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The ''Thanittamil Iyakkam'' ((タミル語:தனித் தமிழ் இயக்கம்)) (Pure Tamil Movement, Independent Tamil Movement) is a movement of linguistic purism in Tamil literature attempting to restore Tamil to its pure state, avoiding Sanskrit loanwords. It was notably initiated by the writings of Maraimalai Adigal and Paventhar Bharathidasan, G. Devaneya Pavanar and Pavalareru Perunchitthiranaar. propagated by the ''Thenmozhi'' literary magazine, founded by Pavalareru Perunchithiranar. V. G. Suryanarayana Sastri popularly known as "Parithimar Kalaignar", a Brahmin was also a 20th-century figure of the movement, who demanded, as early as 1902, classical language status for Tamil. Tamil had been favoured by language policy since Indian independence. It had been used in high schools since 1938, and in university education from 1960. In 1956, the Indian National Congress party government passed a law instituting Tamil as the official language of the state, and in 1959 set up the Tamil Development and Research Council entrusted with producing Tamil school and college textbooks in the natural and human sciences, accounting, mathematics, etc. A series of children's encyclopedias in Tamil, "lucid commentaries" on Sangam poetry, and an "authentic history of the Tamil people" appeared in 1962-63. These measures, however, seemed insufficient to the proponents of "Pure Tamil", as expressed by Mohan Kumaramangalam in 1965, at the peak of the Anti-Hindi agitations, :"In practice, the ordinary man finds that the Tamil language is nowhere in the picture. () In Madras city like any other metro, English dominates our life to an extraordinary extent.() I think it will be no exaggeration to say that a person who earns very high can live for years in Madras without learning a word of Tamil, except for some servant inconvenience!" Since the Congress government had also turned down a number of demands, such as the use of "Pure Tamil" rather than "Sanskritised Tamil" in schoolbooks, and resisting the name change from Madras to Tamil Nadu until 1969, concerned not to nurture separatist movements. This engendered resentment among the Tamil purists, expressed by Devaneya Pavanar in 1967: :"None of the Congress Ministers of Tamil Nadu was either a Tamil scholar or a Tamil lover. The Congress leaders of Tamil Nadu as betrayers of Tamil, cannot represent the State any more. Blind cannot lead the blind, much less the keen sighted. Moreover every political meeting, they will say "Jai Hind!". This Means, they are meant to rule only in broader(not specific) India." In the elections of the same year, Congress suffered a resounding defeat, and was replaced by the Dravida Munnetra Kazhagam (DMK) government under C. N. Annadurai. == Timeline of thanithamiļ iyakam == Tamil Purism as a tradition goes back to the days of Tholkapiyam where non-Tamil words were classified as ‘northern’ (vadamoļi) which means Sanskrit; and 'of-other-directions' (thisaimoļi) which means foreign. This is often cited as the earliest evidence of Tamil purism. With the passing of Tamil political and economic dominance from the South, first into the hands of the Deccan Vijayanagar feudatory in the 14th century, then to the Farsi speaking Muslim powers, Tamil clearly went into decline. Nonetheless, Tamil purism and obversely anti-Sanskritism remained among the literati and their local patrons as evidenced by Antao De Proenca’s Tamil-Portuguese Dictionary, compiled in 1679, that makes mention of the acrimonious “anti-Kirantha” and the “pro-Sanskrit” tendency in Tamil phonetics. The coming of the English-speaking British colonialists and American missionaries introduced a spectacular revival in language development among the Tamils despite the European concerns about linguistic utility for administration and religious propagation. The modern revival of the Tamil Purist Movement (sometimes Pure Tamil Movement) is often attributed to Maraimalai Adigal who in 1916 committed himself publicly to defend pure Tamil. Advocates of purism not only popularized Tamil literature but crusaded for it - they went to villages and towns to run public rallies for literary figures, and resurrected the ancient linguistic Tamil purism and made it into a vital political issue. The logical extension of this effort was to purge Tamil of its Sanskrit influence (including all its negative social perception that were thought to keep the Tamils in a state of economic, cultural and political servitude) which was seen as polluting and rendering Tamil susceptible to northern political domination. Tamil Nadu policies that arose as a result tended to be anti-Sanskrit (and by association, anti-Hindi) but it also tended towards the alienation of Brahmins who were seen as supporting Hindi or Sanskrit measures. Sanskrit was reverenced as ancient but perceived as a tool for Brahmin cultural and class domination; and Hindi the "cow belt creole of India" which shares many similarities with Sanskrit was seen as a recent artifice of Sanskrit. The highest honour for the Tamil Purist Movement was the successful lobby for Tamil to be declared “classical language” (vuyarthanichemai) of India, a status accorded to Sanskrit in the Indian Constitution. This was achieved in 2006 and resulted in the opening of the Centre for the Study of Tamil as a Classical Language in Chennai. Curiously, it took another year of political wrangling for bureaucrats to grant official Tamil translations in the judicial courts of Tamil Nadu. While Tamil Purism do not enjoy universal support, the political resilience of Tamils to fight for their language and their exploitation of symbols and politics towards this end is remarkable. The Tamil Purist Movement has its martyrs, sages, saints, countless heroes and heroines, demons and anti-heroes at the local, national and international level. This spirit of devotion to a language drew upon diverse sources: (a) the seminal work of traditional scholars of the 18th century whose literary lineage goes back into a misty past, and the missionary scholars who patronized their work; (b) the acquisition and complete mastery of the printing press by the 19th century; (c) the widespread establishment of village schools by the Americans that increased popular literacy at the grassroot, that made the emergence of newspapers and commercial distributors viable; (d) the groundswell of disaffection towards British rule and their policies which made it clear to the populace that changes to traditional society was possible and radically so; (e) the appearance of Periyar EV Ramasami whose anti-Brahmanism coalesced the linguistically diverse urban Tamil Nadu residents into a social movement called the Self-Respect Movement; (f) the emergence of traditional scholarship spearheaded by multilingual literary geniuses like Maraimalai Adigal who developed a deeply passionate Tamil Saivism alongside Tamil that is clearly rooted in the indigenous cultural and historical resources; (g) who then lent themselves to the political genius of CN Annadurai and M Karunanidhi who welded high literature to populist nationalistic ideology. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Tanittamil Iyakkam」の詳細全文を読む スポンサード リンク
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