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Books on the topic 'Tamil Nadu culture'

Author: Grafiati
Published: 19 February 2023

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1

Muslim identity, print culture, and the Dravidian factor in Tamil Nadu. Hyderabad, India: Orient Longman, 2004.

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2

Karim, M. Pen culture of shrimp in the backwaters of Killai, Tamil Nadu. Madras: Development of Small-Scale Fisheries in the Bay of Bengal, 1985.

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3

Madhavan, Chithra. History and culture of Tamil Nadu: As gleaned from the Sanskrit inscriptions. New Delhi: D.K. Printworld, 2005.

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4

Tamil̲kkuṭimakan̲, Mu. Putiya amaiccakam purinta paṇikaḷ: 13.5.1996kkup pin̲. Cen̲n̲ai: Ulakat Tamil̲ārāycci Nir̲uvan̲am, 1999.

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5

Seminar on Coastal and Inland Fish Culture in Tamil Nadu (1980 Fisheries College, Tamil Nadu Agricultural University). Seminar on Coastal and Inland Fish Culture in Tamil Nadu, 25 April 1980: Proceedings. Tuticorin: Fisheries College, Tamil Nadu Agricultural University, 1985.

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6

Hardgrave, Robert L. Nāṭār varalār̲u. Cen̲n̲ai: Maṇivācakar Patippakam, 2001.

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7

Nagaswami, R. Art and Culture of Tamil Nadu. Sandeep Prakashan, 2004.

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8

K, Singaravelan. History, heritage, culture, and socio-political movements of Tamil Nadu / ... பண&#. Notion Press, 2021.

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9

Madhavan, Chithra. History and Culture of Tamil Nadu, v. 2 c. 1310-1.1885 AD. DK Printworld, 2006.

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10

History and Culture of Tamil Nadu Volume one up to AD 1310. DK Printworld, 2005.

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11

Bay of Bengal Programme. Development of Small-Scale Fisheries., ed. Pen culture of shrimp by fisherfolk: The BOBP expereince in Killai, Tamil Nadu, India. Madras: Development of Small-Scale Fisheries in the Bay of Bengal, 1987.

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12

Madhavan, Chithra. History and Culture of Tamil Nadu, v. 2 c. 1310-c.1885 AD. DK Printworld, 2006.

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13

Narasimhaiah, B. Neolithic and Megalithic Cultures in Tamil Nadu. Sandeep Prakashan, 2004.

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14

Bloomer, Kristin C. Possessed by the Virgin. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190615093.001.0001.

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This book is an ethnographic account of three Roman Catholic women in contemporary Tamil Nadu, south India, who claim to be possessed by Mary, the mother of Jesus. It follows their lives over more than a decade, describing their own, the researcher’s own, and devotees’ understandings of the women’s healing and possession practices along with questions about agency, gender roles, authenticity, and social power. It asks, how is it that some experiences of “possession” (a word introduced to India by Christian missionaries, which the book complicates through Tamil renditions) are recognized as authentic, yet others are not? What are the local conditions that enable their very possibility? Discussions of local and widespread “Hindu” practices and discourses shed light on how these women and their followers navigate their bodily experience, socioeconomic status, caste, and gender roles in a modern world of technological change and global economy—and how Church officials navigate these women. Part travelogue, part academic analysis, the book addresses a wide audience, including academics interested in the study of religion, spirit possession, anthropology, women’s and gender studies, postcolonialism, Global Christianity, Tamil culture, Mariology, fluid boundaries across “traditions,” and the relationship between the ethnographer-“Self” and “Other.”
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15

Nagarajan, Vijaya. Beginnings. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780195170825.003.0001.

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Before dawn each day, millions of Hindu women in Tamil Nadu, India, create a kōlam, a sacred ritual art form, on the thresholds of homes, temples, and businesses. It is usually made of rice flour and therefore is ephemeral. Drawing on her extensive ethnographic research, the author seeks to understand the wide range of meanings attributed to the kōlam, such as beauty; auspiciousness; the god Ganesha; the goddesses Lakshmi, Mūdevi, and Bhūdevi; the evil eye; competition; designs; mathematics; ecology; and the idea of “feeding a thousand souls.” This chapter (along with Chapters 2 and 3) lays the foundation for the book. The author describes how her research was influenced by Ivan Illich, A. K. Ramanujan, and Chandralekha. She braids together the diasporic with the home culture, integrating philosophical underpinnings of women’s knowledge systems and oral traditions.
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16

Sherinian, Zoe. Songs of Oru Olai and the Praxis of Alternative Dalit Christian Modernities in India. Edited by Jonathan Dueck and Suzel Ana Reily. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199859993.013.14.

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This chapter addresses an alternative Dalit Christian modernity transmitted and practiced through song and drumming in Tamil Nadu, India. Using two examples of the praxis of sharing, I analyze expressions of agency by the caste and gender oppressed that shows an awareness of discourses of liberation in both the bible and the modern world outside the caste-inflected village. Daily practice of economic sustainability through community finds its musical analogy in folk music’s potential for re-creation, unity, accessibility, and common ownership by the oppressed. I theorize this as an indigenous religio-political cosmopolitanism, expressed by Dalits as a discourse of supra-localism and spirituality that reverses the discourse of caste impurity and pollution. These cases show the historical and contemporary nature of Christian transnational flow in the form of theology, politics, and utopian community, its dialogical process of indigenization, and the process of cross-cultural musical exchange to (re)make Christianity meaningful through local musical reconstruction.
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17

Cody, Francis. Light of Knowledge: Literacy Activism and the Politics of Writing in South India. Cornell University Press, 2013.

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18

Cody, Francis. Light of Knowledge: Literacy Activism and the Politics of Writing in South India. Cornell University Press, 2013.

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19

Cody, Francis. The Light of Knowledge: Literacy Activism and the Politics of Writing in South India. Cornell University Press, 2013.

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20

Waswo, Waswo X. A Three Megapixel Journal. Lulu.com, 2007.

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