Part IV, Dated 16-11-2010 Regarding the Change of Name of My Minor Son Aravind Krishna As Panthalattil Mejo Bhavan, T
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Socio-Religious Desegregation in an Immediate Postwar Town Jaffna, Sri Lanka
Carnets de géographes 2 | 2011 Espaces virtuels Socio-religious desegregation in an immediate postwar town Jaffna, Sri Lanka Delon Madavan Electronic version URL: http://journals.openedition.org/cdg/2711 DOI: 10.4000/cdg.2711 ISSN: 2107-7266 Publisher UMR 245 - CESSMA Electronic reference Delon Madavan, « Socio-religious desegregation in an immediate postwar town », Carnets de géographes [Online], 2 | 2011, Online since 02 March 2011, connection on 07 May 2019. URL : http:// journals.openedition.org/cdg/2711 ; DOI : 10.4000/cdg.2711 La revue Carnets de géographes est mise à disposition selon les termes de la Licence Creative Commons Attribution - Pas d'Utilisation Commerciale - Pas de Modification 4.0 International. Socio-religious desegregation in an immediate postwar town Jaffna, Sri Lanka Delon MADAVAN PhD candidate and Junior Lecturer in Geography Université Paris-IV Sorbonne Laboratoire Espaces, Nature et Culture (UMR 8185) [email protected] Abstract The cease-fire agreement of 2002 between the Sri Lankan state and the separatist movement of Liberalisation Tigers of Tamil Eelam (LTTE), was an opportunity to analyze the role of war and then of the cessation of fighting as a potential process of transformation of the segregation at Jaffna in the context of immediate post-war period. Indeed, the armed conflict (1987-2001), with the abolition of the caste system by the LTTE and repeated displacements of people, has been a breakdown for Jaffnese society. The weight of the hierarchical castes system and the one of religious communities, which partially determine the town's prewar population distribution, the choice of spouse, social networks of individuals, values and taboos of society, have been questioned as a result of the conflict. -
Migration and Morality Amongst Sri Lankan Catholics
UNLIKELY COSMPOLITANS: MIGRATION AND MORALITY AMONGST SRI LANKAN CATHOLICS A Dissertation Presented to the Faculty of the Graduate School of Cornell University In Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy by Bernardo Enrique Brown August, 2013 © 2013 Bernardo Enrique Brown ii UNLIKELY COSMOPOLITANS: MIGRATION AND MORALITY AMONGST SRI LANKAN CATHOLICS Bernardo Enrique Brown, Ph.D. Cornell University, 2013 Sri Lankan Catholic families that successfully migrated to Italy encountered multiple challenges upon their return. Although most of these families set off pursuing very specific material objectives through transnational migration, the difficulties generated by return migration forced them to devise new and creative arguments to justify their continued stay away from home. This ethnography traces the migratory trajectories of Catholic families from the area of Negombo and suggests that – due to particular religious, historic and geographic circumstances– the community was able to develop a cosmopolitan attitude towards the foreign that allowed many of its members to imagine themselves as ―better fit‖ for migration than other Sri Lankans. But this cosmopolitanism was not boundless, it was circumscribed by specific ethical values that were constitutive of the identity of this community. For all the cosmopolitan curiosity that inspired people to leave, there was a clear limit to what values and practices could be negotiated without incurring serious moral transgressions. My dissertation traces the way in which these iii transnational families took decisions, constantly navigating between the extremes of a flexible, rootless cosmopolitanism and a rigid definition of identity demarcated by local attachments. Through fieldwork conducted between January and December of 2010 in the predominantly Catholic region of Negombo, I examine the work that transnational migrants did to become moral beings in a time of globalization, individualism and intense consumerism. -
Dalit Theology and Indian Christian History in Dialogue: Constructive and Practical Possibilities
religions Article Dalit Theology and Indian Christian History in Dialogue: Constructive and Practical Possibilities Andrew Ronnevik Department of Religion, Baylor University, Waco, TX 76706, USA; [email protected] Abstract: In this article, I consider how an integration of Dalit theology and Indian Christian history could help Dalit theologians in their efforts to connect more deeply with the lived realities of today’s Dalit Christians. Drawing from the foundational work of such scholars as James Massey and John C. B. Webster, I argue for and begin a deeper and more comprehensive Dalit reading and theological analysis of the history of Christianity and mission in India. My explorations—touching on India’s Thomas/Syrian, Catholic, Protestant, and Pentecostal traditions—reveal the persistence and complexity of caste oppression throughout Christian history in India, and they simultaneously draw attention to over-looked, empowering, and liberative resources that are bound to Dalit Christians lives, both past and present. More broadly, I suggest that historians and theologians in a variety of contexts—not just in India—can benefit from blurring the lines between their disciplines. Keywords: Dalit theology; history of Indian Christianity; caste; liberation 1. Introduction In the early 1980s, Christian scholars in India began to articulate a new form of Citation: Ronnevik, Andrew. 2021. theology, one tethered to the lives of a particular group of Indian people. Related to libera- Dalit Theology and Indian Christian tion theology, postcolonialism, and Subaltern Studies, Dalit theology concentrates on the History in Dialogue: Constructive voices, experiences, and aspirations of India’s so-called “untouchables”, who constitute the and Practical Possibilities. -
Caste List of MBC and DC of Tamilnadu State
Cast List of Most Backward Classes 1. Ambalakarar 2. Andipandaram 3. Bestha, Siviar 4. Bhatraju( other than Kshatriya Raju ) 5. Boyar, Oddar 6. Dasari 7. Dommara 8. Eravallar( except in Kanniyakumari District and ShencottahTaluk of Tirunelveli District where the community is a Scheduled Tribe ) 9. Isaivellalar 10. Jambuvanodai 11. Jangam 12. Jogi 13. KonguChettiar( in Coimbatore and Erode Districts only ) 14. Koracha 15. Kulala (including Kuyavar and Kumbarar ) 16. KunnuvarMannadi 17. Kurumba 18. KuruhiniChetty 19. Maruthuvar, Navithar, Mangala, Velakattalavar, Velakatalanair and Pronopakari 20. MondGolla 21 MoundadanChetty 22. Mahendra, Medara 23. Mutlakampatti 24. Narikoravar 25. Nokkar 26. Vanniakula Kshatriya ( includingVanniyar, Vanniya, VanniaGounder, Gounder or Kander, Padayachi, Palli and AgnikulaKshatriya ) 27. Paravar( except in Kanniyakumari District and ShencottahTaluk of Tirunelveli District where the Community is a Scheduled Caste) (including converts to Christianity ) 28. Meenavar( Parvatharajakulam, Pattanavar, Sembadavar) ( including converts to Christianity ) 29. Mukkuvar or Mukayar( including converts to Christianity) 30. PunnanVettuvaGounder 31. Pannayar( other than Kathikarar in Kanniyakumari District) 32. SathathaSrivaishnava( includingSathani, Chattadi and Chattada Srivaishnava) 33. SozhiaChetty 34. TelugupattyChetty 35. ThottiaNaicker( includingRajakambalam, Gollavar, Sillavar, Thockalavar and ThozhuvaNaicker ) 36. Thondaman 37. Valaiyar( includingChettinadValayars ) 38. Vannar( SalavaiThozhilalar ) ( including -
Re-Examining Cultural Accommodation and Difference in the Historiography of South Indian Catholicism
MIDS Working Paper No. 237 RE-EXAMINING CULTURAL ACCOMMODATION AND DIFFERENCE IN THE HISTORIOGRAPHY OF SOUTH INDIAN CATHOLICISM CHANDRA MALLAMPALLI RE-EXAMINING CULTURAL ACCOMMODATION AND DIFFERENCE IN THE HISTORIOGRAPHY OF SOUTH INDIAN CATHOLICISM CHANDRA MALLAMPALLI MIDS Working Paper No. 237 December 2019 MIDS Working Paper No. 237 Re-examining Cultural Accommodation and Difference in the Historiography of South Indian Catholicism by Chandra Mallampalli ([email protected]) Professor of History, Westmont College, Santa Barbara, and Visiting Fellow, Madras Institute of Development Studies, Chennai © Madras Institute of Development Studies, 2019 Published by Madras Institute of Development Studies 79, Second Main Road, Gandhi Nagar, Adyar, Chennai 600 020 INDIA Phone: 2441 1574/2589/2295/9771 [email protected] www.mids.ac.in RE-EXAMINING CULTURAL ACCOMMODATION AND DIFFERENCE IN THE HISTORIOGRAPHY OF SOUTH INDIAN CATHOLICISM CHANDRA MALLAMPALLI Abstract This essay explores the manner in which Catholicism adapted to South Indian society and shed its aura of foreignness. For the early Portuguese missionaries, cultural adaptation was not a priority and quite often was not desirable. Converts adopted Western clothes, surnames, and other cultural habits. But as Catholic congregations were established in regions farther removed from Goa, priests could not overcome natural tendencies of converts to observe local traditions. The Jesuits appear to have made a virtue out of a natural tendency toward cultural accommodation. Such accommodation is a distinctive feature of Indian Catholicism, but it is not the only development that needs to be accounted for. Against this heritage of accommodation, it is just as important to recognise and, if possible, explain the emergence of a distinctive Catholic identity. -
Community List
ANNEXURE - III LIST OF COMMUNITIES I. SCHEDULED TRIB ES II. SCHEDULED CASTES Code Code No. No. 1 Adiyan 2 Adi Dravida 2 Aranadan 3 Adi Karnataka 3 Eravallan 4 Ajila 4 Irular 6 Ayyanavar (in Kanyakumari District and 5 Kadar Shenkottah Taluk of Tirunelveli District) 6 Kammara (excluding Kanyakumari District and 7 Baira Shenkottah Taluk of Tirunelveli District) 8 Bakuda 7 Kanikaran, Kanikkar (in Kanyakumari District 9 Bandi and Shenkottah Taluk of Tirunelveli District) 10 Bellara 8 Kaniyan, Kanyan 11 Bharatar (in Kanyakumari District and Shenkottah 9 Kattunayakan Taluk of Tirunelveli District) 10 Kochu Velan 13 Chalavadi 11 Konda Kapus 14 Chamar, Muchi 12 Kondareddis 15 Chandala 13 Koraga 16 Cheruman 14 Kota (excluding Kanyakumari District and 17 Devendrakulathan Shenkottah Taluk of Tirunelveli District) 18 Dom, Dombara, Paidi, Pano 15 Kudiya, Melakudi 19 Domban 16 Kurichchan 20 Godagali 17 Kurumbas (in the Nilgiris District) 21 Godda 18 Kurumans 22 Gosangi 19 Maha Malasar 23 Holeya 20 Malai Arayan 24 Jaggali 21 Malai Pandaram 25 Jambuvulu 22 Malai Vedan 26 Kadaiyan 23 Malakkuravan 27 Kakkalan (in Kanyakumari District and Shenkottah 24 Malasar Taluk of Tirunelveli District) 25 Malayali (in Dharmapuri, North Arcot, 28 Kalladi Pudukkottai, Salem, South Arcot and 29 Kanakkan, Padanna (in the Nilgiris District) Tiruchirapalli Districts) 30 Karimpalan 26 Malayakandi 31 Kavara (in Kanyakumari District and Shenkottah 27 Mannan Taluk of Tirunelveli District) 28 Mudugar, Muduvan 32 Koliyan 29 Muthuvan 33 Koosa 30 Pallayan 34 Kootan, Koodan (in Kanyakumari District and 31 Palliyan Shenkottah Taluk of Tirunelveli District) 32 Palliyar 35 Kudumban 33 Paniyan 36 Kuravan, Sidhanar 34 Sholaga 39 Maila 35 Toda (excluding Kanyakumari District and 40 Mala Shenkottah Taluk of Tirunelveli District) 41 Mannan (in Kanyakumari District and Shenkottah 36 Uraly Taluk of Tirunelveli District) 42 Mavilan 43 Moger 44 Mundala 45 Nalakeyava Code III (A). -