Tamil Cultural Identity Abroad Cultural Studies Essay

Tamil Cultural Identity Abroad Cultural Studies EssayBharatantyam has been embedded in the Tamil civilization since centuries, transmitted from generation to generation and evolving oer time to up cumber its sacredness and its representation of the states traditional individuation. Today Bharatanaytam has spread worldwide, performed and practiced across countries and accepted by both(prenominal) traditional and modern masses. However it was only after its rebirth in 1930, when the Devadasi Act was passed, and due to E. Krishna Iyers reworking of the moves movement vocabulary into a soci in ally accepted dance form (On, 2011), that Bharatanatyam gained its respectable social status and hence today plays a crucial role in portraying Indias heathenish and traditional identity. This portrayal may be seen as what Bourdieu would call a habitus, which is created by dint of a social, rather an individual process leading to patterns that are enduring and transferrable from one context of drop to a nonher (Powercube, 2012). More precisely, Bharatanatyam is a social measure used to maintain and promote a certain(prenominal) habitus, defining the cultures values which are transferred both finished time and across the nations, whilst also acting as a guide for the Tamil generations today. This essay analyses, based substantially on Bourdieus habitus theory, to what extent Bharatanatyam shapes Tamil cultural identity, specially abroad.Art forms in general, especially when practiced over centuries, relieve oneself proven to be central to any nontextual mattericulation of ethnic identity (Hyder, cited in David, 2009) and this is even to a greater extent true when a population lives immaterial of its home nation. There were, and still are, a significant amount of Tamilians that immigrate from India and Sri Lanka to the unite Kingdom, especially during and after the British colonialism period. For many Tamilians in London, especially the older generation, Bharata natyam is the element that contains within it all of their cultural and religious identity it represents an idealism that they mustiness try to incorporate and preserve. Bharatnayam acts as what Foster would consider an ideal body, something that the material body looks up to and tries to achieve. This ideal cultural representation in Bharatanaym has been transmitted over the years to future generations and to this day young Tamilians explain how Bharatanatyam is part of their culture and prevents the culture and religion from being forgotten, especially in the West (David, 2009). Two students, Maya and Mahumita, beef up this statement by confirming that studying Bharatanatyam is their way of learning about their cultural heritage whilst living abroad. For example, most of Bharatanatyams bodily movements and facial expressions bear a prominent representation that of Tamil womanhood. This can be seen in small gestures such as the applying of the kumkum on the forehead (in represen tation of the third eye), the plaiting of the hair or the folding of the sari, all symbolizing a feminized social body (David, 2009), describing how a woman should appear and behave in this cultural context. Anformer(a) more than specialised example would be that of the heroine grapheme, known as the nayika, and how she uses stylized gestures to prepare herself to meet the hero, the nayaka. Through these gestures the dance transmits an idea of muliebrity and grace which acts as an ideal for all Tamil women to try live up to and admire. This also links to Bourdieus concept of doxa, which is formed through a combination of unspoken norms and beliefs that are taken-for-granted assumptions or roughhewn sense behind the distinctions we make (Powercube, 2012), which in this case is the portrayal of how women are expected to behave. These characteristics that Tamil women need to behold are part of an unstated go on that is reinforced through the dances movements and storytelling, con stantly reminding the Tamil population, and women in particular, what their role is society is. As author Ann R. David explains, for the Tamil middle class, Bharatanatyam promises respectability and a traditional femininity and is, therefore, a prized carrier of tradition (David, 2009). As a result, purity of Tamil tradition, their rituals and religion, their language and their social behaviour, such as the importance of womens chastity in the Tamil civilization, is upheld substantially through Bharatanatyam it is considered an influential tool used to craft social status and conduct, uniting Tamil cultural identity across the world.However, offset printing-generation Tamil immigrants, and especially Tamil Hindu groups, are concerned that the external pressures of the West may overwhelm the younger generations and cause them to lose sight of their national identity as Tamilians. In order to preserve this sense of cultural identity, several schools have been built abroad to encoura ge and indulge the youth in their Tamil culture, ensuring that their root are not forgotten. These classes would, according to Ann R. David, allow the transmission of traditional culture and assist immigrants in maintaining Tamil identity in local diasporic settings where the acquisition of Tamil social, cultural, and religious values does not necessarily take place (David, 2009). Most Sri Lankan Tamil temples and Tamil weekend classes in London are led by Tamil conservationists who try stay true to their cultural identity by discouraging their dance pupils to attend international performances to keep them from any outside influences. In addition, most of the syllabus is written and taught in Tamil, despite the fact that the second generations are likely to have grown up with English as their first language given their educational and social context. This obsession to ensure that Bharatanatyam is practised and incorporated in the lives of immigrated Tamilians means that, as a resul t, the dance now bears more rituals and ceremonies attached to it today than it had during the period of its revival (David, 2009). For example, the offering of flowers on stage, known as pushpanjali, and the dedication of bells on the stage are common rituals now that were not required previously in Bharatanatyam. As part of their cultural essentialism none of the teachers in the London Tamil temples have introduced any creative or just about unconventional material to their students, ensuring that the history of the dance is untouched in order to transfer a pure concept of their Tamil cultural identity. This may be considered as what Bourdieu refers to as misrecognition, similar to Marxs concept of false consciousness, which is the conscious manipulation of a certain group or individual. In this case, the conservationists use Bharatanatyam to encourage certain social pressures that have been accepted without questioning such as, as previously discussed, the role of obedient wome n in the Tamil society.But is this pressure of preserving Tamil traditions through Bharatanatyam having the contrary effect and pushing away the younger generations from exploring their cultural identity? Some may argue yes, as certain teachers and practitioners, mostly in other countries in Europe and in North America, support Tamil nationalism through change and development. Aided and supported by the LTTE (Liberation Tigers of Tamil Eelam), Tamil Sri Lankan nationalism in particular is encouraged to evolve through more creative Bharatanatyam choreographies. For example, a Bharatanatyam piece was choreographed narrating the story of a military woman who sacrifices her male relatives to be a part of the Sri Lankan war. These types of narrations are unconventional compared to any of the traditional Bharatanatyam stories which usually involve Gods and their relationship with mankind. Another example would be the Akademi centre today whose end is to enlarge received aesthetic defini tions of the traditional and classical through strategic acts of cultural translation and situate Indian dance on the multicultural interpret of Great Britain (Meduri, 2004). Therefore, this modernising of Bharatanatyam and the usage of its representative symbolic movements to express contemporary concerns is going against the work of the preservationists. This contemporary development of Bharatanayam can be seen as creating a new, more current and perhaps global cultural identity.This sense of global identity seems to be growing, even in Britain, especially amongst the second generation as they have no strong, direct ties to their homeland. They hence tend to see themselves more as British, British Asiatic or British Hindu citizens who are made up of both cultures, yet belong strongly to neither of them. These young Tamilians are part of a global youth culture (Saldanha, cited in David, 2009) which means that they hold a global identity, unlike their elder relatives who struggle to maintain their traditional cultural identity whilst living in a different country amidst a completely different set of values. In the late 20th century all Indian dance forms were put under the label of South Asian dance, despite the fact that South Asia evidently consists of many more countries than just India, hence not only creating a rather vague category for these Indian dances but also merging internationalism within nationalism. The specific classical dance Bharatantyam being thrown amidst numerous other Indian dances and renamed as a part of a South Asian dance was a huge turning point as it enlarged the Indian label and made open the diverse dance, performance, and theatre practices of the Indian/Asian diaspora (Meduri, 2004). But some Bharatanatyam dancers and teachers, such as Mira Kaushik, encouraged this relocation of Bharatanatyam dance within the broader category of South Asian dance. Kaushik claimed that although Indian dance might look Indian, it is South Asian dance in the United Kingdom because it is performed not just by immigrant dancers from India but by hundreds of South Asian dancers belonging to the different nations of Pakistan, Bangladesh, Nepal, Sri Lanka, India, and Africa (Meduri, 2004). One may argue that Kaushik challenges the idea that Bharatanatyam is specially reserved for Tamilians as their source of cultural identity she brings a whole new concept to Bharatanatyam by suggesting that it can appeal, be understood and performed by many other nationalities. This reform therefore alters and reshapes the key tool Bharatanatyam that traditionally promotes the estalished Tamil habitus. By reintegrating Bharatanaytam with a more futuristic and contemporary aspect, it challenges the cultures original habitus and its centuries of unquestioned customs.Therefore Bharatnatyam may actually be seen as a source of creativity and as a catalyst for a new global identity, rather than a source of tradition and preservation of a rigorously Tamil identity. Bharatnayam has been adopted and reworked since the very beginning of the 1900s by the West, especially in the United States to begin with. For example, in 1906 Ruth St. Denis, the co-founder of the dance company Denishawn, was hugely godly by South Asian dance and she immersed herself in Indian writings and culture. She used these resources to later on choreograph dance pieces, such as Incense, The myth of the Peacock, Radha and further on group productions such as The Flute of Krishna in the 1920s. Another distinct dance pioneer, La Meri, even created a rendition of pad Lake through Bharatanatyam vocabulary. Especially since the 1930s Bharatnayam has opened up as men now feel comfortable to interpret womanly roles, whilst also many dancers from outside of the Tamil nationality have began practicing Bharatanatyam, even to a professional level.But does this globalisation of Bharatanatyam necessarily affect the preservation and the influence it has on the Tamil po pulation and their cultural identity? Rather on the contrary, although Bharatantyam has been increasingly globalised since the early 1900s, the dance in itself to this day remains associated with tradition and symbolism. Both in local Indian communities and abroad, Bharatanatyam is an art that globally and continually promotes the habitus of the Tamil community and its values whether a non-Tamilian dances it, whether a contemporary story is being told, whether a man dances a womans character the movement vocabulary and the concepts behind the dance remains the same for example, even the interpretation of Swan Lake by Le Meri through Bharatanaym essentially needs to use the dances symbolized codes to tell the story. Bharatanatyam is based intricately on traditional meanings, and therefore whatever context it may be placed in, it will stay true to its Tamil origin. Especially in countries such as Britain and Indonesia where the Tamil population is significant, Bharatanatyam remains a key pathway to not only identify themselves with their distant Tamil customs and embody their cultures habitus, but to spread it worldwide.Word count 2,005

Plato Vs. Aristotle :: essays research papers

Plato vs. Aristotle     Plato and Aristotle, two philosophers in the 4th century, hold polarviews on government activity and philosophy in general. This fact is very cleverlyillustrated by Raphaels "School of Athens" (1510-11 Stanza della Segnatura,Vatican), where Plato is portrayed looking up to the higher forms and Aristotleis pointing down because he supports the natural sciences. In a discussion ofpolitics, the stand point of each philosopher becomes an essential factor. Itis not coincidental that Plato states in The Republic that Philosopher Rulerswho possess knowledge of the good should be the governors in a city state. Hisstrong interest in metaphysics is demonstrated in The Republic various timesfor example, the similes of the cave, the sun, and the line, and his theory ofthe forms. Because he is so involved in metaphysics, his views on politics aremore theoretical as opposed to actual. Aristotle, contrarily, holds the viewthat politics is the ar t of ruling and being ruled in turn. In The Politics,he attempts to outline a way of governing that would be ideal for an actualstate. Balance is a main word in discussing Aristotle because he believes it isthe necessary fragment to creating a stable government. His less metaphysicalapproach to politics makes Aristotle more in tune with the modern world, yet heis far from modern.     Platos concept of what politics and government should be is a directresult of his belief in the theory of forms. The theory of forms basicallystates that there is a higher "form" for everything that exists in the world.Each material thing is simply a federal agency of the real thing which is theform. According to Plato, most people cannot see the forms, they only see theirrepresentation or their shadows, as in the simile of the cave. Only those wholove knowledge and contemplate on the reality of things will achieveunderstanding of the forms. Philosophers, who by rendering are knowledgelovers, are the only beings who can reach true knowledge. This concept has tobe taken a step further because in The Republic, Plato states that philosophersshould be the rulers since they are the only ones who hold the form of the good.Plato seems to be saying that it is not enough to know the forms of tables ortrees, one must know the greatest form--form of the good--in target to rule. Thereasoning is if you know the good, then you will do the good. Therefore,philosopher rulers are by far the most apt to rule.     In The Republic, Plato builds around the idea of Philosopher Rulers.

Hairspray: The Cost of Beauty Is Too High Essay -- Beauty

Throughout the decades, womens fashion has evolved many judgment of convictions, each time creating a fashion stamp unique to that particular decade. One thing has remained the same and managed to remain a part of every era hairspray. It is a decorative product that is meant to hold hair in its place. A lot of products we habituate today are may have unseen consequences to daily usage. A product I use almost daily is hairspray. I always knew hairspray was bad for the environment because of the aerosol that was in them would break down the ozone layer, so I began to fount at a specific hairspray that I use just about every morning and night, Sebastian Shaper Hairspray, Regular, Styling Mist for Hold & Control. This specific Sebastian Hairspray product is non only bad for the environment it is also bad for humans and animals. Sebastian Shaper Hairspray Styling Mist for Hold and Control is bad for many reasons. To begin with the people who use the hairspray are slowly harming their body because the hairspray contains many harmful chemicals like alcohol, carcinogens, propellants, propane, and artificial fragrance. These substances can cause irritation of the skin, lungs and eyes, low blood pressure, breathing difficulty, and coma. It is currently unfathomed whether ingredients in hairspray are safe for humans to use, but many of the ingredients in this hairspray are unstable compounds and have potential to be harmful. For example before the 1970s hairsprays contained the propellant vinyl chloride (VC), it took more than a decade to ban this ingredient even though it was known to be harmful for humans. According to the National appoint of Health, As angiosarcoma of the liver (ASL) is a sentinel cancer from exposure to VC, identification of thes... ... 27 Mar. 2009. Web. 06 June 2012. .Multilateral Investment Guarantee Agency Environmental Guidelines for Aluminum Manufacturing. Http//www.miga.org/documents/AluminumManufacturing.pdf. Web.occupatio nal Safety and Health Guideline for Aluminum. Occupational Safety and Health Guideline for Aluminum. United States Department of Labor. Web. 06 June 2012. .OCTINOXATE. National Library of Medicine. Web. 06 June 2012. .Wong, Curtis M. Hungary Factory Reservoir Bursts, Floods Towns With Toxic Waste. The Huffington Post. TheHuffingtonPost.com, 04 Oct. 2010. Web. 06 June 2012. .

Digital Piracy :: essays research papers

All around the world people connected to the meshing are downloading free digital content through P2P file sharing software.Intellectual property rights are being broken as people are downloading free content through P2P (Peer 2 Peer) networks, and illegal websites online. Production companies tint do anything about that beca utilisation developers of this type of software cant be blamed for what people share. And no one can track the people behind the illegal websites.Production companies took a bold step forward by uploading their content online. People now are not obliged to buy a full album to listen to one song, for a minimal hire you can buy the track you want, the same goes for movies and electronic publications. The downloaded files though will be digitally protected so that only the person who downloads them can use them, and he cant share them at home or with friends. Even with this step from production companies, a large portion of people who download medicine still d o it for free. Moreover hackers came up with new ways to remove the digital copyrights so the same as before one downloads medicament and distributes them around.The Industry gets its revenue from selling this content whether its online or in stores, this funds new projects and allow for better products in the future. The public should be witting of this, downloading the content for free, and not buying it will decrease revenue for the companies stopping them from undertaking future projects.Production companies should lower the price on their products, I cant buy music for at least 20$ per album and DVDs for 30$, I only make 200$ per month, said George Issa a music fan who spends most of his nights downloading music from the internet, when there is an album or movie that I really like, I try to buy it legally, I dont think I am doing anything wrong, they are wrong

The New Beetle Case Study Essay -- essays research papers

1.)What made the Drivers Wanted campaign so successful? What did the campaign try to motivate the consumer to do? What measures prove that the campaign was successful? What did it do to the consumers perception of the brand?Looking back, Volkswagens decision to switch advertising agenciesfrom DDB Needham to Arnold Communications (AC)was a critical step in the companys comeback bid. After all, AC was the one who came up with the Drivers Wanted campaign.As stated in the case study, after AC won the Volkswagen account, they did some in-depth seek on consumer and dealer perceptions of Volkswagen. They discovered thatVolkswagen consumers are younger, slightly more affluent, and more educated than the average car purchaser Volkswagen owners are creative/confident/ audacious individuals who enjoy a more active role in driving and Volkswagen was perceived as its namesake, the peoples car. Other important information was also taken into consideration, includingthe rational benefit of Volks wagen was that it was the only brand that offered German engineering at an affordable price. The emotional benefit of Volkswagen was that it represented a different management of driving (more connected to the road) and living (more connected to the world). With this information, AC began to craft an ad campaign that played to these strengths (consumer influences). The Drivers Wanted campaign was successful because its messagewhich was based on ACs in-depth researchclearly ta...

Free Essays - A Psychological Analysis of Hawthornes Young Goodman Brown :: Young Goodman Brown YGB

My first thought when I read the story is that theres a psychological aspect to this. This aspect comes to life when Brown begins to accept the reality that he seems to repress. Which reality is this? As imperfect humans, weve occasionally used poor intellect on issues in our everyday lives, but what is most important is how we deal with these experiences that will become forever frozen in our minds. I feel that this is the major(ip) cause of anguish for Brown. When you look at his society and the beliefs of the townspeople, one can understand how Browns conscience can be very overbearing. So overbearing that it causes him to waste delusions concerning the welfare of his soul. I believe it is a dream or nightmare for Brown, one that he will never be able to deal with. iodin wonders how Browns townsfolk deal with their sins. Do they repress them or just keep them hid from others? Through time, Brown learns he is not alone when it comes to dealing with good and evil. Isnt he just d ealing with good? Or is it the connection between good and evil that bugs him? His own wife, Faith, is bothered with symptoms a lone woman is troubled with much(prenominal) dreams. Brown mentions, She talks of dreams, too, which is a somewhat reassuring statement for him. This seems to confirm the notion that his journey is a fabrication of his unconscious (a dream) and that his wife has similar problems. Its kind of ironic that her name is Faith, which seems to be the very thing that she is lacking. Also, Brown is caught offguard when he sees the journeyman mingle with Goody Cloyse. He comments that old woman taught me my catechism such a respectable woman is talking to evil. We are also told of how Browns family wasnt as wholesome as he believed. His grand let lashed a Quaker woman while his father set fire to an Indian village. How did these men deal with their actions? I can remember reading about Puritans who used to whip themselves for their sins. This torment can decimate you to a physical numbness but the sin is still in your mind. Through it all, I wonder about all the hell people were fix up through, during this time period, for acts that were deemed unacceptable  I really like the symbolism in this story.

Imperfections in The Birthmark by Nathaniel Hawthorne Essay -- The Bir

Imperfections in The Birthmark by Nathaniel HawthorneToo often in this valet does man attempt to perfect nature. Tampering with this sort of element most commonly leads to a disaster to come extent. Because man is never satisfied, he is everlastingly vying for perfection, regardless of the outcome. Such is the case in Nathaniel Hawthornes short story, The Birthmark. Aylmers persistent attempt to perfect nature is the cause of Georgianas demise and the affirmation that when man tampers with such a powerful component terrible things may occur. In this short story, Hawthorne uses symbolism to emphasize the strange shape of the earthly imperfection (204) and his desperate need to change it. The shape of the birthmark bore a little similarity to the human hand (204). Here, Hawthorne?s use of symbolism clearly illustrates a distinct connection between the shape of the birthmark as a human hand and the need to remove it by the same means. In Aylmer?s quest for perfection, he simply ignores the fact that he is meddling with an incredible force Nature. The ?crimson hand? (206) symbolizes man always trying to change something natural something that need not be changed. Aylmer?s subconscious irresistible impulse with science quickly becomes apparent when he realizes that he has the knowledge to potentially change something that nature has brought. At one point in the story Aylmer becomes so infatuated with removing this birthmark he dreams about how he will do so. He goes a...