Academic literature on the topic 'Tamil poems'

Poet Bharathidasan’s poems, who described himself as Tamil and Tamils, influenced deeply into Tamil society. Bharathidasan, who wrote poetry in favor of the Tamil national consciousness as Tamil, Tamils, Tamil race, was against Vedic Sanathana. He felt that all the religions of the world were against human development. He believed that economic emancipation was possible only through true social emancipation, freed from immediate problems and respecting man. Bharathidasan’s poetry, which records the vicissitudes and exaltations of daily life, has retained its place in Tamil history.

<em>Tamil Nadu, at the time of the Sangam period, is rich in natural resources and artificial capabilities. Tamil Nadu displayed a bliss full of knowledge, manliness, grace and substance. The Sangam area was distinguished by the poetry of artistic poets and the benevolence of generous patrons. The spirit of living together was prevalent among all the Tamils belonging to the Sangam period. During the Sangam period, people, kings and poets tended to consider each other as relatives. Most of the kings lived with the best poets in the field of poetry as their mentors and guides. All the royal functions were conducted under the moral ideas of poets. Poet Nanjila Narana. Tolkappiyan (Arirama Kritinan) created an epic about the relationship between such kings and poets through his traditional poetry. Due to the diligence of the author, traditional poems such as &ldquo;Tamilukutalai&rdquo;, &ldquo;Muppal Muthalvan&rdquo;, &ldquo;Muthamil Nithilam&rdquo;, &ldquo;Thirumavalavan&rdquo;, &ldquo;Azhiya Athigan&rdquo;, &ldquo;Kurinji Kapilan&rdquo;, &ldquo;Murusukkattil Moshikeeran&rdquo;, &ldquo;Poraiyanum Poikaiyarum&rdquo; and &ldquo;Nanjil Valluvan&rdquo; were produced. These traditional poems, &ldquo;Kurinji Kapilan&rdquo;,&nbsp; &ldquo;Porayanum and Poikaiyarum&rdquo;, and &ldquo;Azhiya Athigan&rdquo; highlight the importance of friendship between King- Poet (Pulavar). Only poets were given the right to point out the mistakes of the kings. Kapilar is one of the distinguished parents who presides over the Pulavar groups in such a proud Tamil Nadu. The great poet Kapilar and Vallal Pari&#39;s friendship, Arul Vallal Pegan, who felt that he shivered from the cold when he heard the peacock&#39;s song, threw his blanket to the peacock and pointed out the depravity of morals due to climate change, and Cheran Porayan, who is imprisoned by Chola, sings his praises to Chola through the song &ldquo;Kalavazhi Narpadhu&rdquo;. Pulavar Nanji Narana. Tolkappiyan expresses through his traditional poems, the love of Poikaiyar who freed the Tamil through poetry, the greatness of the Thagadoor leader who gave Sagavaram to Tamil and increased the strength of friendship to increase the wealth of Tamil so that the pride of Tamil should not diminish soon. His works give an epic form to the life of the Sangam period and spread the glory in the form of traditional poetry. </em>

Kannadasan, the king of all poets. He is living as a poet who has taken a noble place for himself in the ranks of poets who have left an indelible mark in literature. It is as if the Tamil mother had given all the knowledge of Tamil available to only one poet named Kannadasan, and his poems leave us in awe. The purpose of this article is to explore the highlights found in poet Kannadasan's poems. This study was carried out with a qualitative approach. This research has been carried out in a descriptive approach using books, and research articles suitable for library research. All information has been analyzed based on the objective of the study. The research data has been classified according to the purpose of the study and analyzed in the text analysis method. Aesthetics, simple style, the personality of the Tamil language, life philosophies, realism, screenplays, and poetry have been identified as the highlights found in poet Kannadasan's poems. Therefore, the highlights of poet Kannadasan's poems are evident in this article.

This article analyses the evidence on Gender – based issues in contemporary Tamil poems written by female authors. The aim of this paper is to find out female centric experience through poems by applying Gyno – Criticism. Gyno – Criticism is the branch of Feminist Literary Theory and studies. This critical term was coined by the famous critic Elaine Showalter. She analyses four theoretical models that explore these differences: Biological, Linguistical, Psychological and Cultural. This study shows that many Tamil poets (Women) represent their experiences and women issues in their work. This study also conveys resistance of social and cultural constructions which make the whole women society become a subordinate group through the attitude and life of women in their poems.

The land is the basis for the survival of life. Therefore, the ancient Tamil poets and the ancient Tamil grammarians gave more importance to the land in the functions of creation and grammar. It is worth noting here that in the three-subjects distinction between the ecological and moral symbolism of human life (the triad of the first, thematic, and the object), the land and time are the primary objects. The strategies adopted by classical Tamil poets to place internal and external emotions as poems are essentially very important and should be identified separately. In particular, the poets who have written the Agam songs have inculcated in their minds the idea of Thinai theory (land, time, natural resources, etc.). One of the classical books in Tamil is Aingurunooru. The poets who have composed the chapters in this book, which have been planned and recited in five categories, have also composed poems with the names of the towns. The poets have composed the poems with a good understanding of the Thinai. Poets have given a significant place to the land (the habitat) in the singing of nature. This character can be seen in Aingurunooru. We can also take this as a general theoretical concept for the Sangam Classical texts on the place name post, like Orupanai chothukku is oru choru padham (for the entire pot, it is enough to test the single grain for the desired level of cooking).

<em>People who have migrated from their homeland to another country due to social and economic oppressions are called migrants. The literature written by them is called diasporic literature. Diasporic literature contains many problems and worst life experiences. Tamil literary world has such a sort of worst oppression and genocide that has never been faced before in the late 20^th and early 21^st centuries. Many Tamil popes have registered the saddest movements of the victims and those who escaped and settled in a host country they entered as refugees. Thus, the ideas expressed in the literature of the migrants express their pathetic lives full of macabre reality without any fictitious insertion. To explain the modern trends emerging in diaspora-related Tamil works, a descriptive and comparative analysis has been made to compare the works of the Tamil diaspora with other Tamil works carried out already. Every day, new principles and modern platforms have been emerging in the field of Tamil literary criticism. The changes and developments in Tamil social history and literary history make such new platforms and principles inevitable for study. Migrant and Diasporic literature have been developed as unique genres in Tamil literature of the twenty-first century. The word &lsquo;immigrants&rsquo; in Tamil literary context refers to the people who met with a genocidal exodus and migrated from Tamil Eelam and took refuge in many European countries. The migrant Tamils have been recording their lives in various literary forms such as poems, short stories and novels. Among them, their poems express the nostalgic pains of the migrant life of the Tamil People. Thus, this article analyses the sufferings of the Eelam migrants through the Eelam Tamil Poems. </em> <strong>&nbsp;</strong>