TAMIL CULTURE AND COMMUNITY
AR5721
CRITICAL WRITING
TAMIL CULTURE AND COMMUNITY
Report by Lokesh MM, 2019701014 Gayathri V, 2019701510
SCHOOL OF ARCHITECTURE AND PLANNING
ANNA UNIVERSITY, CHENNAI 600 025
ACKNOWLEDGEMENT
This paper and the research behind it would not have been possible without the exceptional support of our professor Ar. Muthulakshmi B. Her enthusiasm, knowledge and guidance have been an inspiration to complete this work from our first discussion to the final draft of this paper. All the discussions gave us new perspective about the subject and agreatermeaning to what wewereworking on. Weareverygratefulfor herconstant, timely and extensive support.
We are also grateful to all our teachers and friends in our college who gave us insights through discussions and dialogues
ABSTRACT
Tamil culture is believed to be one of the first, finite and advanced civilizations in the world. The cultural aspects evolved through the ages mainly during the Sangam era, the Bhakti movement periodand the present modern day after the Industrial revolution. Each transition has changed the elements of culture that function. This paper discusses the primary connotations of Tamil culture and the change in abstraction. While decoding the customs, many practices seem to be of ecological, cultural, environmental and physiological significance. The drift in the customary practice and the modern application of these are widely discussed.
The understanding, extraction and the application of contextual value becomes an important and integral direction to all customary practices in Tamil culture. The changes in social construct changes the behaviour and perception of these tradition making them superstations.
Many layers of understanding unlink the true intension or the evolution of customs through practices. The modernity skipped an evolutionary phase, resulting in a quick jump that formed a representative culture without the intentional essence to the practises. The paper also conjugates the revival ability of some practices adhering to the present modernity. Theobjective natureof thepaper questions theimplications oftheraw‘Tamil culture in the modern day.
INTRODUCTION
The Sangam period is the ancient society that prevailed in present-day Tamil Nadu and Kerala that was called Tamizhagam, spanning from 400 BCE and 200 CE. The lifestyle, belief, customs and traditions followed during this period is widely called Tamil culture. A “Sangam” is an assembly or a gathering of scholars and intellectuals, who approve of poems written by poets. They were furthermore the protectors of Tamil language and culture as well as the vast literary tradition, complied over the years. A Sangam could be comparable to a modern-day academy.
Community living was a fundamental aspect of the lives of Tamil people. Dependency, interrelation, and co-living were prevalent. The concept of community over the individual was dominant. All people followed customs and traditions that linked social and economic aspects directly with the environment and nature involving science and broad communal goals inherently. Most of these traditions are transferred over generations and in a large spectrum of time, the adaptations turned into superstition and ritualism without a reason.
TABLE OF CONTENTS
Acknowledgements i
Abstract ii
Introduction iii
1. Classification: The Division Based on Geography 1
1.1. Ainthinai Theory: The Five-Fold Landscapes or Bio-Regions 1
2. Sacred Grooves: Belief to Conserve 3
2.1. Historical and Spiritual Account of Sacred Groves and Their Occurrence 3
2.2. Beliefs, Taboos, Rituals and Folklore Associated with Sacred Groves 4
3. Ecological Significance of Sacred Groves 4
3.1. Soil and Water Conservation 5
3.2. Animal Worship 7
4. Conservation as a Holistic Part of Living 8
5. Cultural Aspects Associated with Tamil Culture 9
5.1. Clothing: Simple Over Simplistic Solution 10
5.2. Food: Unseen as A Commodity 11
5.3. Medicinal Integrity Associated with Everyday Lives 13
5.4. Waste Management: Rethinking the Source Generation 15
5.5. Marriage As an Institution Vs a Cultural Happening 16
5.6. Casteism: The Narration of The Divisions 19
6. Architecture and Tamil Culture 20
7. Conclusion 21
8. Reference 22
1. CLASSIFICATION: THE DIVISION BASED ON GEOGRAPHY
In Tamil, Thinai means culture. It is believed that environmental factors influenced the culture and behaviour of species associated with it. In ancient days, the Tamils classified the land into five different types based on the topography, namely the forest (Kurinji), the pastoral region (Mullai), the desert (waste) land (Paalai), the coastal area (Neidhal) and the riverine plains (Marudham). It is also significant to note that, each one of these zones was namedaftera flower,uniqueto theregion. It also brieflydescribes thelifestyle of the people of each zone and their distinguishing characteristics. They have their season, flora, fauna, culture, God, music, type of occupation, etc. Such categorization is very apt by the fact that like the five landscapes suffer difficulties in seasons other than its season.
1.1. AINTHINAI THEORY: THE FIVE-FOLD LANDSCAPES OR BIO-REGIONS
THE KURINJI
Kurinji or Lawsonia spinosa for montane Kurinji is geographically related to hill ranges and their adjoining areas. Temporally, however, it is identified with the rainy season and midnight. The people of the Kurinji region are hunters and gatherers. The thematic marker speaks of the nature of the relationship between the hero and the heroine. The thematic value of Kurinji is togetherness. In each other's presence, the lovers are oblivious to the outer world and the dangers and threats from it. The hills that are topped by mists, the rain that emanates from the cool breeze, and midnight are all conducive to privacy and togetherness.
THE MULLAI
Mullai or Jasminum trichotomum for pastoral
Its topography is dense tropical forests and adjoining areas. It is associated with winter and the evening. The dominant mode of production is pastoral. The deities, food practices, organisms, people and their musical instruments are associated with pastoral
life.Thethematicmarkeristhepatient waitingfortogetherness. TheKaliodesgivemany an indication of the festive dance under Mullai bowers and the gay life of the shepherds in the open air.
THE MARUTHAM
Marutham or Terminalia alata
for riverine
This Thinai is spatially associated with the plains and temporally with the dawn. The associated way of life is dominantly agrarian. The thematic value is the quarrelsome relationship between the couple in love. Marudham was known for its aquatic sports. Not only the long descriptions in ‘Paripadal’ but also other verses reveal a keen appreciation of public baths. ‘Pattinappalai’ says that the ritual bathing in the tanks of Puhar (a seaport) was productive of happiness in both worlds.
THE NEIDHAL
Neithal or Nymphae alba for littoral features
It is topographically associated with the seashore and the sea and temporally with the afternoon. The associated way of life is fishing and trade. The thematic value is the anxious waiting of a lover for the union. The Pattinappalai gives an account of the Neidhal regions, how the fisher-folk on full-moon days, adorned themselves with the flowers of their region, played on the beach with crabs and the waves, built castles on the sand, and thus passed the live long day.
THE PALAI
Paalai or Mimusops hexandra for arid
The early Tamils did not recognize Paalai as a separate entity, since it is only the result of the reduction of both the mountains and the forest or the pastoral regions. This Thinai has a topographical illustration of wasteland and a temporal representation of winter at its peak and midday. Banditry is the associated way of life. The thematic value of the separation of lovers operates as the conceptual marker of the poetic theme Paalai.
2. SACRED GROOVES: BELIEF TO CONSERVE
“Unlike a botanical garden, where a wide range of trees and plants are collected and cultivated for our education and enjoyment, the sacred groves are one method of expressing the gratitude of human beings to the trees which sustain and support life under a given agroecological condition”.
- Dr M.S. SwaminathanNature worship is an ancient Indian tradition and all forms of life have been considered sacred.TheTamils,forinstance,regardtrees assacredandbelievethat theyaretheabode of the gods. Further, there was a general conception among the early people that a godly element was actively at work in places of natural beauty. Hence trees have been sacred to the Tamils and they considered the trees are the abode of spirits and gods. The ancient Tamils believed that the sacredness attached to living and non-living objects ensured their safety and persistence.
2.1. HISTORICAL AND SPIRITUAL ACCOUNT OF SACRED GROVES AND THEIR OCCURRENCE
Sacred groves occur in almost every part of Tamilnadu. Generally, they are of four types, dedicated to village gods and/or ancient spirits, dedicated to snake gods and/or Ayyappan or Sastha or Ayyanar,dedicatedto Shaivitegods, thesesacredgroves arelocatedin dense forestsanddedicatedto vaishnavite gods,thesesacredgrovesarelocatedindenseforests. Thearea ofthe sacred groverangedfroma fewtrees to hundreds ofhectares. Eachsacred grove has a presiding deity and folklore associated with it. Most of the sacred groves represent the natural climate vegetation of that geographical location. Many villages set apart sanctified land to propitiate the Vana devatas i.e., the tree spirits. In many villages, there is more than one sacred grove. The village's sacred groves are generally dedicated to Amman as the goddess of fertility and good health. Next to Mariamman, the most worshipped deity is Ayyanar
2.2. BELIEFS, TABOOS, RITUALS AND FOLKLORE ASSOCIATED WITH SACRED GROVES
The taboos, rituals and beliefs supplemented with mystic folk tales associated with the groves have been the prime reason for preserving the sacred groves in pristine condition. Trees suchas banyan,people,neem and tamarindareconsideredto betheabodeofspirits which are to be propitiated by tying toy cradles when desiring a child, or at the birth of an infant. Similarly, people tie a black cloth with salt in it to ward off the evil eye. The yellow or white or sometimes red cloth and bangles are tied in fulfilment of the vow. In certain sacred groves, people place granite statues of snake gods to fulfil their vows. Offering Terracotta horses of various sizes are kept lying in a row at one corner of the sacred grove is common in many places to have a good harvest.
The people have the belief that any damage to the sacred grove or felling a tree from the sacred grove may bring the wrath of the local deity by causing diseases and failure of crops. Therefore, wilfully many times they do not even take dead wood out of the sacred groves and also do not harm the fauna residing in it. The present-day policy making was done through these concepts of scared grooves.
3. ECOLOGICAL SIGNIFICANCE OF SACRED GROVES
Most of the sacred groves in Tamil Nadu are associated with water tanks, ponds, springs or streams. Many sacred groves are located in the catchments near the origins of springs or streams. Therefore, sacred groves act as micro-watersheds in the local area and meet the water needs of local communities. They have great socio-economic, cultural and ecological significance.
In drier climatic areas, water tanks associated with the large sacred groves act as reservoirs and provide irrigation to agriculture. Without sacred groves and associated water tanks, the rainwater would have gone waste as surface runoff, causing topsoil erosion and siltation. Sacred groves harbour many woody plant species along with their
faunathatneedstobeconservedas ageneticreservoirofwildspecies.Besidesthissacred grove plays an important role at various levels of socio-cultural, economic, religious and political dimensions of village functioning in Tami Nadu
As the religious beliefs and taboos of the people weaken, the pressure on these forests’ increases. The temples within the grove still enjoy the place of worship but the forest surrounding it becomes relatively unimportant. In many places, no strong taboos exist against biomass extraction. Invariably biomass extraction is limited to cutting and lopping of lower branches. However, this is done under the cover of darkness. People must realize the value of these patches of forest and make low levels of resource extraction in a regulated manner, which would facilitate sustainable resource use. To reduce this biotic pressure, identify the keystone process species of the sacred grove and raisethem on thesacred grovebuffer zones as a viablealternative strategy forsustainable development.
3.1. SOIL AND WATER CONSERVATION
Sacred groves play an important role in soil and water conservation. They improve the soil stability of the region and act as a soil binder. Plants like vetiver grass (Vetiveria zizanioides) and Eucalyptus are maintained to bind the soil thereby preventing soil erosion. In India, the water of different rivers is treated as holy among all sources and used in all rituals and worships. People take a holy dip/bath at the confluence of two or three rivers called Prayag or Sangam (meaning union) in different parts of the country i.e., Devparyag, Allahabad, Nasik etc. As most of the cities and towns are settled on the bank of rivers i.e., Ganga, Yamuna, Brahmaputra, Godavari, Krishna, Kaveri, etc. which are, not only considered sacred but are also a source of drinking water supply for cities in the country. Small natural water bodies are maintained near SGs to take care of drinking water problems during drought. Villagers are now improving the surrounding areas of water bodies with concrete structures to conserve naturally flowing Water Bodies and maintain them in hygienic conditions.
Even in the olden days, we used to conserve water through various methods. It was a part of our day-to-day life. There are no perennial rivers in Tamil Nadu except the Thamira BharaniRiverwhichflowsthroughtheTirunelvelidistrict.Andso,severalhundredyears ago a simple system was devised to utilize rainwater to the fullest. An Eri or tank system is one of the oldest forms of water conservation systems in India. Many Eris are still in use in Tamil Nadu and play an active role in irrigation. They act as water reservoirs and flood control systems. They prevent soil erosion, recharge groundwater, and prevent wastage of runoff water during heavy rainfall.
Kudimaramathu is one of the old traditional practices of stakeholders participating in the maintenance and management of irrigation systems. In earlier days, citizens of a village used to actively participate in maintaining the water bodies of their village by deepening and widening the lakes and ponds and restoring the water bodies to their original form. The silt, rich in nutrients, collected in the process would be used by the farmers themselvesin theirfields. Asenseof collectiveownershipensuredthecontinuedsurvival of the water bodies.
Kanmois are traditional tanks with earthen bunds constructed many centuries ago. They are large surface water stores that collect and store surface water run-offs. They largely supported and were used for agricultural purposes as well as for drinking water.
Korambu is a temporary dam stretching across the mouth of channels, made of brushwood, mud and grass. It is constructedby horizontally fixing astrongwoodenbeam touchingeitherbankofthecanal.Aseriesofverticalwoodenbeamsofappropriateheight is erected with their lower ends resting firmly on the ground and the other ends tied to the horizontal beam. A closely knitted or matted coconut thatch is tied to this frame. A coat of mud is applied to the matted frame. A layer of grass is also applied carefully which prevents the dissolution of the applied mud. Korambu is constructed to raise the water level in the canal and to divert the water intofield channels. It is so built thatexcess water flows over it and only the required amount of water flows into the diversion channels. The height of the Korambu is so adjusted that the fields lying upstream are not
submerged. Water is allowed to flow from one field to another until all the fields are irrigated. They are built twice a year, especially before the onset of the monsoon season to supply water during the winter and summer seasons. In the Kasargod and Thrissur districts of Kerala, Korambu is known as China.
Oorani’s are very similar to Eri’s. But unlike an Eri which supplies water to irrigate fields, Oorani is used to providedrinking water.Oorani’saremuchsmallerandshallower than Eri’s. Oorani catch rainwater and the water stored by them is more preferably used for drinking.
Nowadays, the Conservation of water through these resources became government policies like ‘nooru naal thittam’ (100 days policy) in which Kudimaramathu also takes place as a part of it. Likewise, most things have changed based on needs.
3.2. ANIMAL WORSHIP
Almost all Hindu Gods are associated with animals, birds and creatures as their vehicles or vahanas. This concept is to promote harmony in nature to maintain the ecosystem. Protection of animals and other creatures along with human beings is essential to maintain ecological balance. As a result, all categories of wild and domesticated animals were identified/attached to Hindu Gods. For instance, Garuda Vahanam (eagle chariot) was symbolized by Lord Vishnu, Peacock to Lord Muruga, Bull to Lord Shiva, Tiger to goddess Durga, Rat to Vinayaka. Thus, all gods typically or mythologically are symbolized with animals as their vahanas often called the deity mounts. The association ofanimals with Gods as Vahanams (vehicles)is a deliberate attempt to weavemythology for the protection of animals and plants to maintain ecological balance. Often, God is an icon graphically depicted riding animals as vahana. Even one of the trees, Kalpavrusha, is treated as vahana. Lord Shiva uses lion skin for his attire and supports a reptile king cobra as an ornament. Serpents are venerated on Nag Panchami day and offered milk for maintaining the natural food chain and preserving the environment.
In many traditional Hindu mythological literatures, killing or hurting a cat is a crime which is also sinful and harmful. If any person is involved in killing the cat, he has to make a statue of the cat of gold/bronze metal and kept submerged in deep water to get solace and relief from the effects of the committed sin. The scientific reasoning behind Hindu mythology was that cat kills and eats many insects and rats as an integral part of the food chain, thereby preventing the spread of many viral diseases. Hence, cats need to be protected which is human-friendly with their livelihood practices.
Cow worship is another example of deep religious belief in India. Cow milk is treated as the source of a balanced diet for children in the Indian food basket. Cow dung is treated as having anti-infection properties and is used for domestic purposes. The urine is believed to possess rich chemical content and is highly useful to treat the disease of human beings and is also applied as a pesticide. With all its multidimensional uses of cow products, cows are treated as sacred and prohibited from killing and worshipped in the name of Kamadhenu
4. CONSERVATION AS A HOLISTIC PART OF LIVING
The ancient Tamils attached great importance to the preservation of natural resources and biodiversity. These resources were considered not only a source of material wellbeing but also a reflection of the character of the state and the citizens. Ecological traditions are very important to mankind, and ecological sites have played key roles in regulating various functions such as hydrological cycles, rainfall, temperatures, local climatic conditions and support to biodiversity. They also provide significant economic support to society and the local people in various ways. Unfortunately, ecological traditions havebeen subjectedto severebioticpressures with indiscriminate exploitation, excessive demands for commercial purposes and various other such causes. It is time we revive ecological traditions and realize the role they play in conservation.
5. CULTURAL ASPECTS ASSOCIATED WITH TAMIL CULTURE
Everyday activities in day-to-day life are a customary practice that enhanced the lives of the people associating them socially, environmentally and culturally. Tamil people associate a direct connection with nature. They wake up early in the morning before the sun rises around 4-4:30 am. This maintains an efficient sleep cycle for the body as they rested to sleep around 7 in the night after sunset.
5.1. KOLAM, AN EPHEMERAL ART
Women take bath early and do kolam, a street art very specific and unique tradition to Tamil culture. Kolam is drawnin the front ofthehousewith rice flour.This is an intrinsic activity that has enormous physiological, ecological and physiological significance. The bending makes a posture that helps women physiologically. This almost equals doing yogapostures.Thelifeofakolamisveryshortitgetstamperedwithduetothemovement of people. This makes kolam a substantial form of ephemeral art. People use Kolam to illustrate their intentions of special happenings in their homes. Stories, depictions, and sizes enumerate the happenings. The vehicular-free streets ensured a social space centralizing pedestrians to appreciate art and associate life with it. This makes art a part of everyday life unlike learning to draw by going to art classes.
It is self-esteem to draw kolam to all Tamil families. Every woman does it when the sun starts to rise and it becomes a communal activity. This phenomenon makes art an integral part of Tamil culture. Pulli kolams are widely practised where dots and lines are used to depict patterns and rhythms. These are very inherent subjects to mathematical understanding. There are various types of Pulli kolam, each of which has rules and formulae in modern understanding. But they were intrinsic without formal education. Precision and permutations were the basis of these calculations. When a dot is missed, an immediate alternative is made to correct it.
Ecological aspects of kolam are also significant in a dialogue. Kolam is laid using rice flour from which the ants and small inspect source food. This makes the culture ecologically rich by understanding the importance of co-living and the significance of the food chain. Although the tradition of kolam is practised today, due to the change in wake-up time and non-availability of time, people use stickers that are either permanent or laid for a longer period. This ends with the significance of kolam as a whole. The most distressing fact is the shift in the usage of granite powder and coloured chemical powder which makes the kolam everything otherwise that it is intended for. The abstraction and adaptation of kolam for modernity should consider the basics of the activity.
5.2. CLOTHING: SIMPLE OVER-SIMPLISTIC SOLUTION
Proper clothing is very essential for an efficient way of living. The climatic conditions a is averycrucialaspect in designingasuitabledress foraliving thatencompassesecology and social condition. Vaeti (dhoti) and Pudavai (saree) are worn by men and women respectively. The region is a tropical climate with humidity due to the presence of ocean and water bodies. Thus, comfort is achieved by wearing a dhoti and saree made of cotton which absorbs sweat and keeps the body cool. This long piece of cloth is also easily washable as they intend to wash it frequently. There is a popular saying
koolanalum Kulithu Kudi, kandhaiaanalum kasaki kattu.
Due to climatic and occupational reasons, people sweat and hence the clothes are washed frequently. Mostly all the clothes were hand-loomed and used natural dyes. The mass production of clothes and the use of synthetic dyes in present-day Tamilnadu have resulted in many problems like pollution of rivers, and enormous waste generation due to moreclothes. But theformerensuredastandardlivelihoodfortheweavingcommunity and the usage of natural over synthetic dyes was of ecological prominence and also kept them away from skin problems.
Due to globalization and modernity, there is a reorientation in the clothes that people wear. Saree or dhoti restrained from doing certain activities in comfort. The comfort factor to enable new activities in their lives have driven people to adopt modern clothing like shirt, trousers, salwar and other western clothes. But these adaptations should be viable to ecological and identity aspects in understating the essence of the change and cultural value.
5.3. FOOD: UNSEEN AS A COMMODITY
Food is a primary need for living. Complex layers of assessment are seen to bring a simple solution for food culture. Most of the raw ingredients are locally sourced thus they are organic, seasonal, fresh and fresh. Millets were the staple food during the Sangam period when Tamil culture was prevalent in its pure form and objective. Later after the food revolution rice become the staple food due to commercialization in the colonial period. Even after independence, the government patronized large rice companies and offered it in ration making it a staple food. This not only took away the proportion of nutrients required for work and climatic conditions of Tamil people but also required huge water resources to grow which resulted in water demand and depletion. Most food products were valuable in the immediate neighbourhood and they were not market-oriented.
Spices and ingredients make Tamil food richer both sensorial and medically. Usually, herbal tea was taken early in the morning so to smoothen the bowel movement and kanji/ kool was taken after bathing. This was rich in nutrients, and energy sources and easy for digestion. Generally, food was served in banana leaves. This added value to the food by enriching it with nutrients and was easy to dispose of without wasting water. Banana trees don’t have seeds to grow, they require propagation. By using the banana leaf for plating food, people had it mandatory to grow a couple of banana trees in their homes or thevicinity,thus indirectlyhelping in theavoidanceoftheextinction oftheBananaplant.
ம்
viththum italveNdum kolloa virundhoampi michchil misaivaan pulam -Couplet No. 85, Thirukural
Meaning- Is it necessary to sow the field of the man who, having feasted his guests, eats what may remain?
Food for all was a basic conviction of Tamil people. A pot of water is always kept for the passer-by to drink for free. Offering food was one major esteem that people had in their culture. Extra food was always kept for uninvited guests and Annadhanam was offered in most rituals. This establishes the fact that the community should thrive in the belief that food is not marketable but a primary resource for all.
Most of the traditional foods and beverages are derived from the natural fermentation of different food substrates. Palanchoru is one example of how food efficiency was given importance. It is simple with its predominant factor being leftover rice soaked a night in a vessel with some water which increases the growth of some healthful bacteria. This was eaten the next day morning with the addition of spices, chillies etc. This dish is loaded with a rich delivery of nutrients B6 and B12. It promotes the growth of healthful bacteria within the gut and maintains the most common diseases at bay. Beverages were also produced by mixing natural fermentation which are non-alcoholic and palm sapderived alcoholic beverages that are naturally good for health.
Slow food is all about local and traditional foods made to be savoured. It's a reaction against themassproductionofthefast-foodindustry.Theslow foodmovementpromotes healthy, locally-sourced food and regional traditions to combat the mindless and hurried consumption of food in the modern day. This slow food concept was integral in Tamil people’s life and community. Food was never frozen, preheated and added with precooked ingredients and served in packets. The latest trend in fast food is just the oppositeproducing foodonalargerscalecatering tocommuters,travellersandexplorers. Now that has become an industry itself commercializing food.
5.4. MEDICINAL INTEGRITY ASSOCIATED WITH EVERYDAY LIVES
Medicine was not a separate entity to the Tamil people. From everyday customs to occasional rituals, all activities involved medicinal value. Food, practices and seasonal customs helped people in avoiding ill health even before its arrival. The idea of prevention over cure prevailed in most cultural practices. Turmeric and neem are extensive sources in having antibacterial properties and other medicinal values. These were almost a part of every activity right from swabbing floors, applying while bathing and most of the customary rituals and festivals. For every occasion that is considered auspicious, a tradition of a bag stained with turmeric was offered. Most of the regular bags used were made of cotton and stained with turmeric. These were so helpful in preventing microbial infections.
Recently, in present-day Tamilnadu, the chief minister started a movement called, ‘meendum manjapai’ whichrevivesthe thenturmericclothbagwhich was not in practice lately as it is seen as a non-modern, poor peoples’ bag. This change towards using turmeric bags would positively impact the environment in many ways, like reducing plastic,helping in waste management etc. Asa tropical region with most occupations and daily activities being physical, people sweated. So, it was necessary to avoid direct physical contact to avoid communicable infections and diseases.
The practice of joining palms in greeting others which was contactless is one of the most efficient ways in avoiding physical contact and joining palms also helped in activating the acupuncture points present in the tip of the fingers. Footwears are recent intervention in one’s life. Earlier people walked in barefoot and it was all in natural terrain, water streams and small trails without manmade tar roads and railway tracks. Barefoot walking helped in regulating the pressure points present in human feet, which is commercialized in the modern era where a pebble pathway is laid and people walk on it deliberately.
Because people walked barefoot, a tradition of washing feet was mandatory in the lives of Tamil people before entering the house. Thus, a water body of water is kept in the
foyer for people to wash. The turmeric and cow dung paste were plastered in the front which ensured thepreventionofgerms fromenteringthehouse.Theprevention ofcovid19 could have been possible if there wasn't a decline in these practices.
Most of the practices were intended to serve a purpose in the then context of Tamil people. But due to the changes in the way of life, the abstraction of these practices wasn’t intention-based, but direct. One instance is the squashing of lemons under the tires of vehicles before a journey. Previously, people travelled using animals like bullocks, horses, elephants etc. As these animals travelled long, they were made to stamp and squash lemons, preventing the growth of microbial activity in their feet. But this practice is transferred directly and people use the same concept for the tires of vehicles, which serves no purpose but a belief cum superstition.
During community festivals, a large group of people gather in a place. It’s a custom to stay inside the village and not go outside until the completion of all rituals and festivals. This is usually marked by planting a turmeric-anointed bamboo stick with mango leaves tied to it. Afterthis, there is theonly entryto thevillageandnoone exits until its removal. This act is crucial in preventing any spread of contagious disease, as many people will gather from different other parts. Thus, any spread could be contained within the village and acted as an informal lockdown under the aspects of tradition.
The quarantine is also a custom in families if they had deaths. Depending on the type of death, the period of quarantine is extended. More deaths related to illness and less for accidental deaths. The families wouldn’t cook, travel and socialize in these periods. Women during mensuration were also isolated and held separately. They go to separate rooms and stop doing regular activities. This was primarily intended to make them rest and get a break. But this turned into a taboo where women during mensuration are considered un-pure and put in a separate room refraining them from doing regular work, going outside and socializing. Before a few decades, a family lived together without many private spaces and inbuilt toilet facilities in a house. So, the idea of isolation was needed to give women time and space to rest and recover. But this concept of isolation
turned into separation and is not needed anymore when an individual has a room with an attached toilet facility to it. With sanitary napkins, they are absurd.
During every occasion, where there would be a gathering, mango leaves were hung at the entrances of houses and common areas. This was a scientific approach to offer more fresh oxygenated air to cater to more people. But recently people hang printed mango leaves in the entrances which serve no use to the primary objective but just the opposite, superstition and hopeless belief.
5.5. WASTE MANAGEMENT: RETHINKING THE SOURCE GENERATION
We find a great deal of waste generated in the contemporary world. This is because of two broad reasons, inefficiencyin wastemanagement andexcess consumption.Thelatter is the most important factor that we focus less on and do not take into account waste management. While Tamil customs consume very less resources whereby trimming the problem in its roots. This is achievable because of their community living and the notion of need over greed.
Waterbodiesandbasicnaturalresourceswerecommontoall peopleandwereusedbased on required needs, unlike the present day where all basic resources are commercialized.
One-use plastic water bottles and bags are some of the major sources of waste generation these days. Because everything was a natural product, it degraded easily and waste was notaccumulated.Forexample,servinginbananaleaves asdiscussedearlierwasaregular customer. This helped in water being wasted in washing and the leaf could degrade and become nutrients to the soil in a few days. Most of the time, these were fed to cows and the cycle was maintained without waste generation.
The use of sanitary pads and improper disposal leads to many environmental problems. To tackle one individualist problem, we found a solution that created many other problems reflecting directly on a larger community and indirectly on all individuals. Earlier clothes were used and a period of rest was given during mensuration. Similarly,
excretion was done on the field which not only eliminated a service typology sewage system, it also made fields richer in nutrients for plants to grow. Though these cannot be practised in the modern world, we can try to understand the essence and create solutions that can be viable to modern needs and environmentally friendly. The concepts of recycling, upscaling, reusing etc can be abstracted and incorporated.
5.6. MARRIAGE AS AN INSTITUTION VS A CULTURAL HAPPENING
In the Early days, people lived together as a community that existed within a closed boundary where people lived as a family in which everyone takes part in each other's life, joy and sorrows. Women spent more time than men in household activities. Thus, they were more connected to each other. So, every part of the celebration was celebrated together. All women in a family took part in the celebration of others.
One of the greatest celebrations is the Marriage, Tamil Marriage includes many sacred rituals from Pre-wedding to Post-wedding. Most of it includes family members as an important part of it. Thus, marriages take a major part in bringing the community together. For instance, an event called Sumangali prarthanai is a ritual, in which a puja is conducted and prayers are offered to sumangalis (Married women) and the bride-tobeseeksblessingsforablissfulmarriedlifeahead.Intheseevents,sumangalisareinvited for the puja in odd numbers like 3, 5, 7 and 9. After the ritual, they are treated to an authentic South Indian feast served on a banana leaf. Vrutham is another event in which the bride’s and bridegroom’s parents are asked to tie a yellow thread on their son’s\daughter’s hand. Likewise, Nichayathartham is one more event in which the bride and the groom’s family are included before the wedding. Here the bride and Groom’s maternal uncle are asked to do the rituals like carrying the Seer Bakshanam. The married couple has a specific garland and toe ring to be especially worn by the maternal uncle. There are so many events like this which include everyone from the community.
The rituals have been changed based on people's needs and requirements. Nowadays, marriages become a tool to show their wealth off to the community, while earlier it was
an event that connected the community and its people. Now larger crowd are invited to the marriage events, and to accommodate them larger Marriage halls are rented and decorated In the olden days, we used kalyana koodam in which marriages happen in houses specifically in the courtyard of the Chettinad houses and the food was served in the corridor that surrounds the courtyard. The temporality of these corridors can also be seen in the marriages as they are used as a seating space for the community to be seated during the marriage and a space to arrange the Seer Bakshanam, whereas later it gets converted to sapadu pandhi after the shubha muhurtham gets over.
Since the practices followed in the olden days reduce much of the wastage. Relatives, neighbours, friends, colleagues, and workers in the factory, mills, houses, and farms, werealsoinvited,almosteveryonefromthefamilyparticipateinthefunctionsothecount for food will be maintained and the excess amount of food will be divided at last and given to neighbours, workers, etc. This reduces the wastage of food that happens in today’s marriages.
Marriage has turned into believing and following superstitions. But we have followed manyrituals duringthemarriage thathadstrong sciencebehind them.Applying Mehandi on the groom and bride’s hand has soothing abilities and had antiseptic properties. Its cooling effect helps in relieving the couple from stress, headaches and even fever. It is also beneficial for the growth of nails. Mehendi also protects them from various viral or fungalinfections.During thisceremony, apasteofHaldi(turmeric)is appliedtothebride and the groom at some respective places. The scientific reason behind this custom, turmeric is also called the ‘wonder herb’ because of its various medicinal properties. The turmeric kills bacteria in the skin and makes the couple glow radiantly. The paste is usually prepared by mixing turmeric with oil. Hence, the mixture has a moisturizing effect on the skin as well.
Bangles are one of the most essential ornaments. As the bangles are worn on the wrists, there are several acupressure points, which when pressed by the bangles, help you to stay healthy. The friction between the bangles and your skin also improves blood circulation.
Sindoor Apart from being the symbol of matrimony has some great health benefits as well. It contains turmeric, lime, and a minute level of the metal, mercury. When Sindoor is applied to the bride’s hair partition, the mercury cools down the body and makes her feel relaxed. It also triggers a sexual drive among them.
The tradition of wearing toe rings in the second toe is because there is a particular nerve in the second toe, which connects to the heart while passing through the uterus. The toe ring makes the uterus stronger and regulates the menstrual cycle. These rings conduct the polar energy from the earth to the body, as they are made of silver, which is a good conductor. The holy fire around which the bride and groom take their vows has a special significance.
Fire is a very strong cleanser of the surrounding environment. It takes away the negative energy and spreads positivity. When ingredients, such as different kinds of wood, ghee, rice, and other herbs, etc., are put into the fire, the smoke emanating from it becomes an extremely powerful purification agent. It has a very good effect on the health of all the people who are present in that pure ambience, particularly the couple, as they stand closest to this fire. Wearing a Thali which is made of gold worn by a Married bride is believed to regularize a woman’s blood circulation and is said to have the ability to control the level of pressure in a woman's body. This is why it is advised to keep the thali hidden or covered as the constant friction of the gold with the body will regulate the blood and pressure level of a woman.
Mass weddings are a comparatively recent phenomenon and are part of an attempt to reduce the heavy cost of getting married. Above, a mass wedding in Madras begins with music played on the nadaswaram, a meter-long woodwind instrument with a double reed fitted in the mouthpiece. No festival or other auspicious occasion is complete without the music of the nadaswaram, whose powerful tone can carry as far as two or three kilometres. Many nadaswaram players come from families that have specialized in the instrument for generations.
In Tamil Nadu, most marriages are still arranged by parents and inter-caste marriages, although no longer rare, are still the exception rather than the rule. Child marriage is now a thing of the past. Today the ceremony is completed in a little over five days. Weddings are no longer celebrated at home but are performed in rented halls. Government legislation on civil marriage has made things easier for those who want to keep things simple and laws have been passed to facilitate Inter Caste marriages. For those who, either from conviction or for the sake of convenience, want to dispense with ceremonies the Government has introduced a Self-Respect Marriage Act which validates marriage learned in a non-traditional fashion.
5.6. CASTEISM: THE NARRATION OF THE DIVISIONS
Traditionally, caste was a major component of the social interactions between Tamils. It is not so much anymore. In the context of the West, caste is not a daily part of our lives. It is, however, articulated in selective instances. It arises significantly in the topic of marriage. Many relationships and marriages have broken down in the name of caste. Traditionally there was no caste system with which we are bound to. Before the division of the people was completely based on their topography, later in the kingship, it is determined by the type of occupation one could pursue and the social interactions one can have with members of other castes; it dictated almost every aspect of social life.
As time went the caste system between people divided them into parts and ended up in practises like untouchability, segregation, and discrimination against a socially weaker caste and deprived the use of public spaces like temples, schools, etc., Different caste members lived in segregated colonies and it positioned people into occupational groups. Those in the upper castes enjoyed many privileges at the expense of the lower castes. According to traditional culture, one is stuck in their place in the hierarchy for life and so our future generations.
6. ARCHITECTURE AND TAMIL CULTURE
The built environment of Tamils is so simple that many complex layers of analysis and evolution is underlaid tobringefficient andminimal solutions. The thinnai,araisedfoyer is seen in most traditional houses that serve as a space for small gathering and social interactions. Every house had this space to facilitate travelers, so they can rest while travelling. This was a public zone inside a private space. This element in architecture enhances qualities that was important in early ages. People walked days to travel other places. Which enabled typologies like Annadhana koodam, Saavadi, mandapam in temple, Thinnai in houses etc. But these spaces wouldn’t work in the modern context where we travel around the globe in hours. Thus, a thinnai inside a compound doesn’t serve its core intended purpose.
Community spaces thrived in early period. Temple architecture of Tamils is a marvel expanding temporal, communal and social aspects of a society associated with it. Temple enablesmanyactivitiesapartfrom worship. There areexclusivespaces forperformances, sports and other activities in temple. Temple tanks acts as an extensive part of rain water harvesting in a town.
As discussed earlier, food for all was a basic social understanding, Annadhana Koodam, was public space adhering this where people could eat free food. There were more social spaces than private. Even the streets were small making it pedestrian friendly and a sense of closure within a closed community. Thinnai, streets and common grounds served as places to play games like pambaram, gilli thanda, thaayam, pallanguli etc.
The spatial planning of houses was also common adhering to vernacular terms. The kitchen was mostly a semi open space behind the house where fire cooking was done. This zoning helps keep fire outside. Attached toilets are recent trend in architecture. But for hygiene and ecological factors, toilets were separated from houses and usually kept behind. Most of the houses had courtyards, small openings, cross ventilation etc., to tackle tropical heat. Architecture in the lives of Tamils was inherent and efficient.
7. CONCLUSION
Tamil culture is an extensive form of living culminated based on layers of the evolution of context, society and environment. The analysis can be made from different aspects deciphering many different intentions for the same activity. These intentions are imbibed with science and value relative to the Sangam era when ancient Tamil was prevailing. But as time changed, the dimensions of customs and traditions changed resulting in changes in the cultural practices of Tamils. Abstraction of these customs was directed which made many practices superstition.
All peoples followed customs and traditions that directly linked social and economic aspects to the environment and nature, but also essentially included science and broad common goals. Science was indirect with a belief imbibed in it. Now, most of them have become a tradition without science. And many do not match our current way of living. For a better life, we shall take the key essence and abstract them into our lives.
Thus, the superimposition of various factors that are contextual should be involved in any decision making that affects a community as a whole. And the changes should supplement and complement the context itself. A living extends beyond the domains of personal human factors. For a long run, and a better future the coexistence with nature environment andotherfellowhumansare imperative.The essenceofTamil culturecould direct a way for a better living
8. REFERENCES
1. Akmal S Suneetha.V, Food Culture in Tamil Nadu- A Study, International Journal of Pharmacy & Technology, 2016
2. K.P.Yuvaraj, Medicinal Value of Ancient Tamilnadu Authentic Food- A Detail Study, International Journal of Latest Technology in Engineering, Management & Applied Science (IJLTEMAS), 2019
3. The Unesco courier, The Living Culture of the Tamils, 1984 4. Thirukural Book 5. Chantal Jumel, Kolam Diaries and the language of OM, 2015
6. Michael Winter, What is Land for, 2009 7. What’s the difference between Thinai literature and Sangam literature, quora.com 8. Sundarabalu, Tamil land and people akam prum thinai thurai, slideshare.net 9. environmentalsystemsresearch.springeropen.com, articles 10. Seven types of Tamil marriages, ramanisblog.in, 2013 11. Regional-weddings- Tamil-wedding, culturalindia.net 12. marryingfirst cousins howpracticeevolved anddeclined Kerala, thenewsminute.com 13. Marriages in Ancient Tamil Society Not Based on Caste System Says Professor, newindianexpress.com, 23rd February 2015 14. What-are-some-proven-scientific-facts-of-Tamil-culture, quora.com 15. Why Women wear Thali and scientific reason behind it, indiaherald.com 16. Sacred rituals of a Tamil wedding, bollywoodshaadis.com 17. Rainwater harvesting-traditional, doccentre.net 18. Traditional rainwater conservation in tamil nadu, chennairainwaterharvesting.com 19. Culture And Traditions Of Tamil Nadu, holidify.com 20. Neelakanda Sasthri, ைமிழர்ேர
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