|
|
|
Sort Order |
|
|
|
Items / Page
|
|
|
|
|
|
|
| Srl | Item |
| 1 |
ID:
118920
|
|
|
|
|
| Publication |
2013.
|
| Summary/Abstract |
This paper examines how local and transnational developments converged in 1857 to transform European attitudes towards Indian inhabitants in Singapore. Recognized in preceding years as useful to the security and the development of the colony, by late 1857, Indians in Singapore had come to be viewed by Europeans as a 'menace'. That change in disposition was largely the product of factors extraneous to the actions of the local Indian inhabitants themselves. Besieged by news of multiple challenges to the British Empire, European nerves were rattled by perceived threats emanating from sections of the Asian populace in Singapore. In early 1857, a dispute between Tamil-Muslims and Europeans brought to the fore the latter's anxieties and prejudices. That episode was followed, in May, by news of the massive rebellion of native troops in India. The emerging distrust for Indians was exacerbated by public rumours and fanned by editorials and reports published in the local press. Perceptions of immediate danger from the colony of transported convicts, and the fear of an Indian conspiracy during Muharram, sparked a panic that would have ramifications on the position of Indians in Singapore and leave an imprint on the long term political development of the Straits Settlements
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
| 2 |
ID:
095768
|
|
|
| 3 |
ID:
187737
|
|
|
|
|
| Summary/Abstract |
This article examines British Protestant missionary scholars' representations of Tamil culture and history, analysing how this form of knowledge evolved in relation to missionary concerns and the intellectual trends of nineteenth-century India. I focus on the work of Robert Caldwell, whose scholarship had a profound influence on the identity discourses of twentieth-century Tamil nationalism. I situate Caldwell's work in ethnography and philology within the broader field of colonial knowledge produced about Tamils in nineteenth-century India and within a broader study of British missionary concerns in South India. I examine two of Caldwell's publications to argue that his later work, far from being driven by mere scholarly interests, was also shaped by his concerns as a missionary, and that his evolving scholarship mirrored the development of anti-Brahmanism in British Protestant missionary circles of the time. Missionary anti-Brahmanism arose as a response to the caste system, which missionary groups came to regard as the biggest obstacle to Christian conversions. Departing from some of his earlier ideas, Caldwell strategically positioned his later work to challenge Brahman influence, which he saw as being intrinsically tied to the strength of caste sentiment in Indian society. Caldwell's construction of a discursive framework for understanding Tamil linguistic identity was informed by public reactions to his first publication and his subsequent understanding of the dynamic relationship between European scholarship and Indian social relations. More broadly, this article demonstrates the close relationships between Protestant Christian missionary activity, Indian social politics, and the field of knowledge production in colonial South India.
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
| 4 |
ID:
180676
|
|
|
|
|
| Summary/Abstract |
Responding to the history of Dalit invisibility in print public sphere, this article explores one of the earliest Dalit articulations in print in South Asia during the colonial period. Extending studies on anti-caste thought by foregrounding the Tamil cosmopolis, this conceptualises how the most oppressed by caste engaged with print in the early twentieth century, through studying the works on and of Pandit Iyothee Thass and his movement. The article proposes that these experiments with print opened the chance of a political to emerge, which was otherwise foreclosed, towards wording a caste-less community at this earlier time in Indian history.
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
| 5 |
ID:
102147
|
|
|
| 6 |
ID:
106977
|
|
|
|
|
| Publication |
New Delhi, Vij Books, 2011.
|
| Description |
x, 268p.
|
| Standard Number |
9789380177960, hbk
|
|
|
|
|
|
|
|
|
|
|
|
Copies: C:1/I:0,R:0,Q:0
Circulation
| Accession# | Call# | Current Location | Status | Policy | Location |
| 056137 | 305.80095493/RAG 056137 | Main | On Shelf | General | |
|
|
|
|
| 7 |
ID:
109722
|
|
|
| 8 |
ID:
129008
|
|
|
| 9 |
ID:
113366
|
|
|
| 10 |
ID:
093188
|
|
|
| 11 |
ID:
175481
|
|
|
|
|
| Summary/Abstract |
This collection brings together nine essays, accompanied by nine short translations, that redraw the boundaries of literary histories both temporally and spatially. The essays, rooted in the humanities and informed by interdisciplinary area studies, explore multiple linkages between forms of print culture, linguistic identities and diverse vernacular literary spaces in colonial and post-colonial South Asia. The essays and translations foreground complex and politicised expressions of gender and genre in fictional and non-fictional print materials and thus draw meaningful connections between the vernacular and literature, the everyday and the marginals, and gender and sentiment. Collectively, they expand vernacular literary archives, canons and genealogies, and push us to theorise the nature of writing in South Asia.
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
| 12 |
ID:
157870
|
|
|
|
|
| Summary/Abstract |
This article analyses M.C. Siddi Lebbe's (d. 1898) Sufi treatise, Asrarul Alam (Mysteries of the Universe), with attention to the literary networks operating among late nineteenth-century South Asian Muslims. The diversity of Lebbe's source material and complexity of his argumentation signal his broad engagement with Islamic thought old and new, foreign and local, Arabic and Tamil. Furthermore, Lebbe cast his literary network especially wide, incorporating non-Islamic ideas like theosophy and yoga from Euro-American and Indic sources as foils for the explication of Sufism. This philosophical mosaic in turn sparked debate among Muslim scholars. Asrarul Alam became an impetus for identity definition in a controversy that involved high stakes in translation choices and the unique complexities of works by a trilingual author such as Lebbe.
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
| 13 |
ID:
113671
|
|
|
|
|
| Publication |
New Delhi, Sage Publications India Pvt Ltd, 2012.
|
| Description |
xxiii, 362p.
|
| Standard Number |
9788132107019
|
|
|
|
|
|
|
|
|
|
|
|
Copies: C:1/I:0,R:0,Q:0
Circulation
| Accession# | Call# | Current Location | Status | Policy | Location |
| 056690 | 954.9302/MUR 056690 | Main | On Shelf | General | |
|
|
|
|
| 14 |
ID:
160069
|
|
|
|
|
| Summary/Abstract |
Post-civil war, Buddhism has gone from being a privileged religion in Sri Lanka to a hegemonic religion. If the ethnic conflict with the Liberation Tigers of Tamil Eelam calcified Sinhalese Buddhist sensibilities, the comprehensive victory over the group has emboldened Sinhalese Buddhist nationalists who insist on majority superordination and minority subordination. This essay discusses how the nationalist ideology undergirding Sinhalese Buddhist majoritarianism has exacerbated religious intolerance especially towards the island's Muslims and Christian Evangelicals.
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
| 15 |
ID:
098875
|
|
|
|
|
| Publication |
2010.
|
| Summary/Abstract |
Oratory is an important aspect of Tamil culture, and people delight in the poetic flourishes of podium speakers. It is no surprise, therefore, that the leader of the largest Dalit movement in Tamilnadu is revered for linguistic prowess. The significance of movement utterances, however, extends beyond content and style. In recent decades, Dalit rhetoric has increasingly promised to 'hit back'. Although these perorations have been credited with instilling a sense of pride, courage and assertiveness into previously submissive social groups, such analyses often take movement oratory at face value. A more contextualised reading of such speech-acts reveals that whilst 'hitting back' can restore a sense of pride, it can also undermine Dalit agency by reinforcing their characterisation as victims. In a vicious circle, radical rhetoric stokes the fires of caste conflict, which then inspires further tales of victimisation. Celebrations of Dalit lyricism, therefore, need to be tempered by an appreciation of its context and consequences.
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
| 16 |
ID:
105905
|
|
|
|
|
| Publication |
2011.
|
| Summary/Abstract |
The ethnic civil war between the Tamil and Sinhalese communities that ravaged Sri Lanka in the late twentieth and early twenty-first centuries and which ended in May 2009 has attracted great interest from scholars of ethnic identity. Both the Tamil and Sinhalese ethnic groups employ language-Tamil and Sinhalese-as their primary ethnic marker to support their distinct ethnic formations. As for the Muslims, while the vast majority living in the north and east share many things with the Tamils there including the Tamil language, Muslims in the south have divergent interests based more on trade and commerce. Under a predominantly southern leadership, the Muslims who speak the Tamil language with some borrowed Arabic words seek a social formation based on religion to win a distinct ethnic recognition-distinct from the Tamil ethnic group. The result has been a deep rift between the Muslims and the Tamils, making a permanent solution to Sri Lanka's problems elusive. These issues have been relatively under-researched. This study looks at Sri Lankan Muslim identity and the Muslims' relations with Tamils. In particular it interrogates some aspects of the identity discourse developed over the years by the south-centred Muslim elites who align with the Sinhalese political class. We argue that the Tamils' northern leadership has been insensitive to Muslims-that they have played into the hands of the Colombo government by persecuting Muslims in their midst on the pretext of responding to government-instigated violence among local Muslim youths.
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
| 17 |
ID:
160400
|
|
|
|
|
| Summary/Abstract |
Sri Lanka’s 69-year-old parliamentary democracy continues with power concentrated at the center, and consequently, the country’s non-Sinhala-Buddhist minorities on the periphery continue to press for equal rights, while ethnic strife hinders prospects for unified progress. Maithripala Sirisena, president since 2015, promises reconciliation but has received little cooperation from the majority Sinhala Buddhists.
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
| 18 |
ID:
164951
|
|
|
|
|
| Summary/Abstract |
The highlight of Maithripala Sirisena’s presidency came in its very beginning when he ended a decade of autocracy by restoring democracy. And when rivalry with his own prime minister, Ranil Wickremesinghe, devolved into a constitutional crisis, Sirisena was forced to abide by the democratic norms he had restored.
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
| 19 |
ID:
102824
|
|
|
|
|
| Publication |
2011.
|
| Summary/Abstract |
Sri Lanka's Sunni Muslims or "Moors", who make up eight percent of the population, are the country's third largest ethnic group, after the Buddhist Sinhalese (seventy-four per cent) and the Hindu Tamils (eighteen per cent). Although the armed LTTE (Tamil Tiger) rebel movement was defeated militarily by government forces in May 2009, the island's Muslims still face the long-standing external threats of ethno-linguistic Tamil nationalism and pro-Sinhala Buddhist government land and resettlement policies. In addition, during the past decade a sharp internal conflict has arisen within the Sri Lankan Muslim community between locally popular Sufi sheiks and the followers of hostile Islamic reformist movements energised by ideas and resources from the global ummah, or world community of Muslims. This simultaneous combination of "external" ethno-nationalist rivalries and "internal" Islamic doctrinal conflict has placed Sri Lanka's Muslims in a double bind: how to defend against Tamil and Sinhalese ethnic hegemonies while not appearing to embrace an Islamist or jihadist agenda. This article first traces the historical development of Sri Lankan Muslim identity in the context of twentieth-century Sri Lankan nationalism and the south Indian Dravidian movement, then examines the recent anti-Sufi violence that threatens to divide the Sri Lankan Muslim community today.
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
| 20 |
ID:
095766
|
|
|
|
|
|
|
|