Tamil Poetry and Ideology
Literature is the
human process of internalizing the external world's scenes and life experiences
and translating them into language.
Poetry is the result of the effective act of "speech through the
mind". An accumulation of feelings
through life experiences, an advanced understanding of the physical world, and
a rich linguistic skill are essential for the fine craft of poetry. Akion's internal and external understandings
become the target of literary production both accidentally and
deliberately. Achion's position within
the movement of literature is certain to be overt or background. Tamil poetry has evolved over time with
various ideologies.
A History of Poetic Ideology
Throughout history,
literature has been a common platform to bring to the masses the ways in which
ideology is constructed through it.
There is should be. Because linguistic representations are the
only structures that are documented, replicas of time. In the 20th century, the opening period of
global scientific thought in the Indian society, while the departure of poetic
language is celebrating its freedom of language in the literature of lay
language, voices are being raised that it is moving unilaterally with
ideological impositions as policy campaigns, and poetic language is becoming
rigid and alienated from the reading of the masses. It is necessary to evaluate and examine the
arguments presented in these voices.
Tamil Literary Ideology
Conceptualism is the
understanding of the dialectic of human habitat with ecology. Poetry, which is the spiritual expression of
man, is directly related to philosophy, which is the understanding of
life. Human understandings vary and
change over time. Philosophical
positions from time to time have a tendency to overlap and intersect with each
other with complementary and contradictory characteristics. In the literature created in each period, the
creator believes that the philosophical knowledge of that period is
advanced. Literary ideological change is
difficult to understand unless one understands the scientific dynamic of
refuting a previously held opinion and establishing an alternative opinion with
appropriate evidence.
Poetry has worked by
uniting self-realizations with life. The
ideological lineage of Tamil poetry can be divided into the naturalism of
Sangha literature, the moral proposition and reformism of moral texts, the
transcendental theory of the Kappiyas, the metaphysics of devotional
literature, the spiritualism of the Puranas, the individualistic tradition of
the small literature, the alternative thought and emancipatory ideologies of
the new poems, and the universal scientific and analytical theories of modern
literature.
Poetry and ideological allergy
As soon as an idea is
presented, the objection that arises criticizes the inadequacies of the
idea. Opinion becomes disciplined and
imitated, and counter-opinion fills its inadequacy and dilutes the former. This is called ideological allergy or
alternative ideology. This state of
repetition and change is common to all ideology. Tamil society has seen many such ideological
ups and downs.
The ideologies of
post-Sangam literature are more expressive than before. When the Tamil society changed from a
land-owning group life to a khanate system of government, there was a need to
give ideological shape to the constitutional structures and strengthen
them. Poems made that possible. Although presented poetically, the Arathas
presented philosophical principles in simple terms with a direct expressive
character to the general public.
Religious doctrines were used to ensure stable powers for dynastic
polities. See, the emphatic poetic
language of the scriptures is closely aligned with Jain and Buddhist doctrines.
Poetic control and religious ideologies
Any literature that
presents its opinion to the general public is biased. In this way, the background factors of the
moral emphasis of the poetic literatures mentioned below, the theoretical
turning points of the Tamil society and the arguments put forward by the
Buddhist and secular principles that are in conflict with the Jain and Buddhist
religions. Arunan has analyzed the Tamil philosophical traditions.
Even though Vedic,
Vedic and Velvik ideologies prevailed in the Tamil society during the Sangha
period, they took literary form and established them as social morals in the
period of Bhakti literature. Saiva and
Vaishnava doctrines are to be understood as "revivalist" beliefs
proposed with Pallava and Chola khanate social support. Vedic and Vedic ideologies have become
established as the faith experiences of people like never before. By analyzing the contents of Vedic poetry, we
can feel that the literary space of that time had created an environment in
which devotion had to be adapted as an intellectual material.
State power and dominant Vedicism in literature
Opportunities to
present the inadequacies of Vedic ideology in the literature were curtailed or
denied. On behalf of the Vedic
traditions, the liturgical and naturalistic theological principles of the Tamil
community were subjected to distortions.
are legendary. The Puranas
conventionalized sacred pretensions with ecological flaws, and refuted seasonal
changes and field science.
It can be seen that
the aesthetic importance of literary form is given to avoid the content
strictness of the ideological brutalities of devotional literature. The Vedic novelties which had become part of
the literary center during the time of the foreign emperors were blindly
supported by the later Chola and Pandyan governments. During this period, hatred towards
alternative ideologies such as Jainism, Buddhism and Universalism was presented
by Saiva and Vaishnava devotional poetry.
In the history of Tamil literature, the Bhakti Movement period was the
period of supreme ideological imposition and propaganda in the field of
literary art using state power.
Poetry and alternative ideological fluidity
Although the literary
movements of the Siddhas with alternative thought arose here and there as
interpretations of religious elements and reform arguments, they were not as
widespread and public as the Puranic literature. The vigor of Saiva and Vaishnava devotional
ideologies plagued Tamil poetry till the 16th century. Although the alternative theology of Islamic
religious ideology was somewhat modified, Islamic literature also had a strong
mythological character. After the 17th
century, religious reform movements presented significant alternatives in the
literary field. However, they were
immediately reprimanded by devotional poets and rebuttals arose so that they
did not become stronger. As proof,
Marutpa poetry emerged as a rebuttal from Arumukha Novelist to Vallalar's poem
TiruArutpa, who presented religious reformism.
Saiva ideological exegesis led the poets to dilute alternative
ideas. Adisankara, Ramanuja, Madhvar
successively gave Vedic interpretations.
Intellectuals in Colonization
The arrival of the
Europeans had various scientific impacts on the political systems of the Tamil
society. The arguments of science broke
all mythological structures. Up to the
17th century, the literary writers who promoted the Puranic knowledge as their
wisdom supported the Christian literature in order to cling to the colonial
power. They relaxed the strictures of
religious ideology. Arumukha, a novelist
who rejected Vallalar's religious reform argument, helped to translate the
Bible. He is the one who gave the word
Lord. Poetical literature for
Christianity took shape. The colonial
period can be referred to as a period of great scientific thought in many
fields including economics, linguistics, communication, and philosophy. The Tamil community, associated with the
naturalistic theory of Ulagayatham, quickly absorbed these changes.
Linguistic literary
principles and tools provided by Europeans like Siegenbaulk, Veeramamunivar,
Caldwell, G.U.Pope, Percival, Ellisu and the scientific implications of Western
literary principles helped to develop the political emancipation thought of
Tamils. New poetics broke the
assumptions of “subjugation to power” established through devotional poetry.
Bharti, who presented
the ideology of liberation in Tamil with eloquence, received ideological
clarity and change in literary structure with scientific alternative thinking
from European literature. Bharti's poetry, which carried out a literary work to
raise the spirit of liberation in Tamil literature, can be seen in the
"refusal, alternative, solution" proposals of the French
revolutionary literary figures such as Voltaire and Shelley. Bharti's alternative thought created great
openings in the ideological course of Tamil poetry and in poetic imagery for
literary dissemination. The post-Bharti
movement in Tamil literature was driven by political emancipation along with
scientific thought.
Tamil literature and
liberation ideologies
The emancipatory
thought of Tamil New Poetry starts from Bharathi's anti-colonial point and
extends to economic, geographical, sociological and cultural platforms. Dravidian ideological poets, including
Bharathidasan, advocated the need for the restoration of human natural virtues,
the noble right to life. The 19th
century was a period of rise of egalitarian ideologies in Tamil land, where
global scientific development had a great impact on literature and ideology.
In particular, Karl
Marx's theory of common property, which is the antagonistic ideology behind
slavery and capitalist economic exploitation systems, and Father Periyar's
Dravidian ideology, which is an antagonistic ideology of Sanatana Arya
ideology, revolutionized the Tamil literary scene. The devotionalism that had occupied the
poetic field until then was evaluated by counterarguments. Tamil literature labeled customs that were
against the moral life of Tamils as superstitions. During this period when the Tamil literary
scene was operating with intellectual genres, the Tamil poetry scene was rich
in ideology. Communalism, Dravidianism
and Ayodhitasa's Tamilianism both rejected the monolithic and casteist constructs.
This period can be marked as the period of revival of Tamil literary ideology,
when Tamil poetry, where kings and gods were the objects of literary fiction,
brought the lay working people into the intellectual center.
In the 19th century,
the disappearance of leaders known as symbols of communalism and Dravidian
ideology and the subsequent wavering of public trust in leaders led to the
emergence of different movements of the same ideological stance. All the sects that arose as radical
ideological movements have been subject to these distortions throughout
history. Some inadequacies are felt in
any theory of transition. This trend was
also echoed in Tamil poetic literature.
Ideological adversaries held fierce debates through poetry. As evidence, we can cite the radical communal
liberation ideology of the Inculab and the ideological debates between
Thanikaichelva and Kannadasan. The Tamil
literary platform also underwent changes due to the political platform such as
communalism movement split, Dravidian movement split, the rise of Tamil
nationalism, Ambedkar's Dalit liberation field.
The extreme leftist
liberation thought also evolved into the Naxalbari movement. All these political ideologies subjected
their ideas to poetry with a unique perspective. As proof, if we take the order of
Ku.Chinnappa Bharti - Jeevanandham - Gandharvan - Pattukottai Kaliana Sundaram
- Inculab - Tanigaichelvan - Pa. Seyaprakasam in the direction of ideological
poetry, we can see the trend of leftist liberation ideology from time to
time. Ideological contradictions are
manifested in movement ideology and ideological literary language. Leftist
movements used the Tamil poetic field to bring to the masses the colonial
structure of Indian capitalism with a Marxist ideological understanding, the
dynamics of established religions as exploitative institutions, the
exploitation of colonial capitalism and post-colonial liberation modern
capitalist systems. Kawimozhibulam is a
testimony to the strengthening of ideological arguments in many ways.
Tamil Poetry and
Modern - Postmodern Ideology
The economic
ideological investigations carried out by the Left in Tamil literature and the
arguments of the Dravidian movement infused the intellectual fields of the
Tamil community with a philosophical perspective. Because of this, the Kavimozhithala movement
was seen as a platform for people to get changes in their lifestyles and the
right to life. It is interesting to note
that even when Tamil poetry returned to its rich ideological foundations, it
missed the opportunity to resolve internal contradictions and sharpen its
goals.
Modern social systems
and post-modern alternative ideas are discussed in the field of Tamil poetry,
accepting and rejecting each other.
The Decay of Modern Poetry
It is true that in
the context of modern collectivism and brokerage capitalism, the revolutionary
logics and heavy usage of words that emerge in poetry are far removed from the
reading platforms of the lay people. It
is the bad luck of the Tamil poetry field to move away from the simplicity of
presenting politics for the new poetic people and move with hard words. If art is for the people, it must be in the
language of the people. A poem not set
in the vernacular can be thought of as an attempt to avoid ideological debates
and to remain beyond popular understanding.
Thus the modern poetics would destroy the soul and objective elements of
literature. This should be avoided.
Poetic Revival and
Reconstruction
Poetic language has
seen many breakdowns and reconstructions throughout its history. At this time when the Tamil community has
been dissolved into individual marginalization by collective marginalization
technologies, it is necessary to reach a consensus to assert one's right to
life and cultural identity through literature.
The ideological inconsistencies of these radical, progressive, and
scientific theories open the way for Vedic Sanatana ideology.
It is imperative that the Tamil poetry community works with
policy coherence while discussing the ideological contradictions of the need to
protect the living rights of the common working people. Poetic language should be able to be used in
the vernacular in order to avoid getting caught in a trap and straying away
from the common sense.
Supplementary texts
· Prof.Arunan, The
Tamil Tradition, Vasantham Publishing House, Madurai.
·Raj gowthaman,
Singing Sum and Tamil Community Formation, NCBH.
·Raj Gowthaman,
Virtue and Energy, NCBH Chennai.
·Kopat Gandhi,
Freedom and Liberation of the People, Vidyal Publishing House, Coimbatore.
·Aijaz Ahmed,
Postmodernism, Ponnulakam Publishing House, Tirupur.
·New Poem Skills, I.
Mohan, Meiyappan Publishing House
·“Trends in Modern
Tamil Poetry” Karigalan, Maruta Publishing House.
·“Marxism in New
Poems”, A. Sekannathan, Manivaskar Publishing House.
·“The soul of poetry
is the body and soul”, K. P. Aravanan, Pari Station.
·“Sociology and
Literature”, K. Kailasapathy, New Century Books.
·“Art Literature A
Philosophical Perspective”, Gnani, Velvi Publication, Coimbatore.
·“Marxist
Sociological Policy”, N. Vanamamalai, NCBH Chennai.
·Pudukavitha
Pudhuparvai”, Bala, Akaram Publication
·“Literary Movement
in New Poetry”, I. Sampath, Uma Publishing House, Puduvai.
·“Dialectics of Tamil
Identity Politics”, N. Muthumohan - NCBH Chennai.
·“Fundamentals of
Modern Literature”, Kailasapati - Kumaran Publishing House
·“Poetry Dialectic P.
Selvakumar” - Kitru Publishing House
·“Introduction to
Modern Tamil Literature” Jayamohan - Joomai Publishing House
·“History of Tamil
Literature” by J.Kurusamy - Akaram Publishing House
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