Indian Journal of Multilingual Research and Development

Journal Information
EISSN : 2582-9025
Published by: Asian Research Association (10.54392)
Total articles ≅ 35

Latest articles in this journal

Jelin Suji J, Mahila Jeni D
Indian Journal of Multilingual Research and Development pp 31-35;

Literature is a mirror of time. Sangam period literature to contemporary literature depicts the love and heroism that occupy an important place in the lives of Tamils. In addition, the traditions of parable, metaphor, imagination, implication, and flesh are dealt with. Thus, innovations that are considered contemporary literature also come out with image, content, and technique. This article is based on Meera's 'Oosigal' poetry, which traces the social ills, the tendency of politicians, and the rich to discriminate between rich and poor. The mockery of society is being created in the world of novel poetry with the expectation that reform will take place. This article makes it clear that the poet Meera's ‘Oosigal’ explores the social problems of poetry with humor. ‘Oosigal’ poetry may be situated to skin political, social, religious, and personal insults.
Chandrabose R
Indian Journal of Multilingual Research and Development pp 8-30;

Poykayil Yohannan, better known as Poykayil Appachan and Sreekumar Gurudevan (1879-1939) was one of the unparalleled renaissance heroes in the history of Kerala. He made various and intellectual contributions for the liberation of the Dalit people of Kerala through songs, Bible commentaries and social activities. This paper explores his physical and spiritual work for the upliftment of Dalit people and his role in the construction of Kerala Renaissance. Without the backing of formal education or scholarship, he gained knowledge from life experiences, learn to read and write on his own, overcame adversity and became a social reformer. Liberating Dalit people with his eloquence and rational analysis skill.
Jayavanisri J
Indian Journal of Multilingual Research and Development pp 1-7;

The mind of the leader is multifaceted. Her mindset is to lose all of her thoughts, flow, thought, action so that she regrets it and then regains what she lost and then rejoices. Without the leader the leader has no responsibilities. Leader Semmandu is aiming to join hands with the leader's love. The mood of the leader is calmed by the word of the friend. Without the support of a friend, the life of the leader will be in question. The reason why the leader excels in the inner mantra is the fear, madness, shame and cultivation she finds. The nurse regrets not thinking of her son's life and thinking of Nartra's daughter. The nurse also appears to be the real mother to the leader. The nurse understands the mother's instincts and actions and is a mother in the internal literature who participates in the suffering of the leader who appears to be the mother.
Shimi Paul Baby
Indian Journal of Multilingual Research and Development pp 53-60;

The Synod of Diamper is, arguably, amongst the most significant milestones in the history of St. Thomas Christians in Kerala. This Synod was convened in the church at Udayamperoor, Kochi, Kerala, from June 20 to June 26, 1599. As is documented, it was Archbishop Alexis De Menezes of Goa who convoked this Synod. 200 decrees were passed during the nine sessions which were held during the Synod; these decrees, in toto, became a turning point in the history of Christianity in Kerala. Primarily, the Synod of Diamper was a religious/theological one. However, its subsequent decisive role in the history and culture of Kerala also gave the Synod a social face. A close scrutiny of the canonas [canon] reveals that these decrees were formulated with a consideration of only Christian practices that were prevalent and familiar in the West [Occident]. In a grimly ironic sense, the canonas overtly attempts a coax-hoax, whereby the Christians of Kerala would be coerced to follow the rules of the occidental version of Christianity; and this disciplining would be aided by various methods including expulsions from parish, ex-communication, etc. One big fallout of this scenario was that the Christians of Kerala, who till then had a variegated co- existence with different cultures, were forced to take up an exclusive and singular notion of Christian culture. Through these canonas, many of the existing socio- cultural customs of the Christians of Kerala were abolished; an attempt to sculpt the socio-cultural life of this native populace and bring it in accordance with the image of the Christian that the West upheld. This article aims to reveal the methodology through which the Institutionalized Western Theological-agencies, by means of constant surveillance and an enforced seclusion-exclusion axis, exerted power on regional and native Christian group.
Ilango M
Indian Journal of Multilingual Research and Development pp 47-52;

Classical literature and Kannadasan's screenplay are two literary elements of the same language. Classicism has deeply influenced Poet Kannadasan. The impact of such literature on literary critics is inevitable. The rich ideas of classicism abound in Kannadasan's screen music. Tolkappiyam is the oldest of the available. Classicism is younger than that. The literature between the two disappeared over time. At that time, Tolkappiyam and Sevvilakkiyam revived Tamil. During this period, Kannadasan's screen songs have flooded the Tamil language. The lyrics and techniques contained in the classic and Kannadasan's screen compositions are like an ocean. This article describes some of the virtues of having peace in the depths of such an ocean.
Sucheta Chaturvedi
Indian Journal of Multilingual Research and Development pp 39-46;

The Bhakti movement in India attempted reforms by fighting caste rigidities and superstitions. Almost around the same time the Cambridge reformers were attempting to reform the Catholic Church and propagating Protestant ideas. This paper attempts a comparative perspective on George Herbert’s poetry in relation to some aspects of Bhakti poetry in India, especially with reference to Kabir. George Herbert who was a Metaphysical poet is classified as a devotional poet for the corpus of religious poetry he wrote. The approach of this Metaphysical poet and poets like Kabir from the Bhakti movement has certain points of comparison. Certain similarities in the discourse of the disciple as slave to his Lord; as the lover in search of a union etc. finds place in this discussion. This paper engages in a close study of the religious poetry of George Herbert and that of Kabir in relation to the trends of the Bhakti movement. The language used by most Bhakti poets is simple and words from the vernacular languages of India find a presence in pure or mixed form. Kabir uses the ‘sadhukkadi’ or ‘khichdi’ language. Though Herbert wrote in the English language the world-view of both the poets is quite similar. Some of the images and the philosophy that manifests itself in the two poets are examined through this comparative study.
Chandrabose R
Indian Journal of Multilingual Research and Development pp 25-38;

Poems written in Tribal languages are a notable presence in contemporary Malayalam poetry. As there is no script for those endangered tribal languages, they are written in Malayalam script. They are being translated into Malayalam. These poems become a declaration of the aboriginal community and of the aesthetics that obscure mainstream aesthetic concept. Tribal communities in Kerala lives in the forest areas of Idukki, Wayanad, Palakkad, Kasaragod, Trissur, Cochin, Trivandrum and Kollam districts. These marginalized people are facing a crisis of survival. The neglect of the main stream society and the Government and the destruction of the habitat have made their lives miserable. Indigenous tribal languages are endangered. It is in this context that the new generation of educated Adivasis seek to document their survival problem through poetry in the tribal language itself. Poems are written in tribal languages such as Irula, Rawla, Malavettuva, Paniya, Mavila and Muthuvan appearing in social media and in print and book form, they symbolize a different sensibility. The aim of this paper is to findout the political attitudes, aesthetic concepts and features of languages of the aboriginal community by studying these poems.
Hamthoon Pm
Indian Journal of Multilingual Research and Development pp 19-24;

Jahillayath means ignorance. The Arabic word Jahiliyyah refers to the zealous culture and civilized society in the Islamic case. It is against Islam. The Jahiliyya community is a brutal society with human characteristics cut off. Gus bin Zaydah was a literary figure who lived in the so-called Jahiliyya social period. It can be observed that Islamic thought is often exaggerated in his poetry and prose literature. Much of his literature, prose and poetry, speaks of the triviality of worldly life and the permanence of the afterlife. Death is expressed in many of his speeches and poems. This is in stark contrast to pagan literature. Therefore, this study seeks to introduce Jahiliyyah and express the uniqueness of Arabic literature and to reveal the secular expressions of thought in the literary aspects of the Jahiliyya period writer Gus bin Zaydah. For this purpose descriptive and analytical methods were used and studied.
Chendappa Rajappa Kambar, Geeta Rajashekhar Pattar
Indian Journal of Multilingual Research and Development pp 11-18;

The Covid-19, which shocked the whole world and created a riot, is well known to the common man today. Covid-19 has already been declared as a pandemic under the Infectious Diseases Act-1897. It is noteworthy that the pandemic has not only directly caused harm to man, but also indirectly caused him to discontinuing his academic, economic and social activities with considerable damage. The virus, which first appeared in China in December 2019, appeared first in India on 30th January 2020, on a student returning to Kerala from Wuhan University, China. Since then, the Covid-19 pandemic has spread in India and killed 4,18,987 people till 22 July 2021. As a result of this horror, many of the country's historic buildings, religious sectors, entertainment mansions, railways, courts, administrative sectors and educational institutions were officially closed, causing considerable problems in Indian Society. Against that backdrop, the present article seeks to address how and why Covid-19 has impacted Students, Families, Educational Institutions and Society in relation to academic life.
Murukaiya Sathees
Indian Journal of Multilingual Research and Development pp 1-10;

Epic is the Tamil form of the word epic. It is a literary form structured with various elements. Among them the branch is the main component. It is created to support the purpose of coffee. This is the storyline that lies within the central story. Silappathikaram also presents several branch stories with them as a consensual literary form. The central story is the life struggle story of Kovalan - Kannaki - Madhavi, the pioneer of Tamil coffee, Ilangovadikal and Silappathikaram. Several episodes interspersed with the Silappathikara central story expand the scope of the epic story. In particular, 32 episodes co-exist with Kovalan Kannaki's biography, giving a twist, emphasis, clarity and significance to the elemental. These stories complement the silappathikaram storytelling and copy structure. Anecdotes are used in the silappathikaram to reinforce the author's ideas, to advance the narrative and the personality of the characters, and to identify the context and silappathikaram of the narrative and its use. The study focuses on scholasticism with a view to revealing and documenting the role of branch stories in such copywriting. The scholastic epic of the juveniles has been used primarily for this study and related essays, journals, and electronic commentary have also been used as research data. The study also emphasizes that many more such studies should be carried out by researchers in view of the importance of branch stories and their contribution to copywriting.
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