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International Women's Day

She is WOMAN. She is Mother. Daughter. Wife. Sister. She is a Person. She is Strong, Smart, Crafty. She is Passionate, Courageous, Generous. Cooking barefoot is only one of several superpowers. She is Action, Emotion, Devotion.

CHENNAI: A slew of programmes beginning Tuesday will mark International Women's Day to be observed on Wednesday. Some organisations have offered reduction/waivers in their fees while others have given women a day out by themselves, replete with pep talks to enhance their self-confidence.

On Tuesday, thousands of women from around 450 self-help groups in the city gathered at Valluvar Kottam in Nungambakkam and listened to talks by lawyers, religious leaders and women's rights activists on how women influence decision making. The programme began with a folk song on AIDS awareness, followed by a poster release by P. Krishnamurthy, director of AIDS Prevention and Control of Adyar-based Voluntary Health Services.

AIR programmes

All India Radio will begin the day's programmes with Sudha Ragunathan's recitals. The AIR will feature interviews with film lyricist Thenmozhi and Thaamarai and fire officer Meenakshi Vijayakumar. Anuradha Sriram will also participate.

The women's wing of Southern Railway Mazdoor Union will hold competitions, including arranging flowers and dressing vegetable and fruit salads. More than 40 per cent of Southern Railway's employees are women.

The hospitality sector has also offered its share of concessions for women. Starting Wednesday, ITC Park Sheraton has launched a special Women Only Privilege Card, the Lady G2 Ambassador Card. Women can now have get-togethers, chats or even meInternational Women’s Day Speech at Hyundai

Posted on March 8, 2010 by Sharanya Manivannan

Standard

I was invited to be the Chief Guest at the International Women’s Day celebrations at the Hyundai plant in Sriperumbudur today, and was asked to deliver a talk to their women employees. The text of the speech is below.

Good afternoon. It’s an honour and a pleasure to be invited to speak to you today.

International Women’s Day is many things – a cause for celebration, a reason to pause and re-evaluate, a remembrance, an inspiration, a time to honour loved and admired ones and in several countries – including China, Armenia, Russia, Azerbaijan, Belarus, Bulgaria, Kazakhstan, Macedonia, Madagascar, Mongolia, Tajikistan, Ukraine, Uzbekistan and Vietnam, but clearly not India! – a public holiday1. So I’d like to extend, first of all, a note of thanks to all of you for taking time out of your work schedules to come here, as well as to Hyundai, for inviting me to speak.

On this day, all over the world, we consider both the steps forward toward better lives for women that have been taken in recent times, as well as the progress still required. Necessarily, we name our enemies: patriarchal structures, perhaps, or more specifically, legislative and political decisions, corporate entities, criminal menaces, culture-based ignorance and economic disenfranchisement. They are all significant things, and I am not suggesting that they are not. But I have felt for a long time now that something else is at the heart of female disempowerment. Something that isn’t as easy to deconstruct or dismantle. Something that is difficult to even name, and at times feels bewilderingly counter-intuitive.

What, to me, is at the heart of female disempowerment is the profoundly painful fact of how women can be each others’ worst enemies.

One of the most famous things that former American Secretary of State Madeleine Albright has gone on record to say is “I think there is a special place in hell for women who don’t help other women.”2 A special place in hell – can you imagine what torment that would be, and how deeply wounded a person has to feel to condemn someone that way? When you think of what she said, that such a special place is reserved for women who don’t help other women – what associations come to mind? I don’t know about you, but my heart burns to remember the countless times I have been betrayed and even sabotaged by women I loved or looked up to – teachers, relatives, peers, friends and colleagues. Haven’t men done the same? Of course they have – but somehow, it stings worse coming from another woman, because of how deeply counter-intuitive it feels. This is the sort of heartburn that makes me think, yes, Albright was right – there is a place in hell for women who don’t help – who hurt – other women. There has to be. Even if there is no Hell – how could there not be such a place? How could such treachery be left without retribution?

There are big ways and little ways to this treachery. The little ways I hardly need to enumerate, because the best examples of these are empirical ones, and you know them in your own life. The big ways tend to be a matter of collusion: for instance, it may have been men who created archaic and repressive social codes, but is it not women who pass them on, who ensure that their families function within and continue to carry forward the same logic? To choose to not break a chain is to choose to propagate it.

We can begin by taking a look at the very fact of us all being in this room today. How did we get here? Each of us have overcome difficulties in our own lives, each of us has dared to dream, and fortunately, has been born in a time where we were able to pursue some if not all of these dreams. We have had access to resources and options which were denied to women of just a few generations ago – resources and options which are even denied to other women today, in this country and elsewhere. Some of us have endured bad luck, made bad decisions, or failed at things we tried our hands at – but we haven’t been ruined by these misfortunes. We have alternatives. We have second, third and ninety-third chances. We have more autonomy than our foremothers may have been able to imagine.

In short, we are all so lucky. And this is only because of the brave women and men who fought for certain rights and equality, who went against the tide of what was acceptable, who challenged the status quo, who refused to take as an answer that “that’s just how things are”. We are here because they did not think of themselves alone. They did not relegate their abilities to simply securing a better life for themselves, but put the vision of a better world above their own personal journeys, and in doing so secured a better life for millions.

I am asking you today if we too can demand a better explanation than “that’s just how things are”. I believe that as women, we are conditioned on a deeply embedded level to be wary of or threatened by, and consequently cruel toward, one another. Perhaps there are biological or evolutionary reasons for this. But I refuse to accept that we cannot evolve female rivalry out of our systems. Larger systems of power, yes, but more importantly, smaller microcosms of the same.

In our own lives, can we get over our mistrust of other women? Can we leave cliques and factions behind in our school years and embrace a greater loyalty? Can we see that another woman’s success need not necessarily mean our own failure? Can we cease to be judgmental or jealous? Can we cease to be threatened by other women, for reasons of our own insecurities, and can we stop acting out of that sense of fear?

Just as our palette of big life choices continues to expand the more society develops, I would like to think that in our day to day interactions, we should also become more mindful of how we choose to treat one another. Can we make choices that deprogramme the way we have learnt to feel about other women – learnt from all the ways we ourselves have been hurt – and choose to say, “This stops with me. What has been done to me by girls I went to school with, women in my extended family, superiors I worked under or any other situation, incident or environment that fostered in me a sense of female rivalry or mistrust will no longer control the way in which I respond to individuals now.” Will we choose to undermine other women, in ways big and small, or will we choose to embrace a less cynical view? Can we work together to create new environments in which all of us can feel free to meet our highest potential without being hindered by unhealthy competition?

You may be wondering why I have taken a less festive approach to International Women’s Day and am asking these potentially uncomfortable questions. I promise you I didn’t start out this cynical. In fact, I started out quite the opposite – if I could have had feminist slogans on my diapers, I would have! Throughout my teenage years I volunteered with women’s NGOs, and continue to do so in some capacity today. I was one of those girls who would rather have a tee-shirt that said “the revolution is my boyfriend” than have an actual human one. I think I limited my own literary forays for some years by refusing to read anything by authors I derogatorily labeled “dead white men”. I was proudly, radically, obviously and – I must admit, perhaps a little obnoxiously – feminist. And then the disillusionment set in.

At some point in my life as a young activist, I began to see that polemics and politics only go so far. How far does philosophy translate accurately into one’s practical realities? One’s fundamental humanity and compassion are all that really matter – it is of no consequence if this can be backed up by proselytizing or theory. You know how this works. I am almost certain that there is no one here today who would not name her grandmother, mother, aunt or sister as her personal inspiration – a woman who did not necessarily know of or say that she subscribed to theoretical ideals but nonetheless manifested the best of them in her life and across the lives of all she touched.

Today my feminism is nuanced by the understanding that as with all great adversaries, the most significant challenge to female empowerment comes from within. From within our ranks, from within our own hearts, from within our own inability to look beyond a reactionary and defensive stance.

But there is something else that also comes from within. And that is strength. Women have always regarded as being strong, and we are, but in modern times we are also powerful. I think of power as originating from an external source, from the validation of being in a certain position of influence. But strength has a far more esoteric source. It manipulates less, and moves more. There is a difference between strength and power – which do you operate from?

And I ask these uncomfortable questions not because I am above reproach but because I also deal with them in my day to day life and work. Sometimes, I frown on the actions of teenage girls because they do not seem as empowered as I was at their age. Or I might secretly judge someone of my generation for having had an arranged marriage, letting her in-laws dictate her career choices, or not realizing how beautiful she is because TV commercials tell her otherwise. But who am I, really, to judge? How would I know what those girls or women have been through and what has shaped their decisions? Why can’t I just respect that they are different, but no less equal? Concurrently, I struggle to undo and unlearn traumas imprinted on me because I am a certain kind of woman, born into a certain kind of culture, in a certain era. I struggle to not be manipulated into being pitted against other women in social and professional situations by those who know just how to push those buttons. I struggle to deal graciously with female associates who have backstabbed, cheated and even plagiarized me without having to descend to petty conflict that would only satisfy those who believe that women cannot evolve out of our habituated enmity. Because I believe we can.

As we celebrate International Women’s Day this year (and celebrate it we should!) let us also bear in mind that the struggle is far from over. Women’s empowerment should never be reduced to individual success stories. It should be about collective well-being. As long as women continue to operate from that deeply embedded place of suspicion and resentment, we will never be free. No matter what material, social or intellectual heights we scale, we will never be free unless we learn a new paradigm with which to see other women. With which to see ourselves.

There are two ways to light a second lamp: you can do so by snuffing out the first as you ignite the second, or you can allow the flame of one wick to touch another, and inspire its own flame. You are a luminous being. Be secure in this knowledge. Let your light illuminate as many lives as possible. It will not diminish your own.

I would like to end this talk with a quote from an anonymous source that I came across on the internet. I find it comforting – and I hope that you too will be inspired by it. “Blessed are the women, who have grown beyond their greed, and put an end to their hatred. They delight in the beauty of the way things are, and keep their hearts open, day and night. They are like beautiful trees planted on the banks of flowing rivers, which bear fruit when they are ready. Their leaves will not fall or wither, and everything they do will succeed.”3

Thank you.

(1) http://www.internationalwomensday.com/about.asp and http://forum.libr.dp.ua/viewtopic.php?f=17&t=175

(2) http://sports.espn.go.com/wnba/columns/story?id=2517642

(3) http://maluna.tumblr.com/post/153247208Tamil language

From Wikipedia, the free encyclopedia

Jump to: navigation, search

Tamil

தமிழ் tamiḻ

Pronunciation [t̪ɐmɨɻ]

Native to India, Sri Lanka, Malaysia, Singapore, Réunion, Mauritius, Pondichery

Ethnicity Tamilar

Native speakers 70 million (2007)[1]

8 million as a second language[2]

Language family

Dravidian

• Southern

o Tamil–Kannada

 Tamil–Kudagu

 Tamil–Malayalam

 Tamil languages

 Tamil

Writing system

Tamil alphabet (Brahmic)

Tamil Braille

Official status

Official language in Indian states: Tamil Nadu[3] and Puducherry,[4]

Sri Lanka,[5] and

Singapore.[6]

Language codes

ISO 639-1

ta

ISO 639-2

tam

ISO 639-3

Either:

tam – Modern Tamil

oty – Old Tamil

Linguist List oty Old Tamil

Distribution of Tamil speakers around the World

This page contains Indic text. Without rendering support you may see irregular vowel positioning and a lack of conjuncts. More...

This page contains IPA phonetic symbols in Unicode. Without proper rendering support, you may see question marks, boxes, or other symbols instead of Unicode characters.

Tamil is written in a non-Latin script. Tamil text used in this article is transliterated into the Latin script according to the ISO 15919 standard.

Tamil (தமிழ், tamiḻ, [t̪ɐmɨɻ] ?) is a Dravidian language spoken predominantly by Tamil people of South India and North-east Sri Lanka. It has official status in the Indian states of Tamil Nadu and Puducherry. Tamil is also a national language of Sri Lanka[7] and an official language of Singapore and Mauritius. It is also chiefly spoken in the states of Kerala, Karnataka, Andhra Pradesh and Andaman and Nicobar Islands as one of the secondary languages. It is one of the 22 scheduled languages of India and was declared a classical language by the government of India in 2004. Tamil is also spoken by significant minorities in Malaysia, Canada,[8] South Africa,[9] Fiji,[10] Germany,[11] USA, Netherlands,[12] and Réunion as well as emigrant communities around the world.

Tamil is one of the longest surviving classical languages in the world.[13][14] It has been described as "the only language of contemporary India which is recognizably continuous with a classical past"[15] and having "one of the richest literatures in the world".[16] Tamil literature has existed for over 2000 years.[17] The earliest epigraphic records found on rock edicts and hero stones date from around the 3rd century BCE.[18] The earliest period of Tamil literature, Sangam literature, is dated from ca. 300 BCE – 300 CE.[19][20] Tamil language inscriptions written c. 1st century BCE and 2nd century CE have been discovered in Egypt, Sri Lanka and Thailand.[21] The two earliest manuscripts from India,[22][23] to be acknowledged and registered by UNESCO Memory of the World register in 1997 and 2005 were in Tamil.[24] More than 55% of the epigraphical inscriptions (about 55,000) found by the Archaeological Survey of India are in the Tamil language.[25] According to a 2001 survey, there were 1,863 newspapers published in Tamil, of which 353 were dailies.[26] It has the oldest extant literature amongst other Dravidian languages.[13] The variety and quality of classical Tamil literature has led to its being described as "one of the great classical traditions and literatures of the world".[27]

Contents

• 1 Classificatio

International Women's Day

She is WOMAN. She is Mother. Daughter. Wife. Sister. She is a Person. She is Strong, Smart, Crafty. She is Passionate, Courageous, Generous. Cooking barefoot is only one of several superpowers. She is Action, Emotion, Devotion.

CHENNAI: A slew of programmes beginning Tuesday will mark International Women's Day to be observed on Wednesday. Some organisations have offered reduction/waivers in their fees while others have given women a day out by themselves, replete with pep talks to enhance their self-confidence.

On Tuesday, thousands of women from around 450 self-help groups in the city gathered at Valluvar Kottam in Nungambakkam and listened to talks by lawyers, religious leaders and women's rights activists on how women influence decision making. The programme began with a folk song on AIDS awareness, followed by a poster release by P. Krishnamurthy, director of AIDS Prevention and Control of Adyar-based Voluntary Health Services.

AIR programmes

All India Radio will begin the day's programmes with Sudha Ragunathan's recitals. The AIR will feature interviews with film lyricist Thenmozhi and Thaamarai and fire officer Meenakshi Vijayakumar. Anuradha Sriram will also participate.

The women's wing of Southern Railway Mazdoor Union will hold competitions, including arranging flowers and dressing vegetable and fruit salads. More than 40 per cent of Southern Railway's employees are women.

The hospitality sector has also offered its share of concessions for women. Starting Wednesday, ITC Park Sheraton has launched a special Women Only Privilege Card, the Lady G2 Ambassador Card. Women can now have get-togethers, chats or even meInternational Women’s Day Speech at Hyundai

Posted on March 8, 2010 by Sharanya Manivannan

Standard

I was invited to be the Chief Guest at the International Women’s Day celebrations at the Hyundai plant in Sriperumbudur today, and was asked to deliver a talk to their women employees. The text of the speech is below.

Good afternoon. It’s an honour and a pleasure to be invited to speak to you today.

International Women’s Day is many things – a cause for celebration, a reason to pause and re-evaluate, a remembrance, an inspiration, a time to honour loved and admired ones and in several countries – including China, Armenia, Russia, Azerbaijan, Belarus, Bulgaria, Kazakhstan, Macedonia, Madagascar, Mongolia, Tajikistan, Ukraine, Uzbekistan and Vietnam, but clearly not India! – a public holiday1. So I’d like to extend, first of all, a note of thanks to all of you for taking time out of your work schedules to come here, as well as to Hyundai, for inviting me to speak.

On this day, all over the world, we consider both the steps forward toward better lives for women that have been taken in recent times, as well as the progress still required. Necessarily, we name our enemies: patriarchal structures, perhaps, or more specifically, legislative and political decisions, corporate entities, criminal menaces, culture-based ignorance and economic disenfranchisement. They are all significant things, and I am not suggesting that they are not. But I have felt for a long time now that something else is at the heart of female disempowerment. Something that isn’t as easy to deconstruct or dismantle. Something that is difficult to even name, and at times feels bewilderingly counter-intuitive.

What, to me, is at the heart of female disempowerment is the profoundly painful fact of how women can be each others’ worst enemies.

One of the most famous things that former American Secretary of State Madeleine Albright has gone on record to say is “I think there is a special place in hell for women who don’t help other women.”2 A special place in hell – can you imagine what torment that would be, and how deeply wounded a person has to feel to condemn someone that way? When you think of what she said, that such a special place is reserved for women who don’t help other women – what associations come to mind? I don’t know about you, but my heart burns to remember the countless times I have been betrayed and even sabotaged by women I loved or looked up to – teachers, relatives, peers, friends and colleagues. Haven’t men done the same? Of course they have – but somehow, it stings worse coming from another woman, because of how deeply counter-intuitive it feels. This is the sort of heartburn that makes me think, yes, Albright was right – there is a place in hell for women who don’t help – who hurt – other women. There has to be. Even if there is no Hell – how could there not be such a place? How could such treachery be left without retribution?

There are big ways and little ways to this treachery. The little ways I hardly need to enumerate, because the best examples of these are empirical ones, and you know them in your own life. The big ways tend to be a matter of collusion: for instance, it may have been men who created archaic and repressive social codes, but is it not women who pass them on, who ensure that their families function within and continue to carry forward the same logic? To choose to not break a chain is to choose to propagate it.

We can begin by taking a look at the very fact of us all being in this room today. How did we get here? Each of us have overcome difficulties in our own lives, each of us has dared to dream, and fortunately, has been born in a time where we were able to pursue some if not all of these dreams. We have had access to resources and options which were denied to women of just a few generations ago – resources and options which are even denied to other women today, in this country and elsewhere. Some of us have endured bad luck, made bad decisions, or failed at things we tried our hands at – but we haven’t been ruined by these misfortunes. We have alternatives. We have second, third and ninety-third chances. We have more autonomy than our foremothers may have been able to imagine.

In short, we are all so lucky. And this is only because of the brave women and men who fought for certain rights and equality, who went against the tide of what was acceptable, who challenged the status quo, who refused to take as an answer that “that’s just how things are”. We are here because they did not think of themselves alone. They did not relegate their abilities to simply securing a better life for themselves, but put the vision of a better world above their own personal journeys, and in doing so secured a better life for millions.

I am asking you today if we too can demand a better explanation than “that’s just how things are”. I believe that as women, we are conditioned on a deeply embedded level to be wary of or threatened by, and consequently cruel toward, one another. Perhaps there are biological or evolutionary reasons for this. But I refuse to accept that we cannot evolve female rivalry out of our systems. Larger systems of power, yes, but more importantly, smaller microcosms of the same.

In our own lives, can we get over our mistrust of other women? Can we leave cliques and factions behind in our school years and embrace a greater loyalty? Can we see that another woman’s success need not necessarily mean our own failure? Can we cease to be judgmental or jealous? Can we cease to be threatened by other women, for reasons of our own insecurities, and can we stop acting out of that sense of fear?

Just as our palette of big life choices continues to expand the more society develops, I would like to think that in our day to day interactions, we should also become more mindful of how we choose to treat one another. Can we make choices that deprogramme the way we have learnt to feel about other women – learnt from all the ways we ourselves have been hurt – and choose to say, “This stops with me. What has been done to me by girls I went to school with, women in my extended family, superiors I worked under or any other situation, incident or environment that fostered in me a sense of female rivalry or mistrust will no longer control the way in which I respond to individuals now.” Will we choose to undermine other women, in ways big and small, or will we choose to embrace a less cynical view? Can we work together to create new environments in which all of us can feel free to meet our highest potential without being hindered by unhealthy competition?

You may be wondering why I have taken a less festive approach to International Women’s Day and am asking these potentially uncomfortable questions. I promise you I didn’t start out this cynical. In fact, I started out quite the opposite – if I could have had feminist slogans on my diapers, I would have! Throughout my teenage years I volunteered with women’s NGOs, and continue to do so in some capacity today. I was one of those girls who would rather have a tee-shirt that said “the revolution is my boyfriend” than have an actual human one. I think I limited my own literary forays for some years by refusing to read anything by authors I derogatorily labeled “dead white men”. I was proudly, radically, obviously and – I must admit, perhaps a little obnoxiously – feminist. And then the disillusionment set in.

At some point in my life as a young activist, I began to see that polemics and politics only go so far. How far does philosophy translate accurately into one’s practical realities? One’s fundamental humanity and compassion are all that really matter – it is of no consequence if this can be backed up by proselytizing or theory. You know how this works. I am almost certain that there is no one here today who would not name her grandmother, mother, aunt or sister as her personal inspiration – a woman who did not necessarily know of or say that she subscribed to theoretical ideals but nonetheless manifested the best of them in her life and across the lives of all she touched.

Today my feminism is nuanced by the understanding that as with all great adversaries, the most significant challenge to female empowerment comes from within. From within our ranks, from within our own hearts, from within our own inability to look beyond a reactionary and defensive stance.

But there is something else that also comes from within. And that is strength. Women have always regarded as being strong, and we are, but in modern times we are also powerful. I think of power as originating from an external source, from the validation of being in a certain position of influence. But strength has a far more esoteric source. It manipulates less, and moves more. There is a difference between strength and power – which do you operate from?

And I ask these uncomfortable questions not because I am above reproach but because I also deal with them in my day to day life and work. Sometimes, I frown on the actions of teenage girls because they do not seem as empowered as I was at their age. Or I might secretly judge someone of my generation for having had an arranged marriage, letting her in-laws dictate her career choices, or not realizing how beautiful she is because TV commercials tell her otherwise. But who am I, really, to judge? How would I know what those girls or women have been through and what has shaped their decisions? Why can’t I just respect that they are different, but no less equal? Concurrently, I struggle to undo and unlearn traumas imprinted on me because I am a certain kind of woman, born into a certain kind of culture, in a certain era. I struggle to not be manipulated into being pitted against other women in social and professional situations by those who know just how to push those buttons. I struggle to deal graciously with female associates who have backstabbed, cheated and even plagiarized me without having to descend to petty conflict that would only satisfy those who believe that women cannot evolve out of our habituated enmity. Because I believe we can.

As we celebrate International Women’s Day this year (and celebrate it we should!) let us also bear in mind that the struggle is far from over. Women’s empowerment should never be reduced to individual success stories. It should be about collective well-being. As long as women continue to operate from that deeply embedded place of suspicion and resentment, we will never be free. No matter what material, social or intellectual heights we scale, we will never be free unless we learn a new paradigm with which to see other women. With which to see ourselves.

There are two ways to light a second lamp: you can do so by snuffing out the first as you ignite the second, or you can allow the flame of one wick to touch another, and inspire its own flame. You are a luminous being. Be secure in this knowledge. Let your light illuminate as many lives as possible. It will not diminish your own.

I would like to end this talk with a quote from an anonymous source that I came across on the internet. I find it comforting – and I hope that you too will be inspired by it. “Blessed are the women, who have grown beyond their greed, and put an end to their hatred. They delight in the beauty of the way things are, and keep their hearts open, day and night. They are like beautiful trees planted on the banks of flowing rivers, which bear fruit when they are ready. Their leaves will not fall or wither, and everything they do will succeed.”3

Thank you.

(1) http://www.internationalwomensday.com/about.asp and http://forum.libr.dp.ua/viewtopic.php?f=17&t=175

(2) http://sports.espn.go.com/wnba/columns/story?id=2517642

(3) http://maluna.tumblr.com/post/153247208Tamil language

From Wikipedia, the free encyclopedia

Jump to: navigation, search

Tamil

தமிழ் tamiḻ

Pronunciation [t̪ɐmɨɻ]

Native to India, Sri Lanka, Malaysia, Singapore, Réunion, Mauritius, Pondichery

Ethnicity Tamilar

Native speakers 70 million (2007)[1]

8 million as a second language[2]

Language family

Dravidian

• Southern

o Tamil–Kannada

 Tamil–Kudagu

 Tamil–Malayalam

 Tamil languages

 Tamil

Writing system

Tamil alphabet (Brahmic)

Tamil Braille

Official status

Official language in Indian states: Tamil Nadu[3] and Puducherry,[4]

Sri Lanka,[5] and

Singapore.[6]

Language codes

ISO 639-1

ta

ISO 639-2

tam

ISO 639-3

Either:

tam – Modern Tamil

oty – Old Tamil

Linguist List oty Old Tamil

Distribution of Tamil speakers around the World

This page contains Indic text. Without rendering support you may see irregular vowel positioning and a lack of conjuncts. More...

This page contains IPA phonetic symbols in Unicode. Without proper rendering support, you may see question marks, boxes, or other symbols instead of Unicode characters.

Tamil is written in a non-Latin script. Tamil text used in this article is transliterated into the Latin script according to the ISO 15919 standard.

Tamil (தமிழ், tamiḻ, [t̪ɐmɨɻ] ?) is a Dravidian language spoken predominantly by Tamil people of South India and North-east Sri Lanka. It has official status in the Indian states of Tamil Nadu and Puducherry. Tamil is also a national language of Sri Lanka[7] and an official language of Singapore and Mauritius. It is also chiefly spoken in the states of Kerala, Karnataka, Andhra Pradesh and Andaman and Nicobar Islands as one of the secondary languages. It is one of the 22 scheduled languages of India and was declared a classical language by the government of India in 2004. Tamil is also spoken by significant minorities in Malaysia, Canada,[8] South Africa,[9] Fiji,[10] Germany,[11] USA, Netherlands,[12] and Réunion as well as emigrant communities around the world.

Tamil is one of the longest surviving classical languages in the world.[13][14] It has been described as "the only language of contemporary India which is recognizably continuous with a classical past"[15] and having "one of the richest literatures in the world".[16] Tamil literature has existed for over 2000 years.[17] The earliest epigraphic records found on rock edicts and hero stones date from around the 3rd century BCE.[18] The earliest period of Tamil literature, Sangam literature, is dated from ca. 300 BCE – 300 CE.[19][20] Tamil language inscriptions written c. 1st century BCE and 2nd century CE have been discovered in Egypt, Sri Lanka and Thailand.[21] The two earliest manuscripts from India,[22][23] to be acknowledged and registered by UNESCO Memory of the World register in 1997 and 2005 were in Tamil.[24] More than 55% of the epigraphical inscriptions (about 55,000) found by the Archaeological Survey of India are in the Tamil language.[25] According to a 2001 survey, there were 1,863 newspapers published in Tamil, of which 353 were dailies.[26] It has the oldest extant literature amongst other Dravidian languages.[13] The variety and quality of classical Tamil literature has led to its being described as "one of the great classical traditions and literatures of the world".[27]

Contents

• 1 Classification

• 2 History

o 2.1 Etymology

o 2.2 Old Tamil

o 2.3 Middle Tamil

o 2.4 Modern Tamil

• 3 Geographic distribution

• 4 Legal status

• 5 Dialects

o 5.1 Region specific variations

 5.1.1 Loanword variations

• 6 Spoken and literary variants

• 7 Writing system

• 8 Sounds

o 8.1 Vowels

o 8.2 Consonants

o 8.3 Āytam

o 8.4 Numerals and symbols

• 9 Grammar

o 9.1 Morphology

o 9.2 Syntax

• 10 Vocabulary

• 11 Influence

• 12 See also

• 13 Footnotes

• 14 References

• 15 External links

Classification

Main article: Dravidian languages

Tamil belongs to the southern branch of the Dravidian languages, a family of around 26 languages native to the Indian subcontinent.[28] It is also classified as being part of a Tamil language family, which alongside Tamil proper, also includes the languages of about 35 ethno-linguistic groups[29] such as the Irula, and Yerukula languages (see SIL Ethnologue).

The closest major relative of Tamil is Malayalam. Until about the 9th century, Malayalam was a dialect of Tamil.[30] Although many of the differences between Tamil and Malayalam demonstrate a pre-historic split of the western dialect,[31] the process of separation into a distinct language, Malayalam, was not completed until sometime in the 13th or 14th century.[32]

History

Silver coin of king Vashishtiputra Sātakarni (c. 160 CE).

Obv: Bust of king. Prakrit legend in the Brahmi script: "Siri Satakanisa Rano ... Vasithiputasa": "King Vasishtiputra Sri Satakarni"

Rev: Ujjain/Sātavāhana symbol left. Crescented six-arch chaitya hill right. River below. Early Tamil legend in the Tamil Brahmi script: "Arah(s)anaku Vah(s)itti makanaku Tiru H(S)atakani ko" – which means "The ruler, Vasitti's son, Highness Satakani" – -ko being the royal name suffix.[33][34][35][36]

As a Dravidian language, Tamil descends from Proto-Dravidian. Linguistic reconstruction suggests that Proto-Dravidian was spoken around the third millennium BC, possibly in the region around the lower Godavari river basin in peninsular India. The material evidence suggests that the speakers of Proto-Dravidian were the culture associated with the Neolithic complexes of South India.[37] The next phase in the reconstructed proto-history of Tamil is Proto-South Dravidian. The linguistic evidence suggests that Proto-South Dravidian was spoken around the middle of the second millennium BC, and that proto-Tamil emerged around the 3rd century BC. The earliest epigraphic attestations of Tamil are generally taken to have been written shortly thereafter.[38] Among Indian languages, Tamil has the most ancient non-Sanskritised Indian literature.[39]

Scholars categorise the attested history of the language into three periods, Old Tamil (300 BCE – 700 CE), Middle Tamil (700–1600) and Modern Tamil (1600–present).[40]

Etymology

The exact period when the name "Tamil" came to be applied to the language is unclear, as is the precise etymology of the name. The earliest attested use of the name is found in Tholkappiyam, which is dated as early as 1st century BCE.[41] Southworth suggests that the name comes from tam-miḻ > tam-iḻ 'self-speak', or 'one's own speech'.[42](see Southworth's derivation of Sanskrit term for "others" or Mleccha).Kamil Zvelebil suggests an etymology of tam-iḻ, with tam meaning "self" or "one's self", and "-iḻ" having the connotation of "unfolding sound". Alternatively, he suggests a derivation of tamiḻ < tam-iḻ < *tav-iḻ < *tak-iḻ, meaning in origin "the proper process (of speaking)".[43]

The Tamil Lexicon of University of Madras defines the word 'Tamil' as 'sweetness'.[44] S.V Subramanian suggests the meaning 'sweet sound' from 'tam'- sweet and 'il'- 'sound'.[45]

Old Tamil

The earliest records in Old Tamil are short inscriptions from around the 2nd century BCE in caves and on pottery. These inscriptions are written in a variant of the Brahmi script called Tamil Brahmi.[46] The earliest long text in Old Tamil is the Tolkāppiyam, an early work on Tamil grammar and poetics, whose oldest layers could be as old as the 1st century BC.[40] A large number of literary works in Old Tamil have also survived. These include a corpus of 2,381 poems collectively known as Sangam literature. These poems are usually dated to between the 1st and 5th centuries AD,[47] which makes them the oldest extant body of secular literature in India.[48] Other literary works in Old Tamil include Thirukural, Silappatikaram and Maṇimēkalai, and a number of ethical and didactic texts, written between the 5th and 8th centuries.[49]

Old Tamil preserved many features of Proto-Dravidian, including the inventory of consonants,[50] the syllable structure,[51] and various grammatical features.[52] Amongst these was the absence of a distinct present tense – like Proto-Dravidian, Old Tamil only had two tenses, the past and the "non-past". Old Tamil verbs also had a distinct negative conjugation (e.g. kāṇēṉ (காணேன்) "I do not see", kāṇōm (காணோம்) "we do not see")[53] Nouns could take pronominal suffixes like verbs to express ideas: e.g. peṇṭirēm (பெண்டிரேம்) "we are women" formed from peṇṭir (பெண்டிர்) "women" and the first person plural marker -ēm (ஏம்).[54]

Despite the significant amount of grammatical and syntactical change between Old, Middle and Modern Tamil, Tamil demonstrates grammatical continuity across these stages: many characteristics of the later stages of the language have their roots in features of Old Tamil.[40]

Middle Tamil

The evolution of Old Tamil into Middle Tamil, which is generally taken to have been completed by the 8th century,[40] was characterised by a number of phonological and grammatical changes. In phonological terms, the most important shifts were the virtual disappearance of the aytam (ஃ), an old phoneme,[55] the coalescence of the alveolar and dental nasals,[56] and the transformation of the alveolar plosive into a rhotic.[57] In grammar, the most important change was the emergence of the present tense. The present tense evolved out of the verb kil (கில்), meaning "to be possible" or "to befall". In Old Tamil, this verb was used as an aspect marker to indicate that an action was micro-durative, non-sustained or non-lasting, usually in combination with a time marker such as ṉ (ன்). In Middle Tamil, this usage evolved into a present tense marker – kiṉṟa (கின்ற) – which combined the old aspect and time markers.[58]

Middle Tamil also saw a significant increase in the Sanskritisation of Tamil. From the period of the Pallava dynasty onwards, a number of Sanskrit loan-words entered Tamil, particularly in relation to political, religious and philosophical concepts.[59] Sanskrit also influenced Tamil grammar, in the increased use of cases and in declined nouns becoming adjuncts of verbs,[60] and phonology.The forms of writing in Tamil have developed through years.[61] The Tamil script also changed in the period of Middle Tamil. Tamil Brahmi and Vaṭṭeḻuttu, into which it evolved, were the main scripts used in Old Tamil inscriptions. From the 8th century onwards, however, the Pallavas began using a new script, derived from the Pallava Grantha script which was used to write Sanskrit, which eventually replaced Vaṭṭeḻuttu.[62]

Middle Tamil is attested in a large number of inscriptions, and in a significant body of secular and religious literature.[63] These include the religious poems and songs of the Bhakthi poets, such as the Tēvāram verses on Saivism and Nālāyira Tivya Pirapantam on Vaishnavism,[64] and adaptations of religious legends such as the 12th century Tamil Ramayana composed by Kamban and the story of 63 shaivite devotees known as Periyapurāṇam.[65] Iraiyaṉār Akapporuḷ, an early treatise on love poetics, and Naṉṉūl, a 12th century grammar that became the standard grammar of literary Tamil, are also from the Middle Tamil period.[66]

Modern Tamil

The Nannul remains the standard normative grammar for modern literary Tamil, which therefore continues to be based on Middle Tamil of the 13th century rather than on Modern Tamil.[67] Colloquial spoken Tamil, in contrast, shows a number of changes. The negative conjugation of verbs, for example, has fallen out of use in Modern Tamil[68] – negation is, instead, expressed either morphologically or syntactically.[69] Modern spoken Tamil also shows a number of sound changes, in particular, a tendency to lower high vowels in initial and medial positions,[70] and the disappearance of vowels between plosives and between a plosive and rhotic.[71]

Contact with European languages also affected both written and spoken Tamil. Changes in written Tamil include the use of European-style punctuation and the use of consonant clusters that were not permitted in Middle Tamil. The syntax of written Tamil has also changed, with the introduction of new aspectual auxiliaries and more complex sentence structures, and with the emergence of a more rigid word order that resembles the syntactic argument structure of English.[72] Simultaneously, a strong strain of linguistic purism emerged in the early 20th century, culminating in the Pure Tamil Movement which called for removal of all Sanskritic and other foreign elements from Tamil.[73] It received some support from Dravidian parties and nationalists who supported Tamil independence.[74] This led to the replacement of a significant number of Sanskrit loanwords by Tamil equivalents, though many others remain.[75]

Geographic distribution

Distribution of Tamil speakers in South India and Sri Lanka (1961).

Tamil is the first language of the majority of the people residing in Tamil Nadu in India and Northern Province, Eastern Province, Sri Lanka. The language is also spoken among small minority groups in other states of India which include Karnataka, Andhra Pradesh, Kerala, Maharashtra and in certain regions of Sri Lanka such as Colombo and the hill country. Previously Tamil had a wider distribution in India than its current state. Tamil or dialects of it were used widely in the state of Kerala as the major language of administration, literature and common usage until the 12th century CE. Tamil was also used widely in inscriptions found in southern Andhra Pradesh districts of Chittoor and Nellore until the 12th century AD.[76] Tamil was also used for inscriptions from 10th century CE until 14th Century CE in southern Karnataka districts such as Kolar, Mysore, Mandya and Bangalore.[77]

There are currently sizeable Tamil-speaking populations descended from colonial-era migrants in Malaysia, Singapore, Philippines, Mauritius, South Africa, Indonesia,[78] Thailand,[79] Burma, and Vietnam. A large community of Tamil speakers exists in Karachi, Pakistan, which includes Tamil-speaking Hindus[80][81] as well as Christians and Muslims - including some Tamil-speaking Muslim refugees from Sri Lanka.[82] Many in Réunion, Guyana, Fiji, Suriname, and Trinidad and Tobago have Tamil origins,[83] but only a small number speak the language. In Reunion where Tamil language was forbidden to be learnt and used in public space by France is now being relearnt by students and adults.[84] It is also used by groups of migrants from Sri Lanka and India, Canada (especially Toronto), USA (especially New Jersey and New York City), Australia, many Middle Eastern countries, and some Western European countries.

Legal status

See also: States of India by Tamil speakers

Tamil is the official language of the Indian state of Tamil Nadu and one of the 22 languages under schedule 8 of the constitution of India. It is also one of the official languages of the union territory of Puducherry.[85][86] Tamil is also one of the official languages of Sri Lanka and Singapore. In Malaysia, 543 primary education government schools are available fully in Tamil medium.[87]

In addition, with the creation in October 2004 of a legal status for classical languages by the Government of India and following a political campaign supported by several Tamil associations,[88][89] Tamil became the first legally recognised Classical language of India. The recognition was announced by the then President of India, Abdul Kalam, in a joint sitting of both houses of the Indian Parliament on 6 June 2004.[90][91][92]

Dialects

Region specific variations

The socio-linguistic situation of Tamil is characterised by diglossia: there are two separate registers varying by social status, a high register and a low one.[93][94] Tamil dialects are primarily differentiated from each other by the fact that they have undergone different phonological changes and sound shifts in evolving from Old Tamil. For example, the word for "here"—iṅku in Centamil (the classic variety)—has evolved into iṅkū in the Kongu dialect of Coimbatore, inga in the dialect of Thanjavur, and iṅkai in some dialects of Sri Lanka. Old Tamil's iṅkaṇ (where kaṇ means place) is the source of iṅkane in the dialect of Tirunelveli, Old Tamil iṅkaṭṭu is the source of iṅkuṭṭu in the dialect of Madurai, and iṅkaṭe in various northern dialects. Even now, in the Coimbatore area, it is common to hear "akkaṭṭa" meaning "that place". Although Tamil dialects do not differ significantly in their vocabulary, there are a few exceptions. The dialects spoken in Sri Lanka retain many words and grammatical forms that are not in everyday use in India,[95] and use many other words slightly differently.[96] According to Kamil Zvelebil, the Tamil dialects can be segregated on the following 'Centers of Prestige': Madras Tamil, Madurai Tamil, Kongu Tamil, Nellai Tamil, Kanyakumari Tamil, Thanjavur, Tiruchirappalli Tamil, Jaffna or Yazhpanam Tamil, Triconmalee or Tiruconamalai Tamil, Batticaloa or Mattakkalappu Tamil.[97]

Loanword variations

See also: Indo-Aryan loanwords in Tamil and Loan words in Sri Lankan Tamil

The dialect of the district of Palakkad in Kerala has a large number of Malayalam loanwords, has been influenced by Malayalam's syntax and also has a distinctive Malayalam accent. Similarly, Tamil spoken in Kanyakumari District has more unique words and phonetic style than Tamil spoken at other parts of Tamil Nadu. The words and phonetics are so different that a person from Kanyakumari district is easily identifiable by their spoken Tamil. Hebbar and Mandyam dialects, spoken by groups of Tamil Vaishnavites who migrated to Karnataka in the 11th century, retain many features of the Vaishnava paribasai, a special form of Tamil developed in the 9th and 10th centuries that reflect Vaishnavite religious and spiritual values.[98] Several castes have their own sociolects which most members of that caste traditionally used regardless of where they come from. It is often possible to identify a person's caste by their speech.[99] Tamil in Sri Lanka incorporates loan words from Portuguese, Dutch, and English.

Spoken and literary variants

In addition to its various dialects, Tamil exhibits different forms: a classical literary style modelled on the ancient language (sankattamiḻ), a modern literary and formal style (centamiḻ), and a modern colloquial form (koṭuntamiḻ). These styles shade into each other, forming a stylistic continuum. For example, it is possible to write centamiḻ with a vocabulary drawn from caṅkattamiḻ, or to use forms associated with one of the other variants while speaking koṭuntamiḻ.[100]

In modern times, centamiḻ is generally used in formal writing and speech. For instance, it is the language of textbooks, of much of Tamil literature and of public speaking and debate. In recent times, however, koṭuntamiḻ has been making inroads into areas that have traditionally been considered the province of centamiḻ. Most contemporary cinema, theatre and popular entertainment on television and radio, for example, is in koṭuntamiḻ, and many politicians use it to bring themselves closer to their audience. The increasing use of koṭuntamiḻ in modern times has led to the emergence of unofficial ‘standard' spoken dialects. In India, the ‘standard' koṭuntamiḻ is based on ‘educated non-Brahmin speech', rather than on any one dialect,[101] but has been significantly influenced by the dialects of Thanjavur and Madurai. In Sri Lanka, the standard is based on the dialect of Jaffna.

Writing system

Main articles: Tamil script and Tamil braille

See also: Vatteluttu and Grantha script

Jambai Tamil Brahmi inscription dated to the early Sangam age

After Tamil Brahmi fell out of use, Tamil was written using a script called the vaṭṭeḻuttu amongst others such as Grantha and Pallava script. The current Tamil script consists of 12 vowels, 18 consonants and one special character, the āytam. The vowels and consonants combine to form 216 compound characters, giving a total of 247 characters (12 + 18 + 1 + (12 x 18)). All consonants have an inherent vowel a, as with other Indic scripts. This inherency is removed by adding a tittle called a puḷḷi, to the consonantal sign. For example, ன is ṉa (with the inherent a) and ன் is ṉ (without a vowel). Many Indic scripts have a similar sign, generically called virama, but the Tamil script is somewhat different in that it nearly always uses a visible puḷḷi to indicate a dead consonant (a consonant without a vowel). In other Indic scripts, it is generally preferred to use a ligature or a half form to write a syllable or a cluster containing a dead consonant, although writing it with a visible virama is also possible. The Tamil script does not differentiate voiced and unvoiced plosives. Instead, plosives are articulated with voice depending on their position in a word, in accordance with the rules of Tamil phonology.

In addition to the standard characters, six characters taken from the Grantha script, which was used in the Tamil region to write Sanskrit, are sometimes used to represent sounds not native to Tamil, that is, words adopted from Sanskrit, Prakrit and other languages. The traditional system prescribed by classical grammars for writing loan-words, which involves respelling them in accordance with Tamil phonology, remains, but is not always consistently applied.[102]

Sounds

Main article: Tamil phonology

Tamil phonology is characterised by the presence of retroflex consonants and multiple rhotics. Tamil does not distinguish phonologically between voiced and unvoiced consonants; phonetically, voice is assigned depending on a consonant's position in a word.[103] Tamil phonology permits few consonant clusters, which can never be word initial. Native grammarians classify Tamil phonemes into vowels, consonants, and a "secondary character", the āytam.

Vowels

Tamil vowels are called uyireḻuttu (uyir – life, eḻuttu – letter). The vowels are classified into short (kuṟil) and long (neṭil) (with five of each type) and two diphthongs, /ai/ and /au/, and three "shortened" (kuṟṟiyl) vowels.

The long vowels are about twice as long as the short vowels. The diphthongs are usually pronounced about 1.5 times as long as the short vowels, though most grammatical texts place them with the long vowels.

Short

Long

Front

Central

Back

Front

Central

Back

Close

i u iː uː

இ உ ஈ ஊ

Mid

e o eː oː

எ ஒ ஏ ஓ

Open

a (ai) aː (aw)

அ ஐ ஆ ஒள

Consonants

Tamil consonants are known as meyyeḻuttu (mey—body, eḻuttu—letters). The consonants are classified into three categories with six in each category: valliṉam—hard, melliṉam—soft or Nasal, and iṭayiṉam—medium.

Unlike most Indian languages, Tamil does not distinguish aspirated and unaspirated consonants. In addition, the voicing of plosives is governed by strict rules in centamiḻ. Plosives are unvoiced if they occur word-initially or doubled. Elsewhere they are voiced, with a few becoming fricatives intervocalically. Nasals and approximants are always voiced.[104]

Tamil is characterised by its use of more than one type of coronal consonants: like many of the other languages of India, it contains a series of retroflex consonants. Notably, the Tamil retroflex series includes the retroflex approximant /ɻ/ (ழ) (example Tamil; often transcribed 'zh'), which is absent in the Indo-Aryan languages. Among the other Dravidian languages, the retroflex approximant also occurs in Malayalam (for example in 'Kozhikode'), disappeared from spoken Kannada around 1000 CE (although the character is still written, and exists in Unicode), and was never present in Telugu.[105] Dental and alveolar consonants also historically contrasted with each other, a typically Dravidian trait not found in the neighbouring Indo-Aryan languages. While this distinction can still be seen in the written language, it has been largely lost in colloquial spoken Tamil, and even in literary usage the letters ந (dental) and ன (alveolar) may be seen as allophonic.[106]

A chart of the Tamil consonant phonemes in the International Phonetic Alphabet follows:[107]

Labial

Dental

Alveolar

Retroflex

Palatal

Velar

Plosives

p (b) t̪ (d̪) t (d) ʈ (ɖ) tʃ (dʒ) k (ɡ)

ப த ற ட ச க

Nasals

m n̪ n ɳ ɲ ŋ

ம ந ன ண ஞ ங

Tap

ɾ̪

ர

Trill

r

ற

Central approximants

ʋ ɻ j

வ ழ ய

Lateral approximants

l̪ ɭ

ல ள

Phonemes in brackets are voiced equivalents. Both voiceless and voiced forms are represented by the same character in Tamil, and voicing is determined by context. The sounds /f/ and /ʂ/ are peripheral to the phonology of Tamil, being found only in loanwords and frequently replaced by native sounds. There are well-defined rules for elision in Tamil categorised into different classes based on the phoneme which undergoes elision.

Āytam

Classical Tamil also had a phoneme called the Āytam, written as ‘ஃ'. Tamil grammarians of the time classified it as a dependent phoneme (or restricted phoneme[108]) (cārpeḻuttu), but it is very rare in modern Tamil. The rules of pronunciation given in the Tolkāppiyam, a text on the grammar of Classical Tamil, suggest that the āytam could have glottalised the sounds it was combined with. It has also been suggested that the āytam was used to represent the voiced implosive (or closing part or the first half) of geminated voiced plosives inside a word.[109] The Āytam, in modern Tamil, is also used to convert pa to fa (not the retroflex zha [ɻ]) when writing English words using the Tamil script.

Numerals and symbols

Main article: Tamil numerals

Apart from the usual numerals, Tamil also has numerals for 10, 100 and 1000. Symbols for day, month, year, debit, credit, as above, rupee, and numeral are present as well.

0 1 2 3 4 5 6 7 8 9 10 100 1000

௦ ௧ ௨ ௩ ௪ ௫ ௬ ௭ ௮ ௯ ௰ ௱ ௲

day month year debit credit as above rupee numeral

௳ ௴ ௵ ௶ ௷ ௸ ௹ ௺

Grammar

Main article: Tamil grammar

Tamil employs agglutinative grammar, where suffixes are used to mark noun class, number, and case, verb tense and other grammatical categories. Tamil's standard metalinguistic terminology and scholarly vocabularly is itself Tamil, as opposed to the Sanskrit that is standard for most other Dravidian languages.[110][111]

Much of Tamil grammar is extensively described in the oldest known grammar book for Tamil, the Tolkāppiyam. Modern Tamil writing is largely based on the 13th century grammar Naṉṉūl which restated and clarified the rules of the Tolkāppiyam, with some modifications. Traditional Tamil grammar consists of five parts, namely eḻuttu, col, poruḷ, yāppu, aṇi. Of these, the last two are mostly applied in poetry.[112]

Tamil words consist of a lexical root to which one or more affixes are attached. Most Tamil affixes are suffixes. Tamil suffixes can be derivational suffixes, which either change the part of speech of the word or its meaning, or inflectional suffixes, which mark categories such as person, number, mood, tense, etc. There is no absolute limit on the length and extent of agglutination, which can lead to long words with a large number of suffixes.

Morphology

Tamil nouns (and pronouns) are classified into two super-classes (tiṇai)—the "rational" (uyartiṇai), and the "irrational" (akṟiṇai)—which include a total of five classes (pāl, which literally means ‘gender'). Humans and deities are classified as "rational", and all other nouns (animals, objects, abstract nouns) are classified as irrational. The "rational" nouns and pronouns belong to one of three classes (pāl)—masculine singular, feminine singular, and rational plural. The "irrational" nouns and pronouns belong to one of two classes: irrational singular and irrational plural. The pāl is often indicated through suffixes. The plural form for rational nouns may be used as an honorific, gender-neutral, singular form.[113]

Suffixes are used to perform the functions of cases or postpositions. Traditional grammarians tried to group the various suffixes into eight cases corresponding to the cases used in Sanskrit. These were the nominative, accusative, dative, sociative, genitive, instrumental, locative, and ablative. Modern grammarians argue that this classification is artificial,[114] and that Tamil usage is best understood if each suffix or combination of suffixes is seen as marking a separate case.[101] Tamil nouns can take one of four prefixes, i, a, u, and e which are functionally equivalent to the demonstratives in English.

Tamil verbs are also inflected through the use of suffixes. A typical Tamil verb form will have a number of suffixes, which show person, number, mood, tense, and voice.

• Person and number are indicated by suffixing the oblique case of the relevant pronoun. The suffixes to indicate tenses and voice are formed from grammatical particles, which are added to the stem.

• Tamil has two voices. The first indicates that the subject of the sentence undergoes or is the object of the action named by the verb stem, and the second indicates that the subject of the sentence directs the action referred to by the verb stem.

• Tamil has three simple tenses—past, present, and future—indicated by the suffixes, as well as a series of perfects indicated by compound suffixes. Mood is implicit in Tamil, and is normally reflected by the same morphemes which mark tense categories. Tamil verbs also mark evidentiality, through the addition of the hearsay clitic ām.[115]

Traditional grammars of Tamil do not distinguish between adjectives and adverbs, including both of them under the category uriccol, although modern grammarians tend to distinguish between them on morphological and syntactical grounds.[116] Tamil has a large number of ideophones that act as adverbs indicating the way the object in a given state "says" or "sounds".[117]

Tamil does not have articles. Definiteness and indefiniteness are either indicated by special grammatical devices, such as using the number "one" as an indefinite article, or by the context.[118] In the first person plural, Tamil makes a distinction between inclusive pronouns நாம் nām (we), நமது namatu (our) that include the addressee and exclusive pronouns நாங்கள் nāṅkaḷ (we), எமது ematu (our) that do not.[118]

Sy