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The Tamil people, having been stripped of their social and political rights as Sri‐Lankan citizens, have little or no wealth, a lack of educational and employment opportunities, but unrestricted access to the culture of violence, which has developed during the course of the ethno‐political civil war. Upon fleeing this persecution, Tamil asylum seekers arrive in the UK with hopes of a better life. However, many are dispersed into inner‐city areas characterised by high crime rates and a concentration of social disadvantage. With few opportunities for upward social mobility, some young Tamils create an internecine subculture on the streets of London, designed to achieve respect and status by using violence as a social currency.

The tsunami that swept the shores of Sri Lanka on December 26, 2004, killed over 30,000 people regardless of their ethnic or religious affiliations. This article deals with a different conflict – one fashioned by human beings, which has caused the loss of an estimated 70,000 lives. The vast majority of the lives lost have been from the minority Tamil population. The basic argument of this article is that the desire to uphold a unitary state in Sri Lanka established by the British colonial rulers in 1833 has really been the desire to establish Sinhala hegemony over the minorities, particularly the Tamil minority.

This chapter explores the presentation of women's violence in Tamil mega serials. Tamil mega serials are produced in India and aired six days a week on satellite television channels. The story revolves around households with extended families living together and issues affecting women such as family well-being, motherhood and fertility. Women mostly take the role of the main protagonist and antagonist in Tamil serials. This chapter analyses the presentation of violence in 10 episodes of Chandralekha, a Tamil mega serial. Perpetrators of violence in Tamil serials are mainly female antagonists and other characters supporting the antagonists. The rivalry between the protagonist and antagonist centres around the struggle for property or the love of or marriage with a man. The type of violence ranges from mild to severe kinds of physical violence, and non-physical violence. The presentation of violence in Tamil serials reflects gender inequality in society. The meaning of some forms of violence in mega serials is closely related to the traditional gender roles and notion of traditional femininity in society.

This chapter explores how traditional femininity as a form of emphasized femininity influences single mothers’ decisions to be involved in romantic relationships. It explores how women negotiate the boundaries of emphasized femininity in making their choices related to involvement in romantic relationships.

The data for this study were collected by conducting in-depth interviews with 30 Malaysian Tamil women. They were selected using a purposive sampling method. The main criterion of selection was that participants were Malaysian Indian single mothers identifying Tamil as their mother tongue. Latent and manifest content analyses were used to scrutinize the interviews.

Single mothers identified their responsibilities qua mothers as the most important part of their life. Many have remained single because they were concerned about the well-being of their children. Other than that, many single mothers chose not to be involved in a romantic relationship because it may be stigmatized by their family or community. Involvement in a romantic relationship is seen as a transgression from the notion of traditional femininity, which is a form of emphasized femininity in Tamil society. Motherhood and karpu (chastity) are seen as central to the traditional notion of femininity in Tamil society.

This study contributes to the understanding of how emphasized femininity in a minority group in Malaysia influences single mothers’ decisions about romantic relationships. Furthermore, there are very few studies in Malaysia focusing on the experiences of single mothers from minority ethnic communities.

This chapter presents a critique of the so-called peace process through military action within the Sri Lankan ethnic conflict. There is a need to study this problem from the psychological, developmental, and humanitarian point of view. This chapter analyses the deep-rooted seeds of the problem, its historical background, its various domestic and international angles and perceptions, and the international angles as well as regional implications of the Sri Lankan Tamil insurgency. The nature of the problem, the effect of ethnic conflict in Sri Lanka on regional security, and the militarily remedization of the problem by Sri Lankan government and its result are focused on here.

Finally, the study identifies the contemporary role of diaspora communities as a severe hindrance to a lasting peace in the country. Thus, the analysis concludes that lasting peace in the island is possible only through the promotion of a genuine liberal democracy, from both within and without. Suggestions for future peace, stability, and development have been put forward.

Purpose – Informed by an intersectional perspective, this chapter examines how middle-class, immigrant Tamil (an Indian regional group) Brahmin (upper-caste) profess/ional women organize motherhood in the U.S., by identifying the arrangements of mothering they develop, and the conditions under which these emerge.Methodology/approach – Data is based on a year-long ethnography among Tamils in Atlanta, and multi-part, feminist life-history interviews with 33 first-generation, Tamil professional women, analyzed within a constructivist grounded theory method.Findings – Tamil immigrant motherhood emerges from the interplay of Tamil women's social location as an immigrant community of color in the U.S. and their agency. Paradoxically racialized as model minorities who are also culturally incommensurable with American society, Tamil women rework motherhood around breadwinning and cultural nurturing to mother for class and ethnicity respectively. They expand the hegemonic model of Tamil Brahmin motherhood beyond domesticity positioning their professional work as complementary to mothering, while simultaneously reinforcing hegemonic elements of mothers as keepers of culture, responsible for ethnic socialization of children. Mothering then enables them to engender integration into American society by positioning families as upwardly mobile, model minorities who are ethnic. This, however, exacts a personal toll: their limited professional mobility and reduced personal leisure time.Originality/value – By uncovering Tamil immigrant motherhood as structural and agentic, a site of power contestation between spouses and among Tamil women, and its salience in adaptation to America, this chapter advances scholarship on South Asians that under-theorizes mothering and that on immigrant parenting in which South Asians are invisible.

After being forced to flee their respective home countries, Sri Lankan Tamils and Rohingya refugees resettled in the Indian state of Tamil Nadu. This study attempts to explore the extent to which the state has provided means for integration in the absence of refugee protection laws and citizenship.

A qualitative research approach was used, including in-depth interviews (IDIs) and focus group discussions (FGDs) with participants from both refugee groups between 2019 and early 2020. A representative sample of male and female Sri Lankan Tamils, living in or outside government camps, in urban and rural areas, was included (total number = 75). Similarly, a representative sample of the Rohingya refugee community was included for this study (n = 44).

Despite constraints imposed by inadequate infrastructure, the study finds that Sri Lankan Tamils and Rohingyas both show to be progressively integrated in local society and have been capable of fulfilling some important basic livelihood needs, especially with regards to education. Some areas for improvement are identified as well, most urgently in terms of health and accommodation.

Other states in India, as well as in similar low-income countries (LICs), could learn from the current case study with regards to administering workable policies for small groups of refugees.

With minimal state facilitation and within the context of limited legal backing, refugee groups have somewhat managed to re-built their lives. This study identifies the threshold of requirements that make this achievement possible and suggests what more could be done to further advance the current state.

The civil war prompted many Tamils to flee Sri Lanka as refugees. Several researchers have documented psychological distress and trauma among Sri Lankan Tamil refugees, but the literature lacks sufficient discussion of resilience among this population. Although Sri Lankan Tamil refugees have experienced conflict and loss, they have also demonstrated positive adaptation following these challenges. The paper aims to discuss these issues.

The present study used an ecological approach, in which the effect of the environment on a person is regarded as significant, to explore resilience among Sri Lankan Tamils living in refugee camps in India.

Through a qualitative investigation of refugee experiences of war and camp life, the authors developed a conceptual framework for understanding individual and collective resilience among refugees.

Additionally, the results of this study need to be interpreted with caution because participants were camp refugees, which may limit the applicability of these results with refugees who live in different settings.

The current research results show that intervention programs should have multiple components, including trauma intervention to address the individual and community psychological and psychiatric effects of war and migration experiences and psychosocial interventions to address individual, family, community dynamics and daily stressors.

The study participants stated that Sri Lankan Tamil refugees are using their resilience traits including will power, positive talk, practical solutions, social support, religion and social networks to remake their broken souls.

Future studies need to be conducted with other refugee group to validate the findings of the paper.

This paper aims to explore the relationship between religious and linguistic nationalism in Sri Lanka in the context of the controversy on singing the national anthem in Tamil during National Independence Day celebrations. It illuminates how language and religious policy work together to maintain Sinhala–Buddhist hegemony and exclude Tamil speakers as second-class citizens in postcolonial Sri Lanka.

The examination of the anthem controversy includes language and religious policy documents, newspaper articles and YouTube videos.

The national anthem as a site of struggle is a powerful case to explore how nation-states’ actors mobilize affect, intertwining ideologies on language, religion, ethnicity, geography, and so on to maintain and reinforce dominance over minoritized groups. Therefore, the authors believe that (singing) the national anthem can be a site of study for language policy.

The authors acknowledge that the data used in this study are only in Sinhala and English and identify the need for further research using data sources in Tamil.

While this paper generally contributes to the scholarly dialogues on religion and language, it also sheds light on understanding politics in Sri Lanka. Finally, the authors propose that any meaningful policy implementation efforts toward achieving linguistic justice in Sri Lanka need to include parallel policy changes that promote equality among religions.

This article focuses on an analysis of common understandings of the terms “conflict” and “conflict resolution,” giving examples of differing types of conflict. The article then brings to light specific examples from Sri Lanka of ethnic conflict, as a case study. It discusses how language itself should be seen as a human right, as language plays a huge part in empowering members of society and in their ability to contribute to issues of public concern by raising public awareness. Language, conflict resolution, and ethnic harmony are therefore inextricably linked.