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Academic literature on the topic 'Tamil Women poets'
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Journal articles on the topic "Tamil Women poets"
1
Sivarasa, Ohsanthi. "Women in the Purananooru Songs." Indian Journal of Multilingual Research and Development 2, no. 1 (March 30, 2021): 35–40. http://dx.doi.org/10.34256/ijmrd2115.
Full textAbstract:
In the Eight Anthologies texts Purananooru is most important. It contains 400 songs which depicts the outreach of the Sangam Tamil people. In it the war and the heroism of the warrior are revealed. It features songs by more than a hundred poets. The number of Attestors sung in the same way is over a hundred. It features 16 unnamed songs of the poet. Avvaiyar, Kabilar, Paranar, Koovoorkizar and Mudamozier have sung more than ten songs. in that respect, in relation to women through Purananooru songs, the heroism of women, excellence in Academic, discipline has been seen. Also, it is mentioned that women have faced many restrictions.
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S, Akila, Priyadharsni P, Charu Nivedita M, and Thilagavathi Shanmuga Sundaram. "Meditation to Mediate Emotional Swings of Breast Cancer Survivors." International Research Journal of Tamil 3, no. 1 (January 10, 2021): 140–48. http://dx.doi.org/10.34256/irjt21115.
Full textAbstract:
Cancer has gradually occupied a bigger space in mortality count. It’s reported that every four minutes a person is affected by cancer. Women had taken over men; mainly 1 in 30 women are affected by breast cancer. Breast cancer has cancer. Breast cancer has a great impact on emotional & social perspectives. More than an organ it’s a symbol of beauty and motherhood. In Ancient Tamil literatures, mainly sanga literatures at many instances poets have glorified the beauty of women, donating breast, hair, waist line & motherhood. Though difficult we still can survive with one kidney, one eye, leg and hand but in breast cancer it is tragedy. The pain of hair due to chemotherapy, losing a breast and beauty seems to be higher than pain caused by the disease. They undergo a lot of mood swings and emotional imbalances, to build in resilience and to enhance their livelihood meditation. Yoga helps than to beat over fatigue. It also helps manage the side effects of cancer treatment and helps manage the emotional add-ons such us mental fatigue, depression. Yoga is mainly recommended for the psycho-social wellbeing along with family counselling. The yogic package mainly had pranayama practice, meditation and few asanas. Regular practice if continued by breast cancer survivor even after the cancer cure will have lifelong benefits. The purpose of writing this article is to create awareness among women of my own motherland-Tamil Nadu to stay conscious and undergo regular screening as women are the true lights of our nation.
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S, Akila, Priyadharsni P, Charu Nivedita M, and Thilagavathi Shanmuga Sundaram. "Meditation to Mediate Emotional Swings of Breast Cancer Survivors." International Research Journal of Tamil 3, no. 1 (January 10, 2021): 140–48. http://dx.doi.org/10.34256/irjt21115.
Full textAbstract:
Cancer has gradually occupied a bigger space in mortality count. It’s reported that every four minutes a person is affected by cancer. Women had taken over men; mainly 1 in 30 women are affected by breast cancer. Breast cancer has cancer. Breast cancer has a great impact on emotional & social perspectives. More than an organ it’s a symbol of beauty and motherhood. In Ancient Tamil literatures, mainly sanga literatures at many instances poets have glorified the beauty of women, donating breast, hair, waist line & motherhood. Though difficult we still can survive with one kidney, one eye, leg and hand but in breast cancer it is tragedy. The pain of hair due to chemotherapy, losing a breast and beauty seems to be higher than pain caused by the disease. They undergo a lot of mood swings and emotional imbalances, to build in resilience and to enhance their livelihood meditation. Yoga helps than to beat over fatigue. It also helps manage the side effects of cancer treatment and helps manage the emotional add-ons such us mental fatigue, depression. Yoga is mainly recommended for the psycho-social wellbeing along with family counselling. The yogic package mainly had pranayama practice, meditation and few asanas. Regular practice if continued by breast cancer survivor even after the cancer cure will have lifelong benefits. The purpose of writing this article is to create awareness among women of my own motherland-Tamil Nadu to stay conscious and undergo regular screening as women are the true lights of our nation.
4
P, Kamalakannan. "Women of the other Epics in view of Periyar." International Research Journal of Tamil 3, no. 1 (January 23, 2021): 166–73. http://dx.doi.org/10.34256/irjt21118.
Full textAbstract:
As English has its influence throughout the world, most of Shakespeare’s works became famous. Even then, one can challenge that so far no one has written anything which can beat down the classical epics and Idhikāsams. There is no much difference between men and women in nature. Both are similar in aesthetics, knowledge, character etc. The respect given to women during Sangam period has got changed. They were refused of their rights in the later literature and in the minds of the poets. The chaste women in the Tamil epics were obedient to their husbands, and on one would have ever questioned their husbands. Akalyai, who accidently lost her chastity is also included in the list of chaste women. Panchali, who is referred as Draupathi, Krishnai, Indhirasenai, Thrihayani is the heroine of Vyasar’s Maha Bharatham, won by Arjuna in Swayamvaram, she became wife of five Pandavas on the words of Kunthi. She appealed to Kannan to safeguard her during the abuse happened to her by Dushyasana, in Dhruyodhana’s court when the game of dice was challenged to her husband. Sita, the heroine of Ramayana is adored as the ‘fire of chastity’, ‘ornament of chastity’ etc. Though Mandodhri condemns her husband’s activities, she is also added to be one among the chaste women as she died immediately following her husband’s death. Periyar appreciates only certain heroine who parallels his ideologies of reasoning, discipline and self-respect and criticizes others.
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D, Indirakumari. "The Etymology of the Archived Tamil Female Characters." International Research Journal of Tamil 3, no. 1 (January 30, 2021): 260–64. http://dx.doi.org/10.34256/irjt21129.
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The universal unification of the Lord siva and sakthi was the result of creation of woman. The woman was glorified by the poets like valluvan, kamban, and Ilango and they were felicitated by Bharathi. "Panjali Sabatham" was a revengeful epic of Bharathi and he created Panjali as an eminent equivalent to the prisoned persona Seetha, and virally virtuous Kannagi. The speaking skill of these three characters was exhibited marvellously by the creativity of the poets. The object of this research is to exhibit the exuberant speaking skill of these characters. The argumentative speech of Kannagi to prove the innocence of her husband towards the Pandiya King and Seetha against the pleading Ravana, and Panjali who was ashamed by her relatives were taken for research. The research also brings out the heroic nature of these characters through their speech was the reason for the stability of these three epics.
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A, Gurumoorthy. "Women in Pulavar Kulanthai’s Ravana Kaviyam." International Research Journal of Tamil 3, no. 1 (January 28, 2021): 181–88. http://dx.doi.org/10.34256/irjt21120.
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‘Porul Thodarnilai Ceyyul’ was the name given to epic before the word kāppiyam came into existence. Tamil lexicon refers ‘kāppiyam’ as Sanskrit term. Kāvyam is the word used by Sanskrit scholars for ‘kāviyam’. Ravana Kāviyam written by Pulavar Kulanthai consists of 56 padalams (Chapters) of 2828 Viruttangal i.e., poems. He adopts the story of Ramayana as it is. He is a person who follows Periyar’s ideology of self-respect, feminism etc. His passion for Tamil makes him write many of his creative writings. Periyar advised women to learn all arts, particularly the art of self-defence. Kambar had depicted Sita as Rama’s wife in his epic. The relationship of Rama and Sita varies in various Ramayanas available in India. Ravana kāviyam doesn’t deviate from the parameters of epic. It stands within its grammar. Pulavar Kulanthai portraits women characters with dignity modesty of women.
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S, Vasuki. "Status of Home Head woman from a sociological point of view." International Research Journal of Tamil 3, S-1 (June 12, 2021): 90–96. http://dx.doi.org/10.34256/irjt21s114.
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The sweetness of domestic life begins with the labor of mankind. The connection and happiness of the human relationship is due to the combination of the two hearts. The Ancient Tamil community has observed that although sexual desire is a fundamental characteristic of living organisms, morality, honesty and high character should be practiced in them. This article focuses on the sociological interpretation of the immoral attacks of the leader in tamil poems created by promoting morality, the physiological lying characteristics of the leader and the psychological implications they create.
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R, Padmavathi. "Female Language in Malati maitri’s Sankaraparani." International Research Journal of Tamil 3, S-1 (June 10, 2021): 70–76. http://dx.doi.org/10.34256/irjt21s111.
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Morgan found that the adi from of the clans formed on the basis of maternal rights, from which the clans based on paternal rights later developed. In this way we understand that the castes we see among the people who are tired of the ancient Social civilization are based on paternal rights and before that there were Social clans with maternal rights. As important as Darwin’s theory of evolution way in biology and how important Marx’s Philosophy of surplus value was in the field of Political, Economy, so important is the discovery that there was a Primitive maternal right that preceded patriarchy in civilized populations. The Social system that forgot this historical background enslaved the woman. set her aside from production. She was stripped of her rights and made to kneel before the man the began to paint her limbs. Myths about women and literary evidence in written form spilled out of masculine thought. Thus, the women become the most physically vulnerable in the attack on the country. In his poems, he shows the way in which the Tamil community considers activities that are considered sacred and pure. Malati Maitri writes about Social liberation, questioning the sacred practices of sacrifice, family morality, domesticity, motherhood and affection.
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Hubel, Teresa. "Tracking obscenities: Dalit women, devadasis, and the linguistically sexual." Journal of Commonwealth Literature 54, no. 1 (July 12, 2017): 52–69. http://dx.doi.org/10.1177/0021989417717578.
Full textAbstract:
In his 1993 Dalit Panpaadu, Raj Gauthaman declares that Dalit writing should “outrage and even repel the guardians of caste and class” (qtd. in Holmström, 2008: xii). Writing by Dalit women has been exceptionally successful in achieving this goal, particularly in its representation of the sexuality and sexually-charged language of Dalit women. For instance, in Sangati, Tamil author Bama describes the difficult and deeply moving lives of Dalit women in south India. Although multiply subversive, Sangati is the most outrageous in its exposure of the sexual violence that often underpins the language of her female characters. Similarly, in her oral autobiography Viramma: Life of an Untouchable, Viramma repeatedly speaks in ways that suggest her embrace of that which, from an upper-caste and middle-class perspective, might seem vulgar, especially since it issues from the mouth of a woman. The present article theorizes this use of sexual language, arguing that it can be read as a powerful disruption of the feminine in that it refuses to play to patriarchal expectations about feminine decorum, and, as such, it models a defiance that mainstream feminism, rooted as it has been in predominantly middle-class values, might very well copy. To understand the contours of this defiance, I compare Dalit women’s bodily language, including that found in Sukirtharani’s poetry, to other expressions of Indian feminine sexuality: in Kamala Das’s biography and poems, and in the lyrics to devadasi songs.
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Asnawi, Sadid Halim, and Akhmad Sulaiman. "Niqabstyle: Media Sosial, Fashion, dan Kesalehan." Jurnal Kajian Islam Interdisipliner 4, no. 1 (February 23, 2021): 77. http://dx.doi.org/10.14421/jkii.v4i1.1107.
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Tulisan ini mendeskripsikan tentang adanya sebuah diskursus baru pada media sosial, yakni kemunculan niqabstyle. Diskursus ini mewakili sebuah tren dimana perempuan-perempuan bercadar menampilkan dirinya di media sosial dengan gaya mereka masing-masing. Penelitian ini bertujuan untuk mengungkap makna-makna di balik fenomena tersebut. Pengambilan data diawali dengan pengumpulan postingan-postingan terkumpul dalam #niqabstyle. Data telah terkumpul kemudian dikategorikan berdasarkan kriteria tertentu dan dianalisis dengan Semiotika Peirce. Analisis ini memperhatikan ground, representament, dan interpretant dari objek-objek yang dikaji. Sehinga ditemukan makna-makna yang ada di balik objek tersebut. Penelitian ini menyimpulkan bahwa kemunculan #niqabstyle merupakan hasil dialektika antara komitmen untuk mempertahankan kesalehan dengan keinginan untuk tampil stylish dari para perempuan bercadar. Dialektika ini mendorong mereka untuk tampil stylish dengan tetap menggunakan cadar. Penampilan mereka yang seperti ini memiliki makna bahwa mereka tetap bias tampil modish dengan tetap mempertahankan komitmen mereka untuk menjadi wanita-wanita salehah.[This paper describes a new discourse on social media, namely the emergence of the niqab style. This discourse represents a trend where veiled women present themselves on social media in their own style. This study aims to reveal the meanings behind this phenomenon. Data collection begins with the collection of posts collected in #niqabstyle. The data has been collected and then categorized based on certain criteria and analyzed by Peirce's Semiotics. This analysis pays attention to the ground, representant, and interpretant of the objects being studied. The meanings behind the object are found. This research concludes that the appearance of #niqabstyle is the dialectical result of the commitment to maintain piety and the desire to look stylish by veiled women. This dialectic encourages them to look stylish while still wearing the veil. Their appearance like this means that they can still appear modish while maintaining their commitment to becoming pious women.]
Books on the topic "Tamil Women poets"
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SPARROW, ed. Hot is the moon: Poems and stories of women in Kannada, Tamil, Konkani, and Tulu. Mumbai: SPARROW, 2008.
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3
Nagarajan, Vijaya. Following Lines of Beauty. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780195170825.003.0002.
Full textAbstract:
This chapter (along with Chapters 1 and 3) introduces the kōlam, a women’s ritual art tradition in Tamil Nadu, and outlines the author’s field research in India. The author found sacred marks not only on the thresholds of homes, businesses, and temples, but also on the foreheads of elephants and on pots and pans. The author relates what she learned from Indian women, a temple singer, a third-gender person, a Muslim student, elephant keepers, an astrologer, and many others. One key person in her research was the choreographer Chandralekha, whose work was deeply influenced by the kōlam. The author learned that men often dismissed the importance of the kōlam. The author recalls that although it was considered unusual for a single woman to travel alone through India as she did, she had only one unnerving encounter, which she describes in detail.