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Journal articles on the topic 'Refugees, Tamil'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Kuttikat, Miriam, Anita Vaillancourt, and Michael Massey. "Battered but bold: Sri Lankan Tamil refugee war experiences, camp challenges and resilience." International Journal of Migration, Health and Social Care 14, no. 3 (September 10, 2018): 245–59. http://dx.doi.org/10.1108/ijmhsc-04-2017-0013.

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Purpose The civil war prompted many Tamils to flee Sri Lanka as refugees. Several researchers have documented psychological distress and trauma among Sri Lankan Tamil refugees, but the literature lacks sufficient discussion of resilience among this population. Although Sri Lankan Tamil refugees have experienced conflict and loss, they have also demonstrated positive adaptation following these challenges. The paper aims to discuss these issues. Design/methodology/approach The present study used an ecological approach, in which the effect of the environment on a person is regarded as significant, to explore resilience among Sri Lankan Tamils living in refugee camps in India. Findings Through a qualitative investigation of refugee experiences of war and camp life, the authors developed a conceptual framework for understanding individual and collective resilience among refugees. Research limitations/implications Additionally, the results of this study need to be interpreted with caution because participants were camp refugees, which may limit the applicability of these results with refugees who live in different settings. Practical implications The current research results show that intervention programs should have multiple components, including trauma intervention to address the individual and community psychological and psychiatric effects of war and migration experiences and psychosocial interventions to address individual, family, community dynamics and daily stressors. Social implications The study participants stated that Sri Lankan Tamil refugees are using their resilience traits including will power, positive talk, practical solutions, social support, religion and social networks to remake their broken souls. Originality/value Future studies need to be conducted with other refugee group to validate the findings of the paper.

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2

George, Miriam, Anita Vaillancourt, and S. Irudaya Rajan. "Sri Lankan Tamil Refugees in India: Conceptual Framework of Repatriation Success." Refuge: Canada's Journal on Refugees 32, no. 3 (November 23, 2016): 73–82. http://dx.doi.org/10.25071/1920-7336.40234.

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Repatriation to Sri Lanka has become a primary challenge to Sri Lankan Tamil refugees in Indian refugee camps, and a matter of significant public discussion in India and Sri Lanka. Anxiety about repatriation among Sri Lankan Tamil refugees and lack of initiation from the Sri Lankan government threatens the development of a coherent repatriation strategy. This article proposes a conceptual framework of repatriation success for Sri Lankan Tamil refugees, which the Sri Lankan government, non-governmental agencies, and Sri Lankan Tamil refugees may use to develop a concrete strategy for repatriation. Based upon the study results of two of the authors’ repatriation studies, this article identifies and describes the four key concepts of the repatriation framework: livelihood development, language and culture awareness, social relationships, and equal citizenship within a nation.

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3

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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4

Shekhar, Beulah, and Vijaya Somasundaram. "The Sri Lankan Refugee Crimes and Crisis: Experience and Lessons Learnt from South India." Journal of Victimology and Victim Justice 2, no. 2 (October 2019): 215–25. http://dx.doi.org/10.1177/2516606919885524.

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Sharing porous borders with its neighbours, India has played a regular host to refugees from Nepal, Burma, Tibet, Pakistan, Afghanistan, Bhutan, Bangladesh and Sri Lanka. According to UNHCR, as of 2014, there are more than 200,000 refugees living in India. Notwithstanding the fact that India is not a signatory to the 1951 UN Refugee Convention and its additional 1967 Protocol, its open-door policy to refugees has had adverse political and socio-economic repercussions. This article3 analyses the experience of the Indian state of Tamil Nadu with the Sri Lankan refugees from the first influx in 1983 up to 2000, when the refugees began returning to their homeland. The researchers identify the pull factors for the refugee influx and push factors that led to their return and in the process put together crucial learning that can be of significance to States dealing with the problem of refugees.

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5

Samuel, Sophia, Jenny Advocat, and Grant Russell. "Health seeking narratives of unwell Sri Lankan Tamil refugees in Melbourne Australia." Australian Journal of Primary Health 24, no. 1 (2018): 90. http://dx.doi.org/10.1071/py17033.

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Sri Lankan Tamil refugees are among the largest group of refugees to resettle in Australia in the last decade. The aim of this study is to characterise the narratives of health-seeking among unwell Sri Lankan Tamil refugees in Melbourne, Victoria, Australia. Drawing on a qualitative, phenomenological perspective, we conducted in-depth interviews in Tamil and English with 12 participants who identified as being unwell for 6 months or more. Findings revealed three narratives of health-seeking: the search for the ‘good life’ that was lost or never experienced, seeking help from familiar channels in an unfamiliar context, and the desire for financial and occupational independence. These three narratives are undergirded by the metanarrative of a hope-filled recovery. These narratives of Tamil refugees’ lived experience provide new insights into clinical care and health service delivery.

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Khan, J. Mohammed. "Aparthedi attitude of India on Tamil refugees." Clarion- International Multidisciplinary Journal 5, no. 1 (2016): 79. http://dx.doi.org/10.5958/2277-937x.2016.00012.5.

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7

Jeyasundaram, Janany, Luisa Yao Dan Cao, and Barry Trentham. "Experiences of Intergenerational Trauma in Second-Generation Refugees: Healing Through Occupation." Canadian Journal of Occupational Therapy 87, no. 5 (December 2020): 412–22. http://dx.doi.org/10.1177/0008417420968684.

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Background. Trauma experienced in one generation can affect the health and well-being of subsequent generations, such as impairing life skills, personal contentment, behaviour patterns and sense of self. This phenomenon has predominantly been explored with descendants of European refugees and is not fully understood from an occupational perspective. Purpose. This research explores how intergenerational trauma manifests in the occupational lives of second-generation Ilankai Tamil and Vietnamese refugees. Methods. Using qualitative narrative inquiry, 12 adult children of Tamil and Vietnamese refugees residing in the Greater Toronto Area participated in semi-structured interviews. Narratives were thematically analysed. Findings. Findings illustrate how sociohistorical, cultural and familial contexts influence the way second-generation refugees view what they can and should do. Many healing responses to intergenerational trauma include occupations focused on communal care. Implications. Findings from this study reveal the unique struggles and needs of two understudied populations and the possibilities for healing through occupation.

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8

Jones, Demelza. "“Our Kith and Kin”?: Sri Lankan Tamil Refugees and the Ethnonationalist Parties of Tamil Nadu." Nationalism and Ethnic Politics 18, no. 4 (October 2012): 431–51. http://dx.doi.org/10.1080/13537113.2012.734174.

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9

Nickerson, Angela, Yulisha Byrow, Rosanna Pajak, Tadgh McMahon, Richard A. Bryant, Helen Christensen, and Belinda J. Liddell. "‘Tell Your Story’: a randomized controlled trial of an online intervention to reduce mental health stigma and increase help-seeking in refugee men with posttraumatic stress." Psychological Medicine 50, no. 5 (April 11, 2019): 781–92. http://dx.doi.org/10.1017/s0033291719000606.

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AbstractBackgroundRefugees report elevated rates of posttraumatic stress disorder (PTSD), but are relatively unlikely to seek help for their symptoms. Mental health stigma is a key barrier to help-seeking amongst refugees. We evaluated the efficacy of an online intervention in reducing self-stigma and increasing help-seeking in refugee men.MethodsParticipants were 103 refugee men with PTSD symptoms from Arabic, Farsi or Tamil-speaking backgrounds who were randomly assigned to either receive an 11-module online stigma reduction intervention specifically designed for refugees (‘Tell Your Story’, TYS) or to a wait-list control (WLC) group. Participants completed online assessments of self-stigma for PTSD and help-seeking, and help-seeking intentions and behaviors at baseline, post-intervention, and at a 1 month follow-up.ResultsIntent-to-treat analyses indicated that, compared to the WLC, TYS resulted in significantly smaller increases in self-stigma for seeking help from post-treatment to follow-up (d = 0.42, p = 0.008). Further, participants in the TYS conditions showed greater help-seeking behavior from new sources at follow-up (B = 0.69, 95% CI 0.19–1.18, p = 0.007) than those in the WLC. The WLC showed significantly greater increases in help-seeking intentions from post-intervention to follow-up (d = 0.27, p = 0.027), relative to the TYS group.ConclusionsThis is the first investigation of a mental health stigma reduction program specifically designed for refugees. Findings suggest that evidence-based stigma reduction strategies are beneficial in targeting self-stigma related to help-seeking and increasing help-seeking amongst refugees. These results indicate that online interventions focusing on social contact may be a promising avenue for removing barriers to accessing help for mental health symptoms in traumatized refugees.

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10

Schalk, P. "Caivam - a religion among Tamil speaking refugees from Sri Lanka." Refugee Survey Quarterly 26, no. 2 (January 1, 2007): 91–108. http://dx.doi.org/10.1093/rsq/hdi0230.

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11

Sivanesan, Sumugan. "Alex & I: Against Indifference." Cosmopolitan Civil Societies: An Interdisciplinary Journal 8, no. 1 (March 23, 2016): 27–39. http://dx.doi.org/10.5130/ccs.v8i1.4715.

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This text and photo essay concerns a series of portraits made with a community of Tamil refugees living in Bangkok who refer to themselves as ‘the Bachelors.’ The project was initiated by refugee and one-time media figure, Sanjeev ‘Alex’ Kuhendrarajah who hoped his peers would tell their own stories to an ‘international community.’ With reference to Judith Butler’s Frames of War (2009), I have sought to ‘discursively frame’ the images by considering the discrimination these young single men encounter living in the margins of this South Asian metropolis, awaiting the outcomes of their re-settlement applications.

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12

Kanagaratnam, Pushpa, Joanna Anneke Rummens, and Brenda TonerVA. "“We Are All Alive . . . But Dead”: Cultural Meanings of War Trauma in the Tamil Diaspora and Implications for Service Delivery." SAGE Open 10, no. 4 (October 2020): 215824402096356. http://dx.doi.org/10.1177/2158244020963563.

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Providing culturally appropriate mental health services to war-affected refugees residing in the West continues to pose many challenges. Gaining firsthand knowledge from the refugee communities themselves is crucial to improving our knowledge and guiding our interventions. The purpose of this study is to understand perceptions of war trauma in the Tamil diaspora. Fifty-one Sri Lankan Tamils living in the Greater Toronto Area, Canada, were interviewed. Transcripts were thematically analyzed using content analysis. Findings indicate that war trauma is not viewed by the diaspora as a pathological notion. Positioned within a moral context, and independent from isolated events of war, manifestations of war trauma were discussed at an interpersonal and collective level. Diagnostic categories, including post-traumatic stress disorder (PTSD), do not seem to fully capture the breadth of war trauma in this diaspora community. Implications for service delivery, and for incorporating the unique aspects of suffering resulting from a fragmented community, are discussed.

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13

Byrow, Yulisha, Rosanna Pajak, Tadgh McMahon, Amitabh Rajouria, and Angela Nickerson. "Barriers to Mental Health Help-Seeking Amongst Refugee Men." International Journal of Environmental Research and Public Health 16, no. 15 (July 24, 2019): 2634. http://dx.doi.org/10.3390/ijerph16152634.

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Rates of help-seeking for mental health problems are low amongst refugee communities, despite the high prevalence of PTSD reported amongst these individuals. Research suggests that the key barriers to seeking help for psychological problems include structural barriers (e.g., unstable housing), cultural barriers (e.g., mental health stigma), and barriers specific to refugees and asylum seekers (e.g., visa status). This study examined the effect of structural, cultural and refugee specific barriers on the relationship between PTSD symptom severity and intentions to seek help from professional, social, and community sources. Data was collected from 103 male refugees and asylum seekers with an Arabic-, Farsi-, or Tamil-speaking background. Participants completed measures indexing demographics, trauma exposure, PTSD symptoms, mental health stigma, and help-seeking intentions. Path analyses indicated that PTSD severity was associated with lower help-seeking intentions indirectly via mental health stigma (self-stigma for seeking help and self-stigma for PTSD) and visa security. PTSD severity was also associated with greater help-seeking intentions from community members indirectly via structural barriers. These findings are important to consider when identifying key barriers to mental health help-seeking and developing interventions designed to increase help-seeking for psychological problems, within this group.

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14

De Vries, Jolanda. "Mental health issues in Tamil refugees and displaced persons. Counselling implications." Patient Education and Counseling 42, no. 1 (January 2001): 15–24. http://dx.doi.org/10.1016/s0738-3991(99)00120-2.

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15

Grønseth, Anne Sigfrid. "Tamil Refugees in Pain: Challenging Solidarity in the Norwegian Welfare State." Journal of Ethnic and Migration Studies 37, no. 2 (February 2011): 315–32. http://dx.doi.org/10.1080/1369183x.2010.521331.

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16

Sriskandarajah, Anuppiriya. "Bounding Motherhood: The Case of Sri Lankan Tamil Refugees in Canada." Women's Studies 43, no. 7 (October 2, 2014): 911–29. http://dx.doi.org/10.1080/00497878.2014.938190.

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17

Weaver, Hilary N. "Reexamining What We Think We Know: A Lesson Learned From Tamil Refugees." Affilia 20, no. 2 (May 2005): 238–45. http://dx.doi.org/10.1177/0886109905274546.

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18

Valatheeswaran, C., and S. I. Rajan. "Sri Lankan Tamil Refugees in India: Rehabilitation Mechanisms, Livelihood Strategies, and Lasting Solutions." Refugee Survey Quarterly 30, no. 2 (April 10, 2011): 24–44. http://dx.doi.org/10.1093/rsq/hdr005.

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19

Beiser, Morton, Alasdair M. Goodwill, Patrizia Albanese, Kelly McShane, and Parvathy Kanthasamy. "Predictors of the integration of Sri Lankan Tamil refugees in Canada: pre-migration adversity, mental health, personal attributes, and post-migration experience." International Journal of Migration, Health and Social Care 11, no. 1 (March 16, 2015): 29–44. http://dx.doi.org/10.1108/ijmhsc-02-2014-0008.

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Purpose – Refugees integrate less successfully than other immigrants. Pre-migration stress, mental disorder and lack of human capital are the most popular explanations, but these propositions have received little empirical testing. The current study of Sri Lankan Tamils in Toronto, Canada, examines the respective contributions of pre-migration adversity, human capital, mental health and social resources in predicting integration. The paper aims to discuss these issues. Design/methodology/approach – Participants are a probability sample of 1,603 Sri Lankan Tamils living in Toronto, Canada. The team, with a community advisory council, developed structured interviews containing information about pre- and post-migration stressors, coping strategies, and family, community, and institutional support. The questionnaire included the World Health Organization Composite International Diagnostic Interview module for post-traumatic stress disorder (PTSD). Interviews were translated, back-translated and administered by bilingual interviewers. Findings – Two dimensions of integration emerged from a factor analysis of integration-related items: economic and psychosocial. Hierarchical multiple regression analyses revealed that PTSD militated against refugee economic integration, whereas pre-migration adversity (but not PTSD) compromised psychosocial integration. On both measures, increasing length of residence in Canada, and gender (male) were predictors of good integration, whereas age at arrival had an inverse relationship with integration. Religiosity had a positive effect on psychosocial integration but a negative effect on economic. Favourable perceptions of the health care system predicted economic integration and non-family support predicted psychosocial integration. Originality/value – Results underline the importance of studying integration as a multifaceted phenomenon, help explain why refugees integrate less successfully than other immigrants, and highlight the importance of including mental health and mental health-related issues in integration discourse.

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20

Daly, Nicola, and Libby Limbrick. "The Joy of Having a Book in Your Own Language: Home Language Books in a Refugee Education Centre." Education Sciences 10, no. 9 (September 15, 2020): 250. http://dx.doi.org/10.3390/educsci10090250.

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In 2018, Aotearoa/New Zealand increased its annual refugee quota to 1000. When refugees arrive in Aotearoa/New Zealand they spend six weeks in a resettlement programme. During this time, children attend an introduction to schooling. First language (L1) literacy support for children experiencing education in a medium that is not their Home Language has been identified as essential for children’s educational success. This knowledge is reflected in Principle 4 of the International Literacy Association’s Children’s Rights to Read campaign, which states that “children have the right to read texts that mirror their experiences and languages...”. In 2018, the International Board on Books for Young People (IBBY)-Yamada Foundation granted funding to IBBY in Aotearoa/New Zealand (IBBYNZ)/Storylines to supply books in the Home Languages of the refugee children in the introduction to school programme. Over 350 books were sourced in a range of languages including Farsi, Arabic, Tamil, Punjabi, Burmese, Karen, Chin, and Spanish. In this article, the sourcing of these books and their introduction to children in a refugee resettlement programme is described. Interviews with five teachers in the resettlement programme concerning the use of the books and how children and their families have been responding are reported. Future programme developments are outlined.

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21

Grønseth, Anne Sigfrid. "Experiences of Tensions in Re-orienting Selves: Tamil Refugees in Northern Norway Seeking Medical Advice." Anthropology & Medicine 13, no. 1 (April 2006): 77–98. http://dx.doi.org/10.1080/13648470500516303.

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22

Steel, Zachary, Derrick Silove, Kevin Bird, Patrick McGorry, and P. Mohan. "Pathways from war trauma to posttraumatic stress symptoms among Tamil asylum seekers, refugees, and immigrants." Journal of Traumatic Stress 12, no. 3 (July 1999): 421–35. http://dx.doi.org/10.1023/a:1024710902534.

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23

Gronseth, Anne Sigfrid. "In Search of Community: A Quest for Well-Being among Tamil Refugees in Northern Norway." Medical Anthropology Quarterly 15, no. 4 (December 2001): 493–514. http://dx.doi.org/10.1525/maq.2001.15.4.493.

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24

Sreenivasan, Bien-Aimé, and Connolly-Ahern. "Connecting Homeland and Borders Using Mobile Telephony: Exploring the State of Tamil Refugees in Indian Camps." Journal of Information Policy 7 (2017): 86. http://dx.doi.org/10.5325/jinfopoli.7.2017.0086.

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25

George, Miriam, and Jennifer Jettner. "Demographic characteristics, migration traumatic events and psychological distress among Sri Lankan Tamil refugees: a preliminary analysis." Migration and Development 4, no. 1 (October 20, 2014): 125–42. http://dx.doi.org/10.1080/21632324.2014.962808.

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26

Silove, Derrick, Zachary Steel, Patrick McGorry, Vanessa Miles, and Juliette Drobny. "The impact of torture on post-traumatic stress symptoms in war-affected Tamil refugees and immigrants." Comprehensive Psychiatry 43, no. 1 (January 2002): 49–55. http://dx.doi.org/10.1053/comp.2002.29843.

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27

Guribye, Eugene, Gro Sandal, and Brit Oppedal. "Communal proactive coping strategies among Tamil refugees in Norway: A case study in a naturalistic setting." International Journal of Mental Health Systems 5, no. 1 (2011): 9. http://dx.doi.org/10.1186/1752-4458-5-9.

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28

Mitra, Rahul. "Outlining a Dialogic Framework of Difference: How do Sri Lankan Tamil Refugees in India Constitute and Negotiate Difference?" Journal of International and Intercultural Communication 4, no. 3 (August 2011): 181–200. http://dx.doi.org/10.1080/17513057.2011.573862.

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29

Weaver, Hilary N. "Between a Rock and a Hard place: a Trauma-Informed Approach to Documenting the Traumatic Experiences of Tamil Refugees." Journal of Human Rights and Social Work 1, no. 3 (July 13, 2016): 120–30. http://dx.doi.org/10.1007/s41134-016-0013-0.

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30

LIDÉN, HILDE. "Lost selves and lonely persons: experiences of illness and well-being among Tamil refugees in Norway - By Anne Sigfrid Grønseth." Journal of the Royal Anthropological Institute 17, no. 4 (November 9, 2011): 901–2. http://dx.doi.org/10.1111/j.1467-9655.2011.01725_21.x.

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31

Lee, C. "Lost Selves and Lonely Persons: Experiences of Illness and Well-Being among Tamil Refugees in Norway. By Anne Sigfrid Gronseth." Journal of Refugee Studies 24, no. 2 (May 28, 2011): 412–14. http://dx.doi.org/10.1093/jrs/fer014.

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32

George, M. "Identifying Daily Stress, Family Conflict and Health Care Resource Gaps at the Sri Lankan Tamil Refugee Camps in India: Implications for Developing an Evidence-based Family Intervention for Refugees." Annals of Global Health 83, no. 1 (April 7, 2017): 81. http://dx.doi.org/10.1016/j.aogh.2017.03.180.

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33

Silove, D., Z. Steel, P. McGorry, and P. Mohan. "Trauma exposure, postmigration stressors, and symptoms of anxiety, depression and post-traumatic stress in Tamil asylum-seekers: comparison with refugees and immigrants." Acta Psychiatrica Scandinavica 97, no. 3 (March 1998): 175–81. http://dx.doi.org/10.1111/j.1600-0447.1998.tb09984.x.

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34

Willford, Andrew. "Lost Selves and Lonely Persons: Experiences of Illness and Well-Being among Tamil Refugees in Norway. Anne Sigfrid Gronseth. Durham: Carolina Academic Press, 2010; 273 pp." Medical Anthropology Quarterly 27, no. 2 (June 2013): b11—b14. http://dx.doi.org/10.1111/maq.12039.

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35

George, M., W. Kliewer, and S. I. Rajan. ""Rather Than Talking in Tamil, They Should Be Talking to Tamils": Sri Lankan Tamil Refugee Readiness for Repatriation." Refugee Survey Quarterly 34, no. 2 (April 28, 2015): 1–22. http://dx.doi.org/10.1093/rsq/hdv004.

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Author, The. "“Rather than talking in Tamil, they should be talking to Tamils': Sri Lankan Tamil refugee readiness for repatriation." Annals of Global Health 81, no. 1 (March 12, 2015): 111. http://dx.doi.org/10.1016/j.aogh.2015.02.756.

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37

Ganesh, Kamala. "Complicating ‘Victimhood’ In Diaspora Studies: The Saga of Tamils In Exile." Sociological Bulletin 69, no. 3 (November 6, 2020): 313–30. http://dx.doi.org/10.1177/0038022920963328.

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As an interdisciplinary field, Diaspora Studies has drawn from many disciplines, including sociology, especially from its debates on migration, structure and agency. This lecture draws on my ethnographic fieldwork on the Sri Lankan Tamils in Germany. It analyses their transition following the civil war in Sri Lanka, from being refugee immigrants to becoming a successful diaspora, well integrated economically, yet holding a powerful identity as Tamil nationalists. Fuelled by political commitment and digital connectivity, their innovative strategies as a diaspora have contributed to the propagation of the Tamil cause. Their example extends and complicates the classic notion of ‘victim diaspora’, demonstrating the simultaneity of victimhood and agency.

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38

Murugesapandian, N. "P. Singaram: Tamil’s First Diaspora Novelist." Shanlax International Journal of Tamil Research 5, no. 4 (April 1, 2021): 1–10. http://dx.doi.org/10.34293/tamil.v5i4.3864.

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Immigration is the basis for redefining the homeland. Nostalgia for the homeland, inherent in everyone, creates a state of comparison in the diaspora. In contrast to the native country, and the country of refuge. The detection of cultural differences continues. The experiences that immigrants record in their memories are shaped as Creative works. Initially the stories of the expatriate Tamils recorded as folk songs. And then formed into stories. Substantial numbers of Tamils migrated to the South East, but no novels were writtenin the early period. Both novels Kadalukkuappaal (1959) and PuyalileoruDhoni (1972) were written by novelist P. Singaram record the lives of immigrants. The novel Kadalukkuappaal is considered to be the first diaspora novel in Tamil. Experiences narrated by P. Singaram through the myth of how human searches are spread across two different lands, Tamil Nadu and South East Asia, lead to an endless world through reading. The absurdity of never-ending human existence makes everything subject to endless debate. Both novels, Kadalukkuappaaland Puyalileoru Dhoni, by P. Singaram, have documented the lives of expatriate Tamils internationally. They are also micro-inquiries into the lives of Tamils in the Diaspora.

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39

George, Miriam. "Sri Lankan Tamil refugee experiences: A qualitative analysis." International Journal of Culture and Mental Health 6, no. 3 (November 2013): 170–82. http://dx.doi.org/10.1080/17542863.2012.681669.

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40

Watt, Ella. "International Criminal Law and New Zealand Refugee Status Determinations: A Case Note on Attorney-General v Tamil X." Victoria University of Wellington Law Review 43, no. 2 (July 2, 2012): 235. http://dx.doi.org/10.26686/vuwlr.v43i2.5033.

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This article considers Attorney-General v Tamil X, a recent New Zealand Supreme Court decision on refugee status determinations. Specifically, it considers the approach taken to art 1F of the Refugee Convention in decisions on the exclusion of claimants from refugee status. As claims are increasingly affected by art 1F considerations, it is imperative that the law in this complicated area is clear and just. This article traces Tamil X's advancement through the courts, and presents an analysis of the Supreme Court's judgment. The article also recommends some future developments for the jurisprudence on the exclusion clauses, specifically the adoption of a modified version of the ICTY jurisprudence on joint criminal enterprise.

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41

Lee, Jin. "‘Global’ Identity or the (Ir)Reducible Other: The Cultural Logic of Global Identity in Sir Arthur Conan Doyle’s The Man with the Twisted Lip." American, British and Canadian Studies Journal 27, no. 1 (December 1, 2016): 117–37. http://dx.doi.org/10.1515/abcsj-2016-0021.

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Abstract After the Syrian civil war, deaths of those fleeing crisis areas have tragically become a regular news item. Not new to the world, however, such crises emerge from tensions between identity and difference as codified in international politics, whereby refugees and migrants become the Other and subject to unyielding universals, such as the law or narrow concepts of what is right. Indeed, the cultural logic of “global identities” informing the current refugee and migrant crisis seems recurrent, as exemplified in the recent cases of the Tamils from Sri Lanka and the Somalis. The cultural logic of global identity is also reflected in the popular nineteenth-century novella by Sir Arthur Conan Doyle, The Man with the Twisted Lip, in which the main character disguises himself as a professional beggar to appeal to middle class values in order to incite their guilty consciences. Drawing on Ian Baucom, Marc Shell, and Jean-Joseph Goux, this article argues that the main character’s actions reflect and embody the cultural logic of the global politico-economy in late nineteenth century London. As such, Doyle’s novella illustrates the Derridean notion of hospitality by revealing that “identity and difference are mutually constitutive” (Baker 109) and offers insightful commentary on the current refugee and migrant crisis.

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George, Miriam, and Jennifer Jettner. "Migration Stressors, Psychological Distress, and Family—a Sri Lankan Tamil Refugee Analysis." Journal of International Migration and Integration 17, no. 2 (December 12, 2014): 341–53. http://dx.doi.org/10.1007/s12134-014-0404-y.

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Kandasamy, Niro. "Transcultural memory and identity: Reconstructing film spectatorship in Tamil refugee resettlement experiences." South Asian Popular Culture 19, no. 1 (January 2, 2021): 1–14. http://dx.doi.org/10.1080/14746689.2021.1879116.

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S, Selvakumaran. "Idealogy – in the Contemporary Sri Lankan Tamil Novels." International Research Journal of Tamil 3, no. 1 (November 14, 2020): 1–12. http://dx.doi.org/10.34256/irjt2111.

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Contemporary Tamil novels depict human life in different dimensions with aesthetic fineness, depending on some theories, in the background of countries such as Sri Lanka, Singapore, Malaysia, etc., and also the places of refuge and diaspora. Here, we mark Sri Lankan Tamil novels, that the writer should belong to Sri Lanka. He may live in some other diasporic country. Even when they write from any of the diasporic countries like France, Canada, Denmark, Australia, etc., one could observe the smell of flesh and blood of their motherland. We can point out Shobha Shakthi’s – Gorilla, m, box; Tamil Nadhi’s- Parthenium; Tamil Kavi’s –Uuzhi kaalam; Jeevakumar’s –kudhitrai vaahanam.

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Jettner, Jennifer, and Miriam George. "Impact of Daily Stressors on Psychological Distress: A Sri Lankan Tamil Refugee Analysis." International Journal of Interdisciplinary Social and Community Studies 11, no. 1 (2015): 1–16. http://dx.doi.org/10.18848/2324-7576/cgp/v11i01/53460.

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Balasunderam, Ahalya. "Gang‐related violence among young people of the Tamil refugee diaspora in London." Safer Communities 8, no. 2 (May 4, 2009): 34–41. http://dx.doi.org/10.1108/17578043200900017.

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Kodiyath, Sreekumar Panicker, and Sheethal Padathu Veettil. "Invisible People: Suspected LTTE Members in the Special Refugee Camps of Tamil Nadu." Refugee Survey Quarterly 36, no. 1 (February 1, 2017): 126–45. http://dx.doi.org/10.1093/rsq/hdw021.

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Healey, Ruth L. "Gratitude and Hospitality: Tamil Refugee Employment in London and the Conditional Nature of Integration." Environment and Planning A: Economy and Space 46, no. 3 (January 2014): 614–28. http://dx.doi.org/10.1068/a4655.

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Ratnamohan, Lux, Sarah Mares, and Derrick Silove. "Ghosts, tigers and landmines in the nursery: Attachment narratives of loss in Tamil refugee children with dead or missing fathers." Clinical Child Psychology and Psychiatry 23, no. 2 (December 20, 2017): 294–310. http://dx.doi.org/10.1177/1359104517746453.

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Objective: To build an account of how bereaved Tamil refugee and asylum seeker children, resettled in Australia, had processed the loss of their dead or missing fathers. Method: Phenomenological and discourse analysis was applied to attachment narratives of nine children (aged 11–17 years) and their surviving mothers in families that lost fathers in war-related circumstances. The narratives were analysed through the lens of Crittenden’s Dynamic-Maturational Model of Attachment and Adaptation (DMM) and Klass’ cross-cultural model of grief. Results: Two divergent pathways — ‘burying the past’ and ‘reifying the past’ — emerged, encompassing the children’s contrasting patterns of information processing regarding loss and trauma (dismissing or preoccupying) and representation of the past (distant-buried or rich-reconstructed). Each pathway reflected a strategic compromise between the constraints and resources presented to the child by the circumstances of the loss (ambiguous or confirmed), the response of their surviving parent (stricken or stoic) and the collective narrative surrounding the loss (silenced or valorised). Conclusion: The DMM’s conceptualisation of attachment as self-protective strategies for navigating danger was helpful in explaining the contrasting adaptations of refugee children to loss and trauma. However, to understand the multivalent meanings of these adaptations, there was a need to situate child–parent attachment relationships within the wider sociocultural reconfigurations arising from contexts of political violence.

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R, Murugan. "Diaspora Tamils and Their Creative Efforts in Historical Perspective." International Research Journal of Tamil 3, S-1 (June 18, 2021): 168–74. http://dx.doi.org/10.34256/irjt21s127.

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Humans usually migrate from their native at different times and under different natural and artificial conditions. Meanwhile, they intend on to record the tragedies, sufferings and crises that they underwent in the time of their diaspora. Such records create some new literary genre in a particular language. They are included foreign literature, refuge literature, diaspora literature etc. In that respect, this respect, this research examines the tamils – eelam tamils in diaspora and their creative efforts. On the other hand, this research brings out the scenario of not only the eelam tamils but also about the diasporas humans in various places of the world.

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