Robert Frost may have said “poetry is what is lost in translation”, and Noam Chomsky may say “translation is like squaring a circle or circling a square”. Shelly’s famous statement about ‘vanity of translation’ not withstanding, the art of translating poetry from one language into another continues to flourish, and translation as an academic discipline has outdistanced both Linguistics and Comparative Literature which were once patronizing it. Ironically, the non-violence principle of Jainism was an inadvertent catalyst in the development of violence-ridden untouchability among the speakers of Dravidian languages in post-classical Tamil times. In fact, the word pulaiyaṉ, which later came to mean ‘a polluted man’, originally meant ‘a man who causes auspiciousness/prosperity’. When the classical Tamil texts are analyzed using information from the field of Jainism along with philology, Dravidian linguistics, and South Indian epigraphy, one could see that neither untouchability nor caste was indigenous to Tamil society. All these scholars have failed to consider the influence of Jaina worldview reflected in the classical Tamil literature. Pillay and George Hart to state that the concept of untouchability - and hence the notion of caste - has been present from the time of classical Tamil literature. On the other hand, these words have led scholars like K. But, they have not been able to explain away the occurrence of words such as pulaiyaṉ, iḻipiṟappiṉōṉ, iḻipiṟappāḷaṉ, and iḻiciṉaṉ, which are traditionally interpreted as low-born persons in classical Tamil literature. Tamil nationalist scholars have held that the early Tamil society was casteless. The book has tried to bring out certain fascinating facts of behavioural patterns of the abovementioned dramatic personae in detail.
behave either with adoptive, or assertive or aggressive attributes in certain situations. As there is a space for new understanding of the traditional concepts, the book earnestly throws the light on, how and why, the heroes and heroines, tōḻis (girlfriends) and pāṅgars (companions)/poets, naṟṟāys (biological mothers), cevili-t-tāys (foster mothers), concubines and harlots, chieftains and kings, et al.
Subsequently, aiming at analyzing some of the excellent poems of Saṅgam classics from the psychological perspective, especially in the frame work of “Behavioural Psychology”, the present research work intends to interpret the appropriate feelings and behaviour patterns of the heroines and the heroes evoked in akam and puṟam poems. “Psychology” in the European countries and also briefly discuss the divergent views of the world famous Psychologists. The study attempts to trace the emergence and development of the discipline viz.
0 kommentar(er)
