<p>This thesis is a study of the patterns of change within Sri Lankan Tamil tradition, with a particular focus on the nineteenth century. It endeavours to accomplish two things. First, by the examination of colonial Sri Lanka against a detailed consideration of the pre-existing society and culture, the thesis shows that the colonial period, far from being one of great change and disjunction with the past, in fact experienced a very gradual course of social change which was facilitated by the widespread incorporation of traditional structures that gave colonial society a much needed stability and a peaceful environment where trade and commerce could prosper. ~econdly, by taking this approach, the thesis demonstrates that the nineteenth century Anglo-Saxon Protestant missionaries eventually fell into the traditional role of sannyasins, a role, as this work shows, that had been adopted by the Jain mendicants and the Buddhist bhikkhus who had preceded them. The thesis first demonstrates that the sannyasin, although in a fundamental sense an enemy of caste, having turned his or her back on caste society, has nevertheless deeply influenced Hindu society, partfcularly when organized as a community of renouncers. The thesis then goes on to argue that the Protestant sannyasins likewise, in the establishment of male and female boarding schools, advocated a form of communal renunciation, which contributed .to the formation of a parallel society alongside the caste society, and which became instrumental in initiating many changes within Tamil culture in Sri Lanka.</p> / Doctor of Philosophy (PhD)

<p>The Tirumantiram is a three thousand verse Tamil manual of Āgamic Śaivism composed about the seventh century A.D. by a yogī sage known as Tirumūlar. This work I was accepted into the canonical collection of Śaiva devotional works known as the Tirumuṟai, and can be shown to have significantly influenced the writers of the later canonical collection of Śaiva philosophical texts. Still, the Tirumantiram remains little known outside of South India and even less understood. Both Indian and Western scholars have tended to ignore this work which they commonly characterize as being obscure, opaque and esoteric. While acknowledging the presence of obscure verses and coded portions of the text dealing with advanced yogic instruction, it is my intention to show (a) that the Tirumantiram was composed for a wide-ranging audience of householders and rulers as well as learned Brahmins and trained yogis, and (b) that the aim was to reconcile tensions existing between various Southern Śaiva sects. I will also argue that Tirumūlar sought to accomplish this task by creatively explicating the metaphysical, moral and mystical aspects of Āgamic Śaivism with the aid of mythic figures in order to communicate his insights on a more popular level.</p> <p>The mythic references incorporated into the text lend themselves to being studied under three general exegetical headings. That is, they can be distinguished as having an apologetic, tropological or anagogical thrust corresponding to the three facets of Śaivism mentioned above. In the process of analyzing the mythic imagery and indicating how it was skillfully employed to develop major themes which are reiterated on a more advanced level in other portions of the text, it should become clear that, on the whole, the Tirumantiram was a unified composition and not a mere compilation of solitary verses as has been suggested by K. Zvelebil and others. To my knowledge, this is the most protracted study of the Tirumantiram in English since A. Visvanatha Pillai produced his translation and commentary on several hundred selected verses in the mid 1960's.</p> <p>The numbering of Tirumantiram verses cited or quoted in this study follows that found in G. Varadarajan's Edition. The latter was chosen because it is both reliable and more readily available than other responsible editions. For words I have followed the form of transliteration adopted by standard works on Indology. As for the transliteration of Tamil, several systems are currently in use. Here I will follow that set forth in the Madras Tamil Lexicon.</p> / Doctor of Philosophy (PhD)

No / Throughout much of the 25-year Sri Lankan conflict, attention has focused on the confrontation between the majority Sinhalese and the minority Tamils. The views of the country¿s Muslims, who are 8 per cent of the population and see themselves as a separate ethnic group, have largely been ignored. Understanding their role in the conflict and addressing their political aspirations are vital if there is to be a lasting peace settlement. Muslims need to be part of any renewed peace process but with both the government and LTTE intent on continuing the conflict, more immediate steps should be taken to ensure their security and political involvement. These include control of the Karuna faction, more responsive local and national government, improved human rights mechanisms and a serious political strategy that recognises minority concerns in the east. At least one third of Muslims live in the conflict-affected north and east and thus have a significant interest in the outcome of the war. They have often suffered serious hardship, particularly at the hands of the Tamil rebel group, the Liberation Tigers of Tamil Eelam (LTTE). Since 1990 Muslims have been the victims of ethnic cleansing, massacres and forced displacement by the insurgents. The 2002 ceasefire agreement (CFA) was a disappointment to many Muslims. They had no independent representation at the peace talks, and many feared that any agreement that gave the LTTE exclusive control of the north and east, even in a federal arrangement, would be seriously detrimental to their own interests. Despite talks between Muslim leaders and the LTTE, they continued to suffer violent attacks. Since the resumption of large-scale military action in mid-2006, Muslims have again been caught up in the fighting in the east. Dozens have been killed and thousands displaced. They have also come into conflict with a new, pro-government Tamil paramilitary group, the Karuna faction. Memories of LTTE oppression are still fresh, and rancorous disputes with Tamils over land and resources remain potent in the east. Muslim political leaders have often been divided, representing different historical experiences and geographical realities as well as personal and political differences. Muslims in the east and north ¿ who have been fundamentally affected by the conflict ¿ often have very different views from those who live in the south among the Sinhalese. Nevertheless, there is consensus on some key issues and a desire to develop a more united approach to the conflict. Muslims have never resorted to armed rebellion to assert their political position, although some have worked with the security forces, and a few were members of early Tamil militant groups. Fears of an armed movement emerging among Muslims, perhaps with a facade of Islamist ideology, have been present since the early 1990s, but most have remained committed to channelling their frustrations through the political process and negotiating with the government and Tamil militants at different times. There is no guarantee that this commitment to non-violence will continue, particularly given the frustration noticeable among younger Muslims in the Eastern province. In some areas there are Muslim armed groups but they are small and not a major security threat. Fears of armed Islamist movements emerging seem to be exaggerated, often for political ends. Small gangs have been engaged in semi-criminal activities and intra-religious disputes, but there is a danger they will take on a role in inter-communal disputes if the conflict continues to impinge upon the security of co-religionists. There is increasing interest among some Muslims in more fundamentalist versions of Islam, and there have been violent clashes between ultra-orthodox and Sufi movements. This kind of violence remains limited and most Muslims show considerable tolerance to other sects and other faiths. Nevertheless, the conflict is at least partly responsible for some Muslims channelling their frustrations and identity issues into religious disputes. Muslim peace proposals have tended to be reactive, dependent on the politics of the major Tamil and Sinhalese parties. Muslim autonomous areas in the east are being pursued but seem unlikely to be accepted by the present government. Muslims are concerned about Colombo¿s plans for development and governance in the east, which have not involved meaningful consultation with ethnic minorities and do not seem to include significant devolution of powers to local communities. In the longer term, only a full political settlement of the conflict can allow historical injustices against the Muslims to be addressed and begin a process of reconciliation. The LTTE, in particular, needs to revisit the history of its dealings with the Muslims if it is to gain any credibility in a future peace process in which the Muslims are involved. Only an equitable settlement, in which Sinhalese, Tamil and Muslim community concerns are adequately addressed, can really contain the growing disillusionment among a new generation of Sri Lankan Muslims.

This study scrutinizes the drug-terrorism nexus critically with intent to conceive possible remedies for the problem. The vast turnover of the global illicit drug industry constitutes the largest portion of organized crime enterprises' income. Different circles have argued that these enterprises are not the sole actors of the drug business, but terrorist groups, whose ultimate aim is a political change rather than financial strength, also profit from the “business.” The controversial nature of the problem fuelled heated debates and requires an in depth and impartial analysis, which was the main subject of the current study. At the first stage, three different cases, the PKK, the LTTE, and the SL, were studied either to prove or deny the alleged phenomenon. The sampled groups' ideology, structure, and operations helped understand the motives pushing the organizations into the ‘business.' Subsequently, several recommendations capturing vital issues both in countering terrorism and breaking terrorism-drugs link were spelled out.

Ce travail de recherche propose une approche croisée de la sociolinguistique et de la didactique des langues pour explorer l’enseignement des langues, et en particulier de l’anglais, du tamoul, de l’hindi et du français, en contexte indien. Il vise la compréhension d’enjeux globaux sur la gestion éducative du plurilinguisme en Inde tout en s’appuyant sur une étude de cas localisée à Chennai et Poudouchéry, dans le sud de l’Inde. Le questionnement retenu porte sur les liens de cohérence existant entre la situation sociolinguistique indienne, les politiques linguistiques éducatives et les pratiques et représentations des enseignants en rapport avec les langues et le plurilinguisme. La mise en relation de ces différents niveaux d’analyse s’opère par le biais d’une démarche de contextualisation permettant de mettre en évidence certaines spécificités du plurilinguisme social et individuel en Inde. Cette recherche questionne plus spécifiquement la place du français dans le panorama de l’enseignement des langues en Inde, ainsi que les modalités de son enseignement et les représentations qui y sont associées. L’étude des pratiques et représentations des enseignants de langue a fait l’objet d’une enquête de terrain menée dans des établissements scolaires de Chennai, à l’Alliance française de Madras (Chennai) et au Lycée français de Pondichéry (Poudouchéry). La réflexion menée débouche sur quelques perspectives pour une meilleure reconnaissance des pratiques plurilingues par l’école, et une véritable prise en compte des langues et variétés présentes dans l’environnement social. / The present work proposes a cross-approach of sociolinguistics and didactics to explore the teaching of languages, especially English, Tamil, Hindi and French, in the Indian context. The study aims at a better understanding of issues on educational management of multilingualism in India while relying on a case study located in Chennai and Puducherry (South India). The inquiry focuses on consistent links between the sociolinguistic situation of India, language education policies, and practices and perceptions of teachers in relation to languages and multilingualism. Linking these different levels of analysis occurs through a process of contextualisation that highlights some specificities of both social and individual multilingualism in India. The research questions more specifically the place of French in the panorama of language teaching in India, as well as related teaching methods and representations. The study of practices and representations of language teachers has been done through a field survey in schools in Chennai, at the Alliance française of Madras (Chennai) and at the Lycée français of Puducherry. This analysis leads to a few suggestions for a better recognition of multilingual practices by the school, so that languages and varieties of the social environment would be taken into account.

Cette thèse propose une étude sur l’Abhinayadarpaṇa, « le Miroir du Geste », de Nandikeśvara, traité sanskrit médiéval traitant de l’art de l’expression au moyen des gestes. Ce texte est aujourd’hui une référence théorique particulièrement populaire dans la pratique du bharatanāṭyam, la danse « classique » du Tamil-Nadu (Sud-Est de l’Inde), notamment depuis le tournant dit « revivaliste » dans les années 1930. Conjuguant les approches philologique et ethnographique, cette étude propose une analyse des différentes formes et modes d’appropriation de ce texte. L’étude et la traduction du texte sanskrit, l’analyse des phénomènes d’intertextualité avec d’autres traités sanskrits et des différentes « éditions-traductions » anglaises, ainsi que la présentation de l’usage actuel de ce texte par les praticiens de bharatanāṭyam (d’après les données d’un terrain d’un an à Chennai et à Pondichéry, trois séjours de 2013 à 2016) permettront, d’une part, d’appréhender le caractère polymorphe et dynamique de ce traité dont les formes reflètent les pratiques autant qu’elles les normalisent, et, d’autre part, de dégager une pratique du texte, de l’Inde ancienne à l’Inde actuelle, prenant la forme de commentaires discursifs et gestuels. / This study focuses on Nandikeśvara’s Abhinayadarpaṇa, « The Mirror of Gesture », a medieval Sanskrit treatise about the art of gestural expression. Today this text is a very popular theoretical reference in the bharatanāṭyam milieu, the classical dance of Tamil Nadu (South-East India), since the so-called 1930s revivalism. Through philological and ethnographic approaches, this study aims at analysing the various forms and ways of appropriation of this text. The study and translation of the Sanskrit text, the analysis of intertextuality with other Sanskrit treatises and of various English « edition-translations », and the study of the contemporary use of the text by bharatanāṭyam practitioners (using original data from one year of fieldwork in Chennai and Pondicherry, 2013 to 2016) will make it possible, on the one hand, to explore the polymorphic and dynamic aspects of this treatise, whose forms both reflect and normalise practices - and, on the other hand, to distinguish a text-practice, from Ancient India to the present day, which takes the shape of a discursive and gestural commentaries.

Superficial information of the civil wars in Aceh, Indonesia and Sri Lanka creates the idea that both conflicts were in similar situations when they were hit by the Indian Ocean tsunami in 2004. It thus seems surprising that in the wake of the tsunami, the Free Aceh Movement and the Government of Indonesia signed a peace agreement, while the Liberation Tigers of Tamil Eelam and the Government of Sri Lanka returned to war. This thesis aims to explore what factors related to the tsunami contributed to this difference and whether rational choice theory can serve as an explanation for this difference. In order to find out, I conducted a qualitative comparative case study though the analysis of secondary documents. The results suggest that the factors that contributed to the difference can be divided into four broad themes: (1) the timing of the tsunami and thus the pre-disaster context; (2) the geographical situation and with that, the military impact; (3) the types of guerilla groups, including their abilities to rule, their access to financial capital and their strategic; (4) the role of the international community, which can be further divided into firstly, the geopolitical relevance of these countries, and secondly, internationalization, community engagement and separating the tsunami and conflict. I believe that rational choice theory explains the difference in outcome between the two conflicts very well. This theory assumes that people, given the circumstances, and in view of all the possible options, will act in line with the option that is expected to satisfy them most and minimize their losses. Applying this theory to the case studies of Aceh and Sri Lanka following the tsunami, it was appealing for the Free Aceh Movement to settle, but this was not the case for the Liberation Tigers of Tamil Eelam. As a result, the former chose to sign a peace agreement with the Government of Indonesia, whereas the latter chose to continue its fight against the Government of Sri Lanka.

No description available.

In this thesis, I argue that discourses of victimhood, victory, and xenophobia underpin both Sinhalese and Tamil nationalist and religious fundamentalist movements. Ethnic discourse has allowed citizens to affirm collective ideals in the face of disparate experiences, reclaim power and autonomy in contexts of fundamental instability, but has also deepened ethnic divides in the post-war era. In the first chapter, I argue that mutually exclusive narratives of victimhood lie at the root of ethnic solitudes, and provide barriers to mechanisms of transitional justice and memorialization. The second chapter includes an analysis of the politicization of mythic figures and events from the Rāmāyaṇa and Mahāvaṃsa in nationalist discourses of victory, supremacy, and legacy. Finally, in the third chapter, I explore the Liberation Tiger of Tamil Eelam’s (LTTE) rhetoric and symbolism, and contend that a xenophobic discourse of terrorism has been imposed and transferred from Tamil to Muslim minorities. Ultimately, these discourses prevent Sri Lankans from embracing a multi-ethnic and multi-religious nationality, and hinder efforts at transitional justice. By shedding light on the discourses underlying popular nationalist movements, I hope to promote understanding and further post-war reconciliation between ethnic groups in Sri Lanka. / Thesis / Master of Arts (MA)

Cooking stove technologies are crucial for meeting household energy needs, yet many lack access to clean solutions, leading to Household Air Pollution (HAP) and associated health risks. There is an urgent need to understand and mitigate environmental and health challenges posed by traditional stoves burning solid fuels like fuelwood. This thesis examines the environmental and human health impacts of different cooking fuel options using a Life Cycle Assessment (LCA) approach. A case study is developed in the state of Tamil Nadu in India, considering different cooking fuel mix scenarios and sustainable transition in the sector. Key impact categories such as Global Warming Potential (GWP), Fine Particulate Matter Formation, and Human Health are examined. Findings reveal persistent challenges, particularly with solid fuels like firewood, contributing to HAP and adverse health effects. Transitioning to renewable energy sources such as Biogas and Electricity is crucial for mitigating environmental impacts and improving public health outcomes. Eliminating firewood in the Sustainable scenario fuel mix could result in a 43% reduction in GWP, an 87.5% reduction in delicate particulate matter, and a 75% improvement in human health. This study provides insights for policymakers to develop interventions promoting sustainable cooking practices and enhancing community well-being in Tamil Nadu and beyond. / Köksspis-teknologier är avgörande för att tillgodose hushållens matbehov, men miljontals saknar tillgång till rena matlagningslösningar, vilket leder till hushållsluftföroreningar (HAP) och associerade hälsorisker. Det finns ett brådskande behov av att förstå och mildra miljö- och hälsoutmaningar som traditionella spisar, som använder fasta bränslen såsom ved, innebär. Denna avhandling undersöker miljö- och hälsoeffekterna av olika alternativ för matlagningsbränsle med en livscykelanalys (LCA)-ansats. En fallstudie har utvecklats i delstaten Tamil Nadu i Indien, där olika scenarier för blandning av matlagningsbränslen och en hållbar övergång inom sektorn övervägs. Viktiga faktorer som global uppvärmningspotential (GWP), bildning av fint partikulärt material och människors hälsa undersöks noggrant. Resultaten avslöjar ihållande utmaningar, särskilt med fasta bränslen som ved, som bidrar till HAP och negativa hälsoeffekter. Övergången till förnybara energikällor som biogas och elektricitet är avgörande för att mildra miljöpåverkan och förbättra folkhälsan. Att eliminera ved i bränslemixen i det hållbara scenariet kan leda till en 43 % minskning av GWP, en 87,5 % minskning av fintpartikulärt material, och en 75 % förbättring i mänsklig hälsa. Genom att utnyttja insikterna från denna studie kan beslutsfattare och intressenter utveckla riktade insatser för att främja hållbara matlagningspraxis och förbättra välbefinnandet för samhällen i Tamil Nadu och vidare.