Journal articles: '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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Kapadia, Karin. "Dancing the Goddess: Possession and Class in Tamil South India." Modern Asian Studies 30, no. 2 (May 1996): 423–45. http://dx.doi.org/10.1017/s0026749x00016528.

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Religion in India has always been profoundly politicized, which is why it has remained of enduring importance, instead of ‘withering away’ as in the West. Though its presence is somewhat hidden in parties that profess a secular view, it is of vital importance, at the local village level, as a focus for the organization of political factions. More precisely, even if local political parties in Tamilnadu do not organize around religion, they use religion and ritual events for their political purposes, in their struggles to dominate local politics. The fact that this politicization of religious ritual is implicit, not explicit, only testifies to the fact that power-relationships—and struggles—exist in all aspects of life (as Foucault often noted), including apparently ‘innocent’ rites such as religious possession.

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P, Divyaroobasharma. "The Raise of Tamilisai by Thevara Moover." International Research Journal of Tamil 3, S-2 (April 30, 2021): 98–101. http://dx.doi.org/10.34256/irjt21s219.

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As far as Tamil literatures are concerned, most of the books belonging to the Saiva Vaishnavism. It is customary to say that Saiva Vaishnava religion such as Thevaram, Thiruvasagam and Four Thousand DivyaPrabandham. The thevara songs that arose during the Saivism renaissance are seen as a repository of music. During the period when Saivism was caught up in the closeness of other religions, Thirugnanasambandar and Upper Sundarar appeared and passionately dipped the classic Tamil songs into sweet hymns to make the world aware of the true glories of Saivism. They realized that music was popular and composed the songs accordingly. Religious ideas have made music flow into hymns and touch the minds of the people. If you sing them with joy, the mind will be conscious of God. This is the purpose of the Saivism Kuravas. Music helped them to fulfill this purpose. The Tamillsai of the time is best known through the songs of Thevara. The Period of Thevara can be considered as the period of musical upheaval of Tamils. In the natural senses of pleasure, the sense of music is intimately linked to the highest.

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13

Muary, Rholand. "KONFLIK LATEN ANTARA PENGANUT AGAMA SIKH DAN TAMIL DI KOTA MEDAN." JURNAL ILMIAH SOSIOLOGI AGAMA (JISA) 1, no. 1 (July 31, 2018): 63. http://dx.doi.org/10.30829/jisa.v1i1.1782.

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<div class="WordSection1">This research discusses the latent conflict between Sikhs and Tamils in Medan. This study uses conflict theories with the approaches of latent conflict and the sources of conflict itself. This research is intended to look at the hidden forms of conflict on the relationship of Sikhs with Tamil as well as written attempts to conflict between the two. This research uses qualitative research methods, where researchers directly observe the community and try to analyze every subjective and objective experience in sociology of religion approach. Informants in this research are religious leaders and community of Sikh and Tamil. The results of this study reveal that there are latent conflict between Sikh and Tamil community. Latent conflicts can be grouped in several aspects, among others, on religious-cultural aspects, political aspects as well as socio-economic aspects. In the handling of latent conflicts between both religion, it is necessary for the state and society to pay attention so the conflict not to extend to open conflict. </div>

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Schalk, P. "Caivam - a religion among Tamil speaking refugees from Sri Lanka." Refugee Survey Quarterly 26, no. 2 (January 1, 2007): 91–108. http://dx.doi.org/10.1093/rsq/hdi0230.

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15

Amarnath Amarasingam. "Religion and Ethnicity among Sri Lankan Tamil Youth in Ontario." Canadian Ethnic Studies 40, no. 2 (2010): 149–69. http://dx.doi.org/10.1353/ces.2010.0014.

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K, Manivasagam. "Murugan myth - Morality stands and lives long - Religion and religious norms." International Research Journal of Tamil 3, S-2 (April 30, 2021): 66–71. http://dx.doi.org/10.34256/irjt21s213.

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Ideological forms have been one of the cultural forms of human dialectics. When ideologies were designed to develop human psychology, all the functional forms of human movement were formed with the focus of the ideology. In that respect, the ideological invasion and its cult ivory have been carried out all over the world. In the broad era, vedic cultural creations and ideologies dominated the ideological forms of the landscape or the aboriginal peoples. They were also built up as the first and the highest. The arrival of aryans and the spread of Aryan culture led to the creation of many myths in the form of a number of north Indian gods with Muruga. The myths of murugan's birth were created. Thirumurukaattupadai mentions many myths. All these myths are related to murugan myths and are made to speak the specialities of Muruga. It is not the Tamil tradition to build myths and worship myths as gods. Yet myths were widely distributed in Tamil nadu and myths were accepted by the Tamil people as worship gods.

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Davis, Christina P. "Muslims in Sri Lankan language politics: A study of Tamil- and English-medium education." International Journal of the Sociology of Language 2018, no. 253 (August 28, 2018): 125–47. http://dx.doi.org/10.1515/ijsl-2018-0026.

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Abstract Sri Lanka is a conflict-ridden postcolonial nation-state that was ravaged by a civil war. Largely excluded from mainstream representations of the ethnic conflict, Muslims constitute the country’s second largest minority group. In contrast to Sinhalas and Tamils, they define their ethnic identities on the basis of religion rather than language. In this article, I draw on research at a multilingual government school to explore how Muslim teachers and students made sense of Tamil- and English-medium education in relation to ethnic, religious, and class differences. I investigate how Tamil-medium Muslim teachers responded to critiques of their speech by asserting that their heterogeneous linguistic practices were inextricably connected to their distinct ethno-religious identities. Muslim students’ lack of fit with the ethnolinguistic affiliations presupposed by the school enabled them to embrace English-medium education. However, the English bilingual program complicated Muslims’ narratives of identity by underscoring the relevance of English to class dispositions. I argue that English impacts the fraught relations of Tamil and Sinhala to ethnopolitical identities and mediates everyday social relations.

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Rajeshwari, M., and A. Amirthavalli. "A Study on Jainism History, Philosophy and Traditions in Tamilnadu." Shanlax International Journal of Arts, Science and Humanities 8, no. 4 (April 1, 2021): 75–79. http://dx.doi.org/10.34293/sijash.v8i4.3659.

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In Tamil Nadu Hinduism and Buddhism, Jainism is one of the three oldest Indian strict conventions still in presence and a necessary piece of South indian strict conviction and practice. While frequently utilizing ideas imparted to Hinduism and Buddhism, the consequence of a typical social and phonetic foundation, the Jain convention should be viewed as a free marvel as opposed to as a Hindu order or a Buddhist blasphemy, as some previous Western researchers accepted. In South India, Jainism is minimal in overflow of a name. Indeed, even genuine understudies of religion in India gave little consideration to it. In a populace of almost 60 crores of individuals, Jainas may establish almost nearly 3 million individuals. Jainism is the religion of the Jains who follow the way, lectured and rehearsed by the Jinas. It is a fully evolved and grounded religion and social framework that rose up out of 6 century BC .The trademark highlight of this religion is its case to all inclusiveness which it holds essentially contrary to Brahmanism. It very well may be said that throughout the previous 2500 years the Jains have contributed such a huge amount to each circle of life of Indian individuals both as a religion and a way of thinking. They contributed a lot to the regions of culture, language, exchange and agribusiness, or all in all the Jains opened up another period of human thoughts and musings. In Indian History, endeavors were made to contemplate Jainism as a religion and its commitments yet focus on the Jain movement into Tamil Nadu and its effects are restricted. An endeavor is made in this examination to investigate the recorded geology of the Jain focuses in Tamil Nadu.

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Murugesapandian, N. "Thirukkural and Manu Dharma Shastra." Shanlax International Journal of Tamil Research 4, no. 4 (April 1, 2020): 1–10. http://dx.doi.org/10.34293/tamil.v4i4.3276.

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In Tamil Nadu, during the Sangam era, Vedic religion and other religions, namely, Jainism and Buddhism, were ideologically introduced. During that period, the social environment of the ethnic group was disintegrating, and the political spread of the Muventhar with the marginal kings was dominant. The land, symbolized by the Tamil language, is expanding and relating to politics. Rules and punishments created in the name of ethics were emphasized in the context of producing bodies that were pro-power. In the ethical texts, Thirukkural and Manu Dharma Shastra are important.The idea that lies in the aftermath of the Thirukkural rules that are celebrated as ethics is to be found. At the same time, the practice of Manu dharma, up and downs in the name of the birth, the inequality of the woman on the basis of gender. In Vedic religion the politics that have kept Bhramins at the top of the social stratum remain early to the present day. As far as Thiruvalluvar is concerned with the development of human beings, Manu has given rise to the social dominance of Varunasirama on the basis of birth. The essence of the article is the attempt to contain the political power that operates in the back of two different ethical literatures.

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P, Sasireka. "The Spiritual Expressions of Dhayumaanavar and Gunangudiyar in Paraparakkanni." International Research Journal of Tamil 3, S-2 (April 30, 2021): 102–6. http://dx.doi.org/10.34256/irjt21s220.

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Spiritual literature takes the foremost role in the history of literature. Spiritual literature has the tendency to impact our spirit and leads us afloat on the ocean of happiness. Every religion has been at certain points of time propounded by a teacher and later spread throughout the globe by their students. However some of the worship methods predate the era of literature. Islam is a religion that grew through the teachings of Nabi. Many saints have expressed the immense state of spiritual attainment by forsaking the material joys of the world through their songs. Many religions have used the Tamil language as a medium of expressing their ideology. All religions are unified by their emotive spirituality. Dhayumanavar and Gunangudiyar occupy a significant position in the history of literature. Eventhough their means to spirituality differs they express similar spiritual experiences. The purpose of this article is to research on the similarity observed in their mode of prayer and descriptions in each of their Paraparakkanni.

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Tarabout, Gilles. "Isabelle Nabokov, Religion against the Self. An Ethnography of Tamil Rituals." L'Homme, no. 163 (June 21, 2002): 271–72. http://dx.doi.org/10.4000/lhomme.12591.

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Weiss, Richard. "Religion against the Self: An Ethnography of Tamil Rituals. Isabelle Nabokov." Journal of Religion 82, no. 1 (January 2002): 151–52. http://dx.doi.org/10.1086/491033.

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Padoux, André. "Isabelle Nabokov, Religion Against the Self. An Ethnography of Tamil Rituals." Archives de sciences sociales des religions, no. 124 (October 1, 2003): 63–170. http://dx.doi.org/10.4000/assr.897.

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David, Ann R. "Migratory Rituals or Classical Dance Forms?: “Trance” Dance and Bharatanatyam as Signifiers of Tamil Identity in Diasporic Hindu Communities in Britain." Congress on Research in Dance Conference Proceedings 39, S1 (2007): 29–35. http://dx.doi.org/10.1017/s204912550000008x.

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This paper examines the performance of religion in British Sri Lankan Tamil Hindu communities using ethnographic research to investigate the use of classical dance and trance, or embodied dance, as performative practice. Contemporary U.K. evidence of Tamil Saivite worship shows an affiliation of dance and ritual being articulated and reinvented through the classical dance form of Bharatanatyam and through its transmission in the temple environment in an increasing display of embodied diasporic Hinduism.

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S, Mohamed Azrin. "Social Realism in Vannanilavan’s ‘Kamba Nathi’." International Research Journal of Tamil 2, no. 1 (January 30, 2020): 51–56. http://dx.doi.org/10.34256/irjt2013.

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The novel of Vannanilavan portrays the lifestyles and habits of the people living in the Tirunelveli district of Tamil Nadu. In the novel Kampa Nathi, the author expresses the superstitions, relationship problems and birth imbalances of the rural people by the characters of the novel. He also describes the practices which are found in Tamil Nadu such as religion based job placement, collection of Dowry and Bribe, the reality of some corps and the thoughts of elders about young generation through several novel characters. Thus, this article seeks to uncover the reality found in the Tamil society by taking the lines and thoughts from Kamba Nathi novel.

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Dubyanskiy, Alexander. "Transformation in the Lives of Tamil Śaiva bhaktas." Cracow Indological Studies 22, no. 1 (October 15, 2020): 135–53. http://dx.doi.org/10.12797/cis.22.2020.01.06.

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Transformation in the Lives of Tamil Śaiva bhaktas The article deals with the tradition of the medieval South-Indian branch of Hinduism, which can be defined here as the religion of Tamil Śaiva bhakti reflected in the poetic compositions (the corpus Tirumuṟai) composed by a group of saints called nāyaṉārs (‘leaders’). Hagiographic sources of this tradition, first of all Periya purāṇam, and the nāyaṉārs’ poetic creations reveal some constant motifs which form a certain pattern, a typology of their legendary life-stories. They include: the encounter of a bhakta with Śiva, a trial (a test of devotion, an initiation, a heroic deed), a participation in the myth, rejection of sexual (family) life, emotional experience and revelation of a poetical gift.

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Basu, Rajsekhar. "Book Review: V. Ravi Vaithees, Religion, Caste and Nation in South India: Maraimalai Adigal, the Neo-Saivite Movement, and Tamil Nationalism, 1876–1950." Studies in History 33, no. 1 (February 2017): 119–23. http://dx.doi.org/10.1177/0257643016677465.

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V. Ravi Vaithees, Religion, Caste and Nation in South India: Maraimalai Adigal, the Neo-Saivite Movement, and Tamil Nationalism, 1876–1950, Oxford University Press, New Delhi, 2015, ₹995, ISBN-13: 978-0-19-945181-4, ISBN-10: 978-0-19-945181-8.

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Kuttikat, Miriam, Anita Vaillancourt, and Michael Massey. "Battered but bold: Sri Lankan Tamil refugee war experiences, camp challenges and resilience." International Journal of Migration, Health and Social Care 14, no. 3 (September 10, 2018): 245–59. http://dx.doi.org/10.1108/ijmhsc-04-2017-0013.

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Purpose The civil war prompted many Tamils to flee Sri Lanka as refugees. Several researchers have documented psychological distress and trauma among Sri Lankan Tamil refugees, but the literature lacks sufficient discussion of resilience among this population. Although Sri Lankan Tamil refugees have experienced conflict and loss, they have also demonstrated positive adaptation following these challenges. The paper aims to discuss these issues. Design/methodology/approach The present study used an ecological approach, in which the effect of the environment on a person is regarded as significant, to explore resilience among Sri Lankan Tamils living in refugee camps in India. Findings Through a qualitative investigation of refugee experiences of war and camp life, the authors developed a conceptual framework for understanding individual and collective resilience among refugees. Research limitations/implications Additionally, the results of this study need to be interpreted with caution because participants were camp refugees, which may limit the applicability of these results with refugees who live in different settings. Practical implications The current research results show that intervention programs should have multiple components, including trauma intervention to address the individual and community psychological and psychiatric effects of war and migration experiences and psychosocial interventions to address individual, family, community dynamics and daily stressors. Social implications The study participants stated that Sri Lankan Tamil refugees are using their resilience traits including will power, positive talk, practical solutions, social support, religion and social networks to remake their broken souls. Originality/value Future studies need to be conducted with other refugee group to validate the findings of the paper.

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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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WEISS, RICHARD S. "Print, Religion, and Canon in Colonial India: The publication of Ramalinga Adigal'sTiruvarutpa." Modern Asian Studies 49, no. 3 (June 19, 2014): 650–77. http://dx.doi.org/10.1017/s0026749x13000760.

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AbstractIn India in the 1860s, print was becoming the primary medium for the reproduction of religious texts. The accessibility of print, and its ready uptake within a highly stratified and competitive religious landscape, had a significant effect on the ways in which groups contended for textual, and thus spiritual, authority. In 1867, the popular Tamil Shaiva mystic Ramalinga Adigal and his followers publishedTiruvarutpa, a book of Ramalinga's poems that would help establish his reputation as a great Shaiva saint. Ramalinga and his disciples chose to publish the work in a form that shared the content and the material features of contemporaneous publications of Tamil classics, thereby claiming a place for his poems alongside the revered Shaiva canon. They showed an acute awareness that it was not solely the content of religious texts, but also the materiality of the printed object in which texts appeared, that sustained assertions for authority. This article argues that leaders on the margins of established centres of religious power in South India sought authority by exploiting the material aspects of print as the new medium of religious canons.

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Kent, Eliza. "Sacred Groves and Local Gods: Religion and Environmentalism in South India." Worldviews: Global Religions, Culture, and Ecology 13, no. 1 (2009): 1–39. http://dx.doi.org/10.1163/156853508x394490.

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AbstractIn recent years, environmentalists and scholars of religion have shown an enormous interest in the pan-Indian phenomenon of “sacred groves,” small forests or stands of trees whose produce is set aside for the exclusive use of a deity. This article seeks to contribute to scholarship on sacred groves by considering the meanings that Tamil villagers in the Madurai region attach to them. First, I describe the answers that people give when asked why they do not cut the trees in sacred groves: namely, the trees are the shade-giving temples or beauty-enhancing adornments of the deity. Second, I contextualize local discourse about sacred groves in the environmental and political history of the region to uncover old paradigms that inform present-day beliefs and practices. The forest gods of Tamil Nadu, I argue, are closely modeled on the pālaiyakkārars (or poligars) of the seventeenth and eighteenth centuries, fierce local chieftains who formed alliances with, and sometimes defied, generations of rulers seeking to subdue the region. The often violent modes of worship these gods require has evoked considerable criticism, but I believe they have a lot to teach us about how people thrived for centuries in an unusually harsh environmental milieu.

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Christie, Jan Wisseman. "The Medieval Tamil-language Inscriptions in Southeast Asia and China." Journal of Southeast Asian Studies 29, no. 2 (September 1998): 239–68. http://dx.doi.org/10.1017/s0022463400007438.

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Early inscriptions written in Indian languages and scripts abound in Southeast Asia. Literacy in the very early states of Southeast Asia — aside from the portion of north Vietnam annexed by China — began with the importing, by local rulers, of modified cults of Buddhism or Hinduism, and the attendant adoption of Sanskrit or Pali language for the writing of religious texts. Later, in the seventh century, a broader range of texts began to appear on permanent materials, written in indigenous languages. Given the importance of religion in spearheading the development of indigenous literacy in Southeast Asia, it is not surprising that the north Indian languages of Sanskrit and Pali have had considerable long-term impact upon the linguistic and intellectual cultures of Southeast Asia.

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Ulrich, Edward Theodore. "Learning Hinduism through a Rural Homestay in South India." Frontiers: The Interdisciplinary Journal of Study Abroad 30, no. 1 (January 31, 2018): 56–69. http://dx.doi.org/10.36366/frontiers.v30i1.404.

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As a professor of theology with expertise in interreligious issues, I designed a January Term course on Hinduism set in south India. The course met liberal arts requirements and was designed for predominantly upper Midwestern students with Catholic and Protestant backgrounds. The focus was not on major sites but on meeting people in the countryside. Also, the course moved traditional learning and pedagogy into a living space by staying for six nights, during the Pongal harvest festival, in rural homes in Tamil Nadu. In terms of academics, the course was originally designed to focus on asceticism, the worship of Shiva, village goddesses, and the role of hill shrines in Tamil Nadu. The students would learn about these topics directly through the town, its inhabitants, and nearby religious sites. I did my best to prepare students for the experience, utilizing interviews, orientation sessions, on-site orientations, and assigned readings. My plans and preparations might seem to have been good, but at the midpoint of the course, on the first day in the small town, the program ground to a halt. Many students were emotionally devastated by the level of poverty. In this context, my lectures on asceticism, Shiva, goddesses, and hill shrines rang hollow and empty. Instead, the minds of the students were flooded by a host of other issues, including poverty, race, class, gender, environmental pollution. Although initially devastated by poverty, the students were quickly drawn into the life of the town. After only two days many frowns and tears turned into smiles. They were drawn in by the hospitality, the highly relational nature of the Tamil people, the exuberance and color of the Pongal celebrations, and the town’s rituals. Religion was a main facet of the experiences of the students, and this was key in terms of transforming their stay into a positive one, but my lectures on Shiva nevertheless rang empty. The students were experiencing a different aspect of the religion than what I had learned about in graduate school or was prepared to teach. Westerners tend to think of Asian religions in terms of meditation, asceticism, and philosophy, but the students were experiencing religion in terms of family intimacy, obedience to the elders, and hospitality to the stranger. I later found that the sixth century Tamil classic, the Tirukkural or “Holy Speech,” addresses the experiences of the students. The text gives instructions on how to live a virtuous life, and it discusses two main lifestyles, those of the ascetic and the householder. The former pertains to material that I was prepared to teach and the latter to the world my students were experiencing. There were a variety of lessons which the students, and students in future years, learned from the lifestyle of a Hindu householder. Lessons they wrote about in their journals included generosity to outsiders and guests, valuing family relations, that great joy can exist in the midst of poverty, and that Americans value individual choice, whereas Indians value collective decision making.

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Sykes, Jim. "Sound Studies, Religion and Urban Space: Tamil Music and the Ethical Life in Singapore." Ethnomusicology Forum 24, no. 3 (September 2, 2015): 380–413. http://dx.doi.org/10.1080/17411912.2015.1099049.

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Sathish, C. "Representation of Minorities in Panchayati Raj Institutions in Rural Tamil Nadu: The Influence of Caste, Class, Religion and Gender." Sociological Bulletin 68, no. 3 (December 2019): 357–78. http://dx.doi.org/10.1177/0038022919876417.

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The religious minorities are underrepresented in governance at national, provincial and local political sphere in India. The inadequate representation of religious minorities in political sphere has perpetuated their minority status as socially marginalised, economically excluded and sub-ordinate social group in Indian society. Despite the fact, that neither the Constitution (73rd Amendment Act), 1992 nor the Tamil Nadu Panchayati Raj Act 1994 have provided reservation for representation of minority in rural self-governance, this paper examines the social factors that influence the election of religious minorities in Panchayati Raj Institutions (PRIs) through the Elite and Pluralistic theory of power structure. The quantitative and qualitative data collected in three districts of Tamil Nadu unfolds the influence of caste, class, religion and gender in the election of religious minorities to PRIs.

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Ramamoorthy, G., and J. Albaris. "24 Tirtha’s of Ramanatha Swamy Temple, Rameswaram." Shanlax International Journal of Arts, Science and Humanities 7, no. 2 (October 1, 2019): 95–97. http://dx.doi.org/10.34293/sijash.v7i2.816.

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We know Ramayana and Ramesawaram, the memorable temple located at the tip of Indian Point in Tamil Nadu. It is the most important visit in the Hindu Religion and through the year tourist multitude the place to take a bath in the famous “Tirthams” of Rameswaram. Ramanathaswamy Temple is a Hindu temple enthusiastic to the god Shiva located on Rameswaram island in the state of Tamil Nadu, India. Rameswaram Temple Tirthas are the holy wells situated inside the Rameswaram Temple in Tamilnadu, India. There are sixty-four Tīrthas (holy water bodies) in and around the island of Rameswaram. According to Skanda Purana, 24 Tirthas in Rameswaram are important and taking snan (bathing) in them are considered equivalent to penance. Twenty-TwoThirth as are inside Ramanatha Swami Temple.

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Anthony, Francis-Vincent, and Carl Sterkens. "Religion and Socioeconomic Wellbeing—Empirical Study of the Impact of Religion on Socioeconomic Rights in the Pluralistic and Democratic Context of Tamil Nadu, India." Religions 11, no. 9 (September 5, 2020): 454. http://dx.doi.org/10.3390/rel11090454.

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There is no gainsaying that in a globalized world, economic and technological development greatly determine human wellbeing. In the Indian context, the dialectics between socialist and capitalist economy, while giving way to the latter since 1991, has progressively led to the enlargement of the middle class, yet widened the gap between the rich and the poor. Such a situation points to the importance of socioeconomic rights for guaranteeing human flourishing. The question that we pose is whether religions can play a significant role in favoring these human rights, given their own specific vision of human life and of its socioeconomic facets, such as work, wealth, leisure, health, and education. In other words, can personal and contextual religious attitudes and religious socialization contribute to socioeconomic wellbeing? The empirical research undertaken in the pluralistic and democratic context of Tamil Nadu, India, seeks to verify among 1215 Christian, Muslim, and Hindu students, the impact of religion on their attitude towards socioeconomic rights. The emerging results reveal that some aspects of religious attitudes and socialization have a significant impact on students’ agreement with socioeconomic rights, particularly in the case of Christians and Muslims. We conclude with a discussion on the salient findings and their implications.

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Radha, M. "Female Education and Marital Problems in Thilagavathi’s Stories." Shanlax International Journal of Tamil Research 4, no. 4 (April 1, 2020): 28–33. http://dx.doi.org/10.34293/tamil.v4i4.2333.

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Themes in the history of Tamil literature adapt to the contemporary context. Literature is created by people with different levels of life. Political economics, socio-cultural and spiritual movements that arise from time to time affect literary creation. History in the history of literature is changing according to the context of the period in which the love of heroism and devotion to the religion of liberation in the world of literature.

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Sudhakar, K. "Maariyamman Vazhipaadu Kannaki Vazhipaadu." Shanlax International Journal of Tamil Research 4, no. 4 (April 1, 2020): 63–78. http://dx.doi.org/10.34293/tamil.v4i4.2398.

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It is said that in Silappathikaram, the Paththini goddess Kannaki had made a pilgrimage to a temple in many countries. After worshipping Kannaki, it was rain-filled, the poorness and the diseases were not there. The purpose of this article is to bring out that Kannagi temple, which had been raised for rain in that period, is now changed to Mariamman temples. Neem leaves are very special term for Mariamman. Tuesdays, Fridays and Sundays are the best times to worship this Amman. They make pongal, the lamp and the tender coconut, to worship Mariamman. They will also walk in fire, take kavadi etc to worship Mariammam. Walking in fire will make you remember about the fire in Madurai. To explain that Kannaki is Mariamman, I am going to show a few sub titles.1. Vengaiyum Vembum2. Silambum Pongal Vaithalum3. Kannakiyum mazhaiyumThis can be understood by the way Mariamman is worshipped as a symbol of the Tamil culture and the Tamil worship of Kannagi. The worship of Mariamman is not the worship of the Renuka, but the spread of the Veidic religion and the attempt to link the worship of Mariamman to their religion. Lord Kannagi is worshipped as Bhagavathi Amman in Kerala. Now in Tamilnadu, Kannaki has been changed to Mariamman.

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Rasi, H. "ST. GEORGE’S CATHEDRAL, CHENNAICHURCH OF THE CITY A STUDY IN RELIGION AND ART." International Journal of Research -GRANTHAALAYAH 4, no. 10(SE) (October 31, 2016): 25–29. http://dx.doi.org/10.29121/granthaalayah.v4.i10(se).2016.2465.

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Built in the heart of Chennai in A.D. 1815, and consecrated to the service of God on 6 January 18161, St. George’s Cathedral is an imposing structure – an oasis of peace and tranquillity – reminding us the presence of God every moment of our life. Rt. Rev. T.F. Middleton, the first Anglican Bishop in India inaugurated the church, and thought the new church was “handsomer than anyone in England”2. The Cathedral is a symbol of the sufferings, the struggles, and ultimately the success of Christianity in South India, especially Tamil Nadu.

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Murthy, Tangaprabu, and Mary Fatimah Subet. "GAJAH (யானை) DALAM PERIBAHASA TAMIL: ANALISIS SEMANTIK INKUISITIF." Asian People Journal (APJ) 3, no. 2 (October 31, 2020): 134–46. http://dx.doi.org/10.37231/apj.2020.3.2.190.

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The culture and the intellect of the community can be seen through figurative language, especially proverbs. However, society is less aware of the culture elements that are hidden behind each proverbs. Therefore, This study was conducted to identify the implicit meaning of the Tamil proverbs with the image of an elephant (yanai) and to look at the cultural influence and intellect of the community analyzed using the inquisitive semantic approach introduced by Nor Hashimah Jalaluddin (2014). Fifteen informants were seleted and interviewed via NORF sampling leading to Non-Mobile, Older, female and NORM which is Non-Mobile, Older, Male. The results show that each proverb is used based on several factors such as history, religion, culture and so on. In fact, the results also indicate that there is a high degree of intellect in the creation of this elephant-inspired proverbs. Keywords: Tamil proverbs; inquisitive semantics; Indian community; animal; elephant (yanai) Abstrak: Budaya dan akal budi sesebuah masyarakat dapat dilihat melalui bahasa kiasan contohnya peribahasa. Walau bagaimanpun, masyarakat kurang mengetahui unsur budaya yang tersembunyi di sebalik setiap penciptaan sesebuah peribahasa. Sehubungan dengan itu, kajian ini dilaksanakan untuk mengenal pasti makna implisit di sebalik peribahasa Tamil yang mempunyai imej gajah (yanai) dan melihat pengaruh budaya serta akal budi masyarakat India. Kajian ini menggunakan pendekatan semantik inkuisitif yang diperkenalkan oleh Nor Hashimah Jalaluddin (2014) bagi menganalisis datanya. Lima belas orang informan yang dipilih dan ditemu bual secata mendalam melalui persampelan bertujuan. Pemilihan informan adalah secara NORF iaitu merujuk kepada Non Mobile, Old, Remote dan Female dan NORM merujuk kepada Non-mobile (tinggal tetap), Older (tua), Rural (luar bandar), Male (lelaki). Hasil kajian mendapati bahawa setiap peribahasa digunakan berdasarkan beberapa sebab seperti sejarah, agama, budaya dan sebagainya. Malah, hasil turut menunjukkan bahawa terdapat unsur akal budi yang tinggi dalam penciptaan peribahasa yang berunsur gajah ini. Kata kunci: Peribahasa Tamil; semantik inkuisitif; masyarakat India; haiwan; gajah (yanai)

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Karthihai Selvi, V., and Muthupandi . "Status of Tribal Women in Tamil Nadu, India." Asian Review of Social Sciences 10, no. 1 (May 15, 2021): 16–21. http://dx.doi.org/10.51983/arss-2021.10.1.2677.

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In Tamil Nadu, there are six tribal communities according to the Tamil Nadu forest department website, namely, Toda, Kota, Kurumbas, Irulur, Paniyan and Kattunayakan. They are identified as Primitive Tribal Communities. These six tribal groups are natives to the Nilgiris. The members of this community are short, have black skin, and have protruding foreheads. They are hunting and collecting forest produce for their means of living. They usually never mix with other tribal groups. They still follow black magic and sorcery. They speak mixture of Dravidian languages. Kattunayakans are experts in collecting honey. The Paniyas worked as agricultural labourers. The Paniyas have only a crude idea of religion. They worship deity ‘Kali’ and banyan tree. They speak Paniya language, which belongs to the Dravidian family. They used to marry more than one woman provided if they can afford them. Another tribes, Irulas are collecting minor forest products. Some of them are also involved in looking after the cattles of others. They speak Irula, which belongs to the Dravidian family. Irulas are involved in healing practices and they are specialists in traditional herbal medicines. Traditionally, Irulas involved in snake and rat catching. Education and economic empowerment of tribal women can be measured through the power they have over financial resources to earn income and their per capita income, access to education, access and availability of professional opportunities and participation in economic decision making and their access to political opportunities. In Tamil Nadu, nearly 50% of the tribal population are illiterate. Among the literate groups, women constitute more percentage compared to men. This shows the positive turn towards the efforts on tribal women education. But efforts must be taken to make the entire population literate. Hence, it is essential for the central and state governments to concentrate their efforts more towards the illiterate group of the tribal population for ensuring overall development of the economy.

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Kapadia, Karin. "‘Mirrored in God’: Gramsci, Religion and Dalit Women Subalterns in South India." Religions 10, no. 12 (December 12, 2019): 666. http://dx.doi.org/10.3390/rel10120666.

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The Tamil Dalit Pentecostal conversion movement that has been active in Chennai’s slums and low-income settlements for the last four decades is also a political movement. It is, moreover, a women’s political movement. Normally both Dalits and women are ignored in India, they are considered people of no importance and irrelevant to the issues that grab the headlines. But it is important for us to recognize both the political nature and the importance of this Dalit women’s conversion movement, because we are at a time of great peril in India, where, as elsewhere, populist nationalism has swept an authoritarian leader to power and the fascist tendencies of an overbearing state are becoming increasingly obvious. In such a context Gramsci’s theorizations provide important suggestions for how to understand religio-cultural movements as political movements and how to evaluate both their importance and what they can teach us about the possibilities for religio-cultural-political resistance to authoritarian populism, and the crucial importance of low-income, low-status women in political processes of grassroots resistance.

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Hughes, Stephen. "Mythologicals and Modernity." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 1, no. 2-3 (December 3, 2005): 207–35. http://dx.doi.org/10.1558/post.v1i2_3.207.

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During the 1920s mythological films provided the first Indian cinematic formula for commercial success based on this presumed all-India appeal of Hindu religious stories. This article examines the early history of mythological films as a particularly useful site for addressing questions about the complex and changing relations between media, religion, and politics. In particular, this article concentrates upon a series of significant films and debates contesting the contemporary significance of mythological films in Tamil speaking south India during the 1920s. It argues that mythological cinema was implicated within and refigured a series of ongoing religious, political and cultural debates on modernity during the 1920s.

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Ishak Samuel, Dr Samikanu Jebamany. "Depiction of the community living, religion, art and culture of the Malaysians in the Tamil School text books." Journal of Tamil Peraivu 2, no. 1 (December 25, 2015): 57–63. http://dx.doi.org/10.22452/jtp.vol2no1.6.

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Bonta, Steven. "The dagoba and the gopuram: A semiotic contrastive study of the Sinhalese Buddhist and Tamil Hindu cultures." Semiotica 2020, no. 236-237 (December 16, 2020): 167–97. http://dx.doi.org/10.1515/sem-2018-0137.

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AbstractHaving shown previously how a culture type can be given a unitary description in terms of a semiotic “lens” constrained by one of the Peircean Categories (“Shamanic” culture, by Firstness), we apply this methodology to a more “fine-grained” level of analysis, by comparing the Tamil and Sinhalese cultures under the assumption that one of them (Sinhalese) is in fact a “hybrid” culture-sign. Having shown in previous work that the greater South Asian microculture may be characterized as a Firstness of Thirdness (13), in this paper we provide evidence from a variety of semiotic contexts, including language, art, and religion, that the novel or “intrusive” sign in Sinhalese culture is Firstness of Secondness (12), resulting in a hybrid culture sign that may be described as 12 × 13.

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Dr. Shayequa Tanzeel. "Silent Struggles: Women in Salma’s The Hour Past Midnight." Creative Launcher 6, no. 3 (August 30, 2021): 14–17. http://dx.doi.org/10.53032/tcl.2021.6.3.03.

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The paper intends to analyse the heroic lives of Muslim women, who are oppressed in the name of culture, tradition, and religion through a textual analysis of the novel The Hour Past Midnight, written by the Tamil writer Salma and translated by Lakshmi Holmstrom. The paper explores the struggles faced by the hero(in)es in the novel. Originally written in Tamil, and entitled Irandaam Jaamathin Kadhai, the novel depicts the challenging lives of Muslim women living in a cloistered space. The novel narrates the incidents in the lives of Rabia, her mother Zohra; Rahima, Wahida, Firdaus, Mumtaz, Farida and some other women of the neighbourhood. All of them are victims of the misogynist and patriarchal mind-set of their community. Some of these women stay silent, and endure every kind of pain and suffering with extreme patience and resilience. Others choose to defy the norms which are set for them and live on their terms. They stand up for their individuality, rights, and dignity. Each of these women, nonetheless, demonstrates heroic courage, fortitude, resilience, and resistance. By facing the predicament of their lives boldly, and by challenging the patriarchal institutions, these characters demonstrate that each of them is an individual full of potential.

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George, Stephanie Lou. "Invoking the supernatural and the supranational: Tappu, trance and Tamil recordings in Indo-Guyanese ’Madras Religion’ and the politics of." Civilisations, no. 67 (August 12, 2018): 41–56. http://dx.doi.org/10.4000/civilisations.4822.

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Perera, Jehan. "THE TORTUOUS PATH OF ACCOUNTABILITY TO ENSURE POST-WAR RECONCILIATION—THE CASE OF SRI LANKA." Journal of Social Sciences and Humanities 55, no. 1 (June 30, 2016): 1–12. http://dx.doi.org/10.46568/jssh.v55i1.86.

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For the past three decades Sri Lanka was stalemated between governments that were not prepared to devolve power to the Tamil majority provinces and a Tamil militant movement that wanted a separate country. In February 2002, the Sri Lankan government and LTTE signed a ceasefire agreement under Norwegian government auspices that appeared to offer the real prospect of a final end to violence as a means of conflict resolution. The ceasefire between the government and the LTTE held for nearly four years despite significant problems affecting the peace process, problems that led to the LTTE’s withdrawal from the peace talks. However, the ceasefire collapsed in early 2006 with a series of ambushes of government soldiers by the LTTE, eventually leading to counter measures and counter attacks by the forces of the government, measures in which the government wrested back control of territory placed under the control of the LTTE by the terms agreed upon by the Ceasefire Agreement. Today Sri Lanka is a country that continues to be deeply divided on lines of ethnicity, religion and politics. Horizontal inequalities, defined as severe inequalities in economic and political resources between culturally defined groups, were undoubtedly a contributing factor for the perpetuation of Sri Lanka’s long-running conflict. No sooner it won the war, the government asserted economic development to be the main engine of reconciliation.

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Tschacher, Torsten. "Rational Miracles, Cultural Rituals and the Fear of Syncretism: Defending Contentious Muslim Practice among Tamil-speaking Muslims." Asian Journal of Social Science 37, no. 1 (2009): 55–82. http://dx.doi.org/10.1163/156853109x385394.

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AbstractDiscussions of everyday Islamic religiosity commonly distinguish two distinct forms of Muslim religiosity, one 'normative' and 'formal,' the other 'accommodative' and 'informal.' It is invariably the latter form that is identified as the site of engagement with other religious traditions. This paper sets out to question the common association of 'popular' Islamic religiosity with 'syncretism' by analysing the methods by which Muslims defend contentious practices in everyday life. Drawing on fieldwork among Tamil-speaking Muslims in India and Southeast Asia, various strategies for defending contentious practices will be analysed, most important among which are references to Islamic scripture and scholarly tradition. Concomitantly, the discourse surrounding the defence of contentious practices and beliefs shows a heightened concern with authenticity, resulting in an often stridently anti-syncretic rhetoric. Finally, the paper will deal with an alternative way of defending contentious practices particularly salient in Southeast Asia, which tries to remove contentious practices from the sphere of 'religion' to that of 'culture.' In all cases, the respective defensive strategies clearly inhabit the same discursive space as the criticism levelled at contentious practice, revealing the problematic nature of the assumed binaries of Muslim religiosity.

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Journal articles on the topic 'Tamil – Religion'

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