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Yes most likely Kudla/Mangaluru/Maikala/Kodial will be the capital either that or Barkur but that doesn't seem likely
We also gave Bharat people like Krishnadevaraya, Abbaka Chowta and Aishwarya Rai
Tulu Nadu State Movement and all things Tulu Nadu
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We also gave Bharat people like Krishnadevaraya, Abbaka Chowta and Aishwarya Rai
Bahamut
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Let stop creating states on religion or language but administrative effectiveness,a culture govt. can be formed voted by member of that culture which total independent to the state and central govt. to protect and preserve the culture .
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Also Tulunadu has been subordinate to kannadigas since the days of the kadambas it would be good to finally become independant of karnataka both culturally and statewise. The karnataka flag only represents kannadiga people why should tulunadu be part of that.
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kori katta
Posted by: Pavanesh D in All, Sports August 20, 2014 0 1,822 Views
Kori Katta is a favourite sport of people living in the coastal region of Dakshina Karnataka. Its called Kori Katta in Tulu and Koli Pade in Kundapura kannada. Its a fight between Two cocks, they let their cock fight against each other.
This fight is till one cock dies in the fight or wound beyond survive.People usually grow different breeds of cocks just for the purpose of this folk sport, and many are very passionate about the game. Some of the names for the cock usually we call in Cock fight are Bolle, Maipe, Karbolle, Kemmaire, Kadle, Uriye, Kupule and Peradinge. Peradinge look like Hen instead cock, small in size and very cunning, other cock think its hen and do not start fighting. Perade means Hen in tulu.This sports is usually conducted in the vicinity of temples and still goes on albeit surreptitiously and furtively in many surrounding parts of Mangalore. There may be a religious basis for this sport as I have seen this being conducted during festival seasons.
Normally it’s for the entertainment purpose usually held after some special events such as the on Diwali night, After the Kambala etc. Jathre Katta is observed during town fairs and nithya katta takes place near arrack outlets on a full moon or Amavasye. Under the third type, “Sodthi katta”, a dual between two individuals is settled through the cock fight.
The venue of the cock fight is called “kala”.People bring their own Cocks and they tie a tiny knife called baal to their legs,and then allowed to fight with each other. Process of selecting the pair for fight called as “Jodi Naadunu” is followed by the actual fight “Kori Muttunu”. The fight which does not exceed more than three rounds is decided, when one of the cock runs away or is injured. The winning Cocks owner will get both the cocks in Onti Katta, which will be considered as victory for that evening, and its called as Anka.
There is a special type of Knock Out fight where they are allowed to fight till one dies. People are so passionate about this folk game is that the venue and dates are decided by a dedicated panchanga for this called as Kukkate Panchanga. Some people do come there with out a fighter cock, and they bet money on the cocks, kind of Gambling. This is normally not the tradition of cock fight, but people added this to make some money, police often ride such places where gambling happen on these cock fights, but it still persist.The defeated cock(died or wounded) given to owner of winner cock. Usually Kori sukka and Kori Rotti is made from this Dead cock to celebrate Victory of cock fight. Lots of betting takes place and is full of fun, betting is illegal.
ಕೋರಿದ ಕಟ್ಟ ಕಬಿತೆ
ಪಿರಾಕ್‌ಡ್ದ್ ಬತ್ತಿ ಕೋರಿದ ಕಟ್ಟ ಬಿರಾದ್‌ಂಡ್ ಮಣ್ಣ್‌ಡ್ ಇದೆಮುಟ್ಟ ಪರ್ಬ ಪಂಚೆಮಿಗ್ ನೆತ್ತ ಮಾಟ ನೇಮ ಕೋಲದಲ್ಪ ರಂಗ್ ರಂಗಾಟ ನಡುಟು ಮಲ್ತ್‌ಂಡ ಕಾಖಿ ಕದರ್ ಕಾಟ ಪತ್ತೆಡ್ ಉಂಡಾ.. ಐವೆಡ್ ಉಂಡಾ? ಕಮ್ಮಿಡ್ ಉಂಡಾ.. ಎಚ್ಚಿಗೆಡ್ ಉಂಡಾ? ದುಡ್ಡು ಜಾರ್‌ಂಡ ಸಾಲೊಡೇ ಇಜ್ಜಿಡ ಪೋವ ಮುಟ್ಟ ಕಟ್ಟೊಡೆ! ಕಡಲೆಗ್ ದೆರ್ಪಿ ಉರಿಯನ್ ಕೆಮ್ಮರೈನ ಜೋಡಿ ಕೊರುಂಗೆ ಮಂಜೊಲುಗು ಎದುರು ಮೈಪೆ ಪಂಚವರ್ಣೊದ ಎದುರು ಸೈತೆ! ಬಾಲ್ ಕಟ್ಟುನ ನಾಗಣ್ಣೆ ಕೋಡಿ ಬುಡ್ಪುನ ಶೀನಣ್ಣೆ ನೀರ್ ಪತ್ತುನ ಬಾಲಣ್ಣೆ ಗಾಳಿ ಪಾಡುನ ಬೀರಣ್ಣೆ ಕಲೊಟು ಆಪೆರ್ ಪಿಲಿಯಣ್ಣೆ ಉಡಲ್‌ಗ್ ಬೋಡೀತ್ ಎಣ್ಣೆ ಕಟ್ಟಡುಂಡು ರೀತಿ, ನೀತಿ ಎಡ್ಡೆ ಗಳಿಗೆ, ರಂಗ್, ನಕ್ಷತ್ರ, ತಿಥಿ ಇಜ್ಜಿಂಡ ಆಪುಂಡು ಕಟ್ಟುನಾಯನ ತಿಥಿ ಗೆಂದ್‌ನಾಯನ ಮೀಸೆ ಮಿತ್ತಾಯಿನ ಗತಿ ಸೋತ್‌ಂಡ ಕೇನುನೇರ್ ಪಜೀತಿ! ಮಿತಿಡ್ ಇತ್ತ್‌ಂಡ ಕೋರ್ದಟ್ಟ ಪೊರ್ಲು ಮಿತಿ ತತ್ತ್‌ಂಡ ಅವ್ವೇ ಒಂಜಿ ಮರ್ಲ್ ಕೈ ತತ್ತ್ ಪೋಂಡ ಕಡಿ ಪೋವು ಕರ್ಲ್ ನಂಬಿ ಸಂಸಾರೊಗು ಅವ್ವಾವು ಉರ್ಲು ಪೊರ್ಲು ಪೊಲಿಕೆಡೇ ಉಪ್ಪಡ್ ಕಟ್ಟ ಬದ್‌ಕ್‌ಗ್ ಅಡಾನಿ ಆವಂದಿನೇಟ – ಶರತ್ ಕುಮಾರ್ ತೋನ್ಸೆ, ಕಲ್ಯಾಣಪುರ, ಉಡುಪಿ
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In terms or reservations I think that mogaveeras and billavas should probably get them as they are classified as other backward castes but mogaveeras moreso
The Billava Community: Significant evolutionary trends
Posted by: Pavanesh D in All, Community August 30, 2014 0 1,078 Views
The study of historical evolution of Tulu communities is an enchanting line of work as the strings we encounter in the due course implicitly reflect the evolutionary footprints preserved during the long journey since our early ancestors set their foots in this charming coastal terrain.
Ramanāth Kotekar has recently (2012) published an interesting and useful book on Billavas (in Kannada) entitled “Tulunadina Billavaru” (=Billavas of Tulunadu). We shall review some of the interesting aspects of the Billava evolution in the light of available data. Famous and well known historical heroic persons of the Tulunadu like Koti-Chennaya and Kantabare – Budabare twin brothers hailed from the Billava Community.
Billava diaspora
The Billava community population-wise constitutes the largest socio-cultural diaspora in Tulunadu. Currently, they are one of the most dynamic communities of Tulunadu. Traditionally they were archers, hunters, soldiers, toddy tappers, Spirit worshippers etc, The Billava community in Tulunadu has equivalents widespread in other parts of Southern India, like Namdhari in Uttar Kannada, Halepaika and Idiga in Shimoga and Old Mysore State areas, Tiya or Belchada (in Ullal- Kasargodu sector) in southern Tulu areas and many other analogous castes and communities spread all over India.
Multiple professions
The Billava diaspora consist of at least three major subgroups, such as (a) Billava, (b) Poojari and (c) Baida. Interestingly during the early cultural history they adapted themselves to several professional roles like the following:
We shall discuss some aspects of these professions here below:
Billava: Archer
Archery was one of the earliest creative arts invented by mankind during its evolution from primitive stages. With development of proficiency in archery, the hunters were able to hunt efficiently wild animals for food.
The term Billava means an archer (or a hunter who makes use of bows and arrows). Archery is one of the oldest talents evolved during the hunter stage of human evolution. The word Billava (billu+ava= person who uses bow), especially the suffix ava or avan (=he) is of Kannada origin. It suggests that the usage of the term Billava became popular during the reign of Kannada Kings in Tulunadu like Kadamba and Chalukya. The Tulu equivalent word for Billava is Biruva where biru means the bow. Thus Biruver is the equivalent word for Billavas in Tulu language.
Bhil : Sage Valmiki
However, the common Kannada word billu (=bow) is borrowed from the ancient tribal word bhil. The Bhil is an ancient tribal community of archers spread in many parts of India but presently living preponderantly in the forests of Madhya Pradesh and surrounding regions.
The famous ancient poet of India Valmiki who is credited with the first compilation of the epic Ramayana hailed from the community of Bhils. The Bhils of Madhya Pradesh consider that the poet Valmiki was a Bhil or hunter-archer.
The ethnonym Bhil stands for bow and thus represents archers who traditionally used bows and arrows dating back to hunter stage of human evolution in the subcontinent. The alternate word for bhil was bhir, bir or biru, which was adapted in Tulu and the group was called Biruva or Biruver. Kannada people adopted the word bhill for bow and the group was designated Billava (or Billawa).
Garodi masters
Further during the course of evolution of cultures, when ambitious men acquired land and kingdoms were built to sway control over larger mass of lands, the archers were appointed by kings and chieftains to guard their territories against the enemies. Sooner the archers felt the need to acquire additional talents to fight the enemies. Thus soldiers trained in warfare were born and institutes (Garodi) to train the soldiers in the martial arts were also evolved.
The archers were also soldiers in the armies and in the due course also acquired the techniques of body building and martial arts. The Garodi (Garadi) were the native traditional gymnasia schools devoted to teaching of various techniques of martial arts such as archery, body building, wrestling, fencing or sword fighting and unarmed combat.
It is widely believed that the modern Karate developed in Japan originated from techniques taught and spread by ancient Buddhist monks of Southern India who migrated to China and Japan for propagation of Buddhism. The ancient form of garadi was karati (as pronounced in Tamil) and the term karate apparently evolved from the southern Dravidian word karati for garadi.
Poojari
The term Poojari (=priest) stands for the traditional priest of Spirit worship ceremonies. The tradition of Poojaris devoted to Spirit worship evidently dates back to period before the expansive spread of Vedic Hinduism and worship of Hindu Gods in Temples in the subcontinent. In Garodis of Tulunadu, the principal deity is Bermer, a Spirit God widely worshipped in Tulunadu before the dominance of post-Vedic manifestation of Hindu Gods like Kumara, Shiva, Ganesha, Vishnu and Durga.
Baider
BaidaorBaidya (later became Vaidya in Sanskrit) were the traditional Indian tribes that specialized in the study of forest herbs and the administration of pastes and decoctions derived from plants and herbs for curing various ailments. In fact the modern science of Ayurveda was evolved and founded by the tribe of Baidas.
Toddy tappers
The origin of the art of toddy tapping is not clear though it is generally believed that Thiyya and Ezhavas introduced the coconut palm cultivation and the techniques of tapping and brewing variety of toddies in the West Coast of India. In the Karavali, since long times, toddies extracted from the Palmyra palm (toddy palm) and the Coconut palm were in popular demand.
Bari system in Billawas
Ramanath Kotekar (2012) reports existence of the following 16 baris and additional 4 Koodubaris in his work cited above.
1. Suvarna ( Also known as Somanna, Chomann, Somannaya, Soma bannaya etc)
2.Amin ( Amananna,Ammanna,Amaranna, Ammana Bannaya)
3. Kotian (Kotianna, Koti Bannaya)
4. Kukkian (Kukkabannaya)
5. Karkera (Karamberanna, Karamberannaya,Kairanaya,Karkatanna, Karka banaya)
6. Mundan (Muyatanna, Munditanna, Mundittannaya,Munditta bannaya, Mundyan)
7. Bangera (Bangeranna, Bangaranna, Bangar bannaya,Banger bannaya).
8. Anchan (Alankanna,Alenchanna, Alenkanna,Alanka bannaya).
9. Kabera, Karbera (Kaberanna, Kaberannaya, Kabaranna, Karber,Kabera, Kabarabannaya)
10. Mulyeranna(Mulyarana,Mulyarannaya)
11. Kundar( Ginderanna,Gundanna, Gunderannaya, Kundaranna)
12. Sanil(Chanilanna, Kundachanna, Chanale,Chanlannaya)
13. Salian, Palan(Chalyanna, Salyanna, Palanbannaya, Palan,Salan, Salyan)
14.Gujatran(Gujaranna, Gujarannaya,Gujjarabannaya)
15.Pulyatan(Bolle Aitanna, Aitanna, Bollotatanna,Bollota bannaya,Balyatanna, Baleranna, Pulyotanna, Pulyotan)
16. Kirodian, Mabian(Uppianna,Uppanna, Uppannaya, Upparanna, Uppan,Bagyotanna, Mabanna, Mabu bannnaya, Mabian)
Koodu baris
17. Pergade
18. Bunnan (Bannana?)
19.Shirodian
20.Jattanna
Etc
Other commonly prevailing surnames: Billawa, Baida, Poojari etc.
Common Tulu surnames
Many of the bari surnames prevailing among Billava community are not exclusive to them but are common among different Tulu Communities like Bunts, Mogaveera etc. One of the corollaries of this fact is that Caste-Communities are relatively of recent origin compared to age old bari surnames. One of the important custom of the Tulu ancestors was to marry outside their bari (surname folds) since marriages within the fold of blood relatives were found to produce weaker or unhealthy off springs.
The surnames not found in other communities may have been expunged or modified or even renamed due to historical circumstances. Even many of the older surnames may have been obliterated owing to varied circumstances during the course of history.
Evolution of Tribes
Early undocumented history of this subcontinent is littered with profusion of tribes that vied with each other for basic amenities and comforts of primitive kind. Numerous episodes of tribal invasions followed one another. The tribes that came later along the timeline into the territory considered themselves as more evolved, civilized and advanced compared to the pre-existing natives and eventually the former dominated, subdued and marginalized the latter. This type of history has been repeated many times along the timeline of historical evolution
There are no evidences for the existence of many earlier tribes in this land except for their preservance in ancient place names!
Ama, Amara tribes (Amin)
The bari surname Amin appears to have been derived from the tribal name of Am tribes of ancient African Origin. Surnames like Ammannaya, Ammanna-bannaya, Amaranna, are considered equivalents of the Amin bari surname. Apart from Ama tribes, Amara, Amem, Ambala etc migrant tribes of African origin had ancient settlements named after them in Karavali (and contiguous area) as indicated by place names such as Amtadi, Amtur, Amai, Amembala, Ambala Mogaru, Amara Mudnur, Amaravati, Amara Kantaka etc.
Ana tribe (Anchan)
The bari surname Anchan (An+cha+an) appears to have been derived after the An tribes. An, Ancha, Andhra etc tribes had ancient settlements named after them in places like Anagodu, Anagundi, Anadka, Andheri, etc.
Banga tribe (Banga, Bangera)
The bari surname Banga or Bangera is found extensively among variety of communities of the Karavali and in place names such as Bangadi. The Banga and Bangal tribal names have been imparted to the regional names of Bangal (West Bengal) and Bangladesh region of Indian subcontinent.
Bolle (Bolletan), Pulyatan)
Bolle (Bellar, Gora) or white tribes could have been possibly named after their skin colour. Signature villages named after them Bola, Bolar, Bolur, Bellur, Belve etc (also Goregaon etc in Maharastra) are suggestive an historical episode when white skinned tribes arrived and settled in various parts of Indian subcontinent.
The Pulyatan surname has been considered equivalent of the Bolletan bari. The term Pulya in Tulu represents dawn or early morning. Though the origin of this word is not clear, probably it means light and represents an alternate name for the light or white skinned tribes.
Gujar (Gujaran)
Gujar represents specific tribes migrated from the Gujarat region in general. However another theory suggests that Gujars were the original immigrants from Georgia region of Russia into India. Anyway Gujar surname predates Tulu Castes as we can find common Gujar bari among Billava, Bunt and Mogaveers.
Kabe tribe (?)*
Kabera surname appears to have been derived from the Kabe tribes. The place called Kabatar near Balkunje appears to be the signature village for the tribe.
Karamber( Karamber)*
Karambar could have been a tribal name associated originally with ancient Munda group of Austro-Asiatic tribes. We have several villages and hamlets known as Karmabar in different parts of Tulunadu. Karam is also a word associated with Munda tribes.
Karki (Karkera)
The bari surname Karkera appears to have been derived after the tribal name of Karki. There are a few hamlets in the Karavali named after the Karki tribes. One such Karki village is near Honnavar, Uttara Kannada district.
Kirodi (Kirodian)*
Koti (Kotian)
Thebari surname Kotian appears to have been derived after the tribal name of Kota or Koti. There are several places named after Kota tribes such as Kota, Koteshwara, etc.
Kukke (Kukkian)*
The bari surname Kukkian appears to have been derived after the tribal name of Kukke. The tribal place name Kukke is associated with the famous pilgrimage center Subramanya on the foothills of Sahyadri ranges. The other places like Kukkaje,Kukkipadi,Kukkujadka,Koukradi, also vindicate the tribal name. The term Kukke means basket made from wild creepers. Possibly the term for traditional basket ( kukke) was derived from the name of the tribes that specialized in basket weaving.
There could have been certain relationship between Kukke and Toda tribes in the Karavali. One of the Spirit deities of Tulunadu is known as Toda-Kukki-naar.
Kundar (Kundaran, Ginderan)
The surname Kundar or Kundaran commonly found among Billavas and Mogaveers is apparently associated with those ancient tribes engaged in smelting or melting precious metals such as gold and silver. The term Gindi is commonly applied to the metal silver or a vessel fashioned out of silver. It appears that, later smaller pot like vessels (gindi) used for carrying liquids were also fashioned out of other metals like copper brass and bronze.
Mabian (Mabanna, )*
Mabu was a common tribal name in earlier years and some of the ferries such as Mabukala were named after the person or tribe called Mabu. Presently Mabian and Uppianna surnames are considered as equivalentssuggesting that these two tribes were closely related in earlier period.
Mulya ( Mulyarannaya)
Mulya or Kulals are associated with the art of earthen pot making. The Pot making was considered as one of the amazing discoveries of the early civilization. The wheel used for spinning and fashioning the clay into vessel was modified further and wheels for carts were supposed to have evolved from the potters wheel. On the other hand pot variously known as Kadya, kumbha, kalasha, muri or murle etc was used as an auspicious representative emblem of divinity since the early period of civilization. Subsequently the symbolic kalasha was also incorporated as pinnacles atop the stoopas and temples.
The presence of Mulyaranna bari surname suggests that a part of Mulya people were incorporated into the fold of the Billava diaspora during the course of historical time line.
Munda (Mundan)
Munda or Austro-Asiatic tribes were preponderantly distributed in various parts of Tulunadu during pre-Dravidan period. Numerous Munda signature villages in the coastal belt such as Mundkur,Mundur, Kallamundkur, Mundar, Mundagar, Mundadka etc signify the prevalence of Munda tribes in early Tulunadu. Several streams of Munda tribes were incorporated into the Billawa and other Tulu communities during the course of time.
Uppi (Uppianna), Mabian)*
Apparently the surname Uppi is associated with ancient salt makers living in estuaries of river. The equivalent name Mabian or Mabu is associated with boatmen who helped people to cross the river along ferries in the coastal rivers. For example, we can find Mabukala in River Seeta. The Mabukala appearing in the Siri paDdana could have been somewhere Kadandale in Shambavi (or Mulki) River.
Sanil
Sanil (or in some areas Kundacchanna) surname has been derived from the ancient tribe that had the totem of squirrel. Chanil in Tulu represents the squirrel.
Salian
The Salian surname has been derived after the ancient totem tribe of spider. The term ‘talya’ or the ‘Salya’ refers to the ancient totem of Spider. Possibly it also signifies the ancient community of weavers that fashioned cloths during the antiquities. This is one of the common surnames among various Tulu Communities.
Sora tribes (Suvarana)
The surname Suvarna appears to be a recent modification of the ancient surname Soran connected with Sora tribes of Austro-Asiatic Munda tribal group that was widely spread in parts of ancient Tulunadu also. The name of Sora tribe has been preserved in several signature village names such as Sornadu, Sorga, Soor-ikumeru, Sooralpadi etc. And Sooru or Sooranna was a popular personal name in Tulunadu until recently. The edible tuber extensively used in cooking in Tulunadu, “ Soorana Kande” (=the Tuber of Sooru) probably was associated with the tribe of Sora or Soors. Possibly, the name of River Swarna has been named after the tribe of Sora.
Bunna (Bunnan,Bannan)
Shirodi (Shirodoan)*
Jatti (Jattanna)*
*Surnames with asterisks are generally found exclusively in the Billava Community.
Hosabettu Vishwanath suggested that the clan (bari) Pullamachutti/Pulamachi Thiyya is possibly equivalent to ‘Suvarna’ of Tulu Baris ( Post-312). Palm/coconut trees are classified under ‘pullu’ (grass) variety (Refer Post-278: Pula & Pola & their derivatives). The Billava bari ‘Pullyotan/Pulyotan/Pullyotanna’ may refer to group of Billavas engaged mainly on drawing toddy from Palm/coconut trees and paddy cultivation.
Tulu Bari Surnames and Communities
Some of the common inferences we derived in our earlier analysis in this blog are perfectly applicable to this analysis also.
1. Tulu Communities traditionally have dual identity system which has survived even at present. Dual identities refer to (a) Surnames [Bari, Bali or Gotra] and (b) Community tag.
2. The Surnames predate present day pattern of Communities and Castes. In another way, the surnames were the original sects or the early form of genetic groups to begin with. Marriage relations between identical bari (surnames, sects) were prohibited since our ancestors found out very early in the course of evolution that (a) the marriages between close kith and kin may result in weak .disabled or diseased progeny and (b) alliance with external tribes begot genetically stronger and better quality of generations.
3. Communities in Tulunadu evolved from the absorption and merger of tribes and sects that existed in this land before the arrival of Tulu speaking people. Earlier Tribal signatures are preserved in the form of surnames surviving even at present.
4.The existence of similar surnames in different Tulu Communities reveal that people originally belonging to a particular bari surname subsequently divided themselves into different communities for specific reasons like adoption of a specific profession or matrimony. In other words present caste/communities were formed recently and long after the formation of surname based sects.
Mogaveera Community
Posted by: Pavanesh D in All, Community August 31, 2014 0 1,561 Views
The Mogaveeras (also spelt, ‘Mogavira’) represent the native fishing community of the Karavali Karnataka. In the Udupi area they are also known as Marakalas.To the south of Ullal they are known as Bovis. In the southern Karavali from Brahmavara southward they speak Tulu and in the north they speak Kannada or Konkani towards Karawar.
Edgar Thurston describes them as Mogers, the Tulu speaking fishermen of South Canara (Thurston & Rangachari, 2001, p.65). Buchanan(1807) reported that ‘these fishermen are called Mogeyar and are a caste of Tuluva origin.. The Mogeyar are boatmen, fishermen, porters and palanquin bearers … Some Mogers are… taken to agriculture, oil pressing and playing on musical instruments.’ “The ordinary caste title for Mogers is ‘Marakaleru’.. in Kundapura taluk, the title ‘Naicker’ is preferred.”(Buchanan, cited in Thurston & Rangachary, 2001).
In Uttara Kannada mostly Kannada or Konkani speaking fisher-folk are known as Harikantra, Kharvi and Bovi. In the interior Karnataka, they are Kannada speaking fisher-folks known variously as Ganga-mathastha, Besta, Ambiga or Koli. In Kerala fishing community is known as ‘Mukkuvan’. In Andhra fishing communities are known as Agnikula-kshatriya, Vadabalija, Suryavamsi, and Pallekaru etc. Fishing communities living in different areas may not be related owing to geographic and ethnologic separations.
I. A historical –evolutionary outline
Fish in Indus seals: It appears that a cult of Fish God worship existed during the Indus valley civilization. Seals recovered from the excavation of Indus valley (3000-1900 BC) contain pictograms of fish that have been variously explained. Asko Purpola proposed that these pictograms possibly represent the cult of Fish God. Later in the history (ca.500 BC) the Fish-God (Matsya) was adopted as the first incarnation of Lord Vishnu.
Apart from the theological implications, the fish pictograms point to the familiarity of the fish in the Indus society. Fish catching as well as consumption of fish as a food appears to have been in vogue during the Indus period.
Migration of Tulu tribes: Presence of Tulu words in Rigveda point to the existence of Tulu tribes in Pirak region of Northwestern Indian subcontinent during ca.1900-1500 BC. Following adverse environmental conditions, ca. 800 BC, Tulu tribes along with many others migrated into Indian mainland. The Moolasthana concept originated or prevailed in the NW Indian subcontinent, as evidenced by existence of places like Multan (mool-taan >.Moolasthana).
Daasha Raja: During the composition of Mahabharata, ca.500BC, fisher-folks were conspicuous by their presence. The writer-composer of Mahabharata, Veda-Vyasa was the grandson of Daasha Raja, a fisherman who ferried people across the River Yamuna. (The surname ‘Dasa’ still exists among some of the Tulu Mogaveera.).
1. Early historical period
Moolasthanas: The Tulu tribes immigrated into Karavali ca.700-600 BC and settled along beaches and river banks. The initial places of settlements became their new Moolasthanas in Karavali. Thus many of the surnames of Tulu communities including Mogaveeras refer to location of their initial settlements (Moolasthanas) like Bangera (<. Bengare), Suvarna(<.River Swarna),etc.
Lineage surnames: There is common a saying that the major Tulu communities of Karavali-Bunts, Billawas and Mogaveeras- are the children of sisters of a single family. This notion is verified based on the fact that many of these communities originally shared common Moolasthanas and common lineage surnames like Bangera, Suvarna etc. Members of the same Moolasthana, with passage of time pursued divergent professions that led to formation of different communities in the course of time.
Mogaveeras follow the Moolasthana system of Tulu lineages (Bari system). The origin of Moolasthana notion dates back to some ca.800 BC or earlier corresponding with the migration of Tulu tribes in the Pirak region of NW Indian subcontinent. Mogaveera families have acquired lineage surnames based on Moolasthana or the place of their original settlement. The following lineages based surnames are commonly found among the Mogaveera group of communities (in alphabetical order):
Amin, Bangera, Chandan, Gujaran, Kanchan, Karkera, Kotian, Kunder, Maindan, Mendon, Naika, Pangal, Puthran, Rao, Salian, Sapaliga, Shriyan, Suvarna,Thingalaya, and Tholar
Some of Mogaveera of earlier generation had the word ‘Tulu’ in the name/surnames, suggestive of their ancient Tulu heritage that migrated from North.
Prior Natives: While projecting the immigrant nature of Tulu tribes (ca. 750-500 BC), it should be clarified that a component of the present Mogaveera community is made up original inhabitants of the Karavali. Some of the ancient surnames may have vanished with time, yet surviving Mogaveera surnames like Tholar, suggest derivation from one of the Early Munda tribes, who were natives to the Karavali since ca.3000BC. Assimilation of native and immigrant fishing tribes occurred in the historical past.
2.Early Alupa period
Barakur: Barakur region appears to be one of the early settlements of immigrant Tulu tribes and Mogaveeras in particular. Many of the Moolasthanas are located on the sea coast of Barkur, around Hoogde and Bengare. The island of Benne-Kuduru, near Barakur, formed one of the centres of Mogaveeras. The temple of chief deity of Mogaveera community Kula Mastree Amma is located at Benne-Kuduru.
Barakur was a center of royal administration since remote historical dates. Some of the Kings/chieftains that ruled from Barakur could have been from Mogaveera community. Rich Mogaveera merchants owned merchant boats/ships in the earlier days. The ‘pandi’ was the usual word that referred to large boats used for carrying goods in the sea. The owner of a pandi is likely to have been called a ‘Pandia’ or ‘Pandya’. Several ‘Pandya’ chieftains ruled Barakur and Mangalore during the period 2nd to 14th century CE.
Alupe Kings: One of the questions frequently posed is whether the Alupe (Alupa) Kings were fishermen in origin. What is known about these kings is scanty. Earlier the word Alupa was analysed in a number possibilities. Now, it is deduced that they belonged to and ruled from Alupe, a cosy suburb near Kankanady in the Eastern Mangalore. Community background of these chieftains is not known. However, it has been deduced that the surname Alva (now a part of Bunt-Nadava community) has been derived from the word Alupa.
Mogera: It appears that the fisher-folks of the Karavali Tulunadu were originally known as ’Mogera’. Manjeswara Govinda Pai had suggested that the word ‘mogera’ was derived from the word ‘mudgara’. Conversely, it also may be true that mudgara is a subsequently Sanskritized version of the original word ‘moger’ or ‘mogera’, (since the Sanskrit was introduced into the region during Kadamba period after 4th century CE.)
Francis Buchanan (1807) has used the term ‘Mogeyar’ in his description of castes of south India.. The word was used in the literature of British period to represent the fisher-folks of Canara (Karavali) and Malabar (Kerala). Buchanan reported that Mogeyar people worship Shiva, Vishnu or Mastriamma (<.Maha Stree Amma).
The Tulu word ‘moger’ represents the low lying flood plains by the side of rivers. Possibly, the term was applied to people who initially inhabited in riverbanks and side plain lands and pursued professions of fishing and boating. Most of the original settlements or the ‘Moolasthanas’ of ‘Mogaveera and other related Tulu people, are located on the river banks, estuaries or beaches. Alternately, the word may be related to the verb ‘mogepu’ that means to swish or paddle in water.
‘Mogeyar’ is essentially a Kannada word possibly coined during the Vijayanagar reign of Barkur a region of Tulunadu. There is a view that the northern part of Karavali were originally Tulu speaking areas that became Kannada areas partly during the regime of Kadamba kings(Uttara Kannada) and later during Vijayanagar kings(Udupi to Kundapur area). The word ‘Mogeyar’ represents those who swish or paddle in the water. Incidentally, the Malayalam equivalent word for the community, ‘Murukkan’ also has the similar meaning.
Now, consequent upon socio-political changes over the years, the Mogaveera of Dakshina Kannada speak Tulu, whereas those in areas North of Kalyanpur and Brahmavar speak Kannada.
3.Kadamba period
Sapaliga: During 4th century CE, a new Kannada dynasty was established based on Banavasi (now part of Uttara Kannada) by Kadamba King Mayura Varma. He established new temples in Tulunadu dedicated to Shiva, Ganesha etc within his territory that included Tulunadu. At that time the culture of temples was new to Tulunadu and only different forms of spirit worship and the cult of Buddhism prevailed until then. The Alupe Kings who ruled Tulunadu, were chieftains under the Kadamba king.
The newly established temples were manned by Brahmins brought from Ahicchatra. The location of Ahicchatra has been disputed; it may be either on the banks of Godavari or near Bareily, in Uttar Pradesh. The temple proceedings demanded musical artists to orchestrate the pooja and other ceremonies. A set of Mogaveera youth were trained, in parts of ancient temple towns of ancient Tamilnadu like Kanchi and Madhurai, to play instruments like Nadaswara, drums and other musical instruments, now vogue in the temples. These musical artists were later designated ‘Sapaliga’ or ‘Sapalya’. The word ‘sappala’ means sound. The families of these musical artists were settled around agrahars around the temples and these with time became a sub-community known as Sapaliga-s.
Early Brahmins: Kadamba King imported male Brahmin Priests from Ahicchatra to conduct Pooja rituals in the newly built temples of Karavali Tulunadu. Some of the immigrants were uncomfortable in the new environs and wanted to return. Therefore, the King allowed them to marry with the Tulu tribes and settle in the agraharas around temples. Oral anecdotes among the Mogaveera people, suggest that the young Brahmin priests were married to girls of fisher-folk community.(Shriyan,2005; Ramachandra Baikampadi,2006). Sturrock (1894) has reported this event in his manual of Madras District. Dr Gururaja Bhat, (reprinted in Tulu Sahitya Charitre, 2007), while reviewing castes cited in the manual of Sturrock, opined that girls for marriage were drawn from the Bunt community. Consequent on the event, the descendants of earlier generation of Tulu Brahmins acquired lineage surnames characteristic of native Tulu communities. The event may be of relevance to human genetic haplotype studies and interpretations.
Ganiga: (pronounced gaaNiga). The Karavali being a region replete with coconut palms, the extraction of coconut oil was a special profession, some of the Mogaveeras ventured into since early history. The oil extraction unit was known as gaaNa; hence those worked with gaaNa became Ganiga-s. These have become an independent sub-community but maintain equivalent relations with Sapalya sub-community.
Bovi: During the regime of ancient Kings and chieftains, one of the menial professions was carrying palanquins of royal persons. Fishermen adapted to this job were known as Bovis. Now the members of Bovi sub-community are concentrated in the Ullal to Manjeswar region in the southern part of Karavali.
Similarly, in Uttara Kannada, there are Konkani speaking members of Bovi sub-community under Harikantra and Kharvi fisher folks.
4.Vijayanagar Period
Marakala: A sub-community of Mogaveera, especially around Udupi area is known as Marakala. Origin of the word ‘Marakala’, the caste name used for a subgroup of Mogaveera people in the Udupi area has an interesting history.
During the time of ancient regal wars, the Mogaveera youth were employed as soldiers in the advance force in the Vijayanagar army. These were specialized in the art of breaking fortified wooden main doors of the enemy forts. They were called marakala The origin of the word is ‘mara’ (=wood, ~wooden fort door) and ‘kalapuni’ (=removing; Tulu usage special to Udupi sector). Thus, the experts in the art of ‘mara-kalapuni’ were designated as ‘Marakala’. The word mara-keela (‘keeL’, means to remove, in Kannada) was also in some usage in earlier days. (Narayana A Bangera, Mitrapatna, 2007). The special professional word was said to have prevailed during the period of Vijayanagar reign over Tulunadu (14 Century AD). It is also possible that the profession existed before the Vijayanagar rule, during the reign of Alupa chieftains.
Matti Brahmins: During the fourteenth Century CE, it is said that Vadiraja Acharya of Udupi Mutt converted Mogaveera families of Mattu village into Brahmins (Buchanan, 1807). The descendants of the community continued to follow some of the marriage practices native to Mogaveera heritage. Buchanan reports that these Matti Brahmins have a Bobbariya gunda in their village like other Mogaveeras.
5.Abbakka to British Period
Abbakka’s army: During the 14th Century CE, Queen Abbakka was ruling at Ullal. Once she was at Surathkal beach to worship at Sadashiva temple. After pooja at the temple she visited the nearby beach. The sea was ferocious and she was almost about to be drowned in the sea. Local Mogaveera youths saved her in time. She applauded their bravery and took some of the youths with their families to Ullal, where she employed them in her navy and army. Mogaveera youth were known for their bravery. Queen Abbakka could confront Portuguese army because of her faithful navy and army.
The word Mogaveera: Hoige-bazar Mohanappa Tingalaya, a freedom fighter, is credited with. Coining the new word ‘Mogaveera’, in the early years of twentieth century, to replace the old fashioned ‘Mogera’ or ‘Mogeyar’.(Ramachandra Baikampadi, 2006). Accordingly, the Mumbai Sangha was named as Mogaveera Vyavasthapaka Mandali (MVM), registered in the year 1929. The first Kannada monthly published from Mumbai, from the house of MVM was named ‘Mogaveera’. Now the name Mogaveera has almost completely replaced the old words Mogera and Mogeyar.
II. The community institutions
Oral traditions describe that the early Tuluvas could be found as navigators on all the seven seas (‘Sapta Sagaras’) or literally all over the world. The traditional marine fishing is a valiant profession that demands energy, skill, perseverance and above all boldness. In the earlier days when shipping technology were in nascent stage, marine fishing on country boats entailed exceptional bravery. The adversities of the profession made Mogaveera community a well knit and organized society that respected brotherhood and community feelings.
Pattana: Mogaveera fishing communities traditionally lived in coastal habitations called ‘Pattana’ (=town). The self governed fishery townships or Pattana may be an ancient feature of common to Dravida culture, since even the coasts of Tamilnadu have similar historically old habitations called Pattanas.
Ibn Battuta, a traveler from Morocco (ca. 1343 CE) mentions, alighting at a port called Pattana, for some time, while returning from Honavar, along the west coast of India. Ibn Battuta possibly was referring to Bokkapatna, the fishing village and port in Mangalore during the Vijayanagar regime of 14th Century.
Grama-sabha: The fishing communities at Pattana level are well organized into ‘Grama-sabha’ (village council) with a group leader called ‘Gurikara’. The Gurikara was a hereditary leader and traditionally wore a steel or gold bangle around his wrist and a single ring on his ear, as insignia of the leadership. The role and authority of Gurikaras is diminishing with rise of democratically elected bodies. The group leader of a fishing team is called ‘Tandela’. Under the masthead of Dakshina Kannada Mogaveera Mahasabha (established in 1923), there are 146 Gramasabhas that have been federated into ten Samyukta sabha-s. Earlier the three traditional centers of Karavali Mogaveeras were Bagwadi, Barkur and Mangalore. Subsequently, Gramasabhas of Mangalore and Udupi from Uppal to Kota joined to form the Dakshina Kannada Mogaveera Mahasabha. The Kannada speaking Mogveeras of Bagwadi formed a separate federation (Mogaveera Mahajana Sabha).
Kulaguru: Mogaveera had a Kulaguru or Mangala Poojari drawn from the Mogaveera community since antiquity. He was traditional chief priest of Benne-Kudur Kula Mastree Amma temple. In recent years, several leaders are advocating for the revival of Kula Guru Tradition.
Other Trivia: Buchanan reports that ordinary barber (Kelasi) does not shave Mogaveeras and they have their own community barber called ‘Melantavam,’ who is entitled to have a share in the catch of fish.
III. Religious faiths
The nature of the religious faiths has changed among the Mogaveeras during the evolutionary period of past 2700 years in the Karavali Tulunadu. In the beginning Mogaveeras worshipped exclusively spirit deities like Bermer, Panjurli etc. Subsequently, several spirits were added to the list like Bobbariya, Korathi, and Haiguli etc.
Spirit worship: Mogaveera worship a number of spirits like Bermer, Panjurli, Bobbariya, Korathi and Haiguli. Some of the places of worship, interestingly also contain idols of Vedavyasa and Atharva Muni.
Bobbariya: Bobbariya spirit was a benevolent Muslim merchant who was amicable with fishermen. Folk-lores suggest that Bobber was an influential trader married to a Tulu Shetty lady. He commissioned merchant boats and conducted sea-trade in the ports of West Coast. He was popular in the Mogaveera Pattana of Kapu. Folklores suggest that died fighting with pirates at the Sea.
Most of the Mogaveera Pattanas have Bobbariya gunda in them. Mogaveera traditionally believe that the benevolent Bobbariya spirit brings them good luck and ensures safety in a wild Sea.
Vedavyasa and Atharvamuni : Some of the Mogaveera worship centres, contain idols of Vedavyasa and Atharva Muni. It is an historically interesting feature since Vedavyasa, born to Matsyagandhi or Satyavathi, was a product of the fishing community.
The exact character of Atharva Muni is not clear, since it is believed that the Atharva Veda was compiled by sage Bhrughu and his clan, with inputs from sages of the Angirasa clan.
The fact that Mogavirs hold these ancient sages (ca.700-.500BC) in esteem suggests that they were connected in some way in the remote historical past. This may also be suggestive of the migration of Mogaveeras from northwestern India.
Vishnu and Shiva:.With advent of mainstream Hindu Gods into Tulunadu during (4th century CE) and after Kadamba period, Mogaveeras adapted to the worship of Shiva, Vishnu.
Mangala Poojari
Mogaveeras have a caste priest known as Mangala Poojari.(Uchila,2004) The Mogaveera families pay prescribed amount to Mangala Poojari to maintain the temple of Ammanor or Mastiamma.(Buchanan,1807). The designation of Mogaveera Kulaguru, or the caste priest ‘Mangala Poojari’ helps us to understand the evolution through the ages. The designation ‘Poojari’(=priest) was imported along with the Tulu immigrants. Earlier Poojaris were the priests for Spirit worship. Later on, Poojaris separated and formed a component of Billawa Group, while Mogaveeras retained a few Poojaris exclusively for Pooja purposes within the community.
Mangala is a word commonly used in Buddhist Pali literature and the adoption of the designation ‘Mangala Poojari’ for the community priest of the temple, implies the broad temporal relationship to the Buddhist period ca. 2nd to 8th Century CE.
Kula Maha Stree Amma
During the early centuries of CE, when Buddhism prevailed in Tulunadu, worship ofTara Bhagavathi was in vogue. Several locally prominent ladies were deified and worshipped during the period. Mogaveeras built a temple for a deified lady known as Kula Maha Stree Amma at Benne Kuduru near Barkur and worshipped her. The temple, recently renovated, is an important centre of worship for the Mogaveeras. Buchanan states that according to some Mastiamma is the Maari, the Godess of small pox and others say that she is Mohini, a spirit (Buchanan has used the word ‘female devil’ for spirit).
Mahisha-mardini & Mahalaxmi
Shankara Acharya revived Hinduism along the Karavali and most of the former Tara-Bhagavthi temples were converted to temples of Shakti worship. Under the influence of regional Shakti worship in the Karavali , Mahisha-mardini (Kundapura) and Mahalaxmi temples (Ucchila) were constructed and consecreted.
Association with Kadri
Kadri temple at Mangalore represents fusion of Buddhism into Shaiva Natha cult, founded by Macchendra Natha. Macchendra Natha has been considered to be from a fisher community of Bengal.
Mogaveera community has associated with the Kadri temple festivities during the past thousand years. They actively participate in the flag hoisting ceremony (dwaja-arohana) of the temple. On the initial day of marine fishing season, every year, Mogaveeras invite the Natha chief of Kadri Mutt to conduct the Samudra pooja and pray for their welfare.
*
The Billava Community: Significant evolutionary trends
Posted by: Pavanesh D in All, Community August 30, 2014 0 1,078 Views
The study of historical evolution of Tulu communities is an enchanting line of work as the strings we encounter in the due course implicitly reflect the evolutionary footprints preserved during the long journey since our early ancestors set their foots in this charming coastal terrain.
Ramanāth Kotekar has recently (2012) published an interesting and useful book on Billavas (in Kannada) entitled “Tulunadina Billavaru” (=Billavas of Tulunadu). We shall review some of the interesting aspects of the Billava evolution in the light of available data. Famous and well known historical heroic persons of the Tulunadu like Koti-Chennaya and Kantabare – Budabare twin brothers hailed from the Billava Community.
Billava diaspora
The Billava community population-wise constitutes the largest socio-cultural diaspora in Tulunadu. Currently, they are one of the most dynamic communities of Tulunadu. Traditionally they were archers, hunters, soldiers, toddy tappers, Spirit worshippers etc, The Billava community in Tulunadu has equivalents widespread in other parts of Southern India, like Namdhari in Uttar Kannada, Halepaika and Idiga in Shimoga and Old Mysore State areas, Tiya or Belchada (in Ullal- Kasargodu sector) in southern Tulu areas and many other analogous castes and communities spread all over India.
Multiple professions
The Billava diaspora consist of at least three major subgroups, such as (a) Billava, (b) Poojari and (c) Baida. Interestingly during the early cultural history they adapted themselves to several professional roles like the following:
- Archers, hunters and soldiers (Billava, Idiga, Halepaika).
- Gymnasts and teachers at Gymnasia (Garodi).
- Priests in Spirit shrines (Poojari).
- Traditional herbal medicine developers (Baida).
- Toddy tappers.
- Landlords (Guthu owners).
We shall discuss some aspects of these professions here below:
Billava: Archer
Archery was one of the earliest creative arts invented by mankind during its evolution from primitive stages. With development of proficiency in archery, the hunters were able to hunt efficiently wild animals for food.
The term Billava means an archer (or a hunter who makes use of bows and arrows). Archery is one of the oldest talents evolved during the hunter stage of human evolution. The word Billava (billu+ava= person who uses bow), especially the suffix ava or avan (=he) is of Kannada origin. It suggests that the usage of the term Billava became popular during the reign of Kannada Kings in Tulunadu like Kadamba and Chalukya. The Tulu equivalent word for Billava is Biruva where biru means the bow. Thus Biruver is the equivalent word for Billavas in Tulu language.
Bhil : Sage Valmiki
However, the common Kannada word billu (=bow) is borrowed from the ancient tribal word bhil. The Bhil is an ancient tribal community of archers spread in many parts of India but presently living preponderantly in the forests of Madhya Pradesh and surrounding regions.
The famous ancient poet of India Valmiki who is credited with the first compilation of the epic Ramayana hailed from the community of Bhils. The Bhils of Madhya Pradesh consider that the poet Valmiki was a Bhil or hunter-archer.
The ethnonym Bhil stands for bow and thus represents archers who traditionally used bows and arrows dating back to hunter stage of human evolution in the subcontinent. The alternate word for bhil was bhir, bir or biru, which was adapted in Tulu and the group was called Biruva or Biruver. Kannada people adopted the word bhill for bow and the group was designated Billava (or Billawa).
Garodi masters
Further during the course of evolution of cultures, when ambitious men acquired land and kingdoms were built to sway control over larger mass of lands, the archers were appointed by kings and chieftains to guard their territories against the enemies. Sooner the archers felt the need to acquire additional talents to fight the enemies. Thus soldiers trained in warfare were born and institutes (Garodi) to train the soldiers in the martial arts were also evolved.
The archers were also soldiers in the armies and in the due course also acquired the techniques of body building and martial arts. The Garodi (Garadi) were the native traditional gymnasia schools devoted to teaching of various techniques of martial arts such as archery, body building, wrestling, fencing or sword fighting and unarmed combat.
It is widely believed that the modern Karate developed in Japan originated from techniques taught and spread by ancient Buddhist monks of Southern India who migrated to China and Japan for propagation of Buddhism. The ancient form of garadi was karati (as pronounced in Tamil) and the term karate apparently evolved from the southern Dravidian word karati for garadi.
Poojari
The term Poojari (=priest) stands for the traditional priest of Spirit worship ceremonies. The tradition of Poojaris devoted to Spirit worship evidently dates back to period before the expansive spread of Vedic Hinduism and worship of Hindu Gods in Temples in the subcontinent. In Garodis of Tulunadu, the principal deity is Bermer, a Spirit God widely worshipped in Tulunadu before the dominance of post-Vedic manifestation of Hindu Gods like Kumara, Shiva, Ganesha, Vishnu and Durga.
Baider
BaidaorBaidya (later became Vaidya in Sanskrit) were the traditional Indian tribes that specialized in the study of forest herbs and the administration of pastes and decoctions derived from plants and herbs for curing various ailments. In fact the modern science of Ayurveda was evolved and founded by the tribe of Baidas.
Toddy tappers
The origin of the art of toddy tapping is not clear though it is generally believed that Thiyya and Ezhavas introduced the coconut palm cultivation and the techniques of tapping and brewing variety of toddies in the West Coast of India. In the Karavali, since long times, toddies extracted from the Palmyra palm (toddy palm) and the Coconut palm were in popular demand.
Bari system in Billawas
Ramanath Kotekar (2012) reports existence of the following 16 baris and additional 4 Koodubaris in his work cited above.
1. Suvarna ( Also known as Somanna, Chomann, Somannaya, Soma bannaya etc)
2.Amin ( Amananna,Ammanna,Amaranna, Ammana Bannaya)
3. Kotian (Kotianna, Koti Bannaya)
4. Kukkian (Kukkabannaya)
5. Karkera (Karamberanna, Karamberannaya,Kairanaya,Karkatanna, Karka banaya)
6. Mundan (Muyatanna, Munditanna, Mundittannaya,Munditta bannaya, Mundyan)
7. Bangera (Bangeranna, Bangaranna, Bangar bannaya,Banger bannaya).
8. Anchan (Alankanna,Alenchanna, Alenkanna,Alanka bannaya).
9. Kabera, Karbera (Kaberanna, Kaberannaya, Kabaranna, Karber,Kabera, Kabarabannaya)
10. Mulyeranna(Mulyarana,Mulyarannaya)
11. Kundar( Ginderanna,Gundanna, Gunderannaya, Kundaranna)
12. Sanil(Chanilanna, Kundachanna, Chanale,Chanlannaya)
13. Salian, Palan(Chalyanna, Salyanna, Palanbannaya, Palan,Salan, Salyan)
14.Gujatran(Gujaranna, Gujarannaya,Gujjarabannaya)
15.Pulyatan(Bolle Aitanna, Aitanna, Bollotatanna,Bollota bannaya,Balyatanna, Baleranna, Pulyotanna, Pulyotan)
16. Kirodian, Mabian(Uppianna,Uppanna, Uppannaya, Upparanna, Uppan,Bagyotanna, Mabanna, Mabu bannnaya, Mabian)
Koodu baris
17. Pergade
18. Bunnan (Bannana?)
19.Shirodian
20.Jattanna
Etc
Other commonly prevailing surnames: Billawa, Baida, Poojari etc.
Common Tulu surnames
Many of the bari surnames prevailing among Billava community are not exclusive to them but are common among different Tulu Communities like Bunts, Mogaveera etc. One of the corollaries of this fact is that Caste-Communities are relatively of recent origin compared to age old bari surnames. One of the important custom of the Tulu ancestors was to marry outside their bari (surname folds) since marriages within the fold of blood relatives were found to produce weaker or unhealthy off springs.
The surnames not found in other communities may have been expunged or modified or even renamed due to historical circumstances. Even many of the older surnames may have been obliterated owing to varied circumstances during the course of history.
Evolution of Tribes
Early undocumented history of this subcontinent is littered with profusion of tribes that vied with each other for basic amenities and comforts of primitive kind. Numerous episodes of tribal invasions followed one another. The tribes that came later along the timeline into the territory considered themselves as more evolved, civilized and advanced compared to the pre-existing natives and eventually the former dominated, subdued and marginalized the latter. This type of history has been repeated many times along the timeline of historical evolution
There are no evidences for the existence of many earlier tribes in this land except for their preservance in ancient place names!
Ama, Amara tribes (Amin)
The bari surname Amin appears to have been derived from the tribal name of Am tribes of ancient African Origin. Surnames like Ammannaya, Ammanna-bannaya, Amaranna, are considered equivalents of the Amin bari surname. Apart from Ama tribes, Amara, Amem, Ambala etc migrant tribes of African origin had ancient settlements named after them in Karavali (and contiguous area) as indicated by place names such as Amtadi, Amtur, Amai, Amembala, Ambala Mogaru, Amara Mudnur, Amaravati, Amara Kantaka etc.
Ana tribe (Anchan)
The bari surname Anchan (An+cha+an) appears to have been derived after the An tribes. An, Ancha, Andhra etc tribes had ancient settlements named after them in places like Anagodu, Anagundi, Anadka, Andheri, etc.
Banga tribe (Banga, Bangera)
The bari surname Banga or Bangera is found extensively among variety of communities of the Karavali and in place names such as Bangadi. The Banga and Bangal tribal names have been imparted to the regional names of Bangal (West Bengal) and Bangladesh region of Indian subcontinent.
Bolle (Bolletan), Pulyatan)
Bolle (Bellar, Gora) or white tribes could have been possibly named after their skin colour. Signature villages named after them Bola, Bolar, Bolur, Bellur, Belve etc (also Goregaon etc in Maharastra) are suggestive an historical episode when white skinned tribes arrived and settled in various parts of Indian subcontinent.
The Pulyatan surname has been considered equivalent of the Bolletan bari. The term Pulya in Tulu represents dawn or early morning. Though the origin of this word is not clear, probably it means light and represents an alternate name for the light or white skinned tribes.
Gujar (Gujaran)
Gujar represents specific tribes migrated from the Gujarat region in general. However another theory suggests that Gujars were the original immigrants from Georgia region of Russia into India. Anyway Gujar surname predates Tulu Castes as we can find common Gujar bari among Billava, Bunt and Mogaveers.
Kabe tribe (?)*
Kabera surname appears to have been derived from the Kabe tribes. The place called Kabatar near Balkunje appears to be the signature village for the tribe.
Karamber( Karamber)*
Karambar could have been a tribal name associated originally with ancient Munda group of Austro-Asiatic tribes. We have several villages and hamlets known as Karmabar in different parts of Tulunadu. Karam is also a word associated with Munda tribes.
Karki (Karkera)
The bari surname Karkera appears to have been derived after the tribal name of Karki. There are a few hamlets in the Karavali named after the Karki tribes. One such Karki village is near Honnavar, Uttara Kannada district.
Kirodi (Kirodian)*
Koti (Kotian)
Thebari surname Kotian appears to have been derived after the tribal name of Kota or Koti. There are several places named after Kota tribes such as Kota, Koteshwara, etc.
Kukke (Kukkian)*
The bari surname Kukkian appears to have been derived after the tribal name of Kukke. The tribal place name Kukke is associated with the famous pilgrimage center Subramanya on the foothills of Sahyadri ranges. The other places like Kukkaje,Kukkipadi,Kukkujadka,Koukradi, also vindicate the tribal name. The term Kukke means basket made from wild creepers. Possibly the term for traditional basket ( kukke) was derived from the name of the tribes that specialized in basket weaving.
There could have been certain relationship between Kukke and Toda tribes in the Karavali. One of the Spirit deities of Tulunadu is known as Toda-Kukki-naar.
Kundar (Kundaran, Ginderan)
The surname Kundar or Kundaran commonly found among Billavas and Mogaveers is apparently associated with those ancient tribes engaged in smelting or melting precious metals such as gold and silver. The term Gindi is commonly applied to the metal silver or a vessel fashioned out of silver. It appears that, later smaller pot like vessels (gindi) used for carrying liquids were also fashioned out of other metals like copper brass and bronze.
Mabian (Mabanna, )*
Mabu was a common tribal name in earlier years and some of the ferries such as Mabukala were named after the person or tribe called Mabu. Presently Mabian and Uppianna surnames are considered as equivalentssuggesting that these two tribes were closely related in earlier period.
Mulya ( Mulyarannaya)
Mulya or Kulals are associated with the art of earthen pot making. The Pot making was considered as one of the amazing discoveries of the early civilization. The wheel used for spinning and fashioning the clay into vessel was modified further and wheels for carts were supposed to have evolved from the potters wheel. On the other hand pot variously known as Kadya, kumbha, kalasha, muri or murle etc was used as an auspicious representative emblem of divinity since the early period of civilization. Subsequently the symbolic kalasha was also incorporated as pinnacles atop the stoopas and temples.
The presence of Mulyaranna bari surname suggests that a part of Mulya people were incorporated into the fold of the Billava diaspora during the course of historical time line.
Munda (Mundan)
Munda or Austro-Asiatic tribes were preponderantly distributed in various parts of Tulunadu during pre-Dravidan period. Numerous Munda signature villages in the coastal belt such as Mundkur,Mundur, Kallamundkur, Mundar, Mundagar, Mundadka etc signify the prevalence of Munda tribes in early Tulunadu. Several streams of Munda tribes were incorporated into the Billawa and other Tulu communities during the course of time.
Uppi (Uppianna), Mabian)*
Apparently the surname Uppi is associated with ancient salt makers living in estuaries of river. The equivalent name Mabian or Mabu is associated with boatmen who helped people to cross the river along ferries in the coastal rivers. For example, we can find Mabukala in River Seeta. The Mabukala appearing in the Siri paDdana could have been somewhere Kadandale in Shambavi (or Mulki) River.
Sanil
Sanil (or in some areas Kundacchanna) surname has been derived from the ancient tribe that had the totem of squirrel. Chanil in Tulu represents the squirrel.
Salian
The Salian surname has been derived after the ancient totem tribe of spider. The term ‘talya’ or the ‘Salya’ refers to the ancient totem of Spider. Possibly it also signifies the ancient community of weavers that fashioned cloths during the antiquities. This is one of the common surnames among various Tulu Communities.
Sora tribes (Suvarana)
The surname Suvarna appears to be a recent modification of the ancient surname Soran connected with Sora tribes of Austro-Asiatic Munda tribal group that was widely spread in parts of ancient Tulunadu also. The name of Sora tribe has been preserved in several signature village names such as Sornadu, Sorga, Soor-ikumeru, Sooralpadi etc. And Sooru or Sooranna was a popular personal name in Tulunadu until recently. The edible tuber extensively used in cooking in Tulunadu, “ Soorana Kande” (=the Tuber of Sooru) probably was associated with the tribe of Sora or Soors. Possibly, the name of River Swarna has been named after the tribe of Sora.
Bunna (Bunnan,Bannan)
Shirodi (Shirodoan)*
Jatti (Jattanna)*
*Surnames with asterisks are generally found exclusively in the Billava Community.
Hosabettu Vishwanath suggested that the clan (bari) Pullamachutti/Pulamachi Thiyya is possibly equivalent to ‘Suvarna’ of Tulu Baris ( Post-312). Palm/coconut trees are classified under ‘pullu’ (grass) variety (Refer Post-278: Pula & Pola & their derivatives). The Billava bari ‘Pullyotan/Pulyotan/Pullyotanna’ may refer to group of Billavas engaged mainly on drawing toddy from Palm/coconut trees and paddy cultivation.
Tulu Bari Surnames and Communities
Some of the common inferences we derived in our earlier analysis in this blog are perfectly applicable to this analysis also.
1. Tulu Communities traditionally have dual identity system which has survived even at present. Dual identities refer to (a) Surnames [Bari, Bali or Gotra] and (b) Community tag.
2. The Surnames predate present day pattern of Communities and Castes. In another way, the surnames were the original sects or the early form of genetic groups to begin with. Marriage relations between identical bari (surnames, sects) were prohibited since our ancestors found out very early in the course of evolution that (a) the marriages between close kith and kin may result in weak .disabled or diseased progeny and (b) alliance with external tribes begot genetically stronger and better quality of generations.
3. Communities in Tulunadu evolved from the absorption and merger of tribes and sects that existed in this land before the arrival of Tulu speaking people. Earlier Tribal signatures are preserved in the form of surnames surviving even at present.
4.The existence of similar surnames in different Tulu Communities reveal that people originally belonging to a particular bari surname subsequently divided themselves into different communities for specific reasons like adoption of a specific profession or matrimony. In other words present caste/communities were formed recently and long after the formation of surname based sects.
Mogaveera Community
Posted by: Pavanesh D in All, Community August 31, 2014 0 1,561 Views
The Mogaveeras (also spelt, ‘Mogavira’) represent the native fishing community of the Karavali Karnataka. In the Udupi area they are also known as Marakalas.To the south of Ullal they are known as Bovis. In the southern Karavali from Brahmavara southward they speak Tulu and in the north they speak Kannada or Konkani towards Karawar.
Edgar Thurston describes them as Mogers, the Tulu speaking fishermen of South Canara (Thurston & Rangachari, 2001, p.65). Buchanan(1807) reported that ‘these fishermen are called Mogeyar and are a caste of Tuluva origin.. The Mogeyar are boatmen, fishermen, porters and palanquin bearers … Some Mogers are… taken to agriculture, oil pressing and playing on musical instruments.’ “The ordinary caste title for Mogers is ‘Marakaleru’.. in Kundapura taluk, the title ‘Naicker’ is preferred.”(Buchanan, cited in Thurston & Rangachary, 2001).
In Uttara Kannada mostly Kannada or Konkani speaking fisher-folk are known as Harikantra, Kharvi and Bovi. In the interior Karnataka, they are Kannada speaking fisher-folks known variously as Ganga-mathastha, Besta, Ambiga or Koli. In Kerala fishing community is known as ‘Mukkuvan’. In Andhra fishing communities are known as Agnikula-kshatriya, Vadabalija, Suryavamsi, and Pallekaru etc. Fishing communities living in different areas may not be related owing to geographic and ethnologic separations.
I. A historical –evolutionary outline
Fish in Indus seals: It appears that a cult of Fish God worship existed during the Indus valley civilization. Seals recovered from the excavation of Indus valley (3000-1900 BC) contain pictograms of fish that have been variously explained. Asko Purpola proposed that these pictograms possibly represent the cult of Fish God. Later in the history (ca.500 BC) the Fish-God (Matsya) was adopted as the first incarnation of Lord Vishnu.
Apart from the theological implications, the fish pictograms point to the familiarity of the fish in the Indus society. Fish catching as well as consumption of fish as a food appears to have been in vogue during the Indus period.
Migration of Tulu tribes: Presence of Tulu words in Rigveda point to the existence of Tulu tribes in Pirak region of Northwestern Indian subcontinent during ca.1900-1500 BC. Following adverse environmental conditions, ca. 800 BC, Tulu tribes along with many others migrated into Indian mainland. The Moolasthana concept originated or prevailed in the NW Indian subcontinent, as evidenced by existence of places like Multan (mool-taan >.Moolasthana).
Daasha Raja: During the composition of Mahabharata, ca.500BC, fisher-folks were conspicuous by their presence. The writer-composer of Mahabharata, Veda-Vyasa was the grandson of Daasha Raja, a fisherman who ferried people across the River Yamuna. (The surname ‘Dasa’ still exists among some of the Tulu Mogaveera.).
1. Early historical period
Moolasthanas: The Tulu tribes immigrated into Karavali ca.700-600 BC and settled along beaches and river banks. The initial places of settlements became their new Moolasthanas in Karavali. Thus many of the surnames of Tulu communities including Mogaveeras refer to location of their initial settlements (Moolasthanas) like Bangera (<. Bengare), Suvarna(<.River Swarna),etc.
Lineage surnames: There is common a saying that the major Tulu communities of Karavali-Bunts, Billawas and Mogaveeras- are the children of sisters of a single family. This notion is verified based on the fact that many of these communities originally shared common Moolasthanas and common lineage surnames like Bangera, Suvarna etc. Members of the same Moolasthana, with passage of time pursued divergent professions that led to formation of different communities in the course of time.
Mogaveeras follow the Moolasthana system of Tulu lineages (Bari system). The origin of Moolasthana notion dates back to some ca.800 BC or earlier corresponding with the migration of Tulu tribes in the Pirak region of NW Indian subcontinent. Mogaveera families have acquired lineage surnames based on Moolasthana or the place of their original settlement. The following lineages based surnames are commonly found among the Mogaveera group of communities (in alphabetical order):
Amin, Bangera, Chandan, Gujaran, Kanchan, Karkera, Kotian, Kunder, Maindan, Mendon, Naika, Pangal, Puthran, Rao, Salian, Sapaliga, Shriyan, Suvarna,Thingalaya, and Tholar
Some of Mogaveera of earlier generation had the word ‘Tulu’ in the name/surnames, suggestive of their ancient Tulu heritage that migrated from North.
Prior Natives: While projecting the immigrant nature of Tulu tribes (ca. 750-500 BC), it should be clarified that a component of the present Mogaveera community is made up original inhabitants of the Karavali. Some of the ancient surnames may have vanished with time, yet surviving Mogaveera surnames like Tholar, suggest derivation from one of the Early Munda tribes, who were natives to the Karavali since ca.3000BC. Assimilation of native and immigrant fishing tribes occurred in the historical past.
2.Early Alupa period
Barakur: Barakur region appears to be one of the early settlements of immigrant Tulu tribes and Mogaveeras in particular. Many of the Moolasthanas are located on the sea coast of Barkur, around Hoogde and Bengare. The island of Benne-Kuduru, near Barakur, formed one of the centres of Mogaveeras. The temple of chief deity of Mogaveera community Kula Mastree Amma is located at Benne-Kuduru.
Barakur was a center of royal administration since remote historical dates. Some of the Kings/chieftains that ruled from Barakur could have been from Mogaveera community. Rich Mogaveera merchants owned merchant boats/ships in the earlier days. The ‘pandi’ was the usual word that referred to large boats used for carrying goods in the sea. The owner of a pandi is likely to have been called a ‘Pandia’ or ‘Pandya’. Several ‘Pandya’ chieftains ruled Barakur and Mangalore during the period 2nd to 14th century CE.
Alupe Kings: One of the questions frequently posed is whether the Alupe (Alupa) Kings were fishermen in origin. What is known about these kings is scanty. Earlier the word Alupa was analysed in a number possibilities. Now, it is deduced that they belonged to and ruled from Alupe, a cosy suburb near Kankanady in the Eastern Mangalore. Community background of these chieftains is not known. However, it has been deduced that the surname Alva (now a part of Bunt-Nadava community) has been derived from the word Alupa.
Mogera: It appears that the fisher-folks of the Karavali Tulunadu were originally known as ’Mogera’. Manjeswara Govinda Pai had suggested that the word ‘mogera’ was derived from the word ‘mudgara’. Conversely, it also may be true that mudgara is a subsequently Sanskritized version of the original word ‘moger’ or ‘mogera’, (since the Sanskrit was introduced into the region during Kadamba period after 4th century CE.)
Francis Buchanan (1807) has used the term ‘Mogeyar’ in his description of castes of south India.. The word was used in the literature of British period to represent the fisher-folks of Canara (Karavali) and Malabar (Kerala). Buchanan reported that Mogeyar people worship Shiva, Vishnu or Mastriamma (<.Maha Stree Amma).
The Tulu word ‘moger’ represents the low lying flood plains by the side of rivers. Possibly, the term was applied to people who initially inhabited in riverbanks and side plain lands and pursued professions of fishing and boating. Most of the original settlements or the ‘Moolasthanas’ of ‘Mogaveera and other related Tulu people, are located on the river banks, estuaries or beaches. Alternately, the word may be related to the verb ‘mogepu’ that means to swish or paddle in water.
‘Mogeyar’ is essentially a Kannada word possibly coined during the Vijayanagar reign of Barkur a region of Tulunadu. There is a view that the northern part of Karavali were originally Tulu speaking areas that became Kannada areas partly during the regime of Kadamba kings(Uttara Kannada) and later during Vijayanagar kings(Udupi to Kundapur area). The word ‘Mogeyar’ represents those who swish or paddle in the water. Incidentally, the Malayalam equivalent word for the community, ‘Murukkan’ also has the similar meaning.
Now, consequent upon socio-political changes over the years, the Mogaveera of Dakshina Kannada speak Tulu, whereas those in areas North of Kalyanpur and Brahmavar speak Kannada.
3.Kadamba period
Sapaliga: During 4th century CE, a new Kannada dynasty was established based on Banavasi (now part of Uttara Kannada) by Kadamba King Mayura Varma. He established new temples in Tulunadu dedicated to Shiva, Ganesha etc within his territory that included Tulunadu. At that time the culture of temples was new to Tulunadu and only different forms of spirit worship and the cult of Buddhism prevailed until then. The Alupe Kings who ruled Tulunadu, were chieftains under the Kadamba king.
The newly established temples were manned by Brahmins brought from Ahicchatra. The location of Ahicchatra has been disputed; it may be either on the banks of Godavari or near Bareily, in Uttar Pradesh. The temple proceedings demanded musical artists to orchestrate the pooja and other ceremonies. A set of Mogaveera youth were trained, in parts of ancient temple towns of ancient Tamilnadu like Kanchi and Madhurai, to play instruments like Nadaswara, drums and other musical instruments, now vogue in the temples. These musical artists were later designated ‘Sapaliga’ or ‘Sapalya’. The word ‘sappala’ means sound. The families of these musical artists were settled around agrahars around the temples and these with time became a sub-community known as Sapaliga-s.
Early Brahmins: Kadamba King imported male Brahmin Priests from Ahicchatra to conduct Pooja rituals in the newly built temples of Karavali Tulunadu. Some of the immigrants were uncomfortable in the new environs and wanted to return. Therefore, the King allowed them to marry with the Tulu tribes and settle in the agraharas around temples. Oral anecdotes among the Mogaveera people, suggest that the young Brahmin priests were married to girls of fisher-folk community.(Shriyan,2005; Ramachandra Baikampadi,2006). Sturrock (1894) has reported this event in his manual of Madras District. Dr Gururaja Bhat, (reprinted in Tulu Sahitya Charitre, 2007), while reviewing castes cited in the manual of Sturrock, opined that girls for marriage were drawn from the Bunt community. Consequent on the event, the descendants of earlier generation of Tulu Brahmins acquired lineage surnames characteristic of native Tulu communities. The event may be of relevance to human genetic haplotype studies and interpretations.
Ganiga: (pronounced gaaNiga). The Karavali being a region replete with coconut palms, the extraction of coconut oil was a special profession, some of the Mogaveeras ventured into since early history. The oil extraction unit was known as gaaNa; hence those worked with gaaNa became Ganiga-s. These have become an independent sub-community but maintain equivalent relations with Sapalya sub-community.
Bovi: During the regime of ancient Kings and chieftains, one of the menial professions was carrying palanquins of royal persons. Fishermen adapted to this job were known as Bovis. Now the members of Bovi sub-community are concentrated in the Ullal to Manjeswar region in the southern part of Karavali.
Similarly, in Uttara Kannada, there are Konkani speaking members of Bovi sub-community under Harikantra and Kharvi fisher folks.
4.Vijayanagar Period
Marakala: A sub-community of Mogaveera, especially around Udupi area is known as Marakala. Origin of the word ‘Marakala’, the caste name used for a subgroup of Mogaveera people in the Udupi area has an interesting history.
During the time of ancient regal wars, the Mogaveera youth were employed as soldiers in the advance force in the Vijayanagar army. These were specialized in the art of breaking fortified wooden main doors of the enemy forts. They were called marakala The origin of the word is ‘mara’ (=wood, ~wooden fort door) and ‘kalapuni’ (=removing; Tulu usage special to Udupi sector). Thus, the experts in the art of ‘mara-kalapuni’ were designated as ‘Marakala’. The word mara-keela (‘keeL’, means to remove, in Kannada) was also in some usage in earlier days. (Narayana A Bangera, Mitrapatna, 2007). The special professional word was said to have prevailed during the period of Vijayanagar reign over Tulunadu (14 Century AD). It is also possible that the profession existed before the Vijayanagar rule, during the reign of Alupa chieftains.
Matti Brahmins: During the fourteenth Century CE, it is said that Vadiraja Acharya of Udupi Mutt converted Mogaveera families of Mattu village into Brahmins (Buchanan, 1807). The descendants of the community continued to follow some of the marriage practices native to Mogaveera heritage. Buchanan reports that these Matti Brahmins have a Bobbariya gunda in their village like other Mogaveeras.
5.Abbakka to British Period
Abbakka’s army: During the 14th Century CE, Queen Abbakka was ruling at Ullal. Once she was at Surathkal beach to worship at Sadashiva temple. After pooja at the temple she visited the nearby beach. The sea was ferocious and she was almost about to be drowned in the sea. Local Mogaveera youths saved her in time. She applauded their bravery and took some of the youths with their families to Ullal, where she employed them in her navy and army. Mogaveera youth were known for their bravery. Queen Abbakka could confront Portuguese army because of her faithful navy and army.
The word Mogaveera: Hoige-bazar Mohanappa Tingalaya, a freedom fighter, is credited with. Coining the new word ‘Mogaveera’, in the early years of twentieth century, to replace the old fashioned ‘Mogera’ or ‘Mogeyar’.(Ramachandra Baikampadi, 2006). Accordingly, the Mumbai Sangha was named as Mogaveera Vyavasthapaka Mandali (MVM), registered in the year 1929. The first Kannada monthly published from Mumbai, from the house of MVM was named ‘Mogaveera’. Now the name Mogaveera has almost completely replaced the old words Mogera and Mogeyar.
II. The community institutions
Oral traditions describe that the early Tuluvas could be found as navigators on all the seven seas (‘Sapta Sagaras’) or literally all over the world. The traditional marine fishing is a valiant profession that demands energy, skill, perseverance and above all boldness. In the earlier days when shipping technology were in nascent stage, marine fishing on country boats entailed exceptional bravery. The adversities of the profession made Mogaveera community a well knit and organized society that respected brotherhood and community feelings.
Pattana: Mogaveera fishing communities traditionally lived in coastal habitations called ‘Pattana’ (=town). The self governed fishery townships or Pattana may be an ancient feature of common to Dravida culture, since even the coasts of Tamilnadu have similar historically old habitations called Pattanas.
Ibn Battuta, a traveler from Morocco (ca. 1343 CE) mentions, alighting at a port called Pattana, for some time, while returning from Honavar, along the west coast of India. Ibn Battuta possibly was referring to Bokkapatna, the fishing village and port in Mangalore during the Vijayanagar regime of 14th Century.
Grama-sabha: The fishing communities at Pattana level are well organized into ‘Grama-sabha’ (village council) with a group leader called ‘Gurikara’. The Gurikara was a hereditary leader and traditionally wore a steel or gold bangle around his wrist and a single ring on his ear, as insignia of the leadership. The role and authority of Gurikaras is diminishing with rise of democratically elected bodies. The group leader of a fishing team is called ‘Tandela’. Under the masthead of Dakshina Kannada Mogaveera Mahasabha (established in 1923), there are 146 Gramasabhas that have been federated into ten Samyukta sabha-s. Earlier the three traditional centers of Karavali Mogaveeras were Bagwadi, Barkur and Mangalore. Subsequently, Gramasabhas of Mangalore and Udupi from Uppal to Kota joined to form the Dakshina Kannada Mogaveera Mahasabha. The Kannada speaking Mogveeras of Bagwadi formed a separate federation (Mogaveera Mahajana Sabha).
Kulaguru: Mogaveera had a Kulaguru or Mangala Poojari drawn from the Mogaveera community since antiquity. He was traditional chief priest of Benne-Kudur Kula Mastree Amma temple. In recent years, several leaders are advocating for the revival of Kula Guru Tradition.
Other Trivia: Buchanan reports that ordinary barber (Kelasi) does not shave Mogaveeras and they have their own community barber called ‘Melantavam,’ who is entitled to have a share in the catch of fish.
III. Religious faiths
The nature of the religious faiths has changed among the Mogaveeras during the evolutionary period of past 2700 years in the Karavali Tulunadu. In the beginning Mogaveeras worshipped exclusively spirit deities like Bermer, Panjurli etc. Subsequently, several spirits were added to the list like Bobbariya, Korathi, and Haiguli etc.
Spirit worship: Mogaveera worship a number of spirits like Bermer, Panjurli, Bobbariya, Korathi and Haiguli. Some of the places of worship, interestingly also contain idols of Vedavyasa and Atharva Muni.
Bobbariya: Bobbariya spirit was a benevolent Muslim merchant who was amicable with fishermen. Folk-lores suggest that Bobber was an influential trader married to a Tulu Shetty lady. He commissioned merchant boats and conducted sea-trade in the ports of West Coast. He was popular in the Mogaveera Pattana of Kapu. Folklores suggest that died fighting with pirates at the Sea.
Most of the Mogaveera Pattanas have Bobbariya gunda in them. Mogaveera traditionally believe that the benevolent Bobbariya spirit brings them good luck and ensures safety in a wild Sea.
Vedavyasa and Atharvamuni : Some of the Mogaveera worship centres, contain idols of Vedavyasa and Atharva Muni. It is an historically interesting feature since Vedavyasa, born to Matsyagandhi or Satyavathi, was a product of the fishing community.
The exact character of Atharva Muni is not clear, since it is believed that the Atharva Veda was compiled by sage Bhrughu and his clan, with inputs from sages of the Angirasa clan.
The fact that Mogavirs hold these ancient sages (ca.700-.500BC) in esteem suggests that they were connected in some way in the remote historical past. This may also be suggestive of the migration of Mogaveeras from northwestern India.
Vishnu and Shiva:.With advent of mainstream Hindu Gods into Tulunadu during (4th century CE) and after Kadamba period, Mogaveeras adapted to the worship of Shiva, Vishnu.
Mangala Poojari
Mogaveeras have a caste priest known as Mangala Poojari.(Uchila,2004) The Mogaveera families pay prescribed amount to Mangala Poojari to maintain the temple of Ammanor or Mastiamma.(Buchanan,1807). The designation of Mogaveera Kulaguru, or the caste priest ‘Mangala Poojari’ helps us to understand the evolution through the ages. The designation ‘Poojari’(=priest) was imported along with the Tulu immigrants. Earlier Poojaris were the priests for Spirit worship. Later on, Poojaris separated and formed a component of Billawa Group, while Mogaveeras retained a few Poojaris exclusively for Pooja purposes within the community.
Mangala is a word commonly used in Buddhist Pali literature and the adoption of the designation ‘Mangala Poojari’ for the community priest of the temple, implies the broad temporal relationship to the Buddhist period ca. 2nd to 8th Century CE.
Kula Maha Stree Amma
During the early centuries of CE, when Buddhism prevailed in Tulunadu, worship ofTara Bhagavathi was in vogue. Several locally prominent ladies were deified and worshipped during the period. Mogaveeras built a temple for a deified lady known as Kula Maha Stree Amma at Benne Kuduru near Barkur and worshipped her. The temple, recently renovated, is an important centre of worship for the Mogaveeras. Buchanan states that according to some Mastiamma is the Maari, the Godess of small pox and others say that she is Mohini, a spirit (Buchanan has used the word ‘female devil’ for spirit).
Mahisha-mardini & Mahalaxmi
Shankara Acharya revived Hinduism along the Karavali and most of the former Tara-Bhagavthi temples were converted to temples of Shakti worship. Under the influence of regional Shakti worship in the Karavali , Mahisha-mardini (Kundapura) and Mahalaxmi temples (Ucchila) were constructed and consecreted.
Association with Kadri
Kadri temple at Mangalore represents fusion of Buddhism into Shaiva Natha cult, founded by Macchendra Natha. Macchendra Natha has been considered to be from a fisher community of Bengal.
Mogaveera community has associated with the Kadri temple festivities during the past thousand years. They actively participate in the flag hoisting ceremony (dwaja-arohana) of the temple. On the initial day of marine fishing season, every year, Mogaveeras invite the Natha chief of Kadri Mutt to conduct the Samudra pooja and pray for their welfare.
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We're talking about malabar here
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?????
Tulunadu is on the Western coast i.e. on the opp. side of the sahyadri wrt to Tamizh Nadu.
The word "nadu" is used in many Dravidian Languages. Its original meaning is "cultivated/domesticated land" as opposed to "kadu" meaning "wilderness". The word nadu can also take various similar meanings like country, land, area, village, territory and so on based on context.
For purposes on the Union of India, "nadu" can mean "territory" or "land"
Tulu nadu (Tulu land) comprises a couple of districts in Southern Coast of Karnataka (Karu nadu: Black land; here black is refernce to soil color) and one taluk in Northern coast of Keralam (Chera alam; Chera land)
Tulu nadu is neither Tamizh nadu nor within tamizh nadu.
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Sorry i misunderstood it since the term Nadu generally associated with Tamils.
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It could be considered similar to the term "pradesh" in various states of India.
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Know about the Tulunadu Emblem & Flag
Posted by: Prashanth Chandra M in All, Tulu September 23, 2015 0 647 Views
Tulu nadu Emblem & Flag
The Legends prevalent in Tulu Nadu say that the western coast of India was threatened by tumultuous waves and tempests, causing the land to be overcome by the sea. Parashurama fought back the advancing waters, demanding Varuna release the land. During their fight, Parashurama threw his axe into the sea. A mass of land rose up. Thus, Parashurama pushed back the coastline between the foothills of the Western Ghats and the Arabian Sea, creating Parashurama Srishti also known as Tulu Nadu.
The Canara, Kasaragod district ,Sakleshpura taluk , Mudigere & Sringeri taluk) thick greenery coastal belt is Parasuramas gift to mankind. Tulu is one of the five Dravidian languages of South India (Pancha-Dravida Bhasha)
Tulunadu Emblem & Flag:
The emblem of Tulu nadu has two headed axe which symbolizes the weapon of Lord Parashurama. The axe is guarded by tigers, as it is said that in ancient days The Tulunad had a huge number of huge size tigers, used by gods. The Six stars represent Valor, Spiritual power, Friendly nature, Hardworking, Patriotism & Pride of Tulunadu. The emblem is represented in center of the rectangle saffron flag.
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Bunt Community
Posted by: Pavanesh D in All, Community July 31, 2013 0 380 Views
The land-locked country sloping down from the Western Ghats to the wave-lashed shoreline in the southern half of coastal Karnataka, lush with waving paddy fields and meandering rivers and streams, alternating with green hillocks and forests, once thick and alive with fauna and flora and chirping birds of all hues is Tulunad, known officially as Dakshina Kannada. In fact, Tulunad extends beyond the present boundaries of Dakshina Kannada and comprises the then Kasargod Taluk in the South. This is the homeland of a proud, tough, yet resilient community, the Bunt’s alias Nadavas, (or Vokkaligas) as they themselves would like to be known in common parlance.
Bunt’s, who speak both Tulu and Kannada, hail from the region called Tulunad which is now better known as the district of Dakshina Kannada and Udupi in the West Coast of Karnataka. Bunt’s are also to be found in large numbers in Kasaragod taluk of Kerala, which was earlier a part of Karnataka.
Where exactly did they come from, what and who are the Bunt’s?
Are they migrant’s from the North who came and settled in Tulunad as agriculturists and became Bunt’s by pledging total loyalty to the local kings?
May be, After all the community has a large number of North Indian sounding surnames- Bhandari, Punja, Naik, Rai to name a few. May be not. For there is a theory that they belong to Vijaynagar King Krishnadeveraya’s Tuluvamsha.
Then, there are others who say that the Bunts themselves ruled the region around Mangalore. ‘Bunta’ in old Kannada literally means a soldier or a warrior.
In the pre-Christ era, there is a reference in the Sanskrit ‘Panchatantra’ to a land in south where Tulu speaking people ruled. According to Govind Pai, the renowed Kannada poet, ‘Alupa’ rulers became Tulu ‘Aluvas’ and Alupa dynasty is synonymous with Naga dynasty and Tulu people are the same as the those Chandra dynasty.
There is a reference to people from Tulunad in ancient greek texts and historical references to Alva clans in Tulunad way back in 150 AD.
According to another theory as researched by Prof S. Shivaram Shetty of Basrur, the Kosar tribe from the North came south after the Aryan invasion. This powerful and martial tribe wandered in the Decan for a few years as mercenaries of the local rulers. While some settled in Andhra Pradesh and founded Satavahana kingdom, some settled in Tuluva region and founded the Aulpa kingdom.
Another interesting feature of the Bunt community is that they speak both Tulu and Kannada languages. North of river Kalyanapura, they are called Nadavas and speak Kannada while south of the river they speak Tulu and are called Bunt’s. Many explanations are offered for this.
It is said that a few centuries ago, the Jain ruler of Tulunad, started ‘rajamata’. A number of locals joined this new sect and were called ‘Nadavas’ as they were locals or people from the local ‘nadu’. These Nadavas rose to prominence in service and army and the heroic and loyal Nadavas were sent to the southern region. Here they found fame and fortune and the leaders of the army were called ‘Bhats’ and ‘Buntaru’. So the people in the north of Tulunad are called Nadavas and in the south ‘Bunts’ according to late Polali Sheenappa Hegde.
According to Prof. Shivaram Shetty, a distinctive feature of Tuluva local administration was the division of the Nadu into guttus. The guttadara had definite functions linked with it and the guttadara (holder of a guttu) enjoyed power of hereditary right. The guttedar belonged to the Nadava community and was called as ‘Bantaru’. He had to help the ruler of the Nadu in times of crisis. So while Nadava denoted a community or caste, the Bunt denoted a position of power.
The rise of Vijayanagara Empire with Tulunad becoming a province of it, brought about political separation of the region-North and South of Kalyanpura river. While north of the river they continued to call themselves Nadavas, those south called themselves Bunts-which denoted a higher position.
Jain and Bunt’s have a close relationship in the Dakshina Kannada region. Bunts were here before the arrival of Brahmanism and Jainism into the region. It is said that many Bunt’s with high social standing were converted to Jainism into the region. It is said that many Bunt’s with high social standing were converted to Jainism and took to that religion many of the Bunt social customs like Aliyasanthana which is not found in Jainism elsewhere. Also Bunt surnames like Chowta, Banga, Ajila, found coinage in Jainism.
Whatever be the historical origins, there can be little doubt that Bunt’s are an enterprising, interesting, proud and unique community with some special social customs. It is without doubt a terrific community to be born in as a women. Its most distinguishing trait is the matrilineal hieararchial system of inheritance and rights. That meant that until very recently most of the property rights vested with the women of the family very like the Nairs of Kerala.
‘Aliyasanthana’ system unlike the Makkalasanthana’ system followed by the rest of the state, meant that family line is traced and continues through the female branch of the family. Simply put, when a Bunt says he belongs to a particular family, he means his mother’s and not father’s, as in most other communities.
In the earlier day’s all member of the family-the Yejman (the make head of the family) or the Yejmanthi (the female head of the family) and entire family including sisters and nephews and nieces, sometimes numbering in excess of hundred, all lived in one house under the patronage of the Yejman and Yejmanthi, Extensive land holding spread all over the region was leased out to tenants on a hereditary basis.
The changes after independence especially the introduction of Land Reforms, and subdivision and fragmentation of landholdings that were left, resulted in changes in the traditional Bunt inheritance rights from matrilineal to a more common Hindu code of rights of the individual.
This drastic break from traditions adhered to over centuries has had both its pluses and minuses. On one side, it spurred the members of the community to look beyond agriculture as a means of livelihood. Loss of Land forced them to look at other professions-service sector, hotel industry, government sector and even business of late.
However, the loss of large farm holding to former tenants also reduced many in the rural areas to levels of penury as has been vividly brought about by the recently concluded Socio-Economic Survery of the Bunt families conducted in the Dakshina Kannada taluk. It has revealed a high incidence of poverty, unemployment, and illiteracy in the hinterlands.
The younger members of the family, who could no longer depend on the largesse of the Yejman or the Yejmanthi to find them a living, were forced to find other avenues for living and there were also forced to look further ashore. So the Bunt Diaspora to other parts of India mainly Bombay, to Bangalore- after Mangalore became a part Karnataka and to foreign countries – UK and USA in particular saw the arrival of a large number of doctors and engineers in the 1960s and 70s.
Those who could afford to go in for higher education did so and went to high posts in government and industry. Those with enterprise and nothing much else took to business especially to hotel industry. It a tribute to the enterprise and initiative of these dynamic people that any south Indian eating house or restaurant incities like Bombay are called Udupi restaurants, no matter who actually owns them or what cuisine they actually serve.
http://en.wikipedia.org/wiki/Bunt_(community)
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You know coming elections, BJP expected to win. It is the last bastion for congress.
Then these separate tendencies surfacing again.
Congress knows how to reap the benefits of some communists hard work.
With all the drama, I smell some thing fishy here.
For a hardcore Hinduthva state, only 64% of Hindus is very alarming.
And look on the stage, all secular people are there.
And most importantly, dividing on language and some culture values, it won't stop there.
We have to break every part of the Country to accommodate their demands.
It will be anti-thesis to the whole Idea of vasudaika kutumbam.
So No Tulu nadu state going to happen.
Then these separate tendencies surfacing again.
Congress knows how to reap the benefits of some communists hard work.
With all the drama, I smell some thing fishy here.
For a hardcore Hinduthva state, only 64% of Hindus is very alarming.
And look on the stage, all secular people are there.
And most importantly, dividing on language and some culture values, it won't stop there.
We have to break every part of the Country to accommodate their demands.
It will be anti-thesis to the whole Idea of vasudaika kutumbam.
So No Tulu nadu state going to happen.
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swaraj first. killing byaris later. the language is already in a vulnerable state and if we wanted vaisudaika kutumbam everyone could have all just opted for pakistan.
the very idea of vaisudaika kutumbum makes me want rip my arms off and replace them with chicken wings and then dildo myself with kitchen knives
the very idea of vaisudaika kutumbum makes me want rip my arms off and replace them with chicken wings and then dildo myself with kitchen knives
Last edited:
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Feel free yourself buddy.swaraj first. killing byaris later. the language is already in a vulnerable state and if we wanted vaisudaika kutumbam everyone could have all just opted for pakistan.
the very idea of vaisudaika kutumbum makes me want rip my arms off and replace them with chicken wings and then dildo myself with kitchen knives
I know these movements how they starts and how they end up big.
There is no such thing as movement in this country.
Only religious movements are valid, as they are bat shit crazy in their upasana.
If you want to feel so sentimental about some thing, you can worship our country and try making your fellow Indian lives better.
All seperatist movements are just political tools employed by people.
Our state was based on language. But now it is hardly protects our Telugu language from extinction.
To protect your languae, either you should have great literature or massive popularity.
Mark my words. Congress will do all magics in your state coming years. As it is the only state they have, they will do any thing for power.
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