The Administration of Jaffna Kingdom – a Historical View
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Configurations of the Indic States System
Comparative Civilizations Review Volume 34 Number 34 Spring 1996 Article 6 4-1-1996 Configurations of the Indic States System David Wilkinson University of California, Los Angeles Follow this and additional works at: https://scholarsarchive.byu.edu/ccr Recommended Citation Wilkinson, David (1996) "Configurations of the Indic States System," Comparative Civilizations Review: Vol. 34 : No. 34 , Article 6. Available at: https://scholarsarchive.byu.edu/ccr/vol34/iss34/6 This Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Comparative Civilizations Review by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Wilkinson: Configurations of the Indic States System 63 CONFIGURATIONS OF THE INDIC STATES SYSTEM David Wilkinson In his essay "De systematibus civitatum," Martin Wight sought to clari- fy Pufendorfs concept of states-systems, and in doing so "to formulate some of the questions or propositions which a comparative study of states-systems would examine." (1977:22) "States system" is variously defined, with variation especially as to the degrees of common purpose, unity of action, and mutually recognized legitima- cy thought to be properly entailed by that concept. As cited by Wight (1977:21-23), Heeren's concept is federal, Pufendorfs confederal, Wight's own one rather of mutuality of recognized legitimate independence. Montague Bernard's minimal definition—"a group of states having relations more or less permanent with one another"—begs no questions, and is adopted in this article. Wight's essay poses a rich menu of questions for the comparative study of states systems. -
The Case of Kataragama Pāda Yātrā in Sri Lanka
Sri Lanka Journal of Social Sciences 2017 40 (1): 41-52 DOI: http://dx.doi.org/10.4038/sljss.v40i1.7500 RESEARCH ARTICLE Collective ritual as a way of transcending ethno-religious divide: the case of Kataragama Pāda Yātrā in Sri Lanka# Anton Piyarathne* Department of Social Studies, Faculty of Humanities and Social Sciences, The Open University of Sri Lanka, Nawala, Sri Lanka. Abstract: Sri Lanka has been in the prime focus of national and who are Sinhala speakers, are predominantly Buddhist, international discussions due to the internal war between the whereas the ethnic Tamils, who communicate in the Tamil Liberation Tigers of Tamil Eelam (LTTE) and the Sri Lankan language, are primarily Hindu. These two ethnic groups government forces. The war has been an outcome of the are often recognised as rivals involved in an “ethnic competing ethno-religious-nationalisms that raised their heads; conflict” that culminated in war between the LTTE (the specially in post-colonial Sri Lanka. Though today’s Sinhala Liberation Tigers of Tamil Eelam, a military movement and Tamil ethno-religious-nationalisms appear as eternal and genealogical divisions, they are more of constructions; that has battled for the liberation of Sri Lankan Tamils) colonial inventions and post-colonial politics. However, in this and the government. Sri Lanka suffered heavily as a context it is hard to imagine that conflicting ethno-religious result of a three-decade old internal war, which officially groups in Sri Lanka actually unite in everyday interactions. ended with the elimination of the leadership of the LTTE This article, explains why and how this happens in a context in May, 2009. -
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. -
Sri Lanka Anketell Final
The Silence of Sri Lanka’s Tamil Leaders on Accountability for War Crimes: Self- Preservation or Indifference? Niran Anketell 11 May 2011 A ‘wikileaked’ cable of 15 January 2010 penned by Patricia Butenis, U.S Ambassador to Sri Lanka, entitled ‘SRI LANKA WAR-CRIMES ACCOUNTABILITY: THE TAMIL PERSPECTIVE’, suggested that Tamils within Sri Lanka are more concerned about economic and social issues and political reform than about pursuing accountability for war crimes. She also said that there was an ‘obvious split’ between diaspora Tamils and Tamils within Sri Lanka on how and when to address the issue of accountability. Tamil political leaders for their part, notably those from the Tamil National Alliance (TNA), had made no public remarks on the issue of accountability until 18 April 2011, when they welcomed the UN Secretary-General’s Expert Panel report on accountability in Sri Lanka. That silence was observed by some as an indication that Tamils in Sri Lanka have not prioritised the pursuit of accountability to the degree that their diaspora counterparts have. At a panel discussion on Sri Lanka held on 10 February 2011 in Washington D.C., former Principal Deputy Assistant Secretary of State for South and Central Asia, Donald Camp, cited the Butenis cable to argue that the United States should shift its focus from one of pursuing accountability for war abuses to ‘constructive engagement’ with the Rajapakse regime. Camp is not alone. There is significant support within the centres of power in the West that a policy of engagement with Colombo is a better option than threatening it with war crimes investigations and prosecutions. -
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 -
SRI LANKA: Land Ownership and the Journey to Self-Determination
Land Ownership and the Journey to Self-Determination SRI LANKA Country Paper Land Watch Asia SECURING THE RIGHT TO LAND 216 Acknowledgments Vavuniya), Mahaweli Authority of Sri Lanka, Hadabima Authority of Sri Lanka, National This paper is an abridged version of an earlier scoping Aquaculture Development Authority in Sri study entitled Sri Lanka Country Report: Land Watch Asia Lanka, Urban Development Authority, Coconut Study prepared in 2010 by the Sarvodaya Shramadana Development Authority, Agricultural and Agrarian Movement through the support of the International Land Insurance Board, Coconut Cultivation Board, Coalition (ILC). It is also written as a contribution to the Janatha Estate Dvt. Board, National Livestock Land Watch Asia (LWA) campaign to ensure that access Development Board, National Water Supply and to land, agrarian reform and sustainable development for Drainage Board, Palmyra Dvt. Board, Rubber the rural poor are addressed in development. The LWA Research Board of Sri Lanka, Sri Lanka Tea Board, campaign is facilitated by the Asian NGO Coalition for Land Reform Commission, Sri Lanka State Agrarian Reform and Rural Development (ANGOC) and Plantation Cooperation, State Timber Cooperation, involves civil society organizations in Bangladesh, Geological Survey and Mines Bureau, Lankem Cambodia, India, Indonesia, Nepal, Pakistan, the Tea and Rubber Plantation Limited, Mahaweli Philippines, and Sri Lanka. Livestock Enterprise Ltd, National Institute of Education, National Institute of Plantation Mgt., The main paper was written by Prof. CM Madduma Department of Wildlife Conservation Bandara as main author, with research partners Vindya • Non-Governmental Organizations Wickramaarachchi and Siripala Gamage. The authors Plan Sri Lanka, World Vision Lanka, CARE acknowledge the support of Dr. -
Conjuring up Spirits of the Past" Identifications in Public Ritual of Living Persons with Persons from the Past
PETER SCHALK "Conjuring Up Spirits of the Past" Identifications in Public Ritual of Living Persons with Persons from the Past Introduction Karl Marx pointed out in the first chapter of Der achzehnte Brumaire des Louis Bonaparte ("The Eighteenth Brumaire of Louis Napoleon") from 1852 that just as people seem to be occupied with revolutionising themselves and things, creating something that did not exist before, it is precisely in such epochs of revolutionary crisis that they anxiously conjure up the spir- its of the past to their service, borrowing from them names, battle slogans, and costumes in order to present this new scene in world history in time- honoured disguise and borrowed language. Thus, Luther put on the mask of the Apostle Paul. (Marx 1972: 115.) Marx called this also Totenbeschwörung or Totenerweckung, "conjuring up spirits of the past", and he saw two pos- sible outcomes of it. It can serve the purpose of glorifying the new strug- gles, but it can also end up in just parodying the old. It can magnify the given task in the imagination, but it can also result in a recoil from its solu- tion in reality. It can result in finding once more the spirit of revolution, but may also make its ghost walk again. (Marx 1972: 116.) There is a risk in repeating the past. It may just end up in comedy or even ridicule. This putting on the mask of past generations or Totenbeschwörung, I re- fer to here as historical approximation/synchronisation. This historical ap- proximation to, and synchronisation of, living persons with persons of the past is done as a conscious intellectual effort by ideologues to identify per- sons and events separated in space and time because of a similarity. -
Nationalism, Caste-Blindness, and the Continuing Problems of War-Displaced Panchamars in Post-War Jaffna Society
Article CASTE: A Global Journal on Social Exclusion Vol. 1, No. 1, pp. 51–70 February 2020 brandeis.edu/j-caste ISSN 2639-4928 DOI: 10.26812/caste.v1i1.145 Nationalism, Caste-Blindness, and the Continuing Problems of War-Displaced Panchamars in Post-War Jaffna Society Kalinga Tudor Silva1 Abstract More than a decade after the end of the 26-year old LTTE—led civil war in Sri Lanka, a particular section of the Jaffna society continues to stay as Internally Displaced People (IDP). This paper tries to unravel why some low caste groups have failed to end their displacement and move out of the camps while everybody else has moved on to become a settled population regardless of the limitations they experience in the post-war era. Using both quantitative and qualitative data from the affected communities the paper argues that ethnic-biases and ‘caste-blindness’ of state policies, as well as Sinhala and Tamil politicians largely informed by rival nationalist perspectives are among the underlying causes of the prolonged IDP problem in the Jaffna Peninsula. In search of an appropriate solution to the intractable IDP problem, the author calls for an increased participation of these subaltern caste groups in political decision making and policy dialogues, release of land in high security zones for the affected IDPs wherever possible, and provision of adequate incentives for remaining people to move to alternative locations arranged by the state in consultation with IDPs themselves and members of neighbouring communities where they cannot be relocated at their original sites. Keywords Caste, caste-blindness, ethnicity, nationalism, social class, IDPs, Panchamars, Sri Lanka 1Department of Sociology, University of Peradeniya, Peradeniya, Sri Lanka E-mail: [email protected] © 2020 Kalinga Tudor Silva. -
Between Convergence and Divergence: Reformatting Language Purism in the Montreal Tamil Diasporas
Sonia Neela Das UNIVERSITY OF MICHIGAN Between Convergence and Divergence: Reformatting Language Purism in the Montreal Tamil Diasporas This article examines how ideologies of language purism are reformatted by creating inter- discursive links across spatial and temporal scales. I trace convergences and divergences between South Asian and Québécois sociohistorical regimes of language purism as they pertain to the contemporary experiences of Montreal’s Tamil diasporas. Indian Tamils and Sri Lankan Tamils in Montreal emphasize their status differences by claiming that the former speak a modern “vernacular” Tamil and the latter speak an ancient “literary” Tamil. The segregation and purification of these social groups and languages depend upon the intergen- erational reproduction of scalar boundaries between linguistic forms, interlocutors, and decentered contexts. [Tamils, Quebec, diaspora, linguistic purism, spatiotemporal scales] ontreal is situated within the Canadian province of Quebec, a self- identifying francophone nation that seeks to be recognized as a “distinct Msociety” within North America1 (Lemco 1994). This society’s ever-present fear of being engulfed by a demographically expanding, English-speaking populace has contributed to a heightened level of metalinguistic awareness among French- speaking Québécois citizens. For the residents of Montreal, this metalinguistic aware- ness appears to be even more acute. Often characterized by scholars, politicians, and media as an inassimilable, globalizing element located within the otherwise -
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.