Relevant bibliographies by topics / Tamil Folk songs

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Academic literature on the topic 'Tamil Folk songs'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Tamil Folk songs"

1

Thayanithy, Murugu. "Feeling of love in Batticaloa folk songs." International Research Journal of Tamil 3, no. 4 (September 15, 2021): 108–21. http://dx.doi.org/10.34256/irjt21414.

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Literatures have been studied orally before taking written form. History makes it clear that such songs were written during the Sanskrit period. These oral literatures shed light on the life and history of a country and its flaws and serve as a mirror that reveals the cultures, customs, and ancient thoughts of the people. Although the study of folk songs on the world stage has been in vogue for a long time, it came into practice in Tamil Nadu in the 19th century and then came into the study. However, it has not been advanced as a separate discipline in the University of Sri Lanka to date. Instead, the study of folk songs is being carried out in collaboration with the Tamil Department.In the case of Batticaloa Tamil Nadu, the close connection between India and Sri Lanka due to migration, migration and migration from ancient times can be seen from the identification of Tamils as the first and last king of Sri Lanka.Therefore, it is possible to realize that folk songs are widespread among the people of Batticaloa as there was not only Tamil Nadu connection but also Indian national connection. The songs are arranged in the form of Ritual, Rain and Famine, Lullaby, Game, love, Marriage, Family, Community, Relationship and Career, Obpari, Swing, Satire, Mother Songs.These songs explore love songs, present the feeling of love found in them, show how they fit in with the general characteristics found in the literature of Sangala Agathi and reveal aspects of the Batticaloa socio-cultural hierarchy. The gist of the song is not to give a direct meaning, but to explain its essence. They are classified as motherly songs, Fatherly songs, Leader songs, Leader songs, Friend songs, and General songs.
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2

J, Mohana Lakshmi. "Human’s Developmental Thoughts in the Tamil Folk Songs." International Research Journal of Tamil 4, S-16 (December 12, 2022): 69–77. http://dx.doi.org/10.34256/irjt224s1610.

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At first oral songs appeared in the archaic language. These oral songs are sung in different forms. Folk songs have no grammatical restrictions it is just sung. The song is very simple and it is easy to sing. Though the song is simple it has many meanings that are useful for life. This article shows up the emerging management ideas in the folk songs such as leadership characteristics, education, morals and human resources.
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3

S, Kamaraj. "Types and Forms of Folk Songs Tradition in Malayalam Literature." International Research Journal of Tamil 4, no. 1 (December 9, 2021): 32–43. http://dx.doi.org/10.34256/irjt2215.

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The folk songs have been well flourished in Malayalam Literature. The Malayalam folk songs entirely different from the Tamil folk songs. But it is fact that the structure of Malayalam Pattu has been adopted from the Tamil Literature and we could understand that the Tamil structure has been following even today. Folk songs have a special place in Malayalam Literature. Folk songs in Malayalam are categorized into community songs, Worship songs, Professional songs and celebration songs etc. This study has been analysis the Types and forms of folk songs which related to worshiped.
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4

K, Nivetha, Sasirekha P, Bhuvaneshwari K, and Raja M. "Psychology in Tamil Folk Songs." Indian Journal of Tamil 3, no. 3 (June 17, 2022): 5–10. http://dx.doi.org/10.54392/ijot2232.

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All Tamil literature is a gift given to us by our forefathers. All literature expresses the life values of the people. In this way, folk literature, which is unwritten literature, reflects human feelings. A man expresses his subconscious thoughts and beliefs through folk literature. In folk literature that includes folk songs, folk tales, fables, proverbs, etc., man expresses his life experiences from birth to death. Folk In literature, man expresses his life records from birth to death. In lullabies, events such as a mother's love for her child and making children realise the importance of relatives are important to human life. The way agriculture is expressed in special kummi songs, the subconscious impressions of man through faith in God, the subconscious impressions of man through themangu songs, the expression of male and female relationships through themangu songs, the characteristics of grooms who collect dowry from women through marriage, and indicate social disorders This review article is intended to reveal women lamenting the loss of their mothers in the metaphorical songs that express their characteristics at the end of human life, and women who have lost their husbands are marginalised in society due to their helpless condition.
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5

Santhirasegaram, Sinnathamby. "Song Composition Systems of Sri Lankan Tamil Rural Poets." Shanlax International Journal of Tamil Research 5, no. 2 (October 1, 2020): 19–25. http://dx.doi.org/10.34293/tamil.v5i2.3485.

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There is a long tradition of folk song called Folk ballads (Kaddup padalkal) among the Sri Lankan Tamils. These songs, written by somewhat literate rural poets, are written on the paper or published as pamphlets, as small print copies. But, in their practical way, they are mostly handed over orally.When these Folk ballads (Kaddup padalkal) compose by the rural poets, they follow some rules and regulations. Linguistic regulations are the main one of them. These rules clearly distinguish oral literature from written literature. It has been generally followed that songs should be composed mainly on the basis of various verbal elements. Namely, different features follow the same repetitive methodology.Similarly, we can observe that there is more similarity in the rhythm of the songs. They have been singing their songs in certain rhythms. Thus, they have adopted the method of using oral song forms such as epic, ammānai, sinthu, kummi, thālāttu, oppāri, kavi according to the nature of the objects. Their form and music structures are mostly similar to folk songs.Moreover, a general structure has been followed to the theme of the songs.
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6

V, Udhayakumar. "Folk Elements in the Marutha Thinai Songs." International Research Journal of Tamil 4, S-16 (December 12, 2022): 139–49. http://dx.doi.org/10.34256/irjt224s1618.

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In order to know the oral literary characteristics in Marutha thinai songs one must know the main characteristic features in oral. Plowing industry, planting industry, buffalo herding, ray cutting, fishing and other games such as paddy war, vallai song, silt removal, flower picking are the various kind of arts performed during the sangam period. The poets have recorded countless rituals, beliefs and customs in Marutha thinai songs. Through these songs one can know the culture, tradition and civilization of the ancient Tamil people. The article brings out the hidden folk elements in the Marutha thinai songs.
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7

Arumugum, Logeswary, and Kingston Pal Thamburaj. "Tamil Plantation Labourers in Malaysian Tamil Folk Songs." Journal of Tamil Peraivu 5, no. 1 (July 1, 2017): 98–107. http://dx.doi.org/10.22452/jtp.vol5no1.9.

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8

M, Sankar, and Annadurai T. "Women's Expression in Lullabies." International Research Journal of Tamil 4, S-18 (December 8, 2022): 255–58. http://dx.doi.org/10.34256/irjt224s1834.

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Literature is the mirror of life. Tamil literature portrays the background influences of human life. Folklore is a growing genre in Tamil literature. Folklore is the collection of incidents that occur in the life of the people from birth to death. Folk songs delight not only the singers and listeners but it also makes the poets and great peoples happier. Many poets are influenced by folk songs. Lullabies is a kind of folk songs. Lullaby is the first song that a child hears after his/her birth. Even the words are not understood by the child, the music of lullabies make child to fall asleep. Lullabies varies from region to region and from town to town. Although their purpose is the same, the theme, the situation, the mother's imagination and the words of the song vary according to their local dialect.
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9

Jayalalitha. "Tamil Agathinai poems and Kannada folk songs - A comparison study." International Research Journal of Tamil 2, no. 4 (August 30, 2020): 16–23. http://dx.doi.org/10.34256/irjt2043.

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There is an emphasis in recent years on the study of literary and cultural parallel between Tamil and Kannada. This kind of research would enable one to arrive at Proto- Dravidian common cultural core. Anyhow my attempt is humble. I Try to make a comparison of the Akam (Love) poems. Which are found in Tolkappiyam and Sangam literature with some Kannada folk songs. Tolgappiyam says that the Akam poems of five division of land (Kurinji, Mullai, Marudam, Naidal and Paalai) should not mention the proper name of the characters. If we take a simple look at the different folk songs collection of Kannada, we note that there are no proper names of characters of such love songs. According to Tolkappiyam, the first grammar of Tamil, the concept of love is divided into ‘compatible love’ (anbin inthinai) and ‘incompatible love’ (porundha Kamam). We also come across such concept in the Kannada folk songs, which is explained in the theme of the song. There is a song of a man who is sitting on the bank of a river asking the girl permission to lean on her shoulder. The mention of a shoulder of a girl is a special feature mentioned in many Sangam poems.
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10

M, Murali. "Folk Thoughts in Bharathiyar Songs." International Research Journal of Tamil 4, S-11 (September 10, 2022): 184–89. http://dx.doi.org/10.34256/irjt224s1126.

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Bharathi is admired by the people as the National Poet, World Poet, and Mahakavi. Bharathi had many dimensions as a poet, writer, journalist, freedom fighter, and social reformer. Bharathiyar's songs contain many truths that endure across space and time. There are two types of songs. One is to pour out thoroughly with simplicity in the minds of the laity. Another thing is that the learned poets create slanderous words with sharp edges. There is no doubt that the poetry of the other poets is superior, but all his works are somehow indebted to folk literature. This is a fact known in all folk literature. There is evidence to show this in the history of Tamil literature. Bharathiyar, who wondered, 'there is no wonder like song in this world', loses himself whenever he listens to folk songs. The world should know them. The study aims to create awareness about Bharathi's works and folklore among the younger generation by studying the folk ideas in his works.
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Books on the topic "Tamil Folk songs"

1

Ten̲n̲akan̲, Arimati. Nakarattār icaik kummi. Cen̲n̲ai: Maṇivācakar Patippakam, 1998.

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Pon̲n̲ucāmi, Mu. Ēr̲r̲ap pāṭṭu. Kōyamputtur: Intu Patippakam, 1998.

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3

Ca, Ēcutācan̲ Pa, and Cōmacuntaram Ca, eds. Nāṭṭuppur̲ap pāṭalkaḷ. Tirucci: Tur̲ai Veḷiyīṭu, 1990.

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4

Aruḷān̲antam, Ca. Tirukōṇamalai Māvaṭṭa kirāmiyap pāṭalkaḷ: Collection of folk songs. Colombo: AB Creator & Publishers, 2013.

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5

Caṇmukacuntaram, Cu. Kāṭṭu malarkaḷ: Nāṭṭuppur̲aviyal āyvukaḷ. Bangalore: Kāvyā, 1990.

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6

Kōtaṇṭarāman̲, Mā. Nāṭṭuppur̲a pāṭalkaḷ. Cen̲n̲ai: Pārati Puttakālayam, 1996.

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7

Nātan̲, Cāral. Malaiyaka vāymol̲i ilakkiyam. Cen̲n̲ai: Tēciya Kalai, Ilakkiyap Pēravaiyuṭan̲ iṇaintu Cavut Ēciyan̲ Puks, 1992.

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8

Nā, Cupramaṇiyan̲ Ti. Kāṭṭu mallikai: Nāṭṭup pāṭalkaḷ. 2nd ed. Cen̲n̲ai: Allayan̲s Kampen̲i, 1987.

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9

Kan̲akacapai, Ta. Nāṭṭuppur̲ap pāṭalkaḷ, oru tiruttap patippākkam. Cen̲n̲ai: Ceṅkāmirtam Patippakam, 1998.

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10

Caṅkaivēlavan̲. Man̲itanēyak kalai ilakkiyam. Cen̲n̲ai: Pāvai Papḷikēṣan̲s, 2004.

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