit. As a highly Sanskritised register of a Dravidian language, Maṇipravāḷam has generally been viewed as having been inspired and influenced by either Sanskrit or Tamil literature, grammar, and poetics. This paper, however, highlights a rarely discussed aspect: the role of Prakrit in shaping both Maṇipravāḷam literature and theory. I discuss the relation between Prakrit and Maṇipravāḷam in two connected ways: first, by considering the similarities between the practices themselves, especially in terms of their themes and aesthetics; and second, by examining the implicit ways in which Maṇipravāḷam theory, as it is presented in the Līlātilakam, Kerala’s first grammar and work on poetics, is structured on Prakrit materials or on Sanskrit materials dealing with Prakrit.
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Alagu, V. RA, and G. Priyalakshmi. "Similarities between South Korea and Tamil Nadu: The Unknown Link." Shanlax International Journal of Arts, Science and Humanities 11, no. 2 (October 1, 2023): 23–32. http://dx.doi.org/10.34293/sijash.v11i2.6524.
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Tamil is one of the ancient languages which has an oldest extant literature. It is one of the longest surviving Dravidian languages dated from 300 BC. Korean is the native language for about 80 million people all over the world. Modern Korean was developed by King Sejong the Great in the 15th century. While analyzing the Tamil and Korean scripts, there was a certain amount of similarity in both text and grammar of these two languages. Despite the geographical separation of these two peninsulas, they share a considerable extent of literature and cultural resemblance. Hence, this proposed work provides a proof for the similarity with the help of a theoretical research study. This work portrays a list of words taken from Korean and Tamil Literature as samples and classifies them as complete or partial based on their similarity. It also lists verbs which after conjugation have a lexical similarity.
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A, Precilla. "Development of Pattu Literature in Malayalam." International Research Journal of Tamil 4, S-8 (August 20, 2022): 414–20. http://dx.doi.org/10.34256/irjt22s857.
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After the ruling of three kings Chera, Chola and Pandiya of the Chera dynasty, the people, small land kings, land lords and many other Political changes are happening. Due to various political interventions Kerala has been identified by various cultural, literature changes. When we search the literature works of ancient times in Kerala, it is noticeable that, they are flourished through the Sangham literature. When we explore the literary development of Kerala from north to south in every time period, various literature and literacy walks has been located. Among that, the effect of Tamil language had been seen directly or indirectly. When we try to investigate the history of Malayalam literature, the growth of poetic approach of literature has been identified into three major segments. They are: 1) Pattu (2) Manipravalam (3) Folk songs. The “Pattu” literature is the account of Tamil poem which are found in respective regional linquistics. Later on, in the 8th century A.D., “Manipravalam songs” that are assorted as a distinct language from the influence of absolutely different forms from both of them, “Folk songs” took place called Vadakkan Pattu and Thekkan Pattu. We can find Proto-Dravidian features in Sangam literature. After that this aspect focuses in folk literature now. The heroic poetry of Tamil folk literature is available in both Tamil Malayalam languages. They are detected in a way that reveal the specialties of the Malayalam and Tamil languages. Thus, the purpose of this article is to analyze the history of Pattu literature categorization in the Malayalam literature.
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B, Agathiyabala, and Saravanan K. "Moral Principles for Human in Purananuru." International Research Journal of Tamil 4, S-19 (December 10, 2022): 113–20. http://dx.doi.org/10.34256/irjt224s1918.
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If the human beings want to live well then it is necessary for him/her to have moral sense and moral principles in his mind. The songs composed in Purananuru considered the theory and feeling as the raw material for these, even though they inherited love, domesticity, and heroism. Among the many books of the Sangam literatures, it is an acclaimed book read by many people. The Tamil and Dravidian movements that emerged in the twentieth century were able to build their identities through classical literature. Tamil people thought that if they want to lead a better life then they must have strong goals and good moral behaviour in their life. Thus, they thought and followed virtue as the basic characteristic of human life. They understand that the self-respect of an individual lies in his moral behaviour. The reason why the Tamil people are admired by the whole world during the war is because they had various virtues in their life. This article explains about the moral principles that have been said in Purananuru.
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Sebastian, Mary Priya, and G. Santhosh Kumar. "Verb Phrases Alignment Technique for English-Malayalam Parallel Corpus in Statistical Machine Translation Special issue on MTIL 2017." Journal of Intelligent Systems 28, no. 3 (July 26, 2019): 479–92. http://dx.doi.org/10.1515/jisys-2018-0066.
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Abstract Machine translation (MT) from English to foreign languages is a fast developing area of research, and various techniques of translation are discussed in the literature. However, translation from English to Malayalam, a Dravidian language, is still in the rising stage, and works in this field have not flourished to a great extent, so far. The main reason of this shortcoming is the non-availability of linguistic resources and translation tools in the Malayalam language. A parallel corpus with alignment is one of such resources that are essential for a machine translator system. This paper focuses on a technique that enables automatic setting up of a verb-aligned parallel corpus by exploring the internal structure of the English and Malayalam language, which in turn facilitates the task of machine translation from English to Malayalam.
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S, Karthikeyan. "Thoughts of Awakening by Sivavakkiyar." International Research Journal of Tamil 4, S-5 (August 25, 2022): 247–55. http://dx.doi.org/10.34256/irjt22s538.
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Intellectual thoughts and memories have existed in Tamil literary contexts from the very beginning. Moreover, the Siddha literature is full of criticism of superstitions, physical realism, anti-idolatry, anti-Manu, anti-false rituals, and encouragement of virtuous deeds. For the sake of simplicity, this article can analyze the rational ideas embodied in Sivavakkiyar's poems within the three categories of thought, word, and deed. The word "Dravidian" and its principles are not intended to scratch the feelings of the individual. It is a denunciation of slavery, the concentration of power, and superstitions. Such qualities can be seen in the spiritual box, as a form of rationalism, as an anti-caste and anti-religious key, as a woman's reverence, as the peeling sun of false ascetics, and as the saffron that celebrates the body and mind.
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Urbańska, Hanna. "The Concept of Kuṇḍalinī in Śiva Śatakam: A Malayalam Work by Nārāyaṇa Guru." Studia Religiologica 53, no. 2 (2020): 119–31. http://dx.doi.org/10.4467/20844077sr.20.009.12512.
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In the present paper an attempt will be made toward interpreting selected stanzas from the work of Nārāyaṇa Guru (1854–1928), a mystic and social reformer from Kerala. In his Malayalam work the Kuṇḍalinī Pāṭṭŭ (The Song of the Kundalini Snake), Guru depicted an ancient yogic concept of Kuṇḍalinī, a coiled power residing in the state of sleep within the subtle energy centre (mūlādhāra) situated at the base of the central body channel (suṣumnā). The very same concept appears in many other works by Nārāyaṇa Guru, including Śiva Śatakam (One Hundred Stanzas on Śiva). An analysis of these stanzas in the light of the Siddha tradition (Tirumandiram by Tirumūlar) reveals that not only has the Kuṇḍalinī concept been borrowed from the Dravidian literature, Nārāyaṇan introduces the Tamil Siddhas’style of description of mystic experiences to his philosophical works, using metaphorical-twilight language which excludes the possibility of univocal interpretation.
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Urbańska, Hanna. "The Concept of Kuṇḍalinī in Śiva Śatakam: A Malayalam Work by Nārāyaṇa Guru." Studia Religiologica 53, no. 2 (2020): 119–31. http://dx.doi.org/10.4467/20844077sr.20.009.12512.
Full textAbstract:
In the present paper an attempt will be made toward interpreting selected stanzas from the work of Nārāyaṇa Guru (1854–1928), a mystic and social reformer from Kerala. In his Malayalam work the Kuṇḍalinī Pāṭṭŭ (The Song of the Kundalini Snake), Guru depicted an ancient yogic concept of Kuṇḍalinī, a coiled power residing in the state of sleep within the subtle energy centre (mūlādhāra) situated at the base of the central body channel (suṣumnā). The very same concept appears in many other works by Nārāyaṇa Guru, including Śiva Śatakam (One Hundred Stanzas on Śiva). An analysis of these stanzas in the light of the Siddha tradition (Tirumandiram by Tirumūlar) reveals that not only has the Kuṇḍalinī concept been borrowed from the Dravidian literature, Nārāyaṇan introduces the Tamil Siddhas’style of description of mystic experiences to his philosophical works, using metaphorical-twilight language which excludes the possibility of univocal interpretation.
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P, Pushpavalli. "Panar Society and Migration Theory on the Day the Land Blossomed." International Research Journal of Tamil 4, S-13 (November 21, 2022): 180–86. http://dx.doi.org/10.34256/irjt224s1325.
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A man who lived a nomadic life later learned to live permanently in one place. He set up his abode in the fertile areas of those places and established a stable life. There were changes in his thinking in the settled area. Many literatures emerged through various exchanges of ideas. Literary exchanges have taken place in Tamil and Malayalam, which are considered to be the twin children of Dravidian languages. In that way, Sangha literature is still proclaiming the antiquity of Tamil. Focusing on such special and unique Sangha literary messages, Manojkurur has created a new literature in Malayalam language called Nilam Bhuthu Melaranda Naan, which is considered as a literary genre that is loved by everyone nowadays. This work has been translated into Tamil by Jayashree, who is considered to be the best translator in modern times. This work is entirely centered on the life of Panars. Exploring the lifestyles of people like Kolumban, Seerai, Chitrai, Maylan etc. belonging to Panar community, and knowing the hardships they face in the context of Panar meeting various kings and Vallals for a day's food. Due to poverty, Kolumban goes to Ezhimalai area and the situation where Kolumban is killed by his son Mylan due to political intrigues of the Panars who are engaged in gambling shows the disgrace of the Panar community. The purpose of this article is to study how poverty creates a killing environment in human society and how economic conditions change one's living conditions. By studying in this way, Panar society can be understood very subtly.
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Mahbub, Ehsanul. "UNRAVELING BANGLADESH'S CULTURAL EVOLUTION IN THE LIGHT OF ITS ISLAMIC MIDDLE AGES: BRIDGING HISTORIES." Journal of Asian and African Social Science and Humanities 10, no. 1 (March 30, 2024): 1–18. http://dx.doi.org/10.55327/jaash.v10i1.319.
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This research explores Bangladesh's historical and cultural evolution, specifically during its Islamic Middle Ages (1204–1757). Despite cultural affinities with the Indian subcontinent, Bangladesh's unique geographical features and diverse ethnographic amalgamation are often overlooked in prevailing narratives. The study seeks to uncover how Islam shaped the country's cultural identity during this historical period, addressing existing literature gaps and emphasising Muslims' contributions to Bangladesh's evolution. The research employs systematic observation, evaluation, and documentation using a qualitative approach with intercultural and phenomenological perspectives in religious studies. Drawing on historical, anthropological, linguistic, and archaeological disciplines, the descriptive method forms the basis of the study, incorporating a comprehensive compilation of materials from various sources. The findings highlight Bangladesh's multi-heritage identity, shaped by a complex intermingling of Dravidian, Australoid, Mongolian, and Aryan bloodlines. Islamic rulers were crucial in fostering a prosperous civilisation, contributing to language, literature, cuisine, costume design, and architecture advancements. Religion, particularly the advent of Islam, played a significant role in liberating the populace from oppressive structures. The research contributes to a comprehensive understanding of Bangladesh's historical and cultural evolution, emphasising the significance of diverse heritage and the role of religion in shaping identity. The study aims to foster unity and progress within the nation by addressing existing gaps.
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R, Viswanathan. "Literary Criticism and the Preservation of Feminism in the Perspective of Periyar." International Research Journal of Tamil 4, S-5 (July 13, 2022): 114–18. http://dx.doi.org/10.34256/irjt22s517.
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Father Periyar was a world leader in building the power for social change. He emphasized the need for education to transform feminism into a barrier to social progress and to establish a society of social justice and equality. Participates in re-reading genetics and critically presenting examples or recording rational solutions. Father Periyar's rational theories also turned the literary scene into a furnace. Organizations organized as sharp tools in his rational furnace reacted as discussion, dialogue, critique, evaluation, re-reading, innovation. He put in front of his view what was recorded in them and made it a subject of emancipation, women's emancipation, social justice, self-respect and rationality. Thus, he wanted the female characters in the literature to be created as independent, economically entitled and self-determined. Periyar therefore emphasizes the need for feminism, which Periyar sometimes denounces traditional feminist myths. Father Periyar was a social scientist who created the Dravidian movement's creative lineage and caused a social revolution. News about feminism can be found in this article.
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Sundaresan, Sandhya. "A plea for syntax and a return to first principles: monstrous agreement in Tamil." Semantics and Linguistic Theory 21 (September 3, 2011): 674. http://dx.doi.org/10.3765/salt.v21i0.2626.
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The paper focuses on an interesting form of (person) indexical shift in the Dravidian language Tamil which surfaces as 1SG agreement marking in a clause embedded under a speech predicate. I show that this agreement is an instance of indexical shift and label it "monstrous agreement". However, I demonstrate that its full range of empirical properties cannot be adequately explained by the major analyses of indexical shift in the literature. The bulk of these, I argue, in addition to being predominantly semantic in spirit, and thus ill-equipped to deal with a morphosyntactic phenomenon like agreement, also involve two core misconceptions regarding indexicality vs. logophoricity on the one hand and speech vs. attitude predicates on the other. I propose that these core assumptions be strongly re-evaluated from first principles and that syntactic and typological clues on the subject be paid more heed. I propose a new analysis of the Tamil paradigms which derives indexical shift within an enriched grammatical model involving contextual features instantiated in a structurally articulated cartographic left periphery.
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P, Ganeshwari. "Religious Theory in the Thinai Grammar." International Research Journal of Tamil 3, S-2 (April 30, 2021): 117–21. http://dx.doi.org/10.34256/irjt21s223.
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The Tamil word is basic ally from the grammar of the Tamil word. The grammar system that divides world life into 'Thinai' is a very important system in Tamil. Language changes are taking place in a scientifically functioning society. The cultivation and productivity of the foundation of society have an impact on the superstructure of the society, the art, literature and culture. The religious god thought is in the life classification of the Tamil grammar which is the basis for the creation of words. The tholkappiyam period of the resurrection of the collective life is a symbol of the non-religious protodravidian ism and directly links the doctrine of God to the people. The authors of the well developed landslide society, who wrote to tholkappiyam, have also incorporated the theory of God, based on the various religious and social contexts. The Veera Choliam with buddhist background and Neminatha with Jainism link the god sandals in the higher dina. The nannul also inscribes the sanskrit influence of the deity and the naraka of the sanskrit influence, and the sanskrit influential theory of the proto Dravidian grammar of the grammar, the devar and the narakar a number of religious theories.
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Jayalalitha. "Tamil Agathinai poems and Kannada folk songs - A comparison study." International Research Journal of Tamil 2, no. 4 (August 30, 2020): 16–23. http://dx.doi.org/10.34256/irjt2043.
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There is an emphasis in recent years on the study of literary and cultural parallel between Tamil and Kannada. This kind of research would enable one to arrive at Proto- Dravidian common cultural core. Anyhow my attempt is humble. I Try to make a comparison of the Akam (Love) poems. Which are found in Tolkappiyam and Sangam literature with some Kannada folk songs. Tolgappiyam says that the Akam poems of five division of land (Kurinji, Mullai, Marudam, Naidal and Paalai) should not mention the proper name of the characters. If we take a simple look at the different folk songs collection of Kannada, we note that there are no proper names of characters of such love songs. According to Tolkappiyam, the first grammar of Tamil, the concept of love is divided into ‘compatible love’ (anbin inthinai) and ‘incompatible love’ (porundha Kamam). We also come across such concept in the Kannada folk songs, which is explained in the theme of the song. There is a song of a man who is sitting on the bank of a river asking the girl permission to lean on her shoulder. The mention of a shoulder of a girl is a special feature mentioned in many Sangam poems.
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Schmid, Charlotte. "The Carving of Kṛṣṇa’s Legend: North and South, Back and Forth." Religions 11, no. 9 (August 25, 2020): 439. http://dx.doi.org/10.3390/rel11090439.
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This paper emphasizes the role played by the sculptural tradition in the elaboration of religious narratives that today are mostly studied through texts. It aims to demonstrate that according to the documents we know, the legend of Kṛṣṇa has been built through one continuous dialogue between different media, namely texts and carvings, and different linguistic areas, Indo-Aryan and Dravidian. Taking the motif of the butter theft as a basis, we stress the role played by the sculptural tradition and Tamil poetry, two elements less studied than others, at the foundation of a pan-Indian Kṛṣṇa-oriented heritage. We posit that the iconographic formula of the cowherds’ station as the significant background of the infancy of Kṛṣṇa led to the motif of the young god stealing butter in the texts, through the isolation of one significant element of the early sculpted images. The survey of the available documents leads to the conclusion that, in the southern part of the peninsula, patterns according to which stone carvings were done have been a source of inspiration in Tamil literature. Poets writing in Tamil authors knew texts transmitted in Sanskrit, Prākrit, and Pāli, and they certainly had listened to some others to which we have no access today. But we give reasons to assume that the authors of the said texts were also aware of the traditional ways of representing a child Kṛṣṇa in the visual domain. With these various traditions, poets of the Tamil country in the later stage of Tamil Caṅkam literature featured a character they may not have consciously created, as he was already existent in the visual tradition and nurtured by the importance of one landscape animated by cowherds in the legend of Kṛṣṇa.
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Albedil, Margarita F. "Ancient Tamil Poetry: Archaic Substratum." Vestnik of Saint Petersburg University. Asian and African Studies 15, no. 4 (2023): 649–59. http://dx.doi.org/10.21638/spbu13.2023.402.
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Thе article is a tribute to the memory of the outstanding Russian dravidologist A. M. Dubyansky; it examines the archaic foundations of ancient Tamil poetry. This poetry is represented by two poetry collections: “Eight anthologies” and “Ten songs or poems”, which were created in the 1st–3rd centuries. A. M. Dubyansky explored the mythological and ritual origins of this poetry, it seems reasonable to reveal in it a deep archaic substratum; this is the purpose of the article. Thanks to phylogenetic memory, its actualization took place at different times in different areas of culture and literature, therefore, ancient Tamil poetry is no exception to the general rule. There are grounds to establish a genetic connection between one of the key terms of the analyzed poetry, namely, aņańku, denoting various phenomena of the sacred sphere, with the ancient archetype of integrity, the origins of which date back to deep antiquity. The ancient Tamil poetic canon also reflected archaic ideas about time-space, the chronotope; they are significantly different from the historical dictated by the usual for us Newtonian-Cartesian paradigm. The image of the ancient Tamil god Murugan depicts the mythology of a young god, who is typologically close to the dying and resurrecting gods of the agricultural cults of the Old World. However, they left the historical scene, but the cult of Murugan is still popular in the Dravidian area, this creates opportunities for a deeper study of this mythology. Thus, the translations and studies of A. M. Dubyansky receive additional source study value and can be fruitfully used for various kinds of humanitarian research.
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Albedil, Margarita F. "Yu. V. Knorozov: Studies of Proto-Indian Texts. To the Centenary of the Birth." Vestnik of Saint Petersburg University. Asian and African Studies 14, no. 4 (2022): 594–606. http://dx.doi.org/10.21638/spbu13.2022.401.
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Yu.V. Knorozov is known as a decipherer of the writing of the ancient Maya Indians. But his research included other historical writing systems, including Proto-Indian, much less is known about this. Yu.V. Knorozov began to study it in 1964 and continued with the Group of Ethnic Semiotics he created. Proto-Indian texts have preserved evidence of one of the greatest civilizations of antiquity, which existed in the III–II millennium BC in the northwest of Hindustan, in the valley of the Indus River. In proto-Indian writing, all the difficulties that are possible when studying a forgotten historical writing system were concentrated: neither the letter nor the language, a small number of texts, the absence of bilingualism, etc. are unknown. Nevertheless, in the study of proto-Indian texts, all the tasks necessary in such cases were consistently solved. After a deep analysis of the texts themselves, the type of writing was defined as hieroglyphic (morphemic-syllabic) with all its inherent features. On the basis of formal typological comparisons, it was proved that the language of the Proto-Indian inscriptions was Dravidian; a linguistic interpretation of a number of texts was proposed and a conditional phonetic reading of the signs of proto-Indian writing was established. Yu. V. Knorozov also studied images and symbols accompanying inscriptions on various archaeological sites. The main types of inscriptions were identified, described and analyzed. On this basis, it was possible to reconstruct some features of the religious and mythological ideas of the inhabitants of proto-Indian cities and their calendar and chronological system. The purpose of this article is to show all stages of the study of proto-Indian texts, methodological positions and main results obtained in the course of work under the guidance of Yu. V. Knorozov. The author’s task is to acquaint the scientific community with the significant contribution of Yu. V. Knorozov into work on the study of proto-Indian writing and thereby resurrect one of the facets of the multifaceted image of the great Russian scientist.
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S, Govindammal. "Characteristics of Telugu in Middle Dravidian Languages." International Research Journal of Tamil 4, S-5 (May 29, 2022): 12–16. http://dx.doi.org/10.34256/irjt22s52.
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Telugu language can be mentioned next to tamil in terms of antiquity and pronuncication. Telugu is spoken in andhra pradesh and place like south africa in our indian country telugu is the second most widely spoken language after hindi. It is a literary language like tamil. Those who study the reson for the name o this language will think in various ways that the word thrillingam was changed to telugu and it is also believed that the word ‘Tenuge’ which meens sweetness was given knowing that it was telugu. Many grammars have been written in the language from the western country. Northern Scholars, such as nannayapattar have written a number of literatures in this language. The language, which is spoken by more people than tamil is thriving with a variety of creativity. In terms of gender discrimination, telugu can be seen to be different from other dravidian languages the sound and writing script of the telugu language are considered to be the most excellent. The people of chennai who migrated to places like sumatra and java are considered as telugus. That is why the telugu language is still existing as very prominent today.
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Mrs.Deepa Rani. "True glimpses of Southern Sub-Continents of the India." international journal of engineering technology and management sciences 8, no. 2 (2024): 46–49. http://dx.doi.org/10.46647/ijetms.2024.v08i02.006.
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India is an Integral part of the Asian continent and it is the second largest country in this. Bharath is acknowledges world -wide for its unique peculiarities amalgamated with Tasty food, Good medicine, vast culture, noble literature, Marvelous Building Architecture Adventure. Southern States here are advanced developed fully equipped with sophisticated Technology. People lived in the six regions including Telangana, Andhra Pradesh, Karnataka, Tamilnadu, Kerala and Union Territory Puddichhery, Culture, Tradition, festivals and rituals enjoyed commonly. Languages spoken Telugu, Tamil, Tulu, Malayalam. Religious harmony co- existed as Hindu, Islam, and Christianity etc. Precisely know as Dravidians.
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R, Nagendran. "A study of cattle-lifting and it's modalities in Puranaanuru." International Research Journal of Tamil 4, S-8 (July 4, 2022): 55–61. http://dx.doi.org/10.34256/irjt22s87.
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Grammar or Grammatical syntax forms the crux of the language. Grammar is an essential one not only in Tamil but also for all the world languages. Tamil language is one of the oldest surviving languages in the world. Any language can be refined language provided that language will be spoken by a large group of people and also it should heaviest own literariness. Among the languages spoken in India Tamil, Telugu, Konda, Tulu and Coorg forms the Dravidian linguistic family group. They are identified as the refined languages from the Dravidian group. Both the language and the literatures contributes languages. There are lot of literary works and linguistic works and linguistic works are published during the various time periods. There are various literary works are published after the Publication of Tholkappiam. These literary marvels Portrays the lifestyle, culture, tradition and socioeconomic setup of the people. Those literary works distinguishes the lifestyle and social practices of that people as ‘Agam’ and ‘Puram. Though this we can easily identify that the people follow both ‘Agam’ and ‘Puram’ form of lifestyle. Events containing private affairs are confrains as ‘Agam and War, Valour, Pride and charity forms the ‘Puram’. Tamil Grammar is divided into Agapporul and Purapporul. Literary works based on Purapporal focused on the events based on outer lifestyle of the people. Purapporul can be identified as Seven and Twelve. Vetchithinai is defined as the capturing of cows and cattle breeds. The formation or the beginning of the Vetchithinai is because of the competition between the other two thinais like ‘Palai’ and ‘Mullai’. We can assumed that Vetchithinai is formed based on this competition. This research article clearly shows the difference between the Vetchithinai which is portrayed in Tholkappiam and the Vetchithinai which is portrayed in Purapporal Venbamalai and its developments in that thinai.
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ASHER, R. E. "MICHAIL S. ANDRONOV: A Comparative Grammar of the Dravidian Languages. (Beiträge zur Kenntnis südasiatischer Sprachen und Literaturen, 7.) 334 pp. Wiesbaden: Harrassowitz Verlag, 2003. €78." Bulletin of the School of Oriental and African Studies 68, no. 1 (February 2005): 129–31. http://dx.doi.org/10.1017/s0041977x05340055.
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K, Kananathan. "Developments in Scientific Tamil after the Arrival of Europeans." International Research Journal of Tamil 4, S-5 (August 25, 2022): 222–29. http://dx.doi.org/10.34256/irjt22s535.
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The impact on the Tamil language after the arrival of Europeans and the development of scientific Tamil will be explained. The ancient Tamils’ number, weighing, measuring, and stretching levels, and the terminology referred to in the ancient literature, about the stagnation of terminology and the development of terminology, will be explained. In addition, data on the Tamil method of teaching, the period of re-emergence of terminology, scientific Tamil books, and a glossary will be compiled. The concept of mother tongue-based education and the development of Tamil medium education today will be pictured. Finally, in the concluding remarks, the need and necessity of scientific Tamil will be summed up. The data examined on the role of the Dravida Munnetra Kazhagam in the development of scientific Tamil since the 1960s will also be clearly presented.
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Kumar, Vinod. "Art and Architecture: North India and South India." Studies in Art and Architecture 3, no. 2 (June 2024): 145–52. http://dx.doi.org/10.56397/saa.2024.06.27.
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The centuries between the eighth and the thirteenth stand out rather prominently from the point of view of the making of cultural traditions in India. The most arresting feature of these traditions is regionalism, which gets reflected in every sphere, whether it be the formation of political power or the development of arts or the transformations in languages and literature or even religious manifestations. In very general terms, the emergence of regional cultural units such as Andhra, Assam, Bengal, Gujarat, Karnataka, Kerala, Maharashtra, Odisha, Rajasthan, Tamil Nadu, etc. was the outcome of significant material changes. The pace of agrarian changes and the developments in the non-agrarian sector were setting the tone of feudal socio-economic formation. The political structure was deeply affected by these developments. It should, not, therefore, surprise us if the cultural ethos too got permeated by similar strains. The Mudrarakshasa, a play written in Sanskrit by Vishakhadatta and generally ascribed to the fifth century, speaks of different regions whose inhabitants differ in customs, clothing and language. The identity of some kind of sub-national groups is recognized by the Chinese pilgrim Hieun-Tsang who visited India in the first half of the seventh century and mentions several nationalities. The Kuvalayamala, a Jain text of the eighth century and largely concerned with western India, notes the existence of 18 major nationalities and describes the anthropological character of sixteen peoples, pointing out their psychological features and citing the examples of their language. The Brahma Vaivarta Purana, ascribed to the thirteenth century Bengal explicates deshabheda — differences based on regions/territories. This feature is reflected in art and architecture as well. We see the emergence of various regional traditions and it was during this time that different architectural languages such as Nagara, Dravida and Vesara matured. In this research article begin survey by looking at the various types of architectural styles and art traditions.
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Levman, Bryan G. "Dravidian poem translated into Pali? Apadana-atthakatha/Visuddhajanavilasini |(534 13-537 28, vv 12–48)." Buddhist Studies Review 38, no. 2 (November 25, 2021). http://dx.doi.org/10.1558/bsrv.21195.
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This article examines a poem in the Kaludayittherapadanavannana which expands on the poem attributed to Kaludayitthera in the Theragatha; the poem in the Kaludayittherapadanavannana did not make it into the final canon. The hypothesis of this paper is that the poem may be a popular Dravidian song adapted to Buddhist use and translated into Pali, and this is the primary reason it was excluded from the canon. This conclusion is based on several factors. 1) The author of the Pali poem was not well versed in the Pali language and made constant mistakes in translation. 2) Gratuitous repetition; the poem itself is not very good poetry, containing the kind of needless repetition one associates with a popular song. 3) 13.4% of the words in the poem are direct lifts from Dravidian words; this compares to only 3.9% of the words in the Theragatha poem itself, of which this poem is an extension. While this does not prove that the source was a Dravidian poem, it raises the probability quite significantly. In addition, this kind of literature—making lists of biota in the natural world for comparison, personification and poetic effect— is common in Dravidian Sangam literature. 4) The poem contains wrong or awkward phrases in Pali which can be better understood as Dravidian imports, and 5) an extensive and growing body of linguistic evidence shows that the adoption of Dravidian terminology into Buddhist thought and practice was not an uncommon occurrence. It has long been assumed that the Buddha spoke more than just Indic languages, and that his oral teachings in Dravidian or Munda languages were lost. Although this poem is probably not in itself a teaching of the Buddha, but a popular Dravidian song adapted for Buddhist purposes, its analysis is the first attempt to show that some Pali transmissions may be adaptations or translations of indigenous languages; the ramifications and conclusions of such a hypothesis, if proven, open up a whole new area of Buddhist studies, i.e., the transmission of the Buddha’s teachings through indigenous, non Indo-Aryan (non-IA) languages.
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Kumbhar, Kiran. "The “Dravidian model”: egalitarianism and healthcare reform." Indian Journal of Medical Ethics, August 20, 2022, 01–04. http://dx.doi.org/10.20529/ijme.2022.062.
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Throughout the post-independence period, the state of Tamil Nadu has consistently performed better than most other states in several major healthcare indicators, including infant mortality rate and total fertility rate. At the same time, it has received praise for the deep penetration and robust functioning of its public health system. Tamil Nadu’s achievements in healthcare have been analysed in a number of scholarly studies in the past, and a recent book by Kalaiyarasan A and Vijayabaskar M, titled “The Dravidian Model: Interpreting the Political Economy of Tamil Nadu,” is the latest addition to this literature. The authors argue that the state’s uniqueness in human and social development primarily originates in the egalitarian politics and radical social movements of the early twentieth century which constituted a “Dravidian common-sense” that has since “shaped the development trajectory of the state.” Their arguments on the significance of egalitarian politics in improvements in health and wellbeing receive ample support from existing social sciences literature on health, equity, and justice.
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1, Amrutha, and Shwetha Kamth. "A Survey on Approaches for Recognition of Dravidian Tulu Script." INTERANTIONAL JOURNAL OF SCIENTIFIC RESEARCH IN ENGINEERING AND MANAGEMENT 07, no. 04 (April 14, 2023). http://dx.doi.org/10.55041/ijsrem18993.
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Handwritten script recognition is a interesting task that has been widely researched in the arena of computer vision and image processing. Tulu language is a Dravidian language spoken in coastal regions of Southern part of India. Recognition of Tulu handwritten scripts is important for preserving cultural heritage, historical documents, and facilitating communication among native speakers. This survey paper provides an overview of the existing tactics for recognition of Tulu scripts. We present a comprehensive review of the literature on various methods such as feature extraction, segmentation, classification, and deep learning techniques used for Tulu script recognition. The paper also discusses the challenges associated with Tulu script recognition and highlights the future research directions in this area. Key Words: Tulu, Handwritten script recognition, Feature extraction, Segmentation, Classification, Deep learning
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BrunoMascarenhas, J. Mariano Anto, and Sankaralingam Senthil Nayagam. "IMPLEMENTATION OF COMPLETE OR PARTIAL FARE-FREE PUBLIC TRANSPORT (FFPT) CONCEPT CAN REDUCE MORBIDITY AND MORTALITY ASSOCIATED WITH NEUROSURGICAL CONDITIONS - HYPOTHESIS." GLOBAL JOURNAL FOR RESEARCH ANALYSIS, August 15, 2021, 64–67. http://dx.doi.org/10.36106/gjra/3804431.
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Background: The Chief Minister of Tamil Nadu has issued an executive order that permitted free travel for (1) women (2) differentially abled persons (3) ITI Students in the town (local) buses owned and run by Tamil Nadu State Transport Corporation (TNSTC). This paper traces the history of initiatives by Dravidian Governments in (a) Making Transport Facilities Available, Accessible and Affordable for all parts of society irrespective of Location, Economic Status, Social Status and Gender (b) Women Education, Employment, Entrepreneurship, Empowerment, Health, and Social Security and proposes a hypothesis on the potential Health and Economic Benets of the recent announcements. Materials and Methods: Literature Review and Analysis of the impact of the recent announcement. Results and Conclusions: 1. Successive Dravidian Governments in the state of Tamil Nadu have implemented various schemes to ensure that Transport Facilities are Available, Accessible, and Affordable for all parts of society irrespective of Location, Economic Status, Social Status, and Gender, and these schemes have also made a tremendous impact on improving Gender Equality, Social Equality and Augmenting the GDP and Economics. 2. Successive Dravidian Governments in the state of Tamil Nadu have implemented various schemes regarding Women's Women Education, Employment, Entrepreneurship, Empowerment, Health, and Social Security. 3. In addition to building upon the above two achievements, the current announcement is also likely to ensure various benets like: a. Reduction in Medical Expenses due to reduced mortality and morbidity of certain illnesses of the brain and spine. b. Reduction in Sickness Absenteeism due to reduced mortality and morbidity of certain illnesses of brain and spine. c. Reduction in Disability Adjusted Life Years due to reduced mortality and morbidity of certain illnesses of brain and spine. d. Increase in Cost Savings by Public. e. Increase in Education and Employment of Women f. Increase in GDP. g. Increase in Prot of Private Bus Companies. h. Increase Tax Revenue to Government. i. Increase Foreign Exchange Reserves. j. Increase Value of Rupee.
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M. Ramamurthy, V. Thanigavelan, S. Elansekaran, V. Srinivasan, P. Shanmugapriya, and G.J. Christian. "ANTI ARTHRITIC ACTIVITY OF HERBO MINERAL SIDDHA PREPARATION ARUMUGA CHENDURAM AGAINST TYPE II COLLAGEN INDUCED ARTHRITIS IN EXPERIMENTAL RATS." International Journal of Ayurveda and Pharma Research, July 12, 2020, 28–36. http://dx.doi.org/10.47070/ijapr.v8i7.1493.
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Siddha system of medicine is the eternal science of life. It is a system that has its extensive bonding with Dravidian culture, language and beliefs. The system of medicine mostly prevailed and prospered in the regions of Dravidian cultures by the great Siddhars. It’s unique as one only than other AYUSH traditional systems of medicine across India with its distinctive abundant usage of medicinal plants, metals, minerals and animal products. Siddhars used the steps of Alchemy to prepare various medicines from metallic and mineral origin for attainment elixir and various rare diseases. Siddha medicine is classified into 32 types of internal and external medicine each. Among the 32 types of internal medicine Chendhuram is a medicine shelf life of 75 years usually from herbo-mineral combinations. Arumuga Chendhuram (ARC) is a herbo-mineral formulation cited in Siddha literature ‘Siddha Vaithiya Thirattu’. ARC was orally administered at higher dose 2gm/kg to the Wistar Albino rats in acute toxicity study and during 28 days of repeated (sub acute) toxicity study, at daily doses of 12, 24 & 48mg/kg of body weight to the Wistar Albino rats. Type II collagen arthritis is another model for developing autoimmune arthritis. The immune pathogenesis mediated by T cell and B cell response to collagen. By this model, nearly 100% arthritis can be achieved. In our study, ARC after 42 days treatment reduced the arthritic swelling significantly and degree of inflammation evident to act against auto immune disorder.
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Dr. Rudresh Pandey, Dr Eeshani Sarswat, Dr Sudhakar Rajaram Ingole,, and Dr Vinaya Kumari, Dr Meera Kapoor, Dr. Anupam Sharma. "Exploring the Literary Landscapes: A Journey through the Contrasting Realms of English Literature in the North and the South." Journal of Informatics Education and Research 4, no. 1 (March 9, 2024). http://dx.doi.org/10.52783/jier.v4i1.650.
Full textAbstract:
This research paper embarks on a captivating exploration of the contrasting literary landscapes found in the North and South regions of India, delving into the rich tapestry of English literature that has flourished in these distinct cultural realms. The study aims to unravel the unique nuances and influences that shape the literary expressions emanating from these regions, shedding light on the divergent socio-cultural contexts that have given rise to a myriad of voices. In the North, the analysis encompasses the impact of Mughal and Persian influences, the exploration of historical epics, and the fusion of traditional storytelling with modern perspectives. Conversely, the Southern Literary Realm scrutinizes the interplay of Dravidian cultural elements, the significance of classical languages, and the emergence of contemporary voices rooted in regional identities. Through comparative analysis and close examination of selected literary texts, this research reveals the stark disparities between Northern and Southern English literature. While Northern literature often reflects the tumultuous history and political upheavals of the region, Southern literature tends to draw inspiration from its rich heritage of mythology, folklore, and classical traditions.Through this comprehensive examination, the research endeavors to provide a nuanced understanding of the variegated literary landscapes that contribute to the rich mosaic of English literature in India.