Publishing Partner: Cambridge University Press CUP Extra Publisher Login

New from Cambridge University Press!

ad

Voice Quality

By John H. Esling, Scott R. Moisik, Allison Benner, Lise Crevier-Buchman

Voice Quality "The first description of voice quality production in forty years, this book provides a new framework for its study: The Laryngeal Articulator Model. Informed by instrumental examinations of the laryngeal articulatory mechanism, it revises our understanding of articulatory postures to explain the actions, vibrations and resonances generated in the epilarynx and pharynx."


New from Oxford University Press!

ad

Let's Talk

By David Crystal

Let's Talk "Explores the factors that motivate so many different kinds of talk and reveals the rules we use unconsciously, even in the most routine exchanges of everyday conversation."



E-mail this page 1

We Have a New Site!

With the help of your donations we have been making good progress on designing and launching our new website! Check it out at https://linguistlist.org/!
***We are still in our beta stages for the new site--if you have any feedback, be sure to let us know at webdevlinguistlist.org***

Dissertation Information


Title: Talking Tamil, Talking Saivism: Language practices in a Tamil Hindu temple in Australia Add Dissertation
Author: Nirukshi Perera Update Dissertation
Email: click here to access email
Homepage: http://
Institution: Monash University, School of Languages, Literatures, Cultures and Linguistics
Completed in: 2017
Linguistic Subfield(s): Sociolinguistics;
Subject Language(s): Tamil
Director(s): Simon Musgrave
Louisa Willoughby

Abstract: The role of religion for migrants in Australia has generated much interest in recent years. A growing area of scholarly inquiry is how religion can assist in migrant language maintenance. This thesis looks at the interaction between language and religion within the goal of heritage language maintenance and how this plays out in a particular migrant religious institution and for a particular ethnoreligious group, namely Sri Lankan Tamil Hindus. It is the result of an 18-month ethnographic study situated in a Tamil Hindu temple in Australia.


The study investigates the role of the Tamil language in the temple, the types of language practices that the second generation employ in the space, and the relevance of the Tamil language and Hindu religion in the lives of second-generation devotees. It provides an insight into how migrant youth skilfully use their heritage language and English to achieve communication and index their hybrid identifications as they grow up in Anglo-dominant, multicultural Australia. It also highlights the important role played by the temple in supporting these migrants.


At a macro-level, this study shows how the temple, as a religious institution, not only provides a space for Hindu worship, but one for socialising, cultural identification and the transmission of language, religion and culture. In Sri Lanka the Tamil language and Hindu religion are closely linked in a Tamil Hindu culture and this strong language-religion ideology is reflected in the language practices of the temple. However, in the Australian setting, the temple faces sociocultural change including an increasingly ethnically and linguistically diverse congregation and disengagement by the second generation. Therefore there is a tension between the extent to which the temple remains linked to its Tamil identity and to which it must change its policies to accommodate those who do not speak Tamil.


On the micro-level, as an insight into language practices for the second generation, the thesis focuses on one class in the temple’s Tamil-medium religious school. Naturalistic linguistic data collected from a small class of teenage devotees reveals that translanguaging is the usual code for interactions. While English is dominant in the students’ lives, practices in the classroom show that approximately 30 per cent of their speech contains Tamil, thus evidencing the language-religion ideology being transmitted to the next generation. English and Tamil features perform particular but also overlapping functions in the classroom. The students and teacher create a safe space where they can use their individual repertoires to explore and challenge their beliefs and positions in terms of their heritage culture and religion. Through the analysis of selected linguistic extracts, the multicompetence, creativity, criticality, cooperation and subversion of the students is evident in their language use.


While pure Tamil is not necessarily used in the class, the ways in which Tamil features are adopted to signal a connection to Tamil culture, the ethnoreligious community and to perform a Tamil Hindu identity are highly significant. It forms part of the picture of a group of second-generation migrants who can practice their heritage language, religion and culture with confidence in Australian society, and at the same time, bring their strong proficiency in English into these expressions of heritage, identity and faith.