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Journal articles on the topic 'Proverbs, Tamil'
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Shanmugam, Parameswary, Anida Sarudin, Husna Faredza Mohamed Redzwan, and Zulkifli Osman. "The Conceptualisation of Diligence in Malay and Tamil Proverbs through the Hybrid Theory." Issues in Language Studies 11, no. 1 (June 27, 2022): 146–64. http://dx.doi.org/10.33736/ils.4123.2022.
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This study aims to examine the conceptualisation of the diligence value in the Malay and Tamil proverbs based on the Hybrid Theory. This is a qualitative research design using the content analysis method. The research data are all of the proverbs denoting the value of diligence found in the Malay and Tamil textbooks used in the primary level but only four proverbs from these textbooks are part of the analysis. The analysis of the operational metaphor for each proverb is based on the domain features contained in the conceptual space defined in the Hybrid Theory. Additionally, the Malay and Tamil proverbs have its own moral values and philosophical foundations based on each context of the respective society. We suggest that the conceptual space visualises the similarities and differences in the comparison of the Malay and Tamil proverbs. The analysis displays a new approach in conceptualising proverbs according to the Malay and Tamil cultural thinking in tandem with the intellectual advancements of the respective tradition. Hence, this study of proverbs indirectly reveals a new perspective on the semantic-pragmatic aspects in Malay and Tamil civilizations for the readers.
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S. L, Helen Japa Rose. "Life Values in the Proverbs used in Vilavangodu Region." International Research Journal of Tamil 4, S-16 (December 12, 2022): 123–27. http://dx.doi.org/10.34256/irjt224s1616.
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Proverbs is one of the literary forms. Like folk songs, folk tales, fairy tales etc., proverbs belong to the genre of oral literature. A proverb is a language that originates from primitive knowledge. Describing an object in one or two lines without directly describing it is called riddles. In Tamil it is called pisi or nodi. These riddles help in developing intellectual activities. Mothers use riddles to develop their child's intellectual power. Proverbs have appeared in all the languages and it is intertwined with people's lives. Proverbs have been used by the Tamil people since the ancient time itself. Proverbs is the shortest form of oral language-based folk idioms. It has a great impact on people. Even today riddles are most commonly used by all humans. Our forefathers have used to say proverbs to indicate certain actions in the rural areas, to make comments and create awareness. It is infused with experience and knowledge. It can be said that it is the experience of a society's long-term circulation. In particular, proverbs describe something succinctly, clearly and beautifully. This article is in a position to establish how these proverbs are learned and used by the people Vilavankodu region.
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John, S. Simon. "Proverbs, Caste and Gender : Studying the Interface between Proverbs and Human Relations." Oriental Anthropologist: A Bi-annual International Journal of the Science of Man 15, no. 1 (January 2015): 35–46. http://dx.doi.org/10.1177/0972558x1501500103.
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Proverb, the shortest form of cultural expression and wisdom tradition, plays a significant role in most of the traditional societies. Exploring proverbs in a particular socio- cultural context is the gateway to understand the perceptions of people in a given society. This paper in an attempt to analyze certain proverbs that are collected through fieldwork in Tirunelveli region of Tamil Nadu and tries to find out how proverbs reflects the human relationship: between castes, and between men and women in a given society.
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A, Sasikala. "Proverbs in Pillai Thamizh (A genre in Tamil Literature)." International Research Journal of Tamil 4, S-16 (December 12, 2022): 62–68. http://dx.doi.org/10.34256/irjt224s169.
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Proverbs is an archaic language and it is rich in simplicity, antiquity and sweetness. Proverbs are in use since ancient times itself. Earlier proverbs are used by the people on daily basis to express their culture. Proverbs are the result of people’s experience. Proverbs are used on daily basis because of its clarity, brevity and relevance. Tholkappiyam, is an ancient grammar text here the author defines proverbs as, it is nothing but a two-line sentence which gives the perfect meaning. Proverbs are used by all people in their day to day life. Human life, their feelings and knowledge are the central theme in proverbs. Proverbs can be considered to be the best in oral literature. Proverbs helps people to develop their intellectual and thinking power. Therefore, Tamil proverbs are considered as the encyclopedia of Tamil people. This article explains the importance of proverbs in ‘Pillai Thamizh’.
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Murthy, Tangaprabu, and Mary Fatimah Subet. "GAJAH (யானை) DALAM PERIBAHASA TAMIL: ANALISIS SEMANTIK INKUISITIF." Asian People Journal (APJ) 3, no. 2 (October 31, 2020): 134–46. http://dx.doi.org/10.37231/apj.2020.3.2.190.
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The culture and the intellect of the community can be seen through figurative language, especially proverbs. However, society is less aware of the culture elements that are hidden behind each proverbs. Therefore, This study was conducted to identify the implicit meaning of the Tamil proverbs with the image of an elephant (yanai) and to look at the cultural influence and intellect of the community analyzed using the inquisitive semantic approach introduced by Nor Hashimah Jalaluddin (2014). Fifteen informants were seleted and interviewed via NORF sampling leading to Non-Mobile, Older, female and NORM which is Non-Mobile, Older, Male. The results show that each proverb is used based on several factors such as history, religion, culture and so on. In fact, the results also indicate that there is a high degree of intellect in the creation of this elephant-inspired proverbs.
Keywords: Tamil proverbs; inquisitive semantics; Indian community; animal; elephant (yanai)
Abstrak: Budaya dan akal budi sesebuah masyarakat dapat dilihat melalui bahasa kiasan contohnya peribahasa. Walau bagaimanpun, masyarakat kurang mengetahui unsur budaya yang tersembunyi di sebalik setiap penciptaan sesebuah peribahasa. Sehubungan dengan itu, kajian ini dilaksanakan untuk mengenal pasti makna implisit di sebalik peribahasa Tamil yang mempunyai imej gajah (yanai) dan melihat pengaruh budaya serta akal budi masyarakat India. Kajian ini menggunakan pendekatan semantik inkuisitif yang diperkenalkan oleh Nor Hashimah Jalaluddin (2014) bagi menganalisis datanya. Lima belas orang informan yang dipilih dan ditemu bual secata mendalam melalui persampelan bertujuan. Pemilihan informan adalah secara NORF iaitu merujuk kepada Non Mobile, Old, Remote dan Female dan NORM merujuk kepada Non-mobile (tinggal tetap), Older (tua), Rural (luar bandar), Male (lelaki). Hasil kajian mendapati bahawa setiap peribahasa digunakan berdasarkan beberapa sebab seperti sejarah, agama, budaya dan sebagainya. Malah, hasil turut menunjukkan bahawa terdapat unsur akal budi yang tinggi dalam penciptaan peribahasa yang berunsur gajah ini.
Kata kunci: Peribahasa Tamil; semantik inkuisitif; masyarakat India; haiwan; gajah (yanai)
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MURTHY, TANGAPRABU, MARY FATIMAH SUBET, and MUHAMMAD ZAID DAUD. "PERIBAHASA TAMIL BERIMEJ LADA HITAM SEBAGAI TRADISI LISAN: ANALISIS SEMANTIK INKUISITIF." International Journal of Creative Future and Heritage (TENIAT) 7, no. 2 (September 30, 2019): 70–88. http://dx.doi.org/10.47252/teniat.v7i2.207.
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Tradisi lisan merupakan salah satu cabang bagi penciptaan peribahasa Tamil. Peribahasa ini dicipta dan dihasilkan daripada pengamatan lapisan masyarakat India terhadap keistimewaan alam semula jadi di sekeliling mereka secara implisit. Namun begitu, penerokaan makna peribahasa Tamil yang dijalankan oleh pengkaji lepas hanya terhad di peringkat semantik skrip dan semantik resonans sahaja. Oleh itu, objektif kajian adalah menganalisis peribahasa Tamil berunsur lada hitam menggunakan pendekatan Semantik Inkuisitif oleh Jalaluddin (2014) serta dibantu pendekatan Rangka Rujuk Silang oleh Kempson (1986). Kajian ini adalah berbentuk kualitatif sepenuhnya melalui temu bual secara mendalam ke atas empat orang informan yang pilih secara NORF/M (Non-Mobile, Old, Remote dan Female/Male). Keseluruhannya, pengkaji memperoleh sebanyak 25 data peribahasa Tamil berunsurkan tumbuh-tumbuhan. Namun begitu, sebagai batasan kajian ini pengkaji hanya akan memfokuskan data peribahasa Tamil berunsurkan lada hitam sahaja. Data peribahasa Tamil tersebut seperti, ?????? ??????????????, ???????????? ????????????? (Transkripsi Rumi: Kadagu pona idam aarayvaar, poosanikay pona idam theriyathu) dan ?????????????????????? ???????? (Transkripsi Rumi: Kadugu siruthalum kaaram kuraiyaathu). Melalui kajian ini pengkaji dapat merumuskan bahawa, peribahasa Tamil ini tidak diciptakan secara sewenang-wenangnya tetapi, mempunyai kaitan yang kukuh dengan budaya serta akal budi masyarakat India pada zaman dahulu. Transmitting proverbs via oral communication is one of the most common ways of Tamil proverbs’ growth. These proverbs are communicated when the early generations’ strong observation of their surroundings. These mostly come with implied meanings. Nevertheless this study emphasizes mainly on scripted and resonance semantics only. Following that, the objective of this research is to analyze Tamil proverbs which has black pepper element in it. The research has been done using the Inquisitive Semantics method introduced by Jalaluddin (2014) as well as the Bridging Cross Reference approach by Kempson (1986). The data for this qualitative research have been attained from four main informants, selected based on NORF/NORM (Non-Mobile, Old, Remote and Female/ Male) methods. The researcher has successfully attained data for 25 Tamil proverbs which has green elements in them. However, this research had been limited to focus on data based on black pepper only. Those Tamil proverbs are ????? ? ??????????????,???????????? ????????????? (Kadagu pona idamaar ayvaar, poosanikay pona idam theriyathu) and ?????????????????????????????? (Kadugu siruthalum kaaram kuraiyaathu) Researcher was able to conclude that Tamil proverbs created based on the strong connection in between tradition and cognition of the Indian community on the early day of life.
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MURTHY, TANGAPRABU, MARY FATIMAH SUBET, and MUHAMMAD ZAID DAUD. "Cerminan Pemakanan Sihat Dalam Peribahasa Tamil: Suatu Kajian Semantik Inkuisitif (Healthy Diet Reflection in Tamil Proverbs: An Inquisitive Semantic Research)." JSSH (Jurnal Sains Sosial dan Humaniora) 3, no. 2 (September 28, 2019): 117. http://dx.doi.org/10.30595/jssh.v3i2.4381.
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Abstract. Healthy eating practices, especially those based on food pyramid, should be vividly followed in our daily diet. The food pyramid guide contains four main groups of food which are arranged accordingly to the quantity of nutrition recommended by the health expertise of the balanced, healthy and correct nutritional features. One of the most vital part of the food pyramid is green vegetables and fruits. They are a the second level of the aforementioned food group that is rich in vitamins, minerals and fibre. Implicitly, this healthy eating image was also transmitted into the creation of proverbs for example in Tamil proverbs. Healthy food images have been detected in the Tamil data collection collected through deep interviews with four Indian informants. A total of five Tamil proverbs have been screened using sampling mode, which is aimed to have the images of green vegetables and fruits such as “eggplant”, “cassava”, “water pumpkin” and more. They were detected in a total of 25 Tamil proverbs obtained from the informants. Further to that, this study will examine the implicit meaning of these proverbs using an incredibly inquisitive approach by Nor Hashimah Jalaluddin (2014) by associating the data, theory, cognitive and intellect of the speakers. With such information, researchers are able to look at the language, society and thoughts of the speaker.Keywords: Tamil proverbs, healthy eating habit, vegetables and fruits, linguistics, inquisitive semantics, the minds of the speaker Abstrak. Amalan pemakanan sihat khususnya yang berpandukan piramid makanan seharusnya diikuti dalam aktiviti pemakanan seharian kita. Melalui panduan piramid makanan ini mengandungi empat jenis atau kumpulan makanan yang disusun mengikut tingkat atau aras berdasarkan jumlah dan kuantiti pemakanan yang disyorkan oleh pihak kesihatan seluruh dunia bagi memenuhi ciri - ciri pemakanan yang seimbang, sihat dan betul. Salah-satunya ialah sayur-sayuran hijau dan buah-buahan yang berada pada aras dua sebagai kumpulan makanan yang kaya dengan zat vitamin, mineral dan serat. Secara implisitnya, imej pemakanan sihat ini turut dipancarkan dalam penciptaan peribahasa contohnya peribahasa Tamil sebagaimana kajian ini dijalankan. Imej pemakanan sihat telah dikesan dalam dapatan data peribahasa Tamil yang dikutip melalui temu bual mendalam terhadap empat orang informan yang berbangsa India. Sejumlah lima peribahasa Tamil telah disaring menggunakan pensampelan bertujuan mempunyai imej pemakanan sihat iaitu sayur-sayuran hijau dan buah-buahan seperti “terung”, “ubi kayu”, “labu air” telah dikesan dalam 25 data peribahasa Tamil yang diperoleh. Oleh itu, kajian ini akan meneliti makna implisit dalam peribahasa ini menggunakan pendekatan semantik inkuisitif oleh Nor Hashimah Jalaluddin (2014) dengan mengaitkan data, teori, kognitif dan akal budi penutur. Dengan adanya maklumat-maklumat sebegini pengkaji mampu melihat hubungan bahasa, masyarakat dan pemikiran seseorang itu.Kata kunci: Peribahasa Tamil, amalan pemakanan sihat, sayur-sayuran dan buah-buahan, linguistik, semantik inkuisitif, akal budi penutur
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T, Durga Devi. "Proverbs of Arittapatti and its Reflection on the Society." International Research Journal of Tamil 4, no. 3 (June 29, 2022): 84–90. http://dx.doi.org/10.34256/irjt22312.
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Oral traditions are the historical and geographical shadow of a country. They are the messages that are transmitted orally from one generation to another. The messages may be passed down through speech, song, folktales, mythological stories and narrations, proverbs and sayings. They are the gems of the ancient wisdom and knowledge of a society. They provide information about the daily life of the people of the region. Especially, proverbs help to understand the customs and traditions, religious practices and the heritage of the society. They play the pivotal role in the anthropological, historical and cultural study. India is the land of villages is famous for its diverse culture embedded with oral tradiitons. Especially, Tamil Nadu is the treasure house of oral traditions. Though there are reports describing the significance of the oral traditions focusing Tamil Nadu, this study aims to highight the association of proverbs in the day to day life of the village community, Arittaptti, even today.
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P, Kalaiselvan. "Thol tamil samugathil Palli Sol Keatal." International Research Journal of Tamil 3, S-1 (June 19, 2021): 183–87. http://dx.doi.org/10.34256/irjt21s130.
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Different beliefs and practices are found in human life from birth to death. These beliefs are created by the people and are followed and protected by the mother’s community. Man has been living with nature since ancient times. Beliefs appeared in natural human life. Hope can be traced back to ancient Tamils and still prevails in Tamil Nadu today. The hope of seeing the omen in it is found all over the world. Proverbs show that people have faith in omens. Our ancestors wrote the book 'Gauli Shastri' because the lizard omen is very important in our society. The word lizard played a major role in Tamil life during the Sangam period. It is possible to know that people have lived by the benefit of the lizard. There is hope from the public that the sound of the lizard will predict what will happen next. The purpose of this article is to illustrate the lizard word that has been around for a long time in folklore.
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T.R, Hebzibah Beulah Suganthi. "Folklore Elements in Vallikannan Novels." International Research Journal of Tamil 4, S-16 (December 12, 2022): 104–13. http://dx.doi.org/10.34256/irjt224s1614.
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Folk literature is created by the common people and preserved by them. Vallikannan is a renowned writer, journalist and author of all kinds of literature, his novels Iruttu Raja, Ninaivu charam and Oruveetin Kathi describe the life of Saiva Velalar in Nellai district in a rustic form. Among these games children's games are swinging, playing Tayakkatam, playing by singing and dancing, playing pandi, and playing Kannambuchi. Other common games are folk songs, titling, calling women by their village names, proverbs, folk performances related to religion, celebrating festivals, paying tribute to the village temple during festivals, performing arts, naming, marriage, processions, performing arts programs at weddings. They use figure of speech in their speech. The folk songs, proverbs and local idioms used by the Nellai district people reveals the author's general knowledge and approach to the people. It can be seen that the folk elements found in lullabies, folk tales, songs, stories, fables, myths, proverbs etc are mixed with the character and sentiment of the Tamil people. The article is about the folklore elements found in Vallikannan novels.
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K, Nivetha, Sasirekha P, Bhuvaneshwari K, and Raja M. "Psychology in Tamil Folk Songs." Indian Journal of Tamil 3, no. 3 (June 17, 2022): 5–10. http://dx.doi.org/10.54392/ijot2232.
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All Tamil literature is a gift given to us by our forefathers. All literature expresses the life values of the people. In this way, folk literature, which is unwritten literature, reflects human feelings. A man expresses his subconscious thoughts and beliefs through folk literature. In folk literature that includes folk songs, folk tales, fables, proverbs, etc., man expresses his life experiences from birth to death. Folk In literature, man expresses his life records from birth to death. In lullabies, events such as a mother's love for her child and making children realise the importance of relatives are important to human life. The way agriculture is expressed in special kummi songs, the subconscious impressions of man through faith in God, the subconscious impressions of man through themangu songs, the expression of male and female relationships through themangu songs, the characteristics of grooms who collect dowry from women through marriage, and indicate social disorders This review article is intended to reveal women lamenting the loss of their mothers in the metaphorical songs that express their characteristics at the end of human life, and women who have lost their husbands are marginalised in society due to their helpless condition.
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R, Singaraja. "Social Vision in Tamil Folklore." International Research Journal of Tamil 4, SPL 2 (February 28, 2022): 236–41. http://dx.doi.org/10.34256/irjt22s237.
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Folklore reflects biological facts and social customs. Lullabies reveal that childbearing is essential for a husband and wife. If it rains when the rainy sprouting festival and the horse-drawing ceremony are held, not only the plowman of God's grace will be happy that the world has got a pleasant life. It can be seen that the folk cults which were humble originated with causal things. Folk literature refers to the civilization, culture, customs, beliefs and cults of a tribe. Folk songs, stories and proverbs cannot be considered to have originated to please others. It can be seen as an expression of people's feelings of happiness and suffering. Folk literary research has grown into a major field today. In lullabies, the mother's consciousness is abundant. Childbirth is very important in domestic life in society. The man who worshipped nature later created an appearance and worshipped the deity in the mountains, trees and water bodies. The people of the country can see that they worship the gods and their ancestors who protect the town. Folklore can see that birth, marriage and death have rituals and beliefs.
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MURTHY, TANGAPRABHU, and MARY FATIMAH SUBET. "Imej Tebu dalam Peribahasa Tamil: Analisis Semantik Inkuisitif(Sugar Cane images in Tamil Proverbs: A Semantic Inquisitive analysis)." Trends in Undergraduate Research 1, no. 1 (December 17, 2018): f24–29. http://dx.doi.org/10.33736/tur.1176.2018.
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Peribahasa dicipta hasil daripada pengamatan masyarakat terhadap keistimewaan alam semula jadi. Peribahasa juga mempunyai makna tersurat dan tersirat. Penggunaannya dapat menggambarkan kehalusan masyrakat berbahasa. Kajian ini dilaksanakan untuk mengesan kewujudan falsafah dan akal budi masyarakat India dalam penciptaan peribahasa serta mengesan makna sebenar yang ingin dikemukakan dalam peribahasa masyarakat India. Kerangka teori yang digunakan untuk mencapai objektif kajian ini ialah teori semantik inkuisitif oleh Nor Hashimah Jalaluddin (2014). Kajian ini ialah kajian kualitatif. Empat orang informan telah ditemu bual dan 25 data telah diperoleh. Dalam artikel ini, tiga data sahaja yang menggunakan imej tumbuhan tebu akan dibincangkan. Kajian mendapati penciptaan peribahasa masyarakat India amat berkait rapat dengan pengamatan mereka terhadap alam sekitar. Didapati juga, wujud maklumat falsafah dan akal budi masyarakat India dalam penciptaan peribahasa mereka. Makna sebenar yang dihajati juga dapat dirungkai setelah melalui tiga peringkat analisis dalam kaedah semantik inkuisitif. Akhir sekali, kajian sebegini lebih tinggi kesahannya kerana analisis makna menggunakan teori yang berwibawa. Kajian sebegini dapat menghuraikan makna implisit setiap peribahasa yang dicipta sehinggalah ke akal budi penuturnya.Kata kunci: Peribahasa Tamil, semantik, semantik inkuisitif; falsafah dan akal budi penutur
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M, Thamim Mansoor. "Vannan Livelihood Carried in " Koveru Kazhuthaigal" (Mules)." International Research Journal of Tamil 4, S-10 (August 10, 2022): 7–13. http://dx.doi.org/10.34256/irjt22s102.
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Narratives are a literary form that records contemporary events. From time to time, authors record the realities of life through stories in Tamil literature. Especially in the lives of the people of the lower classes, they express external attitudes such as beliefs, customs, rituals, food habits, occupations, and internal attitudes such as love, anger, mercy, happiness, suffering, and poverty through stories. In this regard, writer Imaiyam has written novels like Sedal, Arumugam, En Kathe and short stories like Manbaram, Video Mariyamman, Kolacheval, Saavuu Soru, Narumanam, etc. Another of his novels, "Mules", chronicles the lives of Vannan (Washermen) people. This article presents some of its parts. The daily events, problems, speech patterns, diet, occupations, marriage events, death rituals, festivals, proverbs they follow in practice, and omens spoken in front of them are explored in this article based on this novel.
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V, Gokila. "Folk Games in Thekkampatti of Salem District." International Research Journal of Tamil 4, S-16 (December 12, 2022): 150–54. http://dx.doi.org/10.34256/irjt224s1619.
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Folk literature is in use from the early days itself. Folk literature is just the expression of the people’s mind. Folk literature studies the customs, traditions and beliefs of the people. It is the mirror that clearly shows the lifestyles of the people. These people had many entertainments in their life such as singing songs, telling stories and playing games. Just like the origin of human history cannot be ascertained, the origin of folk literature also cannot be ascertained. Folklore literature is about the people’s life style and their activities. Folklore literature is very famous and it captured people’s heart. People’s life is filled with games, stories, arts, songs and proverbs. When compared to other literary genre in Tamil, folklore literature is something different that is the absence of author. This literature especially tells about the games and how it entertains people and strengthen their body.
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Orsini, Francesca. "Where to Find Indian Menocchios?" Journal of South Asian Intellectual History 1, no. 1 (April 12, 2019): 1–12. http://dx.doi.org/10.1163/25425552-12340004.
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AbtractIf we agree with the basic assumption that ordinary people and not only “professional” intellectuals have thought and discussed ideas and produced and exchanged knowledge, where in South Asian archives can we find examples of non-elite figures and their discourses like the sixteenth-century miller Menocchio, immortalised by Carlo Ginzburg in The Cheese and the Worms? If we want to look beyond the high languages of Persian, Sanskrit, and Tamil, with their established protocols and vocabularies of knowledge, where do we look, and what and who are we likely to find? Should we look only at individual “great thinkers,” systematic philosophies or genres that are recognizable as “philosophy” or as śāstra? Or, for Indian as for African languages, should we look for ideas in the languages themselves and in genres in which ideas have been discussed, be they proverbs (as repositories of received, often contrasting, ideas), or song-poems, sermons, anecdotes, fictional narratives, letters, records of conversations like Sufi malfūẓāt, and so on—whether “philosophical ideas” are expressed explicitly or are implicit in their arrangement? This essay offers four initial suggestions about what the appropriate and available genres for an intellectual history in Indian languages may be.
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N, Kayathri. "Rereading of Aaravalli Sooravalli Songs." International Research Journal of Tamil 4, S-16 (December 12, 2022): 224–30. http://dx.doi.org/10.34256/irjt224s1629.
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Folk literature has many different genres. They are folktales, myths, worships, beliefs, rituals, proverbs, idioms and performing arts. They found that the ideas in the songs and stories presented in the folk literature are aimed at reconstructing the history and so they theorized them. The history of Folk literature helps to reconstruct the history of the grassroot people and to advance identity politics. Narrative songs also have such characteristics but mythological narratives can have an impact on social psychology. Various stories based on the Mahabharata are found in Tamil. They are Archuna's penance, Karnamagarajan's story, Pavalakodi's story, Alli Arasani's garland, Draupadi's story. A story related to this is called Aaravalli Sooravalli songs. In this story seven sisters like Aaravalli Sooravalli created a kingdom for themselves and ruled it. One who oppose their kingdom are enslaved with their magical tricks. Unable to defeat them, Kannan, who helps the Pandavas in the Mahabharata, decides to fight against them to quell the seven sister’s arrogance and the arrogance of Veeman, who says that there is no one to defeat him. Inorder to avoid the war Dharma says that beeman is going to defeat everyone. Here women are portrayed as arrogant and invincible. These types of portrayals appear to evoke male self-reliance in social psychology. This article highlights the stereotypes that make women feel oppressed.
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R, Devaki. "Folk Elements in Tholkappiyam." International Research Journal of Tamil 4, S-16 (December 12, 2022): 155–62. http://dx.doi.org/10.34256/irjt224s1620.
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Tholkappiyam is an ancient Tamil grammar text written by Tholkappiyar. In this text he gives an explanation that folk literary elements are a kind of poetry. Using this text, he explains that proverbs are nothing but a very old language used by people. The text gives a clear note about the four lands (Kurinji, Mullai, Mautham and Neithal), the name of their gods, about their worship and festivals. When looking at the omens in Tholkappiyam, the boy and girl goes to the village for love making and the friend of the girl appeals to the goddess and regrets the good and bad things that will happen to the lovers. The text also tells about the people’s belief of bringing out a silver umbrella and sword when king goes to war. They did this with a hope that everything will turn out to be good. The people of Tholkappiyar’s period followed these types of customs. The girls of his period were not allowed to travel abroad in ocean and they should not climb the flap. They followed many rituals and one among them is they sacrifice a person’s head to win the war. During and after the war they played a musical instrument called “Dudi”. Marriage took place in the presence of many elderly people and the bride was given to the groom’s family. The text tells the readers that what you speak should not hurt others.
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Markus-Takeshita, Kinga, and Ahmad Vakilian. "Tamsil wa Masal (Proverbs and Their Stories)." Asian Folklore Studies 59, no. 1 (2000): 178. http://dx.doi.org/10.2307/1179049.
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Kuttikat, Miriam. "Proverbs and Gender: The Interface between Proverbs and Human Relations in a Refugee Camp." International Journal of Social Science Studies 10, no. 6 (October 27, 2022): 67. http://dx.doi.org/10.11114/ijsss.v10i6.5755.
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The primary objective of this presentation is to understand how proverbs reflect society's perception of gender in a particular socio-cultural context. This qualitative study recognizes the direct experiences and insights of the 35 participants on gender relations. The proverbs provided by the participants led us to an in-depth analysis of the attitude of men toward women and their assumption of women’s role in a patriarchal society which could influence the gender relationship among Sri Lankan Tamils inside Indian refugee camps. A conceptual framework was developed to aid understanding of the research findings and illustrate the interrelationship between (a) refugee camps, (b) socio-cultural context, (c) patriarchal, and (d) collective identity. This framework provides an opportunity to position proverbs in a unique context. This study identified that the proverbs validate cultural expressions, justify rituals and gender practices, impose social pressure and social control on women, and reinforce society’s moral principles and values.
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K, Shanthi. "Principles of Morality Through Paripaadal." International Research Journal of Tamil 4, S-13 (November 21, 2022): 160–64. http://dx.doi.org/10.34256/irjt224s1322.
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Many scholars hail Tamil as the language of devotion. There is more moral literature in Tamil than in other languages. The literature in the Tamil language has the power to inculcate morality in mankind and thereby inculcate morality. The sixth knowledge of the people is the result of morality. This sixth sense is the difference between people and animals. A man lives by defining what things should be done and how to do them. Literature conveys this way of life to the human mind. Those who are virtuous are the highest. For a disciplined person, all the places they go to are special. Literature helps us to prevent the mind, language, and truth from going down the evil way and keep them in righteousness. It is a proverb that moral order governs the town. The country does not fail to appreciate those who have walked according to discipline. Righteousness is better. That's what will win. The absolute form is a set of moral systems that man has defined for himself. It is righteousness to cut off the evil deeds that bring about man's birth. When this is followed, it blossoms into a quality of morality and becomes respected as a way of life.
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V, Kavitha. "Cultural principles as expressed in the Murka Nayanar Puranam." International Research Journal of Tamil 4, S-6 (June 11, 2022): 16–21. http://dx.doi.org/10.34256/irjt22s63.
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Tamil language has a very ancient history among Indian languages. Literatures in the Tamil language are also excellent factors in making that history better. Due to the proliferation of devotional texts in Tamil, the Tamil language is known as the "Language of Devotion". Saiva and Vaishnavism can be traced back to antiquity through the proverb of Tolkappiyar. Shaiva religion were revived by the Pallavas and the Cholas in the sixth century AD. During the reign of Raja Raja Chola, Nambiyandar nambi compiled the Tirupatikas in the Thillai temple into ten editions. He also added his own songs to the eleven editions. Then he added the great legend of the sekkilar and made it twelve times. The native name of the sekkilar is Arunmozhithevar. This is the twelfth edition of "Periyapuranam" composed by him. The name he gave to this book was "Thiruthondar Puranam". The history of vegetarians is proudly called the Great Myth. The coffee tells the story of 63 Nayans with beauty and devotion. Literature in the classical Tamil language is a portrayal of human life. Literature is a good guide to a happy life. There are many rare ideas in the literature about living in that genre. In this age where writing and speaking about individual rights tends to dismantle all of the bundles of fruitful traditions, there is now an increasing need to talk and write a lot about the responsibilities of every human being. There is no point in talking about the rights of those who shirk responsibilities. The number of crimes is likely to decrease only if individual morality is maintained in the federation of society. The fact that theft cannot be eradicated unless the thief is looked after is a testament to the fact that most prisons and prisons will be redundant if everyone in the country is disciplined in their adoption. This article examines family culture thinking, which takes precedence over individual morals, through the myth of the Murkanayanar.
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S, Marry. "Internal Psychology in Vetkai Pathu Songs." International Research Journal of Tamil 4, SPL 2 (February 28, 2022): 87–91. http://dx.doi.org/10.34256/irjt22s214.
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Man's knowledge is moving towards new discoveries every day. No matter how much you discover it is a bit of a challenge to figure out what the human mind is thinking. What do we think in our hearts when we all know the proverb that ‘being in a pot is like being in a bag’? That's what we'll talk about. But do we speak in all cases and circumstances? Seems to think a bit if. Searching for the answer, Sigmund Freud says that the outside does not show what the inside thinks. I put forward this idea and searched in the Sangam literature in which a lot of the literature had the claim of a friend but in five of the five consecutive songs the friend's claim is in the same mood as the friend's mentality. The way the friend answers the leader's question of what you and the leader thought of me during the time I went to the leader's whore shows the friend's inner state most wonderfully. There are many reasons why an individual may not disclose his inner state to others out of fear, shame, danger, indifference, good, evil, etc. Here the friend does not disclose to the leader what she thinks inwardly because the leader is not saying it is in the best interest of the family not to split up. At the same time what you do directly to the leader is wrong and only you know how to make a mistake? Can we go to the whore too? Thinking that there will be trouble in the family again if asked, the friend hides the virtuous deeds of the leader without revealing anything and at the same time hides the false whore behavior of the leader indirectly through the parable without revealing what he thought indirectly. It was only in the eighteenth century that Sigmund Freud stated that the external mind does not reflect what the inner mind thinks. But it can be seen that Oram Pokiyar, who wrote the Sangam literary Vetkai Pathu in Tamil 2000 years ago, has shown the psychology that the external does not show what the inner thinks.
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RAHIM, MOHD SAWARI, and SURAYA HANI ZAKARIA. "REKA BENTUK DAN MOTIF TEPAK SIRIH: WARISAN BUDAYA MASYARAKAT MELAYU MERENTAS ZAMAN." International Journal of Creative Future and Heritage (TENIAT) 8, no. 1 (March 31, 2020): 56–73. http://dx.doi.org/10.47252/teniat.v8i1.287.
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Kertas penyelidikan ini membincangkan tentang nilai estetika pada sesebuah tepak sirih dari sudut reka bentuk serta motif rekacoraknya. Tepak sirih yang terdiri daripada cembul-cembul, bekas sirih, kacip dan gobek tampil dalam pelbagai gaya dan citarasa membuktikan keunikan, kreativiti dan daya fikir masyarakat Melayu terdahulu. Proses penciptaannya diungkapkan menerusi garapan keindahan flora dan fauna yang hidup di alam sekeliling ini. Penyelidikan yang dijalankan ini berbentuk deskriptif, hasil dari kajian lapangan dan pustaka bagi mengutip data. Maka, kaedah kualitatif digunakan bagi tujuan mengumpul segala maklumat yang diperoleh. Kaedah temubual, pemerhatian, dokumentasi dan rakaman visual dapat menjelaskan lagi tentang segala maklumat yang diperlukan. Kerelevanan kajian ini sangat perlu memandangkan zaman kini serba maju dan canggih menyaksikan golongan muda dan pewaris lebih cenderung mengagungkan budaya barat dan teknologi gajet. Mereka janggal untuk mengenali budaya dan adat Melayu warisan nenek moyang sendiri. Maka, destinasi hasil peninggalan warisan tersebut berakhir di galeri dan muzium yang kurang impaknya kepada golongan tersebut. Justeru itu, tepak sirih dilihat sebagai satu set kesenian yang dapat melambangkan ketinggian estetika dan kesantunan berbudaya masyarakat Melayu. Ia mementingkan kehidupan bersatu menerusi nilai, adat dan budaya berperaturan, kekal dan mekar sepanjang zaman menggenggam erat pepatah Melayu lama iaitu “Tak Lapuk Dek Hujan dan Tak Lekang Dek Panas”.
This research paper discusses the aesthetic value of an object called "Tepak Sireh" from the perspective of its design and pattern motifs. Consisting of betel-Handset, container betel, incisors and gobek, a Tepak sireh comes in various styles and tastes. This indicates the uniqueness, creativity and energy of the past thinking of Malay Society. The process of its creation is revealed through the application of the beauty of the flora and fauna that live in this environment. The qualitative research methodology was adopted. Data were collected by conducting interviews, observations, documentation and visual recordings The relevance of this study is crucial given that the Malay culture has not received as much attention as the other cultures from the youngsters.. This has left the legacy in galleries and museums hence inevident impact on the group. Therefore, Tepak Sireh can be viewed as a set of art that symbolizes the highly aesthetical and modestly cultured Malay community. It is concerned with life united by values, customs and culture of rules, that stay forever adhering to the old Malay proverb which is “Tak Lapuk Dek Hujan dan Tak Lekang Dek Panas”.
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Sellvaraj, Jeffrey Devathanjam, and Manonmani De M.A.R Annamalai. "RUMPAI DALAM PERIBAHASA TAMIL: PERSPEKTIF SAINS PERTANIAN [WEED (plant) IN TAMIL PROVERBS: AN AGRICULTURAL SCIENCE PERSPECTIVE]." Muallim Journal of Social Science and Humanities, July 2, 2019, 362–70. http://dx.doi.org/10.33306/mjssh27.
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Kesusasteraan Tamil membuktikan kearifan pengetahuan masyarakat Tamil dalam pelbagai bidang termasuk bidang sains pertanian. Peribahasa Tamil merupakan satu daripada komponen penting dalam kesusasteraan Tamil. Peribahasa Tamil pula lahir daripada pengalaman, pemerhatian yang teliti, pandangan yang mendalam terhadap segala kejadian yang berlaku di persekitaran kehidupan seharian masyarakat Tamil. Sehubungan dengan itu, kajian ini bertujuan meneroka kearifan dan pengetahuan sains pertanian masyarakat Tamil yang terkandung dalam peribahasa Tamil dengan memberikan tumpuan kepada unsur rumpai melalui kacamata sains pertanian. Kajian ini juga menggunakan teori hermeneutik dan kaedah analisis dokumen untuk memahami makna peribahasa dan mengetahui kandungan sains pertanian disebalik peribahasa Tamil yang dikaji. Dengan itu, dapatan menunjukkan sebilangan peribahasa Tamil yang dicipta oleh masyarakat Tamil mempunyai unsur sains pertanian di sebalik penciptaan tersebut. Peribahasa Tamil yang menggunakan imej rumpai menyimpulkan fakta-fakta yang kaya dengan maklumat sains pertanian. Peribahasa sebegini hanya dapat muncul daripada pemikiran dan pengalaman masyarakat Tamil yang giat bertani, serta hasil penaakulan masyarakat Tamil terhadap alam sekeliling. Peribahasa Tamil yang diwarisi sejak turun temurun sebagai satu panduan dan ajaran ini harus sentiasa dipelihara untuk kegunaan golongan muda. (Tamil literature proves the knowledge of Tamil society in various fields including the field of agricultural science. Tamil proverbs are one of the important components of Tamil literature. The Tamil Proverbs were born from experience, careful observation and insight into the events occurring in Tamil people’s daily living environment. In this regard, the study aims to explore the wisdom and knowledge of Tamil culture embedded in the Tamil proverbs by focusing on the image of weeds through agricultural science glasses. This study also uses hermeneutical theory and document analysis methods to understand the meaning of the proverb and to know the contents of agricultural science behind the Tamil proverbs studied. Hence, the findings show that some Tamil proverbs created by Tamil people have the element of agricultural science behind its creation. Tamil proverbs using weeds draw on facts that are rich in agricultural science information. Such proverbs can only arise from the minds and experiences of the Tamil community who cultivated lands, together with results of the Tamil community's reasoning towards the environment. The Tamil proverbs are passed down through generations as a guide and this teaching should be preserved for the benefit of young people.)
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Pandi, Pathamavathy. "ஆண் பெண் பாலினர்களின் பேச்சு வழக்கில் பழமொழியின் பயன்பாடும் புரிதலும் [AAN PHEN PAALINARKALIN PEECCHI VALAKKIL PALAMOLIYIN PAYANPAADUM PURITALUM] (THE USAGE AND THE UNDERSTANDING OF TAMIL PROVERBS IN THE COMMON SPEECH ACCORDING TO GENDER)." Muallim Journal of Social Science and Humanities, January 2, 2019, 48–60. http://dx.doi.org/10.33306/mjssh/05.
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தமிழர்களின் வாழ்வியலோடு இரண்டரக் கலந்துவிட்ட வாய்மொழி இலக்கியமே பழமொழிகள். அவை பல நூற்றாண்டுகளாக வாய் வழியே கடத்தப்பட்டு வந்துள்ளன. அவ்வகையில், பேச்சு வழக்கில் பழமொழிகளைப் பரப்புவதில் ஆண் பெண் இருபாலினரும் பெரும் பங்கு வகிக்கின்றனர். இருபாலினரும் வித்தியாசமான பேச்சு வழக்கினைக் கொண்டுள்ளனர் என உளவியலாளர்கள் பலர் பரிசோதித்து அறிந்துள்ளனர். பெண்கள் பண்பான வார்த்தைகளை உபயோக்கிப்பதில் வல்லவர்கள் என்கின்றனர். குடும்பம், உறவு பாணியிலும், சமூக தலைப்புகள் பற்றி விவாதிப்பதிலும், உள் எண்ணங்களை வெளிப்படுத்துவதிலும் பெண்கள் முதன்மை வகிக்கின்றனர். பெண்கள் சுருங்கக்கூறும் திறனையும், மறைமுகமாக உரைக்கும் திறனையும் ஒருங்கே பெற்றவர்கள். அதே நேரத்தில் ஆண்கள் அதிகம் அறிக்கை விடுப்பவர்களாகவும், காரண காரியம் விவரிப்பவர்களாகவும் உள்ளனர். ஆண்கள் வெளியுலக நடப்பில் அதிக கவனம் செலுத்தி பேசுவதாகத் தெரிகிறது. ஆண்கள் கட்டுப்படுத்தப்படாத சூழலில் அமைதி காத்தும், கட்டுப்படுத்தப்பட்ட சூழலில் தனது திறனை வெளிக்காட்டிடவும் அதிகம் பேசிட முற்படுகின்றனர். இவ்விரு பாலினர்களின் வெவ்வாறான பேச்சியல் போக்குகள் பழமொழி பயன்பாட்டிலும், புரிதலிலும் பெரிதாகத் தாக்கங்களை ஏற்படுத்தவில்லை என்று இவ்வாய்வின் முடிவுகள் காட்டுகின்றன. இவர்களின் பழமொழி பயன்பாட்டின் குறிக்கோள்களும், சூழ்நிலை காரணங்களுமே வேறுபடுகின்றன தவிர பழமொழி பயன்பாடும், புரிதலும் ஆண் பெண் இருபாலினரிடமும் ஒத்தே காணப்படுகிறது. (The Tamil proverbs are the verbal literature that has dwelled in the lives of the Tamils. It has been practised through common speech for centuries. Thus, both male and female adolescent play a major role in spreading proverbs in the common speech. Many psychologists have tested that both genders have a different speech path. Women are said to be capable of using calm and manner words. Women are more skilful in speeches on family and relationship, discussing social topics and expressing inner thoughts. Women have breviloquence and indirect speech skills together, while men are highly reporting and being explanatory. Men seem to be more focused on external activities. Men tend to keep silence in uncontrolled environments and talk more to demonstrate their ability in controlled environments. This survey shows the different trends of speech between the gender does not make much impact on the usage and the understanding of Tamil proverbs. The motives and circumstances of their use of the Tamil proverbs are different. However, the usage and understanding of the Tamil proverbs are similar to both genders.)
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V, Iraianbu. "Knowledge on Indigenous Cultivation Practices for Sustainable Agriculture." Madras Agricultural Journal 104, no. 1-.4 (2017). http://dx.doi.org/10.29321/maj.01.000408.
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The study investigated knowledge on indigenous cultivation practices for sustainable Agriculture and Food Security in six agro climatic zones of Tamil Nadu. Data were collected using pretested comprehensive questionnaire administered to 170 respondents randomly selected using the simple random sampling technique. Data collected were analyzed using descriptive tools such as frequency counts, average and percentages. It can be concluded that majority of the respondents were old, completed primary education with own land holding size of less than two ha and agriculture as the main occupation. Findings revealed that majority of the respondents aware of the cultivation practices in native literature and related proverbs. It indicates that the farmers still take pride in practicing agriculture. The scope for traditional agriculture and stressing its value through native literature are found to be bright through the careful analysis of this research.