In history, western world knows
only two divisions as commoners and nobles, despite the professions they
follow. We, in India, have many
artificial caste distinctions or divisions, based on hereditary occupations of individual
professional sometimes -groupable under the traditional classes of Kshatriya,
Vaishya and Shudra. The Brahmans, who are in highest rung of Vaidika
Chaturvarna, have also divisions, supposed to be 84 or so. These artificial
divisions, known in Portuguese language as ‘Casta’ (probably taking cue from
Kayastha of Bengali), are made known to Europe by Portuguese. Further, in
Southern India, there are high (right-hand) and low (left hand) divisions within
a caste itself. The English borrowed this word ‘casta’ and invented the word
‘caste’. The description of castes makes
an interesting reading in Hobson-Jobson Dictionary (Pages 170 t0 173). Glossaries of Anglo-Indian words and phrases
are gleaned (and edited by the Authors) from the writings of foreign explorers,
Arabian and European marine traders, colonial officers and European
missionaries. Some books record skewed
views, skirting a subject partially, but they give some insight into the history
of Tulu Nadu. There is no entry in this
Dictionary for ‘Melanta or Melānta’, who were very much a vibrant social group in Tuluva
history.
With this introduction, we try
to describe the less known story of Melāntas, who are spread in coastal
areas upto Kasargod and interior places like Bantwal, Puttur, Sulya, etc.
In global map, the Melanta as a surname is
widely and thickly spread. It is a
matter of another study whether they relate someway or not to the Tuluva Melaantas.
Etymology
'Melanta or Melānta’ etymologically
means ‘Mel-banta’ (ಮೇಲ್ ಬಂಟ), i.e. a handy-servant or
attendant or forefront servant or a warrior in any movement. He worked as a serf to a grandee, a village
sabha (societal gathering), a feudal chieftain or a king.
Presumably, they might have
come from Hassan and Kodagu with Gouda Chieftains of Hoysala Kingdom when they conquered coastal areas which were under Alupas. They are mostly concentrated in coastal
villages beyond Mangaluru, say Kasaragod Taluk of South Kanara and now Kasargod
District of Kerala after the State reorganisation in 1956, based on
concentration of language-speakers. The border areas are normally an area of
bilingual speakers. It is also likely
they followed the legendary Bhargava Rama during his sojourn to Tulu Nadu from
North.
Sub-community
Presently the Melānta is a predominant
sub-community within Mogaveeras and
Bunts, doing menial jobs. They pursue ancestral
profession of fishing, palanquin
carrying, body-guards and farming. What is ethnical link between Mogaveera Melanta and Bunts Melanta? It is a matter fit for future genetic studies.
Mogaveera Melānta
Each Mogaveera Patna used to
have a Melānta to
do hair-cutting and shaving for the community people (Now the system is stopped
after absorbing them into main stream of
Mogaveeras).
Further, he was supposed to
perform all types of religious rituals from birth to death. This is an exercise
of purification - on child birth, first menstruation of a girl
etc. He was to act as messenger of the
village Sabha to inform activities of the village to householders and the
duties assigned to individual householders (in rotation in the case of large
villages) in matters of mangala snana
or kalasa snana, i.e. pouring of
sacred water in new and small earthen pots (= mutti) on the head of a girl on attaining puberty or during ‘sese muhurta’ of bride or bridegroom in the
case of marriage. He informs the households (who are on rotational list) to
accompany marriage procession (dibbana)
of a girl. The custom is similar to what
is practiced traditionally by other castes of Tulu Nadu. He was paid by individual household for this
priestly service. Community Gurikaras (Village
traditional leader) and elected members of Village Committees must be present to see through the customs.
In the case of death, he
proclaims the death and turn of the households to be present for assisting in
funeral work. He also informs the
members of the Bhajana Mandali, to sing devotional songs during funeral
procession. He is the priest in all last rites of a departed soul.
This practice was in vogue mostly
in southern part of Dakshina Kannada (Mangalore Hobali). In Udupi side, Mogaveeras use Madivalas for
such rituals. Melānta
families, other than the family anointed for the ceremonial duties, are engaged
in fishing profession.
They speak Tulu. Those who are of erstwhile Kasaragod Taluk of
South Kanara speak Tulu or a mixture of Tulu-Kannada-Malayalam at home and
study in Kannada schools whereas after State-reorganisation, they study
Malayalam in schools also. Region up to
Northern Part of Malabar was called as Tulu Nadu during the history. So, people identify themselves with Tulu
Nadu, i.e. extended Karnataka.
Earlier, it was a social taboo
on a Mogaveera boy marrying a Melānta girl. As a result, Melānta
girls North of Mangaluru were married of to Melānta boys South of Mangaluru.
I was a privy to a funny situation, which arose
in 1956. Panambur and Tannirbhavi villages were liberal and there was less
discrimination. Melāntas
were allowed 'saha bhojana or paNkti Bhojana (Eating together, sitting
with each other in a row) there. This
was not liked by some villages. In 1956,
a girl from our village (precisely, of Heggade House) married off to a Tannirbhavi
boy. Fearing a clash in the 'saha-bhojana', the village committee ordered that one male
per house should accompany the 'dibbana'
(marriage Procession, going on foot in those days). It would be a big Dibbana
as Hosabettu is a big village. My eldest brother asked me to go as he was busy.
I was forced to go. He gave his vastee.
I felt uncomfortable with the slipping vastee as I was not used to wear mundu or vastee. Luckily, no untoward things happened there.
During annual celebration of Kola or Nema of the
village deity, the Melānta would trumpet or proclaim loudly the duties assigned to each
household. Each household must give ‘siri’
(tender coconut fronds to be used for preparing sacred dress of Divine Spirit
Dancers), tender coconuts, pingara (inflorescence
flower of arecanut tree). He
announces the Households appointed for bringing sacred leaves (mango leaves, kepula flower and leaves and other
medicinal leaves and flowers for decoration and erection of pandals over and
around the sacred seat of Daiva Bimbas,
persons to be present during Bhandara
Procession from Bhandara House to the Shrines of Daivas, and holders of Hilalu
(Stand with a cup for holding lighted oiled-cloth). (Read Post-250/20.08.21010 – From Olasari to
Varasari on annual worship ceremony of Divine Spirits)
Melānta on
village duty used to get a part of fish catch, besides the wages
fixed by the village sabha. He gets paid by householders in kind and money for
the priestly work done at households.
Now, Melāntas are
absorbed into Mogaveera Community (some time in 1980’s), thanks to the sagacity
of leadership of Community Federation, the Mogaveera Mahajana Sangha.
Melānta of
Bunts
They are engaged in farming as
tenants. We are not aware whether they
used to do the duties as Mogaveera Melāntas.
Melanta Daivas
In Tulu Daivaradhane customs, there is always a 'Banta (=attendant) Daiva'
to each principal Daiva. They are called as Banta, Melanta or Melantāya. It is supposed that they are ‘Ganda Ganas’ (Valient warriors or fierce
fighters) always in the vanguard of the army of Lord Shiva.
Melāntas among
Brahmins
Melanta Sept is also noticed
among the Brahmin community. It is said
that Brahmins arrived in Tulu Nadu right from the beginning of Alupa rule. They were given gifts of land to increase the
fertility of land by using it for cultivation. ‘Shodganga’ quotes, from an
Epigraph, the names of Brahmin clans of Udupi. They are: Varamballi, Ungrapalli, Adiga,
Hebbara, Asranna, Ballala, Basura, Bayiri, Hande, Hathwara, Goli, Bhatta,
Herale, Holla, Joisa, Kalkura, Karantha, Kedilaya, Manja, Mayya, Melanta, Navada, Puranika,
Tantri, Somayaji, Urala, Madhyastha, Vaidya, Tunga, Upadhyaya, Nidambura, etc.
Conclusion
The subject ‘Melānta’
needs more study. This article is based on readily available information –
verbal and on record. Readers are
welcome to add additional information available at their reach.
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