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374. Banga and Bangera Bari

The Bangera ‘bari ‘( ‘gotra’) is one of the common lineage systems prevalent in Tulunadu  and found in most of the Tulu communities. We sh...

Monday, February 29, 2016

356. Kooda bari – A pre-requisite in Tulu Marriages


Matrilineal system is followed predominantly in Tulu Nadu.  More or less identical ‘bari’ names (Clan / lineage names or Gotra) are invariably followed by majority of original inhabitantsof this land (See Post-211/30.10.2010: Genetic tags & 286/03.09.2011: Bari system predates castes).
On reading our article on Billavas (Post-314/03.08.2013) one of our readers, Nithesh M.R., wants us to explain the meaning of ‘Kooda bari’ in Tulu. 
It is a well-known compound word:  Kooda (mixable/ enjoinable) + bari (Gotra or Clan name).  ‘Koodu’ means ‘to come together or unite’. The compound word denotes compliance with certain customs or social rules prevailing in natives of this land while accepting a marriage proposal.  It is a prerequisite consistently followed in Tulu Nadu so far (excepting the present day developments)and for that matter,elsewhere too.
Koodabari
Madumegu koodabariye aavodu, bete ovvulu bari aavandu’ (ಮದುಮೆಗು ಕೂಡು/ ಕೂಡಬರಿಯೇ ಆವೊಡು, ಬೇತೆ ಒವ್ವುಲ ಬರಿ ಆವಂದು). Before agreeing upon a marriage proposal, elders from both sides of groom and bride take care to see that alliance to be compatible fathers and mothers are from different genetic lineage (Bari). This is the meaning of the statement in Tulu quoted above.
Essentially, the term “kooda bari” means permissible lineages for fixing marriage of a bride and a bride groom. The maternal lineage of the bride and the bridegroom should not be the same ‘bari’ or linage.
When elders say that ‘bari tappunu’ (ಬರಿ ತಪ್ಪುನು), it means, clan name differs; it is a signal to go ahead discussing further nitty-grittyand finalizing the proposal.

Harm in marrying among kinships
In matriarchal system, surnames of both the fathers and mothers are taken into account. Marriage between maternal uncle and niece is specifically banned.  In patrilineal, tallying of genetic lineage of fathers is paramount. There is a custom of maternal uncle marrying his niece in patriarchal families.
Scientifically, the underlying principle in having different ‘bari’ is to procreate a healthy child.  Marital relationship is forbidden between girl and boy, having parents of same blood or nearest kinship.  Consanguineous marriage may continue the defects in blood of concerned families, thus contributing to poor health of would be progeny. This wisdom of our forefathers has been sometimes ignored by present day generation with changes in professions and in life-style.
Types of marriages
Characteristics of various types of traditional marriages are defined in our ancient knowledge.  There were eight types of marriage in our country in the past:
Brahmya: Marriage solemnized after acquiring knowledge during celibacy period.  This is a marriage between educated, religious and righteous minded couple.
Daiva:  This is to marry a boy, engaged in religious rites, say sacrificial religious performances (Yajnas).
Aarsha:  This is a boy, marrying a girl, by giving dowry to bride’s father.
Prajapatya:  This is a marriage to fulfil duties of propagation of family line and family traditions.
Aasura:  To marry by giving something to both groom and bride.
Gandharva:  This is a marriage by mutual consent but without following the traditional customs.
Rakshasa:  Here, marriage is preceded by a fight.  Girl is forcibly married.
Paishacha: This is marrying a girl after raping when she is sleeping or intoxicant.
All above types fall under endogamy or exogamy custom of marrying.  Some of the types of marriage cited above are not relevant now but some are still relevant in some ghastly form or the other in our so called civilized society.

Conclusion
There is a sea-change in our marriage traditions.  ‘Marriage’ is a vast subject.  This article is only to satisfy the curiosity of our reader Nithesh.

-Hosabettu Vishwanath, Pune


Blog Archive

Books for Reference

  • A Comparative Study of Tulu Dialects By Dr. Padmanabha Kekunnaya. Govinda Pai Reserach Centre, UDupi. 1994
  • Koti Chennaya: Janapadiya Adhyayana. By Dr. Vamana Nandavar. Hemanshu Prakashana ,Mangalore.2001.
  • Male kudiyaru. Dr B. A.Viveka Rai and D.Yadupathi Gowda, Mangalore University,1996.
  • Mogaveera Samskriti By Venkataraja Punimchattaya. Karnataka Sahitya Academy.1993.
  • Mugeraru:Jananga Janapada Adhyayana. By Dr Abhaya Kumar Kaukradi.Kannada & Culture Directorate,Bangalore & Karnataka Tulu Academy, Mangalore,1997.
  • Puttubalakeya Pad-danagalu. Ed: Dr B.A.Viveka Rai,Yadupati Gowda and Rajashri, Sri Dharmasthala Manjunatheswara Tulu Peeta. Mangalore University.2004
  • Se'erige. Ed:Dr K.Chinnapa Gowda.Madipu Prakashana,Mangalagangotri,2000.
  • Studies in Tuluva History and Culture.by Dr P Gururaja Bhat (1975).Milagres College,Kallinapur,Udupi.
  • Taulava Sanskriti by Dr.B.A.Viveka Rai, Sahyadri Prakashana,Mysore 1977
  • TuLu naaDu-nuDi By Dr.PalthaDi Ramakrishna Achar, Puttur.
  • TuLu NighanTu. (Editor in Chief: Dr U.P.Upadhyaya, Govinda Pai Research Centre,Udupi. Six volumes. 1988 to 1997
  • Tulu Patero-A Philology & Grammar of Tulu Language by Budhananda Shivalli.2004.Mandira Prakashana Mangalore. p.317. (The book is in Tulu Language using Kannada script)
  • TuLunadina ShasanagaLa Sanskritika Adhyayana. By Shaila T. Verma (2002) Jnanodaya Prakashana,Bangalore, p.304.(Kannada)
  • Tuluvala Baliyendre. Compiled by N.A.Sheenappa Hegde,Polali,Sri Devi Prakashana,Parkala,1929/1999

A Coastal estuary

A Coastal estuary
Holegadde near Honavar,Uttara Kannada dist, Karnataka

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