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