I didn't find any superstitions about burning your left hand. But, if you have an itch on the palm of your hand it means that you will be getting some money soon.
Superstition is a pejorative term for belief in supernatural causality: that one event leads to the cause of another without any natural process linking the two events, such as astrology, religion, omens, witchcraft, etc., that contradicts natural science.
Opposition to superstition was a central concern of the intellectuals during the 18th century Age of Enlightenment. The philosophes at that time ridiculed any belief in miracles, revelation, magic, or the supernatural, as "superstition," and typically included as well much of Christian doctrine.
The word superstition is often used pejoratively to refer to religious practices (e.g., Voodoo) other than the one prevailing in a given society (e.g., Christianity in western culture), although the prevailing religion may contain just as many superstitious beliefs. It is also commonly applied to beliefs and practices surrounding luck, prophecy and spiritual beings, particularly the belief that future events can be foretold by specific unrelated prior events.
The word superstition is first used in English in the 15th century, modelled after an earlier French superstition. The earliest known use as an English noun occurs in Friar Daw's Reply (ca. 1420), where the foure general synnes are emumerated as Cediciouns, supersticions, þe glotouns, & þe proude. The French word, together with its Romance cognates (Italian superstizione, Spanish supersticion, Portuguese superstição, Catalan superstició) continues Latin superstitio. From its first use in the Classical Latin of Livy and Ovid (1st century BC), the term is used in the pejorative sense it still holds today, of an excessive fear of the gods or unreasonable religious belief, as opposed to religio, the proper, reasonable awe of the gods.
While the formation of the Latin word is clear, from the verb super-stare, "to stand over, stand upon; survive", its original intended sense is less than clear.
It can be interpreted as "‘standing over a thing in amazement or awe", but other possibilities have been suggested, e.g. the sense of excess, i.e. overscrupulousness or over-ceremoniousness in the performing of religious rites, or else the survival of old, irrational religious habits.
Cicero derived the term from the term superstitiosi, lit. those who are "left over", i.e. "survivors", "descendants", connecting it with excessive anxiety of parents in hoping that their children would survive them to perform their necessary funerary rites.
The Latin verb superstare itself is comparatively young, being "perhaps not ante-Augustan", first found in Livy, and the meaning "to survive" is even younger, found in late or ecclesiastical Latin, for the first time in Ennodius. The use of the noun by Cicero and Horace thus predates the first attestation of the verb.][
The term superstitio, or superstitio vana "vain superstition", was applied in the 1st century to those religious cults in the Roman Empire which were officially outlawed. This concerned the religion of the druids in particular, which was described as a superstitio vana by Tacitus, and Early Christianity, outlawed as a superstitio Iudaica in AD 80 by Domitian.
Greek and Roman polytheists, who modeled their relations with the gods on political and social terms, scorned the man who constantly trembled with fear at the thought of the gods, as a slave feared a cruel and capricious master. Such fear of the gods was what the Romans meant by "superstition" (Veyne 1987, p. 211).
In his Prelude on the Babylonian Captivity of the Church, Martin Luther (who called the papacy "that fountain and source of all superstitions") accuses the popes of superstition:
"For there was scarce another of the celebrated bishoprics that had so few learned pontiffs; only in violence, intrigue, and superstition has it hitherto surpassed the rest. For the men who occupied the Roman See a thousand years ago differ so vastly from those who have since come into power, that one is compelled to refuse the name of Roman pontiff either to the former or to the latter.”
The current Catechism of the Catholic Church considers superstition to be sinful in the sense that it denotes a lack of trust in the divine providence of God and, as such, is a violation of the first of the Ten Commandments, defining superstition as "a perverse excess of religion" (para. #2110). The Catechism attempts to dispel commonly held preconceptions or misunderstandings about Catholic doctrine relating to superstitious practices:
Superstition is a deviation of religious feeling and of the practices this feeling imposes. It can even affect the worship we offer the true God, e.g., when one attributes an importance in some way magical to certain practices otherwise lawful or necessary. To attribute the efficacy of prayers or of sacramental signs to their mere external performance, apart from the interior dispositions that they demand is to fall into superstition. Cf. Matthew 23:16–22 (para. #2111)
As discussed above, the term superstition contrasts with the term religion, by definition referring to what are seen as excessive or false religious behavior as opposed to a standard of proper or accepted religious standard. In this sense, European folk belief fell under the definition of superstition inasmuch as it contrasted with Christian theology and liturgy. With the development of folklore studies in the late 18th century, use of the derogatory term superstition was sometimes replaced by the neutral term "folk belief". Both terms remain in use; thus, describing a practice such as the crossing fingers to nullify a promise as "folk belief" implies a neutral description from the perspective of ethnology or folklore studies, while calling the same thing a "superstition" implies its rejection as irrational.
In 1948, behavioural psychologist B.F. Skinner published an article in the Journal of Experimental Psychology, in which he described his pigeons exhibiting what appeared to be superstitious behaviour. One pigeon was making turns in its cage, another would swing its head in a pendulum motion, while others also displayed a variety of other behaviours. Because these behaviours were all done ritualistically in an attempt to receive food from a dispenser, even though the dispenser had already been programmed to release food at set time intervals regardless of the pigeons' actions, Skinner believed that the pigeons were trying to influence their feeding schedule by performing these actions. He then extended this as a proposition regarding the nature of superstitious behaviour in humans.
Skinner's theory regarding superstition being the nature of the pigeons' behaviour has been challenged by other psychologists such as Staddon and Simmelhag, who theorised an alternative explanation for the pigeons' behaviour.
Despite challenges to Skinner's interpretation of the root of his pigeons' superstitious behaviour, his conception of the reinforcement schedule has been used to explain superstitious behaviour in humans. Originally, in Skinner's animal research, "some pigeons responded up to 10,000 times without reinforcement when they had originally been conditioned on an intermittent reinforcement basis." Compared to the other reinforcement schedules (e.g., fixed ratio, fixed interval), these behaviours were also the most resistant to extinction. This is called the partial reinforcement effect, and this has been used to explain superstitious behaviour in humans. To be more precise, this effect means that, whenever an individual performs an action expecting a reinforcement, and none seems forthcoming, it actually creates a sense of persistence within the individual. This strongly parallels superstitious behaviour in humans because the individual feels that, by continuing this action, reinforcement will happen; or that reinforcement has come at certain times in the past as a result of this action, although not all the time, but this may be one of those times.
From a simpler perspective, natural selection will tend to reinforce a tendency to generate weak associations. If there is a strong survival advantage to making correct associations, then this will outweigh the negatives of making many incorrect, "superstitious" associations. It has also been argued that there may be connections between OCD and superstition. This may be connected to hygiene.
The Superstition Mountains (Yavapai: ), popularly called "The Superstitions", are a range of mountains in Arizona located to the east of the Phoenix metropolitan area. They are anchored by Superstition Mountain, a large mountain that is a popular recreation destination for residents of the Phoenix, Arizona area.
The mountain range is in the federally designated Superstition Wilderness Area, and includes a variety of natural features in addition to its namesake mountain. Weaver's Needle, a prominent landmark and rock climbing destination set behind and to the east of Superstition Mountain, is a tall erosional remnant that plays a significant role in the legend of the Lost Dutchman's Gold Mine. Peralta Canyon, on the northeast side of Superstition Mountain, contains a popular trail that leads up to Freemont Saddle, which provides a very picturesque view of Weaver's Needle. Miner's Needle is another prominent formation in the wilderness and a popular hiking destination.
As with most of the terrain surrounding the Phoenix metropolitan area, the Superstition Mountains have a desert climate, with high summer temperatures and a handful of perennial sources of water. The altitude in the more remote, eastern portion of the wilderness is higher than the western portion, which lowers temperatures slightly. Numerous hiking trails cross the mountains from multiple access points, including the Peralta Trailhead, the most popular. The Lost Dutchman State Park, located on the west side of Superstition Mountain, includes several short walking trails.
The Superstition Mountains are bounded roughly by U.S. Route 60 on the south, State Route 88 on the northwest, and State Route 188 on the northeast.
The mountains were once known in Spanish as Sierra de la Espuma.
The legend of the Lost Dutchman's Gold Mine centers around the Superstition Mountains. According to the legend, a German immigrant named Jacob Waitz discovered a mother lode in the Superstition Wilderness and revealed its location on his deathbed in Phoenix in 1891 to Julia Thomas, a boarding-house owner who had taken care of him for many years. Several mines have been claimed to be the actual mine that Waitz discovered, but none of those claims have been verified.
Some Apaches believe that the hole leading down into the lower world is located in the Superstition Mountains. Winds blowing from the hole are supposed to be the cause of severe dust storms.
A hand (med./lat.: manus, pl. manūs) is a prehensile, multi-fingered extremity located at the end of an arm or forelimb of primates such as humans, chimpanzees, monkeys, and lemurs. A few other vertebrates such as the koala (which has two opposable thumbs on each "hand" and fingerprints remarkably similar to human fingerprints) are often described as having either "hands" or "paws" on their front limbs.
Hands are the main structures for physically manipulating the environment, used for both gross motor skills (such as grasping a large object) and fine motor skills (such as picking up a small pebble). The fingertips contain some of the densest areas of nerve endings on the body, are the richest source of tactile feedback, and have the greatest positioning capability of the body; thus the sense of touch is intimately associated with hands. Like other paired organs (eyes, feet, legs), each hand is dominantly controlled by the opposing brain hemisphere, so that handedness, or the preferred hand choice for single-handed activities such as writing with a pencil, reflects individual brain functioning.
Some evolutionary anatomists use the term hand to refer to the appendage of digits on the forelimb more generally — for example, in the context of whether the three digits of the bird hand involved the same homologous loss of two digits as in the dinosaur hand.
The human hand has 27 bones, not including the sesamoid bones which number varies between people. 14 of which are the phalanges (proximal, intermediate and distal) of the fingers. The metacarpals are the bones that connects the fingers and the wrist. Each human hand has 5 metacarpals and 8 carpal bones.
Many mammals and other animals have grasping appendages similar in form to a hand such as paws, claws, and talons, but these are not scientifically considered to be grasping hands. The scientific use of the term hand in this sense to distinguish the terminations of the front paws from the hind ones is an example of anthropomorphism. The only true grasping hands appear in the mammalian order of primates. Hands must also have opposable thumbs, as described later in the text.
Humans have two hands located at the distal end of each arm. Apes and monkeys are sometimes described as having four hands, because the toes are long and the hallux is opposable and looks more like a thumb, thus enabling the feet to be used as hands.
The word "hand" is sometimes used by evolutionary anatomists to refer to the appendage of digits on the forelimb such as when researching the homology between the three digits of the bird hand and the dinosaur hand.
"Hand" is also used when measuring the height of a horse. A hand is four inches. A horse is any height over 14.2 hands, and pony refers to a height below 14.2 hands.
Areas of the human hand include:
There are five digits attached to the hand. The four fingers can be folded over the palm which allows the grasping of objects. Each finger, starting with the one closest to the thumb, has a colloquial name to distinguish it from the others:
The thumb (connected to the trapezium) is located on one of the sides, parallel to the arm. A reliable way of identifying true hands is from the presence of opposable thumbs. Opposable thumbs are identified by the ability to be brought opposite to the fingers, a muscle action known as opposition.
The skeleton of the human hand consists of 27 bones: the eight short bones of the wrist or carpus organized into a proximal row (scaphoid, lunate, triquetral and pisiform), which articulates with the skeleton of the forearm, and a distal row (trapezium, trapezoid, capitate and hamate), which articulates with the bases of the metacarpal bones (i.e. the bones of the palm or "hand proper"). Together with the fourteen phalanx bones of the fingers these metacarpal bones form five rays or poly-articulated chains.
Because supination and pronation (rotation about the axis of the forearm) are added to the two axes of movements of the wrist, the ulna and radius are sometimes considered part of the skeleton of the hand.
There are numerous sesamoid bones in the hand, small ossified nodes embedded in tendons; the exact number varies between different people: whereas a pair of sesamoid bones are found at virtually all thumb metacarpophalangeal joints, sesamoid bones are also common at the interphalangeal joint of the thumb (72.9%) and at the metacarpophalangeal joints of the little finger (82.5%) and the index finger (48%). In rare cases, sesamoid bones have been found in all the metacarpophalangeal joints and all distal interphalangeal joints except that of the long finger.
The articulations are:
The fixed and mobile parts of the hand adapt to various everyday tasks by forming bony arches: longitudinal arches (the rays formed by the finger bones and their associated metacarpal bones), transverse arches (formed by the carpal bones and distal ends of the metacarpal bones), and oblique arches (between the thumb and four fingers):
Of the longitudinal arches or rays of the hand, that of the thumb is the most mobile (and the least longitudinal). While the ray formed by the little finger and its associated metacarpal bone still offers some mobility, the remaining rays are firmly rigid. The phalangeal joints of the index finger, however, offer some independence to its finger, due to the arrangement of its flexor and extension tendons.
The carpal bones form two transversal rows, each forming an arch concave on the palmar side. Because the proximal arch simultaneously has to adapt to the articular surface of the radius and to the distal carpal row, it is by necessity flexible. In contrast, the capitate, the "keystone" of the distal arch, moves together with the metacarpal bones and the distal arch is therefore rigid. The stability of these arches is more dependent of the ligaments and capsules of the wrist than of the interlocking shapes of the carpal bones, and the wrist is therefore more stable in flexion than in extension. The distal carpal arch affects the function of the CMC joints and the hands, but not the function of the wrist or the proximal carpal arch. The ligaments that maintain the distal carpal arches are the transverse carpal ligament (part of the flexor retinaculum) and the intercarpal ligaments (also oriented transversally). These ligaments also form the carpal tunnel and contribute to the palmar arches. Several muscle tendons attaching to the TCL and the distal carpals also contribute to maintaining the carpal arch.
Compared to the carpal arches, the arch formed by the distal ends of the metacarpal bones is flexible due to the mobility of the peripheral metacarpals (thumb and little finger). As these two metacarpal approach each other, the palmar gutter deepens. The central-most metacarpal (index finger) is the most rigid, and it and its two neighbours are untied to the carpus by the interlocking shapes of the metacarpal bones. The thumb metacarpal only articulates with the trapezium and is therefore completely independent, while the fifth metacarpal (little finger) is semi-independent with the fourth metacarpal (ring finger) forms a transitional element to the fifth metacarpal.
Together with the thumb, the four ulnar fingers form four oblique arches, of which the arch of the index finger functionally is the most important, especially for precision grip, while the arch of the little finger contribute an important locking mechanism for power grip. The thumb is undoubtedly the "master digit" of the hand, giving value to all the other fingers. Together with the index and middle finger, it forms the dynamic tridactyl configuration responsible for most grips not requiring force. The ring and little fingers are more static, a reserve ready to interact with the palm when great force is needed.
The muscles acting on the hand can be subdivided into two groups: the extrinsic and intrinsic muscle groups. The extrinsic muscle groups are the long flexors and extensors. They are called extrinsic because the muscle belly is located on the forearm.
The intrinsic muscle groups are the thenar (thumb) and hypothenar (little finger) muscles; the interossei muscles (four dorsally and three volarly) originating between the metacarpal bones; and the lumbrical muscles arising from the deep flexor (and are special because they have no bony origin) to insert on the dorsal extensor hood mechanism.
The fingers have two long flexors, located on the underside of the forearm. They insert by tendons to the phalanges of the fingers. The deep flexor attaches to the distal phalanx, and the superficial flexor attaches to the middle phalanx. The flexors allow for the actual bending of the fingers. The thumb has one long flexor and a short flexor in the thenar muscle group. The human thumb also has other muscles in the thenar group (opponens and abductor brevis muscle), moving the thumb in opposition, making grasping possible.
The extensors are located on the back of the forearm and are connected in a more complex way than the flexors to the dorsum of the fingers. The tendons unite with the interosseous and lumbrical muscles to form the extensorhood mechanism. The primary function of the extensors is to straighten out the digits. The thumb has two extensors in the forearm; the tendons of these form the anatomical snuff box. Also, the index finger and the little finger have an extra extensor, used for instance for pointing. The extensors are situated within 6 separate compartments.
The first four compartments are located in the grooves present on the dorsum of inferior side of radius while the 5th compartment is in between radius and ulna. The 6th compartment is in the groove on the dorsum of inferior side of ulna.
The hand is innervated by the radial, median, and ulnar nerves.
The radial nerve innervates the finger extensors and the thumb abductor, thus the muscles that extends at the wrist and metacarpophalangeal joints (knuckles); and that abducts and extends the thumb. The median nerve innervates the flexors of the wrist and digits, the abductors and opponens of the thumb, the first and second lumbrical. The ulnar nerve innervates the remaining intrinsic muscles of the hand.
All muscles of the hand are innervated by the brachial plexus (C5–T1) and can be classified by innervation:
The radial nerve innervates the skin the back of the hand from the thumb to the ring finger and the dorsal aspects of the index, middle, and half ring fingers as far as the proximal interphalangeal joints. The median nerve innervates the palmar side of the thumb, index, middle, and half ring fingers. Dorsal branches innervates the distal phalanges of the index, middle, and half ring fingers. The ulnar nerve innervates the ulnar third of the hand, both at the palm and the back of the hand, and the little and half ring fingers.
There is a considerable variation to this general pattern, except for the little finger and volar surface of the index finger. For example, in some individuals, the ulnar nerve supplies the entire ring finger and the ulnar side of the middle finger, whilst, in others, the median nerve supplies the entire ring finger.
The glabrous (hairless) skin on the front of the hand, the palm, is relatively thick and can be bent along the hand's flexure lines where the skin is tightly bound to the underlying tissue and bones. Compared to the rest of the body's skin, the hands' palms (as well as the soles of the feet) are usually lighter — and even much lighter in dark-skinned individuals, even compared to the other side of the hand. Indeed genes specifically expressed in the dermis of palmoplantar skin inhibit melanin production and thus the ability to tan, and promote the thickening of the stratum lucidum and stratum corneum layers of the epidermis. All parts of the skin involved in grasping are covered by papillary ridges ("fingerprints") acting as friction pads. In contrast, the hairy skin on the dorsal side is thin, soft, and pliable, so that the skin can recoil when the fingers are stretched. On the dorsal side, the skin can be moved across the hand up to 3 cm (1.2 in); an important input the cutaneous mechanoreceptors.
The average length of an adult male hand is 189 mm, while the average length of an adult female hand is 172 mm. The average hand breadth for adult males and females is 84 and 74 mm respectively.
The ratio of the length of 2nd finger to the length of the 4th finger (noted 2D:4D) in adults is affected by the level of exposure to male sex hormones of the embryo in utero. This digit ratio is below 1 for both sex but it is lower in males than in females on average.
Fractures of the hand include:
The prehensile hands and feet of primates evolved from the mobile hands of semi-arboreal tree shrews that lived about a . This development has been accompanied by important changes in the brain and the relocation of the eyes to the front of the face, together allowing the muscle control and stereoscopic vision necessary for controlled grasping. This grasping, also known as power grip, is supplemented by the precision grip between the thumb and the distal finger pads made possible by the opposable thumbs. Hominidae (great apes including humans) acquired an erect bipedal posture about , which freed the hands from the task of locomotion and paved the way for the precision and range of motion in human hands. Functional analyses of the features unique to the hand of modern humans have shown that they are consistent with the stresses and requirements associated with the effective use of paleolithic stone tools. It is possible that the refinement of the bipedal posture in the earliest hominids evolved to facilitate the use of the trunk as leverage in accelerating the hand.
While the human hand has unique anatomical features, including a longer thumb and fingers that can be controlled individually to a higher degree, the hands of other primates are anatomically similar and the dexterity of the human hand can not be explained solely on anatomical factors. The neural machinery underlying hand movements is a major contributing factor; primates have evolved direct connections between neurons in cortical motor areas and spinal motoneurons, giving the cerebral cortex monosynaptic control over the motoneurons of the hand muscles; placing the hands "closer" to the brain. The recent evolution of the human hand is thus a direct result of the development of the central nervous system, and the hand, therefore, is a direct tool of our consciousness — the main source of differentiated tactile sensations — and a precise working organ enabling gestures — the expressions of our personalities.
There are nevertheless several primitive features left in the human hand, including pentadactyly (having five fingers), the hairless skin of the palm and fingers, and the os centrale found in human embryos, prosimians, and apes. Furthermore, the precursors of the intrinsic muscles of the hand are present in the earliest fishes, reflecting that the hand evolved from the pectoral fin and thus is much older than the arm in evolutionary terms.
The proportions of the human hand are plesiomorphic (shared by both ancestors and extant primate species); the elongated thumbs and short hands more closely resemble the hand proportions of Miocene apes than those of extant primates. Humans did not evolve from knuckle-walking apes, and chimpanzees and gorillas independently acquired elongated metacarpals as part of their adaptation to their modes of locomotion. Several of primitive hand features most likely present in the chimpanzee-human last common ancestor (CHLCA) and absent in modern humans are still present in the hands of Australopithecus, Paranthropus, and Homo floresiensis. This suggests that the derived changes in modern humans and Neanderthals did not evolve until or after the appearance of the earliest Acheulian stone tools, and that these changes are associated with tool-related tasks beyond those observed in other hominins. The thumbs of Ardipithecus ramidus, an early hominin, are almost as robust as in humans, so this may be a primitive trait, while the palms of other extant higher primates are elongated to the extent that some of the thumb's original function has been lost (most notably in highly arboreal primates such as the spider monkey). In humans, the big toe is thus more derived than the thumb.
There is a hypothesis suggesting the form of the modern human hand is especially conducive to the formation of a compact fist, presumably for fighting purposes. The fist is compact and thus effective as a weapon. It also provides protection for the fingers. Although this is not widely accepted to be one of the primary selective pressures acting on hand morphology throughout human evolution, with tool use and production being thought to be far more influential.
deltoid rotator cuff (supraspinatus, infraspinatus, teres minor, subscapularis) teres major
superficial: pronator teres palmaris longus flexor carpi radialis flexor carpi ulnaris flexor digitorum superficialis
superficial: mobile wad (brachioradialis, extensor carpi radialis longus and brevis) extensor digitorum extensor digiti minimi extensor carpi ulnaris
posterior: extensor retinaculum extensor expansion
M: MUS, DF+DRCT
anat (h/n, u, t/d, a/p, l)/phys/devp/hist
noco (m, s, c)/cong (d)/tumr, sysi/epon, injr
proc, drug (M1A/3)
Lancashire, like all other counties of England, has historically had its own peculiar superstitions, manners, and customs, which may or may not find parallels in those of other localities. The following list of folklore of Lancashire was collected in 1851 by one Tattersall Wilkinson of Burnley , as exemplars of the time.
Baseball is a sport with a long history of superstition. From the very famous Curse of the Bambino to some players' refusal to wash their clothes or bodies after a win, superstition is present in all parts of baseball. Many baseball players—batters, pitchers, and fielders alike— perform elaborate, repetitive routines prior to pitches and at bats due to superstition. The desire to keep a number they have been successful with is strong in baseball. In fact anything that happens prior to something good or bad in baseball can give birth to a new superstition. Some players rely on a level of meta-superstition: by believing in superstitions they can focus their mind to perform better. Many players and fans also believe that superstitions propagate their own fulfillment by influencing players and fans.
Some of the more common superstition include purposely stepping on or avoiding stepping on the foul line when taking the field, and not talking about a no-hitter or perfect game while it is in progress, a superstition that also holds for fans and announcers. Others include routines such as eating only chicken before a game like Wade Boggs, Detroit Tigers pitcher Justin Verlander eating three crunchy taco supremes (no tomato), a cheesy gordita crunch and a Mexican pizza (no tomato) before every start from Taco Bell., tapping the bat on the plate before an at bat, and drawing in the dirt in the batter's box before an at bat. Justin Morneau, the 2006 American League Most Valuable Player winner, wears number 33 to honour his idol, ex-NHL goaltender Patrick Roy. His ritual before every Twins' home game entails stopping by the same Jimmy John's Gourmet Subs—located on Grand Avenue in St. Paul, Minnesota—and ordering the same sandwich from the menu: Turkey Tom with no sprouts. Afterwards, he drinks a slurpee from a slurpee machine in the Twins' clubhouse made of one-half Mountain Dew, one-half red or orange flavor.
Certain players go as far as observing superstitions off the field. This includes early 20th century second baseman Amby McConnell. Whenever he was in the middle of a batting slump, he would scavenge the streets and pick up any pin he found, believing this was a sign he would break out of the slump.
For further reading, see George Gmelch's analysis of the role of superstition in baseball.
Articles related to
Caste system • Religion • Women rights • Tamil grammar
Indian politics • Anti-Hindi agitations • Tamil Nadu politics • Social reform •
Periyar E. V. Ramasamy (Tamil: ) (September 17, 1879 – December 24, 1973), also known as Ramaswami, EVR, Thanthai Periyar, or Periyar, was a Dravidian social reformer and politician from India, who founded the Self-Respect Movement and Dravidar Kazhagam. On religion, Periyar was considered as the Voltaire of South India. Both opposed religion virulently because, in their views, the so-called men of religion invented myths and superstitions to keep the innocent and ignorant people in darkness and to go on exploiting them. He has been a harsh critic of the Aryan influenced Hinduism in Tamil Nadu, more than the faiths of Islam, Buddhism and Christianity. He has spoken appreciatively of these other faiths in India finding in their ethics principles of equality and justice, thus advocating them if they can prove an alternative to Brahamanic Hinduism. With regards to institutionalized religion being used for personal gain, Periyar stated that "religion goes hand in hand with superstition and fear. Religion prevents progress and suppresses man. Religion exploits the suppressed classes." As religions, however, they are prone to be hit by accusation of superstition, exploitation and irrationalism.
Articles related to
Cinema in Dravidian politics
Rise of Dravidian parties
T. M. Nair
• Justice party •
• Tamil National Party •
• Thazhthapattor Munnetra Kazhagam •
• Makkal Dravida Munnetra Kazhagam •
• Thamizhaga Munnetra Munnani •
• Thayaga Marumalarchi Kazhagam •
• Periyar Dravidar Kazhagam •
• Dravidar Kazhagam •
• Dravida Munnetra Kazhagam •
• All India Anna Dravida Munnetra Kazhagam •
• Marumalarchi Dravida Munnetra Kazhagam •
• All India Latchiya Dravida Munnetra Kazhagam •
• Dravidar Viduthalai Kazhagam •
• Thanthai Periyar Dravidar Kazhagam •
Subbarayalu • Panagal Raja • Munuswamy Naidu • R. R. Rao • P. T. Rajan
C. N. Annadurai • V. R. Nedunchezhiyan • Karunanidhi • M. G. Ramachandran • Janaki Ramachandran • J. Jayalalithaa • O. Panneerselvam
In Periyar's school of thought, there was no religion by name Vedic Hinduism derived from the name of a place. With no distinct doctrines and no particular sacred book, it was said to be an imaginary religion preaching the superiority of the Brahmin the inferiority of the Shudra, and the untouchability of the Panchama.
Maria Misra compares him to the philosophes,
Through the Self-Respect Movement, Periyar preached that compared to other religions, Hinduism placed many restrictions on men by prohibiting all except a small minority of Brahmins from reading the religious texts or discusing religious matters and by evolving a caste system in the name of divine law, and by creating several gods and festivals to provide an assured income and prosperity to the small Brahmin group at the expense of all others.
Periyar Ramasamy and Mahatma Gandhi—the former on a mission to destroy the essential practices perpetuated under Hinduism and the latter on a mission to protect, safeguard and rejuvenate the essence of Hindu religion—agreed on the basic point of the need to remove many evils practiced in the form of religion. Gandhiji aspired to 'reform' the religion by rejecting its formalities and moving out of it. Both believed that the Hindus should realize that Hinduism was not a religion and whatever they practiced in the name of Hindu religion had no religious basis or sanction. Both were of the opinion that religious faith was used to perpetuate inequalities on the basis of birth and ideas of purity and pollution.
When the ideal of Dravidian nationalism was projected in the 1940s, Periyar's religious philosophy also underwent a modification to assert that Hinduism was not the religion of the Dravidians. There was no Dravidian Veda and the Aryan Vedas prevalent among Dravidians were said to be the sacred books which prescribed how Dravidians should be treated but put a bar on Dravidians from acquiring a knowledge of these texts. In his Presidential Address at the Justice Confederation in 1940 EVR said:
"We have to bring about certain reforms in our religion. Many of our countrymen think that they are Hindus. When you call yourself a Hindu you admit Aryan principles. The words Hindu and Hinduism were not used by our forefathers in any of their works. Historians of world religions say that the sacred books of the Hindus are the Vedas, the Upanishads, the Agamas, the Puranas and the Itihasas. You will notice that none of the ancient religious works of the Dravidians have been included among those religious books. A careful study of the Vedas, etc., proves beyond doubt that they were written with a view to disgrace, enslave and exploit the Dravidians. It is this Hinduism which says that we are Sudras and Rakshasas. Again it is this Hinduism which is responsible for the introduction of caste distinction and growth of feud among the sons of the soil. All our superstitions and meaningless and absurd rituals and ceremonies are the result of following the tenets of Hinduism. In addition to our social subjugation and enslavement it paved the way for our political enslavement also by Aryans. If we think calmly we shall see that it is as necessary to be free from Hinduism in the field of religion as it is to be separated from Aryavarta in the field of politics."
Periyar, even while upholding rationalism, executed his duties of a `dharmakartha' of a temple at Erode, to everybody's appreciation. ."
Marai Malai Adigal is an eminent Tamil Saivite scholar who founded Saiva Siddhantha Association. He lived as a Saiva saint.This orthodox Saiva scholar was once invited by Periyar to stay in his place or ashram. Maraimalai Adigal agreed to stay with Periyar for a month. In that one month, Periyar respected the orthodoxy of Adigal and ordered not to cook non-vegetarian food in the ashram and instructed his aides not to do anything that would offend the saiva practices of Adigal. Periyar respected true believers.
Periyar was an atheist. He never believed in any of the religious texts. He said "Bane of tamils is Brahmins, muslims and christians consider themselves to Tamilans". In his book "Vedangalin Vandavalangal", he had separate chapters where he criticized Kuran and Bible.
In the early days of the Self-Respect Movement when Periyar was vociferous that Hindu religion, Manudharma and the Congress should be destroyed, he was inclined to play a political game by expressing an opinion that Islam alone was the religion that carried political weight and those depressed in the Hindu order could consider conversion to Islam.
For eradicating the evil of 'shudrahood', the threat of conversion was occasionally exercised. The Dravidian movement repeatedly complained about the imposition of Aryan religion on Dravidians. "Unless we become either the Panchama, i.e., Adi Dravida or Muslims, we will not get respect, justice and progress," said EVR. He clarified that the idea was not to place the Dravidian people under the authority of Muslim religious leaders abroad but to practice the tenets of equality, righteous conduct and mutual respect. He emphasized that he was not an advocate of Islam but was only trying to find a remedy to the sufferings under Aryan, brahminical system and to find a rightful place for Dravidians in the independent country.
Periyar found in Buddhism a basis for his philosophy though he did not accept that religion as self-respect movement. The search for basis began in the course of the movement and was intensified soon after independence. It was again an experiment in the search for self-respect and the object was to get liberation from the shudrahood of Hinduism. A conference to propagate Buddhism was convened in Erode on January 31, 1954. Later that year, he and his wife [He married Maniammai when he was 74 years old] went to Burma to attend the celebration of the 2500th anniversary of Buddha.
Periyar stated that what he was propagating could be found in the teachings of Buddha given 2000 years ago and wanted to revive them as the independent government had accepted the wheel of the Buddha and Hindus have regarded Buddha as an avatar. Brahmins were accused of covering Buddha within the Aryan religion as they had been hiding Tiruvalluvar within the Aryan fold. EBR pointed out that Buddha also laid stress on rationalism, on intellect as the precept, and on thought process for accepting anything. The persecution of Buddha by Brahmins, the burning of Buddhist institutions and teachings and the 'export' of Buddhism to China, Japan and Ceylon were recalled at the conference and Periyar observed that Buddha Vihars at Srirangam, Kanchi, Palani and Tirupati were converted as Hindu temples.
But Periyar did not Ambedkar's invitation to convert to Buddhism. He said he wanted to reform Hinduism by staying within its fold.
Periyar was an atheist. He never believed in any of the religious texts. He said "Bane of tamils is Brahmins, muslims and christians consider themselves to Tamilans". In his book "Vedangalin Vandavalangal", he had separate chapters where he criticized Kuran and Bible.
He was against evangelical movement of DGS Dinakaran and fought with him on this issue. In Periyar's publication, Naathigan, he used to vehemently oppose and criticize Dinakaran calling him fraud.
Christianity was viewed by Periyar similar to monotheistic faith of Islam. He stated that, "So far as god is concerned we find the Christians and Muslims, somewhat reformed from the olden days of barbarians. They say that there can be only one god. They say that it is beyond human comprehension. They say that god does good to those who are good and punishes those who are bad. They say that god has no name or shape. They talk of good qualities". He took an interest in Rev. Martin Luther, where both he and his followers wanted to liken him and his role to that of the European reformer.
The other side of E V Ramasamy Naicker, http://hindustan.net/discus/messages/211/15471.html?1112262896
The other side of E V Ramasamy Naicker, http://hindustan.net/discus/messages/211/15471.html?1112262896
A burnoff is a move (generally the first move) performed by a fire staff performer.
The move is performed by rolling the staff along the outstretched palm (say the right hand) using the left hand to push the staff out. Burnoff is permitted by excess fuel in the wicks. The aim when performing a burnoff is to roll the staff as fast as possible (causing the fuel to spray from the wick), making a flash fireball at either end of the staff. It is advisable when performing this move that the staff is not thrown up, but kept as close to hand level as possible, thus reducing the spread of the spray.
Moving one's hands off center of the staff, causing the staff to turn 180 degrees, making a fireball circle.
Holding the staff horizontally in the helicopter position and throwing up while rolling off the palm, causing the staff to burn off in a helix spin.