Relevant bibliographies by topics / Tamil – Religion

Contents

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

Academic literature on the topic 'Tamil – Religion'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Tamil – Religion"

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K, Karthick, and Thiruveni V. "Religiosity in Pulamai ilakkanam." International Research Journal of Tamil 3, no. 4 (September 21, 2021): 156–66. http://dx.doi.org/10.34256/irjt21419.

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Until the Sangam literary period (till 200 AD), Tamil language was secular and Tamil literature was created with an emphasis on virtue in both internal and external life. After that, religious literature started appearing in Tamil language. Tamil grammar texts are based on literature that appeared in different periods. Thus the “Pulamai ilakkanam” (grammar for scholarliness) composed by Vannacharabam Dantapani swami reveals the literary context that prevailed in the 19th century when he lived. Pulamai ilakkanam shows the author's religiosity and the religious beliefs and devotion in the field of education and literature at that time. Grammar is the rules for creating literature. If so, constructing Tamil scholarliness in relation to a particular religion would be tantamount to narrow down the breadth of the Tamil language. Based on the content of Pulamai ilakkanam and the literary context of the time, this article discusses the dominance of the religions over Tamil literature and the use oflanguage by religions for their development.
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R, Suresh. "Cultural Change that Occurred in the Religion of Tamilakam." Indian Journal of Tamil 1, no. 4 (November 30, 2020): 1–10. http://dx.doi.org/10.34256/ijot2041.

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The analysis of the religions of Tamilakam should be started from Sangam Age. Though there is no indication of established religion in the Sangam literature, there are plenty of data on established worship patterns. Researchers explain the changes in the social institutions according to the manufacturing relationship. When the social institutions get into changes, the tradition of religious culture too changes accordingly in support of them. As for as Tamil society is concerned, in every age, i.e., from the age of ethnic groups to feudal society, lots of political, economic religious, philosophical and cultural changes have occurred. This paper analyses the interruptions and impacts in the religious cultural tier of Tamils and the specific changes occurred as a result.
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T, Vijayalakshmi. "Status of Women in Religious Construction in Tamil Nadu." International Research Journal of Tamil 3, no. 3 (July 22, 2021): 75–81. http://dx.doi.org/10.34256/irjt21310.

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Proto religion was formed to tackle the ghosts and excessive forces of nature. Women gender contributed to the proto religion in the form of goddesses and women priest and took equal participation as of men. But the situation has been changed and role of women gender in religion has been marginalized throughout different periods. The patriarchy has played a significant role to marginalize the women gender in religion and change the religion as a tool of patriarchy to oppress the women gender. Moreover patriarchy put women as watchdogs to implement the stringent inequalities on women in the present religion. This article tries to explore the patriarchycal strategies against the female gender in the present religion.
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Padayachy, Shri Kesu. "Law and religion - a Hindu Tamil perspective." Nederduitse Gereformeerde Teologiese Tydskrif 54 (July 29, 2013): 1. http://dx.doi.org/10.5952/54-0-302.

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Good, Anthony. "Religion against the Self: An Ethnography of Tamil Rituals.:Religion against the Self: An Ethnography of Tamil Rituals." American Anthropologist 105, no. 2 (June 2003): 447–48. http://dx.doi.org/10.1525/aa.2003.105.2.447.

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R, Suresh, and Kalathi V. "Jainism and Buddhism in the life of the Tamil Subaltern People." International Research Journal of Tamil 2, no. 3 (July 2, 2020): 194–201. http://dx.doi.org/10.34256/irjt20319.

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A keen reading on the religious activities in Tamil speaking region down the centuries evidently exposes the two different predominant traditions existed with influence, namely ‘Vaithiga’ and ‘Avaithiga’ (Non-Vaithiga) religious traditions. These two indeed by their institutionalised reorganization largely influenced and initiated considerable changes in the socio-political and cultural life of Tamils. Apart form these institutionalised two, a few forms of the local deity worships were also in practice. However, this paper limits its focus on the institutionalised religions in general and Buddhism and Jainism in particular. It seems that the the Vaithiga religion, right from the beginning, has habitually extended its support and has also been supported by the Kings and Chieftains of power/authority whereas Buddhism and Jainism on the other hand have earned their support largely from the subaltern mass. This paper therefore argues that the success story of Buddhism and Jainism among the subaltern mass has not simply related to any external practices of the religions, but invariably structured within the very ‘humanistic’ ideology of the said religions themselves.
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Rathakrishnan, Seetha Lechumi. "The History of Tamil Religion: A General View." Journal of Indian Studies 12, no. 1 (February 1, 2020): 73–81. http://dx.doi.org/10.22452/jis.vol12no1.5.

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M, Kayalvizhy. "Invasion of Kumara Kampana against Tamil Nadu." International Research Journal of Tamil 2, no. 1 (January 30, 2020): 57–73. http://dx.doi.org/10.34256/irjt2014.

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In the 13th and 14th century Tamil Nadu was attacked and ransomed by Muslim invadours of Delhi. The Delhi Sultanate successfully established a rule at Maurai city and this province was named as Mabar country. Hindu religion and and culture were suffered a lot in the hands of them. To save the religion and culture an invasion was took by Kumara Kampana prince of Vijayanagar Empaire. He made a war against Tamil Nadu and defeated the Sambuvaraya kings at first and then marched towards Madurai. Finally the Mabar Muslim rulers were defeated and the Muslim rule came to an end. Then Tamil Nadu cames under Vijayanagar rule. Kumara Kampana gave a good administration to Tamil Nadu with the help of his efficient associates. This invasion has considered as land mark in the history of Tamil Nadu.
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V, Arivumani. "Tamil International Thiruvalluvar Calendar." International Research Journal of Tamil 2, no. 2 (February 21, 2020): 91–99. http://dx.doi.org/10.34256/irjt20210.

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A variety of calendars are currently in circulation. The English Gregorian Calendar is in use internationally. But there are some problems with using a standard calendar in Tamil. Thus the Thiruvalluvar calendar is created as part of the effort to create a standard calendar in Tamil. It can be used by everyone, regardless of caste, religion, language or ethnicity. The Tamil International Thiruvalluvar Calendar (Thasati) is based on the Thiruvalluvar Year and 13 thirukkural chapter groups as month names. In this calendar, All months have 28 days except the first month. The First month has 29 days in normal and 30 days in a leap year.
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M, Saratha, and Selvakumaran S. "Prabhanjan will narrates short stories Puduvai Tamil status of during the French rule." International Research Journal of Tamil 3, no. 4 (September 17, 2021): 135–39. http://dx.doi.org/10.34256/irjt21417.

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This Article, The Position of The Tamils of Pondicherry during the French rule, which deals with the short stories of Vishwasan, who is one of the most important tamil short story creators, is based on the short stories of The Cycle, Security, Brother Oro and Business of The Universe. It also examines the difficulties faced by the inequalities of caste and religion and the racist activities of the French rulers, especially when Pondicherry was under the control of the French in the 16th and 19th centuries. This article also deals with the tragic history of the exile of tamil people by using their ignorance and poverty to foreign countries for tea plantation industries.
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Dissertations / Theses on the topic "Tamil – Religion"

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Blake, Lisa. "Visualizing Amman: womanhood, the goddess, and middle-class modernity in Tamil religious cinema." Thesis, McGill University, 2012. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=106332.

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This thesis examines Tamil Ammaṉ films (ammaṉ paṭaṅkaḷ), a specific genre of South Indian cinema that centres on the figure of the fierce goddess Māriyammaṉ. The study analyzes the films in the context of class and caste in South India, focusing specifically on how India's emergent middle class has shaped changing constructions of womanhood and religious practice in South India. Middle-class status is an overarching and recurrent theme in Ammaṉ films, which also consistently deploy and negotiate ideas about "tradition" and "modernity". I argue that the films themselves both represent and reify middle-class notions of religiosities and womanhood, while simultaneously serving a pedagogical purpose for audiences, namely, articulating a way of being middle class.
Cette thèse s'intéresse aux films tamouls portant sur Ammaṉ «ammaṉ paṭaṅkaḷ», genre cinématographique propre au sud de l'Inde consacré à la figure terrifiante de la déesse Māriyammaṉ. Ce travail analyse ces films dans le contexte des classes et des castes qui caractérisent le sud de l'Inde. Il s'agit en particulier d'étudier la manière dont la classe moyenne indienne émergente participe aux transformations qui touchent la représentation de la femme et les pratiques religieuses de cette région. Le statut de la classe moyenne est un thème dominant et récurrent dans les films portant sur Ammaṉ, ces derniers exploitant et négociant constamment les idées de «tradition» et «modernité». Je montre que les films exposent aussi bien qu'ils consolident les conceptions de la classe moyenne sur les pratiques de la religion et les femmes, tout en ayant une portée pédagogique pour les spectateurs, autrement dit tout en proposant une manière d'être classe moyenne.
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Baby, Marianne. "Children's Perspectives on Religion : The Case of Christian Children in Tamil Nadu, India." Thesis, Norges teknisk-naturvitenskapelige universitet, Norsk senter for barneforskning, 2012. http://urn.kb.se/resolve?urn=urn:nbn:no:ntnu:diva-17554.

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This thesis is about Christian children's perspectives on religion in Tamil Nadu, India. More specifically the thesis seeks to explore how children view religion and how they seek knowledge about religion in their daily lives, examine what role religion plays in their everyday lives and examine how children's perspectives on religion influence their social practices. Various theories and concepts are used to analyze children's perspectives on religion. A broadened conception of the sociology of religion together with a broadening up of the conception of sociology of childhood has given this study an advantage to shed a new light on children and religion. A mosaic research approach involving multiple, qualitative methods of data collection have been used. The combination between several different participatory tools (see appendices) and the more traditional methodology of interviewing and observations provided me with a wellgrounded understanding of – and factual insights into – children's perspectives on religion. It has often been proved challenging for children to grasp what religion is. However, this study has found out that children's perspectives on religion were rather straightforward and related to something personal and everyday life experiences. Children in this research had their own personal experiences on religion and highly, idiosyncratic ways of thinking. Religion is constantly encountered in all the arenas of Christian children's lives in Tamil Nadu. This study has found that religion plays a major role in helping children actively negotiate their own religious lives in the overlapping spaces between children's and adults’ worlds; spaces of play, school and friendships. It was found out that children's perspectives on religion influence their social practices, and their social practices influence their perspectives on religion. Furthermore, the findings of this thesis reveal that viewing children either as human beings or human-becomings should be brought to the level of hybridism. From this study's theoretical examinations and empirical findings on both the social and religious aspects of children's lives, the artificial analytical 'being-becoming dichotomy' is both non-existent and fluid. Children are both human beings and social agents in their own right; and human-becomings in search of maturation seeking for changes and transformations in their social, spiritual/religious lives.
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Gross, Victoria. "Reconstructing Tamil masculinities : Kāvaṭi and Viratam among Sri Lankan men in Montréal." Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=116131.

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This thesis examines masculinity in the Sri Lankan Tamil diaspora through two ritual practices, kavat&dotbelow;i and viratam. I argue that these practices are expressions of masculine identity and articulations of anxiety rooted in the refugee experience. Kavat&dotbelow;i, a ritual piercing and ecstatic dance, and viratam, a rigorous fast, reconstruct masculinities fragmented by expatriation and the ethnic conflict in Sri Lanka. Through ritual performance, men fashion themselves as the selfless heroes of traditional Tamil literature without negating their fluency as modern Tamil-Canadians. By voicing rupture and enacting reprieve, the men who perform these rites incur individual catharsis. New non-Brahmin masculine identities that draw their authority from renunciation and asceticism as opposed to social privilege emerge in this diasporic context. Employing analyses of literature, political propaganda, and ethnography this thesis demonstrates the powerful relationship between ritual performance and masculine identity. In kavat&dotbelow;i and viratam, the male body becomes the site of contested personal, political, and religious narratives.
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Viagappan, Bernard Joseph. "Rediscovering the Theology of Lay Ministry and Presenting a Pastoral Plan: “The Integral Christian Formation Of Lay Leaders” for the Catholic Church in Tamil Nadu, India." Digital Commons at Loyola Marymount University and Loyola Law School, 2018. https://digitalcommons.lmu.edu/etd/545.

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Even after the Vatican II has categorically revealed the role and the place of the laity in the Church, there is so much of resistance and cynicism prevailing among the clergy and the people in the Indian Church about this clarion call of the Council. Around 90% of Catholics keep themselves passive in their faith practice. As we delay the promotion of active and full use of the lay potential, the greater the chance and number of the lay faithful losing their faith. A strong feeling of insecurity in the clergy leads to distrust of lay talents and charisms and it also leads to blocking the gifts of the Lord and limiting the participatory Church in India. As a result, the ministry of the laity has become totally dependent on the clergy, which is totally against the vision of the communion ecclesiology of Vatican II. Therefore, the creation of awareness among the lay people on their singular role in carrying out the mission of the Church in our world is essential today. To achieve this goal, this pastoral synthesis project is prepared. In an effort to understand the context of the project, first, a case is described; second, basic background of Indian socio-religious-cultural background is elaborated; third, some of the most significant biblical and traditional theological resources and reflections on laity and ministry are discussed, especially exploring teachings of Vatican II and Pope Francis; and finally, in order to help alleviate the problem, a pastoral plan of “Integral Christian Growth Formation of Lay Leaders” is presented in detail. The members of Parish Pastoral Councils, leaders of Small Christian Communities, and Catechism teachers are considered as a focus group for this formation. Though the renewal of the laity in their identity and nature is illustrated in general, the tentative project plan, in particular, is presented for the Tamil Nadu region of India. On the whole, collaborative shared ministry of laity and clergy is proposed not as a concession by the clergy, but as a norm. Thus, through this project, some thousands of committed lay leaders will be identified, trained, empowered, commissioned and followed up, which will bring great revival in the life of the Church in Tamil Nadu, India.
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Gillet, Valérie. "La création d'une iconographie śivaïte narrative : incarnations du dieu dans les temples pallava construits." Paris 3, 2006. http://www.theses.fr/2006PA030030.

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Dès la fin du VIIème siècle, le pays tamoul voit l'érection de temples construits sous la dynastie des Pallava. Dédiés essentiellement à Śiva, leurs façades s'ornent de représentations de la divinité qui s'incarne sous différents aspects. Le dieu se présente autant sous une forme bénéfique, sauvage, sanguinaire que combattante, victorieuse et royale. L'iconographie narrative śivaïte ayant été jusque là peu développée, la mise en image des nombreux exploits de Śiva doit s'inventer. S'inspirant à la fois de la tradition mythologique pan-indienne ainsi que de traditions locales, la dynastie des Pallava crée une iconographie qui n'hésite pas à intégrer également des éléments de divers courants religieux. Si certaines représentations naissent et disparaissent avec la dynastie, la majorité d'entre elles influenceront cependant toute l'iconographie méridionale postérieure
From the end of the VIIth century onwards, temples were built in tamil land under pallava patronage. Essentially dedicated to Śiva, their walls are adorned with representations of god embodied in various aspects. He can be represented in a benign form, savage, covered with blood as well as a victorious and royal one. The narrative śaiva iconography was not well developed until this time, and the figuration of different deeds of Śiva has to be invented. The pallava dynasty created an iconography inspired at the same time by the pan Indian mythology and the local tradition, borrowing various elements to various religious movements. If some of the representations appear and disappear with the dynasty, most of them, nevertheless, will influence the posterior southern iconography
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Subbiah, Ganapathy. "Roots of Tamil religious thought /." Pondicherry : Pondicherry Institute of Linguistics and Culture, 1991. http://catalogue.bnf.fr/ark:/12148/cb37493863q.

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Sekar, Radhika. "Global reconstruction of Hinduism: A case study of Sri Lankan Tamils in Canada." Thesis, University of Ottawa (Canada), 2001. http://hdl.handle.net/10393/6108.

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The main hypothesis of this dissertation is that the emergence, development, and subsequent spread of modern Hinduism, beginning from the late 18 th century India, are products of an ongoing process of globalization. The Sri Lankan Tamil diaspora in Canada is an example of the larger historical process of a globalization of Hinduism. It is therefore argued that any analysis of contemporary socio-religious change must be undertaken within the broader parameters of globalization theory. The discussion begins with an examination of the social and historical contexts that led to the emergence of Hinduism as a "religion" in the modern sense of the term, and surveys its spread and development in the global diaspora. It is proposed that such factors as population size, ethnic composition, and density, along with socio-political and technological developments at universal and particular levels, each have played prominent roles in the reconstruction of Hinduism in minority situations. This assumption is illustrated with a case study of Sri Lankan Tamils in Canada. The globalising processes of Sri Lankan Tamils began at the end of the 17th century when Ceylon came under Portuguese rule. The introduction of modern institutions under subsequent Dutch and British rule escalated the process, bringing about socio-religious changes that led to the current political situation. Consequently, Sri Lankan Tamils began arriving in Canada in the 1980s as refugees. The majority settled in Toronto and Montreal where they soon began reconstructing their religious institutions and temples. Three particular religious institutions, the Ganesha Temple in Toronto, the Thirumurukan Temple in Montreal and the Hindu Temple of Ottawa-Carleton, are examined in order to determine how Tamils are reconstructing Hinduism as a minority religion in Canada under global conditions. Results based on field data show the occurrence of "globalization", that is the simultaneous globalization of local forms of Hinduism and the localization of global Hinduism.
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Jebanesan, Albert Wilfred. "When horizons darken : the process and experience of religious conversion among Sri Lankan Tamil refugees in London." Thesis, University of Edinburgh, 1999. http://hdl.handle.net/1842/30318.

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This work is an inquiry into the religious conversion from folk Hinduism into Pentecostal Christianity among Sri Lankan Tamil refugees living in London. There is an estimated number of 35,000 Sri Lankan Tamil refugees in London. Many of them have decided to 'change their religion' in their quest for a community. They have formed some 22 new All-Tamil Pentecostal congregations in London, with an overall attendance of some 3,000 every Sunday. The overwhelming majority of their members are Tamils from Sri Lanka, and most of them converted from their ancestral folk Hinduism into a variety of Pentecostal Christianity. Until the present time (July 1999), the language of communication and communion of the religious services was almost exclusively Tamil; there are now signs of English being gradually introduced in order to incorporate Tamil children who are becoming more fluent in English than in Tamil. There are indications that this trend towards bilingualism and biculturalism in the religious services will spread steadily in the future. The author begins his story in the integrated life of Sri Lankan Tamil villages before the war, continues with the sudden disintegration of family, temple and village, and describes the predicament of Tamil refugees in London, concluding with their incorporation into small Pentecostal communities. The analysis of the data yields important results, such as: a) conversion is first to a community, and through the community to God; b) there is little evidence that the converts have thoroughly repudiated their previous Hindu religiosity; c) the belief system of the converts is of the utmost simplicity, without reference to the official teaching from the pulpits; d) the common life and mutual affection play a much more important role than common beliefs; e) the event of conversion and the ongoing incorporation, belonging and participation in their respective closely knit religious communities have had a profound therapeutical effect that facilitates the transition from loneliness to communion, from meaninglessness to purpose in life, and from being helpless to becoming helpful, and so forth.
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Harmon, Jonathan. "Leviathan drawn out by its tail: The religious ideas of the second half of Leviathan." Thesis, Boston College, 2010. http://hdl.handle.net/2345/1401.

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Thesis advisor: David M. Rasmussen
Leviathan drawn out by its tail: The religious ideas of the second half of Leviathan Jonathan Harmon In this dissertation, I examine the religious writings of Thomas Hobbes, primarily as they occur in the second half of Leviathan (but drawing from other sources as necessary). My aim is to illustrate the continuity between Hobbes' thoughts on religion and other areas of his philosophy, especially his political theory. Hobbes' distinctive philosophical position, filtered through the lens of the Bible, is what animates the theology of the second half of Leviathan. In short: Hobbes is a materialist, a determinist, an empiricist, a nominalist, a political absolutist, and a social and intellectual elitist. He came of age in a Anglican-Calvinist context and had a humanist education. He was born on the cusp of the scientific revolution, and considered himself a scientist and a mathematician. All of these influences affect the views presented in Leviathan. Hobbes approaches the Christianity of his era hypercritically, with an eye to excising foreign and irrational influences (Greek, Scholastic philosophy, pagan religion, Catholic hierarchy) and replacing them with (ostensibly) Biblically-grounded and philosophically-robust doctrines. In effect, Hobbes is attempting to rationally reconstruct Christianity on the basis of Scripture and his own philosophical system, and his overriding concern is with political stability and the absolute authority of the sovereign. In Chapter 1, I focus on the first half of Leviathan. My discussion explores issues and controversies in the natural theology of Hobbes. Chapter 2 draws some parallels between Hobbes' determinist physics and the doctrine of predestination most often associated with Jean Calvin. Chapter 3 begins the analysis of the second half of Leviathan. I consider Hobbes' position on the relationship between reason and revelation. I consider the sources of religious belief from a Hobbesian perspective - miracles, prophecy, and scripture. Hobbes subjects all of these to rigorous epistemological critiques. In Chapter 4, I examine Hobbes' unique account of eschatology, and the purposes to which he puts it. Hobbes' account of heaven and hell, the soul and salvation, are startling to the modern reader, but actually are a idiosyncratic blend of the radical ideas of some of Hobbes' contemporaries and his own philosophical commitments. I consider some of the potential sources for these innovations in his theory, whether direct or indirect. Hobbes embraces a vision of the relationship between Church and State that emphasizes their unity and absolute subordination to the sovereign. In Chapter 5, I analyze this extended argument, highlighting Hobbes' encyclopedic attempt to demolish any argument that splits authority into temporal and spiritual realms. In Chapter 6 I consider the double question of Hobbes' religious sincerity: both as an individual and as the author of Leviathan. I consider the thoughts of the Straussian school as they apply to Hobbes. I return to the thoughts of Hobbes' contemporaries and what they believed that Hobbes was saying about religion. I compare Hobbes to Machiavelli on a major point of overlap
Thesis (PhD) — Boston College, 2010
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Philosophy
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Sagaya, John Jesu. "Call to harmony through dialogue, reconciliation and tolerance overcoming the religious conflicts and violence in the life of the people of Tamil Nadu /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Books on the topic "Tamil – Religion"

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Tamil culture: Religion, culture, and literature. Delhi: Bharatiya Kala Prakashan, 2000.

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Paramarthalingam, C. Religion and social reform in Tamil Nadu. Madurai: Rajakumari Publications, 1997.

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Subbiah, Ganapathy. Roots of Tamil religious thought. Pondicherry: Pondicherry Institute of Linguistics and Culture, 1991.

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Jagadeesan, N. Collected papers on Tamil Vaishnavism. [Madurai: Ennes Publications], 1989.

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Devaradiyars: Temple women in Tamil country. Delhi: Women Press, 2012.

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Aiyangar, M. Srinivasa. Tamil studies: Essays on the history of the Tamil people, language, religion, and literature. New Delhi: Asian Educational Services, 1998.

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Religion against the self: An ethnography of Tamil Rituals. New York: Oxford University Press, 2000.

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Ryerson, Charles A. Regionalism and religion: The Tamil renaissance and popular Hinduism. Madras: Published for Christian Institute for the Study of Religion and Society, Bangalore, by Christian Literature Society, 1988.

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Cellaiyā, Es Navarāj. Vaḷḷuvar van̲aṅkiya kaṭavuḷ. Cen̲n̲ai: Rājmōkan̲ Patippakam, 1999.

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Pālakumāran̲. Kuru val̲i. Cen̲n̲ai: Vicā Papḷikēṣan̲s, 2005.

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Book chapters on the topic "Tamil – Religion"

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Whitaker, Mark. "Temples in Diaspora: From Moral Landscapes to Therapeutic Religiosity and the Construction of Consilience in Tamil Toronto." In The Changing World Religion Map, 1363–83. Dordrecht: Springer Netherlands, 2014. http://dx.doi.org/10.1007/978-94-017-9376-6_72.

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Amarasingam, Amarnath. "The Cultural, the Nominal, and the Secular: The Social Reality of Religious Identity Among Sri Lankan Tamil Youth in Canada." In Boundaries of Religious Freedom: Regulating Religion in Diverse Societies, 69–85. Cham: Springer International Publishing, 2014. http://dx.doi.org/10.1007/978-3-319-09602-5_5.

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Seyer, Fiete, and Daniel Müller. "Religious tourism." In The Long Tail of Tourism, 45–56. Wiesbaden: Gabler, 2011. http://dx.doi.org/10.1007/978-3-8349-6231-7_6.

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Jacob, Neusner. "Dating a Mishnah-Tractate: The Case of Tamid." In HISTORY, RELIGION, and AMERICAN DEMOCRACY, 97–113. New York: Routledge, 2021. http://dx.doi.org/10.4324/9780429337666-7.

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Nardini, Giulia. "Cultural Translation as a Multidirectional Process in the Seventeenth-Century Madurai Mission." In Übersetzungskulturen der Frühen Neuzeit, 401–26. Berlin, Heidelberg: Springer Berlin Heidelberg, 2021. http://dx.doi.org/10.1007/978-3-662-62562-0_20.

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AbstractIn the seventeenth-century missionary context of South India, the Jesuit Roberto Nobili (1577–1656) engaged in a multi-directional process of translation, translating his Catholic mission, doctrine, and literature for a Tamil audience and adapting it to local Tamil beliefs, practices, and literature for the Roman Catholic context. Adopting theories from translation studies (Frege, Nida, Lefevere and Venuti), this paper suggests a model of “cultural translation” not only as a metaphor but as an analytical tool. Straddling the binary notion of orthodoxy-unorthodoxy, this mechanism pursues two goals: (1) it uncovers the role of translations in the construction of religions and social identities; (2) it applies the theoretical framework of “cultural translation” to illuminate the historical context of Jesuit missions in India and beyond. In doing so, it contributes to the analysis of transculturality and challenges the traditional master narrative of a homogeneous Christianity.
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Vaithees, V. Ravi. "Forging a Tamil Nation." In Religion, Caste, and Nation in South India, 225–87. Oxford University Press, 2015. http://dx.doi.org/10.1093/acprof:oso/9780199451814.003.0005.

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"1 Comparative Research into Conflict in Tamil Nadu." In Religion and Conflict Attribution, 7–46. BRILL, 2015. http://dx.doi.org/10.1163/9789004270862_003.

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Vaithees, V. Ravi. "Framing the Neo-Saivite Revival in Tamil Nadu." In Religion, Caste, and Nation in South India, 20–60. Oxford University Press, 2015. http://dx.doi.org/10.1093/acprof:oso/9780199451814.003.0002.

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Davis, Christina P. "School Segregation and Language-Based Ethnic Divisions." In The Struggle for a Multilingual Future, 24–48. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190947484.003.0002.

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Abstract:
Chapter 2 demonstrates the segregation of Sinhala- and Tamil-medium students and how linguistic, ethnic, and religious divisions were reinforced in national and local education policies and everyday practices. It looks at the implementation of the recent Sinhala-as-a-second-language (SSL), Tamil-as-a-second language (TSL), and English programs at Hindu College and Girls’ College in relation to the regimenting of language of instruction, ethnicity, and religion in school-based practices. At Hindu College, pedagogical practices and the school’s orientation as a Tamil-speaking sphere of practice prevented students from improving their skills in SSL and English. Students gained proficiency in English at Girls’ College, but the SSL and TSL programs were unevenly implemented, with Sinhala-medium students writing Tamil but refraining from speaking it. This chapter argues that while the trilingual policies were enacted to create interethnic harmony, national and local education policies and practices continue to use languages as a basis for ethnic difference, the results of which play out far beyond educational settings.
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Vaithees, V. Ravi. "Maraimalai Adigal and the Naveenar (Modernist) Saivite Revival in Tamil Nadu." In Religion, Caste, and Nation in South India, 61–164. Oxford University Press, 2015. http://dx.doi.org/10.1093/acprof:oso/9780199451814.003.0003.

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Conference papers on the topic "Tamil – Religion"

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Lindhard, Tina. "The Serpent and its Tail: the Biological Basis of the Religious Impulse." In DIALOGO-CONF 2019 IRDW. Dialogo, 2019. http://dx.doi.org/10.18638/dialogo.2019.5.2.1.

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