Academic literature on the topic 'Malaiyaha Tamil (Sri Lankan people)'
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Journal articles on the topic "Malaiyaha Tamil (Sri Lankan people)"
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Abdul Halik. A. F, Rifka Nusrath. G. M, and S. Umashankar. "Ethnic conflicts in Sri Lanka: An analytical study based on Post-colonial Sri Lankan English literature." World Journal of Advanced Research and Reviews 16, no. 3 (December 30, 2022): 655–60. http://dx.doi.org/10.30574/wjarr.2022.16.3.1199.
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Sri Lanka is a multi-communal country that consists of four major ethnicities, namely: Sinhalese, Tamils and Muslims.The country has experienced several ethnical conflicts and riots since 1948. As a result, certain literary works in post-colonial Sri Lankan literature deals with war and ethnic conflicts in Sri Lanka. On this basis, this study was conducted to analyze the post-colonial Sri Lankan English literature in relation to ethnical conflicts in Sri Lanka. This study was an analytical research. In this study, the poem “Gajaga wannama” and the drama “Rasanayagam’s Last Riot” were analyzed to identify how the post-colonial Sri Lankan English literature describes nugatory ethnical violence against minorities in Sri Lanka. According to the review and analysis of the literary works such as the poem “Gajaga wannama” and the drama “Rasanayagam’s Last Riot”, several anti-minorities conflicts and riots have been recorded in the Sri Lankan history since 1948. Especially, the 1983 July riot was the massive anti-Tamil violence which was led by the fundamental thugs and mobs with the support of the United National Party government. Based on the analysis of the selected poem and drama, it is obvious that Tamil People lived Colombo, the Capital City of Sri Lanka were brutally killed and their assets and belongings were destroyed over a night following a bomb blast carried out by the Liberation of Tiger Tamil Ealam (LTTE) in the Northern part of Sri Lanka. This riot is primarily concerned with the nugatory anti-minority’s violence in Sri Lanka.
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Thiranagama, Sharika. "A new morning?" Focaal 2007, no. 49 (June 1, 2007): 31–44. http://dx.doi.org/10.3167/foc.2007.490104.
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Charting the life course of Malathi, a young Sri Lankan Tamil woman, this article attempts to discuss the ways in which people and places in Sri Lanka are remade through experiences of violence. The article suggests moving away from a notion of 'home' as fixed on one place; instead, it considers the movement of people between different places. Further, it suggests that senses of home are also embedded within uneasy, constantly negotiated relationships with those people with whom we feel at home. Moreover, the article argues that ideas about 'the future' as equally as 'the past' inform the possibility of being at home.
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Panakkeel, Maneesh, and Aicha El Alaoui. "Manifestation of Atithi Devo Bhavah maxim on Sri Lankan Tamil refugees treatment in India." Simulacra 3, no. 2 (November 2, 2020): 197–208. http://dx.doi.org/10.21107/sml.v3i2.8402.
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This study discusses the reflection of Indian’s Athithi Devo Bhava policy towards Sri Lankan Tamil refugees during the hostility staged in the island since 1983. The enduring Indian practices of tolerance and goodwill resulted in following a benevolent policy towards all those who sought asylum. In ancient India, there were four cultural maxims: (1) Matru Devo Bhava, your mother is like God; (2) Pitru Devo Bhava, your father is like God; (3) Acharya Devo Bhava, your teacher is like God, and (4) Athithi Devo Bhava, your guest is like God. The refugee has considered as an Athithi (guest) to the country and treated them as God. India has accorded asylum to more than 25 million people in spite of the absence of strong refugee laws, but the treatment has been given on an ad hoc basis. The study is descriptive in nature. The information was collected from secondary sources. It underlines that the Indian government has been providing accommodation, food, and security to refugees. Subsequently, the services enjoyed by the Indian citizens are extended to refugees. There is a harmony between Sri Lankan Tamils and Indian Tamils in language and culture. Tamils in India and the Indian government has treated the refugee as a guest.
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Shabbir, Taha, and Kehkashan Naz. "The political development in Sri Lanka after civil war ended: a critical review for after Zarb-e-Azb operation in Pakistan." International Journal of Humanities and Innovation (IJHI) 4, no. 2 (June 30, 2021): 48–56. http://dx.doi.org/10.33750/ijhi.v4i2.110.
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The Sri Lankan civil war began in 1983 and lasted until 2009. The tension stems from Sri Lanka's colonial period and subsequent post-colonial policies that harmed the Tamil people. Without viable alternatives, a part of the Tamil population resorted to the degree of brutality that precipitated a second civil war. Regional, domestic, and global attempts to bring the war to a halt have been futile, though some more local measures have been active. A ruthless military campaign brought the conflict to an end. However, nothing has been done in the aftermath of the war to try to resolve the civil war, including its roots. Sri Lanka's civil war exemplifies the uncertain existence of civil war resolution. With this in mind, the war's conclusion was unquestionably the product of a strategic triumph. However, the civil war should have ended; a unique constellation of structural, state, and national forces collaborated to allow for unrestricted military aggression. As long as the dominant forces, including the United States and significant European countries, understood that enough bloodshed had happened, the country's aggression could be brought to a stop. China and India, with India abstaining, voted to support the Sri Lankan government in its major offensive against insurgents. Internationally, the newly restored government used the full might of the forces against the rebels. As a consequence, those variables are deemed unusable in other situations.
Tamil-Sinhala rivalry stretches all the way back to Sri Lanka's colonial period. The Tamil community took advantage of numerous market opportunities under British rule, which lasted from 1815 to 1948. Additionally, many group members attended school in colonial countries owing to a shortage of educational facilities in their home countries. With the exception of a few, the Sinhalese culture, on the other side, maintained its isolation from the British. As could be anticipated, the proportion of Tamils employing in the civil service, academia, and law increased dramatically following Sri Lanka's independence in 1948. Historically, the Sinhalese population has been hesitant to accept pluralism, having collaborated with the British to effect a shift of domination since the 1930s. When Sri Lanka's compulsory adult franchise was expanded to all citizens in 1931, there were no arrangements for minority rights. Tamil and Muslim community members shared discontent in the inconsistency with which their desires are pursued. T was dissatisfied with current political developments, and a large number of Tamils boycotted the elections conducted in compliance with this document. Also immediate liberty was abolished in 1947 by the Soulbury Constitution. The argument that no individual should be discriminated against on the grounds of racial origin or faith, though, proved to be a procedural impediment. Finally, in effect, it established a unitary and majoritarian state.
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Frydenlund, Iselin. "The Power of Kataragama: From “Hotspot” to “Cold Spot”?" Numen 70, no. 1 (January 3, 2023): 70–94. http://dx.doi.org/10.1163/15685276-12341676.
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Abstract This article explores the multiethnic and multireligious sacred place of Kataragama (Tamil: Kathirkamam) located at the southeast corner of Sri Lanka. For the devotees, Kataragama’s main attraction is the god Skanda, also known by many other names, for example Murukan, Kataragama Deviyo, or Mahasena. Kataragama attracts people from all ethnic and religious communities, as well as from all social strata in Sri Lankan society. Using Marianne Qvortrup Fibiger’s notion of “religious hotspots” as a starting point, this article analyzes how the “thaumaturgical power” of Kataragama forms the basis for the coexistence of multiple religious systems within the defined space of the sacred city. This coexistence, however, is under constant pressure from exclusionary nationalist and political forces. This transformation is analyzed with reference to the recent decades of Sinhala Buddhist politics of public space to “restore” Sri Lanka to dhammadipa, that is, sacred Buddhist territory. This raises questions about the possible loss of “thaumaturgical power,” as Kataragama is moving from having “ontic” multireligious qualities to “epistemic” qualities along majoritarian lines.
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DE MEL, NELOUFER. "Actants and Fault Lines: Janakaraliya and Theatre for Peace Building in Sri Lanka." Theatre Research International 46, no. 1 (March 2021): 39–52. http://dx.doi.org/10.1017/s0307883320000577.
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This article provides a contextual analysis of Janakaraliya (‘Theatre of the People’), a theatre company acclaimed for its excellence in theatre for social justice and peace building in Sri Lanka. It discusses the governing conditions that enable its practice and evaluates its impact, whether this be the biopower of the state and non-state actors during periods of political violence, donor funding frameworks, or the Janakaraliya archive itself as an actant shaped by donor rationalities. Drawing on a recent research project entitled The Theatre of Reconciliation, the article builds an argument for changing the terms on which the arts in peace building are evaluated, and for a shift in the dominant narrative on Janakaraliya which collapses its sophisticated aesthetics to a binary of Sinhala–Tamil ethnic relations. The logic of this revision would be fuller acknowledgement of the troupe's aesthetic forms and styles as a more robust signifier of the pluralities that constitute Sri Lankan society today and therefore of post-war reconciliation itself.
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Choi, Vivian Y. "Anticipatory States: Tsunami, War, and Insecurity in Sri Lanka." Cultural Anthropology 30, no. 2 (May 25, 2015): 286–309. http://dx.doi.org/10.14506/ca30.2.09.
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In 2004, a tsunami caused unprecedented damage and destruction in the Indian Ocean region. For Sri Lanka, the second-most affected country, with over thirty-thousand deaths and five-hundred-thousand displaced, the tsunami resulted in the introduction of new disaster management institutions, logics, and technologies. The formation and implementation of these new institutions, logics, and technologies must be understood alongside a human-made disaster: the decades-long civil war between the Sri Lankan government and the militant insurgent group of the Liberation Tigers of Tamil Eelam (LTTE). I outline the ways that the tsunami opened the door for national and social restructuring in Sri Lanka: the devastation of the tsunami and the logics of disaster risk management that followed it offered a political opening for new techniques of state power and projects of nation-building—a process I call disaster nationalism. This governmentality of disaster risk management plays out through an anticipation of disasters, in which disasters, both natural and human-made, are ever-possible future threats that justify ongoing practices and technologies of securitization. Yet state attempts to control the future remain in constant tension with the attitudes and opinions of people who have been affected by both the tsunami and war. These collective relations, practices, and structures of feelings are what I refer to as anticipatory states. From the calculative risk management projects of the Sri Lankan state to the everyday state of being ready and aware in the spaces of disaster, anticipation weaves into and out of experiences and encounters, its different forms and possibilities shaped by complexly layered histories and landscapes of disaster and violence, and, even, forces beyond the control of the anticipatory state.
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M, Suresh, and Mariappan G. "History of Tamil literature formed in the context of the reign." International Research Journal of Tamil 3, no. 3 (June 15, 2021): 33–37. http://dx.doi.org/10.34256/irjt2134.
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In human society, from the time of the Sangam to this period, politics can be bound up with social life. Accordingly, literature and grammars were developed. Through these, it would be appropriate to know the history of literature and the great social history of literature. In the early days, Jaffna Kasichetti, M.S. People like Purnalingampillai have recorded the basis on which the poets write history. After that Ka. Subramaniapillai was the first to write the history of Tamil literature in a literary and century-based content system. He was followed by Sri Lankan V. Selvanayagam was the first to write literary history in a political content manner. After these, he has created a history of Tamil literature from the point of view of the Tamil language. The Sangam period was called the "Dark Ages." Venkataraman mentions. Because of its historical background, the members of the Velar community took possession of the land from the tribal community and made it their own. This shows that they have transformed the tribal community into slaves to themselves. It is noteworthy that the content of literary history is written based on the synthesis code. Following this code, we learn that literary historians have written with an emphasis on social history, political history and time history.
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Thiranagama, Sharika. "The civility of strangers? Caste, ethnicity, and living together in postwar Jaffna, Sri Lanka." Anthropological Theory 18, no. 2-3 (June 2018): 357–81. http://dx.doi.org/10.1177/1463499617744476.
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The question asked by this article is as follows: How do different kinds of people live together in a hierarchical world that has been challenged and transformed through the leveling effects of deep ethnicization and war? I examine two different kinds of relationships in contemporary postwar Jaffna: first, an inter-ethnic, external Tamil/Muslim division that has led to people relating to each other as categorical strangers; and second, an intra-ethnic, internal caste relationship through which different castes relate to each other as intimate strangers. These inter-ethnic and intra-caste distinctions have been forged through recent histories of violence and struggle, and indicate key tensions and transformations around postwar life on the Jaffna peninsula, part of the former warzone during the Sri Lankan civil war and long considered the ideological heart of Tamil nationalism. When ethnic mobilization—the possibility of egalitarian mutuality and solidarity as well as the pain, trauma and sacrifice of war, and ethnic cleansing—emerges within deeply hierarchical worlds that continually produce modes of distinction, what kinds of struggles arise within inter-ethnic and intra-caste relations? Given that public life is historically built on unequal participation, and that living together has been a historical struggle, we need to ask how we understand the particular embedded civilities that have made living together such a problem over time. Rather than see civility as an abstract code of prescriptions in relation to the maintenance of non-violent order, I suggest that it is possible to see different modalities of civility produced with regard to specific others/strangers. These modalities can conflict with each other, given that civility can be either hierarchically produced or governed by an egalitarian drive toward public forms of dignity and equality. I propose that civility has a social location, discourses, and understandings in hierarchical worlds that are necessarily different depending on who is speaking.
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Thevananth, Thevanayagam. "The Nallur Drama Festival Plays Energetically Performed the Stories of the People Affected by the War in Sri Lanka." International Research Journal of Tamil 4, no. 3 (July 18, 2022): 172–81. http://dx.doi.org/10.34256/irjt22325.
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Theatrical performances are not real, but a unique creation of real-life, It consists of two aspects, which are visual (Optical) and audible (acoustic). Both aspects take place in performing time and make a dramatic piece of real life. It is performed only for a limited time. It starts at a certain moment and then lasts and ends at another certain time. There is an actual real lifetime transformed as dramatic time. Then spectators are in real-time and dramatic time at the same time. In North Sri Lankan plays are produced by the stories of war-affected people. Since 2002, the Active Theatre Movement has brought many war-affected people’s stories to the theatre. The personal story expresses the form of effective social relationships, and gives many meanings, because those stories are complex, interconnected, and contradictory, a story performed by the human body is an expression of cultural conflict. Active Theatre Movement worked with no of war-affected people’s stories, like people who have been displaced and homeless for twenty years, struggling people resettled on their own lands after two decades, people suffering from war, not being able to live on their own lands, families lost their property and lives due to war, poverty, land becoming barren, deliberate people being evicted, etc. These factors influence the real life of North Srilanka. These stories have been the theme of the Tamil theatre in the last three decades. When conflict and oppression seem overwhelming, drama can offer hope. Tamil theatre relies on the real stories of the people. It allows people to imagine how struggles and situations can be overcome. This paper employed the Performance as a research method and take advantage of the author’s direct observations and participation Information was also obtained from actors and spectators. The paper concludes that when performing their own stories were very powerful and presented with extraordinary energy even though they are non-actors.
Dissertations / Theses on the topic "Malaiyaha Tamil (Sri Lankan people)"
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Challam, Sheetal Laxmi. "The making of the Sri Lankan Tamil cultural identity in Sydney /." View thesis View thesis, 2001. http://library.uws.edu.au/adt-NUWS/public/adt-NUWS20030530.153659/index.html.
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Thesis (M.A.) -- University of Western Sydney, 2001.A thesis submitted for the degree of Master of Arts (Honours), School of Humanities, University of Western Sydney, 2001. Bibliography : leaves 69-72.
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Challam, Sheetal Laxmi. "The making of the Sri Lankan Tamil cultural identity in Sydney." Thesis, View thesis View thesis, 2001. http://handle.uws.edu.au:8081/1959.7/51.
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This study endeavours to explore the diasporic processes of Sri Lankan Tamils in Sydney, their cultural life, their migration patterns, their long-distance nationalism and their audiovisual media consumption. In doing so it presents a social profile of the Sri Lankan Tamils in Sydney while exploring the communities' demographical and topographical features. The ethnic unrest in Sri Lanka and the changing immigration policies in Australia were the major factors influencing migration of the Sri Lankan Tamils to Australia. This study delves into the various aspects of everyday Tamil life, like Tamil periodicals, associations, films and schools. It is an attempt to understand the individual, cross-cultural and communal dynamics of the way these cultural institutions are used by Sri Lankan Tamils in Sydney to maintain and negotiate their cultural identity in Australia.
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Gross, Victoria. "Reconstructing Tamil masculinities : Kāvaṭi and Viratam among Sri Lankan men in Montréal." Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=116131.
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This thesis examines masculinity in the Sri Lankan Tamil diaspora through two ritual practices, kavat&dotbelow;i and viratam. I argue that these practices are expressions of masculine identity and articulations of anxiety rooted in the refugee experience. Kavat&dotbelow;i, a ritual piercing and ecstatic dance, and viratam, a rigorous fast, reconstruct masculinities fragmented by expatriation and the ethnic conflict in Sri Lanka. Through ritual performance, men fashion themselves as the selfless heroes of traditional Tamil literature without negating their fluency as modern Tamil-Canadians. By voicing rupture and enacting reprieve, the men who perform these rites incur individual catharsis. New non-Brahmin masculine identities that draw their authority from renunciation and asceticism as opposed to social privilege emerge in this diasporic context. Employing analyses of literature, political propaganda, and ethnography this thesis demonstrates the powerful relationship between ritual performance and masculine identity. In kavat&dotbelow;i and viratam, the male body becomes the site of contested personal, political, and religious narratives.
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Brunger, Fern M. "Safeguarding Mother Tamil in multicultural Quebec : Sri Lankan legends, Canadian myths, and the politics of culture." Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=28425.
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I examine the concept of "culture" being promoted in the Canadian policy of multiculturalism and by Tamil refugees safeguarding their culture in Quebec. I take culture in its relation to power as my focus. I explore what culture means to the Tamils, and how the Canadian ideology of multiculturalism is implicated in the way Tamil "culture keepers" (re)construct their cultural identity.This research addresses popular "multiculturalism" movements which use anthropological notions of culture but fail to problematize the notion of culture itself. I illustrate how and why the concept of culture is itself culturally embedded and historically shaped, and thus dense with political implications.
It also addresses anthropological approaches which avoid realist ethnography because of its political implications. I argue that a focus on culture in its relation to power is necessary in order to examine anthropology's own continuing involvement in imperialism.
Books on the topic "Malaiyaha Tamil (Sri Lankan people)"
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Bass, Daniel. Landscapes of Malaiyaha Tamil identity. Colombo: Marga Institute, 2001.
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Paratēcam pōn̲a Tamil̲arkaḷin̲ paritāpap pāṭalkaḷ: Malaiyaka muccanti ilakkiyat tokuppu : āvaṇap patippu = Paradesam pona Thamizhargalin parithapa padalkal : Malaiyaga musanthi elakkiyam. Cen̲n̲ai: Kayal Kavin̲, 2012.
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Tan̲arāj, Tai. Oṭukkappaṭṭōr kalvi: Malaiyakak kalvi par̲r̲iya viṭaya āyvu. Kol̲umpu: Ilaṅkai Mur̲pōkkuk Kalai Ilakkiyap Pēravai, 2008.
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Mu, Civaliṅkam, ed. Malaiyakat Tamil̲ar nāṭṭuppur̲ap pāṭalkaḷ: Palvakai cērkkai. [Kol̲umpu]: Kur̲iñcit Tamil̲ Ilakkiya Man̲r̲am, 2007.
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Mu, Civaliṅkam, ed. Malaiyakat Tamil̲ar nāṭṭuppur̲ap pāṭalkaḷ: Palvakai cērkkai. [Kol̲umpu]: Kur̲iñcit Tamil̲ Ilakkiya Man̲r̲am, 2007.
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Mu, Civaliṅkam, ed. Malaiyakat Tamil̲ar nāṭṭuppur̲ap pāṭalkaḷ: Palvakai cērkkai. [Kol̲umpu]: Kur̲iñcit Tamil̲ Ilakkiya Man̲r̲am, 2007.
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Irāmanātan̲, Es. Malaiyaka Intiya vamcāvaḷiyin̲ar: Iruḷum oḷiyum. Matale: Muracu Veḷiyīṭu, 2009.
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Mativān̲am, Len̲in̲. Malaiyakam, tēciyam, carvatēcam: Kalai ilakkiya camūkaviyal nōkku. Kol̲umpu: Kumaran̲ Puttaka Illam, 2010.
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Mānāṭu, Malaiyakat Tamil̲ārāycci. Malaiyakat Tamil̲ārāycci Mānāṭu: Āyvuk kaṭṭuraikaḷ. 2nd ed. Kaṇṭi: Malaiyakat Tamil̲ārāycci Mānāṭṭu Ceyar̲pāṭṭuk Kul̲u, 2007.
Find full textBook chapters on the topic "Malaiyaha Tamil (Sri Lankan people)"
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Henry, Justin W. "The Many Ramayanas of Lanka." In Ravana's Kingdom, 50—C3.N106. Oxford University PressNew York, 2022. http://dx.doi.org/10.1093/oso/9780197636305.003.0003.
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Abstract This chapter collates references to Ravana in Sinhala folklore, poetry, and topographical and historical prose texts from the fourteenth century to the British colonial period. I argue that formative Sinhala Buddhist impressions of Ravana were generated in large part through highly informal contexts; that is, through storytelling and the composition and augmentation of poetic verses, not as a derivation from the canonical sources or “high kāvya” which one might expect (the Vālmīki Rāmāyaṇa or Kampan’s Tamil version of the epic). I argue that the establishment of Ravana’s character in Sri Lankan imagination during the early modern period appears to have been the result of exchanges between ordinary people—largely outside of the purview of courts, salons, and monastic colleges.