The legend of Helen of Troy has enchanted audiences for the last three thousand years. A Hollywood film staring Brad Pitt and Orlando Bloom is about Troy. But is there any reality to the myth? This documentary has unprecedented access to the scientist with the answers. Since 1988 Professor Manfred Korfmann has been excavating the site of Troy. He has made amazing discoveries, how large the city was, how well it was defended and, crucially, that there was once a great battle there at precisely the time that experts believe the Trojan war occurred. But who had attacked the city and why? This documentary follows a trail of clues, the ancient tablets written by a lost civilisation, the sunken ship rich in treasure, and the magnificent golden masks and bronze swords of a warrior people. Korfmann is using science to get closer than ever to the truth behind the myth by digging in tunnels deep beneath the excavation site. For thousands of years these tunnels have held a secret, until now. They are carved in to the bedrock of an ancient city in North West Turkey. The marks of the workman who made them still visible. Archaeologist Manfred Korfmann uses a new scientific technique that he hopes will uncover a truth about the tunnels. It may reveal something that many have suspected but no one has been able to prove. His technique may take him closer than ever to the hard facts behind an ancient myth. The story of the Trojan war. It's one of the greatest love stories ever. Helen was the most beautiful woman in the world, she's married to a Greek king but she is spirited away to the magnificent city of Troy after she's seduced by the Trojan Prince, Paris. For the Greeks this means war. Their most powerful King Agamemnon assembles an army. A thousand ships from all across Greece set sail to lay siege to Troy and bring back Helen. The siege drags on for ten years. The Greeks can not break Troy's great walls so they resort to trickery. They leave a great wooden horse outside the city and the Trojans pull it inside. Greek soldiers hidden in the horse jump out and open the city gates. Troy is then razed to the ground. The story was composed by the Greek poet Homer almost three thousand years ago. It's so compelling that for centuries people wondered if any of it was true. Was there a war fought for love? Did a coalition of Greek set sail? Did Troy even exist? The first task was to find out when in history the legend was set. Most scholars accept that Homer composed the story in the eighth century before Christ. But it's thought that he was writing about a time hundreds of years earlier, some time in the age of Bronze. At the beginning of this era the pyramids of Egypt were being built. Writing came to Greece. And the invention of bronze weapons revolutionised the face of warfare. It was in the late Bronze Age, around twelve hundred years before Christ, that it is believed the story of the Trojan war is set. Having determined the time the task now facing archaeologists was to find out if Troy ever existed. The first breakthrough was made by Heinrich Schliemann in 1870.


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In this video Ron Pereira, of GembaAcademy.com, explains exactly what 5S is and why it's not optional for those looking to implement lean. Finally, you'll learn the origins of 5S (small hint: it's not Japanese).
Lean Six Sigma - This is an overview presentation of what Lean Six Sigma is from www.Leandeployment.com.
Un interessante video sulla crescita della Toyota dopo la Seconda Guerra Mondiale.
video - What Is The Definition Of 5S?


text:
Front's lifesize Horse Lamp for Moooi was a provocative experiment
Benedict Hobson | 17 August 2016 8 comments
Most Loved: in our next exclusive movie, Anna Lindgren and Sofia Lagerkvist of Swedish design studio Front discuss the unexpected reaction to their range of lifesize animal products for Moooi.
Front's 2006 Animal Collection for Dutch design brand Moooi consists of a pig-shaped side table and full scale models of a horse and a rabbit with lamps on their heads.
Lindgren and Lagerkvist of the Stockholm-based studio say the collection came about after Moooi co-founder Marcel Wanders approached them to create a lighting and furniture collection that would appeal to anyone.
"Marcel said: 'Make us a lamp that even my grandmother would like,'" Lagerkvist explains in the movie.
"Our first thought was to make something that is taken from nature and just presented as a piece of furniture. When we presented it to Marcel, he just loved it."
However, Lindgren admits that the unusual designs were "a bit of an experiment" and says that, while she was certain people would react strongly to the collection, she was not at all sure whether those reactions would be positive or negative.
Tom Dixon says his hugely popular Mirror Ball light is "a failure in design terms"
"Our idea was that people will either love it or hate it," she says.
In fact, the collection proved a big hit, with the Horse Lamp in particular being regularly featured in magazines around the world.
Lindgren believes the playful nature of the lamp is what appeals to people.
"People are sending us photos from all over the world riding on our lamp," she says. "It's amazing, we never thought it would have that sort of life."
Front worked with a sculptor to create the lifesize animal models, which are manufactured from black polyester, supported by a metal frame inside.
Numerous imitations have sprung up after the collection's success, but a genuine Moooi product can be distinguished by a number of raised circles on the surface.
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"We added dots to the animals to make them more of a product of Moooi," Lagerkvist says. "That's been very valuable because these pieces have been heavily copied."
Anna Lindgren and Sofia Lagerkvist of Front
This video interview was filmed by Dezeen in Milan.
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text:
Warwick getting charged up
Tuesday, April 13, 2010 2:00 AM
Electric car charging stations to be installed in town
Imagine a world where everyone drives an electric car, where batteries charge at electric stations while drivers run errands, shop for groceries or eat at restaurants.
That's the world Warwick town and village officials envision and are working toward.
Two electric car charging stations will be installed in Warwick, one in the town perhaps at Price Chopper, ShopRite or Town Hall and the other at the village's South Street municipal parking lot.
Officials expect to break ground next month and complete work by early summer.
A federal Department of Energy Clean Cities grant awarded to Warwick last fall for $10,695, plus matching funds from the town and village, will pay for the stations.
Manufactured by Coulomb Technologies in Campbell, Calif., these stations are networked, so drivers with smart phones can check which chargers are unoccupied and receive text messages or e-mails when charging is complete.
It generally takes between 31/2 and four hours to charge an electric car, but that varies by the vehicle, said Coulomb spokeswoman Anne Smith. On average, electric vehicles can travel 40 miles on a charge. After that, cars such as the Chevrolet Volt produce energy through a gas generator to power the vehicle for hundreds of miles on a single tank of gas.
While there isn't a huge need for the stations in Warwick now, officials hope demand increases as more electric vehicles hit the roadways. Ten major auto manufacturers, including Chevy, BMW, Volkswagen and Nissan, will make electric vehicles available to the public this year, said Coulomb.
"I think what we're doing in a leadership role is saying that this is the way to go in this country," village Mayor Michael Newhard said. "We have to look at alternatives, and this is definitely an alternative."
These stations fit in with Warwick's goal of being on the forefront of new, sustainable technology.
"We wanted to try to put (the charging stations) in a place that was convenient to the public and encourage people to make the investment in an electric vehicle," town Supervisor Michael Sweeton said.
"No matter where you land in the spectrum of politics," he said, "I think everyone is in agreement that our long-term future is ending our dependence on foreign oil."
Anne Smith
Coulomb Technologies
www.coulombtech.com


text:
ACCEPTED

#### According to
Index Fungorum

#### Published in
Syst. mycol. (Lundae) 2(2): 437 (1823)

#### Original name
Sphaeria muricella Fr.

### Remarks
null

redpajama_set_name: RedPajamaGithub


text:
(Redirected from Valluvar)
Tamil poet and philosopher
This article is about Thiruvalluvar. For the social group, see Valluvar (caste).
Artistic depiction of Thiruvalluvar
Uncertain[a]
Valluvar, Mudharpaavalar, Deivappulavar, Maadhaanupangi, Naanmuganaar, Naayanaar, Poyyirpulavar, Dhevar, Perunaavalar[1]
Tondai Nadu of Tamil nadu
Ethics, ahimsa, justice, virtue, politics, education, family, friendship, love
Notable ideas
Common ethics and morality
Early Sangam literature
Virtually all subsequent Indian, especially South Indian, philosophy
Thiruvalluvar, commonly known as Valluvar, was a celebrated Tamil poet and philosopher. He is best known as the author of Thirukkuṛaḷ, a collection of couplets on ethics, political and economical matters, and love. The text is considered an exceptional and widely cherished work of the Tamil literature.[2]
Almost no authentic information is available about Thiruvalluvar, states Kamil Zvelebil – a scholar of Tamil literature.[3] His life and likely background are variously inferred from his literary works by different biographers. There are unauthentic hagiographic and legendary accounts of Thiruvalluvar life, and all major Indian religions, as well as Christian missionaries of the 19th-century, have tried to claim him as secretly inspired (crypto-) or originally belonging to their tradition.[4] Little is known with certainty about his family background, religious affiliation, or birthplace. He is believed to have lived at least in the town of Mylapore (a neighbourhood of the present-day Chennai), and his floruit is dated variously from 4th century BCE to early 6th century CE, based on the traditional accounts and the linguistic analyses of his writings. Maraimalai Adigal gives 31 BCE as the birth year of Valluvar, while Kamil Zvelebil infers the Thirukkuṛaḷ and Thiruvalluvar are best dated to around 500 CE.[5][6]
Valluvar has influenced a wide range of scholars down the ages since his time across the ethical, social, political, economical, religious, philosophical, and spiritual spheres.[7][8] He has long been venerated as a great sage, and his literary works a classic of Tamil culture.[9]
1.1 Traditional biographies
3 Birthplace
4.1 Jainism
4.2 Hinduism
5 Literary works
6.1 Temples
6.2 Memorials
9.1 Bibliography
Life[edit]
There is negligible authentic information available about Thiruvalluvar's life.[10] In fact, neither his actual name nor the original title of his work can be determined with certainty.[4] Tirukkural itself does not name its author. Monsieur Ariel, a French translator of his work in the 19th century, famously said it is "the book without a name by an author without a name".[11] The name Thiruvalluvar (lit. Saint Valluvar) was first mentioned in the later text Tiruvalluva Maalai.[12]
The speculations about Thiruvalluvar's life are largely inferred from his work Thirukkuṛaḷ and other Tamil literature that quote him. According to Zvelebil, Thiruvalluvar was "probably a learned Jain with eclectic leanings and intimate acquaintance with the early works of Tamil classical period and some knowledge of the Sanskrit legal and didactic texts (subhashita)".[13][14]
Traditional biographies[edit]
The Shaivite Hindu text Tiruvalluva Maalai contains the earliest known textual reference to the legend of Thiruvalluvar, but it remains undated.[15][note 1] This text attracted attention in the colonial era, because an early 19th-century commentary referred to him as "Valluvan" (Valluvar) whose text presented the "esoteric wisdom of the Vedas to the world".[15] The original text relates the Kurral in the context of Sanskrit literature. The commentary includes the gloss that Valluvan was "born in a low caste", but the original text does not. According to Stuart Blackburn, this comment appears to be extra-textual and possibly based on the oral tradition. No other pre-colonial textual sources have been found to support any legends about the life of Thiruvalluvar. Starting around early 19th-century, numerous legends on Thiruvalluvar in Indian languages and English were published.[15]
Various claims have been made regarding Valluvar's family background and occupation in the colonial era literature, all inferred from selective sections of his text or hagiographies published since the colonial era started in Tamil Nadu.[16] One traditional version claims that he was a Paraiyar weaver.[17] Another theory is that he must have been from the agricultural caste of Vellalars because he extols agriculture in his work.[18] Another states he was an outcaste, born to a Pariah woman and Brahmin father.[18][16] Mu Raghava Iyengar speculated that "valluva" in his name is a variation of "vallabha", the designation of a royal officer.[18] S. Vaiyapuri Pillai derived his name from "valluvan" (a Paraiyar caste of royal drummers) and theorized that he was "the chief of the proclaiming boys analogous to a trumpet-major of an army".[18][19] Thiruvalluvar was likely married to a woman named Vasuki and lived in Mylapore.[20] According to traditional accounts, Valluvar died on the day of Anusham in the Tamil month of Vaikasi.[21]
The poem Kapilar Agaval, purportedly written by Kapilar, describes its author as a brother of Valluvar. It states that they were children of a Pulaya mother named Adi and a Brahmin father named Bhagwan.[22] The poem claims that the couple had seven children, including three sons (Valluvar, Kapilar, and Atikaman) and four sisters (Avvai, Uppai, Uruvai, and Velli).[23] However, this legendary account is spurious.[24][25] Kamil Zvelebil dates Kapilar Agaval to 15th century CE, based on its language.[22] Various biographies mention the name of Valluvar's wife as Vasuki,[26] but such details are of doubtful historicity.[27]
The traditional biographies are not only inconsistent, they contain incredulous claims about Thiruvalluvar. Along with various versions of his birth circumstances, many state he went to a mountain and met the legendary Agastya and other sages.[28] During his return journey, he sits under a tree whose shadow sits still over Thiruvalluvar and does not move the entire day, he kills a demon, performs miracles such as causing floods and making them retreat, he touches a grounded ship which miraculously then floats and sails off, his bride Vasuki cooks sand which comes out as boiled rice, and many more.[28] Scholars consider these and all associated aspects of these hagiographic stories to be fiction and ahistorical, a feature common to "international and Indian folklore". The alleged low birth, high birth and being a pariah in the traditional accounts are also doubtful.[29]
By 1904, Purnalingam Pillai – an ardent Dravidianist, had analyzed and called these traditional accounts and stories as myths. Pillai's analysis and arguments are robust, according to Blackburn.[30] These fictional accounts of Thiruvalluvar's life have become popular because aspects of the traditional accounts were selectively accepted by Christian missionaries such as George Pope and other European writers, were widely published and then became a required reading about Tamil history.[31]
Date[edit]
Main article: Dating the Tirukkural
Statue of Valluvar in the Thiruvalluvar Temple, Mylapore
The exact date of Thiruvalluvar is unclear. His work Tirukkuṛaḷ has been dated variously from 300 BCE to about the 6th century CE. According to traditional accounts, it was the last work of the third Sangam and was subjected to a divine test (which it passed).[32] The scholars who believe this tradition, such as Somasundara Bharathiar and M. Rajamanickam, date the text to as early as 300 BCE. Historian K. K. Pillay assigned it to the early 1st-century CE.[32] These early dates such as 300 BCE to 1 BCE are unacceptable and not supported by evidence within the text, states Zvelebil. The diction and grammar of the Tirukkuṛaḷ, his indebtedness to some earlier Sanskrit sources, suggest that he lived after the "early Tamil bardic poets", but before Tamil bhakti poets era.[18][32]
In 1959, S. Vaiyapuri Pillai assigned the work to around or after the 6th-century CE. His proposal is based on the evidence that the Tirukkuṛaḷ contains a large proportion of Sanskrit loan words, shows awareness and indebtedness to some Sanskrit texts best dated to the first half of the 1st-millennium CE, and the grammatical innovations in the language of Tirukkuṛaḷ.[32][note 2] Pillai published a list of 137 Sanskrit loan words in Tirukkuṛaḷ.[34] Later scholars Thomas Burrow and Murray Barnson Emeneau show that 35 of these are of Dravidian origin, and not Sanskrit loan words. Zvelebil states that an additional few have uncertain etymology and future studies may prove those to be Dravidian.[34] The 102 remaining loan words from Sanskrit are "not negligible", and some of the teachings in the Tirukkuṛaḷ states Zvelebil are "undoubtedly" based on the then extant Sanskrit works such as the Arthashastra and Manusmriti (also called the Manavadharmasastra).[34]
According to Kamil Zvelebil, the Tirukkuṛaḷ does not belong to the (Sangam) period. In the 1970s, Zvelebil dated the text to somewhere between 450 and 500 CE.[3][note 3] His estimate is based on the dates of Tamil texts with similar Tamil language features,[note 4] and by placing it after some of the Tamil and Sanskrit treatises that are evidenced in the Tirukkuṛaḷ.[18] Zvelebil notes that the text features several grammatical innovations, that are absent in the older Sangam literature. The text also features a higher number of Sanskrit loan words compared with these older texts.[38] According to Zvelebil, besides being part of the ancient Tamil literary tradition, the author was also a part of the "one great Indian ethical, didactic tradition", as a few of his verses are "undoubtedly" translations of the verses in Sanskrit classics.[39]
In the 19th-century and early 20th-century, European writers and missionaries variously dated the text and Thiruvalluvar to between 400 and 1000 CE.[40] According to Blackburn, the "current scholarly consensus" dates the text and the author to approximately 500 CE.[40]
In January 1935, the Tamil Nadu government officially recognized 31 BCE as the year of Valluvar. As suggested by Maraimalai Adigal, the Valluvar Year was added to the calendar.[41] Thus, the Valluvar year is calculated by adding 31 to any year of the common era.[42]
Birthplace[edit]
A temple for Thiruvalluvar in Mylapore
As with most other details about Valluvar, the exact place of his birth remains uncertain. Valluvar is believed to have lived in Madurai and later in the town of Mayilapuram or Thirumayilai (present-day Mylapore in Chennai).[19] There are also accounts that say he was born in Mayilapuram and later moved to Madurai in order to publish his work at the royal court.[43] The poem Kapilar Akaval states that Valluvar was born on the top of an oil-nut or iluppai tree (Madhuca indica) in Mayilapuram,[23][44] while verse 21 of the Tiruvalluva Maalai claims that he was born in Madurai.[4]
In 2005, a three-member research team from the Kanyakumari Historical and Cultural Research Centre (KHCRC) claimed that Valluvar was born in Thirunayanarkurichi, a village in present-day Kanyakumari district. Their claim was based on an old Kani tribal leader who told them that Valluvar was a king who ruled the "Valluvanadu" territory in the hilly tracts of the Kanyakumari district.[45][b]
Religion[edit]
Valluvar is generally thought to have belonged to either Jainism or Hinduism.[46][47][48] Nevertheless, owing to the Kural text's non-denominational nature, almost every religious group in India, including Christianity, has claimed the work and its author as one of their own.[18] However, these Christian claims have cropped up only after the colonial missionaries came to India. These claims have been proven to be false. The Tamil Scholar Mu. Varadarajan suggests Valluvar must have "practised religious eclecticism, maintained unshakeable faith in dharma but should have rejected religious symbols and superstitious beliefs."[49][50]
Jainism[edit]
Early 19th-century writers proposed that Thiruvalluvar may have been a Jain. The 1819 translation by Ellis mentions that the Tamil community debates whether Thiruvalluvar was a Jain or Hindu.[51] If Thiruvalluvar was indeed a Jain, it raises questions about the source of the traditional Thiruvalluvar legends and the mainstream colonial debate about his birth.[51]
Kamil Zvelebil believes that the ethics of the Tirukkural reflects the Jain moral code, particularly vegetarianism (TK 251-260), and ahimsa, i.e. "abstention from killing" (TK 321-333). Zvelebil states that the text contains epithets for God that reflect Jain ideology:[52]
Malarmicaiyekinan (Couplet 3), "he who walked upon the [lotus] flower"
Aravaliyantanan (Couplet 8), "the Brahmin [who had] the wheel of dharma"
Enkunattan (Couplet 9), "one of the eight-fold qualities"
These, according to Zvelebil, are "very much Jaina-like" because the arhat is seen as "standing on the lotus",[52] or where the arhat in the Jain conception is the god with the lotus as his vehicle.[53][54] There are exceptions, adds Zvelebil, when Thiruvalluvar treats this God with epithets found in the Hindu text Manusmriti (1.6), i.e. "the Primeval Lord" and "the King, the Monarch".[52] Zvelebil states that his proposal is supported by the 13th-century Hindu scholar Parimelalhagar (Parimelalakar), who wrote a commentary on the Kural text, who admitted that these epithets are "very well applicable" to a Jain Arhat.[52] However, according to P.S. Sundaram – a scholar who has translated the text for Penguin Classics, Parimelalhagar's commentary explicitly states that there are no [Jaina] heretical beliefs in the texts either.[55]
Some other epithets mentioned in the text also reflect a "strong ascetic flavour" of Jainism in Zvelebil's view:[52]
Ventutal ventamai ilan (Couplet 4), "he who has neither desire nor aversion"
Porivayil aintavittan (Couplet 6), "he who has destroyed the gates of the five senses"
Zvelebil further states that Valluvar seems to have been "cognizant of the latest developments" in Jainism.[52] Zvelebil theorizes that he was probably "a learned Jain with eclectic leanings", who was well-acquainted with the earlier Tamil literature and also had knowledge of the Sanskrit texts.[10] Early Digambara or Svetambara Jaina texts do not mention Thiruvalluvar. The first claim of Thiruvalluvar as an authority appears in a 16th-century Jain text, about 1,100 years after his life.[56]
Hinduism[edit]
According to other scholars, Thiruvalluvar's writings suggest that he belonged to Hinduism. Hindu teachers have mapped his teachings in Tirukkuṛaḷ to the teachings found in Hindu texts.[57] Valluvar's treatment of the concept of ahimsa or non-violence, which is the principal concept in both Jainism and Hinduism, bolsters this argument.[58] While the text extols the virtue of non-violence, it also dedicates many of 700 porul couplets to various aspects of statecraft and warfare in a manner similar to Arthasastra:[59] "An army has a duty to kill in battle, and a king must execute criminals for justice."[60] This non-mystic realism and the readiness for just war teachings are similar to those found in Hinduism.[59]
The three parts that the Kural literature is divided into, namely, aram (virtue), porul (wealth) and inbam (love), aiming at attaining vitu (ultimate salvation), follow, respectively, the four foundations of Hinduism, namely, dharma, artha, kama and moksha.[61][58] According to Norman Cutler, the prodigious 13th or 14h-century Tamil scholar Parimelalakar – who wrote the most influential commentary on Tirukkuṛaḷ – interprets the layout and focus on the Thiruvalluvar to be synonymous with the Sanskritic concept of Puruṣārtha (the objectives of human life).[62] According to Parimelalakar, the Thiruvalluvar text covers primarily and directly the first three aspects, but not vitu (moksha, release). The text, however, does cover turavaram (renunciation) – the means to attain spiritual release. Thus, vitu is indirectly discussed.[63]
According to Tamil Hindu scholars such as Parimelalakar, other concepts and teachings found in Thriuvalluvar's text and also found in Hindu texts include Vedas,[64] gods (Trimurti), sattva, guṇa, munis and sadhus (renouncers), rebirth, affirmation of a primordial God, among others.[65][66] According to Purnalingam Pillai, who is known for his critique of Brahminism, a rational analysis of the Thiruvalluvar's work suggests that he was a Hindu, and not a Jain.[30] Similarly, J. J. Glazov, a Tamil literature scholar and the translator of the Kural text into the Russian language, sees "Thiruvalluvar as a Hindu by faith", according to a review by Kamil Zvelebil.[67]
His mentioning of God Vishnu in couplets 610 and 1103 and Goddess Lakshmi in couplets 167, 408, 519, 565, 568, 616, and 617 hints at the Vaishnavite beliefs of Valluvar.[65] Shaivites have characterised Valluvar as a devotee of Shiva and have installed his images in their temples.[68] According to Zvelebil, Thiruvalluvar sometimes uses epithets for God that are found in Hindu Dharmasastras and not in Jaina texts.[52] Further, in some teachings about politics, economics, and love, Thiruvalluvar undoubtedly has translated into Tamil the verses found in Hindu texts such as Arthasastra.[34]
According to Stuart Blackburn, the Thirukurral is not a bhakti text, it neither satirizes nor eulogizes Brahmins or ritualism. It is a practical, pragmatic text and "certainly not a Shaivite or Vaishnavite" text.[6] According to Norman Cutler, Thirukkural is an aphoristic text and the influential Parimelalakar's commentary interprets it within his own context, grounded in Hindu concepts and theological agenda. His elegantly written interpretations have made his commentary a Tamil classic and maneuvered Thiruvalluvar as consistent within the framework of Parimelalakar's Hinduism. His commentary on Thiruvalluvar's teachings reflect both the cultural values and textual values in the 13th to 14th-century Tamil Nadu. Thiruvalluvar's text can be interpreted and maneuvered in other ways.[69]
The Dalit activist Iyothee Thass, who converted to Buddhism, claimed that Valluvar was originally called "Tiruvalla Nayanar", and was a Buddhist.[70] Thass further contended that the name "Tirukkural" is a reference to the Buddhist Tripiṭaka.[71] He claims that Valluvar's book was originally called Tirikural ("Three Kurals"), because it adhered to the three Buddhist scriptures Dhamma Pitaka, Sutta Pitaka, and Vinaya Pitaka.[70] According to Thass, the legend that presents Valluvar as the son of a Brahmin father and a Paraiyar mother was invented by Brahmins in 1825, who wanted to Hinduise a Buddhist text.[70] According to Geetha, the deconstruction and reinterpetation of the history of Thiruvalluvar into a Buddhist framework by Thass shows the significance and appropriation of Thiruvalluvar's text by all sections of Tamil society.[70]
The 19th-century Christian missionary George Uglow Pope claimed that Thiruvalluvar must have come in contact with Christian teachers such as Pantaenus of Alexandria, imbibed Christian ideas and peculiarities of Alexandrian teachers and then wrote the "wonderful Kurral" with an echo of the "Sermon of the Mount".[4] According to Pope, Thiruvalluvar must have lived in the 9th century AD because that would fit the historical chronology to his theory.[72]
Since the 1960s, some South Indian Christians led by M. Deivanayagam at the Madras Christian College, have presented Valluvar as a disciple of Thomas the Apostle.[73] According to this theory, Thomas visited present-day Chennai, where Valluvar listened to his lectures on the Sermon of the Mount.[27][73]
According to John Lazarus, the Kural's chapter on "no killing" applies to both humans and animals, in stark contrast to the Bible's concept of killing, which refers only to the taking away of human life.[74] He observes, "None of the ten epithets by which the Deity is described in the opening chapter of the Kural have the remotest connection with Christ or God, that is to say, as they are designated in the Bible."[74] He also says that the chapter on love "is quite different from the Apostle's eulogium in 1 Cor. xiii."[74]
According to Zvelebil, the ethics and ideas in Thiruvalluvar's work are not Christian ethics, but those found in Jainism doctrine.[47]
Literary works[edit]
Main article: Tirukkuṛaḷ
Statue of Valluvar at Kanyakumari
Tirukkural is the primary work credited to Thiruvalluvar. It contains 1330 couplets, which are divided into 133 sections of 10 couplets each. The first 38 sections are on moral and cosmic order (Tamil: aram, Skt: dharma), the next 70 are about political and economic matters (Tamil: porul, Skt: artha), and the remaining 25 are about pleasure (Tamil: inbam, Skt: kama).[10][75]
Of the three sections, Thiruvalluvar's second section (porul) is about twice the size of first section, and three times that of the third.[76] In the 700 couplets on porul (53% of the text), Thiruvalluvar mostly discusses statecraft and warfare.[61] Thiruvalluvar's work is a classic on realism and pragmatism, and it is not a mystic, purely philosophical document.[61] Thiruvalluvar teachings are similar to those found in Arthasastra, but differ in some important aspects. In Thiruvalluvar's theory of state, unlike Kautilya, the army (patai) is most important element.[61] Thiruvalluvar recommends that a well kept and well trained army (patai) led by an able commander and ready to go to war is necessary for a state. Thiruvalluvar presents his theory of state using six elements: army (patai), subjects (kuti), treasure (kul), ministers (amaiccu), allies (natpu), and forts (aran).[61] Thiruvalluvar also recommends forts and other infrastructure, supplies and food storage in preparation for siege.[61][77]
The Tirukkural text has been translated into several Indian and international languages.[78] It was translated into Latin by Constanzo Beschi in 1699, which helped make the work known to European intellectuals.[citation needed] Tirukkural is one of the most revered works in the Tamil language.
Tirukkural is generally recognized as the only work by Valluvar. However, in the Tamil literary tradition, Valluvar is attributed to be the author of many other later-dated texts including two Tamil texts on medicine, Gnana Vettiyan (1500 verses) and Pancharathnam (500 verses). Many scholars state that these are much later era texts (16th and 17th centuries), possibly by an author with the same name Valluvar.[79] These books, 'Pancharathnam' and 'Gnana Vettiyan', contribute to Tamil science, literature and other ayurvedic medicines.[80] In addition to these, 15 other Tamil texts have been attributed to Valluvar, namely, Rathna Sigamani (800 verses), Karpam (300 verses), Nadhaantha Thiravukol (100 verses), Naadhaantha Saaram (100 verses), Vaithiya Suthram (100 verses), Karpaguru Nool (50 verses), Muppu Saathiram (30 verses), Vaadha Saathiram (16 verses), Muppu Guru (11 verses), Kavuna Mani (100 verses), Aeni Yettram (100 verses), Guru Nool (51 verses), Sirppa Chinthamani (a text on astrology), Tiruvalluvar Gyanam, and Tiruvalluvar Kanda Tirunadanam.[81] Several scholars, such as Devaneya Pavanar, deny that Thiruvalluvar was the author of these texts.[82]
A 1960 commemorative stamp of Valluvar
George Uglow Pope called Valluvar "the greatest poet of South India", but according to Zvelebil, he does not seem to have been a poet. According to Zvelebil, while the author handles the metre very skillfully, the Tirukkuṛaḷ does not feature "true and great poetry" throughout the work, except, notably, in the third book, which deals with love and pleasure. This suggests that Valluvar's main aim was not to produce a work of art, but rather an instructive text focused on wisdom, justice, and ethics.[9]
Thiruvalluvar is revered and highly esteemed in the Tamil culture, and this is reflected in the fact that his work has been called by nine different names: Thirukkuṛaḷ (the sacred kural), Uttaravedam (the ultimate Veda), Thiruvalluvar (eponymous with the author), Poyyamoli (the falseless word), Vayurai valttu (truthful praise), Teyvanul (the divine book), Potumarai (the common Veda), Muppal (the three-fold path), and Tamilmarai (the Tamil Veda).[18]
Its influence and historic use is legendary. In 1708, the German missionary, Bartholomaus Ziegenbalg, remarked that the Malabaris "think very highly of it", they make it "their handbook" often quoting from it to prove the validity of their traditions and arguments, and such books are "not just read but learned by heart" by the learned among them.[83] According to Blackburn, it is hard to outdo the "hyberbolic honors" heaped on Thiruvalluvar and his work by the early Europeans in colonial India. Gover, for example, praised it as "Tamil Homer, The Ten Commandments and Dante rolled into one".[83] During the colonial era, it was the text the Hindus used to respond to the "Christian allegations of Hindu superstition and barbarity".[84]
Temples[edit]
In the early 16th century, a temple was built within the Ekambareeswara-Kamakshi (Shiva-Parvati) temple complex in Mylapore, Chennai, in honor of Valluvar.[85] The locals believe that this is where Valluvar was born, underneath a tree within the shrines complex. A Valluvar statue in a seated posture holding a palm leaf manuscript of Tirukurral sits under the tree.[85] In the shrine dedicated to him, Valluvar's wife Vasuki is patterned after the Hindu deity Kamakshi inside the sanctum. The temple shikhara (spire) above the sanctum shows scenes of Hindu life and deities, along with Valluvar reading his couplets to his wife.[85] The sthala vriksham (holy tree of the temple) is the iluppai tree under which Valluvar is believed to have been born.[44] The temple was extensively renovated in the 1970s.[86]
His works have also influenced the south Indian classical music and popular culture. Carnatic musicians and composers like Mayuram Vishwanatha Shastri and M M Dandapani Desigar tuned select couplets in 19-20th centuries. Chitravina N Ravikiran set music to the entire 1330 verses using over 169 Indian ragas Jan 2016[87]. Tirukkurals have also been recorded by film music composers of Tamil Nadu.
Memorials[edit]
Main articles: Thiruvalluvar Statue and Valluvar Kottam
Thiruvalluvar statue at SOAS, University of London.
Tiruvalluvar statue in Kanyakumari
A temple-like memorial to Valluvar, Valluvar Kottam, was built in Chennai in 1976.[88] This monument complex consists of structures usually found in Dravidian temples,[89] including a temple car[90] carved from three blocks of granite, and a shallow, rectangular pond.[88] The auditorium adjoining the memorial is one of the largest in Asia and can seat up to 4,000 people.[91]
A 133-foot tall statue of Valluvar was unveiled on January 1, 2000, at Kanyakumari at the southern tip of the Indian subcontinent, where the Arabian Sea, the Bay of Bengal, and the Indian Ocean converge. The 133 feet denote Tirukkuṛaḷ's 133 chapters or athikarams and the show of three fingers denote the three themes Aram, Porul, and Inbam, that is, the sections on morals, wealth and love. The statue was designed by V. Ganapati Sthapati, a temple architect from Tamil Nadu.[92] On 9 August 2009, a statue was unveiled in Ulsoor, near Bengaluru, also making it the first of its kind in India for a poet of a local language to be installed in its near states other than his own home land. There is also a statue of Valluvar outside the School of Oriental and African Studies in Russell Square, London.[citation needed]
The Government of Tamil Nadu celebrates the 15th (16th on leap years) of January (the 2nd of the month of 'Thai' as per Tamil Calendar) as Thiruvalluvar Day in the poet's honour, as part of the Pongal celebrations.[93]
poetry portal
Sarvajna and Tiruvalluvar statue installation
Valluvar Kottam
List of Sangam poets
Thiruvalluvar year
^ Blackburn suggests 10th century, but expresses his doubt with a question mark.[6]
^ For examples of Sanskrit loan words, see Zvelebil's The Smile of Murugan.[33]
^ Zvelebil gives several date ranges. In 1973, he suggested 450-550 CE.[35] In 1974 and 1975 publications, he narrowed that to 450-500 CE.[36][37]
^ An example would be the use of the suffix -kal for both nouns of the higher and lower class. Another example is the frequent use of condition suffix -el, a feature absent in early Tamil literature and common by about the 5th-century.[38]
a. ^ The period of Valluvar is dated variously by scholars from c. 4th century BCE to c. 5th century CE, based on various methods of analysis, including traditional accounts and linguistics analyses. The officially accepted date, however, is 31 BCE, as ratified by the government in 1921, and the Valluvar Year is being followed ever since.[42] For more in-depth analysis, see Dating the Tirukkural.
b. ^ "Valluvanadu" was a Taluk in erstwhile Madras Presidency as part of Malabar District. Currently that area is part of Palakkad and Malappuram Districts of Kerala adjoining Nilgiri District of Tamil Nadu. The Valluvanadu kings claim that they descended from Pallava Kings and were ruling earlier from Nilgiri area.
^ P. R. Natarajan 2008, p. 2.
^ Kamil Zvelebil 1975, pp. 123-124.
^ a b Kamil Zvelebil 1975, p. 124.
^ a b c d Kamil Zvelebil 1975, p. 125.
^ Kamil Zvelebil 1973, pp. 155-156 (c. 450–550 CE);
Kamil Zvelebil 1974, p. 119 (c. 450–500 CE);
Kamil Zvelebil 1975, p. 124 (c. 500 CE)
^ a b c Stuart Blackburn 2000, p. 454.
^ Velusamy and Faraday, 2017, pp. 7–13.
^ Sundaramurthi, 2000, p. 624.
^ a b c Kamil Zvelebil 1973, p. 155.
^ Pope, 1886, p. i.
^ Stuart Blackburn 2000, pp. 449-482.
^ Kamil Zvelebil 1975, p. 125 with footnotes).
^ a b c Stuart Blackburn 2000, pp. 456-457.
^ a b Stuart Blackburn 2000, pp. 458-464.
^ a b c d e f g h Kamil Zvelebil 1973, p. 156.
^ a b Pavanar, 2017, pp. 24–26.
^ Periyanna, 1968, p. 23.
^ Periyanna, 1968, p. 227.
^ a b Kamil Zvelebil 1991, p. 25.
^ Shuddhananda A. Sarma 2007, p. 76.
^ Irāmaccantiran̲ Nākacāmi 1997, p. 202.
^ Pavanar, 2017, pp. 32–33.
^ a b Mohan Lal 1992, p. 4341.
^ a b c d Kamil Zvelebil 1975, p. 124 with footnotes.
^ a b c d Kamil Zvelebil 1973, pp. 170-171.
^ Kamil Zvelebil 1973, pp. 155-156 (c. 450–550 CE).
^ Kamil Zvelebil 1974, p. 119 (c. 450–500 CE).
^ Kamil Zvelebil 1975, p. 124 (c. 500 CE).
^ Kamil Zvelebil 1973, p. 171.
^ a b Stuart Blackburn 2000, pp. 454 with footnote 7.
^ Thiruvalluvar Ninaivu Malar, 1935, p. 117.
^ a b Arumugam, 2014, pp. 5, 15.
^ Robinson, 1873, pp. 15, 20.
^ a b Ramakrishnan, Deepa H. (15 November 2019). "As a war of words rages outside, peace reigns inside this temple". The Hindu. Chennai: Kasturi & Sons. p. 3. Retrieved 5 January 2020.
^ Research team claims to have found Thiruvalluvar's kingdom, 2005.
^ Robinson, 1873, p. 14.
^ a b Kamil Zvelebil 1973, pp. 156-171.
^ Mohan Lal 1992, pp. 4333–4334.
^ Varadarajan, Mu. (1988). A History of Tamil Literature (E. Sa. Visswanathan, Trans.). New Delhi: Sahitya Akademi.
^ Ramakrishnan, T. (6 November 2019). "Thiruvalluvar's religion a subject of scholarly debate". The Hindu. Chennai: Kasturi & Sons. p. 4. Retrieved 28 December 2019.
^ a b c d e f g Kamil Zvelebil 1973, p. 157.
^ Kamil Zvelebil 1975, p. 125 with footnotes.
^ P.S. Sundaram 1987, pp. xiii-xiv.
^ Kamil Zvelebil 1974, p. 119 with footnote 10.
^ Swamiji Iraianban 1997, p. 13.
^ a b P.S. Sundaram 1987, pp. xiii-xvii, Appendix note on verse 1103.
^ a b Kaushik Roy (2012). Hinduism and the Ethics of Warfare in South Asia: From Antiquity to the Present. Cambridge University Press. pp. 152–154, context: 144–154 (Chapter: Hinduism and the Ethics of Warfare in South Asia). ISBN 978-1-107-01736-8.
^ A.K. Ananthanathan (1994). "Theory and Functions of the State The Concept of aṟam (virtue) in Tirukkural". East and West. 44 (2/4): 325. JSTOR 29757156. , Quote: "Non-killing is an absolute virtue (aram) in the Arattuppal (the glory of virtue section), but the army's duty is to kill in battle and the king has to execute a number of criminals in the process of justice. In these cases, the violations of the aram [in the earlier section] are justified [by Thiruvalluvar] in virtue of the special duties cast on the king and the justification is that 'a few wicked must be weeded out to save the general public' (TK 550)."}}
^ a b c d e f Kaushik Roy (2012). Hinduism and the Ethics of Warfare in South Asia: From Antiquity to the Present. Cambridge University Press. pp. 152–155. ISBN 978-1-107-01736-8.
^ Norman Cutler 1992, pp. 553-554.
^ A.K. Ananthanathan (1994). "Theory and Functions of the State The Concept of aṟam (virtue) in Tirukkural". East and West. 44 (2/4): 321. JSTOR 29757156.
^ a b P. R. Natarajan 2008, pp. 1–6.
^ Kamil Zvelebil (1984). "Tirukural, translated from Tamil into Russian by J. Glazov". Archiv Orientální. 32: 681–682.
^ Raj Pruthi & Bela Rani Sharma 1995, p. 113.
^ Norman Cutler 1992, pp. 558-561, 563.
^ a b c d K. A. Geetha 2015, p. 49.
^ K. A. Geetha 2015, p. 50.
^ a b Jan A. B. Jongeneel 2009, p. 111.
^ a b c Manavalan, 2009, p. 42.
^ P. Sensarma (1981). Military Thoughts of Tiruvaḷḷuvar. Darbari Udjog. pp. 40–42.
^ Translation of the Tamil literary work thirukkuRaL in world languages, 2012.
^ Cuppiramaṇiyan̲, 1980.
^ Zimmermann, 2007, p. 8.
^ Vedanayagam, 2017, p. 108.
^ Pavanar, 2017, p. 35.
^ a b Stuart Blackburn 2000, p. 455.
^ Stuart Blackburn 2000, p. 459.
^ a b c Joanne Punzo Waghorne (2004). Diaspora of the Gods: Modern Hindu Temples in an Urban Middle-Class World. Oxford University Press, USA. pp. 120–125. ISBN 978-0-19-515663-8.
^ Chakravarthy and Ramachandran, 2009.
^ Rangan, Baradwaj (19 March 2016). "A musical bridge across eras". The Hindu. ISSN 0971-751X. Retrieved 19 January 2020.
^ a b Abram(Firm), 2003, p. 421.
^ Tourist Guide to Tamil Nadu , 2010, p. 20.
^ Hancock, 2010, p. 113–.
^ Kamath, 2010, p. 34–.
^ TiruvaḷḷuvarSubramuniyaswami, 2000, pp. 31–32.
^ Various, 2010, p. 13.
A. Arumugam (2014). வள்ளுவம் [Valluvam]. Philosophy Textbooks Series. Chennai: Periyar E.V.Ramasamy-Nagammai Education and Research Trust.
Stuart Blackburn (2000). "Corruption and Redemption: The Legend of Valluvar and Tamil Literary History". Modern Asian Studies. 34: 449–482. doi:10.1017/S0026749X00003632. Retrieved 7 September 2017.
Norman Cutler (1992). "Interpreting Tirukkuṟaḷ: The Role of Commentary in the Creation of a Text". Journal of the American Oriental Society. 112 (4): 549–566. JSTOR 604470.
Irāmaccantiran̲ Nākacāmi, ed. (1997). Studies in South Indian History and Culture. V.R. Ramachandra Dikshitar Centenary Committee. OCLC 37579357.
Jan A. B. Jongeneel (2009). Jesus Christ in World History: His Presence and Representation in Cyclical and Linear Settings. Peter Lang. ISBN 978-3-631-59688-3.
K. A. Geetha (2015). Contesting Categories, Remapping Boundaries: Literary Interventions by Tamil Dalits. Cambridge Scholars. ISBN 978-1-4438-7304-8.
A. A. Manavalan (2009). Essays and Tributes on Tirukkural (1886–1986 AD) (1 ed.). Chennai: International Institute of Tamil Studies.
Edward Jewitt Robinson (1873). Tamil Wisdom; Traditions Concerning Hindu Sages, and Selections from their writings (PDF). London: Wesleyan Conference Office.
Kamil Zvelebil (1973). The Smile of Murugan: On Tamil Literature of South India. BRILL. p. 155. ISBN 90-04-03591-5.
Kamil Zvelebil (1974). Tamil Literature. Otto Harrassowitz Verlag. ISBN 978-3-447-01582-0.
Kamil Zvelebil (1975). Tamil Literature. Handbook of Oriental Studies. BRILL. ISBN 90-04-04190-7.
Kamil Zvelebil (1991). Tamil Traditions on Subrahmaṇya-Murugan. Institute of Asian Studies.
Mohan Lal (1992). Encyclopaedia of Indian Literature: Sasay to Zorgot. Sahitya Akademi. ISBN 978-81-260-1221-3.
P. R. Natarajan (2008). Thirukkural: Aratthuppaal (in Tamil) (First ed.). Chennai: Uma Padhippagam.
G. Devaneya Pavanar (2017). திருக்குறள் [Tirukkural: Tamil Traditional Commentary] (in Tamil) (4 ed.). Chennai: Sri Indhu Publications.
P. E. Periyanna (1968). திருவள்ளுவர் வாழ்க்கை வரலாறு [Life History of Tiruvalluvar]. Chennai: Vanathi Pathippagam.
Raj Pruthi; Bela Rani Sharma (1995). Buddhism Jainism And Women. Anmol. ISBN 978-81-7488-085-7.
Shuddhananda A. Sarma (2007). Tamil Siddhas: a study from historical, socio-cultural, and religio-philosophical perspectives. Munshiram Manoharlal.
Swamiji Iraianban (1997). Ambrosia of Thirukkural. Abhinav Publications. ISBN 978-81-7017-346-5.
N. Velusamy and Moses Michael Faraday (Eds.) (2017). Why Should Thirukkural Be Declared the National Book of India? (in Tamil and English) (First ed.). Chennai: Unique Media Integrators. ISBN 978-93-85471-70-4. CS1 maint: extra text: authors list (link)
I. Sundaramurthi (Ed.) (2000). குறளமுதம் [Kuralamudham] (in Tamil) (1st ed.). Chennai: Tamil Valarcchi Iyakkagam. CS1 maint: extra text: authors list (link)
Pope, G. U. (1886). The Sacred Kurral of Tiruvalluva Nayanar. New Delhi: Asian Educational Services. pp. (Introduction).
Vedanayagam, Rama (2017). திருவள்ளுவ மாலை மூலமும் எளிய உரை விளக்கமும் [Tiruvalluva Maalai: Moolamum Eliya Urai Vilakkamum] (in Tamil) (1 ed.). Chennai: Manimekalai Prasuram.
Marion Zimmermann (September 2007). A Short Introduction: The Tamil Siddhas and the Siddha Medicine of Tamil Nadu. GRIN Verlag. ISBN 978-3-638-77126-9. Retrieved 14 December 2010.
David Abram; Rough Guides (Firm) (2003). South India. Rough Guides. ISBN 978-1-84353-103-6. Retrieved 12 December 2010.
Ca. Vē Cuppiramaṇiyan̲ (1980). Papers on Tamil studies. International Institute of Tamil Studies. Retrieved 11 December 2010.
Mary Elizabeth Hancock (8 October 2008). The politics of heritage from Madras to Chennai. Indiana University Press. pp. 113–. ISBN 978-0-253-35223-1. Retrieved 12 December 2010.
Rina Kamath (2000). Chennai. Orient Blackswan. ISBN 978-81-250-1378-5. Retrieved 12 December 2010.
P.S. Sundaram (1987). Kural (Tiruvalluvar). Penguin Books. ISBN 978-93-5118-015-9.
Tiruvaḷḷuvar; Satguru Sivaya Subramuniyaswami (1 January 2000). Tirukural. Abhinav Publications. ISBN 978-81-7017-390-8. Retrieved 12 December 2010.
Various. Tourist Guide to South India. Sura Books. ISBN 978-81-7478-175-8. Retrieved 12 December 2010.
"Thiruvalluvar Ninaivu Malar". 1935. Cite journal requires |journal= (help)
"Research team claims to have found Thiruvalluvar's kingdom". Zee News. 26 April 2005.
"Translation of the Tamil literary work thirukkuRaL in world languages". K. Kalyanasundaram. Retrieved 10 March 2012.
Tourist Guide to Tamil Nadu. Sura Books. ISBN 978-81-7478-177-2. Retrieved 12 December 2010.
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Reach Learning Disability
"Small changes can make a huge different to well-being" Zelma Hutchinson tells us how Reach Learning Disability is helping people with learning disabilities improve their health and lifestyle
For Zelma Hutchinson, the Centre Manger for Reach Mansfield, the best part of her job is seeing lives changed. "One gentleman who attends our day centre told me, 'This is the only place I've never been bullied and I feel valued', which really moved me. Unfortunately this is a common experience for those we work with, who often face severe challenges and stigma. We do our best to show them they matter and they all have a lot to offer. It's great to see their self-esteem and independence blossom in a nurturing environment."
Zelma started working for Reach Learning Disability – which has four day centres across Nottinghamshire that provide informal courses and social activities for adults with learning disabilities – in April 2018 after a career in nursing. "It was an exciting progression for me, especially as I am from Mansfield. I have worked in the health and social care and charitable sectors for a while, but had never come across a day centre like this one. It's very person-centred, supportive and empowering for the people who attend. The role also offers the opportunity to make a real difference to people's lives and to my own community."
The centre offers activities on a weekly set timetable that includes nutrition and fitness, dance, crafts, arts, cookery and computer IT skills classes. "Our aim is to enhance the quality of life for everyone who attends and support them to have a full life and overcome challenges that people with learning disabilities can face. It can be hard to get in to employment, for example, but we do our best to facilitate this with supported volunteering roles within the organisation. We have a philosophy that we don't do it for people, we do it with people. We're about people being the best they can be."
During her time at the centre, Zelma has seen lives changed through this approach. "A young woman, who has attended the centre for nearly a year, came to this country as a refugee from Syria. She has cerebral palsy, so her physical mobility is impaired, and she had led an isolated life. It took a long time for her mum to trust us to support her daughter, but now she doesn't come with her any more and her daughter attends cookery sessions and dance classes. Her level of independence has just gone through the roof. She's just so happy."
The centre also has a strong healthy living ethos. Reach raised £43,728 in The Candis Big Give, which will go towards the delivery of a programme to help adults with learning disabilities reduce their risk of diabetes, or better manage an existing diagnosis, through healthier choices. "We're very much looking forward to delivering this course at Reach Mansfield. This is an area of some deprivation in comparison to others, which often leads to poorer health outcomes. Recent data also indicates people with learning disabilities have nearly double the risk of developing diabetes as the general population, sometimes because they are not given the information to make healthier choices, or because they struggle to access those healthier choices, whether through being on a low income, isolation, or difficulties understanding and translating the general message into something that is meaningful to them and the choices they make."
Reach's Big Give project is all about encouraging people to make small, sustainable changes. "We want to support people to make their own decisions and healthier lifestyle choices through fun, engaging activities and education. We will offer a range of physical activities – such as swimming, ball games, boccia, yoga and dance classes – and educational classes on diet and nutrition. We can help people set goals, or we might just encourage somebody to try something new rather than reaching for their usual snack out of habit. It's all about encouraging people to just try things and
see if they like them."
Zelma hopes this new project will have huge benefits not just for the centre's regular clients, but also for the wider community. "We ran a project specifically about diabetes a while back and people really did make different lifestyle choices as a result. One client had Type 2 diabetes and used vending machines regularly to buy chocolate and sugary snacks. After attending the course and gaining a better understanding of her diabetes, she doesn't use them any more and tells everyone why. We have had parents and carers tell us our clients have shared with them what they have learned, so it has a cascading effect.
"We are also trying to make links in the wider community and are currently working with specialist schools in the area. If we can get messages out to young people about diabetes at an early stage it will hopefully have a preventative effect. Small changes can really make a huge difference to someone's health, happiness and overall well-being, and we want to get the message out to as many people as we can."
Reach supports over 250 people with learning disabilities a week at its centres in mansfield, Newark, Southwell and at Flower Pod (its horticultural social enterprise based just outside of Southwell), helping them gain the confidence they need to make a better quality of life
It is broadly estimated that approximately 2% of the adult population will have a learning disability, and the estimated number of adults with a learning disability in Nottinghamshire is expected to rise from 15,227 in 2017 to 16,660 in 2035
Small Changes, Big Difference
TOTAL RAISED: £43,728
➸ For adults with special needs, the risk factors associated with developing diabetes are often social including living on a low income, not knowing how to sustain a healthy diet and lifestyle, isolation and limited physical activity. The money raised by Reach in The Candis Big Give will help provide 100 adults with learning disabilities fun, engaging activities delivered by qualified staff to help enable them to reduce their risk of diabetes or better manage existing diabetes by making small, sustainable changes. The course will be delivered across the charity's four centres. Visit reachuk.org to find out more.
As told to Hannah McLoughlin. Photos Fabio De Paola
DONATIONS TO DATE
We never forget it's YOUR subscriptions that enable Candis Club to give huge amounts to charities. Our running total shows how much
to the Cancer and Polio Research Fund (1962 to 2002)
to the National Asthma Campaign (1990 to 2002)
to Marie Curie (1998 to 2012)
to Macmillan Cancer Support (1993 to 2013)
to Bliss, the special care baby charity (1990 to 2009)
to Liverpool University's Cancer Tissue Bank Research Centre (1989 to 1993)
to the British Heart Foundation (2002 to 2008)
to local groups via the Charities Aid Foundation (CAF) (1990 to 2009)
to ICAN (1989)
to Tommy's, the baby charity (2006 to 2009)
to Children's Hospices UK (2008 to 2010)
to charities in The Candis Big Give
TOTAL TO DATE
We've highlighted some of the charities taking part in The Candis Big Give. For a full list, and details of the life-changing projects they're raising money for, visit candis.co.uk/charity
OVER THE WALL
What it does: Provides free recreation camps for children and families affected by serious illnesses.Candis Big Give Project: To run three sibling camps across the UK during 2019.
Location: National
THE BRAIN TUMOUR CHARITY
What it does: Gives support to those affected by brain tumours.Candis Big Give Project: To launch a national early-diagnosis campaign.
RETT UK
What it does: Supports families with children with Rett Syndrome,
a genetic neurological disorder.Candis Big Give Project: To recruit six regional Communications Champions who will support parents and carers of children with Rett Syndrome.
ACTION FOR ME
What it does: Improves awareness of ME and helps
those affected by it.
Candis Big Give Project: To fund support for those affected by ME.
Total raised: £126,857
NATIONAL MIGRAINE CENTRE
What it does: Offers accessible treatment to sufferers of migraines and primary headaches.
Candis Big Give project: To train another headache specialist doctor for two sessions a week for one year.
What it does: Fund vital research into cancer and its treatment.Candis Big Give Project: To find new ways of tackling cancer through the charity's Pioneer Award, which fund innovative ideas to treat the disease more effectively.
Total raised: £110, 998
How buying a subscription helps…
In 2019, Candis Club will donate at least £250,000 from members' magazine subscription revenue to health charities taking part in The Candis Big Give. Any additional funds will go to charities at the discretion of the General Committee of
Candis Club
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