371. The Manser Community

The Manser community is one of the lesser understood, unfortunately   downtrodden set of ancient people. Nevertheless, the studies on the aspects of socio-cultural evolution of the community are significant in understanding the overall pattern of human evolution and heritage in the coastal Karnataka and the Tulunadu. 
The members of the Mansa community are distributed mainly in the coastal Karnataka especially in the districts of Dakshina Kannada, Udupi, and Kasargodu (Kerala). There may be distribution of members in Hassan, Kodagu and Chikamgaluru districts and elsewhere also. Because of the downtrodden stigma attached, now they prefer to be known as members of Adi-dravida , which means Early Dravidians. And some of them have embraced Buddhism.

 The term “Manser” is the plural form (in Tulu language) of the singular noun “Mansa”. It appears that the etymology of the word Mansa in their original language –now lost- of the Mansa language means the human being.  In this regard it is interesting to note that the ancient term Mansa has been adopted as the basic and essential term in most of the Indian languages to represent the human beings, the “Manush” or the “Manusha”.  These terms are conventionally considered to have been introduced after King Manu who, as described in our traditional legends, is considered to have repopulated the Earth/Bharathavarsha after a great deluge. In any case, the adoption of the ethnic word in Indian languages signifies the antiquity and significance of these ancient   tribes in our land.

Bari system in Tulunadu

Most of the tribes and communities in Tulunadu follow a genetic lineage system known as the “bari” system. In fact this recognition of genetic family lineages is characteristic of all ancient Indian communities and known as gotra or bali or bedagu or other terms in different languages and regions of India.  The members   of a particular bari lineage are considered blood relatives. And it was an ancient taboo to select and marry a person from the same “bari” lineage group.  And the custom of prevention marriage within relatives is also endorsed by modern geneticists in view of the fact that cross breeding would reduce the chances of recurrence of genetic defects in the off-springs.  The bari type of lineage systems prevailed in ancient societies before the formation of castes and communities. (For additional details peruse older posts in this blog).  Thus the antiquity of the bari system imparts special significance in the study of our evolution and culture.

Bari system in Manser

 Presently we could collect a list of 17 bari groups existing in the Mansa community of Tulunadu. The information has been provided by   Shri. Mohan R. Bodhi,   a member of the Mansa community through   the consistent efforts of my friend Shri Dinesh Salian Mulki. (Any of the readers having additional information may kindly add here through comment section or email)

1. Kannada-dān

2. Koḍyāḍ-dān

3. Kolambu-dān

4. Heena-dān

5. Māja-dān

6. Parike-dān

7. Bakuda-dān

8. Miyār-dān

9.  Kumer-dān

10. Angāra-dān

11. Bolya-dān

12. Pāle-dān

13. Ballad- dān

14. Vallad- dān

15. Kelinja -dān

16. Kallar- dān

17. Kandannāya

Basically, the list of bari groups in Manser reveals the nature of amalgamation of individual ancient tribes into the community of Manser. In other words, each bari represents an ancient tribes which   probably have lost their individual entities in the subsequent period of time.

(This is a common feature that has happened in the case of all traditional communities in the Tulunadu. Or, this may be a common evolutionary characteristic feature that occurred all over India. With influx of additional details, we can discuss more about the individual tribal units in later blogs.)

Maori tribes

Dr. Kota Shivaram Karanth, the well known multi-talented Kannada writer, has referred to these people as “Māri Mansa” in his writings. It is understandable that he has used an expression that was vogue in the society. In fact the preservation of the tag word “Māri” hints at an forgotten historical link in the origin and evolution of the community of these tribes.

 We have pointed out in older posts in this blog, several lines of evidence to prove that ancient African and Austro-Asiatic tribes immigrated to coastal Karnataka (and naturally other parts of India) and settled here in the antiquity. Essentially, the presence of significant number of   fossil words of African and Austro-Asiatic origin, amalgamated or still surviving as such in our languages and culture proves this theory.

In this light, it may be mentioned   that   the “Māri” in the epithet “Māri Mansa” is a corrupt form of the “Maori Mansa”. The Maori is a Polynesian tribe of New Zealand. There is an island of Manus near New Zealand. Therefore an ancient episode of immigration of Maori Manus tribes that settled in our coasts can be envisaged.   In the Maori language, the word Maori means normal or ordinary; thus the tribe Maori Mansa stands for normal human beings. Besides, one of the Austronesian tribes of Papua New Guinea is known as Mansa tribe.
"Mansa" is also a proper name in African countries like Mali. The term "Mansa" means a king in Mande language of Africa.

There may be several hints in our land and culture to prove this theory of ancient episode of migration and settling of Maori tribes in this land. One of the evidence is existence of “Maori Teertha” in Tulunadu.

Maori Teertha

In the Tulu pāDdana of Mugera Sandhi we find references to an open well/pond water source known as “Maori teertha”, located somewhere in Puttur or adjacent part of Beltangadi Taluk. The term “teertha” refers to an open source of water. (In case any of the reader is aware of the exact location of this open well/lake, it may be informed). The word Maori has no other meaning in the Tulu language, hence it should have been an ethnic fossil word brought by the ancient Maori   tribes. In other words the Maori teertha located in Tulunadu and cited in one of the traditional the pāDdana refers to a water source divined or conventionally used by the Maori people.

* *

Acknowledgement

The cooperation and help of Shri M.R. Bodhi, Mudabidri and Shri Dinesh Salian, Mulki in compiling the list of bari groups among the Manser community are gratefully acknowledged.

Appeal

Readers conversant with Manser culture and traditions are welcome to contribute additional information to this post.  

It is earnestly hoped that understanding the evolution of our culture and heritage would dissolve or at least decrease the pain and burden of down trodden and neglected sentiments among  some of our communities. It is aspired that the studies and consequent understanding the facets of social evolution would pave ways for an egalitarian and truly democratic society.

R