Relevant bibliographies by topics / Tamil (Indic people)

Academic literature on the topic 'Tamil (Indic people)'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Tamil (Indic people)"

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Sibley, Collin. "Social Progress and the Dravidian “Race” in Tamil Social Thought." Genealogy 8, no. 1 (January 4, 2024): 6. http://dx.doi.org/10.3390/genealogy8010006.

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In the closing decades of the 19th century, a wide range of Tamil authors and public speakers in colonial India became acutely interested in the notion of a Dravidian “race”. This conception of a Dravidian race, rooted in European racial and philological scholarship on the peoples of South India, became an important symbol of Tamil cultural, religious, and social autonomy in colonial and post-colonial Tamil thought, art, politics, and literature. European racial thought depicted Dravidians as a savage race that had been subjugated or displaced by the superior Aryan race in ancient Indic history. Using several key works of colonial scholarship, non-Brahmin Tamil authors reversed and reconfigured this idea to ground their own broad-reaching critiques of Brahmin political and social dominance, Brahmanical Hinduism, and Indian nationalism. Whereas European scholarship largely presented Dravidians as the inferiors of Aryans, non-Brahmin Tamil thinkers argued that the ancient, Dravidian identity of the Tamil people could stand alone without Aryan interference. This symbolic contrast between Dravidian (Tamil, non-Brahmin, South Indian) and Aryan (Sanskritic, Brahmin, North Indian) is a central component of 20th- and 21st-century Tamil public discourse on caste, gender, and cultural autonomy. Tamil authors, speakers, activists, and politicians used and continue to use the symbolic frame of Dravidian racial history to advocate for many different political, cultural, and social causes. While not all of these “Dravidian” discourses are meaningfully politically or socially progressive, the long history of Dravidian-centered, anti-Brahmanical discourse in Tamil South India has helped Tamil Nadu largely rebuff the advances of Hindu nationalist politics, which have become dominant in other cultural regions of present-day India. This piece presents a background on the emergence of the term “Dravidian” in socially critical Tamil thought, as well as its reversal and reconfiguration by Tamil social thinkers, orators, and activists in the 19th, 20th, and 21st centuries. The piece begins with a brief history of the terms “Dravidian” and “Aryan” in Western racial thought. The piece then charts the evolution of this discourse in Tamil public thought by discussing several important examples of Tamil social and political movements that incorporate the conceptual poles of “Dravidian” and “Aryan” into their own platforms.
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Ghosh, Rajib, and Prabhat Kumar. "SVM and HMM Classifier Combination Based Approach for Online Handwritten Indic Character Recognition." Recent Advances in Computer Science and Communications 13, no. 2 (June 3, 2020): 200–214. http://dx.doi.org/10.2174/2213275912666181127124711.

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Background: The growing use of smart hand-held devices in the daily lives of the people urges for the requirement of online handwritten text recognition. Online handwritten text recognition refers to the identification of the handwritten text at the very moment it is written on a digitizing tablet using some pen-like stylus. Several techniques are available for online handwritten text recognition in English, Arabic, Latin, Chinese, Japanese, and Korean scripts. However, limited research is available for Indic scripts. Objective: This article presents a novel approach for online handwritten numeral and character (simple and compound) recognition of three popular Indic scripts - Devanagari, Bengali and Tamil. Methods: The proposed work employs the Zone wise Slopes of Dominant Points (ZSDP) method for feature extraction from the individual characters. Support Vector Machine (SVM) and Hidden Markov Model (HMM) classifiers are used for recognition process. Recognition efficiency is improved by combining the probabilistic outcomes of the SVM and HMM classifiers using Dempster-Shafer theory. The system is trained using separate as well as combined dataset of numerals, simple and compound characters. Results: The performance of the present system is evaluated using large self-generated datasets as well as public datasets. Results obtained from the present work demonstrate that the proposed system outperforms the existing works in this regard. Conclusion: This work will be helpful to carry out researches on online recognition of handwritten character in other Indic scripts as well as recognition of isolated words in various Indic scripts including the scripts used in the present work.
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Rajarajan, R. K. K. "Sempiternal ‘Pattiṉi’: Archaic Goddess of the Vēṅkai-tree to Avant-garde Acaṉāmpikai." Studia Orientalia Electronica 8, no. 1 (August 21, 2020): 120–44. http://dx.doi.org/10.23993/store.84803.

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A seal of the Indic culture represents a goddess standing close to a tree and receiving sacrifices. Seven more goddesses, hypothetically the Ēḻukaṉṉimār or Sapta Mātṛkā, are linked with the Tree Goddess. The ancient Tamil Caṅkam literature, the Naṟṟiṇai and Cilappatikāram (c.450 ce), mention a goddess of the vēṅkai tree, the Vēṅkaik-kaṭavuḷ. In Tiṭṭakuṭi in south Ārkkāṭu district is located a temple dedicated to Vaidhyanāthasvāmi, the goddess called Acaṉāmpikai or Vēṅkai-vaṉanāyaki (cf. Dārukavana or Vaiṣṇava divyadeśa-Naimisāraṇya). The presiding goddess of Tiṭṭakuṭi, according to the sthalapurāṇam, based on oral tradition (twelfth to eighteenth centuries), is the “Mistress of the vēṅkai forest”. Alternatively, in Caṅkiliyāṉpāṟai (Tiṇṭukkal district) located in the foothills of Ciṟumalai, the Sañjīvi-parvata (‘hill of medicinal herbs and trees’) associated with Hanūmān of Rāmāyaṇa fame is a centre of folk worship. Recently, scholars claim to have discovered some pictographic inscriptions there resembling the Indic heritage. Several hypaethral temples to Caṅkili-Kaṟuppaṉ (‘The Black One Bound with an Iron Chain’), the Ēḻukaṉṉimār (‘Seven Virgins’), and the [Ārya]-Śāsta (equated with Ayyappaṉ of Śabarimalā) receive worship. On certain occasions, people from the nearby villages congregate to worship the gods and goddesses and undertake periodical and annual festivals. It seems that a “sacred thread” links the archaic traditions of the Indic culture (c.2500 bce) with the contemporary faiths (see Eliade 1960; Brockington 1998; Shulman & Stroumsa 2002) of Tiṭṭakuṭi and Caṅkiliyāṉpāṟai. This article examines the story of the Tree Goddess, the neo-divinity (vampat-teyvam) or numen (cf. Vedic devamātṛ-Aditi), with references to the Caṅkam lore, datable to the third century bce (cf. “Chōḍa Pāḍā Satiyaputo Ketalaputo” in Aśoka’s Girnar Edict; cf. Mookerji 1972: 223), Vēṅkaikkaṭavuḷ, Acaṉāmpikai of Tiṭṭakuṭi, and the Caṅkiliyāṉpāṟai vestiges.
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Murugesan, Sendil. "Caucasus and the Tamils." Caucasus Journal of Social Sciences 8, no. 1 (November 6, 2023): 11–28. http://dx.doi.org/10.62343/cjss.2015.142.

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Tamils constitute the Indo-Dravidian races of South India. Ancient foreign contacts with the Tamils are well documented in the works of Strabo, Megasthenes, Sangam anthology Aganaanooru. This research article proposes that Tamil civilization is based on the Graeco-Colchic and Armenian ones. The exodus of people from Cappadocia, Colchis and Cilicia provided the majority of settlers in Tamil Nadu. The Georgian origin of the Tamil script attains significance in view of the fact that Tamil is the focal point from which Dravidian languages have diverged. The community pattern of the ancient Tamils resembled the Greek model with Panar, Idaiyar groups being prevalent on both sides. The Caucasian ancestral origin of the Tamils makes them possibly the lone surviving group of Indo European races in South India.
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M, Christopher. "Life Problems of Tamils of Highlands in the Fictions of Maatthalai Somu." International Research Journal of Tamil 4, S-9 (July 27, 2022): 27–41. http://dx.doi.org/10.34256/irjt22s95.

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Immigrant Tamil literature has an important place in Highland literature. Highland Tamil literature can be considered a part of immigrant literature. It is a rich literary field with many literary genres like folk literature, poetry, short stories, novels, dramas, and essays. Highland writers have contributed to and enriched the field of literature. Their field of literature is expanding beyond the Sri Lankan highlands to include Tamil Nadu, European countries, and other countries in the world. In this way, Maatthalai Somu is an international Tamil writer who records Sri Lanka (Highland), India (Tamil Nadu), Australia and the lives of Tamils living in them. Highland literature is two hundred years old. European countries that conquered large parts of the world to accumulate capital, exploited the resources of their colonies and the labour of indigenous peoples. In this way, the British, who took control of Sri Lanka in 1815, ended the Kandy monarchy. In 1820, coffee plantations were started. After that, they also cultivated cash crops like sugarcane, tea, and rubber. The South Indian Tamils migrated and settled in the highlands for the manpower to work on these large plantations. These Tamils are called Highland Tamils. Famine and oppression in India in the nineteenth century also caused Tamils to immigrate to Sri Lanka. The hard labour of Tamils was used in creating and cultivating these plantations. The history and life problems of such highland Tamils have been recorded by the highland Tamil writer Maatthalai Somu in his fiction.
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Vijayakumar, B. "A Comparative Study of ‘Kāman Festival’ in Tamil Nadu and the Archaeological Remains of Madan Kamdev Temple in Assam." Shanlax International Journal of Tamil Research 7, no. 4 (June 5, 2023): 93–101. http://dx.doi.org/10.34293/tamil.v7i4.6214.

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Rathi and Manmadha are the epitomes of beauty who stand as witnesses of unrequited love in Puranas. The story of Manmadha who holding his sugarcane bow and stirring the hearts of lovers with flowers, burning to ashes due to Shiva’s anger and coming back to life due to Rathi’s prayer, is widely popular among the people. The event is celebrated under the name ‘Kaman festival’ as one of the popular festivals of Tamils. Many Tamil classical texts refer to this festival which was celebrated as a grand festival. The story of Manmadha being burnt by Shiva is still celebrated as a common festival every year in the villages of Tamil Nadu. Kaman, who was regarded as the god of love, has many accounts of his early beginnings as a deity to be worshipped. Similarly, the common story is presented with variations across the India. It is now served as ’Kamandi’ in some parts of Tamil Nadu. This article aims to compare the social environment of the time by analyzing the festival celebrated in Tamil Nadu in the southern part of India, the history of the Madan Kamdev temple discovered by the archeology department of Assam state in the north-eastern part of India, and the sculptures of the temple and the sentiments of the people.
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Panakkeel, Maneesh, and Aicha El Alaoui. "Manifestation of Atithi Devo Bhavah maxim on Sri Lankan Tamil refugees treatment in India." Simulacra 3, no. 2 (November 2, 2020): 197–208. http://dx.doi.org/10.21107/sml.v3i2.8402.

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This study discusses the reflection of Indian’s Athithi Devo Bhava policy towards Sri Lankan Tamil refugees during the hostility staged in the island since 1983. The enduring Indian practices of tolerance and goodwill resulted in following a benevolent policy towards all those who sought asylum. In ancient India, there were four cultural maxims: (1) Matru Devo Bhava, your mother is like God; (2) Pitru Devo Bhava, your father is like God; (3) Acharya Devo Bhava, your teacher is like God, and (4) Athithi Devo Bhava, your guest is like God. The refugee has considered as an Athithi (guest) to the country and treated them as God. India has accorded asylum to more than 25 million people in spite of the absence of strong refugee laws, but the treatment has been given on an ad hoc basis. The study is descriptive in nature. The information was collected from secondary sources. It underlines that the Indian government has been providing accommodation, food, and security to refugees. Subsequently, the services enjoyed by the Indian citizens are extended to refugees. There is a harmony between Sri Lankan Tamils and Indian Tamils in language and culture. Tamils in India and the Indian government has treated the refugee as a guest.
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Arokiyaraj, Selvaraj, Gayathri Ravichandran, Athanur Chozhan, and Kannan Narayanan. "(Korean-Tamil) Language and Cultural similarities, Maritime Trade between Early Historic Tamilakam and Korea." Shanlax International Journal of Arts, Science and Humanities 8, no. 3 (January 1, 2021): 28–36. http://dx.doi.org/10.34293/sijash.v8i3.3561.

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There are several similarities found between the Korean and Tamil culture of India that many people are unaware. The present article discusses the similarities in language, food, and culture. Probably the Iron Age trade relationship and spread of Buddhism from Tamil Nadu bound these two great maritime nations. Besides, evidence emerges from classical Tamil literature (Sangam period 600 BCE to 300 CE), archeological findings and anthropological discoveries found in Adichanallur, a pre-historic harbor site, indicate that people of Mongoloids race traveled to the ancient seaport of Korkai, Tamil Nadu and Tamil people may have traveled to Korea for trade or missionary activities. This could be the possible reason behind the language and cultural similarities between these two nations.
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Thayanithy, Murugu. "Feeling of love in Batticaloa folk songs." International Research Journal of Tamil 3, no. 4 (September 15, 2021): 108–21. http://dx.doi.org/10.34256/irjt21414.

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Literatures have been studied orally before taking written form. History makes it clear that such songs were written during the Sanskrit period. These oral literatures shed light on the life and history of a country and its flaws and serve as a mirror that reveals the cultures, customs, and ancient thoughts of the people. Although the study of folk songs on the world stage has been in vogue for a long time, it came into practice in Tamil Nadu in the 19th century and then came into the study. However, it has not been advanced as a separate discipline in the University of Sri Lanka to date. Instead, the study of folk songs is being carried out in collaboration with the Tamil Department.In the case of Batticaloa Tamil Nadu, the close connection between India and Sri Lanka due to migration, migration and migration from ancient times can be seen from the identification of Tamils as the first and last king of Sri Lanka.Therefore, it is possible to realize that folk songs are widespread among the people of Batticaloa as there was not only Tamil Nadu connection but also Indian national connection. The songs are arranged in the form of Ritual, Rain and Famine, Lullaby, Game, love, Marriage, Family, Community, Relationship and Career, Obpari, Swing, Satire, Mother Songs.These songs explore love songs, present the feeling of love found in them, show how they fit in with the general characteristics found in the literature of Sangala Agathi and reveal aspects of the Batticaloa socio-cultural hierarchy. The gist of the song is not to give a direct meaning, but to explain its essence. They are classified as motherly songs, Fatherly songs, Leader songs, Leader songs, Friend songs, and General songs.
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B, Nagajothi. "Ethnographic Aspects of Nanjil Nadu People in Jayanmohan’s Works." International Research Journal of Tamil 4, S-17 (December 17, 2022): 176–82. http://dx.doi.org/10.34256/irjt224s1729.

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Ethnography sums up elements of a particular community and people, such as culture, customs, habitation, the geography of the area where they live, water, land, animals, plants, caste hierarchies, power systems, etc. Jayamohan is a well-known author in the Tamil and Malayalam literary worlds. He made the legends, old traditional stories, and myths of India re-read by the readers. He was born into a Malayali Nair family, and Malayalam became his mother tongue. He became well acquainted with the Tamil language because he studied and worked in Tamil Nadu. He started publishing works in both languages. It is only natural that the people of Nanjil Nadu, where he lived, found a place in his works. Thus, the purpose of this study is to analyze the soil, water, forest, animals, plants, people, and their culture on the basis of the ethnography of Nanjil Nadu, which is included in the works of the creator, Jayamohan.
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Dissertations / Theses on the topic "Tamil (Indic people)"

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Challam, Sheetal Laxmi. "The making of the Sri Lankan Tamil cultural identity in Sydney /." View thesis View thesis, 2001. http://library.uws.edu.au/adt-NUWS/public/adt-NUWS20030530.153659/index.html.

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Thesis (M.A.) -- University of Western Sydney, 2001.
A thesis submitted for the degree of Master of Arts (Honours), School of Humanities, University of Western Sydney, 2001. Bibliography : leaves 69-72.
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Gross, Victoria. "Reconstructing Tamil masculinities : Kāvaṭi and Viratam among Sri Lankan men in Montréal." Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=116131.

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This thesis examines masculinity in the Sri Lankan Tamil diaspora through two ritual practices, kavat&dotbelow;i and viratam. I argue that these practices are expressions of masculine identity and articulations of anxiety rooted in the refugee experience. Kavat&dotbelow;i, a ritual piercing and ecstatic dance, and viratam, a rigorous fast, reconstruct masculinities fragmented by expatriation and the ethnic conflict in Sri Lanka. Through ritual performance, men fashion themselves as the selfless heroes of traditional Tamil literature without negating their fluency as modern Tamil-Canadians. By voicing rupture and enacting reprieve, the men who perform these rites incur individual catharsis. New non-Brahmin masculine identities that draw their authority from renunciation and asceticism as opposed to social privilege emerge in this diasporic context. Employing analyses of literature, political propaganda, and ethnography this thesis demonstrates the powerful relationship between ritual performance and masculine identity. In kavat&dotbelow;i and viratam, the male body becomes the site of contested personal, political, and religious narratives.
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Challam, Sheetal Laxmi. "The making of the Sri Lankan Tamil cultural identity in Sydney." Thesis, View thesis View thesis, 2001. http://handle.uws.edu.au:8081/1959.7/51.

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This study endeavours to explore the diasporic processes of Sri Lankan Tamils in Sydney, their cultural life, their migration patterns, their long-distance nationalism and their audiovisual media consumption. In doing so it presents a social profile of the Sri Lankan Tamils in Sydney while exploring the communities' demographical and topographical features. The ethnic unrest in Sri Lanka and the changing immigration policies in Australia were the major factors influencing migration of the Sri Lankan Tamils to Australia. This study delves into the various aspects of everyday Tamil life, like Tamil periodicals, associations, films and schools. It is an attempt to understand the individual, cross-cultural and communal dynamics of the way these cultural institutions are used by Sri Lankan Tamils in Sydney to maintain and negotiate their cultural identity in Australia.
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Samarajiwa, Sesha. "Asian separatist movements : a comparative study of the Tamil Eelamists in Sri Lanka and the Moros of the Philippines /." Hong Kong : University of Hong Kong, 1997. http://sunzi.lib.hku.hk/hkuto/record.jsp?B19740268.

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Arthi, N. "Representations of mental illness among the Tamil community in Singapore." Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609519.

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Hagadorn, Emily Josephine. "Tamil asylees and U.S. social workers : intercultural communication in the context of refugee services." Scholarly Commons, 2004. https://scholarlycommons.pacific.edu/uop_etds/592.

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Samarasinghe, Ruwan P. "Tamil minority problem in Sri Lanka in the light of self-determination and sovereignty of states." Thesis, View thesis, 2005. http://handle.uws.edu.au:8081/1959.7/30155.

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This thesis analyses the Tamil minority problem in Sri Lanka in the light of self-determination and state sovereignty. State practice with respect to self-determination is discussed, in particular cases of Aaland Island, Katanga, Biafra and Bangladesh. Historical background, location and composition, as it relates to the Tamil minority problem in the country, are described, and the specific issue of self-determination in the Sri Lankan context of secession is dealt with. The research attempts to ascertain the legal conditions which would warrant secession.
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Ravindran, Santhanam. "Secessionist guerrillas : a study of violent Tamil insurrection in Sri Lanka, 1972-1987." Thesis, University of British Columbia, 1988. http://hdl.handle.net/2429/28269.

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In Sri Lanka, the Tamils' demand for a federal state has turned within a quarter of a century into a demand for the independent state of Eelam. Forces of secession set in motion by emerging Sinhala-Buddhist chauvinism and the resultant Tamil nationalism gathered momentum during the 1970s and 1980s which threatened the political integration of the island. Today Indian intervention has temporarily arrested the process of disintegration. But post-October 1987 developments illustrate that the secessionist war is far from over and secession still remains a real possibility. This thesis focuses on the phenomenon of Tamil armed secessionism. To better understand the forces responsible for the armed secessionist insurrection, this, thesis analyzes the preconditions leading to the violent conflict between the minority Tamils and the majority Sinhalese in Sri Lanka. The consistent failure of the political system to accommodate the basic Tamil demands has contributed to the emergence of Tamil armed secessionism. Further, diverse factors have given impetus to the growth of Tamil secessionist movements. However, the three main political actors in the secessionist struggle — the Sri Lankan government, the Indian central government together with the state government of Tamil Nadu and the Liberation Tigers of Tamil Eelam — have had a major impact on the vicissitudes of the Tamil secessionist insurrection.
Arts, Faculty of
Political Science, Department of
Graduate
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Samarasinghe, Ruwan P. "Tamil minority problem in Sri Lanka in the light of self-determination and sovereignty of states." View thesis, 2005. http://library.uws.edu.au/adt-NUWS/public/adt-NUWS20050921.152436/index.html.

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Seifert, Frank-Florian. "Das Selbstbestimmungsrecht der Sri-Lanka-Tamilen zwischen Sezession und Integration." Stuttgart : Steiner, 2000. http://www.gbv.de/dms/spk/sbb/recht/toc/312095619.pdf.

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Books on the topic "Tamil (Indic people)"

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Iyengar, P. T. Srinivasa. Pre-Aryan Tamil culture. New Delhi: Asian Educational Services, 1985.

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Kiruṣṇamūrtti, Irā. Sangam age Tamil coins. Madras: Garnet Publications, 1997.

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Ciṅkappūrt Tamil̲ Iḷaiyar Mānāṭu (3rd 1990 Singapore). Tamil̲ar varalār̲u: 3vatu Ciṅkappūrt Tamil̲ Iḷaiyar Mānāṭṭuk kaṭṭuraikaḷ = History of Tamils : proceedings of the Third Singapore Tamil Youth Conference. Singapore: Ciṅkappūrt Tamil̲ Iḷaiyar Man̲r̲am, 1991.

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Kal̲akam, Tañcai Tamil̲p Palkalaik, ed. Glimpses of Tamil civilization: Articles from the university quarterly, Tamil civilization. Thanjavur, Tamil Nadu: Tamil University, 1994.

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Cañcīvi, Na. Tamil̲iyal kaṭṭuraikaḷ =: Papers in Tamilology. Cen̲n̲ai: Cen̲n̲aip Palkalaikkal̲akam, 1990.

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Kandiah, A. An Australian Tamil. Strathfield South, N.S.W: A. Kandiah, 2009.

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Venugopal, Saraswathi. Tamil verbal and nonverbal folklore. Muenchen: Lincom GmbH, 2022.

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Kanakasabhai, V. The Tamils eighteen hundred years ago. New Delhi: Asian Educational Services, 1997.

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Tamil̲avan̲. Tamil̲uṇarvin̲ varaipaṭam. Cen̲n̲ai: Uyirmai Patippakam, 2009.

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Tamil̲avan̲. Tamil̲uṇarvin̲ varaipaṭam. Cen̲n̲ai: Uyirmai Patippakam, 2009.

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Book chapters on the topic "Tamil (Indic people)"

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Le Borgne, Carine. "Transformative Participation: Experiences of a Children’s Sangam in Tamil Nadu (South India)." In Children and Young People’s Participation and Its Transformative Potential, 113–29. London: Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137316547_7.

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Sathyamala, C. "Immersion, Diversion, Subversion: Living a Feminist Methodology." In Gender, Development and Social Change, 163–88. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-82654-3_8.

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AbstractThis chapter tells the story of my fifteen-month ethnographic study in Tamil Nadu, India. I begin by tracing my journey from the time I, as a physician, opted out of clinical medicine to work at the primary care level in rural India. I look at how in this process I gathered theory, methods, politics and found a way of being. The interpretive approach followed acknowledges how my background, positionality, and emotions were an integral part of producing ‘data’. I observed the village people’s everyday lives, as reflected, and refracted through a multi-layered class, caste and gender lenses even as I negotiated my everyday life in the village. Reflecting on the methodology I adopted, I conclude that methodologies need to be lived rather than applied.
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Arumugam, Indira. "Hunting for Monsters (and Gods)." In Living with Monsters, 113–31. Earth, Milky Way: punctum books, 2023. http://dx.doi.org/10.53288/0361.1.08.

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This chapter is about how hunting for monsters, and gods, has become part of how I do ethnographic fieldwork. The village of Vaduvur in Tamil Nadu, South India is where my family originates as well as where I was born and subsequently migrated from. Vaduvur is also my ethnographic field site. Beginning with how fieldwork for my dissertation on sacrificial rituals prompted memories about tales of uncanny fertility spirits called “Mini” told by my mother, this chapter considers how stories have framed the cultivation of an anthropological imagination and sensibility. Dwelling upon how stories constitute a particular village, its past, peoples and ambience, this chapter is specifically concerned with how monstrous beings or at least the myths about them allow for mapping, inhabiting, and staking claims to a place. Drawing both on my memories of the childhood stories and my experiences of doing fieldwork, this chapter relates how the different, manifold, and even contradictory stories about monsters represent competing stakes over a place. Monsters menace. However, they are part of the memories of and enduring moorings to a much-missed home. Monsters pulse with an uncanny charisma that fascinates across spaces, cultures, and time.
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Prentiss, Karen Pechilis. "Images of Tamil Bhaktas." In The Embodiment of Bhakti, 92–114. Oxford University PressNew York, NY, 2000. http://dx.doi.org/10.1093/oso/9780195128130.003.0007.

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Abstract The hymns’ insistence that Siva lives in Tamil towns, their praise of the rivers and fertility of Tamil country, and their context of pilgrimage all point to the significance of land in the poets’ vision. In a beautiful hymn, Appar transforms an agricultural scene into a message of bhakti. Was Tamil Śiva-bhakti a religious path primarily directed toward, or embraced by, peasant peoples? One influential scholar suggests that it was. Many scholars of south Indian history have undertaken important research on the allocation and production of land, particularly that of the fertile Kāvēri delta region, to obtain information on economic, social, and political developments in early medieval times. Among them, Burton Stein envisioned a specific role for bhakti in these developments, primarily by linking bhakti to the peasant population. In his widely influential book, Peasant State and Society in Medieval South India, Stein locates bhakti within the context of what he calls the “segmentary state,” a dynamic image of state formation in the context of competing groups. Although scholars have criticized his idea of the segmentary state on many issues, especially his depiction of the village, my interest here is specifically the way he locates bhakti in his model of the developing social and political order in early medieval south India.
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Nirmala, T., and I. Arul Aram. "Newspaper Framing of Climate Change and Sustainability Issues in India." In Research Anthology on Environmental and Societal Impacts of Climate Change, 426–39. IGI Global, 2022. http://dx.doi.org/10.4018/978-1-6684-3686-8.ch021.

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This article describes how climate change influences nature and human life and it is the basis for social and economic development. News reporting on climate change must address the challenges in the deeper social and economic dimensions of sustainable development. The news coverage of climate change and sustainability issues helps people to better understand the concepts and perspectives of environment. This article aims to examine how dominant newspapers in Tamil Nadu have framed climate change and sustainability issues. This is done by analyzing climate change articles (N = 120) in two mainstream newspapers – The Hindu in English and the Daily Thanthi in Tamil. Climate change communication in regional newspapers and local news stories may increase the public's interest and knowledge level regarding climate change and sustainability issues.
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Thara, R., S. Rajkumar, and A. Albert Joseph. "RA: Chennai (Madras), India." In Recovery from Schizophrenia, 266–76. Oxford University PressNew York, NY, 2007. http://dx.doi.org/10.1093/oso/9780195313673.003.0023.

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Abstract Chennai (Madras) is the fourth largest city in India, the second most populous country in the world, with a population of nearly 980 million. Chennai and its suburbs contain about 5.5 million people. A port city, Chennai is the seat of south Indian culture and the capital of the state of Tamil Nadu bordering the southeast coast of the country. For the past 30 years, the state has been ruled only by regional political parties that have no base outside the state. A matter of political contention has been the relationship between the central government and the states, and the struggle for greater autonomy for states continues. Hindus constitute about 80% of the population with Christians and Muslims accounting for the rest; religious groups generally coexist in harmony. There is an air of cultural homogeneity.
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S., Manjubasini, and Sulagna Mohanty. "Representation of Beggars in Tamil Cinema." In Handbook of Research on Social and Cultural Dynamics in Indian Cinema, 64–74. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-7998-3511-0.ch006.

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Begging, the practice of imploring others to grant a favour, a gift of money, with little or no expectation of reciprocation, has been prevalent since before the dawn of recorded history. It has been regarded with high esteem in ancient India, the profession of begging considered as an intricate societal concern in the present-day scenario. Religious understanding of people has its contribution to the acuteness of this complex problem. However, it is interesting to observe that with the evolution of society, the mendicants have moved from their traditional methods while adopting modern approaches for begging. As intricate research conducted in the impending theme, this chapter aims to expand the panorama and investigate the psycho-socio exploration of beggars reference to select Tamil films Pichaikaran and Naan Kadavul. It also carries out an extensive study in Coimbatore and Tirupur districts of Tamil Nadu. Furthermore, this research endeavours to scrutinise the comparison and differentiation of the beggars' narratives of survival in their reel and real lives.
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Nabokov, Isabelle. "Introduction." In Religion Against the Self, 3–17. Oxford University PressNew York, NY, 2000. http://dx.doi.org/10.1093/oso/9780195113648.003.0001.

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Abstract Religion was not on my agenda when I first went to South India. My plan was to investigate the meanings with which Tamil people invested their pasts, and the area around the trading town of Gingee (Cenci in Tamil) 180 kilometers southwest of Madras seemed a promising fieldsite for this project. This parched wasteland of granite boulders and thorny plants once sustained a sequence of medieval kingdoms with large armies and legendary heroes. I rented a one-time grocery shop in a multicaste village about an hour’s walk from Gingee. Dutifully, I began visiting the fort in Gingee, inquiring about local narratives of its rulers. I collected genealogies, court cases, residential patterns, and agricultural cycles. But after I had pursued this subject for about three months, the direction of my fieldwork changed dramatically.
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Kumar, Raghvendra, Prasant Kumar Pattnaik, and Priyanka Pandey. "Conversion of Higher into Lower Language Using Machine Translation." In Web Semantics for Textual and Visual Information Retrieval, 92–107. IGI Global, 2017. http://dx.doi.org/10.4018/978-1-5225-2483-0.ch005.

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This chapter addresses an exclusive approach to expand a machine translation system beginning higher language to lower language. Since we all know that population of India is 1.27 billion moreover there are more than 30 language and 2000 dialects used for communication of Indian people. India has 18 official recognized languages similar to Assamese, Bengali, English, Gujarati, Hindi, Kannada, Kashmiri, Konkani, Malayalam, Manipuri, Marathi, Nepali, Oriya, Punjabi, Sanskrit, Tamil, Telugu, and Urdu. Hindi is taken as regional language and is used for all types of official work in central government offices. Commencing such a vast number of people 80% of people know Hindi. Though Hindi is also regional language of Jabalpur, MP, India, still a lot of people of Jabalpur are unable to speak in Hindi. So for production those people unswerving to know Hindi language we expand a machine translation system. For growth of such a machine translation system, used apertium platform as it is free/open source. Using apertium platform a lot of language pairs more specifically Indian language pairs have already been developed. In this chapter, develop a machine translation system for strongly related language pair i.e Hindi to Jabalpuriya language (Jabalpur, MP, India).
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Burholt, R., and Carol A. Maruthakutti. "Decision-making and choice or sine qua non ? Care home entry in Tamil Nadu." In Care for Older Adults in India, edited by Ajay Bailey, Martin Hyde, and K. S. James, 185–209. Policy Press, 2022. http://dx.doi.org/10.1332/policypress/9781447357339.003.0010.

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In the face of population ageing, governments and international non-governmental organisations (INGOs) are concerned about the ability of countries to provide social protection for ageing populations. In India, families are mandated to take care of their older members. The Maintenance and Welfare of Parents and Senior Citizens Act (MSJE 2007), states that parents, grandparents and ‘childless’ older people who are unable to maintain themselves are entitled to demand and receive income, care and support from children, grandchildren and other relatives who have sufficient resources. Cases (where support is not forthcoming) can be taken to tribunal and can result in the issue of maintenance orders with penalties for non-compliance including fines and imprisonment. Thus, there is a reliance on informal social protection. However, changes in family structures, family values, migration of family members and a rise in the number of women working outside of the home can put increasing strain on families to provide support. Traditional forms of solidarity and collectivism are eroded by market economies: increasing monetisation impacts on forms of reciprocity, and requirement for a responsive mobile labour force impacts on availability. Thus, it is important to challenge the ‘realities’ of family support systems, which may not be as robust as portrayed by policy makers. However, little is known about the choices that are available to older people around care, support and/or housing in later and the decisions that are made based on these choices. Relocating to care homes may be for personal care, but also due to the failure of legal systems to protect individuals from harm and to avoid abuse or family conflict. This chapter draws on data from 30 in-depth interviews with older male and female residents in nine care homes in three districts of Tamil Nadu and addresses the following questions: • What are the decision-making routes leading to entry into care homes? • In which ways do families, communities, and legal systems (fail to) support older people prior to entry into a care home? The chapter concludes by suggesting how stakeholders (NGOs, districts, the state and national government) can contribute to remodelling care provision, social work and legal systems to meet the needs of older adults in Tamil Nadu.
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Conference papers on the topic "Tamil (Indic people)"

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Nagpal, Gaurav, Ankita Nagpal, and Naga Vamsi Krishna Jasti. "Predictive Analytics based Modeling of the purchase intention of electric vehicles, and understanding the drivers and risks in their adoption for the people of Tamil Nadu in India." In 2023 International Conference on Computer Communication and Informatics (ICCCI). IEEE, 2023. http://dx.doi.org/10.1109/iccci56745.2023.10128324.

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Reports on the topic "Tamil (Indic people)"

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Singh, Chandni, Mark Tebboth, Jasmitha Arvind, and Yashodara Udupa. Representing Disasters and Long-term Recovery – Insights from Tamil Nadu. Indian Institute for Human Settlements, 2021. http://dx.doi.org/10.24943/rdlrtn06.2021.

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This study focuses on disaster impacts and recovery in Tamil Nadu, drawing on insights from Chennai city and Nagapattinam district. The research is part of a larger three-year project called “Recovery with Dignity”, which examines the experiences of recovery in post-disaster situations across three states in India – Odisha, Tamil Nadu, and Kerala – and explores how recovery processes represent vulnerable populations. In this report, we focus on three key disasters in Tamil Nadu: the 2004 Indian Ocean Tsunami, the 2015 South India flood, and the 2018 Cyclone Gaja. Through these events, we examine how the ways disasters and their losses are represented shape recovery outcomes. The study uses a range of data, from a review of state policies in Tamil Nadu (2005-2019), an analysis of media articles published in English and Tamil (2004-2019), to interviews with disaster-affected people and secondary stakeholders. The findings indicate that disaster responses and outcomes are highly differentiated based on how disaster-affected people and their needs and losses are represented. To enable inclusive recovery, it is necessary to recognising the heterogenous nature of disaster impacts and acknowledge different ideas of what recovery means.
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Nalla, Vineetha, Nihal Ranjit, Yashodara Udupa, Mythili Madhavan, Jasmitha Arvind, Garima Jain, and Teja Malladi. Afterwards – Graphic Narratives of Disaster Risk and Recovery from India (Volume Set). Indian Institute for Human Settlements, 2022. http://dx.doi.org/10.24943/9788195648573.

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Afterwards is an anthology of graphic narratives of disaster impacts and the process of recovery that follows. These stories were drawn from the testimonies of disaster-affected individuals, households, and communities documented from the Indian states of Odisha, Tamil Nadu, and Kerala. The book has been translated into the regional languages of these states – Odia, Tamil, and Malayalam. They communicate challenges related to housing resettlement, loss of livelihoods, and gender-based exclusion among others. At the heart of this anthology lies the idea of ‘representation’: how are disaster-affected people portrayed by the media, state actors, and official documents; how are their needs represented and how do these portrayals impact the lives of those at risk and shape their recovery?
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Kaur, Harpreet, Jasmitha Aravind, Chandni Singh, Sreya Ajay, and Prathigna Poonacha. Representing COVID-19 Impacts and Responses on Indigenous People: A Multilingual Media Review in the Nilgiri Biosphere Region, India. Indian Institute for Human Settlements, 2022. http://dx.doi.org/10.24943/nbr12.2022.

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The COVID Observatories project examines the implications of the COVID-19 pandemic on climatic risks and food systems among Indigenous Peoples (IPs) around the world. In India, the focus is on the IPs living in the Nilgiri Biosphere, spread over parts of three states; Tamil Nadu, Kerala, and Karnataka, and includes five national parks and two wildlife sanctuaries (Figure 1). IPs are colloquially called ‘Adivasi’ or tribes and India is not a signatory to the IP declarations laid out by the UN. We use IP in this report to adhere international norms and reflect as media reports that tend to use IP and Adivasi, depending on the media portal.
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Arora, Saurabh, Arora, Saurabh, Ajit Menon, M. Vijayabaskar, Divya Sharma, and V. Gajendran. People’s Relational Agency in Confronting Exclusion in Rural South India. Institute of Development Studies (IDS), December 2021. http://dx.doi.org/10.19088/steps.2021.004.

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Social exclusion is considered critical for understanding poverty, livelihoods, inequality and political participation in rural India. Studies show how exclusion is produced through relations of power associated with gender, caste, religion and ethnicity. Studies also document how people confront their exclusion. We use insights from these studies – alongside science and technology studies – and rely on life history narratives of ‘excluded’ people from rural Tamil Nadu, to develop a new approach to agency as constituted by two contrasting ways of relating: control and care. These ways of relating are at once social and material. They entangle humans with each other and with material worlds of nature and technology, while being mediated by structures such as social norms and cultural values. Relations of control play a central role in constituting exclusionary forms of agency. In contrast, relations of care are central to the agency of resistance against exclusion and of livelihood-building by the ‘excluded’. Relations can be transformed through agency in uncertain ways that are highly sensitive to trans-local contexts. We offer examples of policy-relevant questions that our approach can help to address for apprehending social exclusion in rural India and elsewhere.
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Kukreja, Prateek, Havishaye Puri, and Dil Rahut. Creative India: Tapping the Full Potential. Asian Development Bank Institute, January 2023. http://dx.doi.org/10.56506/kcbi3886.

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We provide the first reliable measure on the size of India’s creative economy, explore the many challenges faced by the creative industries, and provide recommendations to make India one of the most creative societies in the world. India’s creative economy—measured by the number of people working in various creative occupations—is estimated to contribute nearly 8% of the country’s employment, much higher than the corresponding share in Turkey (1%), Mexico (1.5%), the Republic of Korea (1.9%), and even Australia (2.1%). Creative occupations also pay reasonably well—88% higher than the non-creative ones and contribute about 20% to nation’s overall GVA. Out of the top 10 creative districts in India, 6 are non-metros—Badgam, Panipat (Haryana), Imphal (Manipur), Sant Ravi Das Nagar (Uttar Pradesh), Thane (Maharashtra), and Tirupur (Tamil Nadu)—indicating the diversity and depth of creativity across India. Yet, according to the United Nations Conference on Trade and Development, India’s creative exports are only one-tenth of those of the People’s Republic of China. To develop the creative economy to realize its full potential, Indian policy makers would like to (i) increase the recognition of Indian culture globally; (ii) facilitate human capital development among its youth; (iii) address the bottlenecks in the intellectual property framework; (iv) improve access to finance; and (v) streamline the process of policy making by establishing one intermediary organization. India must also leverage its G20 Presidency to put creative economy concretely on the global agenda.
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Howard, Joanna. Vulnerability and Poverty During Covid-19: Religious Minorities in India. Institute of Development Studies (IDS), November 2021. http://dx.doi.org/10.19088/creid.2021.014.

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The Covid-19 pandemic has had direct and indirect effects on religiously marginalised groups, exacerbating existing inequities and undermining the ambitions of Sustainable Development Goals (SDGs) to reach (and include) those ‘furthest behind’. Religious inequalities intersect with other inequalities to compound vulnerabilities, particularly the convergence of low socioeconomic status, gender inequality, and location-specific discrimination and insecurity, to shape how people are experiencing the pandemic. This policy briefing, written by Dr Joanna Howard (IDS) and a co-author (who must remain anonymous for reasons of personal security), draws on research with religious minorities living in urban slums in Tamil Nadu and Karnataka states in India. Findings show that religiously motivated discrimination reduced their access to employment and statutory services during the pandemic. Harassment and violence experienced by Muslims worsened; and loss of livelihoods, distress, and despair were also acutely experienced by dalit Hindus. Government response and protection towards lower caste and religious minorities has been insufficient.
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Cannon, Mariah, and Pauline Oosterhoff. Tired and Trapped: Life Stories from Cotton Millworkers in Tamil Nadu. Institute of Development Studies, March 2021. http://dx.doi.org/10.19088/clarissa.2021.002.

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Labour abuse in the garment industry has been widely reported. This qualitative research explores the lived experiences in communities with bonded labour in Tamil Nadu, India. We conducted a qualitative expert-led analysis of 301 life stories of mostly women and girls. We also explore the differences and similarities between qualitative expert-led and participatory narrative analyses of life stories of people living near to and working in the spinning mills. Our findings show that the young female workforce, many of whom entered the workforce as children, are seen and treated as belonging – body, mind and soul – to others. Their stories confirm the need for a feminist approach to gender, race, caste and work that recognises the complexity of power. Oppression and domination have material, psychological and emotional forms that go far beyond the mill. Almost all the girls reported physical and psychological exhaustion from gendered unpaid domestic work, underpaid hazardous labour, little sleep, poor nutrition and being in unhealthy environments.
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