Journal articles: 'Tamil diaspora'

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S, Selvakumaran. "In Diaspora Countries - Tamil Culture and Arts." Indian Journal of Multilingual Research and Development 1, no. 1 (December 17, 2020): 7–15. http://dx.doi.org/10.34256/ijmrd2012.

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Unable to cope with the brutal Sinhala aggression against Tamils in Eelam, the Eelam Tamils emigrated to foreign lands in an attempt to uplift their language, art, literature and culture in the countries where they had settled for survival. As a result, they established Tamil schools in the countries where they lived and celebrated the festivals of the Tamils such as Pongal festival and Deepavali festival, the spiritual festival of Murugan Kavadi dance festivel. During these festivals, the Tamil arts such as drama, silambam, oyil and kummi are performed with great diligence. In that sense, this article sets out to explore the way the Tamil diaspora promotes Tamil culture through their arts.

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Kumar, Priya. "Rerouting the Narrative: Mapping the Online Identity Politics of the Tamil and Palestinian Diaspora." Social Media + Society 4, no. 1 (January 2018): 205630511876442. http://dx.doi.org/10.1177/2056305118764429.

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Drawing on the e-Diasporas Atlas project ( www.e-diasporas.fr ) and original empirical research, this study examines the complex role of the World Wide Web in supporting and enabling new types of diaspora identity politics. It compares the online identity politics of two conflict-generated diasporas: Tamils and Palestinians. Both of these stateless diaspora communities maintain a strong web presence and have mobilized around various secessionist attempts, grievance narratives, issue-agendas, and calls for the right to self-determination that have garnered significant attention from the international community and mainstream media in recent times. Analytical concepts from transnational advocacy networks (TANs) and social movement literature are used to draw attention to the dynamic identity-based processes and framing mechanisms that connect diasporic demands and political claims across online and offline environments. The data combine Tamil and Palestinian e-Diasporas hyperlink network maps with web-based content analysis and key respondent interviews. The study argues that online diasporic exchanges transcend host–homeland territorial boundaries and invite comparatively expressive forms of identity-based political engagements that are simultaneously both deeply local and digitally global. In particular, the analysis demonstrates that human rights–based language offers a unique streamlining bridge between various locales, countries of settlement, and the international system more broadly.

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Jacobsen, Knut. "Establishing Tamil Ritual Space: A Comparative Analysis of the Ritualisation of the Traditions of the Tamil Hindus and the Tamil Roman Catholics in Norway." Journal of Religion in Europe 2, no. 2 (2009): 180–98. http://dx.doi.org/10.1163/187489209x437035.

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AbstractThe purpose of this essay is to make a contribution to the study of religious pluralism in the south Asian diasporas. The essay compares the establishment of ritual traditions of the Tamil Hindus and the Tamil Roman Catholics in Norway. There are several parallel developments, and the essay identifies some of these similarities. It is argued that features sometimes assumed to be unique of the Hindu diaspora may not always be so, but may be common features of several of the religious traditions of south Asia in the diaspora. Attention to the plurality of religious traditions in the south Asian diasporas is therefore sometimes a better strategy than the study of each religious tradition in isolation.

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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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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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Sriskandarajah, Anuppiriya. "Demonstrating Identities: Multiculturalism, Citizenship, and Tamil Canadian Identities." Diaspora: A Journal of Transnational Studies 17, no. 2 (June 2014): 172–95. http://dx.doi.org/10.3138/diaspora.17.2.172.

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Looking at political demonstrations that occurred throughout 2008 and 2009 in Toronto, this article explores popular understandings of diasporic identities within a Canadian multiculturalism framework. It also examines second-generation Sri Lankan Tamils’ (SLT) (re)negotiations of these representations in forming and informing their identities. Drawing on Kathleen Hall’s (2002) framework, identities are understood as constituted through processes of power, discourse, and representation. Through a critical discourse analysis of newspaper editorials and narrative explorations of second-generation Canadian Tamils, this article investigates how diasporic identities are incorporated into the wider Canadian polity. Fifteen semi-structured interviews were conducted with second-generation Tamil Canadians (ages nineteen to twenty-nine). I argue that popular constructions of diasporic identities and Canadian national identity as understood within a multiculturalism framework are not entirely in concurrence with Tamil diasporic minorities’ own identity narratives. The resultant “othering” causes feelings of marginalization and undermines notions of social citizenship. Concurrently, resistive practices by the second generation embodied by the political démonstrations of 2008-2009 contest “Canadian” identity as promoted in hegemonic representations by dominant elements of society, including the state. Divergences that emerge between the resistive discourses of second-generation Tamils and “mainstream” integrationist discourses demonstrate the need for a more sophisticated conceptualization of how Canadian multiculturalism and citizenship might incorporate the transnational political and cultural practices of its citizens.

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Megarajah, T. "படகுமூலம் புலம்பெயர்வோரின் பயண அனுபவமும் வாழ்வும்." Shanlax International Journal of Tamil Research 5, no. 1 (July 1, 2020): 90–97. http://dx.doi.org/10.34293/tamil.v5i1.2698.

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Sri Lankan Tamil’s diaspora’s experience are different. which has appeared from time to time in Sri Lankan Tamil diaspora literature. Uyirvaasam novel of Taamaraichelvi is important in Australia’s Tamil novel history. It is about boat peoples went from Sri Lanka to Australia. They went by the political Situation in Sri Lanka by boat. This is the first novel to be published on this subject. The plight of Sri Lankans Tamil Diaspora is recorded in the novel. It has been written realistically, from Sri Lanka to reaching Australia and experiencing various hardships. It is talk about death while sailing boat, children and women been affected and sent off to Sri Lanka after inquiry. These are presented through analytical, descriptive and historical approaches

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Erdal, Marta Bivand, and Kristian Stokke. "Contributing to Development? Transnational Activities among Tamils in Norway." Asian and Pacific Migration Journal 18, no. 3 (September 2009): 397–418. http://dx.doi.org/10.1177/011719680901800304.

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The theme of this article is the transnational activities of members of the Tamil diaspora in Norway and their significance to development in the Northeast region of Sri Lanka. Our analysis acknowledges the complexity of Tamil transnational activities, particularly in regard to issues which may be seen as political. A key observation among the majority of the Tamil diaspora concerns their pragmatic and seemingly apolitical approach to development. This is explained with reference to the positionality of the Tamil diaspora, as a key actor in regard to politics and development in Northeast Sri Lanka, but simultaneously trapped by the dynamics of war and peace. Thus, members of the Tamil diaspora employ transnational strategies, but in forms that cater to complex and sometimes contradictory needs for Tamil identity and belonging, political interests of national self-determination and security, and survival for families.

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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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Tschacher, Torsten. "From Local Practice to Transnational Network — Saints, Shrines and Sufis among Tamil Muslims in Singapore." Asian Journal of Social Science 34, no. 2 (2006): 225–42. http://dx.doi.org/10.1163/156853106777371201.

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AbstractPractices of saint-veneration among Muslims are often perceived as thoroughly localized traditions, which cannot be transplanted to other localities. For this reason, much of the scholarship on the diasporic Muslim communities has assumed that practices of saint-veneration would decline in the Diaspora. Yet, most of this scholarship focused on the relatively young Muslim communities in Western countries. This paper aims to assess this theory by investigating saint-veneration among Tamil Muslims in Singapore, who have been a part of Singaporean Muslim society since the early nineteenth century. It will argue that, contrary to current theories, saint-veneration among Tamil Muslims did not decline among the Singaporean Tamil Diaspora. Rather, Tamil Muslims participated in creating a landscape of shrines in the city by inking their practices with those of other Muslim communities, while at the same time maintaining attachments to saints and shrines back in India.

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M, Christopher. "Cultural loss, Political and Race Issues of Tamil Diaspora in Mathalai Somu’s Short stories." International Research Journal of Tamil 4, S-6 (June 11, 2022): 9–15. http://dx.doi.org/10.34256/irjt22s62.

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Diaspora Literature has played an important role in modern Tamil literature. It involves an idea of homeland, a place from where the displacement occurs and narratives of harsh journeys undertaken on account of economic compulsions. Basically, Diaspora is a minority community living in exile. On a global scale, Life of immigrants is largely fraught with problems and challenges. They have to face various difficulties in the countries where they emigrated. Their presence is precariously located in the face of racism. They have lost their own culture and language. Their existence is set among political problems. This article aims to record the Cultural loss, Political and Racical problems of Tamil Diaspora, through the Fictions of Matale Somu who is an International Tamil Diaspora writer living in Australia. He wrote Twenty-five books including five novels, five Short stories books, three Novellas and Research books. This article includes the definition of Diaspora and Culture. And Cultural loss, Political and Race Issues of Tamil Diaspora also discussed in this text.

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Sahfutra, Suryo Adi. "Diaspora Komunitas Tamil di Sumatera Utara: Antara Menjadi India atau Indonesia." Jurnal Sains Sosio Humaniora 5, no. 1 (June 30, 2021): 575–82. http://dx.doi.org/10.22437/jssh.v5i1.14304.

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Cultural sustainability refers to inter-and intra-generation access to cultural heritage. The sustainability of non-material culture is complex because it is related to the experiences of cultural groups and is built by actors in their daily lives. Cultural sustainability is important for the diaspora community because it is an attempt to maintain their cultural identity in their communities while not completely losing contact with cultural elements in their ancestral lands. This paper discusses the strategies used by Muslim Tamils in Medan, North Sumatra, The Muslim Tamils in Indonesia use mainly informal strategies in the process of preserving culture. However, technological advances that have increased the ease of travel and communication have also enhanced the communication and closeness of these two communities with other Tamil communities around the world and have helped further the sustainability of art, language, culinary and religious practices. Muslim Tamils in Medan are experiencing a crisis of identity as Tamils because they are Muslim and many cultural identities conflict with Islamic teachings. Cross-ethnic marriage, assimilation with the non-Tamil community is strong enough to influence changes in cultural orientation, the identity that is still embedded in the Tamil Muslim community can only be found in weddings, culinary and some cultural adaptation practices. At the same time, as citizens of descent, they face the construction of a citizenship identity, becoming Tamils who live in Indonesia or become Indonesians as ethnic Tamils.

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Maunaguru, Sidharthan. "Thinking With Time: Reflections on Migration and Diaspora Studies Through Sri Lankan Tamil Marriage Migration." American Behavioral Scientist 64, no. 10 (August 6, 2020): 1485–96. http://dx.doi.org/10.1177/0002764220947757.

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Most of the migration studies or diaspora studies predominantly focus on migration patterns, human movements and their circulation over space. Recently a shift occurred focusing on nonhumans and immobility to analyze migration and diaspora. In this article by taking one of the features of Sri Lankan Tamil transnational marriage between Sri Lankan Tamils from Sri Lanka and Sri Lankan diaspora, I argue the importance of time and temporality to rethink about migration and diaspora studies. I show how different temporalities of things and humans that get (dis)entangled at different places and different points in the marriage migration process allow us to shift our lens slightly in future studies on migration and diaspora.

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Syrett, Stephen, and Janroj Yilmaz Keles. "A contextual understanding of diaspora entrepreneurship: identity, opportunity and resources in the Sri Lankan Tamil and Kurdish diasporas." International Journal of Entrepreneurial Behavior & Research 28, no. 9 (October 18, 2022): 376–404. http://dx.doi.org/10.1108/ijebr-08-2021-0658.

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PurposeWithin the growing study of transnational entrepreneurial practice, existing conceptualisation of diaspora entrepreneurship has often lacked engagement with the particularities of the diaspora condition. This paper seeks to advance theoretical understanding and empirical study of diaspora entrepreneurship through identifying the processes that generate diaspora entrepreneurship across economic, social and political spheres.Design/methodology/approachTo analyse the relationship between the development of venture activity and diaspora (re)production, in depth, qualitative biographical analysis was undertaken with UK-based diaspora entrepreneurs embedded within the particular contexts of the Sri Lankan Tamil and Kurdish diasporas. Skilled and active diaspora entrepreneurs were purposively selected from these extreme case contexts to explore their entrepreneurial agency within and across the business, social and political realms.FindingsResults identified key dimensions shaping the development of diaspora entrepreneurship. These comprised the role of diaspora context in shaping opportunity frameworks and the mobilisation of available resources, and how venture activity served to sustain collective diaspora identity and address diaspora interests. These findings are used to produce an analytical model of the generation of diaspora entrepreneurship to serve as a basis for discussing how heterogeneous and hybrid entrepreneurial strategies emerge from and shape the evolving diaspora context.Originality/valueBy placing the reproduction of social collectivity centre-stage, this paper identifies the particularities of diaspora entrepreneurship as a form of transnational entrepreneurship. This recognizes the significance of a contextualised understanding of entrepreneurial diversity within wider processes of diaspora development, which has important implications for policy and practice development in homeland and settlement areas.

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Sankaran, Lavanya. "“Talk in Tamil!” – Does Sri Lankan Tamil onward migration from Europe influence Tamil language maintenance in the UK?" International Journal of the Sociology of Language 2021, no. 269 (May 1, 2021): 123–49. http://dx.doi.org/10.1515/ijsl-2020-0009.

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Abstract This article uses the “communicative repertoire” conceptual framework to investigate the evolving linguistic practices in the Sri Lankan Tamil (SLT) diaspora, looking specifically at how changing mobility patterns have had an influence on heritage language use. Drawing on fieldwork undertaken with 42 participants of diverse migration trajectories in London, the study finds that onward migration has important implications for Tamil language maintenance and use in the UK, and for the introduction of European languages into the community. It argues that Tamil practices can only be fully understood if we consider them within the context of participants' communicative repertoires. Further, the definition of Tamil needs to be expanded to include different varieties, registers and styles that have been shaped by onward migration. As the trend of multiple migrations is becoming increasingly common in globalization processes, studying the recent change in SLT migratory patterns is also crucial to gaining insight into the diversities and transnational links that exist within and across diaspora communities respectively.

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Sankaran, Chitra, and Shanthini Pillai. "Transnational Tamil television and diasporic imaginings." International Journal of Cultural Studies 14, no. 3 (April 12, 2011): 277–89. http://dx.doi.org/10.1177/1367877910391867.

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The dynamics of globalization and digitization are not only shaping a new media order but also making significant impacts on the cultural dimensions of an older societal order in the case of the Tamil Diaspora. The emerging transnational phenomenon of Tamil television challenges constructed boundaries, contests traditionally homogenized spaces such as those of nation and homeland, questions the principle of territoriality and opens up the sphere both from without and within the national space. New media practices and flows are shaping media spaces with a built-in transnational connectivity, creating contemporary cultures pregnant with new meanings and experiences. This article aims to map the developments around transnational Tamil television. It scrutinizes the nature and impact of Tamil media emerging from Singapore and Malaysia on other parts of the diasporic Tamil world, and also alternatively, the nature and effect of Tamil media from India and elsewhere in Singapore and Malaysia. Issues of multiculturalism and the transnational media’s impact and culture will be interrogated to enable the analysis of the global remapping of media spaces and to address key issues related to situated transnational Tamil cultures.

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ALAGIRISAMY, DARINEE. "The Self-Respect Movement and Tamil Politics of Belonging in Interwar British Malaya, 1929–1939." Modern Asian Studies 50, no. 5 (March 6, 2015): 1547–75. http://dx.doi.org/10.1017/s0026749x14000304.

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AbstractThis article explores ideas of belonging that gained prominence among Indian Tamils in interwar British Malaya by revisiting a transnational dialogue that has been under-represented in the community's history. Through an analysis of the developments that unfolded during and in the decade following Periyar E. V. Ramasamy's first visit to Malaya in 1929, it positions the diaspora within the politics of a reform movement that had a profound impact on Tamil cultural and political consciousness in two colonial societies. Having originated in the former Madras Presidency, the Self-Respect movement entered Malaya at a time when both societies were engulfed in momentous change. Led by the middle class, the movement's subsequent ‘Malayanization’ raised salient questions of political allegiance as it was adapted, challenged, and ultimately reapplied to India in the interest of defending the Tamil homeland. Through an analysis of the contentious loyalties that Malayan Self-Respecters encouraged, and the responses that surfaced in the process, this article will demonstrate that the movement opened up critical new discursive spaces through which the diaspora engaged with its ‘home’ and ‘host’ societies.

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Jeyapal, Daphne. ""Since When Did We Have 100,000 Tamils?" Media Representations of Race Thinking, Spatiality,and the 2009 Tamil Diaspora Protests." Canadian Journal of Sociology 38, no. 4 (December 31, 2013): 557–78. http://dx.doi.org/10.29173/cjs21197.

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Abstract. Beginning in mid-2008, the Tamil diaspora around the world organized in extraordinary activism against the escalating violence in northern Sri Lanka. Responses to the 2009 Tamil diaspora protests in Canada provide a unique case study to examine a contemporary moment of resistance, when race thinking and spatiality intersected within and beyond national borders. Using critical theories of representation, I conceptualize Canadian print media coverage of the protests as representations of a “strange encounter” with the other. I explore the media’s production of the other and its conflation of the Tamil protester-terrorist through constructions of space. I also examine how scale operates through underlying national values to conceptualize a precarious structure of belonging. Through these discursive moves, I demonstrate how the resulting figure of the “other,” the “outlaw,” and the “outsider” came to represent and delegitimize the racialized/ spatialized Tamil protest(er).

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Wayland, Sarah. "Ethnonationalist networks and transnational opportunities: the Sri Lankan Tamil diaspora." Review of International Studies 30, no. 3 (July 2004): 405–26. http://dx.doi.org/10.1017/s0260210504006138.

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This article presents an empirical case study of a type of nonstate actor largely overlooked in the IR literature on transnationalism: the diaspora or transnational ethnic actor. Building upon findings from contentious politics or social movements scholarship, I highlight the nexus of domestic and transnational politics by demonstrating how actors form ethnic networks and utilise transnational opportunities to pursue political goals in various states. Specifically, I argue that the formation of ethnic networks in the Tamil diaspora has enabled the Liberation Tigers of Tamil Eelam (LTTE) or ‘Tigers’ to engage in protracted insurgency against the Sri Lankan government army. Whereas traditional contentious politics scholarship is unable to explain the longevity and intensity of that conflict, a consideration of the transnational dimension provides new insight into how ethnic conflicts may be sustained. The combination of greater political freedom, community organising and access to advanced communications and financial resources in receiving states has allowed Tamil separatists in the diaspora to maintain ‘transnational ethnic networks’ which are in turn used to mobilise funds that have prolonged the secessionist campaign in Sri Lanka.

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Kumar, Priya. "Transnational Tamil networks: Mapping engagement opportunities on the Web." Social Science Information 51, no. 4 (November 20, 2012): 578–92. http://dx.doi.org/10.1177/0539018412456770.

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This article focuses on the Tamil diaspora in the context of virtual networks. Contemporary linkages stem from decades of civil unrest within Sri Lanka. The Tamil community has found much unity in perceived injustices and marginalization following a violent mass exodus during the 1980s. Quests for political validation and statehood in North-East Sri Lanka have transferred to virtual platforms. Subsequent networks are both sophisticated and dynamic, proactively transcending borders, propelling transnational linkages forward. Between the virtual and physical, the article investigates how respective communities network and expand online. This includes mapping online activities, which characteristically focus on current affairs and ground realities. Indeed, the Web provides a platform of engagement, which in a quest for legitimacy has expanded the networked opportunities available for the greater Tamil diaspora.

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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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Devadoss, Christabel. "Sound and identity explored through the Indian Tamil diaspora and Tamil Nadu." Journal of Cultural Geography 34, no. 1 (October 6, 2016): 70–92. http://dx.doi.org/10.1080/08873631.2016.1231383.

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Laffey, Mark, and Suthaharan Nadarajah. "The hybridity of liberal peace: States, diasporas and insecurity." Security Dialogue 43, no. 5 (October 2012): 403–20. http://dx.doi.org/10.1177/0967010612457974.

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Much contemporary analysis of world order rests on and reproduces a dualistic account of the international system, which is divided into liberal and non-liberal spaces, practices and subjectivities. Drawing on postcolonial thought, we challenge such dualisms in two ways. First, we argue that, as a specific form of governmental reason and practice produced at the intersection of the European and the non-European worlds, liberalism has always been hybrid, encompassing within its project both ‘liberal’ and ‘non-liberal’ spaces and practices. Second, through analysis of liberal engagement with diasporas, a specific set of subjects that occupy both these spaces, we show how contemporary practices of transnational security governance work to reproduce the hybridity of liberal peace. The article demonstrates the shifting conditions for local agency in relations and practices that transcend the simple dualism between liberal and non-liberal spaces, in the process showing how practices of transnational security governance also reproduce diasporas as hybrid subjects. The argument is illustrated with reference to the Tamil diaspora and the Sri Lankan state’s war against the Liberation Tigers of Tamil Eelam.

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Laine, Anna. "Locating art practice in the British Tamil Diaspora." World Art 5, no. 2 (July 3, 2015): 199–222. http://dx.doi.org/10.1080/21500894.2015.1036457.

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G, Anantharajan. "The Multifaceted Problems of the Diaspora as Revealed in the Novel Kadavucheetu." International Research Journal of Tamil 4, SPL 2 (February 28, 2022): 144–50. http://dx.doi.org/10.34256/irjt22s222.

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In primitive society, people migrated from one place to another, either individually or in ethnic groups, due to herding, hunting, and natural disasters. Subsequently, while immigration continued in the Sangam period, the kappiyam period, and the Bhakthi period, the background of migration over time began to intensify due to poverty, ethnic strife, and political crises. From the novel 'Kadavucheetu' by the expatriate Tamil novelist V. Jeevakumaran that contemporary emigration is very painful and has caused many losses in life. The study identifies the biological problems faced by Tamils who fled their homeland to Sri Lanka, lost their ties, lost their possessions and fled to Denmark as refugees, and their multiple losses, as shown in the passport novel.

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MAUNAGURU, SIDHARTHAN, and JONATHAN SPENCER. "‘You Can Do Anything With a Temple’: Religion, philanthropy, and politics in South London and Sri Lanka." Modern Asian Studies 52, no. 1 (January 2018): 186–213. http://dx.doi.org/10.1017/s0026749x17000385.

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AbstractOur title quotation is taken from an interview with the chief trustee of a leading Hindu temple in south London, and captures the curious mixture of philanthropy, politics, and individual ambition that has emerged around Sri Lankan Tamil temples in the diaspora. During the long years of civil war, temples became centres of mobilization for the growing Tamil diaspora, and were often accused of channelling funds to the LTTE (Liberation Tigers of Tamil Eelam) and its various front organizations. Since the end of the war, in 2009, the same temples now support orphanages and other good works in Sri Lanka, and their efforts are starting to be emulated by temples in Sri Lanka itself. At the heart of our article is a dispute between the UK Charity Commission and the chief trustee of a London temple, who is accused of misuse of temple funds and ‘failure to dissociate’ the temple from a terrorist organization. A close reading of the case and its unexpected denouement reveals the difficulties of bounding the zone of philanthropy.

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Burkhart, Geoffrey. "Life on the Outside: The Tamil Diaspora and Long-Distance Nationalism:Life on the Outside: The Tamil Diaspora and Long-Distance Nationalism." American Anthropologist 103, no. 1 (March 2001): 248–49. http://dx.doi.org/10.1525/aa.2001.103.1.248.2.

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Baumann, Martin. "Templeisation: Continuity and Change of Hindu Traditions in Diaspora." Journal of Religion in Europe 2, no. 2 (2009): 149–79. http://dx.doi.org/10.1163/187489209x437026.

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AbstractReligions that are involved in processes of migration face a double challenge: they need to adapt to the new environment due to the different socio-cultural and legal setting; at the same time, a faithful maintenance of ritual practice, religious concepts, worldview, and norms is a prerequisite for the continuation of the very tradition, warding off assimilation. Recent scholarship in social and cultural studies subsumed these processes under the newly 'discovered' term of diaspora. This article employs the term to analyse aspects of religious dynamics caused by constraints of living home away from home. We adopt the neologism “templeisation” introduced by Vasudha Narayanan studying Hindu immigrants from India in the USA, in order to scrutinise incipient changes among Hindu Tamils from Sri Lanka in continental Europe. Templeisation points to a decisive shift of religious observance and ritual practice from the home to the temple, accompanied by a shift in authority away from women and mothers to men and priests. Are these shifts also observable for the Tamil Hindu diaspora in Germany and Switzerland?

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Ramesh, Akshya. "A Diasporic Study of the Tamil Movie - Nala Damayanthi." International Journal for Research in Applied Science and Engineering Technology 9, no. 8 (August 31, 2021): 2952–54. http://dx.doi.org/10.22214/ijraset.2021.37874.

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bstract: ‘Nala Damayanthi’ is a Tamil movie, directed by Moulee which was released in the year 2003, starring R. Madhavan, Geetu Mohandas, Anu Hassan, Sriman, Moulee and many others. This movie projects the life and problems of an Indian immigrant who goes to Australia and almost loses everything including his own identity. The movie also represents and reflects some of the issues that an average immigrant would face in a foreign land. Alienation, racial discrimination, loss and lack of identity are some of the prominent issues that are addressed in the movie. Ramji, the protagonist faces quite a lot of differences in Australia yet, he tries hard to fit in and accommodate that culture. But, in spite of all his attempts to change his behaviour and manners, he ultimately remains as an Indian and therefore, he is eventually rejected. Thus, this movie handles diasporic issues of an Indian in Australia. Keywords: Alienation, Diaspora, Racial Discrimination, Lack of Identity, Indian Immigrant

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Smette, Ingrid. "Superdiverse diaspora: everyday identifications of Tamil migrants in Britain." South Asian Diaspora 14, no. 1 (January 2, 2022): 103–5. http://dx.doi.org/10.1080/19438192.2022.2040807.

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Fuglerud, Øivind. "Time and space in the Sri Lanka‐Tamil diaspora." Nations and Nationalism 7, no. 2 (April 2001): 195–213. http://dx.doi.org/10.1111/1469-8219.00012.

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George, Glynis. "The Canadian Tamil Diaspora and the Politics of Multiculturalism." Identities 18, no. 5 (September 2011): 459–80. http://dx.doi.org/10.1080/1070289x.2011.670610.

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Canagarajah, Suresh. "Changing orientations to heritage language: The practice-based ideology of Sri Lankan Tamil diaspora families." International Journal of the Sociology of Language 2019, no. 255 (January 26, 2019): 9–44. http://dx.doi.org/10.1515/ijsl-2018-2002.

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Abstract The notion of heritage language (HL) has recently been challenged by emerging orientations to language. That languages are always in contact, they are constructed by ideologies, and they don’t have an ontological status challenge traditional notions of HL as primordial, pure, and territorialized. In this article, I draw from data from a qualitative inquiry adopting observations, surveys, and interviews on how families of the Sri Lankan Tamil diaspora community in UK, USA, and Canada define heritage language and competence. I focus specifically on interview data to unveil the language ideologies of community members relating to heritage language and identity. For them, competence means having the ability to align Tamil verbal resources strategically with multimodal semiotic resources and spatial repertoires to accomplish social and cultural communicative activities. For this objective, being proficient in fragmentary verbal resources, receptive and/or conversational skills, low diglossic Tamil, and informal register are deemed satisfactory. Therefore the corpus that is considered as HL is also changing in diaspora contexts to accommodate appropriations from other languages, and metonymic uses, which develop shared indexicality for the community. I label these assumptions as constituting a practice-based ideology of HL. Such an orientation will help us understand HL as a socially constructed and changing construct, while affirming its importance for migrant communities.

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Jha, Gautam Kumar. "Thaipusam in Malaysia: a Hindu festival in the Tamil diaspora." Diaspora Studies 12, no. 1 (November 26, 2018): 99–101. http://dx.doi.org/10.1080/09739572.2018.1546431.

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Somalingam, Thusinta. "Tamil Diaspora Schools—Ethnic-National Education in a Transnational Space." Transnational Social Review 2, no. 2 (January 2012): 33–39. http://dx.doi.org/10.1080/21931674.2012.10820724.

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Abu Hassan, Badrul Redzuan. "Analisis Fenomenologi Khalayak Sinema Tamil Malaysia." Jurnal Komunikasi: Malaysian Journal of Communication 37, no. 4 (December 30, 2021): 37–55. http://dx.doi.org/10.17576/jkmjc-2021-3704-03.

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Sinema Tamil tempatan merupakan sebahagian daripada industri perfileman nasional. Pengaruh sinema ini dilihat mula berkembang sejak beberapa tahun kebelakangan ini sehingga berjaya mencapai kutipan pecah panggung menerusi Vedigundu Passange arahan Dr. Vimala Perumal. Namun, cabaran industri ini bukanlah disebabkan statusnya sebagai sinema minoriti, tetapi perlu bersaing dengan industri perfileman India khususnya Kollywood yang bertaraf global dan sentiasa dijadikan ukuran perbandingan. Tujuan utama makalah ini ialah untuk mengimbau dan memahami sikap dan pengalaman penontonan filem-filem berbahasa Tamil dalam kalangan khalayak masyarakat India di negara ini. Pendekatan fenomenologi telah digunakan sebagai panduan untuk melakukan penelitian tentang bagaimana khalayak membina pengetahuan, kesedaran dan pengalaman individu selaku subjek yang menonton filem-filem Tamil tempatan dan Kollywood. Menggunakan kaedah temubual berfokus, dapatan kajian dapat dirumuskan dalam 3 aspek: pertama, khalayak sinema Tamil tempatan hari ini majoritinya ‘mendewasa’ dengan keetnikan Tamilnadu atau jingoisme Bollywood dan masih bergelut untuk menerima kelainan dan inovasi pada naratologi, sinematografi, penataan muzik atau seni lakon, dan penggunaan teknologi komputer dan kesan khas; kedua, khalayak sinema Tamil tempatan dilihat mula menyedari fungsi Bahasa Tamil dan Sekolah Jenis Kebangsaan Tamil sebagai penanda keetnikan masyarakat Tamil; dan ketiga, pendekatan fenomenologi telah mendedahkan walaupun kesedaran dan afiniti kolektif khalayak tempatan telah dibina oleh imaginari ‘tanah leluhur’ secara signifikan, mereka komited untuk membuktikan daya ketahanan mereka dalam menghadapi pengaruh imaginari berdiaspora itu. Kesimpulannya, sikap ambivalen dalam kalangan khalayak filem Tamil negara ini mungkin terbentuk dari imaginari ketamilan yang global. Mereka seharusnya turut sedar akan implikasi daripada konstruksi dan konsumsi imaginari ini ke atas payung kebudayaan negara ini. Kata kunci: Diaspora, keetnikan, Sekolah Jenis Kebangsaan Tamil, sinema Tamil, vernakular.

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V, Nathiya. "Modern Poetry and Malaysian Tamil Writer's Association." International Research Journal of Tamil 3, no. 1 (December 30, 2020): 99–103. http://dx.doi.org/10.34256/irjt21111.

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The Tamil Diaspora those who are settled throughout the world dedicated them for the Development of muthTamil that is iyal isai and Natakam and preserve the tranquility and Heritage of Tamil language. Their activities having been properly streamlined with their respected Tamilsangams. The renowned Tamil sangam of Malaysia which is the best among of its kind rendering yeoman service with its multi thronged approaches and attitudes in particular the seminars on modern or revival poetry (puthu kavithai) has been Notable. Writer association of Malaysia conducted seminar on to the kavithai and assessd the pros and cons of puthu kavithai. Innovative features of kavithai has been developed and supporterd with their services the activities of honoring the right person and the publication also supports its progress. Even from the time of inception the Malaysian writer’s association service for the development of puthu kavithai is commendable. This research will be established the activities of this association with the reliable sources.

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Seoighe. "Reimagining narratives of resistance: memory work in the London Tamil diaspora." State Crime Journal 9, no. 2 (2021): 169. http://dx.doi.org/10.13169/statecrime.9.2.0169.

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Hornabrook, Jasmine. "South Indian singing, digital dissemination and belonging in London’s Tamil diaspora." Journal of Interdisciplinary Voice Studies 2, no. 2 (August 1, 2017): 119–36. http://dx.doi.org/10.1386/jivs.2.2.119_1.

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Canagarajah,, A. Suresh. "Migrant ethnic identities, mobile language resources: Identification practices of Sri Lankan Tamil youth." Applied Linguistics Review 3, no. 2 (October 10, 2012): 251–72. http://dx.doi.org/10.1515/applirev-2012-0012.

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AbstractIn the context of multilingualism and migration, the place of ethnic identities has come into question. Applied linguists have to contend with the possibility that ethnic identities have to be redefined in the light of changing orientations in the field. The critique of essentialism, the dismantling of the ”one language = one community” equation, and the fluidity of translanguaging have raised the question whether ethnic identities can be treated as real anymore. In the face of these changes, one group of activist scholars invokes values of ecological preservation and language rights to insist on traditional ethnic identities. Another treats ethnic identities as transient and playful under labels such as ludic ethnicities and metroethnicities. Interpreting the identification practices of Sri Lankan Tamil diaspora youth in UK, USA, and Canada, this article argues for a middle position of strategic constructivism. That is, though the Tamil youth are multilingual, and do not claim full proficiency in Tamil language, they use their mix of codes to construct Tamil ethnicity in situated uses of their repertoire. The article argues that ethnicity should be treated as a changing construct, with different codes employed to index identity in changing times and places.

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Chinniah, Sathiavathi. "K. Balachander: An Innovative Filmmaker." Asian Journal of Social Science 37, no. 4 (2009): 574–98. http://dx.doi.org/10.1163/156853109x460291.

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AbstractThis study aims to contribute to existing literature on Indian cinema by exploring the works of K. Balachander. An academic enquiry into K. Balachander's films is justified given his presence in the Tamil film industry for some 40 years and the numerous awards he had obtained over this period for his filmic contributions, including the prestigious Padmashree Award which he won in 1987. In the bigger study of which this is a small part, I also study female representation in his films, as well as how various groups of audience interpret the portrayal of women in three specific films directed by him. Keeping in mind the varied audience groups of Tamil cinema, three different groups have been selected for this purpose, namely the rural and urban audiences in India and the diaspora audience in Singapore. Emphasis on the audience allows this study to build on earlier research on the reception of films at the point of consumption. I hope in this to provide a new perspective on audience reception of female portrayals in Tamil films.

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Xavier, Subha, and Charlie Michael. "Embodying the Tamil diaspora: Audiard, Shobasakthi and the transnational languages of Dheepan." Transnational Screens 12, no. 1 (January 2, 2021): 23–40. http://dx.doi.org/10.1080/25785273.2021.1876446.

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Jain, Ravindra, and Christopher McDowell. "A Tamil Asylum Diaspora: Sri Lankan Migration, Settlement and Politics in Switzerland." Journal of the Royal Anthropological Institute 4, no. 4 (December 1998): 843. http://dx.doi.org/10.2307/3034884.

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Canagarajah, A. Suresh. "Language shift and the family: Questions from the Sri Lankan Tamil diaspora." Journal of Sociolinguistics 12, no. 2 (April 2008): 143–76. http://dx.doi.org/10.1111/j.1467-9841.2008.00361.x.

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FAIR, C. CHRISTINE. "DIASPORA INVOLVEMENT IN INSURGENCIES: INSIGHTS FROM THE KHALISTAN AND TAMIL EELAM MOVEMENTS." Nationalism and Ethnic Politics 11, no. 1 (April 2005): 125–56. http://dx.doi.org/10.1080/13537110590927845.

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Pillai, Shanthini. "Modern Asian ecclesiastical interconnections: Catholic Tamil Nadu and its diaspora in Malaysia." Australian Journal of Anthropology 28, no. 2 (June 11, 2017): 165–79. http://dx.doi.org/10.1111/taja.12232.

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HESS, MONIKA, and BENEDIKT KORF. "Tamil diaspora and the political spaces of second-generation activism in Switzerland." Global Networks 14, no. 4 (May 27, 2014): 419–37. http://dx.doi.org/10.1111/glob.12052.

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Alessandrini, Anthony C. "“My Heart’s Indian for All That”: Bollywood Film between Home and Diaspora." Diaspora: A Journal of Transnational Studies 10, no. 3 (December 2001): 315–40. http://dx.doi.org/10.3138/diaspora.10.3.315.

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In the spring of 1995, I had just begun to work on issues having to do with the global reception of Indian popular film.2 I was particularly interested in the consumption of Bollywood films in South Asian diasporic communities and was doing some preliminary research in Iselin, a small town in central New Jersey, with a large and thriving “Little India” neighborhood. Since I was also interested in the changes taking place in the Indian popular film industry itself, I had been following the case of Mani Ratnam’s film Bombay, which had been released earlier that year, in Tamil and Hindi, to a mix of acclaim and controversy in India. Because the film deals with the communal violence that gave rise to rioting that shook Bombay in 1992 and 1993, some authorities were concerned that screening the film in areas experiencing communal tensions might lead to more violence. Consequently, the film had been temporarily banned in several parts of India, including Hyderabad and Karnataka and, as of April 1995, had not yet been screened in Bombay itself (Niranjana, “Banning Bombayi” 1291–2). But at a party that spring, I found myself discussing the film with a colleague who had come from Bombay to study comparative literature at Rutgers. Bombay was quite an interesting film, she assured me, and I should watch it as part of my research. I must have looked puzzled, for she then added, “We found a copy on video in Iselin last week.”

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Shukla, Sandhya. "Book Review: Life on the Outside: The Tamil Diaspora and Long Distance Nationalism." International Migration Review 35, no. 2 (June 2001): 621–22. http://dx.doi.org/10.1111/j.1747-7379.2001.tb00032.xm.

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Godwin, Matthew. "Winning, Westminster-style: Tamil diaspora interest group mobilisation in Canada and the UK." Journal of Ethnic and Migration Studies 44, no. 8 (August 23, 2017): 1325–40. http://dx.doi.org/10.1080/1369183x.2017.1354160.

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Journal articles on the topic 'Tamil diaspora'

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