ANCIENT INDIA Answer Booklet
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Réflexion Sur La Phénoménologie Moniste Du Traduire Avec Illustrations Tirées De La Traduction Tamoule De L’Anthologie De La Nouvelle Québécoise Actuelle
RÉFLEXION SUR LA PHÉNOMÉNOLOGIE MONISTE DU TRADUIRE AVEC ILLUSTRATIONS TIRÉES DE LA TRADUCTION TAMOULE DE L’ANTHOLOGIE DE LA NOUVELLE QUÉBÉCOISE ACTUELLE THÈSE SHARAN KUMAR SUBRAMANIAN DOCTORAT EN LINGUISTIQUE PHILOSOPHIAE DOCTOR (PH. D.) Québec, Canada © Sharan Kumar Subramanian, 2014 Résumé La traduction a une longue histoire au Tamil Nadu. C’est une tradition qui remonte au IIIe siècle av. J.-C. Les toutes premières traductions sont des adaptations d’œuvres sanscrites, appelées transcréations, qui commencent pour de bon au VIe siècle de notre ère. La traduction d’œuvres anglaises débute au XIXe siècle. Au XXe siècle, les œuvres russes, françaises, latino-américaines et scandinaves sont traduites vers le tamoul. La traduction de la littérature québécoise voit le jour en 1995. Les premières traductions à paraître sont Le libraire de Gérard Bessette et Encore cinq minutes de Françoise Loranger. En 1997 apparaît la traduction de La vie en fuite de Denis Bélanger. En 2002, les pièces Les Belles-Sœurs de Michel Tremblay et Leçon d’anatomie de Larry Tremblay sont traduites. En 2008, La distraction de Naïm Kattan et l’Anthologie de la nouvelle québécoise actuelle sont traduites vers le tamoul. Dans la traduction tamoule de l’Anthologie de la nouvelle québécoise actuelle, nous constatons un nombre significatif d’omissions. Nos recherches montrent que les omissions peuvent être divisées en trois catégories, à savoir les métaphores, les descriptions d’ordre sexuel et les descriptions qui présentent des problèmes d’ordre linguistique. Dans la présente recherche, nous cherchons à découvrir les méthodes adoptées par les traducteurs indiens anciens et contemporains pour traduire les œuvres littéraires vers le tamoul, ce qui nous permettra de mieux comprendre les méthodes de traduction adoptées pour traduire vers le tamoul les nouvelles québécoises, en vue entre autres d’étudier le rôle du sens suggestif et du délice esthétique en traduction littéraire. -
I Year Dkh11 : History of Tamilnadu Upto 1967 A.D
M.A. HISTORY - I YEAR DKH11 : HISTORY OF TAMILNADU UPTO 1967 A.D. SYLLABUS Unit - I Introduction : Influence of Geography and Topography on the History of Tamil Nadu - Sources of Tamil Nadu History - Races and Tribes - Pre-history of Tamil Nadu. SangamPeriod : Chronology of the Sangam - Early Pandyas – Administration, Economy, Trade and Commerce - Society - Religion - Art and Architecture. Unit - II The Kalabhras - The Early Pallavas, Origin - First Pandyan Empire - Later PallavasMahendravarma and Narasimhavarman, Pallava’s Administration, Society, Religion, Literature, Art and Architecture. The CholaEmpire : The Imperial Cholas and the Chalukya Cholas, Administration, Society, Education and Literature. Second PandyanEmpire : Political History, Administration, Social Life, Art and Architecture. Unit - III Madurai Sultanate - Tamil Nadu under Vijayanagar Ruler : Administration and Society, Economy, Trade and Commerce, Religion, Art and Architecture - Battle of Talikota 1565 - Kumarakampana’s expedition to Tamil Nadu. Nayakas of Madurai - ViswanathaNayak, MuthuVirappaNayak, TirumalaNayak, Mangammal, Meenakshi. Nayakas of Tanjore :SevappaNayak, RaghunathaNayak, VijayaRaghavaNayak. Nayak of Jingi : VaiyappaTubakiKrishnappa, Krishnappa I, Krishnappa II, Nayak Administration, Life of the people - Culture, Art and Architecture. The Setupatis of Ramanathapuram - Marathas of Tanjore - Ekoji, Serfoji, Tukoji, Serfoji II, Sivaji III - The Europeans in Tamil Nadu. Unit - IV Tamil Nadu under the Nawabs of Arcot - The Carnatic Wars, Administration under the Nawabs - The Mysoreans in Tamil Nadu - The Poligari System - The South Indian Rebellion - The Vellore Mutini- The Land Revenue Administration and Famine Policy - Education under the Company - Growth of Language and Literature in 19th and 20th centuries - Organization of Judiciary - Self Respect Movement. Unit - V Tamil Nadu in Freedom Struggle - Tamil Nadu under Rajaji and Kamaraj - Growth of Education - Anti Hindi & Agitation. -
Economic and Cultural History of Tamilnadu from Sangam Age to 1800 C.E
I - M.A. HISTORY Code No. 18KP1HO3 SOCIO – ECONOMIC AND CULTURAL HISTORY OF TAMILNADU FROM SANGAM AGE TO 1800 C.E. UNIT – I Sources The Literay Sources Sangam Period The consisted, of Tolkappiyam a Tamil grammar work, eight Anthologies (Ettutogai), the ten poems (Padinen kell kanakku ) the twin epics, Silappadikaram and Manimekalai and other poems. The sangam works dealt with the aharm and puram life of the people. To collect various information regarding politics, society, religion and economy of the sangam period, these works are useful. The sangam works were secular in character. Kallabhra period The religious works such as Tamil Navalar Charital,Periyapuranam and Yapperumkalam were religious oriented, they served little purpose. Pallava Period Devaram, written by Apper, simdarar and Sambandar gave references tot eh socio economic and the religious activities of the Pallava age. The religious oriented Nalayira Tivya Prabandam also provided materials to know the relation of the Pallavas with the contemporary rulers of South India. The Nandikkalambakam of Nandivarman III and Bharatavenba of Perumdevanar give a clear account of the political activities of Nandivarman III. The early pandya period Limited Tamil sources are available for the study of the early Pandyas. The Pandikkovai, the Periyapuranam, the Divya Suri Carita and the Guruparamparai throw light on the study of the Pandyas. The Chola Period The chola empire under Vijayalaya and his successors witnessed one of the progressive periods of literary and religious revival in south India The works of South Indian Vishnavism arranged by Nambi Andar Nambi provide amble information about the domination of Hindu religion in south India. -
Caste, Kinship and Sex Ratios in India
NBER WORKING PAPER SERIES CASTE, KINSHIP AND SEX RATIOS IN INDIA Tanika Chakraborty Sukkoo Kim Working Paper 13828 http://www.nber.org/papers/w13828 NATIONAL BUREAU OF ECONOMIC RESEARCH 1050 Massachusetts Avenue Cambridge, MA 02138 March 2008 We thank Bob Pollak, Karen Norberg, David Rudner and seminar participants at the Work, Family and Public Policy workshop at Washington University for helpful comments and discussions. We also thank Lauren Matsunaga and Michael Scarpati for research assistance and Cassie Adcock and the staff of the South Asia Library at the University of Chicago for their generous assistance in data collection. We are also grateful to the Weidenbaum Center and Washington University (Faculty Research Grant) for research support. The views expressed herein are those of the author(s) and do not necessarily reflect the views of the National Bureau of Economic Research. NBER working papers are circulated for discussion and comment purposes. They have not been peer- reviewed or been subject to the review by the NBER Board of Directors that accompanies official NBER publications. © 2008 by Tanika Chakraborty and Sukkoo Kim. All rights reserved. Short sections of text, not to exceed two paragraphs, may be quoted without explicit permission provided that full credit, including © notice, is given to the source. Caste, Kinship and Sex Ratios in India Tanika Chakraborty and Sukkoo Kim NBER Working Paper No. 13828 March 2008 JEL No. J12,N35,O17 ABSTRACT This paper explores the relationship between kinship institutions and sex ratios in India at the turn of the twentieth century. Since kinship rules varied by caste, language, religion and region, we construct sex-ratios by these categories at the district-level using data from the 1901 Census of India for Punjab (North), Bengal (East) and Madras (South). -
BY AJIT JAIN IFC-IBC Final Layout 1 12/23/2015 11:28 PM Page 1 1-3 Title Page Layout 1 1/5/2016 6:14 AM Page 1
cover and back cover final_Layout 1 1/4/2016 10:41 PM Page 2 THE 2016 N N BY AJIT JAIN IFC-IBC final_Layout 1 12/23/2015 11:28 PM Page 1 1-3 Title page_Layout 1 1/5/2016 6:14 AM Page 1 THE A-LIST 2016 N N By Ajit Jain 1-3 Title page_Layout 1 1/5/2016 6:14 AM Page 2 1-3 Title page_Layout 1 1/5/2016 6:14 AM Page 3 Contents p. 06;09 INTRODUCTION p. 10;13 INDO;CANADIANS IN THE FEDERAL CABINET Amarjeet Sohi, Bardish Chagger, Harjit Singh Sajjan, Navdeep Bains p. 14;58 INDO;CANADIAN HIGH ACHIEVERS Abhya Kulkarni, Anil Arora, Anil Kapoor, Arun Chokalingam, Baldev Nayar, Chitra Anand, Deepak Gupta, Desh Sikka, Dilip Soman, Dolly Dastoor, Gagan Bhalla, Gopal Bhatnagar, Hari Krishnan, Harjeet Bhabra, Indira Naidoo-Harris, Jagannath Prasad Das, Kasi Rao, Krish Suthanthiran, Lalita Krishna, Manasvi Noel, Manjul Bhargava, Navin Nanda, Omar Sachedina, Panchal Mansaram, Paul Shrivastava, Paviter Binning, Pooja Handa, Prabhat Jha, Prem Watsa, Ram Jakhu, Raminder Dosanjh, Renu Mandhane, Rohinton Mistry, Sajeev John, Sanjeev Sethi, Soham Ajmera, Steve Rai, Sunder Singh, Veena Rawat, Vijay Bhargava,Vikam Vij p. 60;62 THE A-LIST FRIENDS OF INDIA Gary Comerford, Mathieu Boisvert, Patrick Brown 2016 p. 64;69 INDO;CANADIAN INSTITUTIONS AIM for SEVA Canada-India Center of Excellence in Science, Technology, Trade and Policy Canada India Foundation Center for South Asian Studies Child Haven International Shastri Indo-Canadian Institute EDITOR AND PUBLISHER Ajit Jain DESIGN Angshuman De PRINTED AT Sherwood Design and Print, 131, Whitmore Road, #18 Woodbridge, Ontario,L4L 6E4, Canada EDITORIAL AND PRODUCTION Crossmedia Advisory Services Inc. -
Ancient India · They Cultivated Land and Grew Fruits and Corn
IAS Ultimate Learning Experience (P) LTD ANCIENT GS TSP 2014 DIRECTION STUDENTS ONLY INDIA INSTITUTE FOR IAS EXAM. Ancient India · They cultivated land and grew fruits and corn. History is a record of the achievements of man. They also domesticated animals like the ox and · To begin with, these records consist almost the goat. solely of the rude implements which the people · They knew the art of producing fire by the used in their daily lives. friction of bamboos or pieces of wood, and made (a)Palaeolithic Men – Old Stone pottery, at first by hand, and then with the potter’s · These are small pieces of rough undressed wheel. stones, chipped into various forms, which were · They live in caves and decorated their walls by originally fitted with handles made of sticks or painting scenes of hunting and dancing. A few bones. They served as weapons for hunting wild of these can be seen today both in Northern and animals, and could also be used as hammers or Southern India. for purposes of cutting and boring. · They constructed boats and went out to sea. They · They lived in constant dread of wild animals like could spin cotton and wool and weave cloth. tigers, lions, elephants and the rhinoceros. They They used to bury their dead, and Neolithic had no idea of agriculture, but lived on the flesh tombs have been discovered in some parts of of animals and such fruits and vegetables as grew India. wild in jungles. They could not make pottery, (c) Mesolithic and probably did not even know how to make a · Scholars also distinguish a culture midway fire. -
The Founding of Buddhism
IV The Founding of Buddhism 1. THE LIFE OF THE BUDDHA Siddhartha of the Gautama clan, later called the Buddha, or “the enlightened one,” began life in the foothills of the Himalayas, where his people, the Sakyas, were primarily rice farmers. The Sakyas formed the small city-state of Kapilavastu with an oligarchic republican constitution, under the hegemony of the powerful Magadha and Kosala Kingdoms to the south.1 Siddhartha traveled south to study, and so, after his Enlightenment, he first spread his doctrines in Northeastern India, south of the Ganges, west of Bhagalpur, and east of the Son River—South Bihar, nowadays. The people of this provincial area had been only partially assimilated to the Aryan culture and its Brahminic religion. Brahminism focused in the region of Northwestern India between the Ganges and Jumma Rivers, the older center of Indian civilization. Indeed, despite Buddhism’s anti-Brahmin cast, its chief rival in the early days may have been not Brahminism, but Jainism. Though Gautama was probably a Kshatriya, the rigidities of the Caste system were not yet established in the region, and Kapilavastu was oligarchic, so his father was not, as legend has it, a king.2 He left home in his youth against the will of his parents to become a wandering ascetic,3 an odd and irresponsible thing to do 1The location of Gautama’s homeland is confirmed in the Nikayas, which give the names of the places where each discourse was delivered. See Sutta Nipata 422, Digha Nikaya I 87 ff. 2The earliest scriptures do not provide an account of the life of the founder after the fashion of the Christian Gospels, but concentrate on preserving his words. -
The Chronology of Some of the Poets of the Tamil Sangam
The Chronology of some OF THE Poets of the Tamil Sangam Era HERE is a well-known tradition among the Tamils that in the days of old there existed in South India three Sangams or Academies of T Tamil learning. These were organized bodies which acted as literary censors of every new poem that was sung. They accepted those poems which came up to the standard set up by them, and rejected those which they thought worthless. All the three of them were in the Pandya country and were under the patronage of the Pandya kings. The tradition about these three Sangams are first mentioned in the com- mentary of the work called Kalaoiyal, a grammar of love-poetry. Nakkirar the famous literary critic of the Third Academy is said to be the author of this commentary; but it was handed down orally for ten generations till it ' was put into writing by one Nilakantar of Muciri: probably about the seventh century A.D. 1. Musir i. Mouzir is of Ptolemy. UNIVERSITY OF CEYLON REVIEW According to this tradition the Pandya kings established the three San- gams one after the other in their capitals. They were called the First Sangam, Second Sangam, and the Third Sangam. There were 549 poets in the First Sangam beginning with Akattiyaqar, who ·is said to be the author of the first grammar of Tamil. One of these poets is mentioned to be Mutinaka Rayar of Mura ciyiir. After the First Sangam ceased to exist the Second Sangam was formed. The grammarians Akattiyan r and Tolk ppiyan r were also members of this Academy. -
The Mother of All Civilization—The Vedic Civilization
THE MOTHER OF ALL CIVILIZATION------- THE VEDIC CIVILIZATION 1. INTRODUCTION TO VEDIC CIVILIZATION. THE VEDIC RELIGION OR THE VEDIC WAY OF LIVING This is the religion that is widely practiced in India and Nepal. This religion is widely percept to have originated in the Indian subcontinent. This religion is practiced by the inhabitants and also by the people and the families who have migrated to various other geographical areas and countries. What is Hinduism and how is it connected to the Vedic civilization. Sanatan dharma. To answer these questions we have to know what is vedic civilization and who are the representative of the vedic civilization. the antiquity of the vedic civilization also needs to be established. Statistically there are over 700 million hindus in Bharat [India] and Nepal. Hinduism is also reffered to as Sanatan Dharma which means eternal faith. In the first paragraph I have mentioned Hinduism as a religion but strictly speaking it is not a religion. It is based on the practice of Dharma, the code of life.The very word BHARAT comes from a Sanskrit phrase bhayam ratah bharatah means the one who is totally dedicated to the way of life based on the divine knowledge even today this is the official name of our country i.e. bharat, India. Since Hinduism has no founder anyone who practices the dharma can call himself a hindu. He has so much freedom that he can even question the authority of any scripture or even the existence of the divine. So how does Hinduism differ from other religion? The difference is very basic. -
Hinduism and Buddhism, Vol I
Hinduism and Buddhism, Vol I. Charles Eliot Hinduism and Buddhism, Vol I. Table of Contents Hinduism and Buddhism, Vol I.........................................................................................................................1 Charles Eliot............................................................................................................................................1 PREFACE................................................................................................................................................2 LIST OF ABBREVIATIONS. The following are the principal abbreviations used:..............................3 INTRODUCTION................................................................................................................................................3 BOOK II. EARLY INDIAN RELIGION. A GENERAL VIEW.......................................................................47 CHAPTER I. RELIGIONS OP INDIA AND EASTERN ASIA..........................................................47 CHAPTER II. HISTORICAL................................................................................................................52 CHAPTER III. GENERAL CHARACTERISTICS OF INDIAN RELIGION.....................................60 CHAPTER IV. VEDIC DEITIES AND SACRIFICES........................................................................68 CHAPTER V. ASCETICISM AND KNOWLEDGE...........................................................................78 CHAPTER VI. RELIGIOUS LIFE IN PRE−BUDDHIST INDIA.......................................................84 -
Political Economy of Idenity Formation, 1890- 1910: Class and Community in Colonial Punjab
Political Economy of Idenity Formation, 1890- 1910: Class and Community in Colonial Punjab * Haider Ali Agha Abstract This paper analyses the rise of Muslim communal consciousness from the perspective of class conflict between different religious communities of this region. Punjab, being a Muslim majority province of British India, had agricultural and pastoral economy, notwithstanding the fact that colonial projects such as building of railways and canal colonies later radically altered pre-capitalist economic structure. British political and legal institutions along with these projects played a role in shaping and formation of group identity although it could not transform the consciousness which was distinctive of agrarian-pastoral society. The kind of nationalism which originated and developed on soil of the Punjab was professedly of religious nature. In the social milieu, rival religious communities vied for political and economic dominance. This paper seeks to explore the relation between class interest of landed elites and Muslim nationalist consciousness. The idea of religious nationalism, both among Hindus and Muslims, was developed and exploited by powerful elites representing economic interests of different classes to strengthen their political position in the Punjab. The paper also analyses how economic structure built by colonial state sharpened the antagonism between social classes of Muslim and non-Muslim 106 Pakistan Vision Vol. 17 No. 2 communities which eventually led to idea of Muslim separatism in the Punjab. Introduction This rise and growth of consciousness of Muslims as a distinct community in the Punjab has been a focus of researches by eminent native and foreign historians. Most of those, who conducted the research on this area, have either studied this phenomenon as the product of pre-existing communal fault lines or from a perspective of colonial policy of divide et impera. -
Sangam-Age-1.Pdf
Sangam Age drishtiias.com/printpdf/sangam-age-1 Introduction The period roughly between the 3rd century B.C. and 3rd century A.D. in South India (the area lying to the south of river Krishna and Tungabhadra) is known as Sangam Period. It has been named after the Sangam academies held during that period that flourished under the royal patronage of the Pandya kings of Madurai. At the sangams eminent scholars assembled and functioned as the board of censors and the choicest literature was rendered in the nature of anthologies. These literary works were the earliest specimens of Dravidian literature. According to the Tamil legends, there were three Sangams (Academy of Tamil poets) held in the ancient South India popularly called Muchchangam. The First Sangam, is believed to be held at Madurai, attended by gods and legendary sages. No literary work of this Sangam is available. The Second Sangam was held at Kapadapuram, only Tolkappiyam survives from this. The Third Sangam was also held at Madurai. A few of these Tamil literary works have survived and are a useful sources to reconstruct the history of the Sangam period. Sangam Literature: Major source giving details of Sangam Age The Sangam literature includes Tolkappiyam, Ettutogai, Pattuppattu, Pathinenkilkanakku, and two epics named – Silappathikaram and Manimegalai . Tolkappiyam was authored by Tolkappiyar and is considered the earliest of Tamil literary work. Though it is a work on Tamil grammar but it also provides insights on the political and socio-economic conditions of the time. Ettutogai (Eight Anthologies) consist of eight works – Aingurunooru, Narrinai, Aganaooru, Purananooru, Kuruntogai, Kalittogai, Paripadal and Padirruppatu.