Hildegunn Valen Kleive has recently published two articles (one in English and another in Norwegian) looking at religiosity among young Tamil Hindus in rural Norway.
The first (in English), ‘Belonging and Discomfort: Young Hindu Religiosity in Rural Norway’ is published in the Nordic Journal of Religion and Society and may be accessed here.
The second ‘Mestring og balanse. Trekk ved ung hindureligiøsitet’ is published in Prismet and may be accessed here. An English translation will follow at a later date.
Nirukshi (Niru) Perera has completed her PhD at the School of Languages, Literatures, Cultures and Linguistics, Monash University (Melbourne, Australia).
The thesis – Talking Tamil, Talking Saivism: Language practices in a Tamil Hindu temple in Australia – is available to read here.
Hinduism is growing in its influence and significance both in Australia and internationally. The development of India as a superpower and the rise of Hindu nationalism in India are indicators of this growing influence.
In Australia all censuses since 2001 point to Hinduism as the fastest-growing non-Christian religion yet the phenomena of Hinduism in Australia is relatively under researched. Furthermore, non-white immigration and multiculturalism are once more under the spotlight in Australia with the government’s proposed changes to the English language requirements for citizenship, and with the recent release of the 2016 census results. The figure for the number of people who speak Tamil at home has grown by 45% since the 2011 census, and is now approximately 74,000 people. This means that for the part of the Australian population that speaks a language other than English at home, Tamil is the 13th top language.
Therefore, this research is a timely report on the experiences of Sri Lankan migrants and a focus on the role that language and religion play in their lives in Australia and in the formation of identities for the second- and third- generation. In fact, this is the first thesis to focus on the Sri Lankan Tamil diaspora in Australia.
Niru conducted an ethnographic study in a Tamil Hindu temple to investigate what languages are used in the temple space and to show how the temple, as a religious institution, is helping migrants to maintain and transmit the Tamil language and Saiva religion to the next generation.
The study found that the temple has a positive influence on the development of young Tamils’ religious, ethnic and linguistic identities and it provides a safe space for children to use Tamil in a new way. This new way is termed “translanguaging” and it allows for children to use all their languages often resulting in speech that mixes Tamil and English. While English is generally their stronger language, their use of Tamil in translanguaging is evidence of the significant influence of their heritage religion and culture in their contemporary Australian lives.
Sri Lanka, 1983: Jude Ratnam was five years old. He fled the massacre of the Tamils instigated by the majority-Sinhalese government on a red train.
Now a filmmaker, he takes the same train from the south to the north of the island.
As he advances, the traces of violence left by the 26-year-old war, which turned the Tamil’s fight for freedom into self-destructive terrorism, pass before his eyes.
Reminiscing about the fighters and Tamil Tigers, he unveils the repressed memories of his compatriots, opening the door to a new era and making peace possible again.
Demons in Paradise is the result of 10 years of work. For the first time, a Tamil documentary filmmaker living in Sri Lanka is showing the civil war from the inside.
APPEL À CONTRIBUTION : Le numéro 4 de la revue DESI
(Diaspora : Études des singularités indiennes)
sera consacré à la problématique de la rencontre dans le cinéma diasporique sud-asiatique : Afghanistan, Inde, Pakistan, Népal, Bangladesh et Sri Lanka.
Les articles seront sélectionnés selon un processus de blind peer-to-peer review par le comité international de la revue.
La langue de publication est le français ou l’anglais.
Date limite de réception des propositions : 30 septembre 2017
Info : Paul Veyret Paul.Veyret@u-bordeaux-montaigne.fr
« On 9th July 1995, the Sri Lankan Air Force bombed the St Peter’s Church in Navaly and the nearby Sri Kathirgama Murugan Kovil, which were both sheltering displaced Tamils from army bombardment.
A total of 13 bombs were dropped on the sheltering shrines, killing 147 on the spot with many more succumbing to injuries later. »
India has expressed willingness to further partner Sri Lanka’s Northern Provincial administration in development initiatives, emphasising the need for a clear economic programme identifying specific areas.
Sri Lanka is suffering its worst-ever dengue outbreak, with the mosquito-borne virus killing 225 people and infecting more than 76,000 this year.
« On Thursday, Fisheries and Aquatic Resources Minister Mahinda Amaraweera will set a global precedent by proscribing one of the world’s most destructive forms of fishing — bottom trawling — in Sri Lankan waters.
In doing so, the minister will be reiterating the Government’s commitment to sustainable exploitation of the country’s vital fishery resources. Fish contributes around 65 percent of the protein intake for Sri Lanka’s 20 million people.
The prohibition is also intended to buttress northern fishermen’s repeated demands for an immediate end to illegal, unreported, unregulated (IUU) fishing by Tamil Nadu trawlers in Sri Lanka waters. As many as 1,500 Tamil Nadu trawlers have been reported fishing illegally in Sri Lanka waters, using bottom trawls. »
For a long time, Sri Lanka was a leader in the region in two key areas – public health and civic conservancy. But over the last year, the country is facing a major challenge in both, the most visible manifestation being the recent dengue epidemic that has claimed over 200 lives.
Reading Canada’s and Sri Lanka’s anti-terror acts reveals the need for comparative and cross-jurisdictional resistance to globally self-justifying discourses of “terror”
« LAST fall, when drafts first leaked of Sri Lanka’s new and draconian Counter Terrorism Act (CTA), the uproar was swift, but mostly contained to experts on the island. This should not have surprised me. Sri Lanka’s homegrown war on terror has only skimmed the surface of national security political commentary in the West. And yet, having recently returned from Sri Lanka to Canada, I was struck by the CTA’s similarities with Canada’s own new Anti-Terrorism Act (ATA). Across the two countries, the outcry from local activists resounded with echoes: both pointed out the many ways that the new laws dramatically extended and confused already nebulous state definitions of terrorism, casting dragnets over broad forms of dissent. These laws were unconstrained by borders; if we are to survive this era of war without end, our solidarities will need to be no less transnational. »
to read more see : https://thenewinquiry.com/terrors-lawfare/
Developments unfolding in Sri Lanka over the last few weeks look ominously similar to those in 2013-14, when a surge in targeted attacks against minority Muslims and Christians went unchecked by the Rajapaksa administration. The Muslim Council of Sri Lanka, an umbrella organisation for civil society groups, has recorded 25 attacks on mosques and Muslim-owned establishments since April, and the National Christian Evangelical Alliance of Sri Lanka has reported over 40 incidents in 2017.
The International Centre for Ethnic Studies (ICES) cordially invites to the launch of the journal “City” a quarterly magazine of South Asian literature at the ICES Auditorium , 2, Kynsey Terrace, Colombo 8 on Tuesday, July 11 at 4:30 pm . CITY a literary journal in English, exploring the contemporary creative field in South Asia in its many languages and styles. In the new version of CITY (June 2017), special section is dedicated to contemporary Sri Lankan writing in Sinhala, Tamil and English.
see : City Journal
Editor’s Note: This discussion note was prepared in the run up to the Digital Disinformation Forum, held on June 26 and 27. Excerpts of this were used in a moderated discussion on the media’s efforts to build resilience to disinformation.
Fake news became a buzzword around the 2016 US Presidential election campaign. However, it’s something we have been grappling with in Sri Lanka for years. Fake news, is news created with the intent to deceive. However, the term has also been distorted over the years. Not only has it been used by people to dismiss news they don’t like, but it has also become confused with reporting that requires correction, as the Washington Post pointed out. In fact, saying something is ‘fake news’ doesn’t necessarily make it so – Trump himself often accuses entire publication houses as being fake.
To understand how and why fake news has been such a persistent problem in Sri Lanka, it’s necessary to understand a little about the political context. Sri Lanka is still recovering from nearly three decades of civil war that, among other issues along lines of language, land, ethnic politics, education and employment, has sowed deep and enduring divisions between the majority Sinhalese and the minority Tamil communities.
For decades, politicians have deliberately pandered to the Sinhala majority community and their needs in order to gain political mileage- from as back as 1956, when Prime Minister S W R D Bandaranaike passed the Sinhala Only Act, which made Sinhalese the official language of administrative service. In the run up to elections, politicians, news outlets and social media have all put out information designed deliberately to mislead.
Sandya Hewamanne is the author of Stitching Identities in a Free Trade Zone: Gender and Politics in Sri Lanka (2008) and Sri Lanka’s Global Factory Workers: (Un) Disciplined Desires and Sexual Struggles in a Post-colonial Society (2016). She teaches anthropology at the University of Essex, United Kingdom.