Relevant bibliographies by topics / Tamil Religious literature

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

Academic literature on the topic 'Tamil Religious literature'

Author: Grafiati
Published: 4 June 2021
Last updated: 3 February 2022

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Journal articles on the topic "Tamil Religious literature"

1

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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2

S, Stalin. "Satire techniques: Early devotional texts and mukkoodarpallu - An introductory comparison." International Research Journal of Tamil 3, S-2 (April 30, 2021): 77–81. http://dx.doi.org/10.34256/irjt21s215.

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Tamil literature holds a broader research domain which still explores itself for the extensive researches. From time to time, discussions and researches occur in religious context. Even after Sangam literature, Jainism and Buddhism taught the virtues and then gradually converted to the literary forms as religious concepts. Following this vogue, Saivam / Vaishnavism used Tamil literature to promote their own religious concepts and also to oppose the other religions. Later, they dissolved their contraindication and united in order to oppose the other religions. This trend can be traced in “MUKOODARPALLU”. A comparative study between the early and later religious literature is done and a technique called SATIRE is spotted in the text and sketched its features in the introductory level.
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3

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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P, Ganeshwari. "Religious Theory in the Thinai Grammar." International Research Journal of Tamil 3, S-2 (April 30, 2021): 117–21. http://dx.doi.org/10.34256/irjt21s223.

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The Tamil word is basic ally from the grammar of the Tamil word. The grammar system that divides world life into 'Thinai' is a very important system in Tamil. Language changes are taking place in a scientifically functioning society. The cultivation and productivity of the foundation of society have an impact on the superstructure of the society, the art, literature and culture. The religious god thought is in the life classification of the Tamil grammar which is the basis for the creation of words. The tholkappiyam period of the resurrection of the collective life is a symbol of the non-religious protodravidian ism and directly links the doctrine of God to the people. The authors of the well developed landslide society, who wrote to tholkappiyam, have also incorporated the theory of God, based on the various religious and social contexts. The Veera Choliam with buddhist background and Neminatha with Jainism link the god sandals in the higher dina. The nannul also inscribes the sanskrit influence of the deity and the naraka of the sanskrit influence, and the sanskrit influential theory of the proto Dravidian grammar of the grammar, the devar and the narakar a number of religious theories.
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5

G, Lakshmidevi. "Faith in God and Language Policy in Tamil Pattiyal Grammar." International Research Journal of Tamil 3, S-2 (April 30, 2021): 34–39. http://dx.doi.org/10.34256/irjt21s27.

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Tamil devotional literature is composed as pathigangal and prabandangal. Most of the prabanda literature depends on Sittrilakiya Varieties. Pattiyal Grammar discusses about combining baithi and language god is portrayed as hero in such literatures. Devotional literature emphasize to get rid of worldly illusions and the ways to attain god. Paattiyal Grammar says certain conventions should be followed while writing hymns on God. This paper researches on the Paatiyal Grammar which has recorded that bakthi religious principles is formed on the basics of faith in God.
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6

Comeau. "Representations of Women and Divinity in Medieval Tamil Literature." Journal of Feminist Studies in Religion 35, no. 1 (2019): 51. http://dx.doi.org/10.2979/jfemistudreli.35.1.05.

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7

Balganesh, Meenakshi. "Facets of life and society as depicted in Pillaitamizh literature." International Research Journal of Tamil 3, S-1 (April 24, 2021): 9–18. http://dx.doi.org/10.34256/irjt21s12.

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Pillaitamizh is a unique, short literary work in Tamil which stands out amidst the multiple short literary formats in Tamil language. Gods, Goddesses, Kings, Queens, nobles or learned teachers are personified as small children and the poetical work is structured as ten stages of growth starting from the first month after birth to about ten to twelve years of age. This format of poetry not only depicts the various beauties and nuances of Tamil language but also reflects upon the way of family life, different aspects of scientific thoughts, religious and philosophical norms, formats of worship, the psychology of the mother and the child to name a few. Some of these features are highlighted in this article and the conclusion that this is a complete and unique poetic structure par excellence is arrived at.
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8

Duncan, Ross, and Mieke Lopes Cardozo. "Reclaiming reconciliation through community education for the Muslims and Tamils of post-war Jaffna, Sri Lanka." Research in Comparative and International Education 12, no. 1 (March 2017): 76–94. http://dx.doi.org/10.1177/1745499917696425.

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This paper explores the possibilities and challenges for ethno-religious reconciliation through secondary school education in post-war Sri Lanka, with a specific focus on the Muslim and Tamil communities in the Northern city of Jaffna. In doing so, we position our paper within the growing field of ‘education, conflict and emergencies’ of which there has been a growing body of literature discussing this contentious relationship. The paper draws from an interdisciplinary and critical theoretical framework that aims to analyse the role of education for peacebuilding, through a multi-scalar application of four interconnected dimensions of social justice: redistribution, recognition, representation and reconciliation (or 4 R’s, Novelli, Lopes Cardozo and Smith, 2015). We apply this framework to interpret primary data collected through an ethnographic study of two under-studied communities that have been disproportionately affected by the 1983 to 2009 civil war and displacement: the Northern Sri Lankan Muslims and Northern Sri Lankan Tamils. We find that structural inequalities in society are replicated in formal secondary school education and are perceived to be perpetuating ethno-religious conflict between Muslim and Tamil; second, through a multi-scalar analysis, formal peace education is perceived by respondents not to be meeting the needs of communities; and third, we observe how in response to failings of state peace education, an ‘unofficial’ Tamil–Muslim community education incorporating a social justice-based approach has emerged. This has facilitated a process of cross-community reconciliation between Muslim and Tamil through individual (teachers, students) and community (Muslim–Tamil community based organisations) agency. The paper concludes by offering suggestions for peace education policy and future research.
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9

Kahl, Oliver. "Two Tamil Words in Arabic Garb." Arabica 66, no. 1-2 (March 11, 2019): 171–73. http://dx.doi.org/10.1163/15700585-12341509.

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Abstract This short notice suggests an explanation of mwrh and kmāšyr, two opaque terms which are occasionally referred to in Arabic pharmacognostic literature, but whose etymology and meaning have not yet been established.
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10

Holt, Amy-Ruth. "Symbols of Political Participation: Jayalalitha’s Fan Imagery in Tamil Nadu." Journal of Hindu Studies 12, no. 2 (August 1, 2019): 242–69. http://dx.doi.org/10.1093/jhs/hiz014.

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Abstract Contributing to the growing literature on fandom, this study investigates the political fan imagery in Tamil Nadu of the past AIADMK chief-minister J. Jayalalitha (1948–2016) that arouse popular devotion in her followers as if she was a Hindu deity (Hills 2002; Porter 2009; Duffett 2013). During Jayalalitha’s reign, her AIADMK followers, often called bhaktas, pursued her favour by making divine-like icons of her as well as by performing extreme physical acts for her attention that may be reproduced as visual narratives in the local press. The Tamil karate star Shihan Hussaini crucified himself on a cross wearing a t-shirt with Jayalalitha’s political nickname on it, the MLA representative M.V. Karuppaiah floated in a swimming pool holding an AIADMK flag in his mouth for forty-eight hours, and minister Sellur Raju organized huge ritual processions derived from local traditions, repurposed for Jayalalitha’s praise. These bhakti images involve a transactional visuality between iconic depictions of Jayalalitha and supportive narratives featuring her devotees’ unusual actions that serve as defining symbols of their political participation.
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Dissertations / Theses on the topic "Tamil Religious literature"

1

Thayanithy, Maithili. "The Concept of Living Liberation in the Tirumantiram." Thesis, 2010. http://hdl.handle.net/1807/24384.

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This dissertation examines the concept of living liberation in the Tirumantiram, a work recognised as one of the Tamil Saiva canonical texts composed around the ninth century. Modern scholarship has thus far attempted to comprehend the Tirumantiram in terms of the post-Tirumantiram traditions that developed after the thirteenth century: Tamil Saiva Siddhànta and Tamil Siddha. Consequently, the unity and coherence of the text are subjected to question, and the dual literary and cultural roots of the Tirumantiram remain largely uninvestigated. Besides, the significance of the Tirumantiram as one of the earliest vernacular works directly dealing with the question of soteriology for Tamil speaking populace, most of whom are not qualified for liberation and preceptorhood according to the Saivàgamas with which the text identifies itself, is not fully recognised. This dissertation argues that the concept of living liberation constitutes the unifying theme of the Tirumantiram, which is an outcome of the synthesis of Tamil and Sanskrit traditions, and demonstrates that the Tirumantiram-which does not apparently promote the ideology of temple cult around which the Tamil bhakti movement and Saivàgamas of Southern Saivism developed–exemplifies an alternative religious vision centred on the human body. This dissertation consists of four chapters. The first chapter examines the Tamil legacy to the concept of living liberation. The second examines the ambiguous relations between the Sanskrit traditions and the Tirumantiram. How the Tamil and Sanskrit traditions are fused together to produce a unique version of yoga, the means to attain living liberation, is the concern of the third chapter. The final chapter establishes through an analysis of sexual symbolism expressed in connotative language that the Tirumantiratm is an esoteric text. Thus, the Tirumantiram reflects the blending of an esoteric tantric sect with the leading mainstream bhakti religion, probably to win approval of and recognition in the Tamil Saiva community during the medieval period.
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Books on the topic "Tamil Religious literature"

1

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

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2

Jeyā, Va. Pakti ilakkiya uruvākkam. Vil̲uppuram: Muttup Patippakam, 1994.

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3

Jan̲akācuntaram. Kāraikkāl Ammaiyār: Vāl̲vum ilakkiyamum. Cen̲n̲ai: Rājēsvari Puttaka Nilaiyam, 1996.

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4

Araṅkanātan̲, Ti. Palcamayat Tamil̲. Kumpakōṇam: Śrī Maṅkai Patippakam, 2001.

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Ātimūlam, Ta. Mayilaiyār pārvaiyil camayat Tamil̲. Cen̲n̲ai: Tirukkur̲aḷ Patippakam, 2008.

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Ātimūlam, Ta. Mayilaiyār pārvaiyil camayat Tamil̲. Cen̲n̲ai: Tirukkur̲aḷ Patippakam, 2008.

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7

Imagining a place for Buddhism: Literary culture and religious community in Tamil-speaking South India. Oxford: Oxford University Press, 2001.

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8

Pilendran, Gnanamuthu Victor. Kattōlikka kalai ilakkiyap pārampariyaṅkaḷ: Tavakkāla pakti val̲ipāṭṭu kalai ilakkiyam par̲r̲iyatu. Yāl̲ppāṇam: Kattōlikka Māṇavar On̲r̲iyam, 2001.

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Mēkanātan̲, Te. Pakti ilakkiya varalār̲u: Bakti ilakkia varalaru. Cen̲n̲ai: Kāvyā, 2012.

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10

Songs of experience: The poetics of Tamil devotion. Bloomington: Indiana University Press, 1987.

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Book chapters on the topic "Tamil Religious literature"

1

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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