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The majority of Mauricians of Tamil origin dedicate their worship to Hindu pantheon divinity but paradoxically not to be hinous. In Mauritius, this identity is left only to Hindus from Northern India and Bhojpuria, who are now the first Indo-Mauritanian community and dominate the political field of the island. Similarly, Tamil religious rites and festivals, such as the great Cavadee party celebrated in honour of God Muruga, are no longer considered to be Hindu but only Tamil. This distinction between tamoulity and hindouity in Mauritius is the result of Tamils' denial of Hindu, in favour of highlighting their ethnic and cultural specificity, which is part of their political and symbolic resistance to the Bhojpuria majority. However, Tamil Hindu is a practiced and lived reality that has long existed on the Creole island and is even in the process of being renewed. This contribution goes back to the historical, political and ritual dimensions of this ethnicisation of Tamil Hindu in Mauritius, highlighting both the role of Tamil/Dravidian ethnicity imported from the South of India and the specific context of Mauritius. ; International audience Most of the Mauritian Tamils worship the gods of the Hindu pantheon but paradoxically they do not call themselves "Hindus". In Mauritius indeed, Hindu identity is reserved for the Hindus originating from North India and speaking Bhojpuri, who represent the first Indo-Mauritian community and have dominated the national political scene since Independence. In the same way, the rituals and religious festivals conducted by Tamils, like the great festival of Cavadee dedicated to the god Muruga, are not labeled "Hindu" anymore but only "Tamil". This distinction between "Tamilness" and "Hinduness" in Mauritius is the result of the claim by Tamils to their own ethnic and cultural specificity, which partakes of their symbolic and political resistance towards the Bhojpuri majority. Nevertheless, Tamil Hinduism is a reality that has existed for a long time in the Creole island, and which ...

International audience ; Most of the Mauritian Tamils worship the gods of the Hindu pantheon but paradoxically they do not call themselves "Hindus". In Mauritius indeed, Hindu identity is reserved for the Hindus originating from North India and speaking Bhojpuri, who represent the first Indo-Mauritian community and have dominated the national political scene since Independence. In the same way, the rituals and religious festivals conducted by Tamils, like the great festival of Cavadee dedicated to the god Muruga, are not labeled "Hindu" anymore but only "Tamil". This distinction between "Tamilness" and "Hinduness" in Mauritius is the result of the claim by Tamils to their own ethnic and cultural specificity, which partakes of their symbolic and political resistance towards the Bhojpuri majority. Nevertheless, Tamil Hinduism is a reality that has existed for a long time in the Creole island, and which is currently undergoing a great revival. This contribution deals with the historical, political and ritual dimensions of this ethnicisation of Tamil Hinduism in Mauritius, and shows how this process is influenced both by Dravidian ethnicity, imported from South India, and by the specificity of the Mauritian context. ; La majorité des Mauriciens d'origine tamoule vouent leur culte à des divinités du panthéon hindou mais affirment paradoxalement ne pas être hindous. À Maurice en effet, cette identité est laissée aux seuls hindous originaires du Nord de l'Inde et de langue bhojpurie, qui constituent aujourd'hui la première communauté indo-mauricienne et qui dominent le champ politique de l'île. De même, les rites et festivals religieux conduits par les Tamouls, tels que la grande fête de Cavadee célébrée en l'honneur du dieu Muruga, ne sont plus considérées comme étant hindous mais seulement tamouls. Cette distinction entre tamoulité et hindouité à Maurice est le fruit du déni de l'appartenance hindoue par les Tamouls au profit de la mise en avant de leur spécificité ethnique et culturelle, qui s'inscrit dans leur ...

International audience ; Most of the Mauritian Tamils worship the gods of the Hindu pantheon but paradoxically they do not call themselves "Hindus". In Mauritius indeed, Hindu identity is reserved for the Hindus originating from North India and speaking Bhojpuri, who represent the first Indo-Mauritian community and have dominated the national political scene since Independence. In the same way, the rituals and religious festivals conducted by Tamils, like the great festival of Cavadee dedicated to the god Muruga, are not labeled "Hindu" anymore but only "Tamil". This distinction between "Tamilness" and "Hinduness" in Mauritius is the result of the claim by Tamils to their own ethnic and cultural specificity, which partakes of their symbolic and political resistance towards the Bhojpuri majority. Nevertheless, Tamil Hinduism is a reality that has existed for a long time in the Creole island, and which is currently undergoing a great revival. This contribution deals with the historical, political and ritual dimensions of this ethnicisation of Tamil Hinduism in Mauritius, and shows how this process is influenced both by Dravidian ethnicity, imported from South India, and by the specificity of the Mauritian context. ; La majorité des Mauriciens d'origine tamoule vouent leur culte à des divinités du panthéon hindou mais affirment paradoxalement ne pas être hindous. À Maurice en effet, cette identité est laissée aux seuls hindous originaires du Nord de l'Inde et de langue bhojpurie, qui constituent aujourd'hui la première communauté indo-mauricienne et qui dominent le champ politique de l'île. De même, les rites et festivals religieux conduits par les Tamouls, tels que la grande fête de Cavadee célébrée en l'honneur du dieu Muruga, ne sont plus considérées comme étant hindous mais seulement tamouls. Cette distinction entre tamoulité et hindouité à Maurice est le fruit du déni de l'appartenance hindoue par les Tamouls au profit de la mise en avant de leur spécificité ethnique et culturelle, qui s'inscrit dans leur ...

International audience ; Most of the Mauritian Tamils worship the gods of the Hindu pantheon but paradoxically they do not call themselves "Hindus". In Mauritius indeed, Hindu identity is reserved for the Hindus originating from North India and speaking Bhojpuri, who represent the first Indo-Mauritian community and have dominated the national political scene since Independence. In the same way, the rituals and religious festivals conducted by Tamils, like the great festival of Cavadee dedicated to the god Muruga, are not labeled "Hindu" anymore but only "Tamil". This distinction between "Tamilness" and "Hinduness" in Mauritius is the result of the claim by Tamils to their own ethnic and cultural specificity, which partakes of their symbolic and political resistance towards the Bhojpuri majority. Nevertheless, Tamil Hinduism is a reality that has existed for a long time in the Creole island, and which is currently undergoing a great revival. This contribution deals with the historical, political and ritual dimensions of this ethnicisation of Tamil Hinduism in Mauritius, and shows how this process is influenced both by Dravidian ethnicity, imported from South India, and by the specificity of the Mauritian context. ; La majorité des Mauriciens d'origine tamoule vouent leur culte à des divinités du panthéon hindou mais affirment paradoxalement ne pas être hindous. À Maurice en effet, cette identité est laissée aux seuls hindous originaires du Nord de l'Inde et de langue bhojpurie, qui constituent aujourd'hui la première communauté indo-mauricienne et qui dominent le champ politique de l'île. De même, les rites et festivals religieux conduits par les Tamouls, tels que la grande fête de Cavadee célébrée en l'honneur du dieu Muruga, ne sont plus considérées comme étant hindous mais seulement tamouls. Cette distinction entre tamoulité et hindouité à Maurice est le fruit du déni de l'appartenance hindoue par les Tamouls au profit de la mise en avant de leur spécificité ethnique et culturelle, qui s'inscrit dans leur résistance politique et symbolique vis-à-vis de la majorité bhojpurie. Pour autant, l'hindouisme tamoul est une réalité pratiquée et vécue qui existe de longue date dans l'île créole, et qui est même en plein renouveau. Cette contribution revient sur les dimensions historiques, politiques et rituelles de cette ethnicisation de l'hindouisme tamoul à Maurice, en soulignant à la fois le rôle de l'ethnicité tamoule-dravidienne importée du Sud de l'Inde et celui du contexte spécifiquement mauricien.

Due to its compactness, agility, good hover performance, and ease of carriage, coaxial rotor Mini UAV is apt for various military and civilian applications in mountain terrain. This paper examines various factors to arrive at viable configurations of coaxial rotor Mini UAV for applications in mountain terrain. A consideration of the coaxial rotor Mini UAV to analyse the suitability for mountain terrain is presented. Coaxial rotor design is evaluated to assess the design requirements of mountain terrain. Various design parameters are analysed to arrive at viable design configurations for coaxial rotor Mini UAVs to operate in mountain terrain. Due to mechanical complexities, more than three blades per rotor for a small coaxial rotary wing aircraft is not recommended. The compact frame of the coaxial rotor Mini UAV is a key advantage, so rotor blades with a radius bigger than 1 m are not desirable. With a radius smaller than 1 m, a range of 0.9 m to 1.2 m, and an rotor speed between 900 RPM and 1200 RPM for 3-blade and 2-blade coaxial rotors, the Mini UAV offers a variety of options for applications in mountain terrain.

Abstract Batu Caves is a sacred spot for Hindu people in Kuala Lumpur. It was initially only an ordinary cave which then was built an iconic statue in front of the cave that attract tourists to come there. A statue of the Muruga God which has 42.7 meters (140 fts) tall has been launched in January 2006, attracting travelers from various parts of the world. The Malaysian government continues to develop the construction in the Batu Caves area. The construction development in each process will have the impacts, therefore there is a need of research on these impacts in order to avoid and reduce negative impacts and encourage positive impacts. This research process uses descriptive research method using a qualitative approach. The focus in this study is the implementation of tourism industrial development in it includes the development of tourist objects and attractions, infrastructures, marketing and promotion of tourism, and the development of human resources. The next focus is the impact on the economic and socio-cultural conditions of the community due to the development of tourism and previous conditions. The results show that development of construction continues to be carried out in terms of both physical and quality human resources. This tourism progress is able to improve the economic quality of the community, especially around Selangor Malaysia. Even the Thaipusam celebration has attracted 1.5 million adherents and made this celebration one of the largest meetings in 2007 in world history.