Relevant bibliographies by topics / Tamil Brahmins

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Tamil Brahmins'

Author: Grafiati
Published: 4 June 2021
Last updated: 8 February 2022

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Journal articles on the topic "Tamil Brahmins"

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K, Kiruthika, and Ankayarkanni S. "Iyothee Thass Alternate Script." Indian Journal of Tamil 1, no. 1 (2020): 22–26. http://dx.doi.org/10.34256/ijot2012.

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Veera Maa Munivar is known as the pioneer in the reformation of Tamil script. Next to him, comes Periyar. But, Pandit Iyothee Thass, the precursor of Periyar is not brought into the picture. Iyothee Thass, a versatile scholar is not known to many because of his religious based ideologies. His research was based on the ideologies of Buddhism. All his activities were carried out following Buddha’s teachings. He whipped the Brahmins for suppressing the lay people, untouchables, Paraiyar, Pulaiyar on the basis of casteism and pointed out their mistake in treating them as slaves and pulling down their economy. He opines that Buddists and Jains protected and nurtured Tamil language. He brings out his devotion towards Buddha by interpolating Buddhas’s teachings even in the script changing process of ‘mai’ and ‘mei’.
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Saraswathy, K. N., and Shweta Aggarwal. "Study of Glucose-6-Phosphate Dehydrogenase Deficiency and Sickle Cell Anemia Among the Tamil Brahmins of Delhi." Anthropologist 7, no. 1 (2005): 69–70. http://dx.doi.org/10.1080/09720073.2005.11890886.

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FULLER, C. J., and HARIPRIYA NARASIMHAN. "Marriage, Education, and Employment among Tamil Brahman Women in South India, 1891–2010." Modern Asian Studies 47, no. 1 (2012): 53–84. http://dx.doi.org/10.1017/s0026749x12000364.

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AbstractA hundred years ago, pre-puberty marriage for girls was the norm among South Indian Tamil Brahmans, and Brahman girls received little or no education. By the 1940s, child marriage had largely ended and girls’ education was improving gradually. Today, girls’ educational standards more or less match that of boys’, and many Brahman women are also employed outside the home. In relation to marriage and education in particular, the position of women has greatly improved, which is regarded by Tamil Brahmans themselves as a sign of their modern, educated, professional, middle-class status, whereas extreme gender inequality formerly indicated their traditional, high-caste status. This paper examines how female marriage, education, and employment are interrelated and how they have changed among Tamil Brahmans, particularly in the Eighteen-Village Vattima subcaste, which continued child marriage until the 1970s. Among Tamil Brahmans, as both women and men recognize, a real reduction in gender inequality has occurred. Moreover, Brahman men have more readily ceded status to Brahman women than Brahmans together have to non-Brahmans, so that there is a striking contrast today between persisting ideas of caste superiority and diminishing gender inequality.
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Kalpagam, U. "‘America Varan’ Marriages among Tamil Brahmans." Indian Journal of Gender Studies 12, no. 2-3 (2005): 189–215. http://dx.doi.org/10.1177/097152150501200203.

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Frisch, Walter. "The Snake Bites Its Tail: Cyclic Processes in Brahms's Third String Quartet, op. 67." Journal of Musicology 22, no. 1 (2005): 154–72. http://dx.doi.org/10.1525/jm.2005.22.1.154.

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Brahms's Third String Quartet, op. 67 in Bb Major, represents one of his greatest efforts in cyclical form, but has been neglected in the analytical and critical literature, which has focused on the Third Symphony, the Schicksalslied, and the German Requiem. Brahms's cyclic techniques fall between the procedures of Beethoven, who aims for thematic unity or coherence across a work, and French composers at the end of the 19th century, who use extensive, intricate thematic transformation to bind a piece. Brahms designs the finale of his Bb Quartet, a theme and variations, to evolve toward the reappearance of the main thematic material of the first movement. In the coda of the finale, the themes of the two outer movements are superimposed in ways that reveal their latent kinship.
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Fuller, C. J., and Haripriya Narasimhan. "From Landlords to Software Engineers: Migration and Urbanization among Tamil Brahmans." Comparative Studies in Society and History 50, no. 1 (2008): 170–96. http://dx.doi.org/10.1017/s0010417508000091.

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In south India's rapidly expanding information technology (IT) industry, the small, traditional elite of Tamil Brahmans is disproportionately well represented. Actually, no figures to confirm this assertion exist, but all the circumstantial evidence suggests that it is true, especially among the IT professionals and software engineers employed by the leading software and services companies in Chennai (Madras).1Since the nineteenth century, Tamil Brahmans have successfully entered several new fields of modern professional employment, particularly administration, law, and teaching, but also engineering, banking, and accountancy. Hence the movement into IT, despite some novel features, has clear precedents. All these professional fields require academic qualifications, mostly at a higher level, and the Brahmans' success is seemingly explained by their standards of modern education, which reflect their caste traditions of learning.2
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Fuller, C. J., and Haripriya Narasimhan. "Traditional vocations and modern professions among Tamil Brahmans in colonial and post-colonial south India." Indian Economic & Social History Review 47, no. 4 (2010): 473–96. http://dx.doi.org/10.1177/001946461004700403.

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Since the nineteenth century, Tamil Brahmans have been very well represented in the educated professions, especially law and administration, medicine, engineering and nowadays, information technology. This is partly a continuation of the Brahmans’ role as literate service people, owing to their traditions of education, learning and literacy, but the range of professions shows that any direct continuity is more apparent than real. Genealogical data are particularly used as evidence about changing patterns of employment, education and migration. Caste traditionalism was not a determining constraint, for Tamil Brahmans were predominant in medicine and engineering as well as law and administration in the colonial period, even though medicine is ritually polluting and engineering resembles low-status artisans’ work. Crucially though, as modern, English-language, credential-based professions that are wellpaid and prestigious, law, medicine and engineering were and are all deemed eminently suitable for Tamil Brahmans, who typically regard their professional success as a sign of their caste superiority in the modern world. In reality, though, it is mainly a product of how their old social and cultural capital and their economic capital in land were transformed as they seized new educational and employment opportunities by flexibly deploying their traditional, inherited skills and advantages.
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More, J. B. P. "Tamil Muslims and Non-Brahmin Atheists, 1925-1940." Contributions to Indian Sociology 27, no. 1 (1993): 83–104. http://dx.doi.org/10.1177/006996693027001004.

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Roopnarine, Lomarsh. "Tamil Brahmans: The Making of a Middle-Class-Caste." Journal of Intercultural Studies 36, no. 4 (2015): 508–10. http://dx.doi.org/10.1080/07256868.2015.1050314.

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Roberts, Nathaniel. "Tamil Brahmans: the making of a middle-class caste." Contemporary South Asia 25, no. 2 (2017): 217–19. http://dx.doi.org/10.1080/09584935.2017.1332325.

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Dissertations / Theses on the topic "Tamil Brahmins"

1

Olivier, Virginie. "La représentation de l’ordre socio-cosmique : interprétation du rôle de Brahmā dans la sculpture du Tamil Nadu et du Deccan du 6ème au 9ème siècle." Thesis, Sorbonne université, 2018. http://www.theses.fr/2018SORUL192.

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Brahmā est introduit dans l’iconographie tamoule dès la fin du 6ème s. ou le tout début du 7ème s. par les Pallava, probablement originaires du sud de l’actuel Andhra-Pradesh : ils initient simultanément la sculpture sur pierre et le développement de la culture brahmanique dans l’extrême sud de l’Inde. La divinité apparait dans les fondations du Deccan à la même période : elle participe alors essentiellement de la triade qu’elle forme avec Viṣṇu et Śiva. La faveur que connait Brahmā par la suite, puisqu’il préside à la façade nord sur plusieurs temples shivaïtes de la fin de la période Pallava puis de la période Cola, est en revanche inédite dans d’autres traditions régionales : elle trouve sans aucun doute son origine dans la relation complexe de complémentarité et de rivalité qu’il noue avec Śiva - mais aussi Viṣṇu, même si elle est dans ce cas moins conflictuelle - dans l’idéologie royale développée par les rois Pallava, et plus particulièrement telle qu’elle est mise en scène dans l’iconographie narrative du temple Kailāsanātha à Kāñcipuram au début du 8ème s. Les interactions multiples entre les deux divinités s’articulent notamment autour de la confrontation ambiguë du brahmanisme orthodoxe avec une nouvelle forme d’expression du savoir śaiva d’une part, et, d’autre part, autour de la figure du roi, que peut représenter Śiva, et du brahmane, du purohita, incarné par Brahmā. Le contexte et la signification de ces représentations jusqu’au tournant du 10ème s. en regard de l’art contemporain du Deccan mettront en lumière les spécificités du sud tamoul mais aussi ce qui participe de concepts plus largement diffusés qu’il ne semblerait au premier abord<br>Brahmā was introduced into Tamil iconography at the end of the 6th century or the very beginning of the 7th century by the Pallava, probably from the south of present-day Andhra-Pradesh: they simultaneously initiated stone carving and the development of Brahmanic culture in the far south of India. The divinity appears in the shrines of the Deccan at the same period: he then essentially participates in the triad he forms with Viṣṇu and Śiva. The favor that Brahmā knows thereafter, since he presides over the north facade on several Śaiva temples of the end of the Pallava period then of the Cola period, is by contrast unprecedented in other regional traditions: it undoubtedly finds its origin in the complex relationship of complementarity and rivalry that it establishes with Śiva - but also Viṣṇu, even if it is in this case less conflictual - in the royal ideology developed by the Pallava kings, and more particularly such as it is staged in the narrative iconography of the Kailāsanātha temple in Kāñcipuram at the beginning of the 8th century. The multiple interactions between the two divinities are articulated notably around the ambiguous confrontation of orthodox Brahmanism with a new form of expression of Śaiva knowledge on the one hand, and, on the other hand, around the figure of the king, which Śiva can represent, and of the Brahmin, the purohita, embodied by Brahmā. The context and meaning of these representations up to the turn of the 10th century in relation to the contemporary art of the Deccan will highlight the specificities of southern Tamil imagery but also its connexion to concepts more widely disseminated than it would seem at first sight
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2

Vazhalanickal, V. P. "The Differences in school performance between Tamil Brahmin and Malabar Muslim children in Kerala, India: a socio-cultural approach." Thesis, University of Birmingham, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.492192.

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3

Ibanez, Léticia. "L'habitant des seuils : Mauṉi (1907-1985) et son œuvre dans la construction de la modernité littéraire tamoule". Thesis, Paris, INALCO, 2020. http://www.theses.fr/2020INAL0026.

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Pionnier du récit introspectif en tamoul, Cupramaṇya Maṇi Aiyar dit Mauṉi (1907-1985) laisse une œuvre aussi dense que rare : 27 nouvelles publiées de 1936 à 1971 dont 21 retracent, dans un style élégiaque, les états d'âme de personnages en quête de sens. Ces récits, étroitement associés au milieu des « petits magazines » qui les ont promus, suscitent depuis les années 1930 une importante production de textes critiques dépeignant l'auteur tour à tour sous les traits d'un saint de l'écriture, d'un dilettante et d'un brahmane réactionnaire. L'objectif de cette monographie est double : expliquer ces discours et dégager leurs enjeux dans la construction de la modernité littéraire tamoule ; présenter à partir de nombreuses explications d'extraits une analyse des motifs et stylèmes propres à définir l'originalité de l'auteur. Cette dernière consiste pour nous en une poétique de l'entre-deux, dont chaque partie du développement étudie un aspect. La première mesure l'apport de Mauṉi sous l'angle de son hybridité culturelle. Elle décrit le contexte littéraire des années 1930, fournit une présentation d’ensemble des nouvelles et retrace leur réception critique. La seconde se concentre sur le travail du style pour montrer comment l'auteur, usant d'un lexique restreint, élabore une prose poétique reposant sur l'usage de modalisateurs, de paysages-états d'âme et de descriptions symboliques. La troisième étudie les principaux aspects de son mysticisme de la liminarité : intérêt pour les états modifiés de conscience, création de personnages oscillant entre le moi psychologique et le Soi impersonnel, descriptions d’extases esthétiques conçues comme des aperçus de l’infini. Enfin, la quatrième partie décrit les paradoxes qui constituent le sujet mauṉien dans son être-au-monde, sa conception de l’amour et son rapport à l’Histoire<br>A pioneer in the lyrical story in Tamil, Mauṉi (1907-1985) published 27 short stories, 21 of them exploring, in an elegiac tone, the characters moods as they search for ultimate meaning. These writings, closely associated with the little magazines that promoted them, generated an important production of critical texts alternately depicting the author as an ascetic of serious writing, a dilettante and a reactionary Brahmin.This monography aims both at explaining these discourses' implications in the construction of Tamil literary modernity and presenting an in-depth study of Mauṉi's writings. We argue that Mauṉi's originality lies in a poetics of the in-between, and each part of the thesis analyses a facet of his craft. The first one, which highlights Mauṉi's cultural hybridity, tries to assess his contribution to Tamil literature. It introduces the writer's cultural milieu, gives an overview of his writings and delineates their critical reception. The second part focusses on stylistics to show how Mauṉi develops a poetic prose based on the use of blurring effects, spirituality-oriented metaphors and symbolic landscapes. The third part describes the main aspects of his mysticism as an experience of liminarity : the depiction of altered states of consciousness, the creation of a character oscillating between the psychological I and the universal Self, the sacralization of the aesthetic experience as a glimpse of the Absolute. The fourth part describes the paradoxes constituting the mauṉian subject with reference to his way of being in the world, his conception of love, his viewpoint on culture and History
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Rudisill, Kristen Dawn. "Brahmin humor : Chennai's sabha theater and the creation of middle-class Indian taste from the 1950s to the present." Thesis, 2007. http://hdl.handle.net/2152/24347.

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“Sabha theater” is a genre of Tamil language comedy theater that started in Madras (Chennai) in the period following India’s 1947 independence. Its name comes from the fact that the amateur drama troupes rely on cultural organizations known as sabhas for patronage, but the theater also has a very specific aesthetic and narrative style. Sabhas are known for their patronage of classical music and dance, but many also support amateur theater troupes. These organizations, along with the press and academics, create a notion of “good” taste in Chennai, India. All three fields are dominated by the high caste Brahmin community, which thus both constructs and embodies the idea of good taste in the city. The identity of Brahmins, as the taste-makers of the city, is influential in shaping middle-class culture in Chennai. I argue that this identity is not best visible in tradition, because performances of the classical arts and the response of connoisseur audiences to them reveal an ideal that is frozen in time. I look instead to something spontaneous: humor. The fact that elite Tamil Brahmins choose to join sabhas or attend sabha dramas is not to say that the plays are ideal representations of Tamil Brahmin culture or good taste. In actuality, the discourse about the plays has created two factions within the Tamil Brahmin community, the most vocal of which dismisses them as “just comedy.” I engage with both voices through case studies of plays that have remained popular with audiences over the years. I also consider such things as how the contemporary political climate and development of mass media have affected live theater in Chennai in terms of aesthetics, personnel, scripts, production, and patronage.<br>text
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Mathur, Nita. "The making of a cultural being-An anthropological study of enculturation, dance and emotion among tamil brahmins in Delhi." Thesis, 1991. http://hdl.handle.net/2009/5874.

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DUVVURY, VASUMATHI KRISHNASWAMY. "PLAY AND SYMBOLISM IN RITES OF PASSAGE OF TAMIL BRAHMIN WOMEN: AN INTERPRETATION OF THEIR SOCIAL SIGNIFICANCE." Thesis, 1987. http://hdl.handle.net/1911/16050.

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Among Tamil Brahmnin Aiyars, the world of women is separate yet complementary to the world of men. These women, through their rituals comprising primarily non-Vedic (laukik, oral) life cycle rituals and vows (vratas/nombus), express their domestic concerns, their fears of widowhood and barrenness, and their ambitions of motherhood and eternal 'sumangalihood' (state of auspiciousness). This study, which deals with rural and urban south Indian Aiyar women aims to show (1) how the various symbolic and 'non-serious' elements in their rites of passage reflect their traditional as well as their contemporary tastes; (2) how the liminal period plays a significant role in molding the women; (3) how marriage leading to motherhood, and not simply marriage, is their most important goal; and (4) how this in turn is a commentary on their position and status in this society. Part One introduces the reader to the two research sites, highlights the important traditional life-goals of Aiyar women, and delineates the differences as well as the complementary nature of the Vedic and laukik traditions. In Part Two, Chapter VI provides indepth descriptions and analyses of their life cycle rituals, grouped as "separation," "transition," and "incorporation" rites. This reveals that the women are integrated into society in stages. The various 'playful' and symbolic elements clearly emphasize this fact. Chapter VII deals with the important vratas/nombus performed by Aiyar women. All the rites and vratas are explained by means of case studies and photographs. In Chapter VIII Aiyar women's rituals are viewed as a set and two common symbolic elements--colors and foods--are explored. In Chapter IX a brief description of the roles of 'auspicious' women (sumangalis) and widows in 'antyeshti' (last rites) as well as an account of the rite of widowhood are included to further exemplify the auspicious/creative/positive and the inauspicious/destructive/negative qualities of women and the importance this society attaches to the state of sumangalihood/motherhood. Women's rituals, basically performed by women ritual specialists, have hitherto received scant attention from scholars. This study is intended as a contribution toward rectifying this state of affairs.
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Books on the topic "Tamil Brahmins"

1

Subrahmanian, N. The brahmin in the Tamil country. Ennes Publications, 1989.

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2

Varadarajan, Viji. Classic Tamil Brahmin Cuisine: Pure Vegetarian South Indian Samayal. Orient Enterprises, 2008.

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Śarma, Vajjhala Vēṅkaṭa Subrahmaṇya. Gr̥hanāma gōtra pravara pariśīlanamu: [Nellūru, Pudūru drāviḍulacaritra]. Puḍūru Drāviḍa Saṅghamu, 2008.

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ill, Kale Kavita Singh, ed. Brahma's butterfly. Tulika, 2007.

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Play, symbolism, and ritual: A study of Tamil Brahmin women's rites of passage. P. Lang, 1991.

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Dravidian sahibs and Brahmin Maulanas: The politics of the Muslims of Tamil Nadu, 1930-1967. Manohar Publishers & Distributors, 2008.

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Sri Lanka under a Brahmana curse? Vijitha Yapa Publications, 2002.

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Vazhalanickal, Vivish Philip. Differences in school performance between Tamil Brahmin and Malabar Muslim children in Kerala, India: A socio-cultural approach. University of Birmingham, School of Education, 2004.

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Kiruṣṇamūrtti, Irā. Pir̲kālat Tamil̲ Vaṭṭel̲uttu: Kēraḷattil val̲aṅkiya pir̲kāla Vaṭṭel̲uttukaḷai nuṇuki ārāyntu kūr̲um āyvu nūl. Irā. Kiruṣṇamūrtti, 1985.

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Brahmin and Non-Brahmin: Genealogies of the Tamil Political Present. Permanent Black, 2007.

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Book chapters on the topic "Tamil Brahmins"

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Dhivya, S., and G. Usha Devi. "TAMIZHİ: Historical Tamil Brahmi Handwritten Dataset." In Sustainable Communication Networks and Application. Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-15-8677-4_47.

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Fuller, C. J. "The Modern Transformation of an Old Elite: The Case of the Tamil Brahmans." In A Companion to the Anthropology of India. Wiley-Blackwell, 2011. http://dx.doi.org/10.1002/9781444390599.ch4.

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