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==History== |
==History== |
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The earliest available epigraphic evidence indicating Bunt presence in Tulu Nadu are the ''Chokipali'' inscriptions from the 9th century C.E., found in the village of Chokkadi near [[Udupi]], wherein the ''Bunt'' warriors are described along with the [[Shivalli Brahmins]].{{Citation needed|date=December 2011}} |
The earliest available epigraphic evidence indicating Bunt presence in Tulu Nadu are the ''Chokipali'' inscriptions from the 9th century C.E., found in the village of Chokkadi near [[Udupi]], wherein the ''Bunt'' warriors are described along with the [[Shivalli Brahmins]].{{Citation needed|date=December 2011}} |
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[[Edgar Thurston]], an ethnographer and administrator of the [[British Raj]] described the Bunts in 1909:<ref name="Thurston1909">{{cite book |url=http://www.archive.org/stream/castestribesofso01thuriala#page/148/mode/2up |title=Castes and Tribes of Southern India |volume=1 |first1=Edgar |last1=Thurston |location=Madras |publisher=Government Press |year=1909}}</ref> |
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{{quote|At the present day, the bants of canara are largely the independent and influential landed gentry, some would say perhaps the substantial [[Yeomanry]]. They still retain their manly independence of character, their strong and well developed physique, and they still carry their heads with the same haughty toss as their forefathers did in the stirring fighting days when. as an old proverb had it,’ The slain rested in the yard of the slayer.’ And when every warrior constantly carried his sword and shield. Both men and women of the bant community are among the comeliest of Asiatic races, the men having high foreheads and well-turned [[Aquiline nose]]s.}} |
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According to S. D. L. Alagodi, the Bunts "... originally belonged to the warrior class. Being the martial race of Tulu Nadu, they served the ruling chiefs which brought them considerable benefits and allowed them to become the landed gentry of the region,"<ref name=Alagodi2006p143 /><ref>{{cite book|last=Hegde|first=Krishna|title=Feudatories of Coastal Karnataka|year=1990|publisher=[[Bharatiya Vidya Bhavan]]|pages=10 '''Coastal Karnataka was home to number of feudatory rulers. All of them being Bunts following matrilineal inheritance called Aliya Santana and favouring both the Hindu and Jain Faith'''}}</ref> These feudatory states of the Bunts were at their peak during 15th – 18th centuries C.E.{{Citation needed|date=November 2011}} Some notable Bunt clans who were sovereign of these states are the Honneyakambalis of Hosangadi,<ref>{{cite book|last=Udaya, B|title=The Honneyakambali Rulers of Hosangadi|year=2000|publisher=Kannada University|location=Hampi|pages=131–145}}</ref> Samantha Rajas of [[Mulki, India|Mulki]],<ref>{{cite book|last=Vasanta Madhava K.G|title=The Savant Rulers of Mulky: An Analysis|year=2000|publisher=[[Kannada University]]|location=[[Hampi]]|pages=203–221}}</ref> Bhair Arasas of [[Karkala]],<ref>{{cite book|last=Bhat, Padekal Vishnu|title=The Bhaira Rulers of Karkala|year=2000|publisher=[[Kannada University]]|location=Hampi|pages=38–66}}</ref> Arasas of [[Kumbla]],<ref>{{cite book|last=Bhat, Uppangala Rama|title=Kumble Dynasty|year=2000|publisher=[[Kannada University]]|location=Hampi|pages=96–130}}</ref> Ajilas of [[Venur]],<ref>{{cite book|last=Poojary, Tukaram|title=The Ajilas of Venur|year=2000|publisher=Kannada University|location=Hampi|pages=222–237}}</ref> Tolaharas of Suralu near Udupi,<ref>{{cite book|last=Shetty, Jagadish B|title=The Tolahas of Sural|year=2000|publisher=Kannada University|location=Hampi|pages=9–19}}</ref> Heggades of [[Vitla]],<ref>{{cite book|last=Bhat, Pundikai Ganapayya|title=The Domba Heggade Chieftains of Vittal|year=2000|publisher=Kannada University|location=Hampi|pages=189–202}}</ref> Chowtas of [[Ullal]]/[[Moodabidri]],<ref>{{cite book|last=Prabhakar, Peter Wilson|title=The Choutas of Puttige-Moodbidri|year=2000|publisher=Kannada University|location=Hampi|pages=146–188}}</ref> and the Bangas of Bangadi.<ref>{{cite book|last=Shenoy, Y. Umanath|title=The Bangas of Bangadi|year=2000|publisher=Kannada University|location=Hampi|pages=67–95}}</ref><ref>{{cite web|last=Kamat|first= Jyotsna|title=History of India:Abbakka the Brave Queen (C 1540-1625 CE)|url=http://www.kamat.com/kalranga/itihas/abbakka.htm}}</ref> The feudal life and society of Bunts began to disintegrate in the succeeding colonial British Raj period and the Bunts today are a largely urbanized community.<ref>{{cite web|last=Raghuram|first=M|title=Bunts feel at home wherever they are|url=http://www.dnaindia.com/lifestyle/report_bunts-feel-at-home-wherever-they-are_1373019|publisher=[[Daily News and Analysis]]}}</ref> |
According to S. D. L. Alagodi, the Bunts "... originally belonged to the warrior class. Being the martial race of Tulu Nadu, they served the ruling chiefs which brought them considerable benefits and allowed them to become the landed gentry of the region,"<ref name=Alagodi2006p143 /><ref>{{cite book|last=Hegde|first=Krishna|title=Feudatories of Coastal Karnataka|year=1990|publisher=[[Bharatiya Vidya Bhavan]]|pages=10 '''Coastal Karnataka was home to number of feudatory rulers. All of them being Bunts following matrilineal inheritance called Aliya Santana and favouring both the Hindu and Jain Faith'''}}</ref> These feudatory states of the Bunts were at their peak during 15th – 18th centuries C.E.{{Citation needed|date=November 2011}} Some notable Bunt clans who were sovereign of these states are the Honneyakambalis of Hosangadi,<ref>{{cite book|last=Udaya, B|title=The Honneyakambali Rulers of Hosangadi|year=2000|publisher=Kannada University|location=Hampi|pages=131–145}}</ref> Samantha Rajas of [[Mulki, India|Mulki]],<ref>{{cite book|last=Vasanta Madhava K.G|title=The Savant Rulers of Mulky: An Analysis|year=2000|publisher=[[Kannada University]]|location=[[Hampi]]|pages=203–221}}</ref> Bhair Arasas of [[Karkala]],<ref>{{cite book|last=Bhat, Padekal Vishnu|title=The Bhaira Rulers of Karkala|year=2000|publisher=[[Kannada University]]|location=Hampi|pages=38–66}}</ref> Arasas of [[Kumbla]],<ref>{{cite book|last=Bhat, Uppangala Rama|title=Kumble Dynasty|year=2000|publisher=[[Kannada University]]|location=Hampi|pages=96–130}}</ref> Ajilas of [[Venur]],<ref>{{cite book|last=Poojary, Tukaram|title=The Ajilas of Venur|year=2000|publisher=Kannada University|location=Hampi|pages=222–237}}</ref> Tolaharas of Suralu near Udupi,<ref>{{cite book|last=Shetty, Jagadish B|title=The Tolahas of Sural|year=2000|publisher=Kannada University|location=Hampi|pages=9–19}}</ref> Heggades of [[Vitla]],<ref>{{cite book|last=Bhat, Pundikai Ganapayya|title=The Domba Heggade Chieftains of Vittal|year=2000|publisher=Kannada University|location=Hampi|pages=189–202}}</ref> Chowtas of [[Ullal]]/[[Moodabidri]],<ref>{{cite book|last=Prabhakar, Peter Wilson|title=The Choutas of Puttige-Moodbidri|year=2000|publisher=Kannada University|location=Hampi|pages=146–188}}</ref> and the Bangas of Bangadi.<ref>{{cite book|last=Shenoy, Y. Umanath|title=The Bangas of Bangadi|year=2000|publisher=Kannada University|location=Hampi|pages=67–95}}</ref><ref>{{cite web|last=Kamat|first= Jyotsna|title=History of India:Abbakka the Brave Queen (C 1540-1625 CE)|url=http://www.kamat.com/kalranga/itihas/abbakka.htm}}</ref> The feudal life and society of Bunts began to disintegrate in the succeeding colonial British Raj period and the Bunts today are a largely urbanized community.<ref>{{cite web|last=Raghuram|first=M|title=Bunts feel at home wherever they are|url=http://www.dnaindia.com/lifestyle/report_bunts-feel-at-home-wherever-they-are_1373019|publisher=[[Daily News and Analysis]]}}</ref> |
Revision as of 01:29, 23 January 2012
Languages | |
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Tulu Kannada (Kundagannada dialect) | |
Religion | |
Hinduism Jainism | |
Related ethnic groups | |
Jain Bunt Samantha Kshatriya |
Bunt (/[invalid input: 'icon']ˈbʌnt/, Tulu: ಬಂಟರ, Kannada: ಬಂತವರು, previously spelled Bant, are a community of erstwhile nobility, feudatory and gentry from the region of Tulu Nadu in the south west of India which comprises the districts of Udupi and Dakshina Kannada in the Indian state of Karnataka and Kasaragod taluk of Kerala. The Bunts claim Kshatriya descent from the Nagavanshi lineage[2][3][4][5] and are classified as Forward caste[6][page needed][7][page needed] by both the national and state governments of India. They traditionally follow a matrilineal system of descent and kinship and were endogamous.
Etymology
The word Bunt means powerful man or soldier in the Tulu language.[8]
Origin
There are various theories and legends surrounding the origin of the Bunt community. They all suggest that the Bunts are not native to the Tulu Nadu region and are migrants from Northern India.The legends and theories connect the Bunts to the Nāga of Hindu mythology as well as the historical Scythian people.[citation needed]
The 17th century Brahmin-inspired books Keralolpathi, written from the Nambudiri Brahmin perspective, and the Grama Padhati of Tulu Brahmins both describe the Nairs of Kerala and the similarly matrilineal Bunts of Tulu Nadu as descendants of mercenaries who accompanied the priestly Brahmins to Kerala and Tulu Nadu respectively from Ahichatra, the capital of an Indo-Aryan kingdom called Uttara Panchala which finds mention in the epic Mahabharata.[9][page needed] The remains of this city have been found in the village of Ramnagar, Uttar Pradesh.[10]
History
The earliest available epigraphic evidence indicating Bunt presence in Tulu Nadu are the Chokipali inscriptions from the 9th century C.E., found in the village of Chokkadi near Udupi, wherein the Bunt warriors are described along with the Shivalli Brahmins.[citation needed]
According to S. D. L. Alagodi, the Bunts "... originally belonged to the warrior class. Being the martial race of Tulu Nadu, they served the ruling chiefs which brought them considerable benefits and allowed them to become the landed gentry of the region,"[8][11] These feudatory states of the Bunts were at their peak during 15th – 18th centuries C.E.[citation needed] Some notable Bunt clans who were sovereign of these states are the Honneyakambalis of Hosangadi,[12] Samantha Rajas of Mulki,[13] Bhair Arasas of Karkala,[14] Arasas of Kumbla,[15] Ajilas of Venur,[16] Tolaharas of Suralu near Udupi,[17] Heggades of Vitla,[18] Chowtas of Ullal/Moodabidri,[19] and the Bangas of Bangadi.[20][21] The feudal life and society of Bunts began to disintegrate in the succeeding colonial British Raj period and the Bunts today are a largely urbanized community.[22]
Subdivision
Traditionally the Bunt community was divided into various sub divisions. The customs and traditions of each subdivision differed slightly. Though today the definition of subdivision is very vague since over time the homogenization of Bunt customs and traditions has resulted in near extinction of subdivisional difference.[original research?]
The principal subdivisions of the Bunts are as follows[23][page needed]
- Masadika Bunt:The single largest subdivision of the community.an overwhelming majority of Bunts belong to this subdivision.the Masadika Bunts natively speak the Tulu language and follow the aliya santana system of matrilineal inheritance. They inhabit or originally hail from the region between Kasaragod town in Kerala and Brahmavar in Udupi district, Karnataka
- Nad Bunt : The Nad Bunt also known as the Nādava are the second largest subdivision among the Bunts and form a sizeable minority within the Bunt community.The Nad Bunt natively speak Kundagannada, a dialect of the Kannada language, and follow the aliya santana system of matrilineal inheritance. They inhabit or originally hail from Kundapura taluka in Udupi district, Karnataka (north of Brahmavar)
- Parivara Bunt : The Parivara Bunt are a minuscule minority within the Bunt community and number around few thousands.The Parivara Bunt natively speak the Tulu language but unlike other subdivisions they follow the makkala santana system of patrilineal inheritance. Scattered populations of the Parivara Bunt are mostly found in the taluka of Sullia in Dakshina Kannada district, Karnataka, and also adjoining parts of Kodagu district, Karnataka and Kasaragod taluka of Kerala. Their customs and traditions are a mixture of Bunt customs and those of the shivalli brahmins.
- Jain Bunt: the Jain Bunts are traditionally defined as a distinctive subdivision of the Bunt community and sometimes classified as a separate community in itself because they are Jains by faith while the other subdivisions are Hindu. The subdivision arose when some Bunt feudals embraced Jain traditions during the rule of the Hoysala Empire who propagated Jainism. They number around few thousands and speak either the Tulu language or Kannada language. They follow the aliya santana system of matrilineal inheritance, except for a few families who have taken to priestly duties. Their customs are a blend of the Jain customs and those of the Hindu Bunts.
Until the 20th century the rules of intermarriage and interdining were in existence and strictly followed. The community as a whole practised endogamy but subdivisional exogamy was practised only by the Masadika and the Nad who freely intermarried with each other. The Parivara and Jains favoured endogamy and though interdined with other subdivisions but did not intermarry except for rare instances where a woman from the Parivara subdivision could enter into marriage with a man from other subdivisions and a man from the Jain subdivison could enter into matrimonial alliance with a woman from other subdivisions. Apart from the above mentioned principal subdivisions there are about 90 clans found among the Bunts[24][page needed][25][page needed]
These clans claim descent either from the Alupas or Perumal kings[24][25] and were feudatories or rulers of small principalities that existed in Tulu Nadu until the period of British Raj.The Ballal Bunts until the 20th century as a rule neither interdined with other Bunts since they are strictly vegetarian and preferred endogamy.[26] The heads of ballal families mandatorily undergo the Upanayanam ceremony and wear the sacred thread called Janivara or Janeyu.[26] Wearing of the sacred thread and practising vegetarianism is not a compulsion for other Bunts,but apart from the Ballals. Heads of other Bunt families who were erstwhile royalty or have the privileges of “Pattam” (the highest Hereditary title of nobility in Tulu Nadu region)[26] as also certain families called “Shetty Vala’’ and “Hegde’’ who are “Mukteshwar’’ or Muktesar (Administrative Trustees) of temples and solved civil or criminal disputes of areas they had jurisdiction in former times also wear the sacred thread.[26]
Language
Bunts are highly multilingual and are generally well versed in languages besides their mother tongues of Tulu and Kundagannada (a dialect of Kannada or Kanarese highly influenced by Tulu). Tulu is the mother tongue of majority of Bunts, who originally inhabit or hail from Kasaragod uptil Brahmavara (north of Udupi city). Bunts in Kundapura taluk (north of Brahmavara) speak the Kannada dialect of Kundagannada natively. The Tulu speaking Bunts are called 'Tuluva' Bunt and Kannada speaking ones are called 'Kannadiga' Bunt. Tuluva Bunts generally call Kannadiga Bunts as 'Badakaydagul' which translates into "our people in the north." There is also term called 'Thenkaydagul' which refers to Bunts who live south of the Payaswini river in Kerala.
Religion
Bunts are Hindus who primarily worship Adi Shakti and can be termed as Shaktas, but Bunts are not exclusive Adi Shakti worshippers, they worship all gods of the Hindu pantheon including Shiva and Vishnu as aspects of the divine mother Adi Shakti. Other favoured deities of the Bunts include Ganesh, Subrahmanya, Krishna and Mariamma. Bunts believe that all gods of the Hindu pantheon are nothing but various aspects of Adi Shakti. In her spiritual form Adi Shakti is attributeless and is sometimes referred to as Ullaya or Ullaldi in Tulu and Parambrahma in Sanskritised Tulu which means impersonal god, Bunts therefore are monotheistic but at the same time worship all gods of the Hindu pantheon without any difference. Bunts believe that the way to moksha or liberation is through bhakti of any aspect of the divine mother. They are therefore followers of Bhakti philosophy, therefore throughout Tulu Nadu there are numerous temples dedicated to various Hindu gods patronised by Bunts. Also believed is that the first temple to be built in Tulu Nadu was that of Adi Shakti in Kunjarugiri near Udupi by Lord Parshurama, the sixth incarnation of Vishnu and a great Shiva devotee. Parshurama is credited to have created Tulu Nadu which is part of Parashurama Kshetra or Kerala, mentioned in the Puranas by reclaiming land from the sea god Varuna by throwing his divine axe or parashu, hence Tulu Nadu is also referred to in the Puranas as Parashurama Shrishti, "The world created by Par[a]shuram".
Bunts greatly revere the serpents, specifically the cobras, which are considered to be sacred creatures and embodiment of serpent deities. Naga Dever (serpent gods) are usually worshipped in sacred groves called 'nagabana' which are usually situauted adjacent to traditional Bunt homes called Guthu da ill. Nagabana shrines contain serpent images carved on pieces of stones. There are many serpent idols in a shrines owing to the belief that there are lakhs of sepent gods like Ananta, Vasuki, Thakshak and Karkotaka, which are mentioned in the Puranas. The main serpent deity of the Bunts is Nagaraja Vasuki who is considered the king of all serpents. The elaborate rituals of serpent worship that is practised in both Tulu Nadu and Kerala began with the advent of Bunts and Nairs in these regions. A paddana, an oral legend in Tulu, mentions Bunts as Kshatriyas (warriors) of Nagavamsha (serpent dynasty), the original Nagaradhakas (serpent worshippers) who migrated from the serpent kingdom of Achichatra Madastana in the north to Tulu Nadu. Serpent worship rituals observed by Bunts is of three types: Naga Tanu and Ashlesha Bali rituals done under the priesthood of Shivalli Brahmins and organisation of rituals dances of Nagamandala, which involves two ritual dancers. One from the Nagapatri subcaste of Shivalli Brahmins and the other dancer who belongs to a small community of ritual dancers called Bolli Pambadas. The pomp and grandeur with which Bunts observe these rituals can only be matched by the serpent worship traditions of Kerala.
What is unique to all communities in Tulu nadu which includes the Bunts as well is their reverence of various spirits which are of both puranic and local origins, in addition to the established gods of Hinduism. Daivas or bhutas as they are referred to do not have a set form of physical representation. Symbolically a piece of rock is sanctified and considered as Daiva/Bhuta. Figurines made of wood or metal, are also used as symbols of Daiva/Bhuta, Planks of wood or stone pillars with a niche and a conical or a flat stone on its top also are symbols of the spirit. Some of the stronger spirits have more elaborate stone pillars and may even have temple-like permanent abodes called Daiva Saana or Boota Atte. These shrines can be both elaborate or simple. simple structures are usually with single cells with projecting thatched roofs. Elaborate ones resemble temples built according to the Dravidian style of temple architecture. Both elaborate or simple Spirit shrines are built according to the guidelines of Vastu Shastra. A number of weapons, made of metal, are kept in the Daiva Sanaas. Some of the more revered Daiva/Bhuta have ornaments made from oblations of devotees. These ornaments (called abharana) are displayed during the yearly festival called Bhuta Kola or Dharma Da Nema, when the spirits are propitiated by the devotees. Ritual Dancers belonging to the Pambada ,Nalike or some other castes adorn make-up and dance to the tune of recitations called Paddanas. These songs tell the story of the particular spirit and its relationship with the people that it protects. Each Daiva/Bhuta has its own unique costume and style of make-up. The Ritualdancer dances away at night to the beat of drums and other musical instruments Called Panchavadyam, Some time later the Ritualdancer goes into a trance and is overwhelmed by the spirit's power.At this time He makes predictions or suggests solutions to the devotees problems. The Bunts and other communities of Tulu Nadu seek protection from these good natured spirits. These spirits are classified as belonging to the whole village, or to a particular community or caste, or of a family. Some spirits are favored by certain communities, e.g. Bobbariya has a special place in the heart of the mogaveera community of Tulu Nadu. Jumadi,Jarandaya,Pilichamundi are considered as kingly spirit and are worshipped by many Bunt families as their family deity. Some of these spirits are of puranic origin e.g.Jumadi, Vishnumurti , Brahmer,Virabhadra who are identified with Dhumavati, Vishnu, Brahma and Virabhadra of the Puranas .Others are spirits of departed souls who were prominent figures in the community and had done good deeds while they were alive and attained moksha. e.g. Annappa Panjurli,Jarandaya etc. Yet some are of Totemic origins who are considered as Lord Shiva's, attendants or Ganas like Pili-chamundi (Tiger), Nadigone (Bull), Mula Mysondaya (Buffalo) etc. There are hundreds of spirits that are worshipped in Tulu nadu.Worship of the Daivas/Bhuta gives Tulu Nadu a distinct cultural identity.It is thought that before bhakti Hinduism was introduced to the region, the spirits were the Protector deities worshipped by the local people.Shaktism and Shaivism were the main religious branches of Hinduism and since spirits are naturally associated with Shiva who is called Bhutha natha (Lord of the divine spirits). With the advent of Vaishnavism, the spirits attained a secondary role to the numerous other gods of Hindu pantheon. Yet, these spirits did not lose their place in the history of Tulu nadu, as they are worshipped even today with great reverence. Vaishnava Shivalli Brahmins, accepted the spirit's divinity and facilitated their worship in Tulu nadu. It is not uncommon to see the yearly ceremonies for the spirits conducted in the households of Bunt landlords, attended by the local village people including the vaishnava brahmins who seek the blessings of these spirits. The shivalli brahmins also worship these spirits as their family deities.Similar rituals called Theyyam are practiced by Malayalis in North Kerala.
Bunts also revere an Avadhuta called Bhagawan Nityananda.His origins are very sketchy,as he rarely spoke and spent most of his time in meditation,but he had great following among the Bunts in particular. He Lived Between 1897 - 1961 and travelled through much of southern India. He initiated many Bunts into the sanyasi order of life
The Bunts also follow a custom similar to Onam festivities of Kerala by welcoming Mahabali a pious Hindu king who was born among asuras in their homes and honour his great devotion to lord Vishnu on bali pratipada during Diwali. It is considered on this day Mahabali attained moksha
Cuisine
Bunts form one of the major communities of Coastal Karnataka. Their cuisine draws inspiration from the local produce and fruits found in this region. Rice is used imaginatively to create a vast range of delicacies.Apart from certain clans among Bunts who strictly follow a vegetarian diet most Bunts aren't strictly vegetarian and eating of meat mainly of Fish and Fowl is permitted,But as caste Hindus consumption of Beef and meat from certain animals such as Pork is strictly prohibited[2] and doing so often resulted in excommunication or undertaking purificatory rituals during the pre-independence era.The most favoured meat preparaton of the Bunts is the chicken curry called kori gasee. Jackfruit, Banana, Mango etc., are used in various forms to prepare a wide variety of detectable dishes ranging from Kundapur to Kasargod, the Bunt cuisine contains many variations in use of ingredients and methods of preparation. This has only enhanced the distinctive flavors of each region and lent freshness to the culinary marvels of the community
The cuisine of Bunts is popular all over India especially in and around Mumbai where many Bunts own a number of hotels and restaurants . Bunts specialise both in vegetarian and non-vegetarian dishes.Among non-vegetarian dishes, Kori Rotti,Kane Gasee,Neer Dosa and kori gasee are well known. Vegetarian dishes include Gullāa Chutney,Pāthrode and Neer dosa Chutney
Traditional pastime
Bunts have always had a penchant for manly sports especially Kambala- water buffalo racing. In ancient times Bunt kings used to organise Arasa kambala where people would compete for a huge price money in offer. Nowadays kambala are organised by associations run by Bunts.
Kori - katta a form of Cock fighting which is banned by the government of India due to pressure of animal activists was something which Bunts loved to organise.
Another passion of Bunts is Yakshagana, a form of theatrical opera similar to Kathakali of Kerala. Stories from the Hindu mythology are usually depicted in them. A popular yakshagana play among the Bunts is based on the Devi Mahatmyam.
Traditional houses
Traditionally Bunts lived in a joint family system wherein generation of maternal relatives lived in a large single bungalow.[citation needed] This system, called Manetana, is similar to the Tharavadu system of the Nairs. These Bunt bungalows are locally known as Guthu da ill or Beedu Mane, which translates into house of prestige.[citation needed] Royal palaces among the Bunts were called ArasaMane.[citation needed] Since Bunts were landlords or small feudatory,[clarification needed] the location of the house was generally at the centre of the their family landholdings.[citation needed] The head of each household was the eldest male member known as Yejamanaye.[citation needed]
Situated amid fields and gardens, Bunt homes generally followed a distinct pattern of architecture taking into account the guidelines of the Vastushilpa - the traditional Hindu system of architecture.[citation needed] These houses have an entrance through a large door called the Hebba Bakil. The Hebbakil generally made of teak wood had intricate carvings on them. The hebbakil gives way to an open yard called the Angala. Angala is walled on all the four sides and the walls are generally carved. Following the angala is the Chawadi or the main courtyard where the landlord met his tenants or solved matters pertaining to village disputes etc. The chawadi is decorated with wooden pillars called Khamb which are carved with images from Hindu mythology etc. Chawadi had to be elaborately decorated,the more the decoration of a chawadi, that much affluent a particular household was considered. Inside the Chawadi is the Nadu mane or the middle portion of the house, which was used only by the members of the house and entry to it was restricted to non-Bunts. Some houses have a small well created in the nadu mane for use of family members. Besides the Nadu mane a separate room is reserved for daily worship called Devarakonaye. Apart from this there is another room called gundakonaye where paraphernalia related to rituals of nagaradhane or bhuta kola was kept. Sometimes even the jewels belonging to the main Hindu temple of the village were kept here. These jewels belonging to the village deities were displayed only once in year during the annual temple festival called Ayana. Besides these there are several other rooms used for storing agriculture produce as well as bedrooms etc. Kitchen called adpil was located in the south east. A little distance from the house is the sacred grove called Naga Bana which are basically serpent shrines. The serpent shrines generally consisted of many stones on which Serpent images were carved. Special Pujas as held at these shrines every month on sankranti. Other rituals of Nagaradhane are also performed but they do not follow a distinct time pattern. Further away from the nagabana is the Daivasaana (temple of the spirit deities).Annual ritual dances of the Bhuta Kola are held at these shrines.[citation needed]
Such traditional Bunt houses can still be seen across the Tulu Nadu region. One of the well preserved houses, Kodial Guthu, stands at the centre of Mangalore city.[27][28] Other examples can be seen at Badil Guthu[29] in Kannur, Dakshina Kannada "Ullipady Guthu" near Bantwal, Kolnadguthu near Mulki, Bettampady Guthu, Thokur Guthu, Paddana Guthu, BavaGuthu, Bellakonja Guthu, on the outskirts of Mangalore city, Balladi Guthu and Shirva Nadibettu[30] near Udupi,Kodethuru Guthu near Kinnigoli as well as "Yedthre", "Kandavara" ,"Kolkebail" houses in Kundapura and "Santhya guthu" near Mangalore. Yelluruguthu is notably the largest house,representing six adjoining villages (Maganes) namely Kunjuru,Yelluru, Kolachuru, Ulluru, Majuru, Maniyuru etc. in the second largest village of Udupi Taluka, Yellur with the hereditary Mukteshwara of Yellur Vishweshwara temple.Prominent royal houses of the Bunts called Aramane are the Mulki Aramane, Kuthyar Aramane, Vitla Aramane, Kannajar Doddamane and the Maipady palace near Kasaragod,[31] among others.
Organisation
There are many organisations that cater to the needs of the community. The oldest among them is the Bunts Mathr Sangha based in Mangalore.[32][33] Since the 20th century when Bunts began to emigrate out of their native Tulu Nadu region various organisations were formed outside Tulu Nadu, such as the Bunts Sangha Mumbai established in 1927 in what was then known as Bombay. There are also organisations abroad, such as the Bunts Sangha of Kuwait and Bunts Sangha of the United Kingdom.
See also
References
- ^ Aji, Sowmya (16 January 2007). "Abhi could be ghar jamai!". The Times Of India.
- ^ a b People of India: Maharashtra - Kumar Suresh Singh, B. V. Bhanu, Anthropological Survey of India - Google Books
- ^ Kishori Lal Faujdar: Uttar Pradesh ke Madhyakalin Jatvansh aur Rajya, Jat Samaj, Monthly Magazine, Agra, September–October 1999
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- ^ D A I J I W O R L D
- ^ D A I J I W O R L D
- ^ Mangalorean.com- Serving Mangaloreans Around The World!
- ^ http://nadibettuhouse.com/Aboutus.html
- ^ http://www.ksd.kerala.gov.in/places.htm
- ^ Mangalore Bunts Sangh Felicitates Achievers from Various Fields
- ^ Mlore Prof B M Hegde Exhorts Bunt Elders to Walk their Talk