Tamil Poetry and Ideology

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