Nador (caste)

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Nadavaru(Kannada:ನಾಡವರು) or Nadavar(Kannada:ನಾಡವರ) or Nador (Kannada:ನಾಡೋರ) is the name of a caste from Karnataka, India, found primarily in the coastal places of Uttara Kannada district formerly known as North Canara and nowadays they spread all over the World. They speak Nadavar dialect of Kannada called Nadavar kannada( ನಾಡವರ ಕನ್ನಡ ). Thay are a prominent business community of Uttara Kannada district of Karnataka, India.

Etymology and origins[]

Nadavaru means The people of Nadu or Country.Supposedly they converted to Hinduism from Jainism between the 16th and 18th centuries. One can find Golibeera, Jain beera, Jain Jataka,Jainism temples in Nadava villages.

People[]

Nadavaru speak Nadavar kannada (ನಾಡವರ ಕನ್ನಡ). which is a form of kannada and It has significant phonological variations from other Kannada dialects.

As per 1883 Kanara gazette, both men and women were tall and strong, and most of them were well featured. Many own a large area of land. Some were village headmen and moneylenders. They are now mainly found in the coastal taluks of Karwar, Ankola, Kumta and other parts of Uttara kannada.Nador community is dominant in Ankola and Gokarna region.Literacy rate of Nadavar community is 99%. They are highly developed and socialised community in their region and their Population is less than one lakh.

History[]

Queen Chennabhairadevi and Nadavaru / Nadava / Nador. The Uttara Kannada district was known as Ankola Province before the British rule. Sheila Inscription in the village of Bhavikeri, Ankola was inscribed in the Vijayanagara Empire King Bukkarayana period of 1362 AD, which is said to be the Ankola Nadu region, which was a Vijayanagara period. Nadavaru Trained Cavalry in Ankola's Jamagod. He was Army Commander of Nadavara Community in Karnataka Coastal  Region Vijayanagar Empire Cavalry. After the fall of the Vijayanagara Empire from the war of 1565, the fort of Ankola was ruled by the Jain Queen of Gerusopa.  During the period the Portuguese invaded the coastal belt and were successfully confronted by Queen Chennabhairadevi of Gerusoppe. After the fall of Vijayanagara, Jain queen Channabhairadevi, Nadavaru originally belonged to the Jain community.

Nadavaru joined as a soldiers, And for the loyalty of the Swami, the Jain queen Channabhairadevi made the Nadavaru highest military leader in the Gerusoppe Empire Army.

Nadavars were soldiers during the rule of Vijayanagara, Keladi Nayakas and . They fought as cavalrymen and infantrymen. They were very prominent in the army of queen Chennabhairadevi of Gerusoppa. They were part of the feudal setup. They traditionally kept peace in the regions also. The Portuguese who originally came as traders to India found looting of ports a cheaper way of obtaining goods and browbeating port traders into trading only with them. In the early eighteenth century, Portuguese fleets repeatedly attacked and damaged various coastal towns of Basrur, Barkur, Honnavara, Kumta, Gokarna, Mirjan and Torke near Kumta. The fleets caused extensive damage to the properties and looted. The Mahabaleshwar Temple, Gokarna was also said to have been damaged. To resist the Portuguese soldier clans of Nadavaru were made to settle around Gokarna and all riverine entry points like, Gangavali, Mirjan, Chandavar, Baad etc. They were agrarian people who prospered from hardwork and later education.

Nadavars as landowners[]

Until the first half of the twentieth century, Nadavaru were mainly landowners and farmers. Nadavaru lived in joint families and their income was from farmlands and temples. At the end of the nineteenth century, the Tenancy Act and the Land Activation Act were proposed with an objective to improve the relations between Jamindars (Landlords) and Raiyatas (Farmers). The British Colonial Rule raised the taxes on land and lowered the land rent. A separate Agricultural Department was created by Viceroy Lord George Curzon (1899–1904 A.D) to oversee the successful implementation of the new land tax law. Many Nadavaru landlords could not collect enough land rent to pay the taxes and lost most of their lands. Still they possessed enough land to live quite comfortably but had to curtail their expenses. For the non-payment of taxes on land, they lost most of the remaining little pieces of land that they inherited from their fathers and some lost even their homes. A handful of local merchants just by paying the pending or unpaid taxes purchased lands lost by the Nadavaru for incredibly low prices. In Karnataka, Nadavaru were the major sufferers during the period of the Non-tax Payment Movement. Nadavar's is an Influential and Powerful Community in Uttara Kannada district.

Contributions to the Independence of India[]

Even though the Nadavar community is small in size, its contribution to the independence of India is commendable. During the Salt Satyagraha (non-tax payment movement) from 1930 to 1934 A.D, the audacious Nadavaru peacefully participated in Mohandas K. Gandhi's Ahimsa (non-violence) revolt. It was a long-awaited opportunity for them to oppose the British rule. Many Nadavar men were imprisoned up to six years near New Delhi. Many villages such as Soorve, Shetageri were participated in the freedom struggle in huge numbers and in November 1942 A.D, the entire Nadavar community, including many women, participated in the Quit India Movement (non-violence freedom movement) headed by Mahatma Gandhi. Some people even now get pension on the basis of their participation in freedom struggle. The evidence of the community members participating in freedom struggle is even referred in the palace of Mysore Maharajas(wodeyars). As eminent poet Dinakara Desai (ದಿನಕರ ದೇಸಾಯಿ) rightly put it in one of his couplets "NADAVARE NIJA NADIGARU(ನಾಡವರೆ ನಿಜ ನಾಡಿಗರು)"

ನಾಡವರೇ ನಿಜ ನಾಡಿಗರು ನೋಡು ಕಾಳಗವ ಹೂಡಿಹರು|| ಸ್ವಾತಂತ್ರದ ಸುಖದೂಟವನುಂಡು| ವಿಜಯನಗರದಲಿ ಕಾದಿದ ದಂಡು| ನಾಡವರಿಂದಿನ ದಾಸ್ಯವ ಕಂಡು| ಉಪ್ಪು ಮಾಡುವರು ಮುಂದಕೆ ಬಂದು| ಹಿಂದಿನ ಹುರುಪೇ ಇಂದಿಗೆ ಮೂಡಿ| ನಾಡವರೆಲ್ಲರೂ ಒಂದೆಡೆಗೂಡಿ| ಗಾಂಧಿ ಮಹಾತ್ಮರ ಕೊಂಬಿನು ಕೇಳಿ| ನೆಗೆದು ಕಾದುವರು ಧೈರ್ಯವ ತಾಳಿ| ನಾಡವರೇ ನಿಜ ನಾಡಿಗರು.

Religion[]

Jainism[]

Nadavars originally belonged to Jainism or Jain Community. There are Jain temples and Jain wells in the villages where the Nadavars live. In some villages the nadavars worship the(Jain Beera, Jain Jataka, Jain Guttu, Jain Giri and other gods) Jain deities. Nadavars elders in religious activities Dressed like dress Jains, In some cases the priests, of the Jain religion are called for Nadavars Community religious activities.This shows that the Nadavars were.

Numerous Jain articles and other articles still testify that Nadavars belonged to the Jain community.

Hinduism[]

Nadavars are Vaishnavas (Devotees of God Vishnu). They worship Lord Venkataramana Tirumala – Tirupati.

They played major roles in the religious functions of both Shiva and Vishnu temples until the early part of twentieth century. Nadavaru are Muktheshwaras (respected members) of many temples, including Mahabaleshwar Temple, Gokarna and Venkataramana of Ankola. Between the 17th and 19th centuries for many Nadavara families, temples were sources of income. They shared the revenues generated by the local temples. Most Nadavaru idolize their own fallen family heroes (Beera) and women of virtue (Sati) whom they worship on special occasions. Beera Shrines and Sati stones are common scenes in all most all Nadavara villages. Deepavali (Festival of Lights) called as Narak Chaturdashi is the most important festival for Nadavaru. The festivity is observed for three days as the celebration of Lord Krishna's victory over Narakasura.

Nadavara homes have miniature temples of Lord Venkateshwara and Tulsi in the frontyards close to their quarters. The family temple was solely intended for the family's private services. The temple architecture was a hybrid drawn from the blend of northern and southern Indian styles. The proportions of the temple were rigidly standardized. It was constructed on a three-foot-high by ten-foot-square foundation. Four ornate six-foot-tall pillars were erected from the four corners that supported the tiled roof. The temple did not have walls because of the warm climatic conditions. A carved stone statue of the God Vishnu and petite sandalwood sculptures representing their ancestors who died in the wars were kept in the centre of the temple. The family temple led to the decentralization of the Nadavara religious activities. The family temple played an important role in preserving the family integrity and harmony but isolated them from the other communities.

Culture and traditions[]

Festivals[]

Ugadi / Yugadi (Kannada: ಯುಗಾದಿ)[]

The name Yugadi or Ugadi is derived from the Sanskrit words Yuga (age) and ādi (beginning) ie "The beginning of a new age". Yugadi or Ugadi falls on "Chaitra Shudhdha Paadyami" or the first day of the bright half of the Indian month of Chaitra. This generally falls in late March or early April of the Gregorian calendar. It is the New Year's Day for Nadavaru.

The day is observed by drawing colourful geometric patterns on floor in front of the house called Rangoli (Kannada: ರಂಗೋಲಿ), mango leaf decorations on doors called Torana (Kannada: ತೋರಣ), buying and giving gifts such as new clothes, giving charity to the poor, special bath followed by oil treatment, preparing and sharing a special food and visiting Hindu temples. The festive food that combines all flavors – sweet, sour, salty, bitter. In Hindu traditions, it is a symbolic reminder that one must expect all flavors of experiences in the coming new year and make the most of them.

Makara Sankranti(Kannada: ಮಕರ ಸಂಕ್ರಾಂತಿ)[]

This is the Suggi (Kannada: ಸುಗ್ಗಿ) or harvest festival for farmers. On this auspicious day, girls wear new clothes to visit near and dear ones with a Sankranti offering in a plate and exchange the same with other families. This ritual is called "Ellu Birodhu" Here the plate would normally contain "Ellu" (white sesame seeds) mixed with fried groundnuts, neatly cut dry coconut and fine cut Jaggery (bella). The mixture is called "Ellu-Bella" (Kannada: ಎಳ್ಳು ಬೆಲ್ಲ). The plate contains shaped sugar candy moulds (Kannada: ಸಕ್ಕರೆ ಅಚ್ಚು [Sakkare Acchu]) with a piece of sugarcane. There is a saying in Kannada "Ellu Bella Thindu Olle Maathadi" that translates to 'eat the mixture of sesame seeds and jaggery and speak/do only good.' This festival signifies the harvest of the season, since sugarcane is also predominant in these parts. Ellu Bella, Ellu Unde, Bananas, Sugarcane, Red Berries, Haldi and Kumkum and small gift items useful in everyday lives are often exchanged among women.

Bandi Habba (Kannada: ಬಂಡಿ ಹಬ್ಬ)[]

Come May, it is the season for mangoes in Karwar, Ankola, Kumta, Honnavar and Bhatkal taluks in Uttara Kannada. It is also the season for Coastal Bandi habba Uttara Kannada District Bandi Habba "Bandi Habba" a folk festival. Basically, it is a festival for farmers to evoke the blessings of village deities before sowing. It is also celebrated in honour of those killed in wars and "Mahasatis" who sacrificed their lives to uphold the village tradition. It is called "Bandi Habba" because in ancient days the deities were placed on a "Bandi" (Kannada: ಬಂಡಿ) (a cart with four wheels) and taken in a procession.

The presiding deity of the festival is the gram devate Ammanavaru also known as Shanta Durga, Bhoomitai and Kanchika Parameshwari. The festival is celebrated for 2 to 12 days. This is the biggest festival where entire community and subjects come together. During the festival, "Kalasaa" (Kannada: ಕಳಸಾ) a small pot filled with rice grains is kept on a stone platform in the temple. The "Kalasaa" is decorated with flowers and ornaments and the mask of the deity is placed at the centre of the platform. Every day during the festival, Gunaga, the head priest, carries the "Kalasaa" on his head and goes in a procession. At night, the "Kalasaa" is placed on a platform called "Adukatte" and worshiped. "Hagarana", a folk dance, is the main attraction of the festival. "Hagarana" is then performed before the deity. After "Hagarana", the "Kalasaa" is taken to "Uyyale Chappara," a swing. The gunaga conducts the traditional rituals there. The festival brings people of different communities together. The festival can be a tourist attraction and provide opportunities to study the folk art, culture and tradition of the region.

Nool habba (Kannada: ನೂಲ ಹಬ್ಬ)[]

This festival is observed by all members of the family by wearing a sacred thread which is purified by almighty's blessings. Together all family members enjoy sumptuous vegetarian lunch on a banana plantain.

Nagar Panchami (Kannada: ನಾಗರ ಪಂಚಮಿ)[]

Special pooja is performed for "Snake God Nagraj". Our scriptures mention that we are descendants of snake. We prepare a special food known as "Sooli Rutti". Grated coconut is mixed in hot jaggary along with cardamom and a sticky paste is prepared. It is placed in rice floor dough and steamed in a turmeric leaf.

Dodda Habba(Deepawali)[]

Deepavali (Festival of Lights) is the most important festival for Nadavaru. The festivity is observed for three days as the celebration of Lord Krishna's victory over Narakasura and day called as Narak Chaturdashi followed by Amavaasyya(No moon day) and Bali Padyami. The evening before Narak Chaturdashi fresh water is taken form well and put in big copper pots which is cleaned and decorated. On Narak Chaturdashi day family members gets a coconut oil & turmeric paste massage from head to toe and drink bitter traditional syrup. Post hot water bath new cloths are worn and family deity is worshiped. Special & verity of breakfast is made from beaten rice. On the second day Amavaasyya(No moon day) is celebrated by performing Lakshmi Pooja. On the third day of Bali Paadyami they install Lord Balindra (Bali Chakravarthi) made by clay and worshiped. Family members enjoy sumptuous vegetarian lunch on a banana plantain. dana bidudu

Tulsi Habba (Kannada: ತುಳಸಿ ಹಬ್ಬ)[]

Every Nadavara home have a Tulsi plant. On this day a special pooja is performed. Tulsi is decorated with Sugarcane, Amala fruit branch, Tamarind fruit branch and lots of flowers. It is believed that on this day Tulsi Marriage is performed, post this event Nadavaru can go ahead with marriage functions. This is an important festival for Nadavaru.

Food[]

Community holds large area of cultivating land. Primarily they grow Rice, also cultivate cash crops like Sugarcane, Watermelon, Groundnut, Urad Dal etc. Our farm lands have plantations of Coconut, Mango, Beetle nut, Pepper, Cashew etc. In recent times we are also into fishery and prawn cultivation.

Traditionally we eat what we grow. "Ganji" is prepared by boiled rice with lots of water. "Hulga" is a form of sambar which is prepared by with coconut milk and added with lots of vegetables grown in backyard. "Kuchgakki Anna" – Boiled rice meal. "Shitlin Paladi" – Prawn gravy. "Hacchad Meen" – Fish dipped in coconut chetny with lots of tamrind and spicy. "Hanchi Rutti" – Indian bread prepared by Rice Floor and cooked on earthen pan and dried in fire. "Koli Aasi"- Chicken Curry, "Onaa Meen Saar"- Dried Finish Curry, "Shitlin Pudi"-Prawn dry dish, "Koli Sukka"-Chicken Dry and many more local delicacies which is unique to this community and place. Almost all food is simple and prepared by home grown items.

Customs[]

From birth to death, life in a Nadavars community is replete with tradition.

Birth and childhood[]

Pregnancy[]

'Seemantha' (Baby Shower) is a unique tradition which celebrates a woman's transition to motherhood. On the day of ‘seemantha’, women circle around the sacred 'tulasi katte' several times and lighting the lamp (deepa) and pray for good wishes. The mother in law presents a saree, gold, beetle leaves & beetle nut and 5 beetle leaves to the mothers and the relatives of the girl are reciprocate by decorating the young mother with 5 different types of flowers, food, gifts, jewellery among others.

On this ceremony, the bride is fed with an array of choicest dishes including 15 types of sweets. The pregnant woman after obtaining the consent of her mother in law leaves for her home.

Labour and birth[]

When a Nadavara woman begins expressing labour pains, the mid-wives surrounding the mother signal the arrival of the new- born baby by beating plates. As soon as the baby is delivered, the umbilical cord is cut and buried usually in the back yard. After the birth, sugar & banana are distributed to close relatives.

Cleaning Rituals[]

Five days after the birth of the baby the cleaning ritual begins. A ritualistic process of purification of both mother and baby begins. The entire house is cleansed with cow-dung mixed with water and the 'sacred water'(theertha) obtained from temple, is sprinkled in different directions of the house. On this occasion the naming of the baby takes place. On the 16th day the baby is ceremoniously placed in the cradle.

Cradle ceremony[]

On the day of placing the baby in the cradle, the elderly women in the family come together and sing folk-lullaby songs, in turns. While other women start distributing beaten rice, the relatives place money in the hands of baby. In order to protect the baby from the evil eye, a cow dung is placed in the area which is parallel to the direction, where the child's head rest, in the cradle. For 40 days, the mother is not allowed to perform any gruelling work. Meanwhile, the mother if she needs to venture outside the house, is allowed to go along with an escort. On the 40th day the mother mixes turmeric powder in the water and has a 'sacred bath'. This is the final act of cleansing. After her bath she decks herself with new silk sari & jewellery and in a ceremonial function draws water from the well. After pouring 1/4th of the water at the 'tulasi katte', the rest of the water is used to wash her legs. Later she goes to a local temple, accompanied by friends and relatives. On this day a special feast with array of dishes will be prepared. From this day onwards the mother takes part in all house hold activities and does not confined herself to bed.

During this ceremony the mother along with her new born baby pays a visit to her husband's house. In the absence of the mother and the child the cradle should not be removed

Rice ceremony[]

First grains of rice are fed to new born. First time the new born tastes food other than mothers milk. This is mainly a sweet meal. Now onwards the child can be fed with any food item.

Chowla and ear piercing[]

This ceremony which celebrates the child coming of age is observed by removing the hair on the scalp. This ceremony is not observed for all male children but only for the first male member of the family. On a predetermined day, the barber after symbolically obtaining permission from the elders of the family, removes hair from the cheek and cuts handful of hair. Later the child is given bath and brought inside the home. After the bath the child is made to sit on the lap of his Maternal Uncle. The ear lobes are pierced and the ear ring made by the goldsmith will decorate the ears of the child. After the symbolic distribution of sweets, a sumptuous feast will follow.

Akshrabhyasa[]

Nadavaru believes that education is important aspect of their life. Nadavaru have excelled across all walks of life only because of their strong education background.

Every child go through with a akshrabhyasa ritual. It is an auspicious occasion where child is given the first lessons of education. Parents hold the Childs’ hand with turmeric piece and letters are written on rice filled plate. Post completion of this ritual parents put their wards for learning and writing.

Marriage[]

A hundred years ago, Nadavara wedding customs were quite distinct. The marriage celebration lasted for five days. For the first three days, both the wedding parties carried out Homas at their dwellings separately. The purpose of Homa was to strengthen the bonds of alliance and camaraderie among relatives and friends. During those days for warriors, it was difficult to survive without unity. The wedding ceremony, which was on the fourth day lasted for the entire day and part of the night. The groom was the focal point of the wedding. Professionally trained, eight palanquin bearers carried the groom wearing, a saffron or red turban, to the wedding in a specially decorated palanquin. The groom's wedding party procession consisted of friends and families along with a carpenter, blacksmith, potter, barber, goldsmith and washer-man. His brothers and cousins who were the assigned bodyguards for the occasion surrounded the groom. Porters carrying fruits and clothes in bamboo baskets and Vajantris (live musical bands) stayed ahead of the procession. The bride wore a red sari embroidered in gold and silver threads. The priest performed the wedding ceremony in front of the bride's family temple.

The priest after the garland exchange ritual held a meeting in the family temple with the parents to bridge the differences, if any between the two parties. The evening was dedicated to the entertainment. Some kinds of entertainments were the most awaited events of the function. Attendees made fun of the newlywed couple. Fifty years ago, they did not marry people from other castes. Lately inter-caste marriages are taking place among Nadavara younger generations. In early 50s, they have been diversifying aggressively their interests towards education and commerce. Also of late the Nadavara girls are marrying boys of other castes which is unprecedented. The main reasons among others might be the social up-bringing, least bothered about their identity, and culture. That apart most of the girls take up professional studies and migrate to metropolis of India and other cities of the world, become financially independent. The Nadavara grooms are finding it very difficult to seek a professionally qualified bride of their choice. Although in the past, the Nadavara men choose to marry a Nadavara girl only despite he having better matrimonial prospectus keeping in mind the identity of the small community and thus preserving and developing the community its culture, with the financial independence now available to the Nadavara women they show a marked deviation from the traditional Nadavara culture.

Huvu Mudisuvudu (Engagement ceremony)[]

The relatives of a man who has attained marriageable age broach the subject of the marriage with a family who have an eligible daughter. When the first round of talk succeeds, the engagement ceremony is fixed on an auspicious day. The relatives of the 'eligible' daughter on a specific day proceed to the would-be-bridegrooms house and ratify the date of engagement. The third round of talks commence, when on the day of engagement, the would-be-grooms’ relatives along with the elderly villager visit the would-be-bride's house. This is ceremony is mainly attended by women members from grooms’ family. They carry many variety of flowers, sweets, gifts, jewellery and a silk saari. The groom's sister performs all rituals. The marriage is decided, and the marriage date is fixed by both family elders. Later they exchange 'Thambula' (consisting of beetle leaf and beetle nuts) and pledge not to 'disturb the alliance'.

Javali Taruvudu (New clothing)[]

Bride and Grooms’ family buy new clothes for family members. These new clothes will be presented to the family members as a kind gesture for sharing the joy. Bride and Grooms’ bill buy traditional cloths for the occasion. In recent times they look for cloths from other cultures.

On this day Bride and Grooms’ brother-in-law buys a new umbrella, baasinga and auspicious coconut

Maduveya Chappara[]

Since the marriage takes place in the homes of bride's family or bride groom's family, a 'chappara'( a raised platform covered with dried palm leaves) is constructed before the house. Later in full traditional splendour 'Muhurtada Kamba' will be planted. Several leaves of the mango tree are stringed together and feathered at the entrance of the house. Finally, the wedding platform complete with a 'Mantap' is built. In recent times the marriage takes place in marriage halls which is mutually agreed. Bride's family takes care of entire proceedings.

Kshwora, Arasina Hachhudu, Abyanga Snaana[]

Groom gets his hair cut and shaving done by family barber. In recent times this ritual is very symbolic.

All women members of bride’s and groom’s families apply Arashina (turmeric paste) to them followed by coconut oil. They take turns pouring water and giving baths to them. This entire ritual is conducted in the portico or near a coconut tree which is decorated with mango leaves and atti leaves tied in a bamboo stick and placed in an arch form.

Dibbana (Marriage procession)[]

The tradition of going invitees in a group to the place of marriage ceremony is called 'dibbana baruvudu'. Before proceeding the head of the family accompanied by elders will offer prayers to their family deity. The procession accompanied by the loud beating of drums and trumpets (sometimes crackers too are burst) proceed to the wedding hall. The relatives of bride welcome the procession by offering water to wash their feet. Later in an intimate gesture bride's side lead the members into the hall. Before entering the hall, the feet of the bride groom are washed with the turmeric water. Meanwhile, as the 'aarthi' is being lifted a group of women sing 'shobana'. Later the bride steps into the hall by placing her right leg first inside the hall. All invitees are seated in their places, are provided with juice.

Marriage ceremony[]

After that 'Muhurtha shesha' will be followed.

Dhare Yereyuvudu[]

During this ceremony any one from the bride's side carries a 'kanchina gindi, filled in the mouth with fresh nodes mango and jackfruit tree with a coconut and account palm inflorescence. The elderly member takes it to each member of the audience where everybody touches it and bless the couple. The 'gurikar' next announces 'Dhare yereyutheve' three times before placing the girls hand and grooms hand. After the dhare ceremony the bride and groom take their place. This time the bride sits on the left side of the bride groom.

The young couple is accompanied by the traditional beating of drums & trumpets walk away from the wedding hall up to some distance and return with blessings of all invitees. The small procession of cousins and relatives accompanies the couple. They are accorded a traditional welcome by pouring water on their feet. Later the newly married couple prostrate before each elder from both families and obtain their blessings.

Death customs[]

On confirmation of death, the body will be shifted to the front portico of the house. After laying the body on the ground, a fistful of rice is placed near the head and the fistful of paddy is placed near the legs. A coconut broken into equal halves will be placed on the rice and paddy heap. After filling up these shells with oil, a wick is placed and lighted. Care is taken to ensure that the wick keeps burning till the body is shifted. Incense sticks are, after being ignited should be stuck on the stem of the cut banana plant. Family members should keep a watch over the body until all the near and dear ones assemble.

As the pyre is being readied, turmeric powder mixed with oil is applied on the body and later cleansed in warm water. If the deceased is the male person, close male relatives will perform the task and vice versa. Later the corpse is wrapped in a piece of cloth and brought inside the house. The corpse will be decorated by wrapping a turban, if the corpse is male and vermillon will be applied on the fore head, if the corpse is that of a woman. A garland made of 'tulasi leaves' is placed on the corpse. The body is then shifted on to a single plantain leaf and moved in such a position that the head rests in the south direction. Close relatives and prominent personalities in the village place sheets of clothes on the corpse. In recent times, sandal wood and flower wreaths placed on the body. Then the funeral pyre should be built by logs of mango tree only. In olden days, the locals used to reserve a field exclusively meant for burning dead people. After woman sprinkling tulasi water into the corpse's mouth, the body is shifted on to a bamboo stretcher. Carried by sons or near relatives, the carrying of the stretcher to the funeral pyre is often accompanied by the chanting of 'govinda govinda'. The stretcher bearers circle the pyre anticlockwise direction and shift the body on the pyre. The body is positioned such that the head faces southern side. Additional fire wood is stocked such that it covers the corpse fully. Usually the eldest son lights the pyre near the corpse's feet direction. As the pyre turns into full blaze the knife, axes used in cutting the wood is thrown over the pyre from West to East. The remaining items like rice, paddy, coconut shells, incense sticks, plantain leaf is bundled together and thrown to the flames.

After that each family member takes a cold bath and enter the house. The entire house is swept and cleaned. Before feeding on a frugal lunch consisting of porridge(ganji) and chutney, family members decide on the date of appearing the spirits rituals.

The third day after the body is burnt will be observe as "boodhi tigeyud’ and on 12th day "uttar kriya"("bojja") will be observed. On third day, the ash is piled in the shape of a mountain and a tulasi plant is planted. The skeletal remains should be collected in a small pot and tied to a branch. After the "uttar kriya"("bojja") the skeletal remains should be dispersed in a holy river. After this ritual, relatives as a sign of mourning shave off their beards and moustache. After "boodhi tigeyud" ritual the heir fills a bowl with water drawn from the well and keeps it adjacent to a lighted wick lamp. The water has to be changed twice a day on mornings and evenings. Till the 13th day, all inmates must have a head bath, abstain from non-vegetarians and should remain indoor.

On the 12th day, after the death of a person "uttar kriya"("bojja") is observed. After the completion of several rituals the guests are invited to a sumptuous lunch. Before the lunch all the prepared dishes are put in a plantain leaf and placed at a little distance from the house for the crows to feast upon. After any crow touches the food, the serving of food to the guests begins. On 14th day a sumptuous dinner with tasteful meat and fish dishes are prepared.

Hobbies and folk games[]

A popular folk dance in Ankola is Yakshagana. Yakshagana ( Kannada : "ಯಕ್ಷಗಾನ") is a traditional theatre form that combines dance, music, dialogue, costume, make-up, and stage techniques with a unique style and form. This theatre style is mainly found in coastal regions of Karnataka and Kerala. Yakshagana is traditionally presented from dusk to dawn. Its stories are drawn from Ramayana, Mahabharata, Bhagavata and other Hindu epics.[1]

References[]

  1. ^ People of India: A – G., Volume 4. Oxford Univ. Press, 1998. p. 2517. ISBN 9780195633542.

2. Jain articles : and others articles Nadavaru Community History.

Nadavara Originally Religion. --- Author --- Dr.Vardhamana S.Jain, Pune, 715219,MH, India.

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