tamilweek.com

by T. Earakan

The end of the 180 day period promised by Sri Lankan President Rajapakse to UN Secretary General Ban Ki-moon on May 23, 2009 for the release of 300,000 Tamils detained in internment camps in Sri Lanka was marked by Tamils and friends of Tamils from United States and Canada in Washington DC on Nov 20, 2009.

A spokesperson for the organizers of the event, The United States Tamil Political Action Council (USTPAC) commenting on the continuing internment of Internally Displaced Tamils said:

“These people are being subjected to collective punishment for their demands for political, social and cultural rights in their own traditional homeland. We support all efforts to allow these innocents to return freely and with dignity to their homes in a secure environment.”

Dr. Ellyn Shander of USTPAC spoke at the event urging for the release and freedom of movement of all Tamils detained in internment camps in Vavuniya and other smaller camps in North and East.

A media release by USTPAC pointed out that two thirds of these Tamils continue to be detained in poor conditions without accountability, family reunification or a timetable for release.

As Sri Lanka and even some United Nations press releases trumpet “resettlement” of Internally Displaced Tamils, there have been reports such as from The Washington Post that verify many civilians are being re-detained.

Emily Wax wrote on Nov11th in The Washington Post that, “many civilians have merely been shuffled from the large camps to smaller transit ones and are being held against their will. Others have been released, only to be taken from their homes days later with no indication of where they have gone”.

Participants expressed concern that the Tamil Internally Displaced Persons are being forced to relocate away from their original homes and in the process being denied of their livelihood and dignity by the govt. of Sri Lanka.

Several reports of allegations have been published recently about state sponsored colonization in areas where Tamils fled during the war

The USTPAC event also honored the selflessness and perseverance three young men from Toronto, Canada who walked to Washington, DC through Chicago, IL to ‘Break the Silence’ about abuses against Tamils in Sri Lanka during and after the war.

Two of the walkers, Kannan Sreekantha and Vijay Sivaneswaran walked through the heartland of America

Tamils also observed the 194th day of the Continuous Tamil Awareness Rally taking place at near Washington DC on this day.

The rally began with march from Upper Senate Park to the Lafayette Park in front of the White House.

USTPAC media release sights UNHCR and other sources, that many people “supposedly being released” are “simply being moved to more dispersed detention centers. Many of those actually released are left on the streets without resources or the right to return to their homes”.

Tamil Canadians too continue to take part in the “non-stop” awareness rally, taking place opposite The White House

Rally attendees carried placards on Sri Lankan officials allegedly committing “war crimes”.

Human Rights Watch (HRW) has called for an independent international investigation of possible violations of the laws of war in Sri Lanka, after US State Department issued a report on Sri Lanka situation on October 22, 2009

Mounted Police of Washington DC on this sunny fall day

Tamils and friends of Tamils from USA and Canada attended the rally on Nov 20th

The White House vicinity was decorated with flags of America and India, welcoming the visit of Prime Minister of India, Dr. Manmohan Singh to meet President Barack Obama on Nov 24th.

“Changing minds”

by Dushiyanthini Kanagasabapathipillai

“In politics if you want anything said, ask a man. If you want anything done, ask a woman”~ Margaret Thatcher,-Former Prime Minister of the United Kingdom and British politician (b: 1925-)

~The history of women’s activism in Sri Lanka is yet to be told. Male bias and male domination have silenced and erased women from the “official” histories in the same way as it has been done all over the world. But the memory of women’s activism remains in the stories that our grandmothers and other elders share with us and in the sub-texts of the official narratives of men and power.

In this year celebrating the 25 years of activism of the Women and Media Collective, we bring to you this exhibition of collective struggle by many women and women’s groups in an attempt to recover a small part of that untold and unwritten history. These stories and many more have yet to be heard in full.~

Women and Media Collective celebrated its silver jubilee recently. An anniversary exhibition “Changing Minds” by and about women was held on October 8th to 11th 2009 at Lionel Wendt and Harold Peiris Galleries in Colombo. The exhibition featured Women’s Activism, Women Photographers, Women Artists and Short Videos.

7 photographers, 16 women artists, and 7 mobile phone videographers took part in “Changing Minds”. Women and Media Collective created a space for women photographers to exhibit their work. The photos both monochrome and colour show a range of ways in which women change minds of others an others change minds of women.

Options, the English language magazine of the Women and Media Collective uniquely features women artists on its covers from 1994 to 2005. This was consciously done to profile women artists at a time when there was a little recognition of their contribution to visual culture. Some among them are part of this exhibition.

One minute mobile phone videos were shot on the theme: Changing Minds: Women and Changing Perspectives.

Participating Photographers:

Anushka Fernando, Dushiyanthini Kanagasabapthipillai, Nuzreth Jalaldeen, Sharni Jayawardena, Jayachithra Velaudaan, Sepali Kottegoda and Vidarshani Perera.

Participating Artists:

Ayodya Gunaratna, Chamari Thapaswerage, Christine Ruth, Hemamali Henakaarachchi, Manori Jayasinghe, Muditha Askin, Nilanthi Weerasekara, Nilu Kottegoda, Niluka Weerasinghe, Padma Rajapaksa, Priyanthi Anusha, Pubudu Chandima, Sajeewani Hewawitharana, Sameera Macan Marker, Vasuki Jeyashanker, and Yamuna Kumari Munasinghe.

Participating Mobile Phone Videographers:

Charith Jayathilake, Palitha Attanayake, Waruna Perera, Deva Priya Halathuduwa, Feroza Niyaz Shabeer, Shirani Weerasinghe and Diyodi Menon.

Members of WMC and guests lighted the oil lamp at the colourful inaugural ceremony:

Indrani Iriyagolla

Ashoka Lankathilake, Western Provincial Council member – Chief guest

Dr.Neela Gunasekera, Director, National Committee on Women

Mangala Randeniya, Assistant Director of Sri Lanka Bureau of Foreign Employment

Sarvam Kailasapathy

Chandragutha Thenuwara

Chandrika, Westren Provincial Council Member

Jezima Ismail

Professor Swarna Jeyaweera

Dr. Anita Nesiah

Tulin Abeysekera

Rev.Sister Emmaculate

Audry Ruberra

Sumika Perera

Damayanthi Kottegoda

Nimalaka Fernando

Stella Philip

Kumudini Samuel

Dr.Sepali Kottegoda

The Executive Director of Women and Media Collective Kumudini Samuel

The Women and Media Collective is a women’s organisation which aims to bring about change based on feminist principles for a society free from violence which would pave the way for a balanced representation of women in decision-making and governance, and advocate for non-discriminatory laws and policies.

Photographs by Dushiyanthini Kanagasabapthipillai on display at the exhibition marking the 25th anniversary of WMC

Showcasing the milestones of Women and Media Collective

Women and Media Collective was formed in 1984 by a group of Sri Lankan feminists interested in exploring in conceptual and practical issues of concern to women in Sri Lanka

Sanjeewani Hewawitharana paints ad makes objects using techniques labled “female work” such as lace making and crocheting

Yamuna Kumari Munasinghe paints what she observes when traveling to Colombo form the suburb of Panadura

Women and media Collective conducts research and work with more than 75 women’s groups from all over the country

Women and Media Collective publishes Options (English, Sol (Tamil) and Aya (Sinhala)

“Untitled” by Dushiyanthini Kanagasabapthipillai

“Thaappaattam” by Jayachithra Velaudan

Dushiyanthini Kanagasabapthipillai is a self-taught photojournalist

A creation of the Pacific and Asian Women’s Forum -Women’s Creativity Workshop held in December 1985
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HumanityAshore.org ~ Email: dushi.pillai@gmail.com

by Dushiyanthini Kanagasabapathipillai

“Kantha Shasti” is observed in the Tamil month of “Aippasi”, which falls either in October or November on the new moon. Hindus all around the world fast for six days for Lord Murugan. “Kantha Shasti Kavasam” a special hymn is sung at houses and temples during this period.

It’s believed that Lord Murugan defeated the demon Soorapathman and his army with the “Vel” (lance) given to him by his mother. Lord Murugan fought for six days, and on the last day he liberated “Devas” from “Asuras”.

Arumugaswamy is decorated with variety of fresh flowers, rides a goat and carried by men wearing red head bands, while another sets of men carries a Vel (lance) and walk along with the parade

“Sooran Poor” is held to celebrate the victory on the sixth day at dusk. The temple courtyard and backyard are made to look like a battle field. Idols of Lord Murugan and Sooran are taken out of the temple to have the battle and the celebration.

This year Kantha Shasti was observed from October 18th to October 23rd. Devotees of Lord Murugan have a fast for six days during these days. It’s unlike any other fast; devotees do not have any meals except a glass of fresh milk and fruits in the night.

It’s called “Upavaasam” (total fast). The seventh day is known as “Paaranai”, on October 24th 2009.

Devotees, who have fasted for six days wake up at dawn, have a head shower, go and pray at the temple, cook and have a vegetarian meal before the sun rises.

The devotees who observed the fast are not supposed to witness “Sooran Poor”, because it is considered inauspicious to witness a killing of Sooran after fasting.

Devotional songs dedicated to Lord Murugan by T.M.Sountharararajan are being played at a Hindu House in Bambalapitty:

Muruga nee vara venndum ~

Senthoor Kanthaiya ~

Ullam uruguthaiya ~

Sandhanam Manakkum Senthamizh Kumaran – Dr. Seerkazhi Govindarajan (Murugan Song) – Featuring pictures from Sooran Poor at Sri Ponnambalavaneswarar Temple, Kochchikade, Colombo.

“Sooran Poor” was elegantly observed at Ponnambalavaneswarar Temple, Kochchikade, Colombo, on Oct 23rd:

The fast is spent on meditations, prayers and reflections

A pure mind in a pure body is a sublime combination and conducive to realizing the divine

Beautifully decorated Arumugaswamy comes out of the temple at dusk

The pointed edge of the Vel denotes the sharpness of intellect while the centre represents vastness and lower part signifying depth of knowledge.

Lord Siva represents both death and destroys, and reproduction which follows destruction

Devotees enthralled in youthfulness, compassion and valour as symbolised by Lord Muruga

Lord Murugan, the word is derived from ‘Murugu,’ in Tamil means honey, beauty, fragrance and eternal youth

Devotees witnessing the ceremony

A colourful parade in the temple compound

The battle between Lord Murugan and Sooran takes place

Musicians accompany the procession

Sooran changed his faces while battling with Lord Murugan

Lord Murugan grants all kinds of excellence and the bliss of salvation to his devotees

Vel, which symbolises the spear of victory

Festivals inspire us to live a virtuous life

Vertivel garland is made of natural roots. It is offered to Lord Murugan at the end of the Kantha Shasti fasting, and it is auspicious to keep it till the next Kantha Shasti fasting

“Viratham” means solemn vow

The famous ‘VetriVel’ chanting that takes place on the Shasti day is associated with the victory of Lord Murugan over demon Soorapathman

The ‘Param Porul’ has neither birth nor death

Lord Murugan bestows beauty, greatness, true knowledge and salvation upon those who praise and worship him

The festival is being observed by the devotees every year to mark the victory of good over evil

A God has neither “Aathi” (Beginning) or “Antham” (End)

Moreover women observes Kantha Shasti Viratham

‘ Soorasamharam’ or annihilation of ‘Asuras,’ which was celebrated with religious fervour

The popular belief is that Lord Murugan killed Soorapathman with his ‘Vel’ and this divine act is known as Soorasamharam

A fiery battle took place between Lord Murugan and Soorapathman

Finally, Lord Murugan pierced the body of Surapathman with his Vel (lance). And, suddenly demon Soorapathman transformed into a huge mango tree. But Lord Murugan cut the tree vertically into two pieces with His Vel.

The two pieces transformed into a peacock and cock. Lord Murugan took the peacock as his divine vehicle and the cock was given a place on his banner.
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HumanityAshore.org ~ Email: dushi.pillai@gmail.com

by Dushiyanthini Kanagasabapathipillai

“Music is expression of harmony in sound;
Love is the expression of harmony in life”-Stephen Gaskin

Sain Zahoor Ahmad is a leading Sufi singer in Pakistan. He performed at Peeru’s Café in Lahore on October 10th 2009 in front of the 200 visiting female journalist delegates (South Asian Women in Media) from eight South Asian countries- Afghanistan, Bangladesh, Bhutan, India, Maldives, Nepal, Pakistan, Sri Lanka.

It was a surprise treat for us, given by SAFMA (South Asian Free Media Association). The concert began at night and went on till late night, chilled by dew.

We were welcome with fresh Red rose at the main entrance. We heard the sounds of tunes were being set, and the rehearsal, as we walked into the open air on the passage surrounded by green grass on either side.

He was dressed in Black colour long Kurtha with Gold thread embroidered work all over the top of his Kurtha. Tightly bound matching Black colour turban added more elegance to his charming and spiritual face. He has a beard and a long untied hair.

Various colours of bead rings, and bead chains added more colour to his appearance. A pair of Black and Gold matching Khusay, Lahori traditional shoes was kept on the floor in front of him. He sits on a low level wooden stage which was covered with a piece of white cloth, and fresh flower petals sprinkled in two triangle shape. Another four instrumentalists accompanied him on the stage.

Sain Zahoor Ahmad slowly began to sing. The women journalists began to capture him.

Sain Zahoor Ahmad, at Peeru’s Cafe on Oct 10-I

He often sings at Dargahs (Sufi shrines and tombs). Sain performs at music festivals as well. He has adopted the folk instrument Ektara (ek-one, tar – string), in its three-stringed version called Tumbi as his main instrument. He indulges himself completely while singing. Sain Zahoor Ahmad is a passionate singer, whose earthy tone vibrates the vicinity.

Sain Zahoor Ahmad won the “Best BBC Voice of the Year 2006”. He was born in 1945 in Okara/ Sahiwal in Punjab Province. He was the youngest in the family, and started to sing at the age of five. He had dreamt of a hand beckoning him towards a shrine. He left home at the age of thirteen, roaming the Sufi shrines of Sind, Punjab and liberated Kashmir.

Eventually, Sain Zahoor Ahmad was walking past a small shrine in the south Punjab town of Uch Sharif which is known for its Sufi traditions. At the age of five, I dreamt of a hand rising up from a grave that directed me towards a shrine. I saw the same dream every night for three years. It made me restless and I could not sleep at night.

Once in a month of Ramazan I came across mystically and spiritually well reputed person Ustad Sain Ranuka Ali who lived at a shrine and used to play with Ektara. Someone waved at me with his hand, inviting me in, and I suddenly realised that it was this hand which I saw in my dream. There I met Ustad Sain Raunka Ali of Patiala.” said Sain Zahoor Ahmad, while tears filled his eyes, and his voice cracked through an Urdu speaking woman journalist.

His first lesson in the Sufi Kalams was under Ustad Sain Ranuka Ali. He mostly sings compositions of the major Sufi poets such as Bulleh Shah, Mullah Shah Badakshi, Muhammad Buksh and others. The Kalams are verses of poetry redolent with devotional love, which are sung with the passion and power needed to give listeners a chance of actually knowing the mystery of God.

Sain Zahoor Ahmad was invited to the All Pakistan Music Conference in 1989 where he performed on a stage for the first time in front of a big audience. About 2000 audience enjoyed his Sufi songs emotionally. He has given concerts in United Kingdom, Ireland , USA, Canada, UAE, Dubai, Norway, Europe, Denmark, Brussels, Belgium, Brazil, England, China, Japan, India, Britain, Malaysia and South Africa. He has acquired international recognition in the recent years. He cannot read or write, in order to memorise lyrics, he developed his own language of symbols. He draws dolls and sketches and interprets them with their postures.

Music for heart and soul in dew filled Lahore night from HumanityAshore on Vimeo.

Sain Zahoor Ahmad, performing at the Peeru’s Cafe in Lahore on Oct 10th

“I devoted my heart and soul to music. Shukria (Thank you), Al-Hafeez (May Almighty Allah Bless You)” said gently Sain Zahoor Ahmad, when I bid Good Bye.

Peeru’s Cafe is situated in a pleasant environment

Fresh flower petals are sprinkled

Sain Ahmed Zahoor is renowned for his magical voice

Sain Ahmed Zahoor cannot read or write, but he remembers the lyrics

He is greatly admired by music lovers arond the world

He performed for Pakistan television 35 years ago

His contribution to folk and Sufi music is enormous. Music lovers feel that he deserves “Pride of Performance”

A pair of colourful Khusay

Capturing the moments

He speaks pure Thait Punjabi

“Your love, passion and devotion are all consuming” says Sain Zahoor Ahmad

Once he starts reciting Sufi Kalam he forgets his physical being

Ghungroos (Anklet bells) add rhythm to the show

Music has no boundaries or borders

A young admirer at the concert
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courtesy: HumanityAshore.org ~ Email: dushi.pillai@gmail.com

Tradition bound Udappu

by Dushiyanthini Kanagasabapathipillai

“Udappu” is situated between the Dutch Canal in the East, Indian Ocean in the West, Poonaipitty village in the North and Pinkatti village in the South. According to some reports, that there was a flood in this area earlier, and it was called “Udaippu” afterwards. Another report says that people were looking for pure water and sea side, while searching for such place they found “Udaippankarai”. Later, the name derived from “Udaippu” to “Udaippankarai” to “Udappu”, which is currently being called.

This is a traditional Tamil fishing hamlet, which is situated 150kilometers away from Sri Lanka’s commercial capital Colombo. A sandy stretch road which is about six kilometers off the Colombo to Puttlam main highway takes to Udappu. It is located on a tip of rectangular shape land between Mundal lake and the sea. Udappu’s current population is 15,000. It’s is believed that their ancestors came from Akka Madam and Thangachchi Madam in Rameshwaram in Southern India in 1630, and settled down in Udappu. This small fishing village has a very strong tradition and custom, which is being followed very strictly by the people of Udappu upto now. The fishing folk of this pristine coastal village has a different custom compared to the other fisher folk in the country. They still follow the same tradition which is being followed in Rameshwaram for weddings, funerals and temple festivals. Drama and theatre and folk songs play a major role while observing these traditions. The vibrant tradition keeps the families close to each other.

[Drawings of the seven boats. The drawings are placed on the wall of the Sri Veerapaththirakaali Amman temple]

It is said that due to some ethnic tension in 16th Century, 18 families from Udappu went to Aanai Vaasal and Karaiyaar Kudiyiruppu in Katpitty in 7 fishing boats. The portraits of these 7 fishing boats are drawn on the wall of Sri Veerapththirakaali Amman temple in Udappu. The fishing boats are identified as “Sinnadappan Thoni”, “Sinna Thoni, “Mugaanthiram Thoni”,“Kappanaa Thoni”, “Vaavaa Thoni”,and “Poththi Thoni”. And those 18 families are known as “Ampalakaaran”, “Sinnadappanpuram”, “Kathiran Sammaattipuram”, “Sinnaiyanpuram”, “Kaamapuram”, “Aavaththaaarpuram”, “Pachchaiyappanpuram”, “Seruvanththaarpuram”, “Moosaapuram”, “Paasamandaadi Kudumbam”, “Muththupillaipuram”, “Palliyar Kudumbam”, “Sittampuram”, “Sinnaandipuram”, “Kottaavaariyaar Kudumbam, and “Moovar Kudumbam”.

[calm and quiet place]

Most of them are fishermen, some do farming or small business such as owning a grocery shop or tailor shop or a telephone booth or an eating house. And some are vegetable sellers or meat sellers. The people of Udappu read and recite the Mahabharatham epic in Tamil. The “Aadi Vizha Mahotsavam” of the Rukmani Sathyapama Sametha Sri Paarthasaarathy Thiraupathathevi Devasthaanam is based on the popular epic Mahabharatham, which lasts for 18 days. Dance and drama are performed during these days to attract the devotees and make them understand the epic better. The whole village comes alive during the festival. Udappu is usually known as a very calm and quiet place.

People of Udappu are very entertaining and hospitable. The first invitation that they always extend to a visitor is “Come to our house and have meals”. Then the conversation follows with several other invitations such as “Come and stay with us in our house”, “Please feel free to ask anything that you need”, “We have made these special curries for you, because you are a pure vegetarian”, “Please let us know when will you be here next time, so that we can make your stay comfortable”, “Take some fresh drum sticks and fresh Jasmine flowers with you when you return to your house in Colombo”. They do not show any difference between a visitor and a stranger, they treat both equally. It is a beauty of the people in Udappu that, the invitation is always extended wholeheartedly.

The men in Udappu say that “They have “Murattu Bhakthi” (pitiless or rough devotion) towards the Goddess”. They say that they are willing to go through any pain in order to fulfill her (Goddess’s) wishes. They gather in groups to carry out the rituals. Most of the men are fisher folks. They are known for their hard work and dedication. Women of Udappu are very passive and soft-spoken. Men and women of Udappu are very spiritual, and they observe the knit tradition very carefully. The people of Udappu are very proud of their more than 350 years old unique and elegant tradition. The people of Udappu insist that they neither belong to the North and East of Sri Lanka nor to the hill country. They always say that, they are different from the rest of the Tamil community in the country. They mostly worship Sri Thiraupathai Amman, Sri Kaali Amman and Sri Maari Amman. These three Goddesses are considered to be the Kula Theivam (Family Guardian Deities) of Udappu. A strict vegetarian regimen is observed during the time of the temple festival.

If a man marries outside Udappu, he will be detached from the family and community, and his mustache will be shaven completely to humiliate him. The custom is called “Meesai Kattal”. As a result hardly any men marry outside his village, and the entire population believes that they need to maintain the speciality. Men folks respect the women folks. The men extend their extra care and support to the women during the festival time, because they feel that men from outside visit Udappu during the festival, and the unique culture needs to maintained and protected, and there should not be any room left for misbehaviors and misconducts.

[Multi-ethnic market in Udappu]

There are 30 Muslim families currently living in Udappu. Sinhala traders from Aaraachchikattu, Aaandigama and Vijayakattupeththa come daily to the main market in Udappu to sell vegetables. They come very early in the morning in a lorry and return to their respective villages after the business. The primary vocation of Udappu was tobacco cultivation, the tobacco plants were affected due to some disease. Thereafter, the people of Udappu began to concentrate on prawn hatchery. There is a couple of medical doctors and engineers produced from Udappu.

[a busy alley in Udappu]

A couple of visitors from Jaffna shared their experiences while being in Udappu this year. Most of them said that, “We feel like Udappu is their second home next to Jaffna. And, we like to retire in Udappu”. It gives the similar feeling of being in Jaffna, surrounded by coconut and palmyrah trees, mild breeze with the sweet sound of the palm leaves, even though it is hot. The fences for the houses are woven neatly with either coconut or palmyrah leaves. The houses hardly have brick or cement walls. Most of the houses are shady and cool.

The people of Udappu like to remain different, while some of the young men left the village to seek employments in foreign countries. Some of them come annually during the festival time to take part in fire walking. This is when most of the match making takes place in Udappu!

Time for celebration and joy.

Related Pictorials on Udappu:

- “Paandavar Oorvalam”:

The scene of five Paandava Princes and their common wife Thiraupathai going into exile with Vyasa Munivar and an Anuman was depicted in drama form by the people of Udappu on 2nd of August 2009, the 15th day of the “Aadi Vizha Mahotsavam” of Rukmani Sathyapama Sametha Sri Paarthasaarathy Thiraupathathevi Devasthanam.

- behind the scene: Getting ready for the colourful Udappu parade:

It was a Sunny Sunday, August 2nd 2009, in Udappu.

As time ticked on turning into a scroching hot day, performers and the make-up artists began to make their way to Sri Veerapaththirakaali Amman temple, situated right near the ocean.

Eleven Performing artists and four make-up artists gathered under one roof, to get ready for the elegant parade.

- Fire walking Festival:

Rukmani Sathyapama Sametha Sri Paarthasaarathy Thiraupathathevi Devasthanam, Udappu, Sri Lanka
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courtesy: HumanityAshore.org ~ Email:dushi.pillai@gmail.com

Tamil residents of Dharavi – in Mumbai, demonstrated and shouted slogans against the Sri Lanka military onslaught and forced eviction of Tamils from their homes on April 25th. They burned posters of Sri Lankan President Mahinda Rajapaksa during the protest.

[in Dharavi, Mumbai April 25, 2009-Reuters pic]

[Tamil residents of Dharavi, shout slogans during a protest against Sri Lankan President Mahinda Rajapaksa]

[A Tamil resident of Dharavi, burns a poster of Sri Lankan President Mahinda Rajapaksa during a protest in Mumbai April 25, 2009]

According to A Ganesh Nadar of Rediff.com, “Dharavi’s main population consists of Tamilians who’ve migrated to Mumbai from their home state. These Tamilians have imported their village atmosphere into their new place of residence. Dharavi is a closed society. Even the non-Tamilians have learnt to speak Tamil to survive here. There are some Tamilians who have been here for years and still don’t know a single word of Hindi. They don’t need to know. They live and work in Dharavi where the national language is Tamil.”

“Tamil” is described as the “National language” of Dharavi, an urban slum ward in Mumbai.