Secreted in the ear canal of humans and other mammals is a grey, orange, or yellowish waxy substance known by the medical term cerumen, which is more commonly known as earwax. Earwax consists of shed skin cells, hair, and the secretions of the ceruminous and sebaceous glands of the outside ear canal. Major components of earwax are long chain fatty acids, both saturated and unsaturated, alcohols, squalene, and cholesterol.
Earwax protects the ear from dust, foreign particles, and has antimicrobial properties that protect the skin of the human ear canal. It assists in cleaning and lubrication, of the ear canal and provides some protection against microorganisms such as some strains of bacteria, fungi, and from insects. It also protects the ear canal skin from irritation due to water.
In normal circumstances, excess wax finds its way naturally out of the canal and into the ear opening and thenwashed away. Some people are prone to produce too much earwax which doesn’t automatically lead to blockage. At times, when our glands make more earwax than necessary, it may get hard and block the ear. Excess or compacted cerumen can press against the eardrum or block the outside ear canal or hearing aids, potentially causing hearing loss.
Frequent use of earphones might cause wax buildup and can inadvertently cause blockages by preventing earwax from coming out of the ear canals.
Movement of the jaw helps the ears’ natural cleaning process. The American Academy of Otolaryngology discourages earwax removal unless the excess earwax is causing problems.
We should take great caution when trying to treat earwax buildup at home. When we clean our ears, we can accidentally push the wax deeper, when using cotton swabs, bobby pins, or other objects in our ear canal causing a blockage. So, in a way, the wax buildup is a common reason for a temporary hearing loss.
If the problem of hearing loss persists, it is advisable to visit a doctor.
Synthetic plastics are a relatively new invention. For hundreds of years, people had been using organic plastics in some form or another. For example, in Medieval Europe, animal horns that had been scraped thin and flattened were used to make translucent windows. Another common plastic derived from natural sources are natural gum rubbers, which was later vulcanized and popularized by Charles Goodyear. As technology progressed, more natural plastics were used to create more products.
Shellac is a resin secreted by the female lac bug on trees in countries like India and Thailand. In the early 20th century, to insulate early electronic devices, the dawning electronics industries in America and Europe were importing shellac by the shipload which was quite costly. So, many companies were looking for cheap alternatives.
In 1907, Leo Henricus Arthur Baekeland (November 14, 1863 – February 23, 1944), a Belgian chemist working in New York, best known for the inventions of Velox photographic paper in 1893, made an extensive study of natural polymers such as the shellac he was attempting to replace. By combining phenol and formaldehyde he created polyoxybenzylmethylenglycolanhydride, a completely synthetic polymer. By subjecting this synthetic polymer to pressure in moulds to force the air bubbles out, he created a smooth and hard plastic – the pervasive early 20th-century plastic called Bakelite, an inexpensive, nonflammable and versatile plastic, which marked the beginning of the modern plastics industry. He has been called “The Father of the Plastics Industry” for the invention of Bakelite.
Bakelite being resistant to electricity, heat, and chemicals, quickly found its way into a countless number of applications. Bakelite has been used to form the bodies of consumer electronics, insulating wires, parts for firearms, brake pads, camera bodies, and importantly the iconic black Bakelite telephones, and more.
At one point during metal shortages created by World War II, the United States government even considered making coins using Bakelite.
This year, the three-day Bishwa Ijtema, began on January 12 in Tongi, in the outskirts of Dhaka, Bangladesh.
The Bishwa Ijtema meaning ‘Global Congregation’ in Bengali is one of the largest peaceful annual gatherings of Muslims in the world that takes place in Tongi, by the banks of the River Turag, in the outskirts of Dhaka, Bangladesh. The Ijtema is a prayer meeting spread over three days, during which attending devotees take part in prayers and listen to scholars reciting and explaining verses from the Holy Quran. The number of devotees exceeds 5 million with an estimated 20,000-50,000 foreign devotees.
The Bishwa Ijtema culminates in the Akheri Munajat or the Final Prayer, when millions of participating devotees raise their hands beseeching Allah (God) for world peace.
To help the devotees attending the Biswa Ijtema, the Bangladesh Railway (BR) made arrangements to run special trains on different routes of the country.
The above video shows the Bishwa Ijtema Special Train 2018, one of the most crowded trains in the world operated for Bishwa Ijtema 2018. However, this is not a regular occurrence during the normal train services run by the Bangladesh Railway.
As per the Motor Vehicles Act of 1988 and the Rules made thereunder, the wearing of helmets is mandatory. As per Section 129 of this Motor Vehicle Act, two-wheeler riders and pillion riders should compulsorily wear helmets. So, The City Traffic Police have decided to strictly enforce this rule and impose fines from ₹100 to ₹200 for not wearing helmets.
Now the helmet rule has been made compulsory for both the two-wheeler rider and the pillion rider.
On August 23, 2018, TK Rajendran, the Director General of Police, Tamilnadu, issued a circular to all police commissioners in cities and superintendents of police in districts to implement helmet rules strictly and book more cases on pillion riders not wearing a helmet.
The Court has made it compulsory for both rider and the pillion rider to wear helmets. I accept that wearing a helmet is a safety precaution but feel that it should be left as a safety guideline only and not be made a law and is against the basic concept of freedom.
If a rider and the pillion rider are not wearing helmets, then they in no way are causing any problem to other commuters or the flow of traffic.
Normally, wearing a helmet is very uncomfortable for old people like me and women in general, and it is excruciatingly harrowing for both young and old during the arid Indian summer.
The above incident happened on one of our well-maintained International Standard Indian roads. Was it due to the rider not wearing a helmet?
“Since medieval times the British have delighted in eating roast beef, roast pork, roast turkey. They sneered at the idea of roasting meat in an oven. For a true Briton, the proper way was to spit roast it in front of an open fire, using a turnspit dog.” – Jan Bondeson, author of Amazing Dogs, a Cabinet of Canine Curiosities.
“The Roast Beef of Old England” is an English patriotic ballad written by Henry Fielding for his play “The Grub-Street Opera” which was first performed in 1731. The lyrics were added to over the next twenty years.
‘The Roast Beef of Old England’
When mighty Roast Beef was the Englishman’s food, It ennobled our brains and enriched our blood. Our soldiers were brave and our courtiers were good Oh! the Roast Beef of old England, And old English Roast Beef!
Large chunks of beef prepared in the oven are usually referred to as roasts, but in a strict sense, only meats cooked on an open coal fire are truly roasted. The radiant heat of the coals gives the beef roast a richly browned crust and a hint of smokiness that can’t be achieved with oven roasting. Cooking the roast on a fire though not difficult entails a bit more work than cooking in an oven.
Cooking meat on a spit turned by humans dates back to the 1st century BC.
A roasting jack is a device which helps to rotate the roasting meat on a spit. It is also called a spit jack, a spit engine or a turnspit. While roasting meat on an open fire the person who turns or rotates the turnspit had to pay constant attention to turning of the spit and he or she was also subjected to burns and blisters. This tedious and exhausting job was usually assigned to the lowest ranking member of the household – invariably a small boy.
The term ‘turnspit’ can also refer to a human turning the spit or a Turnspit dog.
In the 16th century, households in Europe employed special breeds of dogs called Turnspit dogs to turn or rotate the spit. They were long-bodied, short-legged but compact and muscular. Turnspit dogs were named quite literally to run on a wheel called a turnspit or dog wheel.
To roast any meat, a Turnspit dog was hoisted into a wooden dog wheel mounted on the wall near the fireplace. The dog wheel was attached to a chain which ran down to the spit. As the dog ran, like a hamster in a cage, the spit turned.
According to Jan Bondeson, “Turnspit dogs were viewed as kitchen utensils, as pieces of machinery rather than as dogs… The roar of the fire. The clanking of the spit. The patter from the little dog’s feet… The wheels were put up quite high on the wall, far from the fire in order for the dogs not to overheat and faint.”
The very first mention of the Turnspit dog is in the first book ever written on dogs in 1576 titled “Of English Dogs” by the English physician, John Caius. He mentions the breed under the name “Turnespete“.
In 1809, the William Bingley’s Memoirs of British Quadrupeds also mentions a dog employed to help chefs and cooks. Hence, Caira Farrell, library and collections manager at the Kennel Club in London says, “They were referred to as the kitchen dog, the cooking dog or the Vernepator Cur.”
In Linnaeus’s 18th century classification of dogs, it is listed as Canis vertigus or “dizzy dog”.
Since the Turnspit dogs were considered to be common and lowly, no records were adequately kept about them and soon the breed was lost. The “Complete Dog Book” (20th ed.) of The American Kennel Club published in 2007 considers the Turnspit as a kind of Glen of Imaal Terrier and on May 13, 2014, The Kitchen Sisters in “Turnspit Dogs: The Rise and Fall of the Vernepator Cur” make it a relative of the Welsh Corgi.
According to Jan Bondeson, “One way of training the dog was to throw a glowing coal into the wheel to make the dog speed up a bit.” This type of horrific treatment of the Turnspits is reportedly what inspired Henry Bergh (August 29, 1813 – March 12, 1888) to start the American Society for the prevention of Cruelty to Animals (ASPCA) in April 1866.
In 1750, there were Turnspit dogs everywhere, especially in Europe and for a short time in America. By 1850 they became scarce, and by 1900 they disappeared altogether and considered extinct.
The traditional Chinese New year holiday is absolutely the worst time to travel anywhere in China when millions head home to spend the traditional Chinese New year holiday at their parental homes, and railway stations like Guangzhou in Guangdong, a province in South China, see around 175,000 passengers daily.
The phrase “All Men Are Same!” was coined after a Chinese woman lost her husband in a crowd during the festive season.
It was a nightmare for the Chinese woman and her husband to reach their cosy hotel in an alleyway off the main tourist thoroughfare. They had to push and shove their way through the thick crowd of people who all looked the same, and got separated.
She desperately searched for her husband and ultimately went with a man to his home who too had lost his partner in the crowd.
When we talk about the world’s all-time richest people, we immediately come up with names like Rothschild Family, John D Rockefeller, Warren Buffet, and Bill Gates.
The Celebrity Net Worth website compiled a list of the world’s 26 richest people in the last 1000 years. Oddly, there are no women on the list, only three members are alive today and 14 of the top 25 are Americans.
Here is the list of the ‘26 richest people of all time’ (courtesy: independent.co.uk):
1. Mansa Musa I, (Ruler of Malian Empire, 1280-1331) $400 billion
2. Rothschild Family (banking dynasty, 1740- ) $350 billion
3. John D Rockefeller (industrialist, 1839-1937) $340 billion
4. Andrew Carnegie (industrialist, 1835-1919) $310 billion
5. Tsar Nicholas II of Russia (last Emperor of Russia, 1868-1918) $300 billion
6. Osman Ali Khan, Asaf Jah VII (last ruler of Hyderabad, 1886-1967) $236 billion
7. William the Conqueror (King of England, 1028-1087) $229.5 billion
9. Henry Ford (Ford Motor Company founder, 1863-1947) $199 billion
10. Cornelius Vanderbilt (industrialist, 1794-1877) $185 billion
11. Alan Rufus (Fighting companion of William the Conqueror, 1040-1093) $178.65 billion
12. Bill Gates (Founder of Microsoft, 1955- ) $136 billion
13. William de Warenne, 1st Earl of Surrey (Norman nobleman, ??-1088) $146.13 billion
14. John Jacob Astor (businessman, 1864-1912) $121 billion
15. Richard Fitzalan, 10th Earl of Arundel (English nobleman, 1306-1376) £118.6 billion
16. John of Gaunt (son of Edward III, 1330-1399) £110 billion
17. Stephen Girard (shipping and banking mogul, 1750-1831) $105 billion
18. Alexander Turney Stewart (entrepreneur, 1803-1876) $90 billion
19. Henry, 1st Duke of Lancaster (English noble, 1310-1361) $85.1 billion
20. Friedrich Weyerhaeuser (timber mogul, 1834-1914) $80 billion
21. Jay Gould (railroad tycoon, 1836-1892) $71 billion
22. Carlos Slim (business magnate, 1940- ) $68 billion
23. Stephen Van Rensselaer (landowner, 1764- 1839) $68 billion
24. Marshall Field (Marshall Field & Company founder, 1834-1906) $66 billion
25. Sam Walton (Walmart founder, 1918-1992) $65billion
26. Warren Buffett (investor, 1930- ) $64billion
Mansa Musa I
Topping the list is Mansa Musa I (c. 1280 to c. 1337) was the tenth Mansa of the wealthy West African Mali Empire making his fortune by exploiting his country’s salt and gold production. The term ‘Mansa’ translates to “sultan“, “conqueror” or “emperor”.
As a young man Mansa Musa I built many mosques which still stand today.
After Mansa Musa I death in 1331, however, his heirs were unable to hang on to the fortune, and it was substantially depleted by civil wars and invading armies.
On July 14, 2012, I re-posted an article under the title “Isn’t this lady an ignoramus? Well, she is a typical Indian woman …” that appeared in the prestigious news website IBNLive.com (now rebranded as News18.com) on the same date titled “Karnataka: Husband forces wife to drink his urine“. This same news was posted on other prestigious news websites too such as The New Indian Express, hindustantimes.com, ndtv.com, and many others under various titles.
On October 12, 2017, five years and four months later, I received an intimation dated October 10, 2017, from Mr Raju Devdiga, advocate for the accused in the case that on June 12, 2014, the high court of Karnataka quashed the complaint of the wife against her former husband.
“… this court feels that investigation into the complaint in crime no. 274/2012 may not enure to the benefit of either complaint or the first petitioner in as much as both have separated their ways and tried to start their life afresh with different spouses and this court feel that continuation of investigation into the complaint in crime no; 274/2012 would not be to the benefit of any one of them,” the HC said in its order.
“Accordingly the present petition is allowed. Consequently, the complaint in crime NO;274/2012 registered with Jnanabarathi Police and pending on the file of IX ACMM Court, Bangalore, for the offences punishable under sections 498(A), 504, 506, 323 read with Section 34 of IPC and Sections 3 and 4 of D.P. Act is hereby quashed,” the court ordered.
On October 12, 2017, as requested by Mr Raju Devdiga, the honourable advocate, I deleted the post titled “Isn’t this lady ...” from my WordPress blog.
In Chapters 1 and 2, I dealt with the Hindu myths and the Jewish lore respectively that were readily accepted and endorsed by the affluent Paravars, who wish to remove the stigma placed on the occupation of their caste namely, fishing, diving for pearls and chanks, and producing salt which were considered “low and ritually polluting occupations.” From this chapter onwards I will be writing about what we know historically and from ancient Tamil literature about the origin of the Paravar community.
From the earliest recorded times, the Paravars were an independent, seafaring people, involved in sea-related activities such as fishing, specializing in the seasonal harvesting of pearl oysters and chanks, navigation, boat building, and production of sea salt. In ancient times, being seaborne traders, they were occasionally given to piracy and smuggling.
In the Madras Census Report, 1901, it is noted:
… there are in reality three castes which answer to the name Paravan, and which speak Tamil, Malayalam, and Canarese respectively. Probably all three are descended from the Tamil Paravans or Paratavans. The Tamil Paravans are ﬁshermen on the sea coast. Their headquarters is Tuticorin, and their headman is called Talavan … The Malayalam Paravans are shell collectors, lime burners and gymnasts, and their women act as midwives. Their titles are Kurup, Varnkurup, and Nurankurup (nuru, lime). The Canarese Paravans are umbrella-makers and devil- dancers.”
It has been further speculated that the splitting of the latter two groups from the first may have been as a consequence of a desire to flee from the ancient tribal areas in Tinnevelly to avoid the oppression by the Muhammadans.
In the Journal of the Royal Asiatic Society of Great Britain & Ireland, Volume 4 in Art. V, “Remarks on the Origin and History of the Parawas” Simon Casie Chitty wrote:
In the classiﬁcation of the Tamil castes, the Parawas rank ﬁrst among the tribes of ﬁshermen, and they are generally allowed to have been the earliest navigators in the Indian Ocean, like the Phoenicians in the Mediterranean. They are described in the Tamil dictionary, entitled Nigundu Sulamani, under the head of Neythanilémakkal, or inhabitants of the sea-coast. In Sanscrit, they are called Parasavas, or Nishadas, and in Tamil, Parathar, Parathavar, and Paravar.
Little is known about the Paravars from the 5th to the 15th century.
Robin Arthur Donkin (1928–2006), an English historian and geographer who in 1990 served as a reader in Historical Geography in Cambridge University’s Department of Geography has argued that with one exception, “there are no native literary works with a developed sense of chronology, or indeed much sense of place, before the thirteenth century”, and that any historical observations have to be made using Arab, European and Chinese accounts.
Pandyan king Arikesari Maravarman (r. c. 670–710 AD), also known as Arikesari Parankusa, ruled parts of present-day Kerala and Tamil Nadu. According to the Velvikkudi grant (stone inscription), he won battles at Pali, Nelveli, Uraiyur and Sennilam. Except for Uraiyur, the identity of these places is not certain. E. Hultzsch identified Nelveli with modern Tirunelveli. The larger Chinnamanur grant states (stone inscription) that Arikesari Maravarman won battles at Nelveli and Sankaramangai, and also defeated the Pallavas. The inscription further states that he ruined the Paravar (a southern fishing community).
Though works in the Tamil Sangam literature such as Ettuthokai, Paththupaattu, Ahanaanooru, Madurai Kaanchi and Pattinappaalai refer to the lives of the Paravars, there are different views regarding events up to the early 16th century among the investigators of the Paravar history.
Madurai Kaanchi (Tamil: மதுரைக் காஞ்சி), a Tamil poetic work in the Pathinenmaelkanakku anthology of Tamil literature, belonging to the Sangam period (spanning from c. 3rd century BC to c. 3rd century AD) contains 583 lines of poetry written by the poet Mankuti Maruthanaar in praise of the Pandya King Nedunjeliyan II on the occasion of his victory at the battle of Talayanankanam. In this work, the Paravas are described as being most powerful in the country around Korkai:
“Well fed on ﬁsh and armed with bows, their hordes terriﬁed their enemies by their dashing valour.”
Madurai Kaanchi describes Korkai as the chief town in the country of Parathavar and the seat of the pearl ﬁshery, with a population consisting chieﬂy of pearl divers and chank cutters. When the Pandyan kingdom was powerful. the Paravas had grants of certain rights from the monarchy, paying tribute from the produce of the ﬁsheries, and receiving protection and immunity from taxation in return.
Stephen Neill in his work, “A History of Christianity in India: The Beginnings to AD 1707” says:
The Paravas lived in a number of villages, perhaps about twenty in all, strung out over a narrow strip of land about a hundred miles in length, from Cape Comorin to Vembar. A hardy race, they live by the sea in two senses of that expression. For most of the year their livelihood is ﬁshing; because of the association of this trade with the taking of life, they are not reckoned by the Hindus as belonging to one of the higher castes. They have developed astonishing skill in the management of their catamarans, each with its single lateen sail. This stern and exacting labour gives them immense physical hardihood and a strength of character which at its best is courage but may take the form of a rather rough aggressiveness. For the most part, the boats remain not far from the shore and return with the off-sea breeze in the evening. But violent tempests can arise and sweep the boats far out of sight of land; every year a number of lives are lost.
What gave variety to Parava life, and importance beyond the local scene was the annual pearl-ﬁshery. The collection of oysters begins in March and lasts for twenty to thirty days. The oyster beds lie at a distance of ﬁve to six miles from the coast. Fantastic tales are told of the length of time that a diver can remain underwater; observation shows that the time is usually not more than a minute, and in no case exceeds a minute and a half. The work is extremely exhausting; by midday, the diver has done his work for the day and is ready to return to shore for the sorting of the catch. In a good season, the proﬁts can be very high; but the man who does the hard work is far from being the only beneﬁciary.
Isaac Rajendran and Freda Chandrasekaran have said in their work “History of the Indian pearl banks of the Gulf of Mannar”. Journal of the Marine Biological Association of India, that up to the 16th century the Paravars had held almost a monopoly of the rights to exploit the pearl fisheries, having negotiated with successive kings to achieve this.
The Pandyan kings allowed the Paravars to manage and operate the pearl fisheries because of their ancient skills in that activity, which required specialist seamanship abilities, knowledge of the location of the oyster beds and the art of tending them. The Pandyan kings exempted the Paravars from taxation and allowed them to govern themselves in return for being paid tribute from the harvested oysters.
Theodore Maynard in his work “The Odyssey of Francis Xavier” has claimed, the south Indian coastal areas around Kanyakumari were “the greatest pearl fishery in the world”, and that the Hindu people who fished for oysters there “… were known as the Paravas, a caste sufficiently low, although not of the very lowest.”
Although Robert Eric Frykenberg, in his book “Christianity in India: from beginnings to the present” has described them as a “… proud and venturesome seafaring folk engaged in fishing, pearl diving, trading, and piracy,” Adrian Hastings in his book “A World History of Christianity” has pointed out that the piracy (and some smuggling) was only an occasional activity and that their more normal occupations demanded courage, strength and stamina, which made them “hardened adventurers”.
During the reign of the Pandya kings, the Paravars had their headquarters at Korkai harbour and were spread out into several fishing hamlets in the pearl fishery coast of Gulf of Mannar and adjacent Comerin coast:
In some villages, Karaiyars, a sub-sect of Paraiyars, and Mukkuvars also lived along with the Paravars. The Mukkuvars were found mostly in Kanyakumari and in the villages west of it. Members of these three castes – Paravars, Karaiyars and Mukkuvars – on the Fishery Coast were illiterate fisherman and divers who harvested pearl oysters and chanks.
The Paravar fishermen, with dark-brown complexion, wore only a kovanam (loincloth) and a white scarf around their head. Most of them were poor and addicted to intoxicating brews such as coconut toddy and arrack distilled from the juice of the palmyra palm.
Adultery was rampant among the Paravars.
The affluent males Paravars pierced their earlobes and wore heavy pearl-studded gold ear ornaments. Some writers say that a few prosperous Paravars had slaves.
The funeral custom of Sati where a widow immolates (burns) herself on her dead husband’s pyre existed among the Hindu Paravars since they believed that the women who committed Sati would live along with their husbands when reborn. Those women who refused to (immolate) themselves were forced to leave their home and become public women. And those who opposed the custom of Sati, male or female, were killed.
The Paravars were superstitious and the soothsayers and necromancers played a significant role in their lives. They sought the shark charmers to ward off shark attacks during fisheries.
Surprisingly, the Paravars did not slaughter cows for meat.
The Paravars believed the unsubstantiated myth that god Kartikeya, also known as Murugan and Subramanian married a Parava lass named Deivanai and so they had a special affinity to the Murugan Temple at Tiruchendur which is considered as one of the six holy abodes of the deity. During the religious festivals of the temple, the inhabitants of the seven Paravar villages – Manapadu, Alanthalai, Virapandiapattanam, Punnaikaval, Thoothukudi, Vembar and Vaipar – took an active part along with the people of Tiruchendur. The Parava headman of Virapandianpattanam was given the first honour of pulling the vadam (Tamil: வடம்; rope) attached to the ther (Tamil: தேர்; festival car) of the deity during festivals.
Some writers say that the palanquins of the prosperous Paravars of Virapandianpattanam were borne on the shoulders of Idayars (shepherds) who bore the idols of the deities during festivities at the Murugan Temple in Tiruchendur.
The Paravars had a succession of chiefs among them, distinguished by the title ‘Adiarasen‘, later, the leaders were known by titles such as: Thalaivan, Pattankattiyars, Araiyars and Adappannars.
Journal of the Royal Asiatic Society of Great Britain & Ireland, Volume 4 in Art. V, “Remarks on the Origin and History of the Parawas” Simon Casie Chitty, Maniyagar of Putlam, Ceylon, M. R.A. S. &c., &c., &c.
Isaac Rajendran and Freda Chandrasekaran, “History of the Indian pearl banks of the Gulf of Mannar”. Journal of the Marine Biological Association of India. 18 (3): 549–550,
Donkin, Robin A. (1998). “Beyond price: pearls and pearl-fishing: origins to the age of discoveries”. Memoirs of the American Philosophical Society. American Philosophical Society. 224. ISBN 978-0-87169-224-5.
Maynard, Theodore (1936). The Odyssey of Francis Xavier. Longsman, Green.
Frykenberg, Robert Eric (2008). Christianity in India: from beginnings to the present (Reprinted ed.). Oxford: Oxford University Press. p. 139. ISBN 978-0-19-826377-7.
Hastings, Adrian (2000). A World History of Christianity. Michigan: Wm. B. Eerdmans. pp. 166–168. ISBN 978-0-8028-4875-8.
Stephen Neill F.B.A., A History of Christianity in India: The Beginnings to AD 1707. CAMBRIDGE UNIVERSITY PRESS.
Library of Congress catalogue card number: 82-23475 ISBN 0 521 24351 3 hardback, ISBN 0 521 54885 3 paperback.