Tamil Community Research Articles

The Stories of Us: Queer Tamils and Their Experiences Reclaiming Culture and Heritage in Canada

“The Stories Of Us” considers the ways that culture, heritage, and rituals come together. This ethnographic study is guided by methodologies of narrative photovoice that speak to the lived experiences of how five 2nd Generation Queer Tamil Canadians living in Toronto/Scarborough reclaim their Tamil culture and heritage as Queer people living in the West. The intersectional marginalization Queer Tamil people face often ostracizes them from both their Tamil community as well as their Queer community. The participants of this study reflected on their identities growing up as well as how they’ve engaged with community at different stages of their Queer journey, speaking to their experiences reclaiming their cultural identity as Queer people. Based on the lived experiences of the participants, this data-based study looks at the creative ways that Queer Tamils take up space and reclaim their cultural heritage as a politically and historically silenced community.

Multifunctional Role of Tamil Material Catholicism

Abstract This comparative study explores the significance of Catholic material religion of the Tamils in India and Malaysia in the celebration of Our Lady of Vēlānkaṉṉi feast which involves a complex interplay of materiality, religious beliefs, and embodied practices. Employing Plate and Bruland’s understandings of material religion, and based on ethnographic study, this essay seeks to unravel the power of material objects and embodied practices to replicate sacred spaces in new locales and to deliver the pilgrims new experiences of religious sensibilities and personal fulfilment in the sphere of divine and human relations. The findings reveal that material religion functions as a tangible, religious and nostalgic link to the original shrine of Vēlānkaṉṉi and as a symbol of filial piety to the motherhood of Mary for the Tamil community in both sites. This paper highlights the role of material Catholicism in fostering Marian devotion and in shaping and displaying people’s personal, religious and cultural identity.

Renegotiating being Tamil post-‘Tigers’: second-generation Tamils in Germany

ABSTRACT This article explores identity construction among second-generation Tamils in Germany, focusing on young adults. Rogers Brubaker’s groupism framework helps us to understand how the process of Tamil identity formation in diasporic contexts has been shaped by the Tamil organisation The Liberation Tigers of Tamil Eelam (LTTE). After its defeat in 2009, members of the Tamil diaspora were forced to find new strategies to relate to the LTTE and ‘being Tamil’. The study illustrates how second-generation Tamils engage with Tamil identity: internalising dominant narratives, negotiating with first-generation perspectives, forging independent paths, distancing from the first generation, or remaining silent on LTTE. Through empirical insights, it elucidates the intricate interplay between generational identity construction and the reformation of the Tamil community. Based on in-depth empirical insights, this paper shows how the identity constructions of the different generations of the Tamil community and the re-construction of the community itself are entangled processes.

PENGUATAN IDENTITAS SOSIAL MASYARAKAT MINORITAS ETNIS INDIA TAMIL DI KAMPUNG KELING KOTA TEBING TINGGI

The aim of the research is to find out what strategies to strengthen social identity are carried out by the Tamil Indian ethnic minority community in Kampung Keling, Tebing Tinggi City. The strengthening of identity in question is due to the identity crisis experienced by the Tamil community from various aspects which then gives rise to a feeling of maintaining existence as an ethnic group. This research uses qualitative methods with a descriptive approach. The theory used in this research is Henri Tajfel's Social Identity Theory. The results of this research are that the Tamil community in Kampung Keling is experiencing an identity crisis related to the use of the Tamil language. Tamil is only mastered by older people and only some teenagers can speak Tamil, while for children, almost all of them cannot master Tamil. Then there are efforts being made to strengthen the identity of the Tamil community, namely by the way parents teach their children how to speak Tamil, then there are plans to build a Tamil Hindu school to make it easier for children to learn about Tamil religion and culture. Another effort is the use of traditional clothing during worship or holding celebrations related to Tamil Indian traditions such as the Adhi Maha Puja tradition which is usually held once every year.

Exploring the Continuum and Changes in the Cultural Identity of Migrant Community - Vaniga Vysya, A Tamil Community in Balaramapuram, Kerala

Exploring the Continuum and Changes in the Cultural Identity of Migrant Community - Vaniga Vysya, A Tamil Community in Balaramapuram, Kerala

Leather Usage by the Ancient Tamils

The usage of leather products has been prevalent since time immemorial. Leather and the science related to it have immensely contributed to the social and economic development of the Tamil community. The research article focuses on providing adequate information about the leather products, names given to leather, handicrafts, technology used in producing leather products by Tamil people and other relevant information related to leather products.

An Insight into the Eventful Journey of a Freedom Fighter, Writer and Social Reformer

Chinna Annamalai, a passionate freedom fighter, a remarkable Tamil enthusiast and a dedicated social reformer played a significant part in India’s freedom struggle in the southern part of Tamil Nadu and contributed to various social causes. He earned several nicknames like “Desiya Semmal,” “Thiyaga Semmal”. and ” Tamizh Thondar.” He had his early education in Karaikudi and pursued his higher secondary education at Nagarathar High School in Devakottai. Influenced greatly by his cousin Litterateur Kamban Adippodi Sa. Ganesan, he became involved in the Congress Movement and met Mahatma Gandhi during his visit to Karaikudi. Impacted at the very first sight by Gandhi’s charisma and simplicity and integrity, Chinna Annamalai became a staunch supporter of the Congress Movement and remained a staunch member of the party throughout his life. As an enthusiastic advocate of India’s liberation, he participated in numerous events and processions that resulted in temporary suspension of his education at Devakottai. He later studied in Vairavizha High School in Gopichettipalayam. Chinna Annamalai’s activism and oratory skills drew the attention of great leaders; and he had the opportunity to speak at the Congress Conference in Gobichettipalayam and his fiery speech elicited appreciation for its eloquence. From then on he started wearing Khadar and continued that habit till his death. He remained actively engaged in various movements of India’s independence struggle, including the Quit India Movement. To divert young Chinna Annamalai’s attention from the freedom struggle activities his father sent him to Malaysia and his participation in protests against alcohol in Malaysia led to his expulsion from that country. Again in India he participated in the freedom struggle with renewed vigour. His dedication to the cause of India’s freedom resulted in several arrests and imprisonments, with an instance of public support for his release from the jail. His exhortations to the Tamil community to participate in struggles for India’s freedom remains a significant part of his legacy. Chinna Annamalai also made contributions to Tamil literature and the film industry, writing scripts for successful movies with social messages and establishing a Fan Club for a star actor Shivaji Ganesan. By launching Tamil Pannai, a publishing concern, he inspired many to establish similar companies that richly contributed the growth of modern Tamil Literature. In short his life was one of endless pursuits and achievements contributing to the national and societal welfare.

Destitution and displacement: unveiling the precariousness of homelessness and statelessness among uphill country Tamil repatriates in India

ABSTRACT This article presents the conceptual framework of political and physical homelessness as embodiments of precarious homelessness, emanating from the palpable characteristics of housing. This physical housing doesn’t just provide shelter, it also gives people a sense of political identity and belonging to a home or country. The uphill Tamil community, coerced into migratory movements from India to Sri Lanka for plantation labor, confronted a formidable existence marked by precarious homelessness. This community nurtured a perception that the absence of their personal dwelling impeded a sense of belonging to the Sri Lankan nation. Even subsequent to acquiring Indian citizenship and repatriating, their precarious homelessness endured during their post-repatriation phase due to transient or inadequate housing conditions in India. This state of precarious homelessness begets housing insecurity and prolonged psychological adversities, encompassing apprehension, strain, and anguish among the Hill Country Tamils. By propounding this framework, the study not only enhances understanding of homelessness dynamics, but also provides scholars and policymakers with a holistic view to address homelessness among stateless and displaced populations.

The diasporic meatscapes of the Tamil community in Toronto: how immigrants reconfigure food environments and infrastructures to secure a taste of home

ABSTRACT Although scholars have studied how people navigate their foodscapes, little research has addressed together the way immigrants experience and shape their food environments. This article explores how the members of the Sri Lankan Tamil diaspora eat and purchase meat in Toronto, and how they reconfigure the food infrastructures in the city. Unpacking the intertwined politics and practices of food consumption and distribution, it contributes to a dynamic and relational approach to migrant food environments. Drawing on observations and open-ended interviews with members of the Tamil community and with Tamil food entrepreneurs, I argue that, in Toronto, Tamils give specific materialities and meanings to their food environments and food practices, turning what I call “culinary affordances” into suitable meat and meatscapes for the community. Diasporic foodscapes connect different locations – real or fantasized, close or distant, endured or lamented – notably through immigrants’ quest for home specific foods.

Indigenous Food Practices of the Dambana Vedda Community in Sri Lanka: Past and Present Scenario

Veddas are considered to be the indigenous community of Sri Lanka. A century ago, the Veddas had scattered across the Eastern Province, North-Central and Uva Provinces. Presently, their main settlement is confined to Dambana in the Badulla district. They inherit unique indigenous knowledge from their ancestors to hunt animals, gather forest goods, collect honey and dig yams to fulfill their food needs as ‘Forest dwellers’. Therefore, they had simple and efficient indigenous techniques for gathering and processing food. The main objective of the present study was to identify and document the past indigenous food practices and current food practices of the Dambana Vedda community. Focus group discussions were carried out with the different age categories of the Vedda community at Dambana to collect information. The indigenous lifestyle of the Vedda community was affected by modernization and civilization. Wild Veddas who lived in the forest have transmitted to village Veddas in colonies with modified food culture. Their indigenous food culture is mixed with the neighboring Sinhalese and Tamil communities. However, with forest reserves restricted, the Veddas are still engaging in a questionable struggle to protect their indigenous tradition and culture. Consequently, they have consumed indigenous foods rarely and novel food varieties become the daily diets of Veddas. Therefore, Veddas have been facing many challenges to protect their unique indigenous food practices for future generations.

The Media Impact on Sri Lanka's Indigenous People; Wannilaeto (“Vedda”) of Dambana

This research examined the media impact on Vedda people in Dambana Village, Monaragala district, in the Uva province in Sri Lanka. The Vedda community is also known as Adivasi (Original inhabitants) or Wannilaeto, indigenous people in Sri Lanka. The Vedda people of Dambana are also in the process of modernization failing to maintain their identity. Some of them hide their identity by absorption into neighboring Sinhala or Tamil communities. Wannilaeto have a community radio station called Dambana Radio but it is not fully operational and the programs do not match their needs. The number of listeners is at a minimum level. The Dambana Vedda community has access to media. The younger generation has cellular phones and Tablet PCs. One hundred Vedda members have been interviewed onsite. Snowball sampling method implied. Snowball sampling method (the sample grows like a rolling snowball) is also known as network sampling. It is a non-probability sampling. Some of the Vedda people preferred to use their mother tongue (Wanniyalaththo language) and was assisted by a translator from the Vedda community. The research found that media has become one of the main factors influencing the Vedda people of Dambana, especially the younger generation. They change their lifestyles willfully and quickly adopt to alien cultures, especially, neighboring Sinhalese culture.

Kanngi Valakkurai Epic and Religious and caste dominance of the Tamil Community

“Kannagi Valakkurai” is as an Epic based on Silapathikaram. It has been compiled by V.S.Kandaih in 1968 and it is sung during the rituals in Kannagi temples in Batticaloa District of Sri Lanka. Kannagi Valakkurai is an important epic which talks about the micro-politics of Eelam’s religion and caste. This research reflected that the caste and religion of the people of Eelam have the influence in the epic of “Kannagi valakkurai”. Further, this study was done with the analytical methodology.

South India political parties influence on India's Foreign Policy of Tamil Separatism in Sri Lanka

Close relationships between the Sri Lankan Tamil community and the Tami communities in South India have resulted in the involvement of South Indian political parties in the Tamil problem in Sri Lanka. This involvement has continued even after the defeat to Tamil terrorists by the Sri Lankan military and is primarily concerned with influencing Indian foreign policy on the separatism issue in Sri Lanka. The main objectives of this study were to identify the factors which are motivating South Indian political parties to influence Indian foreign policy on separatism in Sri Lanka and to identify the strategies used by South Indian political parties to influence Indian Central Government foreign policy on separatism in Sri Lanka. Research method to achieve these two objectives was a qualitative method. This research method consisted of collecting non-numeric data from individuals with significant knowledge of South Indian political parties and analysing the collected data using quantitative content analysis. Findings from the study revealed that there are several factors motivating South Indian political parties to influence foreign policy on separatism in Sri Lanka. These factors are namely genuine concern for the plight of Sri Lankan Tamils, political self-interest, financial factors, social and humanitarian factors. Findings from the study also revealed that the main strategies adopted by South Indian political parties to influence Indian foreign policy on separatism are to threaten to withhold support to the ruling party in the Lok Shaba and prevent/disrupt the implementation of national projects in South Indian states.

Interrogating Orientalism: Hindu Festivals and Travellers’ Tales in the Colonial Indian Ocean

ABSTRACT Thimithi – the Tamil Hindu fire-walking ceremony has always attracted the attention of the curious and the thrill seeker and remains a tourist attraction as well as the performance of a solemn vow in many parts of the world where it continues to be enacted. A source of much speculation as to the participants’ apparent ability to withstand the pain of walking over hot coals, travellers’ often exaggerated accounts of eye witness attendance at such events regularly graced the columns of western journals in the nineteenth and twentieth centuries. This article focusses on an unusual investigation carried out in colonial Mauritius in mid-1874. The enquiry resulted from a published description of thimithi written by Nicolas Pike, former American consul on the island which caused concern at the colonial office in London, who asked for an explanation. This produced a set of reports, firstly by British police officers, and secondly, but more remarkably, by leading members of the Tamil community on Mauritius. Their detailed and occasionally humorous responses to the western orientalist gaze deftly unpick the absurdities and hypocrisies of the so-called ruling caste whilst their very involvement serves to complicate our understanding of the relationship between white settler and Indian ‘subject’ in the mid-Victorian colonial empire.

STUDY OF SOCIAL SPACE IN OPEN SPACE CASE STUDY OF KAMPUNG KELING, MEDAN CITY

To survive and be sustainable, urban villages certainly face big challenges due to the dynamics of development and changes occurring in a form of need in planned open space settlements due to the need for meeting places and joint activities in the open air. With joint meetings and relationships between people, it is likely that various kinds of activities will arise in open public spaces. As a form of need in open space settlements that are planned because of the need for meeting places and joint activities in open spaces. With joint meetings and relationships between people, it is likely that various kinds of activities will arise in these open public spaces. Spatial circulation occurs due to activities and series of activities that form pathways and connect existing activities. The circulation geometry with which it accommodates and the combination of several paths will form a configuration of the t activities that are traversed. Open space is a public place where people carry out routine and functional activities that bind a community, both in the normal routine of daily life and in periodic celebrations. Public space is generally defined as a physical and visible place in the city or wherever we gather. As the third room, a special place outside the home or office where people can gather. Open space which is always located outside the mass of the building that can be utilized and used by everyone and provides opportunities to carry out various activities. As a form of need in open space settlements that are planned because of the need for meeting places and joint activities in open spaces. With joint meetings and relationships between people, it is likely that various kinds of activities will arise in these open public spaces. Spatial circulation occurs due to activities and series of activities that form pathways and connect existing activities. The development of urban areas as centers of economic and governmental activity has triggered an increase in the need for space. Until the 1960s Kampung Keling was still dominated by the Tamil community, after that they gradually sold their land to the Chinese community. In the 1970s this residential area developed into the most elite commercial area in Medan City.

Kanngi Valakkurai Epic and Religious and caste dominance of the Tamil Community

“Kannagi Valakkurai” is as an Epic based on Silapathikaram. It has been compiled by V.S.Kandaih in 1968 and it is sung during the rituals in Kannagi temples in Batticaloa District of Sri Lanka. Kannagi Valakkurai is an important epic which talks about the micro-politics of Eelam’s religion and caste. This research reflected that the caste and religion of the people of Eelam have the influence in the epic of “Kannagi valakkurai”. Further, this study was done with the analytical methodology.

Mantras Shown in Sangam Literature

Achamuga defining the sanga tamil community organization the standard of living of the people who lived in the system climate economic status and How was the cultural condition and how much civilization did the people live during the sangam period? The postion also indicated by sangam literary evidence From nomadic hunter – gatherer. Society to the Mughal rululers,Tamil society was an agricultural civilization. Sangha literature expresses a developed attitude to social conditions

Assurance of Kapilar's Songs in Ainkurunooru

It can be seen that many Sangam pieces of literature have a peculiarity that is not present in any of the literature of Tamil. The Tamil community is proud of the Sangam literature. The third hundred of the Ainkurunooru are Kurinjithinai songs. They were written by Kapilar. Apart from the Ainkurunooru, the number of Agam songs he sang is approximately 103. Of these, 97 songs are Kurinjithinai songs. They include the long song Kurinjipattu. That is why he was referred to as Kurinji Kapilar. It is also a book based on ainkurunooru ainthinai distinctions. These represent the grammatical characteristics of moral standing. Morality is the expression of a woman's illicit love of morality, i.e., the union of the minds of a man and a woman without the knowledge of others. The fact that the woman expresses her love for the man to her friend, her friend to the nurse, the nurse to the mother, and the mother to the father, as well as to the brothers, is the study of the best depiction of the state of righteousness in the Sangam age.

The Classification of Agatthinai in the Grammatical Books that deals with Love-Genre

It is a great principle of the ancient Tamils that the way of life and culture of the people will depend on the nature of the land on which they live. In that sense, the activities corresponding to the respective land are referred to as "discipline" or "Thinai". There are generally two types of thinai, namely, domestic and public. The ego is the expression of the feelings of the heart. Accordingly, if we study Agathinai, the word Agathinai refers to the life of the people. This paper examines the tendency in tribal Tamil society to the transformation of intraocular pleasure into bliss and then into carnal pleasure in the dominant feudal society. This study will help those who seek to understand the domestic life of Tamils through grammar in the future to gain a proper understanding. Moreover, the study of grammar helps in identifying the Tamil community as a patrilineal society when the dominant mentality takes root in the society.

The Female-Centric Community as shown in the Songs of Muthin Mullai (a Part that Deals with the Valour of Women in Purathinai)

The Purathinai literary tradition is not merely a literary tradition. It is also a social tradition of that period. On this basis, one of the disciplines of the Purathinai literary tradition, the Mullai of Muthin Mullai, has within itself a social life. Muthinmullai songs, which describe the valour of women, also record that it is the duty of women to save the family and society for the family. Through such records, the Muthin mullai songs show pieces of evidence to understand the primacy and supremacy of women's lives in society. The songs are used to explain how women are viewed and to confirm the social identities of women, referred to as a matrilineal society. This article also highlights the need to find more data on why the Tamil community was such a predominantly female community.