II - cIRcle - University of British Columbia

II - cIRcle - University of British Columbia

c
(
"KANNI-MANGAIA" : A MICROCOSM OF COORG IDENTITY
Toward a n a l t e r n a t i v e I n t e r p r e t a t i o n and A n a l y s i s o f t h e Coorg
M a r r i a g e Ceremony
by
P e t e r F r a n z Owsanecki
B.A., The U n i v e r s i t y o f B r i t i s h Columbia,
1982
A THESIS SUBMITTED I N PARTIAL FULFILMENT OF
THE REQUIREMENTS FOR THE DEGREE OF
MASTER OF ARTS
in
THE FACULTY OF GRADUATE STUDIES
(Anthropology)
We a c c e p t , t h i s t h e s i s a s c o n f o r m i n g
to the required
standard
THE UNIVERSITY OF BRITISH COLUMBIA
F e b r u a r y 1984
(c) P e t e r F r a n z Owsanecki, 1984
-1
In p r e s e n t i n g
requirements
this thesis
f o r an
of
British
it
freely available
agree t h a t
in partial
advanced degree a t
Columbia,
Library
shall
for reference
and
study.
I
f o r extensive copying of
understood that
for
h i s or
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her
g r a n t e d by
f i n a n c i a l gain
the
s h a l l not
be
of
further
this
this
It
P e t e r F. Owsanecki )
The U n i v e r s i t y o f B r i t i s h
1956 Main Mall
Vancouver, Canada
V6T 1Y3
Date
DE-6
(3/81)
March 5 t h , 1984
Columbia
my
thesis
a l l o w e d w i t h o u t my
ANTHROPOLOGY AND SOCIOLOGY .
thesis
is
permission.
Department of
make
head o f
representatives.
copying or p u b l i c a t i o n
the
University
the
f o r s c h o l a r l y p u r p o s e s may
by
the
I agree that
permission
department or
f u l f i l m e n t of
written
A B S T R A C T
S r i n i v a s , who has w r i t t e n t h e o n l y a n t h r o p o l o g i c a l monograph on t h e
Coorgs o f S o u t h I n d i a , p r o p o s e s t h a t t h e y a r e " s a n s k r i t i z e d " , t h a t i s , t h a t
t h e y a d o p t e d H i n d u c o n c e p t s and b e l i e f s i n o r d e r t o r a i s e t h e i r r e l i g i o u s
and s o c i a l s t a t u s t o t h a t o f t h e K s h a t r i y a - V a r n a .
Conceptualizing the
m a r r i a g e ceremony a s a "microcosm" o f Coorg i d e n t i t y , t h i s t h e s i s a r g u e s
for
t h e i r "multiple" r e a l i t y i n which aspects o f a d i s t i n c t ethnic i d e n t i -
t y a r e combined w i t h a l i m i t e d s e t o f adopted i d e o l o g i c a l n o t i o n s f r o m H i n duism.
Based on t h e s t r u c t u r a l l y opposed c o n c e p t s o f " S a n s k r i t i z a t i o n " and
" e t h n i c i d e n t i t y " t h e Coorg m a r r i a g e ceremony i s a n a l y z e d a c c o r d i n g t o
f o u r " s y m b o l i c complexes"
(cosmic c o n n e c t i o n s , w a r r i o r / r u l e r a t t i t u d e s ,
f a r m e r / h o u s e h o l d e r symbolism and e x p r e s s i o n s o f k i n - r e l a t i o n s ) w h i c h ,
i n t u r n , a r e s e e n as r e p l i c a t i o n s o f t h e make-up o f Coorg s o c i a l s t r u c ture.
I t i s a r g u e d t h a t Coorg r e l i g i o u s symbolism
d i s p l a y s a mix between
two a b s t r a c t n o t i o n s o f o r d e r : t h a t o f " r e s p e c t " , d e f i n i n g c u l t u r e s p e c i f i c e x p r e s s i o n s o f s o c i o - r e l i g i o u s a c t i o n s and t h a t o f " p u r i t y " ,
u s e d a s a means t o v i s u a l i z e r i t u a l and w i t h i t , s o c i e t a l s t a t u s w i t h
r e s p e c t t o o u t s i d e H i n d u communities.
F u r t h e r , t h i s t h e s i s argues t h a t
s y m b o l i c r e p r e s e n t a t i o n s o f power and a u t h o r i t y o u t w e i g h t h o s e w h i c h
d e a l w i t h r e l i g i o u s n o t i o n s , thus emphasizing the s p e c i f i c
"character"
o f Coorg s o c i a l i d e n t i t y , a s a group o f w a r r i o r s and landowners who
more i m p o r t a n c e t o t h e maintenance and p e r p e t u a t i o n o f t h e i r
attach
intra-cultural
r i t u a l and s o c i a l s o l i d a r i t y t h a n t o a s p e c t s o f i n t e g r a t i o n w i t h i n t h e H i n d u
-iiifold.
However, t h e Coorgs a d o p t e d a l i m i t e d number o f H i n d u c o n c e p t s
and b e l i e f s i n o r d e r t o enhance t h e i r p o l i t i c o - e c o n o m i c p o s s i b i l i t i e s
with regard to socio-religious
sequence,
they
s t a t u s and m a t e r i a l w e a l t h .
As a c o n -
d e v e l o p e d a " d u a l i s t i c " i d e n t i t y w h i c h a l l o w s them
t o o p e r a t e on an e x t e n d e d , b i l a t e r a l l e v e l o f u n d e r s t a n d i n g .
The t h e s i s c o n c l u d e s w i t h some remarks on t h e a p p l i c a b i l i t y o f i n t e r p r e t i n g the s o c i o - c u l t u r a l
r e a l i t y o f Coorgs f r o m a " H i n d u - c e n t r i c " p o i n t
o f v i e w and a r g u e s f o r t h e n e c e s s i t y o f a l t e r n a t i v e
s t u d y o f non-mainstream H i n d u
societies.
approaches t o w a r d t h e
-ivT A B L E
OF
C O N T E N T S
ABSTRACT
i i
ACKNOWLFJDGEMENTS
INTRODUCTION: A.
B.
C.
D.
E.
v i i
Foreword
Methodological Remarks
The Ethnographic Data
"Sanskritization" Reviewed
The "Kanni-Mangala": An Overview
1
4
9
14
26
CHAPTER I: THE COSMIC CONNECTION.
A. Prologue
39
B. Cosmic Connections Reflected i n the "K-M"... 40
C. Summary
58
CHAPTER I I : WARRIOR/RULER ATTITUDES.
A. Prologue
B. Coorg Notions o f Power Reflected
C. Summary
60
62
81
CHAPTER I I I : FARMER/HOUSEHOLDER SYMBOLISM.
A. Prologue
B. Aspects o f Growth and Prosperity
C. Summary
83
86
94
CHAPTER TV: THE KINSMAN
A. Prologue
B. Kin-Symbolism within the "Kanni-Mangala"
C. Summary
96
99
110
CHAPTER V: COMPARATIVE IMPLICATIONS
A. Prologue
B. The Karnataka Brahmin Marriage Ceremony
C. Comparative Analysis
C i . Resemblances
C i i . Differences
C i i i . Discussion
112
114
130
133
137
141
CONCLUSION
148
FOOTNOTES
150
BIBLIOGRAPHY
160
-vL I S T
OF
T A B L E S
TABLE A - M e t h o d o l o g i c a l F l o w - C h a r t
7
TABLE B - S y m b o l i c Complexes w i t h i n t h e "Kanni-Mangala"
33
TABLE C - Cosmic C o n n e c t i o n s M a g n i f i e d
42
TABLE D - E x t e n s i o n o f MURTA
52
TABLE E - Coorg Power E x p r e s s i o n s
63
TABLE F - G r o w t h / P r o s p e r i t y Symbolism
87
TABLE G - K i n - S y m b o l i s m
TABLE H - S y m b o l i c Codes w i t h i n t h e K a r n a t a k a Brahmin
TABLE I - C o r r e l a t i o n o f "segments o f e x a m i n a t i o n "
101
weddingl20
132
-viLIST
OF
FIGURES
FIGURE 1: The Structural Make-Up of the "Kanni-Mangala"
37
FIGURE 2: Cosmic Connection through MURTA
46
FIGURE 3: The Structural Make-Up of the Brahmanic wedding...129
FIGURE 4: Aspects of "Sanskritization" vs "Ethnic Identity".142
FIGURE 5: Coorg "Multiple Reality"; A Scheme
147
-vii-
A C K N O W L E D G E M E N T S
I w i s h t o t h a n k t h e members o f my committee, D r . Ken B u r r i d g e , D r . E l v i
W h i t t a k e r a n d Dr. Judy Pugh f o r t h e i r g u i d a n c e and s u p p o r t d u r i n g t h e w r i t i n g
o f my t h e s i s .
I am g r a t e f u l t o Dr. Brenda Beck f o r h e r h e l p i n t h e i n i t i a l
p e r i o d o f c o n c e p t u a l i z i n g and e x p l i c a t i n g t h i s work.
I a l s o would l i k e t o t h a n k my c o l l e a g u e s and f r i e n d s f o r t h e i r i n t e r e s t ,
empathy and p a t i e n c e .
I want t o acknowledge t h e a s s i s t a n c e o f Maureen Braam, who was k i n d
enough t o t y p e much o f t h e f i n a l copy o f t h i s t h e s i s .
Dr. I.M. Muthanna was i n s t r u m e n t a l i n p r o v i d i n g me w i t h v a l u a b l e i n f o r m a t i o n o n t h e Coorgs; my t h a n k s t o him.
F i n a l l y and most i m p o r t a n t l y , I would l i k e t o thank my p a r e n t s :
with-
o u t t h e i r l o v e a n d s u p p o r t I would n o t have been a b l e t o do t h i s work.
INTRODUCTION
A.
FOREWORD:
The
t o p i c o f t h i s t h e s i s r e f l e c t s a p r o b l e m t h a t I was f o r c e d t o
c o n s i d e r i n t h e c o u r s e o f my l i b r a r y r e s e a r c h on t h e Coorgs o f S o u t h
India:
i t was t h e p r o b l e m o f u n d e r s t a n d i n g t h e i r s o c i o - c u l t u r a l r e a l i t y
b o t h i n terms o f t h e i r i d e n t i t y a s a n e t h n i c g r o u p , and i n terms o f
t h e i r a f f i l i a t i o n w i t h t h e H i n d u c a s t e system.
The o b j e c t i v e o f my
r e s e a r c h d e r i v e d f r o m y e t a n o t h e r p r o b l e m t h a t I e n c o u n t e r e d when
s t u d y i n g t h e e t h n o g r a p h i c m a t e r i a l on t h e C o o r g s :
although there are
some d a t a d e s c r i b i n g t h e i r r e c o r d e d h i s t o r y , s o c i a l o r g a n i z a t i o n , e c o n omy, a n d r e l i g i o n , o n l y M.N. S r i n i v a s a t t e m p t e d t o d e t e r m i n e t h e i r
s o c i o - c u l t u r a l p o s i t i o n w i t h i n t h e wider Hindu context.
I n h i s mono-
g r a p h R e l i g i o n and S o c i e t y among t h e Coorgs o f S o u t h I n d i a (1952), he
p r o p o s e d t h a t t h e Coorgs c a n be c o n s i d e r e d
t h e y , i n f a c t , c l a i m t o be K s h a t r i y a s .
a s c a s t e Hindus and t h a t
Although o r i g i n a l l y outside t h e
H i n d u f o l d , t h e Coorgs "adopted" H i n d u c u l t u r e and r e l i g i o n i n o r d e r
t o r a i s e t h e i r s o c i a l and p o l i t i c a l s t a t u s t o t h e p r e s e n t p o s i t i o n .
The o l d e r s o u r c e s , however, do n o t m e n t i o n t h i s f a c t .
Moreover,
t h e y s t a t e t h a t Coorg c u l t u r e and s o c i e t y was v e r y d i f f e r e n t f r o m t h a t
o f t h e i r n e i g h b o u r s and t h a t t h e y had formed a c l o s e d c u l t u r a l u n i t t h a t
s t r e s s e d t h e maintenance o f t h e i r own s o c i o - c u l t u r a l r e a l i t y a s w e l l a s
t h e i r r e l i g i o n despite the influence of outside forces
(see:
Connor 1870,
-2Pd.ce 1878, and Richter 1870).
7After checking the more recent sources
(Census of India 1901, 1931, 1941, 1971; Mysore State Gazetteer
Iyer 1948; Muthanna 1953, 1974,
1982
1965;
(private interviews); Subbayya 1978;
and several a r t i c l e s i n the "Indian A n t i q u i t y " ) , I found that the Coorgs
were never d i r e c t l y c l a s s i f i e d as a caste, but frequently^ references were
made "as to t h e i r c u l t u r a l d i s t i n c t n e s s .
I t seems that Srinivas' i n t e r p r e t a t i o n was influenced by h i s subj e c t i v e epistemology
(he i s a Brahmin himself), and, t o some extent,
coloured by h i s attempt to superimpose the (Radcliffe-Brownian) functional
paradigm onto Coorg data.
Resulting from h i s analysis of Coorg r e l i g i o n
and society, he introduced, besides other things, the concept of "Sanskritization".
He proposed tnat the Coorgs were a t y p i c a l example of t h i s
process and stated that t h e i r r e a l i t y resembled, to a great extent, "sanskrit i c Hindu" c u l t u r a l and r e l i g i o u s conceptions.
Concentrating my own research on the re-study of the ethnographic
material on the Coorgs, I discovered several weaknesses i n Srinivas'
approach.
This l e d me to attempt a new formulation of Coorg r e a l i t y i n
order to avoid "Hindu-centric" notions when t r y i n g to understand
society.
For me,
this
the Coorgs are not necessarily a t y p i c a l example of a
"sanskritized" society; instead, they seem to display c l e a r tendencies of
ethnic behavior, and to base t h e i r s o c i o - c u l t u r a l r e a l i t y more on aspects of
t h e i r own t r a d i t i o n a l cosmology and s o c i o - p o l i t i c a l independence than on
aspects of Hindu world-view.
Moreover, when they d i d adopt Hindu concepts,
a modification of these concepts allowed them to maintain t h e i r own
societal
norms as w e l l , and to thus broaden t h e i r c u l t u r a l and r i t u a l p o s i t i o n within
the South Indian context.
-3As a f i r s t s t e p toward an a l t e r n a t i v e i n t e r p r e t a t i o n o f Coorg r e a l i t y I chose t o t a k e t h e i r m a r r i a g e ceremony under c l o s e s c r u t i n y .
I t can
be argued t o r e f l e c t Coorg w o r l d - v i e w i n t h e f o r m o f a s y m b o l i c "microcosm".
In.all
t h e e t h n o g r a p h i c a c c o u n t s t h a t I have s t u d i e d , t h e s o - c a l l e d " K a n n i -
Mangala"
( V i r g i n M a r r i a g e ) i s t h e most f r e q u e n t l y m e n t i o n e d c u l t u r a l i n s t i -
t u t i o n w i t h i n Coorg s o c i e t y .
Y e t , t h i s ceremony has n e v e r been i n t e r p r e t e d
o r a n a l y s e d by an a n t h r o p o l o g i s t t o any c o n s i d e r a b l e d e g r e e .
T h i s t h e s i s i n v e s t i g a t e s t h e Coorg m a r r i a g e ceremony i n d e t a i l and
p r o v i d e s a q u a s i " m i c r o s c o p i c v i e w " as t o how t h e Coorgs s y m b o l i c a l l y
e x p r e s s t h e i r r e a l i t y i n terms o f t h e i r a f f i l i a t i o n t o a d i s t i n c t s e t o f
c u l t u r a l norms and how t h e s e norms r e f l e c t t h e i r e t h n i c i d e n t i t y as w e l l
as H i n d u cosmology a t l a r g e .
The i n t e r p r e t a t i o n and a n a l y s i s o f t h e Coorg m a r r i a g e ceremony
should
g e n e r a t e i n f e r e n c e s a b o u t t h e u n d e r l y i n g s t r u c t u r e and t h e s y m b o l i c e x p r e s s i o n s c o n t a i n e d i n t h i s "microcosm".
This, i n turn, w i l l lead to
new d e d u c t i o n s as t o where t h e Coorgs a r e p o s i t i o n e d w i t h i n t h e S o u t h
Indian c u l t u r a l mosaic.
I n a d d i t i o n , t h i s a p p r o a c h a v o i d s t h e superimpo-
s i t i o n o f a p r e - f a b r i c a t e d t h e o r e t i c a l and c o n c e p t u a l framework.
I t uses
a l l a v a i l a b l e d a t a w h i c h r e f l e c t t h e s p e c i f i c ways i n w h i c h t h e Coorgs
e x p r e s s t h e i r own s o c i o - c u l t u r a l p o s i t i o n by r e f e r e n c e t o t h e s y m b o l i c
r e p r e s e n t a t i o n s encoded i n t h e i r m a r r i a g e ceremony.
-4B.
METHODOLOGICAL REMARKS:
The t h e o r e t i c a l framework o f t h i s t h e s i s i s b a s e d o n two competing
propositions,
(a) S r i n i v a s , who a r g u e s f o r t h e " S a n s k r i t i z a t i o n " o f
1
t h e C o o r g s , and (b) my own, s t r e s s i n g t h a t t h e Coorgs m a i n t a i n e d and
extended t h e i r e t h n i c i d e n t i t y through t h e adoption o f " u s e f u l " Hindu
c o n c e p t s , b u t t r a n s f o r m e d • them i n o r d e r t o e n s u r e t h e i r own p o l i t i c o economic s u p e r i o r i t y i n Coorg d i s t r i c t .
The i n t e r p r e t a t i o n and a n a l y s i s
o f t h e Coorg m a r r i a g e ceremony v i e w e d a s a c u l t u r a l "microcosm" s h o u l d
y i e l d r e s u l t s w h i c h c a n be u s e d t o d e t e r m i n e t h e r e l a t i v e v a l i d i t y
of
both propositions.
"Sanskritization" i s defined, according t o Srinivas
the attempt o f r i t u a l l y i n f e r i o r groups i n s i d e
(1952: 30) a s
(and/or o u t s i d e ) H i n d u i s m
t o r a i s e t h e i r s t a t u s b y becoming h i g h e r c a s t e s , t h r o u g h t h e a d o p t i o n
of " S a n s k r i t i c Hindu concepts".
"Ethnic i d e n t i t y " i s defined as a term which r e f e r s t o t h e notion
o f m a i n t a i n i n g c u l t u r e - s p e c i f i c emblemsj s u c h a s r e l i g i o n , s o c i a l o r g a n i z a t i o n , customs, and language i n o r d e r t o e n s u r e d i s t i n c t c u l t u r a l
boundaries w i t h n e i g h b o u r i n g communities.
I n t h i s context, then, the
c o n c e p t s o f " S a n s k r i t i z a t i o n " and " E t h n i c I d e n t i t y " a r e seen a s
s t r u c t u r a l o p p o s i t i o n s b a s e d on t h e dichotomy o f " r i t u a l s t a t u s " ( t h e
a d o p t i o n o f Brahman r i t u a l s —
world-view —
and w i t h i t , Brahman cosmology and
w i t h o u t m o d i f i c a t i o n ) , and " n o n - r e l i g i o u s
(secular)
power" ( t h r o u g h t h e c o n s c i o u s r e f u s a l t o adopt Brahman r i t u a l s , o r
t h e i r adoption w i t h obvious m o d i f i c a t i o n s ) .
-5The d i s t i n c t i o n between " s a n s k r i t i c " and " e t h n i c " p r o c e s s e s w h i c h
o p e r a t e on a b i l a t e r a l , i n t e r c u l t u r a l l e v e l d i s p l a y s i t s c o n t r a s t i v e
expressions through the p r o p o s i t i o n which d e f i n e s " s a n s k r i t i c behaviour"
a s t h e s h a r e d i n t e r and i n t r a - c a s t e i d e n t i t y w i t h i n H i n d u i d e o l o g y
( g e n e r a l l y b a s e d on t h e n o t i o n o f h i e r a r c h y encompassed by t h e p u r i t y /
p o l l u t i o n c o n c e p t ) and w h i c h s e e s " e t h n i c b e h a v i o u r " as d i s p l a y i n g a
d i s t i n c t group i d e n t i t y i n r e l a t i o n t o t h e s u r r o u n d i n g (encompassing)
i d e n t i t i e s and v a l u e s o f t h e n e i g h b o u r i n g c u l t u r e .
Ethnic behaviour
i s seen h e r e a s a r e s p o n s e t o t h e c u l t u r a l s t a n d a r d s o f t h e macro
(Hindu) c u l t u r e w h i c h a r e n o t ( o r o n l y p a r t i a l l y ) a p p r e c i a t e d i n a
p a r t i c u l a r sub-milieu.
I n t h i s s e n s e , t h e t e r m " t r a n s f o r m a t i o n " becomes c r u c i a l t o my
a n a l y s i s , f o r i t d e t e r m i n e s t h e c a t e g o r i z a t i o n o f Coorg m a r r i a g e r i t e s
t o e i t h e r t h e " s a n s k r i t i c " , o r t o t h e " e t h n i c " complex:
the higher
t h e degree o f m o d i f i c a t i o n and t r a n s f o r m a t i o n o f a g i v e n " e x a m i n a t i o n
unit"
( = a r e c o g n i z e d r i t u a l segment o f t h e m a r r i a g e ceremony) i n
r e s p e c t t o a Hindu " c o n t r o l u n i t " , the b e t t e r the evidence f o r p r o p o s i tion
(b) ( = " E t h n i c I d e n t i t y " ) and v i c e v e r s a .
A t t h i s p o i n t , I w o u l d l i k e t o i n t r o d u c e a number o f c o n t r o l -
v a r i a b l e s , w h i c h w i l l h e l p t o c l a r i f y my d i s c u s s i o n i n t h e f o r t h c o m i n g
d a t a - c h a p t e r s , as w e l l as o u t l i n e t h e q u a l i t a t i v e t e s t i n g p r o c e d u r e
w h i c h I c o n d u c t i n C h a p t e r V.
C o n c e p t u a l i z i n g t h e "Kanni-Mangala" as b e i n g t h e c a r r i e r o f c u l t u r e s p e c i f i c s t a t e m e n t s w h i c h s e r v e t o r e i n f o r c e t r a d i t i o n a l l y approved manif e s t a t i o n s o f r e a l i t y , i t s h o u l d be p o s s i b l e t o make i t t h e s u b j e c t o f
a "micro-ethnography" o f Coorg c u l t u r e .
S i n c e i t i s my
objective
-6-
u l t i m a t e l y t o deduce p a t t e r n s o f Coorg i d e n t i t y w h i c h a r e encoded i n
t h e "Kanni-Mangala", i t seems t o be a s e n s i b l e t a s k t o o r g a n i z e t h e
i n v e s t i g a t i o n a c c o r d i n g t o " s y m b o l i c complexes" w h i c h r e p l i c a t e t h e
b a s i c make-up o f Coorg s o c i a l s t r u c t u r e .
Consequently,
I selected
f o u r s u c h "complexes" f r o m t h e e t h n o g r a p h i c m a t e r i a l a v a i l a b l e , and
d e a l w i t h e a c h one i n a d i f f e r e n t c h a p t e r .
The f o u r complexes a r e
defined as f o l l o w s :
(1)
THE COSMIC CONNECTION (Chapter I ) ; d e a l s w i t h c e r e m o n i a l
r e f e r e n c e s t o v i t a l f o r c e s and e s s e n c e s , a s p e c t s o f r e f i n e ment and p u r i f i c a t i o n , t h e s e p a r a t i o n o f t h e mundane from
t h e c o s m i c , and a l l o t h e r p h i l o s o p h i c a l m a t t e r s c o n c e r n i n g
t h e r e l a t i o n o f man t o e x t e r n a l f o r c e s .
(.2) WARRIOR/RULER ATTITUDES (Chapter I I ) ; d e a l s w i t h r e f e r e n c e s
t o t h e c o n c e p t o f power ( f i g h t i n g a b i l i t y , t e r r i t o r i a l dominance) , and t h e g e n e r a l s o c i a l s t a t u s and o t h e r m a t t e r s r e l a t e d t o t h e Coorg's p o l i t i c a l and h i e r a r c h i c a l r o l e i n t h e
district.
(3)
FARMER/HOUSEHOLDER SYMBOLISM (Chapter I I I ) ; r e l a t e s t o a s p e c t s
o f p r o s p e r i t y , abundance, g r o w t h , and p r o d u c t i v i t y . I t d e a l s
w i t h r e f e r e n c e s t o a g r i c u l t u r a l a c t i v i t i e s and r e f e r e n c e s t o
t h e h o u s e h o l d u n i t , h o u s e h o l d space and o t h e r a s s o c i a t e d r o l e s .
(4)
THE KINSMAN (Chapter I V ) ; r e f e r s t o k i n - t e r r i t o r i e s , k i n - g r o u p s ,
d e s c e n t , a n d t h e need t o s h a r e o r h e l p p e r s o n s i n such c a t e g o r i e s .
A f t e r r e l a t i n g e a c h o f t h e c e r e m o n i a l a c t i o n s , e v e n t s , and o b j e c t s ,
etc.
(the " r i t u a l segments" i . e . "segments o f e x a m i n a t i o n " )
t o one
(or more) o f t h e " s y m b o l i c complexes" a s d e f i n e d above, I c r e a t e
a
d a t a - b a s e s u f f i c i e n t f o r d e t a i l e d i n t e r p r e t a t i o n and a n a l y s i s .
The
r e s u l t s w i l l t h e n be compared w i t h a t y p i c a l brahmanic m a r r i a g e
ceremony
( t h a t o f t h e K a r n a t a k a Brahmins), i n o r d e r t o u n d e r l i n e r e s e m b l a n c e s
(adoption without m o d i f i c a t i o n = evidence f o r t h e " S a n s k r i t i z a t i o n " o f
t h e s e a s p e c t s o f Coorg marriage)., d i f f e r e n c e s ( a d o p t i o n w i t h o b v i o u s
m o d i f i c a t i o n s o r r e f u s a l t o adopt c e r t a i n Brahman r i t u a l s a l t o g e t h e r
-7= evidence f o r c u l t u r e - s p e c i f i c expressions i n the
"Kanni-Mangala"),
and, f i n a l l y , t o d i s c u s s p o s s i b l e t r a n s f o r m a t i o n s w h i c h d e t e r m i n e
the
degree o f e t h n i c i d e n t i t y v i s - a - v i s t h e brahmanic model.
F o r t h e p u r p o s e o f t e s t i n g t h e v a r i a b i l i t y o f t h e "segments o f
e x a m i n a t i o n " w i t h i n t h e Coorg m a r r i a g e ceremony i n r e l a t i o n t o t h e
m a r r i a g e ceremony o f t h e K a r n a t a k a Brahmins, I assume t h a t t h e r e s u l t s
o f t h i s a n a l y s i s can be d e f i n e d a s b e i n g symptomatic, t h a t i s ,
f o r other h i g h - c a s t e Hindu ccmnunities i n South I n d i a .
any d e v i a t i o n f r o m t h e " c u l t u r a l
normative,
I n o t h e r words,
(Hindu) norm" can be i n t e r p r e t e d as
the " r a t i o o f d i g r e s s i o n from the Hindu idiom".
Srinivas
1
proposition
o f t h e " S a n s k r i t i z a t i o n " o f t h e Coorgs s u g g e s t s , i n t h i s c o n t e x t , t h a t
t h e i r " r a t i o o f d i g r e s s i o n " i s low.
T h i s means t h a t he a s s e r t s t h a t t h e
Coorgs a d o p t e d h i g h - c a s t e H i n d u cosmology and i d e o l o g y t o a c o n s i d e r a b l e
extent.
My p r o p o s i t i o n o f Coorg c u l t u r a l d i s t i n c t i v e n e s s , on t h e o t h e r
hand, f a v o r s a " h i g h d i g r e s s i o n r a t i o " , t h a t i s , i f t h e Coorg a d o p t e d
brahamic (or g e n e r a l l y Hindu) c o n c e p t s , t h e y m o d i f i e d and
transformed
them i n o r d e r t o " f i t " i n t o t h e i r d i s t i n c t r e a l i t y .
The t e s t i n g o f b o t h p r o p o s i t i o n s a g a i n s t t h e r e s u l t s o f t h e d a t a c h a p t e r s s h o u l d p r o v i d e us w i t h a " p r o b a b i l i t y - r a t i o " o f t h e i r
" f i t " w i t h r e g a r d t o t h e " n o r m a t i v e " H i n d u model.
relative
Table A provides a
" f l o w c h a r t " o f t h e development, d i s c u s s i o n , and t e s t i n g o f b o t h p r o p o s i t i o n s on t h e example o f t h e "Kanni-Mangala":
TABLE A.:
STEP I :
Methodological
"Flow-chart"
S r i n i v a s ' p r o p o s i t i o n o f " S a n s k r i t i z a t i o n " (put f o r e w o r d
i n h i s Coorg book) i s c o n t e s t e d by my p r o p o s i t i o n o f
Coorg " e t h n i c i d e n t i t y " ( f o r m u l a t e d f r o m a d d i t i o n a l e v i dence found i n t h e e t h n o g r a p h i c m a t e r i a l ) . SELECTION OF
ETHNOGRAPHIC DATA-BASE FOR DISCUSSION, ANALYSIS, AND TEST
OF BOTH PROPOSITIONS.
-8STEP I I : The Coorg "Kanni-Mangala" i s chosen f o r q u a l i t a t i v e
a n a l y s i s . A number o f r i t u a l segments o f t h e l a r g e r
wedding p r o c e e d i n g s ("segments o f e x a m i n a t i o n " ) a r e
used as t h e u n i t s o f a n a l y s i s . F o r c o m p a r a t i v e p u r poses a randomly s e l e c t e d sample o f a h i g h - c a s t e H i n d u
m a r r i a g e ceremony ( t h a t o f t h e n e i g h b o u r i n g K a r n a t a k a
Brahmins) i s a n a l y s e d s i m u l t a n e o u s l y ( i n C h a p t e r V) .
CONTROLLED UNDER THE FOUR "SYMBOLIC COMPLEXES", THE
"SEGMENTS OF EXAMINATION" ARE QUALITATIVELY ANALYSED
(CHAPTER I - I V ) .
:
STEP I I I :
The r e s u l t s o f t h e a n a l y s i s (conducted i n c h a p t e r s I
t h r o u g h IV)" a r e c o r r e l a t e d w i t h t h e c o m p a r a t i v e m a t e r i a l
and t e s t e d a g a i n s t b o t h p r o p o s i t i o n s .
Example:
a)
The K a r n a t a k a Brahmin ceremony c o n t a i n s t h e
use o f t h e " s a c r e d f i r e " .
b)
The Coorg ceremony c o n t a i n s t h e use o f t h e
" s a c r e d f i r e " (which i t d o e s n ' t ) . G i v e n
t h a t i t does = s u p p o r t f o r " S a n s k r i t i z a t i o n "
( a d o p t i o n / s h a r e d usage w i t h o u t m o d i f i c a t i o n ) .
bi)
The Coorg ceremony c o n t a i n s t h e use o f " s a c r e d
lamps" (which i t d o e s ) . = s u p p o r t f o r t h e
"ethnic" proposition i . e . difference i s
s t r e s s e d (adoption/usage w i t h m o d i f i c a t i o n ) .
bii)
Coorg ceremony c o n t a i n s no r e f e r e n c e t o t h e
" s a c r e d f i r e " e t c . (which i t d o e s n ' t ) . = no
support f o r " s a n s k r i t i c " o r "ethnic" p r o p o s i t i o n ( u n l e s s e v i d e n c e c a n be found f o r t h e
r e f u s a l o f t h i s whole complex, s u g g e s t i n g a
third kind of relationship = p o l i t i c a l ethnic i t y ( p o l i t i c a l confrontation stressed)).
THE RESULTING CORRELATIONS AND ANALOGIES SERVE AS A BASIS
FOR THE DETERMINATION OF THE "RELATIVE VALIDITY" OF BOTH
PROPOSITIONS.
STEP IV: D e d u c t i o n o f f i n a l . r e s u l t s f o l l o w e d by a summary o f t h e i r
i m p l i c a t i o n s on t h e a l t e r n a t i v e u n d e r s t a n d i n g o f Coorg
reality.
-9The r e s u l t s o f t h i s i n q u i r y s h o u l d p r o v i d e u s e f u l i n d i c a t i o n s
a b o u t how t h e Coorgs s y m b o l i c a l l y e x p r e s s t h e i r s o c i o - c u l t u r a l r e a l i t y ,
and s h o u l d g i v e new answers t o t h e q u e s t i o n s :
a r e t h e Coorgs
"sanskrit-
i z e d " H i n d u s , i s " S a n s k r i t i z a t i o n " a u s e f u l concept:' w i t h w h i c h t o e x -
p l a i n marginal Hindu r e a l i t i e s ?
I f t h e Coorgs a r e " s a n s k r i t i z e d " , o r
have e m u l a t e d c e r t a i n H i n d u customs and b e l i e f s
t h e y emulate them?,
(a) t o what e x t e n t d i d
(b) what a r e p o s s i b l e m o t i v a t i o n s f o r t h i s e m u l a t i o n ? ,
(c) how d i d t h e y emulate them?
F u r t h e r , c a n t h e Coorgs be c o n s i d e r e d
t o be an " e t h n i c g r o u p " ? , a n d , i f y e s , t o what e x t e n t i s t h i s e t h n i c i t y
r e p l i c a t e d i n t h e i r r e a l i t y ? , o r , f i n a l l y , c a n we s e e t h e Coorgs a s a
group w i t h " m u l t i p l e r e a l i t i e s " , t h a t i s , do t h e y d i s p l a y a s p e c t s o f
e t h n i c i t y as w e l l as aspects o f e m u l a t i o n o f Hindu concepts?
S r i n i v a s d i d n o t answer t h e s e q u e s t i o n s (he d i d n o t even pose same
o f them
—
n o r d i d anybody e l s e , f o r t h a t m a t t e r ) .
I f i t i s possible
t o answer t h e s e q u e s t i o n s , o r t o g i v e i n d i c a t i o n s t h a t c a n l e a d t o
p o s s i b l e answers, and i f . t h e s h o r t c o m i n g s o f my e x p o s i t i o n do n o t o u t -
:
w e i g h t h e p o s i t i v e a t t r i b u t e s , I c a n be s a t i s f i e d .
C.
THE ETHNOGRAPHIC DATA:
A BRIEF SYNOPSIS:
Coorg i s a t i n y , mountainous p r o v i n c e i n South I n d i a .
I t shares
b o r d e r s w i t h K a m a t a k a ( f o r m e r l y M y s o r e ) , South Canara and M a l a b a r .
I t s l e n g t h i n t h e n o r t h - s o u t h d i r e c t i o n i s a b o u t 60 m i l e s and i t s
w i d t h i n t h e east-^west d i r e c t i o n i s c l o s e t o 40 m i l e s .
The t o t a l a r e a
c o v e r s 1,593 s q u a r e m i l e s , o f w h i c h one t h i r d c o n s t i t u t e s r e s e r v e - f o r e s t .
The W e s t e r n Ghat M o u n t a i n s p a s s t h r o u g h Coorg and r e a c h peak h e i g h t s o f
-105,300 f e e t .
The c e n t r a l p a r t o f C o o r g forms a w i d e p l a t e a u w i t h a n
a v e r a g e e l e v a t i o n o f 3,500 f e e t .
However, u n t i l v e r y r e c e n t l y , t h e
d i s t r i c t was q u i t e i s o l a t e d f r o m i t s s u r r o u n d i n g a r e a s .
Srinivas
notes that:
The i n a c c e s s a b i l i t y o f Coorg, w i t h i t s
s t e e p m o u n t a i n s , dense f o r e s t s , a n d heavy r a i n f a l l , c o n t r i b u t e d t o t h e maintenance a n d e l a b o r a t i o n o f t h e d i s t i n c t i v e mode o f l i f e and c u l t u r e
o f Coorgs.
The L i n g a y a t R a j a s , who saw c e r t a i n
p o l i t i c a l a n d m i l i t a r y advantages i n t h e n a t u r a l
i s o l a t i o n o f Coorg t r i e d t o i n c r e a s e i t (....).
They c l o s e d dcwn••.certain r o a d s l e a d i n g t o M e r c a r a
(the main c i t y i n C o o r g ) , and p r o h i b i t e d t r a v e l l i n g b y them ( S r i n i v a s 1952: 6 ) .
A l t h o u g h i t s g e o g r a p h i c a l i s o l a t i o n was n o t a b s o l u t e , i t h e l p e d
t h e Coorgs t o m a i n t a i n t h e i r s e p a r a t e n e s s v i s - a - v i s t h e i r H i n d u n e i g h bours.
I t i s n o t c l e a r where t h e Coorgs o r i g i n a t e .
The e a r l i e s t r e f e r e n c e
t o Coorg b y name i s i n a document d a t i n g f r o m t h e y e a r 1174 A.D. w h i c h
p r a i s e s t h e m i l i t a r y a b i l i t i e s o f t h e "Kodavas" (the o r i g i n a l name o f
t h e C o o r g s ) , f o r f i g h t i n g a g a i n s t a n i n t r u d i n g f o r c e ( S r i n i v a s 1952: 1 0 ) .
The l i t e r a t u r e o n t h e Coorgs o f f e r s s e v e r a l v i e w s a s t o where t h e y m i g h t
have come from, o r whether t h e y c a n be c o n s i d e r e d i n d i g e n o u s t o t h e a r e a .
B u t t h e r e i s no p r o o f p r o v i d e d f o r any o f t h e s e i d e a s .
I ti s possible
t h a t t h e Coorgs h a d s e t t l e d i n t h e a r e a b e f o r e 1000 A.D. and t h a t t h e y
had b r o u g h t c e r t a i n c u l t u r a l t r a i t s f r o m o u t s i d e S o u t h I n d i a .
Accord-
i n g t o D r . M u t h a n n a ^ , t h e Coorgs s h a r e some s o c i a l a n d c u l t u r a l
traits
w i t h t h e a n c i e n t A r a b s and P e r s i a n s .
However, i t i s e q u a l l y p o s s i b l e t h a t t h e Coorgs were n o t i m m i g r a n t s
t o t h e a r e a , and were p r o b a b l y a p a r t o f a l a r g e r r e l a t i v e l y
p o p u l a t i o n o f South I n d i a i n t h e d i s t a n t p a s t .
indigenous
A s a p a r t i c u l a r segment
-11o f t h i s l o c a l p o p u l a t i o n came t o dominate t h e t e r r i t o r y c a l l e d C o o r g ,
t h e y a l s o began t o r e s t r i c t t h e i r m a r r i a g e a l l i a n c e s t o t h o s e who were
i n t h e same economic and s o c i a l
stratum.
Since i t i s n o t t h e o b j e c t i v e o f t h i s t h e s i s t o determine t h e
o r i g i n s o f t h e Coorgs i n h i s t o r i c a l and d e v e l o p m e n t a l
terms, b u t r a t h e r
t o i n v e s t i g a t e how t h e Coorgs e x p r e s s t h e i r i d e n t i t y , t h i s b r i e f h i s t o r i c a l
d e s c r i p t i o n s h o u l d s u f f i c e , a s i t i s m e r e l y p r e s e n t e d t o i n t r o d u c e some
o f t h e background i n f o r m a t i o n n e c e s s a r y t o u n d e r s t a n d
the following
p r o b l e m - e x p o s i t i o n w h i c h forms t h e c o r e o f t h i s r e s e a r c h .
F o c u s i n g a g a i n o n t h e s y n o p t i c p r e s e n t a t i o n o f Coorg h i s t o r y , we
a r r i v e a t t h e 1 6 t h c e n t u r y , when t h e C o o r g s , f o r t h e f i r s t t i m e , came i n
c l o s e c o n t a c t w i t h t h e L i n g a y a t s e c t (a r e l i g i o u s o f f - s h o o t o f H i n d u i s m ) .
(2)
One p a r t i c u l a r L i n g a y a t p r i e s t - p o l i t i c i a n
managed t o b r i n g t h e Coorg
c h i e f s under h i s a u t h o r i t y o n t h e c o n d i t i o n t h a t he a l l o w e d them t o keep
most o f t h e i r p o l i t i c a l and economic autonomy ( S r i n i v a s 1952: 1 2 ) . Under
t h e subsequent r u l e o f t h e L i n g a y a t s t h e Coorgs e s t a b l i s h e d t h e m s e l v e s a s
t h e a r i s t o c r a c y , m o n o p o l i z i n g t h e army a n d i n t e r m a r r y i n g w i t h t h e r o y a l
f a m i l y i n o r d e r bo m a i n t a i n and s t r e n g t h e n t h e i r s t a t u s i n t h e a r e a . I n
t h e l a t e 1 8 t h c e n t u r y , d u r i n g t h e i n v a s i o n and b r i e f r e i g n o f t h e M u s l i m s ,
t h e Coorgs e a r n e d h i g h r e c o g n i t i o n f o r t h e i r f e a r l e s s way o f f i g h t i n g .
(3)
D u r i n g t h a t p e r i o d , t h e y a d o p t e d some I s l a m i c customs a s w e l l .
I t i s n o t s u r p r i s i n g t h a t t h e B r i t i s h , upon t h e i r a r r i v a l i n t h e a r e a
i n 1843, c o n s i d e r e d t h e Coorgs a s b e i n g members o f t h e K s h a t r i y a c a s t e . A l t h o u g h t h e i n t r o d u c t i o n o f B r i t i s h r u l e changed t h e c h a r a c t e r o f Coorg ( t h e
B r i t i s h v a l u e d t h e a r e a f o r c o f f e e p l a n t a t i o n s ) , t h e Coorg p e o p l e were a b l e t o
-12-
m a i n t a i n t h e i r s o c i a l s t r u c t u r e as w e l l as t h e i r r i t u a l i d i o m i n i t s
basic
forms.
P o l i t i c a l l y , by t h e t i m e o f t h e L i n g a y a t r e i g n we
f i n d t h e Coorgs
r u l i n g t h e m s e l v e s t h r o u g h "Nayaks" (= r u l e r o f p e o p l e ) ,
as w e l l as
a c k n o w l e d g i n g t h e supremacy o f "the L i n g a y a t R a j a s .
approximately
30,000 members o f Coorg s o c i e t y were o r g a n i z e d
(= s u b - r e g i o n s ) e a c h one headed by a Nayak.
The
i n t o t w e l v e "Kombus"
A Kombu c o n s i s t e d o f a
number o f "Nads" (= v i l l a g e s - c l u s t e r s ) , and e a c h v i l l a g e ( U r ) headed by
a v i l l a g e headman.
E a c h Ur, i n t u r n , was
headed by a p a t r i a r c h .
composed o f numerous "Okkas"
These Okkas, o r p a t r i l i n e a l j o i n t f a m i l y
estates,
r e p r e s e n t e d t h e n u c l e u s o f t h e s o c i a l s t r u c t u r e f o r t h e Coorgs.
law o f i n h e r i t a n c e was
p a t r i l i n e a l , and o n l y men
heads o f t h e s e Okkas.
M a r r i a g e was
w i t h r e s p e c t t o Coorg s o c i e t y .
The
could function
The
as
Okka-exogamous, and endogamous
Coorg k i n s h i p s y s t e m was
typified
(4)
by P r o f . Emeneau
as b e i n g o f t h e D a k o t a - I r o q u o i s k i n d .
E v e r y Okka had an a n c e s t r a l house b u i l t on t h e commonly owned
ancestral estate.
A l l t h e members o f an Okka were descended f r o m a
common a n c e s t o r and had an O k k a - s p e c i f i c
name.
T h e i r major l i f e - c y c l e
r i t u a l s i n c l u d e d b i r t h , i n i t i a t i o n r i t e s , m a r r i a g e ( b e i n g t h e by
most i m p o r t a n t o n e ) ,
w o r s h i p p e r s , had
as w e l l .
and f u n e r a l r i t e s .
The
Coorgs were a n c e s t o r
s n a k e - d e i t i e s , b u t w o r h s i p p e d some
T h e i r r e l i g i o n c e n t e r e d on t h e a n c e s t o r c u l t ,
Hindu
deities
w h i c h can
p a r a l l e l e d w i t h t h e f a m i l y c u l t , and t h e community c u l t , w h i c h
t h e w o r s h i p o f snake d e i t i e s and
The
the land.
far
be
includes
some H i n d u d e i t i e s .
Coorgs were t h e dominant group i n t h e d i s t r i c t , owning most o f
They were m a i n l y r i c e c u l t i v a t o r s
and
f r u i t , vegetable
and
-13c o f f e e growers.
F o r c e n t u r i e s , t h e Coorgs d i d n o t a l l o w Brahmins i n t h e i r
district,
and s i n c e t h e y were p o w e r f u l and v i o l e n t , no o t h e r H i n d u c a s t e was a b l e
t o e s t a b l i s h i t s e l f among t h e Coorgs.
U n t i l t h e B r i t i s h r u l e , t h e Coorgs
had s l a v e s ("Untouchable j u n g l e t r i b e s " ) , w h i c h w e r e , f o r t h e l o n g e s t
t i m e , t h e o n l y s i g n i f i c a n t group o f non-Coorgs i n t h e d i s t r i c t .
The e t h n o g r a p h i c m a t e r i a l s u g g e s t s t h a t t h e Coorgs were n e v e r r e a l l y
c o n c e r n e d w i t h H i n d u i s m ( o r any o t h e r i d e o l o g y ) a n d d i d n o t c o n s i d e r
r i t u a l s t a t u s a s b e i n g s u p e r i o r t o s o c i o - e c o n o m i c power.
In addition,
t h e y were w a r r i o r s and t h u s i n a p o s i t i o n o f power (and s t a t u s ) i n
r e l a t i o n t o t h e i r Hindu neighbours.
egalitarian political, ritual
Besides, i n t h e i r
(more o r l e s s )
and s o c i a l s t r u c t u r e , t h e Coorgs d i s p l a y -
ed numerous o t h e r non-Hindu a t t r i b u t e s , w h i c h o u t w e i g h t h e b o r r o w i n g s
f r o m Hinduism.
Dr. Muthanna, a C o o r g h i m s e l f , makes i t c l e a r t h a t t h e
Coorgs were n e v e r i n c o r p o r a t e d i n t h e H i n d u c a s t e system.
In his
o p i n i o n , t h e Brahmins made t h e t e r m ( c a s t e ) " b i g " i n o r d e r t o e x p l o i t
the other, r i t u a l l y lower,
castes./
To C o o r g s , I ~ emphasize., c a s t e does n o t have
any meaning a t a l l . I c o n s i d e r them a s a g r o u p
with t r i b a l origins, that lived i n their h i l l y
r e g i o n b y t h e i r own l a w s . The L i n g a y a t s , o f
c o u r s e , i n f l u e n c e d us. B u t we a d o p t e d o n l y
what we found t o b e h e l p f u l f o r u s — W e d i d n o t
d i s c a r d o r change o u r customs; we i n c o r p o r a t e d
some customs f r o m t h e H i n d u s , t h e P e r s i a n s , t h e
A r a b s . We a r e n o t c o n c e r n e d w i t h " S a n s k r i t i c
H i n d u i s m " , a s y o u c a l l i t , we h a d no need t o do
t h a t . We r u l e d o u r own c o u n t r y , and when t h e
B r i t i s h came, we i n v i t e d * them t o h e l p u s t o
modernize o u r economy.
To my q u e s t i o n , whether t h e Coorgs c o n s i d e r t h e m s e l v e s a s K s h a t r i y a s ,
Dr. Muthanna r e p l i e d :
-14K s h a t r i y a means " M a r t i a l - P a c e " .
Mo d o u b t , i n
t h e t i m e s o f t h e R a j a s , t h e Coorgs were t h e
predominant coirmunity t h e r e ( i n C o o r g d i s t r i c t )
when t h e R a j a s m a s t e r e d t h e i r s e r v i c e s and t h e
Coorgs j o i n e d t h e ^armyi,....); y o u know, i n
t h o s e days t h e y ( ^ o u n g h t ) f o r t h e i r c o u n t r y , and
a u t o m a t i c a l l y t h e y became " M a r t i a l s " . I d o n ' t
h o l d t h e Coorgs a r e K s h a t r i y a s . These c h a r a c t e r i s t i c s came a c c o r d i n g t o t h e need o f t h e r u l e r s .
When t h e r u l e r s wanted p e o p l e t o f i g h t , even
Brahmins were r e c r u i t e d . I n Mysore H a i d e r M i
and h i s s o n T i p p u S u l t a n a s k e d t h e Brahmins t o
g e t i n t o t h e army, y o u know, and t h e y d i d (.....).
L a t e r , t h e B r i t i s h made t h e Coorgs b i g , a s t h e y
made t h e S i k h s b i g i n o r d e r t o h e l p them t o
f i g h t t h e f o r c e s t h a t opposed B r i t i s h r u l e . The
Coorgs l o o k e d l i k e K s h a t r i y a s t o o t h e r s
and t h e y d i d n o t o b j e c t . B u t t h i s does n o t
make them H i n d u s , e x c e p t i n t h e p o l i t i c a l sense
where we have t o c o n s i d e r them a s I n d i a n s who
have a r e l i g i o n t h a t i s - i n some, r e s p e c t s c l o s e t o t h e Hindu r e l i g i o n . . . .
How c o u l d M.N. S r i n i v a s , who s p e n t a p p a r e n t l y
four years doing f i e l d -
work among t h e C o o r g s , be a b l e t o draw a p i c t u r e o f t h e Coorgs t h a t
l e d t o t h e genesis o f t h e concept o f " S a n s k r i t i z a t i o n " ? A b r i e f look
a t h i s book
on
t h e Coorgs
and t h e c o n c e p t o f " S a n s k r i t i z a t i o n "
should c l a r i f y the question.
D.
"SANSKRITIZATION" REVIEWED:
A t t h e t i m e when M.N. S r i n i v a s was a g r a d u a t e s t u d e n t a t t h e
U n i v e r s i t y o f Bombay, t h e d i v i s i o n o f l a b o u r between I n d o l o g i c a l S t u d i e s
o f H i n d u s o c i e t y b y s o c i o l o g i s t s and f i e l d w o r k b a s e d s t u d i e s o f t r i b a l
s o c i e t i e s b y a n t h r o p o l o g i s t s w h i c h h a d g e n e r a l l y c h a r a c t e r i z e d t h e work
(7)
o f t h e e a r l i e r g e n e r a t i o n o f s c h o l a r s , was d e c l i n i n g .
Srinivas'
a d v i s o r , P r o f . G.S. Ghurye, s u g g e s t e d f i e l d w o r k among t h e C o o r g s , i n
o r d e r t o s t u d y t h e i r r e l i g i o n and s o c i a l o r g a n i z a t i o n .
S r i n i v a s agreed
-15and started t o c o l l e c t data among the Coorgs i n 1940.
Because o f i l l -
health, however, he needed four years t o complete h i s fieldwork, and
during that time he had t o r e s o r t t o short "hit-and-run" t r i p s to
c o l l e c t h i s data (Madan 1978:
3). In 1944, Srinivas presented h i s
"rather massive (900 typed pages) Ph.D. Dissertation a t the University
of Bombay" ( i b i d : 2). Since Srinivas was " e s s e n t i a l l y interested i n
the reconstruction o f the t r a d i t i o n a l culture o f the Coorgs" (Srinivas
1966:
149), we can assume that h i s Thesis was e s s e n t i a l l y a description
of t h e i r c u l t u r a l and s o c i a l r e a l i t y .
Later, when he came t o Oxford,
where.... "Prof. Radcliffe-Brown's teaching greatly modified (his)
approach to the study of human society,... (he) started t o apply some
of h i s ideas regarding
material
the i n t e r r e l a t i o n o f r e l i g i o n and society t o the
(he) had already gathered" (Srinivas 1952: x i i i ) .
Radcliffe-
Brown s t h e o r e t i c a l framework transformed the Coorg material and "brought
1
sense t o i t "
propositions:
( i b i d 1966:
149), g i v i n g r i s e to two major t h e o r e t i c a l
the spread o f "Sanskritic Hinduism" h o r i z o n t a l l y as w e l l
as v e r t i c a l l y , and the concept o f " S a n s k r i t i z a t i o n " .
How Srinivas was
able t o deduce general t h e o r e t i c a l and conceptual propositions
from only
one corpus o f data i s puzzling; however, h i s concepts gained popularity
i n a n t h r o p o l i g i c a l c i r c l e s and influenced the understanding o f Coorg
reality
considerably.
As might be expected, Srinivas stressed the s i m i l a r i t i e s between
Coorg r e l i g i o n and society and that o f "Sanskritic Hindu" communities,
and explained them through the Hindu idiom.
But he f a i l e d t o examine
those aspects which are d i s t i n c t l y d i f f e r e n t from Hindu world-view.
a Hindu, and e s p e c i a l l y , as a Brahmin, Srinivas interpreted Coorg
As
-16r e a l i t y as an emulation o f Brahmanic world-view.
As Pocock says
r i g h t l y , i n the Coorg book.... "the inadequacy o f r i g i d functionalism
i s underlined by a 'Hindu-centric' attitude towards the treatment of
ethnographic data..." (.1978: 60).
Events, s o c i a l action and s o c i a l change can be studied from quite
d i f f e r e n t points o f view, and any given r e a l i t y can be recounted d i f f e r ently by d i f f e r e n t investigators.
In the case of the Coorgs, S r i n i v a s
conceptualized and described t h e i r r e a l i t y through a "Brahmanical"
paradigm. C. Parvathamma c r i t i c i z e s h i s treatment o f the Coorg data
severely:
"(Srinivas) gives a d e t a i l e d account o f t r a d i t i o n a l Hinduism,
i t s values and impact, and discusses an o l d and widespread s o c i a l process, christening i t "Sanskritization", which i s a concept loaded with
brahmanical values
....
S r i n i v a s ' major concern i n the Coorg book
i s to bring t o l i g h t how a f o r e s t t r i b a l group came under the impact
of Hindus and Hinduism.
He h i g h l i g h t s his" own i n t e r p r e t a t i o n o f Coorg
society", (1978: 91) ....and, I might add, generalized the r e s u l t s
without further proof.
One more point should be stressed here:
"After incorporating the
f u n c t i o n a l i s t paradigm i n t o a corpus of data that was c o l l e c t e d a l most eight years e a r l i e r and under a d i f f e r e n t frame of reference,
Srinivas analyzed i t yet under another one" (Mayer 1978: 42).
These d i f f i c u l t i e s seem to b o i l down to the problem o f o b j e c t i v i t y .
Srinivas t e l l s us that h i s being a Brahmin d i d influence h i s observations
and understanding o f the Coorgs i n several ways... "but what follows
t h i s promising confession, i s i n e f f e c t devoted t o a s e l f defensive r e action to i t "
(Pocock 1978: 61).
-17The v a l u e o f t h e c o n c e p t o f " S a n s k r i t i z a t i o n " - t o q u o t e Mayer
a g a i n - l i e s i n what i t produced (and n o t , what i t r e p r e s e n t s ) :
"Through i t , S r i n i v a s was a b l e t o f o c u s t h e a t t e n t i o n o f h i s c o l leagues on t h r e e major aspects o f s o c i e t y :
r a n k i n g and g r o u p i n g t h r o u g h e m u l a t i o n
the f l e x i b i l i t y o f caste
.... ; t h e d i v e r s i t y o f what
S r i n i v a s c a l l s " m u l t i p l e c u l t u r e s " (1966: 14) i n any l o c a l
situation;
and y e t , r u n n i n g t h r o u g h t h e s e v a r i a t i o n s , t h e e x i s t e n c e o f c e r t a i n
common v a l u e s "
( i b i d : 41). I t i s unfortunate that S r i n i v a s d i d not
see Coorg c u l t u r e as " m u l t i p l e " , when he w r o t e h i s book.
for
One r e a s o n
t h i s l i e s probably i n the trend, o f Indian Anthropology
around
the middle o f t h e century t o e x p l a i n m u l t i - c u l t u r a l t r a d i t i o n s o f
I n d i a i n terms o f q u a l i t a t i v e s t u d i e s o f c a s t e g r o u p s , c a s t e m o b i l i t y ,
and s o c i a l change w i t h i n t h e c a s t e system.
Non-mainstream H i n d u groups
were s t u d i e d w i t h r e f e r e n c e t o H i n d u c o n c e p t s
a r c h y and r i t u a l s t a t u s .
s u c h as s o c i a l h i e r -
R e g a r d l e s s o f t h e c h a r a c t e r o f t h e examina-
t i o n - u n i t , i t depends m a i n l y o n t h e r e s e a r c h e r ' s v i e w s on how a p a r t i c u l a r community c o u l d and s h o u l d be v i e w e d .
that.
Dumont (1970: 211) n o t e s
"non-Hindus> who f u n c t i o n w i t h i n t h e p a r a m e t e r s o f H i n d u
.
s o c i a l o r d e r , have a c q u i r e d t h e b a s i c ' p s y c h o l o g i c a l d i s p o s i t i o n s ' o f
Hindus:
Hindu world-view
permeates and encompasses everyone who
p a r t i c i p a t e s i n Hindu c i v i l i z a t i o n t o t h e e x t e n t t h a t t h e i d e o l o g y
o f non-Hindu g r o u p s f u n c t i o n s o n l y i n a m o d i f i e d form".
However,
" i t i s n o t o n l y m i s l e a d i n g , b u t e r r o n e o u s t o i n f e r t h a t an u n d e r s t a n d i n g
o f t h e i n s t i t u t i o n s o r p r i n c i p l e s o f c a s t e enables us t o understand
how non-Hindu groups i n I n d i a o r g a n i z e t h e m s e l v e s i n t e r n a l l y and
-18externally"
( J a c o b - P a n d i a n 1979: 142).
Many o f t h e s e (non-Hindu) groups a r e nob homogeneous; h i s t o r i c a l l y and c u l t u r a l l y t h e y a r e d i v e r s e , h a v i n g e s t a b l i s h e d d i s t i n c t i v e a d a p t a t i o n s t o d i f f e r e n t p o l i t i c o - e c o n o m i c e n v i r o n m e n t s , and
t h e k i n d s o f r e l a t i o n s h i p s t h a t e x i s t between Hindus and
(and m a r g i n a l Hindus) v a r y g r e a t l y .
t h a t two f e a t u r e s o f c a s t e —
non-Hindus
J a c o b - P a n d i a n goes on t o s a y
endogamy and h i e r a r c h i c a l r a n k i n g
—
t h a t a r e found among non and m a r g i n a l H i n d u groups may r e s u l t from
t h e use o f t h e c a s t e p r i n c i p l e s d e r i v e d f r o m t h e H i n d u h i e r a r c h i c a l
scheme and t h e i d e o l o g y o f p u r i t y and p o l l u t i o n .
On t h e o t h e r hand,
i n t e r n a l endogamy and h i e r a r c h i c a l r a n k i n g among non and m a r g i n a l
Hindus i n I n d i a may have t h e i r l o c i i n r e f e r e n c e t o a l i e n o r i n d i g enous o r i g i n s , and i n c l a s s w i t h r e f e r e n c e t o s o c i o - e c o n o m i c s t a t u s
r a t h e r than r i t u a l s t a t u s ( i b i d : 242).
Hindus and non-Hindus
(and
m a r g i n a l Hindus) "know; how t o f u n c t i o n " i n t h e H i n d u s o c i a l e n v i r o n ment, w h i c h i s n o t t o s a y t h a t t h e y s h a r e e a c h o t h e r ' s w o r l d v i e w s
and e t h o s ( i b i d : 243).
I . Ahmad (1972: 172-77) s t r e s s e s t h a t " s c h o l a r s have seldom
i n v e s t i g a t e d i n d e t a i l t h e non-Hindu
(marginal-Hindu) t r a d i t i o n s o f
I n d i a " , and p o i n t s o u t " t h a t t h e r e i s a pronounced tendency among .
s o c i o l o g i s t s t o equate H i n d u s o c i e t y w i t h I n d i a n s o c i e t y " .
Jacob-
P a n d i a n s u p p o r t s t h i s v i e w when he p o s t u l a t e s t h a t " H i n d u - c e n t r i s m
stems f r o m a f a l l a c i o u s a s s u m p t i o n t h a t i n o r d e r f o r t h e s o c i o c u l t u r a l s y s t e m t o p e r s i s t , t h e component p a r t s must have s h a r e d
v a l u e s and/or n o r m a t i v e consensus
(.....) .
From t h i s p o i n t o f v i e w ,
-19i t i s l o g i c a l t o i n f e r t h a t i n order f o r Hindu o r Indian s o c i e t y
t o p e r s i s t , t h e s o c i a l groups w h i c h a r e c o v e r e d b y t h e s o c i e t a l
b l a n k e t must t h e m s e l v e s be composed o f t h r e a d s w h i c h u l t i m a t e l y
make up t h e b l a n k e t "
( i b i d : 143).
I n o t h e r words, because t h e i d e n t i f i c a t i o n i s made t h a t
there
e x i s t s a s i n g l e e n t i t y c a l l e d "Hindu s o c i e t y " , i t becomes n e c e s s a r y
t o e x p l a i n how i t e x i s t s , and t h e e x p l a n a t i o n i s t h a t H i n d u and nonH i n d u ( m a r g i n a l Hindu) groups b e l i e v e i n and a r e m o t i v a t e d b y t h e
p r i n c i p l e s , p a t t e r n s , worldview, ethos, e t c . o f Hindu s o c i e t y .
then
And
J a c o b - P a n d i a n s u g g e s t s a v e r y s e n s i b l e "way o u t " o f t h i s
a p p a r e n t dilemma:
....When one l o o k s d e e p l y enough, one c a n always
see t h e o p e r a t i o n o f t h e s e "movers" i n H i n d u s o c i e t y
(....)•. I s u g g e s t (
) t h a t , although t h e grand
t h e o r i e s o f c a s t e , Hindu s o c i a l order, o r " s o c i e t y
i n I n d i a " may p r o v i d e i n t e l l e c t u a l s a t i s f a c t i o n
t h a t t h e e s s e n c e o f H i n d u o r I n d i a n mind h a s been
c a p t u r e d i n a s i n g l e f o r m u l a , such t h e o r i e s a r e
not s u f f i c i e n t t o e x p l a i n t h e m u l t i f a c i o u s conc e p t u a l and b e h a v i o u r a l systems t h a t c o - e x i s t
w i t h i n t h e p o l i t i c o - g e o g r a p h i c a l boundary o f I n d i a
(.
). We must l o o k c l o s e l y t o t h e d i s t i n c t i v e
c u l t u r a l t r a d i t i o n s t h a t emerge and f u n c t i o n i n
d i f f e r e n t p o l i t i c o - e n v i r o n m e n t s , we must examine
how t h e s e t r a d i t i o n s e n a b l e t h e i r u s e r s t o c o e x i s t i n a p o l y - c u l t u r a l s o c i a l c o n t e x t (.
)
A c i v i l i z a t i o n a l complex w h i c h we i d e n t i f y a s
"Hindu" o r " I n d i a n " i s composed o f m u l t i p l e l i n g u i s t i c and r e l i g i o u s c u l t u r a l t r a d i t i o n s , and
t h e s i m i l a r i t i e s i n t h e o r g a n i z a t i o n o f groups
occur as a product o f t h e u n i v e r s a l l y a p p l i c a b l e
p r i n c i p l e s o f boundary maintenance, o r a s B a r t h
(1969) p u t s i t "the s o c i a l o r g a n i z a t i o n o f
c u l t u r a l d i f f e r e n c e s " , r a t h e r than as a r e s u l t o f
a u n i q u e l y Hindu paradigm o p e r a t i n g a t m i c r o
and macro l e v e l s — ( i b i d : 1 4 5 ) .
S r i n i v a s i s doing only the l a t t e r .
He a t t e m p t s a " t e x t u a l -
c o n t e x t u a l " a n a l y s i s o f H i n d u i s m , u s i n g t h e Coorg r e l i g i o u s and
s o c i a l s t r u c t u r e as an example; however, he does n o t d e f i n e t h e i r
l o c u s i n s i d e t h e I n d i a n c u l t u r a l c o n t e x t , b u t o n l y - and t h a t r a t h e r i m p l i c i t l y - t h e i r r e l a t i v e p o s i t i o n " i n s i d e " the Hindu
worldview.
"Coorgs formed a compact u n i t i n r e l a t i o n t o o t h e r
They p o s s e s s e d w e a l t h and power, t h e y l i k e d d a n c i n g ,
castes.
competitive
games, i n v o l v i n g t h e e x e r c i s e o f s k i l l and s t r e n g t h , h u n t i n g , and
soldiering"
( S r i n i v a s 1952: 3 3 ) . I n t e r p r e t i n g t h e s e f e a t u r e s
t h r o u g h t h e H i n d u p a r a d i g m he s t a t e s :
....In t h e Vedic o r c l a s s i c a l c a s t e system
these v i r t u e s are a t t r i b u t e d t o K s h a t r i y a s ,
t h e c a s t e o f w a r r i o r s and k i n g s , who a r e n e x t
o n l y t o t h e Brahmins i n t h e h i e r a r c h y . The
resemblances between t h e V e d i c K s h a t r i y a s and
t h e Coorgs a r e s t r i k i n g i n d e e d i n t h e m a t t e r
o f v a l u e s , and i t i s u n d e r s t a n d a b l e t h a t Coorgs
should regard themselves as K s h a t r i y a s . B u t t h e
c l a s s i c a l K s h a t r i y a s , as one o f t h e " t w i c e - b o r n "
c a s t e s , were e n t i t l e d t o p e r f o r m c e r t a i n r i t u a l s
a t Which s a c r e d v e r s e s - m a n t r a s - f r o m t h e Vedas
were r e c i t e d b y t h e p r i e s t s . Coorgs do n o t
p e r f o r m any o f t h e s e r i t u a l s and V e d i c mantras
a r e n o t r e c i t e d when a Coorg i s g i v e n a name, o r
marries, o r dies ( i b i d : 33).
Here he s t o p s h i s - i n t e r p r e t a t i o n w i t h o u t any f u r t h e r m e n t i o n a s t o
(8)
why t h e Coorgs:
1.
"regard themselves as K s h a t r i y a s "
n o t r e c i t e mantras". ^
,
2.
"do
A s i m p l e answer t o t h i s w o u l d be t h a t t h e
Coorgs c a n n o t be r e g a r d e d a s " s a n s k r i t i z e d H i n d u s " because t h e y d i d
not adopt these c r u c i a l Hindu concepts.
But again, S r i n i v a s prefers
t o o m i t t h i s p a r t o f C o o r g r e a l i t y and c o n c e n t r a t e s
on t h e e l a b o r a t i o n
o f h i s t h e o r e t i c a l p r o p o s i t i o n s o f the, s p r e a d o f " s a n s k r i t i c H i n d u i s m "
-21The Coorg d i s c u s s i o n i s r e d u c e d t o h i g h l i g h t i n g h i s c o n c e p t u a l
assumptions w i t h m a t e r i a l t h a t a l m o s t e x c l u s i v e l y d e a l s w i t h a s p e c t s o f Coorg r e a l i t y t h a t c o u l d be seen as a d o p t i o n s from H i n d u i s m .
Moreover, S r i n i v a s t o o k p a i n s t o s t r e s s t h e s i m i l a r i t i e s between
C o o r g r e l i g i o n and s o c i e t y and " S a n s k r i t i c H i n d u i s m " , t r i e d t o f i n d
t h o s e a s p e c t s w h i c h c o u l d be " s a n s k r i t i z e d " and a b s o r b e d i n t o
H i n d u i s m , and t h u s was p r e o c c u p i e d w i t h t h e r e p l i c a t i o n o f H i n d u
r e a l i t y i n t o Coorg w o r l d v i e w . .
" S a n s k r i t i z a t i o n " p e r s e , b e i n g the v e h i c l e o f S r i n i v a s ' main
argument i n h i s Coorg book, d e s e r v e s some a t t e n t i o n .
L e t me
recall
h i s d e f i n i t i o n once more:
The c a s t e s y s t e m i s f a r from a r i g i d s y s t e m i n
w h i c h t h e p o s i t i o n o f e a c h component c a s t e i s
f i x e d f o r a l l t i m e . Movement has always been
p o s s i b l e , and e s p e c i a l l y so i n t h e m i d d l e ranges
o f t h e h i e r a r c h y . A low c a s t e was a b l e , i n a
g e n e r a t i o n o r two, t o r i s e t o a h i g h e r p o s i t i o n
i n t h e h i e r a r c h y by a d o p t i n g v e g e t a r i a n i s m and
t e e t o t a l i s m , by S a n s k r i t i z i n g i t s r i t u a l and
pantheon. I n s h o r t , i t t o o k o v e r , as f a r as
p o s s i b l e , t h e customs, r i t e s , and b e l i e f s o f
t h e Brahmins (.
). T h i s p r o c e s s has been
c a l l e d " S a n s k r i t i z a t i o n " (1952: 3 0 ) .
L a t e r , i n 1955, he adds more brahmanic u n d e r c u r r e n t s t o t h e
initial
concept:
As t h i s p r o c e s s ( o f " S a n s k r i t i z a t i o n " ) was
common t o a l l c a s t e s e x c e p t t h e h i g h e s t , i t
meant t h a t t h e b r a h m a n i c a l customs and ways o f
l i f e s p r e a d among a l l H i n d u s . . . .
The e n t i r e way o f l i f e o f t h e t o p c a s t e s seeps
down t h e h i e r a r c h y (....). The l a n g u a g e , c o o k i n g ,
c l o t h i n g , j e w e l l e r y , and way o f l i f e o f t h e
Brahmins s p r e a d e v e n t u a l l y t o t h e e n t i r e s o c i e t y . . . .
-22The n o n - b r a h m a n i c a l c a s t e s adopt n o t o n l y
brahmanical r i t u a l , but a l s o c e r t a i n brahm a n i c a l i n s t i t u t i o n s and v a l u e s (1956: 482-84).
L u c y C a r r o l l s t r e s s e s t h e c o n t r a d i c t i o n s and a m b i g u i t i e s o f S r i n i v a s '
c o n c e p t when she s t a t e s t h a t " S a n s k r i t i z a t i o n " i s e q u i v a l e n t t o s o c i a l ,
c u l t u r a l and r i t u a l e m u l a t i o n
o f Brahmins (1977: 3 5 7 ) . She goes o n t o
say t h a t " i n a n a t t e m p t t o r e — d e f i n e h i s d e f i n i t i o n i n o r d e r t o t a k e
i n t o a c c o u n t (a) t h e f a c t o r o f t h e dominant c a s t e ; and (b) t h e c r i t i c i s m t h a t " S a n s k r i t i z a t i o n " emphasizes a
b r a h m a n i c a l model, w h i l e ,
i n f a c t , a R a j p u t o r K s h a t r i y a o r V a i s h y a model m i g h t be emulated i n
many c i r c u m s t a n c e s ;
and (c) t o subsume under one c o n c e p t t h e p r o c e s s
t h a t h a d l e d t o t h e coming o f s u c h terms a s " R a j p u t i z a t i o n " , " T r i b a l i z a t i o n " , and s o f o r t h
(.....), S r i n i v a s d e f i n e s " S a n s k r i t i z a t i o n "
now s i m p l y a s a p r o c e s s , w i t h o u t any r e f e r e n c e t o t h e v a l u e s
that
many be t r a n s m i t t e d t h r o u g h t h a t p r o c e s s a n d w i t h o u t any d i s t i n c t i o n
between r i t u a l and s e c u l a r v a l u e s "
( i b i d : 358). According t o l a t e r
v e r s i o n s o f S r i n i v a s ' c o n c e p t , t h e " p a c e - s e t t i n g " groups do n o t have
t o be Brahmins, o r even " t w i c e - b o r n "
proximal t o Hindu ideology.
c a s t e s , b u t a n y group i n s i d e o r
" S i n c e t h e r e f e r e n c e group need n o t b e
r i t u a l l y h i g h , i t w o u l d appear, t h a t " h i g h " i n t h e d e f i n i t i o n a l s t a t e ment r e f e r s t o p o l i t i c a l and/or economic power, i . e . t h a t t h e g r o u p
b e i n g emulated i s a s e c u l a r e l i t e w h i c h may o r may n o t b e o f h i g h o r
even r e s p e c t a b l e r i t u a l s t a t u s " ( i b i d : 358).
C o u l d one, then-, t e r m t h e i n f l u e n c e Coorg s o c i a l and r i t u a l c o n cepts had on neighbouring
"Sanskritization"?
H i n d u c a s t e and u n t o u c h a b l e groups a s
-23S r i n i v a s w r i t e s i n h i s C o o r g book t h a t . . . " A l l t h e o t h e r c a s t e s
i n C o o r g p r o x i m i t y e x c e p t t h e Brahmins, K o m t i , and L i n g a y a t s acknowl e d g e d t h e dominance o f t h e Coorgs by t a k i n g o v e r t h e i r customs and
manners and i n seme c a s e s even t h e i r speech" (1952: 3 2 ) .
He a l s o
m e n t i o n s t h a t Kannada O k k a l i g a s and T u l u Gaudas t r i e d t o p a s s f o r
Coorgs.
I t appears t h a t the t r e n d
o f " l o w e r " groups t o a d o p t t h e
customs and c o n c e p t s o f " h i g h e r " g r o u p s , i s a g e n e r a l phenomenon,
b u t S r i n i v a s s t i c k s t o h i s Brahmanic " H i n d u - c e n t r i s m "
when he s t a t e s
t h a t " ( t h e o t h e r ) models a r e i n d e e d i m p o r t a n t b u t n o t as i n f l u e n t i a l
as t h e B r a h m a n i c a l
as a few K s h a t r i y a s and a l m o s t a l l V a i s h y a s
f o l l o w the Brahmanical
model r e g a r d i n g d i e t , r i t u a l , and
i m p o r t a n t r e l i g i o u s i d e a s " (1966: 2 5 ) .
certain
"Sanskritization",
then,
r e p r e s e n t s an a t t e m p t t o a c q u i r e t h e t r a d i t i o n a l symbols o f
(Hindu)
h i g h s t a t u s , namely t h e customs, r i t u a l , i d e a s , b e l i e f s , and
life
s t y l e of the l o c a l l y h i g h e s t c a s t e " ( i b i d : 28).
we have t o a s k o u r s e l v e s i f " S a n s k r i t i z a t i o n "
Upon r e f l e c t i o n ,
i s r e a l l y nothing
but
" t h a t phenomenon common t o a l l s o c i e t i e s where t o a g r e a t e r o r
l e s s e r degree t h e p l e b i a n s f o l l o w t h e s o c i a l and c u l t u r a l l e a d o f
t h e e l i t e , e m u l a t i n g t h e l a t t e r t o t h e e x t e n t t h a t t h e i r own
finan-
c i a l r e s o u r c e s and t h e p r e s e n c e and absence o f s o c i a l s a n c t i o n s
supporting e l i t i s t prerogatives permit"
Srinivas,
( C a r r o l l 1977:
359).
t h e n , i s r e a l l y t a l k i n g about a s o c i a l and
ritual
p r o c e s s t h a t r e p r e s e n t s b o t h t h e d e s i r e f o r and t h e achievement o f
a g e n e r a l m o b i l i t y upwards, and, d e p e n d i n g on t h e r e f e r e n t o f t h i s
m o b i l i t y (the group t h a t i s e m u l a t e d ) , t h i s p r o c e s s can d i s p l a y
r i t u a l or politico-economic tendencies.
Thus, t h e c o n c e p t o f
" S a n s k r i t i z a t i o n " as used by S r i n i v a s i s t o o vague and ambiguous
and t o o o n e s i d e d f o r i n t e r p r e t a t i v e and a n a l y t i c a l u t i l i t y i n c o n temporary a n t h r o p o l o g i c a l r e s e a r c h .
One
possible explanation for
i t s p o p u l a r i t y i n a n t h r o p o l o g i c a l c i r c l e s i n the l a s t t h i r t y years
may
w e l l be found i n t h e r e l a t i o n s h i p between t h e c o n c e p t o f "San-
s k r i t i z a t i o n " and t h e a n t h r o p o l o g i c a l model o f I n d i a n s o c i e t y .
" T h i s model, m o d i f i e d and r e f i n e d though i t has been,
nonetheless
b a s i c a l l y d e r i v e s from the c l a s s i c a l Brahmanical t e x t s .
Its central
component and c h i e f r e f e r e n t i s c a s t e ; i t s t r e s s e s harmony, o r d e r ,
co-operation,
i n t e g r a t i o n and s t a b i l i t y ; i t s t r e s s e s t h e i m p o r t a n c e
of r i t u a l values
(....).
The
" S a n s k r i t i z a t i o n " complex d e f i n e s , l i m i t s ,
and p l a c e s a p a r t i c u l a r i n t e r p r e t a t i o n on s o c i a l change i n India...
I t over-
emphasizes r i t u a l f a c t o r s and s u s t a i n s t h e v i e w o f s o c i a l change i n
I n d i a as u n i q u e and t h a t c u l t u r a l l y bound terms l i k e " S a n s k r i t i z a t i o n "
a r e n e c e s s a r y t o d e s c r i b e i t because o f
(....) "the i m p o r t a n t
fact
t h a t t h e s o c i a l h i e r a r c h y i s a l s o t h e h i e r a r c h y o f r i t u a l p u r i t y and
pollution"
( S i n g e r 1968:
x i ) . C a r r o l l , however, c o n t e n d s t h a t
"social
and r i t u a l h i e r a r c h y a r e n o t n e c e s s a r i l y , o r even u s u a l l y , c o i n c i d e n t " (1977:
367).
A t t h i s p o i n t i t seems s a f e t o say t h a t t h e c o n c e p t o f " S a n s k r i t i z a t i o n " as d e v e l o p e d from t h e Coorg d a t a shows s e v e r a l weaknesses:
f i r s t , i t d i s p l a y s i d e o l o g i c a l o n e s i d e d n e s s on t h e p a r t o f S r i n i v a s
which l e d t o the c r e a t i o n o f a "Hindu-centric"
(and more so
"Brahmanical")
c o n c e p t u a l i z a t i o n o f t h e dynamics o f s o c i a l change among the
(and
i n India generally);
second, the c o n c e p t i s s p e c u l a t i v e
t h e r e f o r e becomes l e s s a r e s e a r c h h y p o t h e s i s and
position;
and
t h i r d , the c u l t u r e - s p e c i f i c
more an
t e r m i n o l o g y and
conceptualiand
i m p l y i n g t h a t s o c i a l change (a l a " S a n s k r i t i z a t i o n " )
u n i q u e l y and
s o l e l y H i n d u ( C a r r o l l 1977:
Coorgs as an i n d e p e n d e n t s o c i o - c u l t u r a l
unit displaying
a
I n s t e a d o f e m u l a t i n g H i n d u c o n c e p t s , I p r o p o s e t h a t the
" t r a n s f o r m e d " a d o p t e d customs and
culture-specific
l a n g u a g e , and
mould.
the
specific
e t h n i c i t y t h a t s e r v e s as a p r i m a r y "emblem" i n t e r n a l l y and
" m o d i f i e d " and
is
369).
I p r o p o s e , t h e r e f o r e , as a w o r k i n g h y p o t h e s i s , t o v i e w
t i t y , and
and
ideological
z a t i o n o f the phenomenon i n h i b i t s c r o s s c u l t u r a l c o m p a r i s o n
a n a l y s i s by
Coorgs
externally.
Coorgs
concepts to f i t t h e i r
Their d i s t i n c t social structure,
religion,
s e p a r a t e n e s s , however, o p e r a t e as emblems o f t h e i r i d e n -
t h e i r p o l i t i c o - e c o n o m i c a l power a l l o w e d them t o m a i n t a i n
t h i s i d e n t i t y , r e g a r d l e s s o f the degree and
ment w i t h o t h e r c u l t u r a l and
ideological
kind of t h e i r
involve-
models.
Thus, the e t h n i c i t y o f the C o o r g s , w h i c h s e p a r a t e d them f r o m
any
o t h e r community i n t h e a r e a m i g h t be e x p l a i n e d as t h e p r o d u c t o f
the
a s s o c i a t i o n between t h e i r r e l a t i v e g e o g r a p h i c a l i s o l a t i o n ,
p o l i t i c o - e c o n o m i c dominance, and
w o u l d a l l o w us t o see
i d e o l o g y , r i t u a l l y and
v a l i d a t e d by any
i s tolerated
—
the
t h e i r f l e x i b l e cosmology.
This
Coorgs as b e i n g i n d e p e n d e n t f r o m H i n d u
c u l t u r a l l y , and
o t h e r a u t h o r i t y but
i f not
their
accepted —
t h e i r s t a t u s as b e i n g
t h e i r own;
by Hindus and
not
t h i s s t a t u s , however,
non-Hindus a l i k e .
R e t u r n i n g t o t h e main t a s k o f t h i s t h e s i s , I s h a l l now
con-
c e n t r a t e on t h e i n t e r p r e t a t i o n and a n a l y s i s o f t h e Coorg m a r r i a g e
ceremony v i e w e d as a " c r y s t a l i z a t i o n " - (a m i n i a t u r e , as i t were) o f
the
s o c i o - r e l i g i o u s s y m b o l i c " l a n d s c a p e " o f Coorg c u l t u r e and s o c i e t y .
E.
THE
!'KANNI-MANGALA" :
AN OVERVIEW.
M a r r i a g e , f o r Coorgs (as w e l l as f o r most o t h e r South I n d i a n
s o c i e t i e s ) r e p r e s e n t s t h e most i m p o r t a n t ceremony i n any p e r s o n ' s
life.
T r a d i t i o n a l l y , the Coorg
m a r r i a g e ceremony had a p r e d o m i n a n t l y
communal c h a r a c t e r . L a t e r , t h e s o - c a l l e d " c l o t h - m a r r i a g e s "
were p r a c t i c e d i n Coorg.
K i t t e l writes:
....a man gave a c l o t h t o a g i r l , and s h e ,
a c c e p t i n g i t , became h i s w i f e w i t h o u t f u r t h e r
c e r e m o n i e s . He m i g h t d i s m i s s h e r a t any t i m e
w i t h o u t b e i n g under t h e l e a s t o b l i g a t i o n o f
p r o v i d i n g e i t h e r f o r her or f o r the c h i l d r e n
born d u r i n g t h e i r connection.
( K i t t e l , i n I y e r 1848: 4 1 ) .
A c c o r d i n g t o Dr. M u t h a n n a ^ ^ ^ , by t h e t i m e o f t h e L i n g a y a t R a j a s , t h e
Coorgs had r e f i n e d t h e i r m a r r i a g e ceremony t o t h a t o f a c i v i l
contract
ceremony w i t h some r e l i g i o u s symbolism, m a i n l y t h a t o f r i t u a l e x p r e s s i o n s o f s o l i d a r i t y and r e s p e c t .
I t became c l a s s i f i e d a s one o f t h e
many Mangalas, o r " a u s p i c i o u s c e r e m o n i e s " .
Subsequently, d i f f e r e n t
types o f marriage developed, o f which the f i r s t ,
one i s t h e "Kanni-Mangala" o r ( V i r g i n - M a r r i a g e ) .
the
and most i m p o r t a n t
Other types are
"widow-remarriage", and t h e " d i v o r c e - r e m a r r i a g e " .
The "Kanni-Mangala" u s u a l l y t a k e s p l a c e soon a f t e r t h e c o u p l e
-27has reached e a r l y a d u l t h o o d .
This f i r s t marriage
(= " V i r g i n
Marriage")
b r i n g s t o g e t h e r n o t o n l y two p e r s o n s , b u t - and t h i s i s more i m p o r t a n t - a l s o two k i n - g r o u p s .
B o t h come t o g e t h e r t h r o u g h t h e a c q u i s i t i o n
o f two common o b j e c t s o f i n t e r e s t .
"When a m a r r i a g e
takes p l a c e ,
t h e r e i s a change i n t h e s o c i a l p e r s o n a l i t i e s o f t h e b r i d e and t h e
groom.
I t g i v e s them new r i g h t s and o b l i g a t i o n s .
symbolized i n the marriage r i t u a l :
Some o f t h i s i s
f o r instance, the b r i d e
(almost)
l o s e s h e r r i g h t s t o h e r n a t a l Okka a n d a c q u i r e s them, i n s t e a d ( f u l l y )
i n h e r c o n j u g a l Okka" ( S r i n i v a s 1952:
92).
The t i e between t h e two
Okkas i s r i t u a l i z e d i n a s p e c i a l ceremony a n d emphasizes t h e
political,
economic, and p e r s o n a l o b l i g a t i o n s w h i c h r e s u l t f r o m t h e new bond.
. . . . A c t i v i t i e s f o r t h e "Kanni-Mangala" b e g i n when a young man
e x p r e s s e s h i s d e s i r e t o marry.
ther together
Then, h i s f a t h e r o r e l d e r b r o (12)
w i t h a s p e c i a l f a m i l y f r i e n d , c a l l e d Aruva
,
goes t o t h e Okka o f t h e young woman where t h e a r r i v a l i s e x • pected.
A s i m p l e ceremony, c a l l e d Mangala K u r i p a i s c o n d u c t e d
as a s i g n o f a n i r r e v e r s i b l e c o n t r a c t between t h e two f a m i l i e s .
Soon a f t e r t h i s i n i t i a l s t e p , t h e l o c a l a s t r o l o g e r s e l e c t s
an a u s p i c i o u s day f o r t h e performance o f Mangala, a n d a n e v e n
more a u s p i c i o u s p a r t o f t h e d a y f o r t h e performance o f M u r t a ,
w h i c h c o n s t i t u t e s t h e r i t u a l l y most i m p o r t a n t p a r t o f Mangala.
The h o u s e ( s ) i n w h i c h t h e Mangala t a k e s p l a c e i s c l e a n e d , and
a d e c o r a t e d p a v i l l i o n o f f i v e p i l l a r s , one o f w h i c h i s t h e
b r a n c h o f a m i l k - e x u d i n g t r e e , i s e r e c t e d i n f r o n t o f t h e house,
very c l o s e t o t h e f r o n t veranda.
The i n v i t e d g u e s t s o f t e n h e l p
w i t h t h e c o n s t r u c t i o n o f t h i s marriage
I n the'evening'-of
pavillion.
t h e f i r s t day ( c a l l e d T r u Kuduve), b e f o r e
t a k i n g m e a l s , f o l k s o n g s c o n n e c t e d w i t h t h e wedding a r e c h a n t e d b y
e l d e r s i n honour o f t h e b r i d e and groom.
A s i m i l a r program t a k e s
p l a c e i n b o t h Okkas a l m o s t s i m u l t a n e o u s l y .
-28I n t h e bride-groom's
house, (the same t a k e s p l a c e i n
t h e b r i d e ' s house) t h e wedding p a r t y i n t h e company o f t h e
groom p r o c e e d s
from t h e c e n t r a l h a l l , where t h e groom w o r s h i p -
ped t h e s a c r e d lamp ( N e l l u k i B o l u k ) , t o t h e K a i m a t a , o r p l a c e
where t h e a n c e s t o r s a r e w o r s h i p p e d ,
c a r r y i n g a l i g h t which
had been k i n d l e d w i t h t h e flame o f t h e s a c r e d lamp.
The groom
i g n i t e s an e a r t h e n lamp t h e r e and i n v o k e s t h e b l e s s i n g o f t h e
ancestors.
The groom i s d r e s s e d i n t h e t r a d i t i o n a l C o o r g costume, a
b l a c k knee-^.ong c o t t o n d r e s s i n g gown t h a t i s s e c u r e d a t t h e
w a i s t w i t h a t a s s e l l e d red silk' sash.
i s t i e d around h i s head.
red
A kerchief, also red,
The b r i d e wears a r e d s a r e e and
a
kerchief.
Low c a s t e m u s i c i a n s b e a t tom-toms and p l a y p i p e s i n f r o n t
o f t h e house, and young p e o p l e dance t o t h e i r
music.
When t h e groom t a k e s h i s f o o d , two o r t h r e e c l o s e f r i e n d s ,
i n c l u d i n g h i s b e s t man,
j o i n him and e a t t o g e t h e r .
The b r i d e , i n
h e r home, i s accompanied by h e r b r i d e ' s maid and f r i e n d s .
The
f o o d ( d i f f e r e n t t y p e s o f r i c e p u d d i n g s and r i c e - m e a t c u r r y ) i s
served w i t h water, m i l k , or a l c o h o l .
The n e x t m o r n i n g ( s t i l l c o n s i d e r e d t h e f i r s t day o f t h e
wedding),
t h e groom i s shaved r i t u a l l y by t h e b a r b e r .
o n l y , he i s shaved w i t h m i l k i n s t e a d o f w i t h w a t e r .
This time
The
bride,
i n h e r n a t a l home, undergoes a s i m i l a r ceremony c a l l e d "the wearing o f bangles".
L a t e r , both prepare t o take a r i t u a l bath
seconded by t h e b e s t man
o r t h e b r i d e ' s m a i d , who
b r o t h e r and s i s t e r - i n - l a w .
are g e n e r a l l y
Three m a r r i e d women i n i t i a t e
the
b a t h i n b o t h c a s e s by p o u r i n g t h r e e v e s s e l s e a c h on t h e heads o f
t h e groom and t h e b r i d e .
Widows have no a c c e s s t o any o f t h e s e
r i t e s . ; L a t e r , t h e groom i s d r e s s e d i n h i s f u l l C o o r g costume
(the
same as t h e e v e n i n g b e f o r e p l u s j e w e l l e r y , ornaments, h i s
t r a d i t i o n a l Coorg dagger and sword, and h i s turban}
The b r i d e
wears a r e d s i l k s a r e e , a r e d k e r c h i e f , r e d v e i l , j e w e l l e r y f o r
h a i r , neck, hands, f e e t , and t o e s .
The g r o a n , t h e n , i s c o n d u c t e d t o t h e p l a c e where M u r t a
i s t o be h e l d .
The p a r t y i s accompanied by t h e band, and
two e a r t h e n lamps on c o p p e r p l a t e s a r e c a r r i e d b y two g i r l s
(13)
w a l k i n g o n e i t h e r s i d e o f t h e groom.
The B a t t e - P a t
or
wedding song i s sung b y Coorg men, g i v i n g a n a c c o u n t o f t h e
immediate happenings.
The b e s t man d i r e c t s t h e groom t o t h e
c e n t e r o f t h e p a v i l l i o n where t h e t h r e e - l e g g e d Coorg s t o o l i s
positioned
( f l a n k e d b y two e a r t h e r n lamps) and w a l k s h i m a -
round t h e s t o o l and t h e lamps t h r e e t i m e s clock-^wise. Then
t h e groom s i t s down o n t h e s t o o l .
Three m a r r i e d women s t e p
f o r w a r d and p e r f o r m a s e t o f s o l i t a r y r i t e s
(= Murta)
first.
L a t e r , t h e r e s t o f t h e assembled g u e s t s f o l l o w .
Murta c o n s i s t s o f t h e f o l l o w i n g r i t e s :
first,
each
p e r f o r m e r w o r s h i p s t h e lamps o n e i t h e r s i d e o f t h e groom (by
b e n d i n g o v e r and t o u c h i n g h i s / h e r f e e t t h r e e t i m e s w i t h f o l d e d
h a n d s ) , t h e n he/she w o r s h i p s t h e sun; a f t e r t h a t , he/she p i c k s .
up some r i c e from a copper p l a t e w i t h b o t h hands and f i n a l l y
s p r i n k l e s - t h e r i c e o n t h e head o f t h e groom.
Then m i l k i s
o f f e r e d t o t h e groom from a cup w h i c h he s i p s t h r o u g h a s p o u t ,
a few d r o p s a t a t i m e .
B e f o r e he/she t u r n s away, t h e groom
p r o s t r a t e s t h r e e t i m e s i f he/she happens t o be an e l d e r .
Then
t h e groom i s b l e s s e d b y each o f them.
A f t e r Murta i s over, t h e guests a r e taken t o e a t lunch.
They l e a v e t h e house i n t h e a f t e r n o o n , and w i l l n o t r e t u r n unt i l t h e n e x t day.
That n i g h t , s h o r t l y a f t e r m i d n i g h t , t h e groom c e r e m o n i o u s l y
s e t s o f f t o t h e Okka o f t h e b r i d e .
He i s accompanied by h i s
wedding p a r t y , i n c l u d i n g f r i e n d s , r e l a t i v e s o f b o t h s e x e s , and
h i s Aruva.
dawn.
The p a r t y i s e x p e c t e d t o r e a c h t h e b r i d e ' s house b y
A f t e r a r i t u a l g r e e t i n g , some p l a n t a i n stumps i n f r o n t
o f t h e g i r l ' s house a r e c u t i n two b y one b l o w o f t h e Coorg w a r sword.
E i t h e r t h e groom h i m s e l f o r a member o f h i s f a m i l y p e r -
forms t h i s r i t e , s y m b o l i z i n g t h e p h y s i c a l s t r e n g t h o f t h e groom's
-30Okka.
Then, one m a r r i e d woman ( p r e f e r a b l y t h e s i s t e r o f
t h e groom) hands o v e r a s m a l l b a s k e t f u l l o f e d i b l e s t o
the b r i d e ' s p a r t y .
A f t e r some more f o r m a l i t i e s , t h e groom
and t h e b r i d e a r e c o n d u c t e d t o t h e p l a c e where M u r t a i s h e l d .
T h i s Damphati-Murta (the second Murta) i s p e r f o r m e d a l most a t dawn and has b o t h t h e b r i d e and t h e groom as i t s
objects.
L a t e r , t h e groom h i m s e l f p e r f o r m s - y e t a n o t h e r
M u r t a on h i s f u t u r e w i f e , and o f f e r s h e r a few g o l d r i n g s
and c o i n s w h i c h were g i v e n t o him e a r l i e r by h i s mother.
A f t e r o f f e r i n g t h i s g i f t , t h e groom r a i s e s t h e b r i d e o f f
t h e s t o o l and l e a d s h e r i n t o a room nearby.
With t h i s ,
the
r e l i g i o u s p a r t o f t h e Manqala i s o v e r .
The a c t u a l l e g a l i z a t i o n - d f t h e m a r r i a g e i s
t h r o u g h t h e Sammanda ceremony.
symbolized
B e f o r e t h i s ceremony, t h e
b r i d e i s n o t y e t m a r r i e d ; a f t e r i t , she i s a member o f
husband's Okka, even i f h e r husband s h o u l d d i e b e f o r e
p h y s i c a l consummation o f t h e m a r r i a g e .
her
the
D u r i n g t h e Sammanda
ceremony, e l d e r s f r o m t h e two Okkas s t a n d i n two rows f a c i n g
each other.
C o n f i r m a t i o n o f oaths, the pledge o f
possession
o f t h e husband's house by t h e b r i d e and o t h e r r i g h t s a r e
a f f i r m e d by t h e two A r u v a s ( o r f a m i l y f r i e n d s ) .
Sammanda t h a t d e f i n e s and c l a r i f i e s t h e new
I t i s the
structural situa-
t i o n w h i c h has come i n t o e x i s t e n c e t h r o u g h t h e wedding.
b r i n g s home t o t h e p a r t i c i p a n t s t h a t a new
"It
legal situation
has a r i s e n , t h a t an i n d i v i d u a l has been t r a n s f e r r e d f r o m
Okka t o another" ( S r i n i v a s 1952:
129).
This i s
one
symbolized
by t h e t r a n s f e r o f p e b b l e s by t h e b r i d e ' s A r u v a t o t h e groom's
Aruva.
The p e b b l e s ''represent
'pieces o f gold' through which
t h e b r i d e buys h e r s e l f membership i n t h e husband's Okka.
Handing o v e r t h e p e b b l e s t o t h e groom's A r u v a
Aruva symbolizes
by t h e b r i d e ' s
the t y p i c a l p l e d g e o f p o s s e s s i o n .
It is a
t o k e n f o r s e a l i n g t h e b r i d e ' s r i g h t s i n t h e husband's p r o p e r t y .
Out o f t w e l v e p e b b l e s , one
remaining
i s r e t a i n e d t o i n d i c a t e the b r i d e ' s
connection w i t h her n a t a l family.
In f a c t , i f the
-31b r i d e happens t o be d i v o r c e d l a t e r , she h a s t h e r i g h t t o r e t u r n t o h e r n a t a l home.
the f r o n t a l breast-knot
The e l e v e n p e b b l e s a r e l a t e r t i e d t o
o f thebride's
saree.
I n t h e meantime h e r b o x e s , b e d v e s s e l s e t c . a r e c a r r i e d
f r o m h e r room i n t o t h e main h a l l .
A f t e r t h e Sammanda ceremony i s o v e r , t h e groom s t r e t c h e s
h i s r i g h t hand t h r o u g h a gap i n t h e d o o r and t a k e s t h e b r i d e
o u t o f t h e room where he had remained f o r t h e d u r a t i o n o f
Sammanda.
The e n t i r e p a r t y t h e n moves o u t o f t h e m a i n h a l l
amidst cheers,
a p p l a u s e , and m u s i c .
Whenever t h e c o u p l e
c r o s s e s a t h r e s h o l d , t h e y a r e reminded t o p u t t h e i r r i g h t
foot f i r s t .
A t t h e t h r e s h o l d o f t h e veranda, t h e brother o f
t h e b r i d e ' s mother d e t a i n s h e r f o r a moment.
The b r i d e i s
a l l o w e d t o p r o c e e d , o n l y i f he i s o f f e r e d a s o v e r e i g n b y t h e
groom's p a r t y .
saree.
T h i s c o i n he t i e s l a t e r t o a c o r n e r o f h e r
T h i s r i t u a l i n d i c a t e s t h e m o r a l r i g h t he h a s on t h e
girl.
B u t now, t h e b r i d e l e a v e s h e r n a t a l home a s a new memb e r o f h e r husband's f a m i l y .
Some t i m e a f t e r t h e a r r i v a l o f
t h e b r i d e i n h e r husband's Okka a s e r i e s o f r i t e s a r e p e r formed i n o r d e r t o show t h a t she now s h a r e s c e r t a i n r e s p o n s i b i l i t i e s i n h e r new home.
to the nearest
She c a r r i e s a b a s k e t f u l l o f manure
f i e l d and on h e r r e t u r n fetches a p o t o f water
f r o m t h e w e l l a f t e r she h a s p e r f o r m e d Ganga P u j a .
IJpon h e r r e -
t u r n t o t h e house t h e g u e s t s d e p a r t s l o w l y .
A f t e r t h e f i r s t meal w i t h h e r husband t h e l a s t r i t u a l o f
t h e "Kanni-Mangala" t a k e s p l a c e :
by t h e e l d e r s o f h e r new Okka.
couple leaves f o r the n u p t i a l s .
i t i s t h e naming o f t h e b r i d e
Shortly thereafter the bridal
W i t h t h i s , t h e wedding i s o v e r .
Some t i m e a f t e r t h e wedding, t h e young c o u p l e f o r m a l l y pays
a v i s i t t o a l l i t s close relatives.
I t i s a l s o u s u a l t o under-
take a pilgrimage t o the holy r i v e r Kaveri during the f i r s t
Sankramana month o f O c t o b e r a f t e r t h e wedding.
Here t h e c r e a t i o n
o f t h e new bond i s r e c o g n i z e d b y t h e young c o u p l e t h r o u g h t h e
-32-
expression of t h e i r s o l i d a r i t y .
With t h i s pilgrimage the
new r i t u a l , s o c i a l , and i n d i v i d u a l bond has found i t s f u l l
(14)
manifestation.
F o r t h e sake o f c l a r i t y I d e v i s e d t h e f o l l o w i n g T a b l e
i n o r d e r t o a l l o t t o each o f t h e a c t i o n s and e v e n t s
(Table B ) ,
( t h a t happen c h r o -
n o l o g i c a l l y d u r i n g t h e two days o f t h e "Kanni-Mangala"),
one
(or more)
s y m b o l i c r e f e r e n c e s t h a t c o i n c i d e w i t h t h e " s y m b o l i c complexes " a s
out e a r l i e r
(on page 6 ) .
The o b j e c t i v e o f t h i s p r o c e d u r e
laid
i s to establish
t h e d a t a - b a s e f o r each o f t h e c o n s e c u t i v e c h a p t e r s , t h a t i s , t o l o c a t e
c e r e m o n i a l r e f e r e n c e s t h a t p o i n t towards r e l i g i o u s a t t i t u d e s
("cosmic
c o n n e c t i o n s " i n C h a p t e r I ) , o t h e r s t h a t p o i n t towards w a r r i o r a t t i t u d e s
( i n C h a p t e r I I ) , and so f o r t h .
I am aware t h a t my s u b j e c t i v e v i e w i s , t o some e x t e n t , r e f l e c t e d
i n t h e c h o i c e o f t h e methodology, t h e d e f i n i t i o n o f t h e f o u r s y m b o l i c
complexes, and t h e s e l e c t i o n o f t h e v a r i o u s c e r e m o n i a l r e f e r e n c e s w i t h i n
t h e s e f o u r complexes; however, I have t r i e d t o r e d u c e my
interpretational
freedom t o t h e most o b v i o u s r e l a t i o n s h i p s between t h o s e s y m b o l i c e x p r e s s i o n s
and t h e i r c o r r e s p o n d i n g s y m b o l i c complexes w h i c h "make sense".
-33-
TABLE B:
The S y m b o l i c Complexes Encoded i n t h e "Kanni-Mangala"
CHRONOLOGY
PREPARATORY
ACTIONS:
CEREMONIAL REFERENCES
sometime b e fore the .
wedding
ditto
one day b e f o r e -the
Mangala
THE WEDDING
DAY I :
SYMBOLIC COMPLEXES
(1) (2) (3) (4)
*
Mangala K u r i p a
astrologer selects
a u s p i c i o u s time
cleaning o f the
house; e r e c t i o n
o f m a r r i a g e pan-^
dal
*
*
*
*
—,
*
worship o f sacred
lamp b y groom/bride
worship o f ances^
tors a t the
Kaimata
*
*
t r a d i t i o n a l dress
e a r l y evenincJ
*
*
*
*
*
f i r s t meal f
groom/bride
(separately)
Q
*
*
*
*
*
*
mid-night
to next
morning r e s t
morning
r i t u a l shaving;
"wearing o f
bangles"
*
r i t u a l bath
*
*
dressing
M u r t a #' 1
noon
common l u n c h
*
*
*
-34-
TABLE B c o n t ' d :
CHRONOLOGY
DAY I I :
CEREMONIAL REFERENCES
SYMBOLIC COMPLEXES
(1) (2) (3) (4)
shortly after
mid-night
groom t r a v e l s t o b r i d e ' s
Okka
dawn
r e c e p t i o n o f groom's
p a r t y : a. g i f t o f
food
b. war-sword
rite
e a r l y morning
*
*
Murta # 2
*
M u r t a #'3
*
*
*
*
*
*
C h e e l a Pana
(money g i f t t o b r i d e )
*
groom t a k e s
of bride
*
possession
*
Sammanda
noon
*
*
b r i d e l e a v e s n a t a l home:
mother' s b r o t h e r symbolism
crossing o f threshold
with right foot f i r s t
*
*
1
>
e a r l y e v e n i n g ; a r r i v a l a t husband's
Okka: c o n c l u d i n g r i t e s
a. b r i d e c a r r i e s manure
b. p e r f o r m s Ganga P u j a
c. f e t c h e s w a t e r
*
*
SOME TIME
AFTER:
(See Legend - page 35)
*
*
*
*
*
naming o f t h e b r i d e
evening
*
consummation o f m a r r i a g e
couple v i s i t s r e l a t i v e s
Kaveri pilgrimage
*
*
1
-35Legend:
(1)
i n c l u d e s a l l r e f e r e n c e s t o (a)
v i t a l f o r c e s and e s s e n c e s , (b)
p u r i f i c a t i o n , (d) s e p a r a t i o n o f
t h e mundane f r o m t h e c o s m i c , (d)
other p h i l o s o p h i c a l matters,
r e f e r e n c e s t o (a) power, (b)
(.2) = t h e "RULER" complex:
dominance, (c) f i g h t i n g a b i l i t y ,
(d) g e n e r a l s o c i a l s t a t u s ,
(.3) = t h e "FARMER" complex: r e f e r e n c e s t o (a) p r o s p e r i t y ,
abundance, growth; (b) h o u s e h o l d
unit/space, etc.
(4) - t h e "KINSMAN" complex: r e f e r e n c e t o (a) k i n - t e r r i t o r i e s ,
k i n - g r o u p s , d e s c e n t ; (b) r o l e s r e lated to (a).
= t h e "COSMIC" complex:
B e f o r e c o n t i n u i n g f u r t h e r , i t w i l l be h e l p f u l t o p o i n t o u t t h a t
t h e f u n c t i o n o f t h e "Kanni-Mangala" i s c l e a r l y r e p l i c a t e d i n i t s
structure.
I t s f u n c t i o n i s t o secure the perpetuation o f the s o c i e t y
t h r o u g h t h e c r e a t i o n o f t h e new p e r s o n a l bond (between t h e groom and
t h e b r i d e ) a s w e l l a s o f t h e s o c i a l bond (between t h e Okkas) o n a
c u l t u r e - s p e c i f i c ceremonial
level.
The most o b v i o u s s t r u c t u r a l f e a -
t u r e o f t h e Coorg m a r r i a g e ceremony, t h e n , h i g h l i g h t s t h i s d u a l i t y
between male and f e m a l e , t h e two d i f f e r e n t k i n - g r o u p s ,
the r e l i g i o u s
and p o l i t i c o - e c o n o m i c symbolism, and f i n a l l y , d i s p l a y s t h e t r a n s f o r m a t i o n from t h e d u a l i t y t o a (temporary) m a n i f e s t a t i o n o f some k i n d o f
unity.
As n o t e d e a r l i e r , t h e "Kanni-Mangala" l a s t s u s u a l l y f o r two days.
On t h e f i r s t day, t h e c u l t o f t h e Okka i s t h e f o c a l p o i n t o f t h e
ritual activities.
Each f a m i l y —
separately —
gathers w i t h
and f r i e n d s a n d w o r s h i p s t h e p e r s o n t h a t i s about t o m a r r y .
relatives
The second
day b r i n g s t h e m e r g i n g o f t h e two s o c i a l u n i t s (Okkas) t h r o u g h t h e
combined w o r s h i p o f t h e b r i d e and t h e groom b y b o t h f a m i l i e s .
In
-36t h e Sammanda ceremony, t h e new bond i s l e g a l i z e d .
T h i s i s a neces-
s a r y p r a c t i c e , s i n c e t h e bond i s n o t i r r e v o c a b l e .
The two A r u v a s ,
(15)
or family friends,
o f f i c i a t e t h e Sammanda ceremony.
They a r e
members o f " f r i e n d l y " Okkas a n d f u l f i l l numerous r i t u a l and s o c i a l
f u n c t i o n s w i t h i n t h e Coorg f a m i l y and community c u l t .
As f a r a s t h e i r
r o l e i n t h e wedding ceremony i s c o n c e r n e d , i t i s t h e y who i n i t i a t e
and c o n c l u d e t h e l e g a l a s p e c t s ( t h e Mangala K u r i p a and t h e Sammanda)
of i t .
I n t e r e s t i n g l y enough, t h e A r u v a s c o n d u c t o n l y t h e c o n t r a c t u a l
ceremonies i n t h e "Kanni-Mangala", t h o s e w h i c h u l t i m a t e l y make t h e
wedding l e g a l .
The g e n e r a l s t r u c t u r e o f t h e Coorg wedding ceremony, t h e n , i s
a re-enactment o f t h e s o c i a l o r d e r , s y m b o l i z e d t h r o u g h a s p e c i f i c
s e t o f r i t e s and ceremonies t h a t show p a r t l y r e l i g i o u s o v e r t o n e s a n d
t h a t i s p a r t l y a d r a m a t i z e d form o f p r o f a n e ( s o c i o - p o l i t i c a l ) ends
(see t h e diagrammatic r e p r e s e n t a t i o n i n F i g u r e 1' - on page 3 7 ) .
The s t r u c t u r e o f t h e "Kanni-Mangala" emphasizes —
anything —
more t h a n
t h e f u n c t i o n o f marriage as an important l i n k i n t h e
s o c i e t a l make-up o f Coorg:
i t p r e p a r e s t h e i n d i v i d u a l s and t h e i r
r e s p e c t i v e f a m i l i e s f o r t h e new p e r s o n a l and k i n - b o n d t h r o u g h marriage.
The f i r s t day f e a t u r e s p r e p a r a t o r y a c t i v i t i e s w h i c h a r e
d e s i g n e d t o e n a b l e t h e b r i d e and groom t o c a r r y o u t t h e major
w h i c h w i l l f o l l o w o n t h e n e x t day.
rituals
I n t h e presence o f t h e i r f a m i l y ;
and c l o s e f r i e n d s t h e b r i d e and groom ( s e p a r a t e l y ) c o n f i r m t h e i r
r e l i g i o u s a f f i l i a t i o n b y w o r s h i p p i n g t h e s a c r e d lamp, and t h e i r
a n c e s t o r s ; b y t a k i n g a meal w i t h s p e c i a l f r i e n d s t h e y s h a r e once more
FIGURE 1:
The structural make-up of the "Kanni-Mangala".
DAY II
DAY I
DICHOTOMY
worship of sacred.J :
lamp
i
worship of ancestors-*
f i r s t meal
ritual shaving-: : :
ritual bath-: :
«
ritual dressing
MURTA # 1"
1
MURTA # 3SAMMANDA right foot f i r s t MOBR retains bride •»
\
-38(and f o r t h e l a s t t i m e a s u n m a r r i e d
individuals) the security o f
t h e i r own k i n and r e f e r e n c e g r o u p , and f i n a l l y , b y s h a v i n g , b a t h i n g ,
and d r e s s i n g , t h e y r e a c h a p o s i t i o n - r i t u a l l y and s o c i a l l y - t h a t
e n a b l e s them t o be t h e o b j e c t o f w o r s h i p i n t h e f i r s t M u r t a
ceremony.
The n e x t day, however, b r i n g s t h e j o i n i n g o f t h e two young
people
(and t h e two f a m i l i e s ) w h i c h i s f i r s t s y m b o l i z e d b y t h e
groom and h i s p a r t y t r a v e l l i n g t o t h e b r i d e ' s house.
After pre-
s e n t i n g t h e g i f t o f f o o d t o a member o f t h e b r i d e ' s p a r t y , t h e
groom d i s p l a y s h i s (and h i s f a m i l y ' s ) m a r t i a l q u a l i t y b y c u t t i n g
t h e p l a n t a i n stumps w i t h one b l o w o f h i s w a r - k n i f e .
After
these
e x p r e s s i o n s o f g o o d w i l l and s t r e n g t h , t h e m e r g i n g o f t h e two k i n g r o u p s t h r o u g h t h e i r r e p r e s e n t a t i v e ( t h e b r i d e and groom) i s v i s u a l i z e d i n t h e second M u r t a ceremony where, f o r t h e f i r s t and o n l y t i m e ,
t h e couple i s worshipped by both f a m i l i e s .
his
Then t h e groom w o r s h i p s
f u t u r e w i f e i n t h e t h i r d Murta, s i g n i f y i n g h i s devotion.
t h i s , t h e u n i t y i s e s t a b l i s h e d on a r e l i g i o u s p l a n e .
With
The l e g a l i z a -
t i o n o f t h i s u n i t y , however, i s c o n f i r m e d t h r o u g h t h e Sammanda c e r e mony (the most i m p o r t a n t ceremony o f t h e e n t i r e wedding) where t h e
c o - r i g h t s t o t h e p r o p e r t y o f t h e groom's Okka a r e g i v e n t o t h e b r i d e
(now b e i n g h i s young w i f e ) and t o t h e groom
(now b e i n g t h e husband).
The u n i t y i s l e g a l , t h e u n i t y o f t h e c o u p l e and o f t h e k i n - g r o u p s .
The s o c i e t a l c o n d i t i o n s a r e r e - e n a c t e d and s a t i s f i e d .
-38a-
C H A P T E R
T H E
C O S M I C
I
C O N N E C T I O N
-39-
A.
PROLOGUE:
When human b e i n g s d e v e l o p a sense o f o r d e r t h e y c r e a t e a powerf u l d e v i c e f o r t h e o r g a n i z a t i o n and maintenance o f t h e s o c i a l and
r e l i g i o u s s t r u c t u r e i n which they l i v e .
comes i n s t i t u t i o n a l i z e d i n v a r i o u s ways:
T h i s sense o f o r d e r b e be i t on t h e s o c i a l and
p o l i t i c a l l e v e l a s "law", "custom", and " a p p r o p r i a t e b e h a v i o u r " ,
o r o n t h e r e l i g i o u s - p h i l o s o p h i c a l l e v e l where we e n c o u n t e r
i t as
t h a t w h i c h one m i g h t c a l l " u l t i m a t e t r u t h " t h a t s i g n i f i e s and p r e s c r i b e s t h e c o r r e c t and o r d e r e d way o f t h e i n t e r a c t i o n s w i t h t h e
d i v i n e powers and t h e m o r a l c o n d u c t o f man (Douglas 1966: 7 ) .
F o r a c u l t u r e t o have a r e c o g n i z a b l e c h a r a c t e r , a p r o c e s s o f
d i s c r i m i n a t i o n and e v a l u a t i o n must have t a k e n p l a c e .
T h i s works
t h r o u g h a h i e r a r c h y o f g o a l s and v a l u e s w h i c h t h e community c a n
a p p l y a s a g e n e r a l g u i d e t o a c t i o n i n a wide v a r i e t y o f c o n t e x t s .
C u l t u r a l i n t o l e r a n c e i s e x p r e s s e d b y a v o i d a n c e , d i s c r i m i n a t i o n , and
p r e s s u r e t o conform.
I n t h e c o n t e x t o f Coorg s o c i e t y t h e s e g o a l s and
values d i s p l a y a mix o f c u l t u r e - s p e c i f i c
(indigenous) and borrowed s o c i o -
r e l i g i o u s conceptions.
I n t h i s c h a p t e r , I am concerned w i t h t h e importance
t h e Coorgs
a s s i g n t o t h e i r r e l i g i o - p h i l o s o p h i c a l n o t i o n o f order as expressed
i n t h e i r m a r r i a g e ceremony.
I want t o i d e n t i f y t h o s e s y m b o l i c
refer-
ences w h i c h r e f l e c t c o n c e r n w i t h ( e i t h e r g r o u p - s p e c i f i c o r shared)
n o t i o n s a b o u t such t h i n g s a s t h e importance o f a u s p i c i o u s t i m e s and
-40p l a c e s , t h e w o r s h i p o f a b s t r a c t f o r c e s (as seen i n t h e sun,
sacred
lamps, a f l a m e , e t c . ) , and c o n c e p t s about p u r i f i c a t i o n and r e f i n e ment.
F i n a l l y , I want t o d e t e r m i n e t o what e x t e n t t h e Coorgs s h a r e
general Hindu cosmological
symbolism and r e f e r t o i t i n t h e i r own
religious reality.
B.
COSMIC CONNECTIONS REFIJiCTED I N THE "KANNI-MANGALA"
As l a i d o u t i n T a b l e B, a number o f r i t u a l a c t i o n s and e v e n t s
i n t h e m a r r i a g e ceremony c o n c e n t r a t e
philosophical
on t h e re-enactment o f r e l i g i o -
themes t h a t r e l a t e i n some way o r a n o t h e r t o t h e C o o r g
n o t i o n t h a t t h e r e e x i s t s a s u p e r i o r a b s t r a c t p l a n e , some k i n d o f a
"grand o r d e r o f t h i n g s " t h a t h a s t o be f o l l o w e d i n o r d e r t o make
s o c i e t y work.
The
'
t e r m Mangala, f o r i n s t a n c e , p o i n t s t o t h i s v e r y n o t i o n .
It
means " a u s p i c i o u s ceremony" ( f o r m e r l y , a ceremony o f any k i n d t h a t
i n c r e a s e d t h e r i t u a l and s o c i a l s t a t u s o f i t s o b j e c t s ) w h i c h s i g n i f i e s t h e i m p o r t a n c e o f a s u p e r i o r r e a l i t y and i t s l i n k t o d e s i r a b l e
s o c i e t a l p a t t e r n s o f behaviour.
P e o p l e a r e t h e o b j e c t s o f Mangala,
and i t i s t h e Mangala t h a t changes t h e s o c i a l s t a t u s o f t h e p e r s o n s
on w h i c h i t i s p e r f o r m e d , i n c r e a s i n g t h e r e s p e c t g i v e n t o them.
F o r i n s t a n c e , a man who
k i l l e d a t i g e r s i n g l e h a n d e d l y was e n t i t l e d
t o a s p e c i a l Mangala, a s was a woman who had g i v e n b i r t h t o t e n
children,
a l l o f whom l i v e d ( S r i n i v a s
1952:71).
Although there-were
many, k i n d s o f Mangala, i t i s , nowadays, s o l e l y a s s o c i a t e d w i t h m a r r i a g e .
-41When a v i r g i n g i r l i s m a r r i e d t o a n unwed man she i s e n t i t l e d (as
i s t h e groom) t o a Mangala, a n " a u s p i c i o u s ceremony", t h a t marks
t h e i n c r e a s e i n h e r (and h i s ) r i t u a l and s o c i a l s t a t u s .
Mangala
p e r s e , t h e n , i s t h e o n l y t y p e o f " a u s p i c i o u s ceremony" p e r f o r m e d
by t h e C o o r g s .
Using Table C as a matrix f o r t h e f o l l o w i n g d i s c u s s i o n , I
now want t o c o n c e n t r a t e o n t h o s e s p e c i f i c c e r e m o n i a l
references
w i t h i n t h e "Kanni-Mangala", w h i c h d e a l e x c l u s i v e l y w i t h Coorg c o n c e r n s r e g a r d i n g p h i l o s o p h y and cosmology.
G e n e r a l l y s p e a k i n g , t h e "Kanni-Mangala" i s a h i g h l y r i t u a l i z e d
v i s u a l i z a t i o n o f two c e n t r a l themes:
p e r s o n s (and two k i n - g r o u p s )
t h e b r i n g i n g t o g e t h e r o f two
on a r e l i g i o u s l e v e l
(through t h e
t h r e e M u r t a s and t h e i r r e l a t e d r i t e s ) , and o n a p o l i t i c o - e c o n o m i c
l e v e l t h r o u g h t h e Sammanda ceremony.
S r i n i v a s calls.;
t h e Sammanda-
p a r t t h e "non-Mangala p a r t " (1952: 7 2 ) ; I however, do n o t a g r e e w i t h
this distinction.
Mangala s t a n d s f o r t h e e n t i r e m a r r i a g e ceremony,
and n o t o n l y - a s S r i n i v a s w o u l d have i t - f o r t h a t what he c a l l s t h e
" r i t u a l l y important
(Mangala) p a r t " ( i b i d : 7 2 ) . A s we w i l l s e e l a t e r ,
t h i s dichotomy between r e l i g i o u s and c o n t r a c t u r a l a s p e c t s o f t h e
"Kanni-Mangala" s e r v e s a s a m a j o r d i s t i n c t i o n between Coorg and
Brahmanic c o s m o l o g i c a l i d e a s .
F o r now, I want t o c o n c e n t r a t e o n t h e
M u r t a ceremony, w h i c h i s t h e c e n t r a l r i t u a l o f t h e r e l i g i o u s p a r t o f
Mangala.
I t i s t h i s M u r t a ceremony, t h a t n e c e s s i t a t e s the. enactment
of c e r t a i n preliminaryorites.
I f we c o n c e i v e t h e a n c e s t r a l e s t a t e a s
a r e p l i c a t i o n o f t h e cosmic o r d e r , then t h e p r e p a r a t i o n o f t h e p a r t i -
-42-
TABLE C:
Cosmic c o n n e c t i o n s
P h i l o s o p h i c a l and C o s m o l o g i c a l
Concerns
(a)
—
(b)
: C e r e m o n i a l A c t i o n s and
References
- the role o f astrology i n determining "auspicious" time f o r
t h e wedding...
- w o r s h i p o f t h e s u n , f i r e (lamps
e t c . as r e p r e s e n t a t i o n s o f cosmic f o r c e s
- c o n s t r u c t i o n o f "sacred spaces"
as l o c i o f " a u s p i c i o u s " c e r e monies
- t h e r o l e o f t h e a n c e s t r a l es-.
t a t e as a sacred l o c a t i o n per
se...
R e p l i c a t i o n o f t h e cosmic
o r d e r i n human r e a l i t y :
—
C o n n e c t i o n between
p u r i t y and p e r s o n a l
order:
magnified.
-i
- p u r i f i c a t i o n s o f house...
- purification of participants:
r i t u a l shaving, v "
r i t u a l bath,
r i t u a l dressing...
- t h e use o f r i c e , m i l k , m a t e r i a l s
and c o l o u r s , a s w e l l a s g e s t u r e s
w h i c h convey p u r i t y / r e s p e c t . . .
- M u r t a symbolism...
- Ganga P u j a and K a v e r i P i l g r i m a g e
-43c i p a n t s f o r t h e performance o f M u r t a , and t h e l o c a t i o n i n w h i c h i t
i s performed, are important.
P u r i t y o f body and c l o t h e s i s a p r e -
r e q u i s i t e f o r t h e p a r t i c i p a t i o n o f a l l o b j e c t s as w e l l as s u b j e c t s
i n t h e coming e v e n t s .
I n a u s p i c i o u s n e s s (which i s n o t n e c e s s a r i l y
e q u a l l e d w i t h i m p u r i t y ) o f p e r s o n s and t h i n g s , as w e l l as t i m e s ,
endangers t h e s u c c e s s o f t h e e n t i r e wedding.
Moreover, t h e an-
c e s t r a l e s t a t e , and e s p e c i a l l y t h e a n c e s t r a l house (the " s t a g e " o f
t h e wedding "performance", a s i t were) i s c o n s i d e r e d " s a c r e d "
(auspicious):
C e r t a i n p a r t s o f t h e house a r e more s a c r e d
t h a n t h e o t h e r s . The c e n t r a l h a l l i s v e r y
sacred. In the western w a l l of the c e n t r a l
h a l l i s a n i c h e i n w h i c h b u r n s an e a r t h e n
o r m e t a l lamp (...) . The lamp b u r n s w i t h
the l i p f a c i n g east, the sacred d i r e c t i o n .
T h i s lamp i s c a l l e d N e l l u k i B o l u k .
It is
l i t e v e r y m o r n i n g and e v e n i n g by a woman
o f t h e house who s a l u t e s i t a f t e r l i g h t i n g
i t (...). The Tug B o l u k , o r h a n g i n g lamp,
i s hung f r o m t h e c e i l i n g o f t h e c e n t r a l
h a l l , and i s s a l u t e d on a l l r i t u a l o c c a s i o n s ( S r i n i v a s 1952: 76).
U s u a l l y , the c e n t r a l h a l l i s the l o c a t i o n f o r the Murta ceremony.
However, i n r e c e n t t i m e s , a m a r r i a g e p a n d a l i s e r e c t e d i n
f r o n t o f t h e m a i n v e r a n d a o f t h e house, t o accommodate a l l t h e p a r t i c i p a n t s and g u e s t s .
N e v e r t h e l e s s , t h e p l a c e where M u r t a i s p e r f o r m e d
l i e s i n t h e c e n t e r o f t h e a n c e s t r a l e s t a t e and i s c o n s i d e r e d t h e
most s a c r e d p a r t o f t h e e n t i r e p r o p e r t y .
B e f o r e M u r t a c a n t a k e p l a c e t h e e n t i r e house i s c l e a n e d and i t s
w a l l s a r e colour-washed.
T h i s can be seen as a r e s t o r a t i o n o f t h e
-44general order of things.
F u r t h e r , b e f o r e Murta
(and f o r t h a t m a t t e r ,
Mangala i n g e n e r a l ) c a n t a k e p l a c e , an a u s p i c i o u s t i m e s h o u l d be
s e l e c t e d by t h e l o c a l a s t r o l o g e r .
S r i n i v a s s t a t e s t h a t t h e Coorgs
use K a n i y a s , a s t r o l o g e r s and m a g i c i a n s from M a l a b a r who have been
s e t t l e d i n Coorg f o r a l o n g t i m e .
The Coorg b e l i e v e t h a t :
...every i m p o r t a n t t a s k must be begun i n an
a u s p i c i o u s moment o r i t w i l l f a i l . O n l y t h e
K a n i y a knows t h e a u s p i c i o u s and i n a u s p i c i o u s
moments, arid t h i s i s r e v e a l e d t o h i m by h i s
knowledge o f a s t r o l o g y . . . A . w e d d i n g has t o be
performed on an a u s p i c i o u s day a t an a u s p i c i o u s
h o u r , and i f t h e r e a r e horoscopes f o r t h e boy
and t h e g i r l , t h e y a r e examined t o f i n d o u t i f
t h e y a r e m u t u a l l y c o m p a t i b l e (1952: 3 9 ) .
The Coorgs, t h e n , b e l i e v e , t h a t t h e r e i s a " r i g h t " t i m e i n w h i c h
the f o r c e s o f the universe - which are r e p l i c a t e d i n the f o r c e
c r e a t e d t h r o u g h t h e u n i o n o f two p e r s o n s i n m a r r i a g e - a r e p o s i t i v e .
T h i s means t h a t t h e c h o i c e o f an a u s p i c i o u s t i m e f o r t h e " K a n n i Mangala" and i t s M u r t a s i s r e g a r d e d as b e i n g o f c o n s i d e r a b l e imp o r t a n c e f o r t h e a b i l i t y t o r e g e n e r a t e and p e r p e t u a t e human l i f e
and p r o s p e r i t y .
The c o n n e c t i o n between boy and g i r l
(and t h e i r
r e s p e c t i v e f a m i l i e s ) i s apt t o regenerate the b e l i e f i n the i n s e p a r a b i l i t y between t h e s u p e r n a t u r a l power o f t h e u n i v e r s e and t h e
ordinary l i f e - f o r c e of
man.
F i n a l l y , b e f o r e M u r t a c a n t a k e p l a c e , t h e p a r t i c i p a n t s have t o
be i n a c e r t a i n s t a t e o f r i t u a l p u r i t y .
shaved
The groom i s r i t u a l l y
(whereas t h e g i r l goes t h r o u g h a r i t e c a l l e d "the w e a r i n g o f
b a n g l e s " ) , b o t h r e c e i v e a r i t u a l b a t h , and b o t h a r e d r e s s e d i n r i t u a l l y
clean clothes.
-45B e f o r e s h a v i n g , t h e groom s a l u t e s t h e s a c r e d w a l l - l a m p
t h e n s i t s down on t h e t r i p o d s t o o l w h i c h i s p l a c e d on a
and
mat:
N e a r t h e mat i s a d i n i n g d i s h c o n t a i n g m i l k ,
and a h a r v e s t b a s k e t c o n t a i n i n g same r i c e , a
c o c o n u t , a bunch o f p l a n t a i n s , and b e t e l l e a v e s
and a r e c a - n u t s . Water may n o t be u s e d f o r
s h a v i n g on t h i s o c c a s i o n . M i l k i s u s e d i n s t e a d . The s h a v i n g s a r e p u t i n t o t h e d i n i n g
d i s h , and l a t e r , t h e b a r b e r empties t h e d i s h
a t the f o o t o f a milk-exuding t r e e .
A d i s t i n c t i v e form o f s h a v i n g p r e v a i l s a t
marriage ( — ) .
The f r o n t o f t h e head i s
shaved i n such a manner t h a t i t l e a v e s two
'horns' above t h e t e m p l e s , formed by t h e
shaved p a t c h e s . T h i s form o f s h a v i n g i s
c a l l e d 'Kombanjavara', w h i c h means 'hornshave '. (...)
The h a r v e s t - b a s k e t c o n t a i n i n g r i c e , e t c . , and t h e b e l l - m e t a l d i n i n g d i s h , and t h e s c a r f a t t h e groom's w a i s t ,
a r e g i v e n as g i f t s t o t h e b a r b e r , ( i b i d : 8 0 ) .
W h i l e t h e groom i s b e i n g shaved, t h e b r i d e ( i n h e r n a t a l home)
undergoes a s i m i l a r r i t u a l .
The b r i d e ' s b r o t h e r ' s w i f e removes a
t h i n w i s p o f h a i r from t h e b r i d e ' s head, and p a r e s h e r n a i l s .
a r e p u t i n t o a d i n i n g - d i s h and mixed w i t h m i l k .
These
L a t e r , the d i n i n g -
d i s h i s emptied a t t h e f o o t o f a m i l k - e x u d i n g t r e e .
S h o r t l y a f t e r t h i s r i t e o f s h a v i n g t h e groom and p a r i n g , t h e n a i l s
o f the b r i d e , both are ready t o take the p u r i f y i n g bath:
The b e s t man o r t h e b r i d e ' s m a i d , as t h e c a s e
may be, (...) conduct t h e b a t h . Three m a r r i e d
women i n i t i a t e i t by p o u r i n g t h r e e v e s s e l s e a c h
on t h e heads o f b r i d e and groom. (
) Widows
have no a c c e s s t o any o f t h e s e r i t e s (Muthanna 1953:
324) .
Immediately
a f t e r t h e b a t h , t h e b r i d e and groom a r e r i t u a l l y
d r e s s e d i n t h e i r t r a d i t i o n a l Coorg costume; now t h e y a r e f i t t o a c t
-46-
as t h e o b j e c t s o f M u r t a , where t h e y a r e w o r s h i p p e d b y t h e i r r e s p e c t i v e f a m i l i e s and c l o s e f r i e n d s .
These t h r e e s e t s o f p r e p a r a t o r y r i t e s and a c t i v i t i e s mark t h e
d e p a r t u r e from t h e o r d i n a r y day-to-day r e a l i t y towards a r i t u a l l y
higher
(cosmic) p l a n e on w h i c h t h e M u r t a i s c o n c e p t u a l i z e d and
performed.
Here t h e c o n n e c t i o n between r e l i g i o u s i d e a s and t h e
social reality i s visualized.
As F i g u r e I I shows, i t i s t h e r i t u a l
s p e c i f i c i t y o f the three preparatory a c t i v i t i e s that defines the
e l e v a t e d l o c u s o f t h e M u r t a ceremony:
FIGURE I I :
R e a l i z a t i o n o f t h e "cosmic c o n n e c t i o n " between t h e
" u l t i m a t e o r d e r " and t h e "day-to-day r e a l i t y " t h r o u g h
Murta.
COSMIC
PLANE
M U R T A
"cosmic
connection"
M A N G A L A
(2)
(1)
(3)
ORDINARY
REALITY
(1)
(2)
(3)
.astrologer coordinates "auspicious time" f o r t h e
performance o f Mangala and M u r t a .
. p u r i f i c a t i o n o f l o c a l e i n w h i c h Mangala and M u r t a
take place.
.purification of participants.
-47Murta s t a r t s
central hall
when t h e g r o a n o r t h e b r i d e p r o c e e d s t o t h e
(or t h e marriage p a n d a l ) .
There, a t h r e e - l e g g e d
s t o o l i s s i t u a t e d , f l a n k e d b y two b e l l - m e t a l
lamps.
The groom ( b r i d e ) t h r i c e w a l k s around t h e t r i p o d
s t o o l and (the) lamps b e f o r e s i t t i n g down (on
t h e s t o o l ) . C i r c u m a m b u l a t i o n i s c l o c k w i s e (...) .
I n f r o n t o f t h e s i t t i n g groom i s a n o t h e r s u c h
s t o o l c o v e r e d w i t h a r e d s i l k c l o t h . An
e a r t h e n lamp b u r n s i n a m e t a l d i n i n g - d i s h w h i c h
i s k e p t o n t h e s t o o l b e f o r e t h e groom. The lamp
r e s t s on a t h i r d bed o f r i c e spread i n s i d e t h e
dish.
(Besides) t h e e a r t h e n lamp, a K i n d i f u l l o f m i l k
i s kept ( w i t h i n easy r e a c h ) . A K i n d i i s a b e l l metal v e s s e l w i t h a l o n g spout a t t h e s i d e .
E a c h o f t h e assembled r e l a t i v e s s i n g l y p e r f o r m s
M u r t a o n t h e groom ( b r i d e ) . Three m a r r i e d women,
close r e l a t i v e s o f the (object o f Murta), are
r e q u i r e d t o p e r f o r m i t b e f o r e anyone e l s e ( ) .
The mother, o r (a) s e n i o r m a r r i e d woman, b e g i n s
by s p r i n k l i n g r i c e o n t h e two b e l l - m e t a l lamps
on e i t h e r s i d e o f t h e groom ( b r i d e ) , and t h e n
s a l u t e s them. The sun-god i s s a l u t e d a f t e r
t h r o w i n g some r i c e backwards, o v e r t h e s h o u l d e r s .
Then, ( t h e woman) d e p o s i t s some r i c e s u c c e s s i v e l y
a t t h e j o i n t s o f knees and e l b o w s , s h o u l d e r s , a n d
on t h e head o f t h e groom. The (woman) t h e n h o l d s
t h e s p o u t e d v e s s e l b e f o r e t h e groom a n d he s u c k s
i n a l i t t l e m i l k through t h e spout. A f t e r t h i s ,
she p r e s e n t s t h e (groom) w i t h a g o l d o r s i l v e r
c o i n . The groom s a l u t e s h e r b y t o u c h i n g h e r f e e t
w i t h b o t h h i s hands and c a r r y i n g t h e l a t t e r b a c k
t o h i s f o r e - h e a d . T h i s i s done t h r i c e . The
woman t h e n b l e s s e s h i m b y t o u c h i n g h i s head a n d
s a y i n g , 'may y o u l i v e l o n g ' , o r 'may y o u l i v e
h a p p i l y ' . A f t e r t h e woman i s f i n i s h e d , t h e r e s t
o f t h e assembled g u e s t s f o l l o w h e r example
(Muthanna 1953: 325; S r i n i v a s 1952: 7 4 ) .
A f t e r t h e " i n d i v i d u a l " M u r t a (performed s e p a r a t e l y o n t h e groom
and t h e b r i d e ) , t h e e x a c t r i t u a l i s r e p e a t e d o n t h e c o u p l e
(second
Murta) and, f i n a l l y , o n t h e b r i d e by t h e groom ( t h i r d M u r t a ) .
M u r t a marks t h e a t t a i n m e n t
Each
o f a s u c c e s s i v e l y h i g h e r r i t u a l and
social position.
The o b j e c t ( s ) o f M u r t a a r e - a t t h i s p a r t i c u l a r moment i n t h e i r
l i f e - i n c l o s e p r o x i m i t y w i t h t h e " u l t i m a t e powers" o f t h e u n i v e r s e
and become, i n t u r n , s u p e r n a t u r a l t h e m s e l v e s .
Surrounded b y t h e
s a c r e d lamps w h i c h r e p r e s e n t c o s m i c f o r c e s , a s w e l l a s b y t h e l i f e g i v i n g powers o f r i c e and m i l k , t h e y . a r e r e p l i c a t i o n s o f t h e c o s m i c
body "en m i n i a t u r e " ; t h i s i s s y m b o l i z e d b y t o u c h i n g t h e knee, h i p ,
and s h o u l d e r - j o i n t s o f t h e groom's (and t h e b r i d e ' s ) body.
I t i s i n t e r e s t i n g t o n o t e t h a t t h e Coorgs do n o t u s e p r i e s t s
f o r t h e r e l i g i o u s p a r t o f t h e i r marriage.
Usually, the p r i e s t (or
any o t h e r t y p e o f r e l i g i o u s s p e c i a l i s t ) f u n c t i o n s a s t h e m e d i a t o r
between t h e s u p e r n a t u r a l r e a l m and t h e o r d i n a r y human r e a l i t y and
his
a c t i o n s a r e regarded as m a n i f e s t a t i o n s o f these connections.
In
t h e C o o r g c a s e , t h e f a m i l y members and c l o s e f r i e n d s o f t h e b r i d a l
couple perform t h e r i t u a l a c t i o n s t h a t a r e designed
t o add t o , and
u n d e r l i n e , t h e a u s p i c i o u s n e s s o f t h e p a r t i c u l a r ceremony i n q u e s t i o n .
They a c t o u t t h i s r o l e communally, t h u s s t r e s s i n g t h e i m p o r t a n c e o f
t h e f a m i l y (and t o some e x t e n t , t h e community) c u l t , w h i c h r e p r e s e n t s
a m a j o r p a r t o f Coorg r e l i g i o u s p r a c t i c e s .
To r e t u r n once more t o t h e p r i e s t - i s s u e :
i t appears, t h a t
t h i s t e r m i s n o t e a s i l y a p p l i c a b l e w i t h r e s p e c t t o Coorg r e l i g i o u s
reality.
I n c o n t r a s t t o t h e Hindu conception o f p r i e s t s , as being
t e a c h e r s and r e l i g i o u s s p e c i a l i s t s who p l a y a paramount r o l e a s
guardians o f Hindu i d e o l o g y , thus occupying t h e t o p p o s i t i o n i n
the s o c i a l h i e r a r c h y o f c a s t e , t h e —
more o r ^ l e s s —
egalitarian
s t r u c t u r e o f C o o r g s o c i e t y a p p e a r s t o work t h r o u g h a s e t o f s o l i d a r i t y
r u l e s t h a t r e i n f o r c e s the r e l i g i o u s notions o f the connection between r e a l w o r l d s and non-matter w o r l d t h r o u g h t h e c o n t i n u o u s
s t r a t i o n o f m u l t i l a t e r a l expressions o f respect.
demon-
Respect i s g i v e n
t o a l l p e r s o n s and o b j e c t s w h i c h command r e s p e c t , t h a t i s , w h i c h
a r e c o n s i d e r e d t o be e i t h e r a u s p i c i o u s (through M a n g a l a ) , o r c o n v e r s l y , r e s p e c t i s w i t h e l d from those b e i n g i n a u s p i c i o u s (not i n t h e
p o s i t i o n t o have a Mangala p e r f o r m e d on them, i . e . a l l p e r s o n s
(and t h e i r s p i r i t s ) o r o b j e c t s w h i c h , b y d e f i n i t i o n , do n o t d e s e r v e
respect).
And, f i n a l l y , r e s p e c t i s g i v e n b y a l l members o f t h e
community, t h u s , r e i n f o r c i n g t h e more t a n g i b l e c h a r a c t e r o f C o o r g
cosmological ideas.
The o n l y r i t u a l s p e c i a l i s t s
(but n o t n e c e s s a r i l y
b e i n g o f t h e r e l i g i o u s s o r t , a s , f o r i n s t a n c e , t h e Brahmin p r i e s t s )
a r e t h e A r u v a s , who d e a l w i t h o r g a n i z a t i o n a l and c o n t r a c t u a l m a t t e r s
o f Coorg i n t e r - c l a n r e l a t i o n s .
On t h e w h o l e , t h e o n l y marked "cosmic c o n n e c t i o n " i n t h e " K a n n i Mangala" i s e s t a b l i s h e d t h r o u g h t h e M u r t a ceremony and i t s c o n n e c t e d
rites.
However, t h e e n t i r e r e l i g i o u s symbolism i s r e s t r i c t e d t o t h e
re-enactment o f t h e s o c i a l o r d e r on a r e l i g i o u s p l a n e .
Srinivas calls
-50them " s o l i d a r i t y r i t e s " , and t h e e n t i r e r e l i g i o u s i d i o m o f t h e
f a m i l y c u l t c e n t e r s around them.
However, t h e s e s o l i d a r i t y
d i s p l a y some r e l i g i o u s o v e r t o n e s .
F o r i n s t a n c e , t h e lamp i s a
symbol o f s o l i d a r i t y , a s w e l l a s " a u s p i c i o u s n e s s "
g i v i n g f o r c e ) and " s a c r e d n e s s "
from
rites
(positive
life-
(which I s e e h e r e a s an a d o p t i o n
Hinduism):
. . . ( i t s y m b o l i z e s ) t h e s t r e n g t h o f t h e Okka,
and i t s sudden e x t i n c t i o n r e f e r s t o t h e decay
and e x t i n c t i o n o f t h e Okka (=sign o f " i n auspiciousness"). I t also refers t o the withd r a w a l o f t h e p r o t e c t i v e power o f t h e a n c e s t o r s ,
and t o t h e c o s m i c f o r c e s (= s i g n o f "sacredness")
who a r e i n v o k e d w h i l e s a l u t i n g t h e lamp. (...).
The d o m e s t i c lamp, a s l o n g a s i t i s b u r n i n g ,
s t a n d s f o r u n i t y , s t r e n g t h , and p r o t e c t i v e
power ( S r i n i v a s 1952: 8 8 ) .
T h i s symbolism, a c c o r d i n g t o S r i n i v a s , c a n be e x t e n d e d t o f i r e i n
g e n e r a l and e x p l a i n s t h e " a u s p i c i o u s n e s s " and " s a c r e d n e s s "
k i t c h e n s t o v e and —
ofthe
t o some e x t e n t — , t h e s u n .
A l l other s o l i d a r i t y r i t e s
(the s p r i n k l i n g o f r i c e , t h e u s e
o f m i l k , t h e money g i f t , g e n e r a l l y , t h e s a l u t a t i o n i n f r o n t o f t h e
o b j e c t ( s ) o f Murta) w i l l be d i s c u s s e d e x t e n s i v e l y i n C h a p t e r I V
("The Kinsman"); f o r now i t s u f f i c e s t h a t t h e r e i s a c o n n e c t i o n b e tween t h e " a u s p i c i o u s n e s s " and t h e " s a c r e d n e s s "
o f Coorg s o l i d a i r t y
rites.
Assuming t h a t what we c a l l "Coorg r e l i g i o n " i s b a s i c a l l y a system
o f s o l i d a r i t y r i t e s t h a t concentrate on ancestor-worship
and o n t h e
maintenance o f t h e s o c i a l o r d e r between t h e members o f t h e community,
t h e i n f e r e n c e w o u l d h o l d t h a t t h o s e r e l i g i o u s a c t i v i t e s , w h i c h go
-51beyond t h i s l i m i t e d b e l i e f - s y s t e m a r e a d o p t i o n s
o u t s i d e cosmology.
f r o m a more complex
The i n c l u s i o n o f c o n c r e t e p h i l o s o p h i c a l n o t i o n s
a b o u t t h e make-up o f a s u p e r n a t u r a l u l t i m a t e r e a l i t y , w h i c h
t o some e x t e n t —
—
s e r v e s a s a n e x p l a n a t o r y p r i n c i p l e ' a s t o how
human r e a l i t y s h o u l d be p e r c e i v e d , a s w e l l a s n o t i o n s o f p u r i t y
and p o l l u t i o n v i e w e d a s a s o c i e t a l i m p o s i t i o n o f o r d e r b y way o f
r e l i g i o u s l y d e f i n e d s e p a r a t i o n - r u l e s , p o i n t toward t h e mixed r e l i g i o u s i d e o l o g y o f t h e Coorg p e o p l e .
The Coorg n o t i o n o f r e s p e c t , s o i m p o r t a n t i n terms o f t h e i r
r e l i g i o u s and s o c i a l r e a l i t y , appears on a d i f f e r e n t l e v e l , t o b e
s i m i l a r t o t h e Hindu n o t i o n o f p u r i t y .
P u r i t y i s o r d e r , and t h e
members o f any g i v e n s o c i e t y w i t h i n t h e H i n d u f o l d a r e e x p e c t e d and
obligated t o respect t h i s order.
However, r e s p e c t i s n o t n e c e s s a r i l y
a religious notion, while purity i s c l e a r l y r e l i g i o u s l y defined.
R e s p e c t p o i n t s towards a s o c i o - p o l i t i c a l
archy
(profane) n o t i o n o f h i e r -
(status), while purity refers t o religious hierarchy
status).
(ritual
The s u p e r i m p o s i t i o n o f t h e n o t i o n o f r i t u a l s t a t u s o n t o
t h e n o t i o n o f r e s p e c t i n t h e C o o r g c a s e i s an a m p l i f i c a t i o n o f C o o r g
p o s s i b i l i t i e s t o i n t e r a c t w i t h o u t s i d e (Hindu) g r o u p s , f o r whom r i t u a l
s t a t u s i s "encompassing" ( t o u s e Dumont's term) and t h u s s u p e r i o r
(to) s o c i a l s t a t u s .
The e x a m i n a t i o n
o f t h e r e l i g i o u s p a r t o f t h e "Kanni-Mangala"
s u p p o r t s my a s s u m p t i o n t h a t t h e Coorgs i n c o r p o r a t e d H i n d u cosmology
i n a l i m i t e d f a s h i o n , a n d e x t e n d e d i t s symbolism t o a r r i v e a t a more
complex l e v e l o f i n t e r p r e t a t i v e p o s s i b i l i t i e s w h i c h do n o t n e c e s s a r i l y
-52c o n t r a d i c t H i n d u e x p e c t a t i o n s w h i l e a t t h e same t i m e s a t i s f y i n g
t h o s e o f t h e i r own s o c i e t y .
TABLE D:
Table D h i g h l i g h t s these f a c t s :
E x t e n s i o n o f M u r t a ceremony t h r o u g h a d o p t i o n o f H i n d u
cosmological ideas.
MURTA RITUALS
HINDU CC6M0L0GICAL IDEAS
- use o f a s t r o l o g y t o d e t e r m i n e
"auspicious" time (optional)
- p u r i f i c a t i o n o f house ( p r e s c r i b e d )
- e r e c t i o n o f marriage pandal
(optional)
- w o r s h i p o f s a c r e d lamps
- worship of ancestors
- r i t u a l shaving (essential)
- r i t u a l bath (essential)
- r i t u a l dressing i n
t r a d i t i o n a l costume
- w o r s h i p o f t h e sun
- u s e o f r i c e and m i l k
- the three circumambulations
(essential)
- touching the body-joints w i t h
r i c e (essential)
- s a l u t a t i o n and b l e s s i n g
- performance o f 3 M u r t a s
- c r o s s i n g the threshold w i t h
r i g h t foot f i r s t (optional)
- Ganga P u j a ( o p t i o n a l )
I t i s i n t e r e s t i n g t o see t h a t t h e f o u r e s s e n t i a l r i t e s
are
(which
o f t e n used i n h i g h - c a s t e Hindu marriage ceremonies, but are not
f r e q u e n t l y e v i d e n c e d i n m a r g i n a l o r non-Hindu c o m m u n i t i e s ) , c o n c e n t r a t e
on t h e n o t i o n o f v i s u a l i z i n g r i t u a l p u r i t y i n t h e H i n d u s e n s e , and,
c o n s e q u e n t l y , p o i n t t o t h e C o o r g n o t i o n t o see t h e m s e l v e s as b e i n g o f
h i g h s t a t u s as w e l l .
The a d o p t i o n o f t h e p u r i t y - s t a t u s r e l a t e d r i t e s
( r i t u a l shaving,
r i t u a l bath) p r o b a b l y s e r v e d a s a v e h i c l e t o n d n i m i z e t h e c o n c e p t u a l
gap
between t h o s e o u t s i d e groups ( i n t h i s c a s e , t h e L i n g a y a t s )
w i t h whom t h e Coorgs i n t e r m a r r i e d .
I , t h e r e f o r e , t e n d t o b e l i e v e , t h a t t h e Coorgs were —
than anything —
Hindu r i t e s .
p o l i t i c a l l y m o t i v a t e d when t h e y adopted
more
these
F i r s t , r i t u a l p u r i t y and r e l i g i o - p h i l o s o p h i c a l
symbolism h e l p e d them t o a t t a i n t h e s t a t u s o f a r i s t o c r a t s and
second, i t h e l p e d them t o s e p a r a t e t h e m s e l v e s from a l l t h o s e c a s t e groups t h a t were, b y d e f i n i t i o n , r i t u a l l y i n f e r i o r .
According t o
( i n
h i s t o r i c a l data
they maintained t h e i r s t a t u s by u n d e r l i n i n g t h e
d i f f e r e n c e between t h e m s e l v e s and a l l o u t s i d e r s , b y i m p o s i n g o r d e r
e x t e r n a l l y through t h e i r s u p e r i o r
( r i t u a l and p o l i t i c a l ) s t a t u s .
It
i s p o s s i b l e t h a t t h e Coorgs p r o t e c t e d t h e i r r i t u a l s t a t u s from t h e
p r o f a n a t i o n t h r o u g h i n f e r i o r i n f l u e n c e ; i f t h i s was t h e c a s e one
c o u l d argue t h a t t h i s p r o t e c t i o n e x p r e s s e d t h e s t r u c t u r a l d i s t a n c e
i n t h e form o f s e p a r a t i o n i n two ways:
power was e s t a b l i s h e d
t h r o u g h t h e a f f i n i t y w i t h r i t u a l p u r i t y , and power was m a i n t a i n e d
through d i s t a n c e from t h e source o f i m p u r i t y .
The C o o r g s ,
then,
p r a c t i c e d these p u r i t y r i t e s mainly i n t h e context o f warding o f f
any a m b i g u i t y a t t h e i r e x t e r n a l b o u n d a r i e s .
Internally, their
n o t i o n o f r e s p e c t t o o k on r e l i g i o u s c h a r a c t e r t h r o u g h t h e
superimposition
o f t h e p u r i t y / p o l l u t i o n c o n c e p t w h i c h l e d t o an e x -
pansion o f the r i t u a l idiom o f the family c u l t .
The whole s o c i e t y
-54came t o s n a r e a r e l i g i o u s and p o l i t i c o - e c o n o m i c i d e n t i t y i n r e l a t i o n
t o t h e o u t s i d e w o r l d , t h u s d e f i n i n g t h e a c t i o n s and n o n - a c t i o n s o f
t h e i n t e r n a l and e x t e r n a l sphere o f Coorg
L e t u s t a k e a n o t h e r l o o k a t T a b l e C:
life.
asserting that the
e n t r i e s under "Murta r i t u a l s " r e p r e s e n t t h e b a s i c markers o f Coorg
t r a d i t i o n a l r e l i g i o u s symbolism w i t h i n t h e i r m a r r i a g e ceremony, t h e n
o n l y two s e t s o f r e f e r e n c e s e x p r e s s c o n c e r n w i t h "cosmic" r e l a t i o n ships:
t h e w o r s h i p o f t h e s a c r e d lamp and t h e sun on t h e one hand,
and t h a t o f t h e o b j e c t s o f M u r t a ( t h e b r i d e and t h e groom) and t h e
a n c e s t o r s on t h e o t h e r hand.
W h i l e t h e w o r s h i p o f t h e lamp and
t h e s u n d e n o t e s same k i n d o f r e s p e c t f o r an i m p e r s o n a l l i f e - g i v i n g
f o r c e , t h e worship o f t h e bride/groom as w e l l as t h e ancestors
d i s p l a y s a k i n d o f p e r s o n a l r e s p e c t t h a t i s d i r e c t e d toward t h e i r
s u p e r n a t u r a l p o s i t i o n w i t h i n t h e r e a l m o f t h e day-to-day
reality.
I n Coorg r e a l i t y , t h e f l a m e o f t h e s a c r e d lamp s t a n d s f o r t h e
u n i t y and s o l i d a r i t y o f t h e h o u s e h o l d - u n i t , w h i l e t h e s u n s y m b o l i z e s
the grand l i f e - g i v i n g f o r c e .
The w o r s h i p o f t h e o b j e c t s o f M u r t a ,
however, i s b a s e d on t h e b e l i e f t h a t o r d e r e d r e l a t i o n s w i t h f a m i l y
and community r e q u i r e c o n c r e t e and a b s t r a c t forms o f r e s p e c t d e p e n d i n g on t h e p a r t i c u l a r p o s i t i o n o f e a c h p e r s o n i n t h e community,,
as w e l l a s whether t h e p e r s o n i n q u e s t i o n i s t h e o b j e c t o f M u r t a o r
not.
On a s l i g h t l y more a b s t r a c t l e v e l , t h e Coorgs b e l i e v e t h a t t h e
w o r s h i p (= d i s p l a y o f r e s p e c t ) o f t h e a n c e s t o r s w i l l keep t h e e v i l l
f o r c e s o f t h e s p i r i t s o f t h e dead i n check.
-55I t appears t h a t t h e Coorg n o t i o n o f r e s p e c t
(and I see i t h e r e
as b e i n g t h e m a j o r c a r r i e r o f r e l i g i o u s and p h i l o s o p h i c a l i d e a s )
i s maintained
and r e - i n f o r c e d b y t h e c o n s c i o u s knowledge o f i t s
polar opposition:
d i s r e s p e c t . D i s r e s p e c t i s m i s c o n d u c t and i m p l i e s
t h e d r e a d o f s o c i e t a l and r e l i g i o u s r e p e r c u s s i o n s .
But dread i s
l i k e f e a r , w h i c h i m p l i e s , i n t u r n , t h e awareness o f t h e p o s s i b i l i t y
of negative experience.
I f negative experience
i s equalled with
s u f f e r i n g , i t c a n b e s e e n a s b e i n g t h e p r i c e one has t o pay f o r t h e
v i o l a t i o n o f order.
The Coorg f a m i l y c u l t , t h e n , d e f i n e s and e x -
p r e s s e s a system o f v a l u e s t h a t i s based on t h e n o t i o n o f r e s p e c t ,
w h i c h i s seen as a p o w e r f u l s o c i e t a l mode o f e v a l u a t i o n w h i c h t r a n scends human r e a l i t y w i t h a b s t r a c t c o s m o l o g i c a l
ideas.
T h i s Coorg n o t i o n .of r e s p e c t .can b e l i n k e d t o what .'.
S r i n i v a s c a l l s " a u s p i c i o u s n e s s " i n h i s Coorg book ( S r i n i v a s 1952:
70ff).
G e n e r a l l y , t h e t e r m Mangala means " a u s p i c i o u s ceremony":
p e o p l e a r e i t s o b j e c t s , and t h e y undergo a change i n s o c i a l and
r i t u a l status.
I t s performance i n c r e a s e s t h e i r r e l a t i v e p o s i t i o n
w i t h i n t h e community.
A l t h o u g h m a r r i a g e i s t h e o n l y Mangala t h a t
i s s t i l l p e r f o r m e d , i n o l d e n t i m e s t h e v a r i o u s k i n d s o f Mangala
(the e a r - b o r i n g , h o u s e - b u i l d i n g , pregnancy, t i g e r , e t c . ) a l w a y s
had something t o do w i t h l i f e - r e l a t e d a c t i o n s o r e v e n t s .
l i f e - r e l a t e d n e s s was seen a s b e i n g " a u s p i c i o u s " .
This
On t h e o t h e r hand,
d e a t h and any f o r m o f d e v i a n c e , was p e r c e i v e d a s b e i n g " i n a u s p i c i o u s " .
The r e l a t i o n between l i f e
( p r o s p e r i t y , h e a l t h , s u c c e s s , e t c . ) and
" a u s p i c i o u s n e s s " v s . d e a t h ( s i c k n e s s , d e v i a n c e , e t c . ) and " i n a u s p i c i o u s -
-56n e s s " , i s w e l l d e f i n e d i n t h e Coorg c a s e .
R e s p e c t , t h e n , b e i n g t h e r e f e r e n t f o r some k i n d o f o r d e r ,
i s C o o r g - s p e c i f i c , and has t o be d i v o r c e d f r o m t h e n o t i o n o f p u r i t y /
p o l l u t i o n i n Dumont's terms.
Superimposed on t h i s C o o r g - s p e c i f i c system o f o r d e r we f i n d
cosmological adoptions
f r o m H i n d u i s m w h i c h seem t o have been i n t e -
g r a t e d i n t o Coorg w o r l d - v i e w a s a reponse t o i n t e r - c u l t u r a l r e l a t i o n s w i t h H i n d u communities i n t h e p r o v i n c e .
The Coorgs u s e a s t r o l o g y t o d e t e r m i n e t h e t i m e when t h e
" a u s p i c i o u s " Mangala ceremony s h o u l d t a k e p l a c e .
Thus, t h e y acknow-
l e d g e t h e f a c t t h a t t h e movement o f p l a n e t a r y b o d i e s
influences
human a c t i o n s i n one way o r a n o t h e r , and t h a t what i s " s a c r e d " i s
a r e p r e s e n t a t i o n o f t h e s u p e r n a t u r a l powers w i t h human r e a l i t y .
Nevertheless,
" . . . n o t a l l Coorgs have h o r o s c o p e s , and m a r r i a g e s a r e
f r e q u e n t l y a r r a n g e d w i t h o u t r e s o r t i n g t o t h e (...) a s t r o l o g e r "
( S r i n i v a s 1952: 3 9 ) . One may i n f e r , t h e r e f o r e , t h a t t h e Coorgs
use a s t r o l o g y a s a "back-up" system and t h e y r e s o r t t o i t o n l y when
i n doubt.
A s i m i l a r a t t i t u d e i s d i s p l a y e d towards t h e u s e o f t h e
marriage p a v i l i o n .
A s my i n f o r m a n t a s s u r e d me, t h e Coorgs a r e a -
ware t h a t t h e m a r r i a g e p a v i l i o n r e p r e s e n t s a s a c r e d space f o r H i n d u s .
The C o o r g s , however, u s e i t m a i n l y f o r m a t t e r s o f c o n v e n i e n c e , when
t h e c e n t r a l h a l l o f t h e house i s t o o s m a l l f o r t h e performance o f M u r t a .
I t i s n o t t h e Mandappa —
t h e r e p l i c a t i o n o f t h e c o s m i c space —
that
makes t h e l o c a t i o n " s a c r e d " , i t i s t h e p r e s e n c e o f t h e v a r i o u s lamps
and t h e t h r e e - l e g g e d
stool
(which a r e s y m b o l i c r e p r e s e n t a t i o n s o f t h e
Coorg f a m i l y c u l t ) t h a t makes t h e p a v i l i o n
(and f o r t h a t m a t t e r ,
any space i n w h i c h t h e s e i t e m s a r e l o c a t e d ) a u s p i c i o u s .
The Coorgs a l s o use a s p e c t s o f t h e H i n d u p u r i t y / p o l l u t i o n c o n c e p t i n t h e i r m a r r i a g e ceremony (and i n t h e i r c o s m o l o g y ) .
They
b e l i e v e : i n t h e c o n c e p t s o f Karma and Dharma, t h u s do n o t
encourage
r e l a t i o n s between t h e m s e l v e s and " . . . o t h e r c a s t e s " (Muthanna 1953:
316).
They b e l i e v e i n r e b i r t h , "
reborn i n the w o r l d " ( i b i d : 318).
but discourage the idea of g e t t i n g
I n a d d i t i o n , they perform Pujas,
do n o t k i l l cows, and f a c e t h e e a s t when w o r s h i p p i n g t h e sun-god.
I n Coorg w o r l d - v i e w , t h e a p p l i c a t i o n o f t h e p u r i t y / p o l l u t i o n
concept i s besides o t h e r t h i n g s necessary t o c l a r i f y t h e i r r e l a t i o n
t o t h e o u t s i d e (Hindu) w o r l d .
F o r t h e Coorgs, m i l d i m p u r i t y i s t h e i r n a t u r a l r i t u a l
According t o Srinivas
are
status.
(1952: 1 0 8 ) , P o l e ( p o l l u t i o n ) and M a d i
r i t u a l o p p o s i t i o n s and d i f f e r f r o m t h e normal r i t u a l
(purity)
status.
Death p o l l u t i o n i s t h e h i g h e s t form o f r i t u a l p o l l u t i o n , f o l l o w e d
by b i r t h p o l l u t i o n .
M a d i c a n be a c h i e v e d t h r o u g h a s i m p l e b a t h (the w a s h i n g o f hands
and f a c e ) and t h e change o f c l o t h e s .
I f a Coorg g e t s d e f i l e d b y
(17)
t h e t o u c h o f a l o w - c a s t e p e r s o n , b y c o n t a c t w i t h impure m a t t e r
etc.,
he l o s e s h i s temporary r i t u a l s t a t u s , b u t o n l y f o r a s l o n g as
he does n o t c o n d u c t a p u r i f i c a t i o n b a t h .
I t i s i n t e r e s t i n g t o note,
t h a t a Coorg w i l l n e v e r g e t i r r e v e r s i b l y d e f i l e d .
The p u r i t y / p o l l u t i o n r u l e s , i t seems, a r e d e - r i t u a l i z e d t o
same degree.
The c u l t o f t h e Okka h o l d s t o g e t h e r t h e f a m i l y and i t s
-58p o l i t i c a l and econcmic u n i t y t h r o u g h t h e n o t i o n o f r e s p e c t a s one
system o f o r d e r , and t h e o b s e r v a n c e o f a v o i d a n c e r u l e s i n i n t e r c a s t e r e l a t i o n s h i p s p o i n t s t o t h e u s e o f a n o t h e r system o f o r d e r ,
t h a t o f p u r i t y / p o l l u t i o n w i t h i t s i m p l i c a t i o n s on h i e r a r c h y a n d
s o c i a l distance.
C.
SUMMARY:
I n t h i s p a r t o f t h e t h e s i s I have a r g u e d t h a t t h e r e l i g i o u s
symbolism d i s p l a y e d i n t h e Coorg "Kanni-Mangala" shows a m i x b e tween two a b s t r a c t n o t i o n s o f g e n e r a l o r d e r :
the notion o f respect
w h i c h d e t e r m i n e s t h e i n t e r n a l mode o f a c t i o n s a n d n o n - a c t i o n s
i n t h e family c u l t ; which f u r t h e r defines "auspiciousness"
with-
as a
l i f e - r e l a t e d a b s t r a c t f o r c e and " i n a u s p i c i o u s n e s s " a s i t s d e a t h r e l a t e d o p p o s i t i o n ; a n d w h i c h makes up t h e b a s i c f o r m o f t h e Mangala.
The second one i s t h e emphasis on p u r i t y a s a means t o v i s u a l i z e
ritual —
and w i t h i t —
s o c i e t a l s u p e r i o r i t y . I n t h e Coorg c a s e
t h i s works m a i n l y e x t e r n a l l y , t h a t i s , i n r e l a t i o n t o o u t s i d e
(Hindu) communities.
As r e f e r e n c e s o f t h e s e two n o t i o n s o f a b s t r a c t o r d e r I i d e n t i f i e d t h e w o r s h i p o f t h e s a c r e d lamps ( r e p r e s e n t i n g t h e u n i t y a n d
p r o s p e r i t y o f t h e f a m i l y u n i t ) , o f t h e s u n (the u l t i m a t e l i f e - g i v i n g
f o r c e ) , the worship o f t h e ancestors
(respect o f the negative
forces
o f d e a t h - r e l a t e d i n f l u e n c e s ) , and t h e i m p o r t a n c e o f s a l u t a t i o n and
b l e s s i n g (respect f o r t h e intra-Okka m a n i f e s t a t i o n s o f order) on t h e
-59one hand, and t h e r i t u a l i m p l i c a t i o n s o f t h e a d o p t e d a s p e c t s
of
the p u r i t y / p o l l u t i o n concept ( r i t u a l shaving, r i t u a l bath; c l o c k wise ciromiambulations,
hand.
t o u c h i n g t h e b o d y - j o i n t s ) on t h e
other
I asserted that p u r i t y i s equalled with s o c i o - p o l i t i c a l
n o t i o n s o f s u p e r i o r i t y ; I a l s o a s s e r t e d t h a t t h e use o f t h e p u r i t y /
p o l l u t i o n c o n c e p t a s s i s t s t h e Coorgs t o d e f i n e t h e i r r e l a t i v e s o c i o c u l t u r a l p o s i t i o n w i t h i n the wider South-Indian
cultural
context.
-59a-
C H A P T E R
W A R R I O R / R U L E R
I I
A T T I T U D E S
-60-
A.
PROLOGUE:
I s h a l l p r o c e e d now w i t h my i n v e s t i g a t i o n o f t h o s e s y m b o l i c
e x p r e s s i o n s w i t h i n t h e Coorg m a r r i a g e ceremony w h i c h s t r e s s t h e
n o n - r e l i g i o u s a s p e c t s o f o r d e r , t h o s e a s p e c t s w h i c h have t o do
w i t h t h e i r n o t i o n s o f power and dominance, and t h e i r g e n e r a l s o c i a l
status i n the d i s t r i c t .
One o f t h e problems w h i c h a r i s e s i n d e a l i n g w i t h t h e c o n c e p t
of
power i s t h a t i t i s a n a b s t r a c t i o n and t h e r e f o r e somewhat e l u s i v e .
N o n e t h e l e s s , i t i s based o n r e a l and c o n c r e t e c i r c u m s t a n c e s w h i c h
are
symptomatic f o r any g i v e n s o c i a l system.
Power does n o t e x i s t
i n i t s e l f - and o f i t s e l f , b u t i s based o n an e m p i r i c a l r e a l i t y and
must be c o n s i d e r e d i n t h i s way.
A n o t h e r p o i n t i n c a s e i s t h a t power
has t o be seen i n r e l a t i o n a l t e r m s . T h i s i s t o s a y t h a t a n i n d i v i d ual
or
o r a group c a n o n l y be r e g a r d e d a s p o w e r f u l t o t h o s e w i t h l e s s
no power a t a l l .
Power, i n t h i s c o n t e x t , i s d e f i n e d a s t h e a b i l i t y t o command
r e s o u r c e s , b o t h human and m a t e r i a l , and i s d e r i v e d from c o n v e n t i o n a l l y s a n c t i o n e d r i g h t s o v e r t e r r i t o r y , and i n c l u d e s ( i n t h i s case)
the
a b i l i t y t o display force i norder t o maintain a c e r t a i n position
w i t h i n a s o c i a l sphere.
Power, and w i t h i t , dominance, t r a n s l a t e s
i n t o a c e r t a i n a s c r i b e d s t a t u s which i s s y m b o l i c a l l y expressed i n
emblematic form.
-61I n t h e C o o r g c a s e , power i s seen a s t h e r e f e r e n t t h a t comb i n e s a s p e c t s o f o w n e r s h i p o f l a n d and commodities w i t h
expressions
o f a u t h o r i t y v i s u a l i z e d t h r o u g h a s e t o f c u l t u r e - s p e c i f i c emblems
which r e f e r t o t h e i r m a r t i a l q u a l i t i e s .
tions of politico-economic
These synonymous
manifesta-
power (dominance and a u t h o r i t y ) r e s u l t
i n a s u p e r i o r s t a t u s v i s - a - v i s non-Coorgs.
I t e n d t o b e l i e v e t h a t t h e Coorg n o t i o n s o f power s e r v e a s
p r i m a r y emblems o f t h e i r e t h n i c i d e n t i t y and have t o be d i s t i n g u i s h e d
f r o m H i n d u n o t i o n s o f power a s u n d e r s t o o d b y Dumont (1970) and
M a r r i o t t (1976).
Dumont has c o n c e p t u a l i z e d
power i n terms o f a
politico-economic
s e c u l a r r e a l m b u t s e e s i t encompassed b y a
l a r g e r m o r a l - r e l i g i o u s realm, i n which the o p p o s i t i o n o f the pure
(18)
and t h e impure i s o f fundamental i m p o r t a n c e .
M a r r i o t t and
(19)
others
have argued f o r a m o n i s t i c c o n c e p t o f power i n w h i c h " a l l
b e i n g s a r e g r a d a b l e b y power ( s a k t i ) , and power i s u n d e r s t o o d t o be
synonymous w i t h b o t h r e l i g i o u s v i r t u e and w o r l d l y dominance" ( M a r r i o t t
1976: 1 1 3 ) .
I c o n t e n d t h a t t h e Coorgs e x p r e s s t h e i r n o t i o n o f power i n y e t
a n o t h e r way: i t i s t r u e , t h e i r n o t i o n o f " r e s p e c t " c a n be d e f i n e d
r e l i g i o u s l y a s w e l l a s s o c i a l l y , b u t i t does n o t n e c e s s a r i l y d e r i v e
from, c o i n c i d e w i t h , o r
encompassed b y a r e l i g i o u s i d e o l o g y .
For
Coorgs, i t seems, power i s s t r i c t l y c o n f i n e d t o t h e " s e c u l a r " r e a l m ,
t o t h a t w h i c h d e f i n e s t h e i r s t a t u s i n r e l a t i o n t o o u t s i d e groups and
which f i n d s i t s expressions
i n s y m b o l i c (and a c t u a l ) r e p r e s e n t a t i o n s o f
t h e i r dominant r o l e a s w e a l t h y landowners and m i l i t a r y s p e c i a l i s t s , w h i c h
-62established
t h e i r t e r r i t o r i a l and p o l i t i c a l dcminance i n t h e
f i r s t place.
In t h i s chapter I take a c l o s e look a t symbolic representat i o n s o f Coorg power and dcminance w h i c h d e f i n e a n d e x p r e s s
those
a s p e c t s o f t h e i r i d e n t i t y , and w h i c h a r e d i s p l a y e d i n t h e " K a n n i Mangala" .
B.
COORG NOTIONS OF POWER EXPRESSED I N THE "KANNI-MANGALA"
T a b l e B (on page 33-34) d i s p l a y s numerous c e r e m o n i a l r e f e r e n c e s
under t h e " s y m b o l i c complex # 2 " w h i c h can be o r g a n i z e d i n t o t h r e e
categories:
f i r s t , t h o s e r e f e r e n c e s w h i c h d e a l w i t h power i n r e -
lation to their
socio-economic
f i g h t i n g a b i l i t y , second t h o s e w h i c h show t h e i r
dominance t h r o u g h d e s c r i p t i o n s o f p r o p e r t y
ownership
and f a m i l y w e a l t h , a n d t h i r d r e f e r e n c e s t o t h e i r s o c i a l s t a t u s and p o l i t i cal
r o l e i n t h e d i s t r i c t w i t h r e s p e c t t o t h e non-Coorg members o f
t h e community. The d i s c u s s i o n i s o r g a n i z e d i n accordance w i t h T a b l e E
on page 63.
The Coorgs have a c o l o u r f u l and w e l l - d e f i n e d m i l i t a r y
tion.
tradi-
D u r i n g t h e c o u r s e o f t h e i r r e c o r d e d h i s t o r y t h e r e a r e numerous
references t h a t g i v e evidence o f t h e i r m a r t i a l q u a l i t i t e s .
t i m e s w h i c h preceeded t h e L i n g a y a t r u l e , t h e p a t r i l i n e a l
f a m i l y u n i t s (Okkas) f r e q u e n t l y f o u g h t
I n the
joint
a g a i n s t each o t h e r i n o r d e r
to secure t h e i r l o c a l s u p e r i o r i t y , o r t o s e t t l e i n t e r - f a m i l y feuds.
A f t e r t h e L i n g a y a t R a j a s h a d managed t o c e n t r a l i z e t h e p o l i t i c a l and
economic segments o f Coorg s o c i e t y under t h e i r r e i g n , t h e Coorgs more
-63-
TABLE E:
A s p e c t s o f Coorg power e x p r e s s i o n s .
ASPECTS OF POWER
1)
FIGHTING ABILITY:
2) TERRITORIAL DOMINANCE AND FAMILY WEALTH:
'3)
SOCIO-POLITICAL STATUS
EXPRESSIONS:
SYMBOLIC REFERENCES
- t r a d i t i o n a l Coorg d r e s s :
dagger,
sword- M u r t a symbolism:
taking possession o f the bride
- R i t u a l o f "cutting the p l a n t a i n stumps" w i t h t h e Coorg sword.
- r i t u a l shaving:
the "horn-style" o f shaving the
groom's f o r e h e a d .
- t r a d i t i o n a l Coorg d r e s s :
turban,
cloth-materials ( s i l k , wool,
c o t t o n ) j e w e l l e r y and o r n a ments.
- M u r t a symbolism:
money g i f t s .
- Sammanda symbolism:
the t r a n s f e r o f ownership
r i g h t s i n p r o p e r t y and commodities .
- t r a d i t i o n a l Coorg d r e s s :
t h e o v e r a l l appearance
( a r i s t o c r a t i c symbolism) .
e x c l u s i o n o f h i g h - c a s t e Hindu
emblems such a s " t a l i s " , " s a c r e d
t h r e a d s " , 'feacred. a s h e s " , " o i l s " ,
- e x c l u s i o n o f p r i e s t s , the "sacred
fire", etc.
- M u r t a symbolism:
marriage pandal, p u r i t y / p o l l u t i o n
- Sammanda symbolism:
c o n t r a c t u a l character;; d e s c r i p t i o n o f w e a l t h and o w n e r s h i p .
-64o r l e s s u n i t e d and f o u g h t i n t h e R a j a s ' a r m i e s a g a i n s t o u t s i d e
aggressors ( e s p e c i a l l y the Muslims).
L a t e r , under B r i t i s h R u l e ,
t h e y became famous f o r t h e i r f e a r l e s s and c r u e l way o f f i g h t i n g .
Lewis R i c e t e l l s us:
....these mountaineers had a c o n s i d e r a b l e s h a r e
o f i n t r e p i d i t y and p e r s e v e r a n c e ; s t r a t a g e m ent e r e d l a r g e l y i n t o t h e i r system o f t a c t i c s , i n
war t h e y were r e m a r k a b l e f o r t h e i r p r e d a t o r y
h a b i t s , and t h e i r n e i g h b o u r s a c c u s e d them on
t h o s e o c c a s i o n s t o add c r u e l t y t o p i l l a g e .
L i k e t h e modern g u e r i l l a , though t h e y were
unable t o contend openlyiwith r e g u l a r t r o u p s ,
they intercepted t h e i r s u p p l i e s , cut o f f t h e i r
communications, and h a r r a s s e d them by s u r p r i s e s ,
a s p e c i e s o f w a r f a r e a d m i r a b l y adapted t o
second t h e n a t u r a l d i f f i c u l t i e s t h a t a h i l l y
c o u n t r y must p r e s e n t . An i n t i m a t e knowledge
o f i t , a s t r i c t o b e d i e n c e , and a s i n g u l a r
d e v o t i o n t o t h e i r c h i e f (Raja) accompanied by
a r e m a r k a b l e attachment t o t h e i r w i l d s and an
e q u a l g a l l a n t r y i n d e f e n d i n g them, may i n some
measure perhaps have compensated t h e want o f
m i l i t a r y s k i l l s ( R i c e i n S r i n i v a s 1952: 1 5 ) .
Up t o t h e i n t r o d u c t i o n o f f i r e a r m s , t h e Coorg war-sword
( V o d i k a t h i ) , an a p p r o x i m a t e l y t h r e e
f°°tiong and s l i g h t l y c u r v e d
b r o a d - b l a d e d weapon, w h i c h r e p r e s e n t e d an e x c e l l e n t i n s t r u m e n t f o r
man-to-man combat, was t h e p r i m a r y symbol o f t h e i r m a r t i a l t r a d i tion.
I t was used t o g e t h e r w i t h t h e s h o r t dagger and a r o u n d ,
medium-sized s h i e l d .
The Coorgs had a c e r t a i n s t y l e o f f i g h t i n g
and i t s r o u t i n e i s s t i l l r e - e n a c t e d i n v a r i o u s war-dances, w h i c h
Dr. Muthanna c a l l s "the m i l i t a r y d r i l l o f t h e Coorgs"
1953:
(Muthanna
270).
Between 1860 and 1 9 4 0 ^ ^
t h e Coorgs formed t h e m a j o r i t y o f
t h e manpower o f B r i t i s h Army U n i t s w h i c h were s t a t i o n e d i n Coorg
district.
A f t e r I n d i a ' s Independence, many Coorgs e n l i s t e d i n t h e
-65newly formed I n d i a n Army and a c o n s i d e r a b l e number o f them became
o f f i c e r s and d i p l o m a t s .
Two
Coorg o f f i c e r s , however, became famous,
and made C o o r g and i t s p e o p l e w i d e l y known w i t h i n and
India's
One
outside
borders.
o f t h e s e two
i n d i v i d u a l s was
G e n e r a l C a r i a p p a , who
assumed
t h e c h a r g e o f Commander-in-Chief o f t h e I n d i a n Army i n 1949;
o t h e r was
the
L t . G e n e r a l Thimmayya, t h e Army Commander (Western Command)
and a p p o i n t e d
c h a i r m a n t o a number o f i n t e r n a t i o n a l m i l i t a r y commis-
s i o n s between 1949
According
and 1954
(Muthanna 1953:
286).
t o S r i n i v a s , a d i s t i n c t system o f l a n d t e n u r e
by t h e L i n g a y a t R a j a s was
devised
the b a s i s o f t h e i r m i l i t a r y t r a d i t i o n .
The
s o - c a l l e d "jamma system" gave a l l Coorg Okkas b i r t h - r i g h t s , t h a t i s ,
h e r e d i t a r y ownership o f the a n c e s t r a l land i n r e t u r n f o r t h e i r m i l i tary services.
Srinivas writes:
The "jamma" t e n u r e was v e r y l i g h t i n terms o f
( o b l i g a t i o n s ) , b e i n g o n l y f i v e rupees o r a
hundred " b h a t t i s " o f wet l a n d . A hundred
" b h a t t i s " o f wet l a n d means an a r e a o f l a n d
p r o d u c i n g a hundred " b h a t t i s " o f paddy....
The a r e a o f l a n d g r a n t e d v a r i e d a c c o r d i n g
t o the f e r t i l i t y of the s o i l . . . .
A l o n g w i t h t h e a s s e s s e d r i c e - f i e l d s went .two
u n a s s e s s e d s t r e t c h e s o f l a n d : one was bane,
t h e h i g h l a n d a d j a c e n t t o t h e r i c e f i e l d s and
c l o t h e d w i t h j u n g l e from which the c u l t i v a t o r ' s
j o i n t f a m i l y obtained i t s supply of f u e l , timber,
and f o r e s t produce; and t h e o t h e r was b a r l i k e ,
a l o w - l y i n g pasture f o r the c u l t i v a t o r ' s c a t t l e .
L e g a l l y , "jamma" l a n d was i m p a r t i a b l e , i n a l i e n a b l e , and c o u l d n o t be s u b l e t w i t h o u t
t h e p e r m i s s i o n o f t h e R a j a , and most i m p o r t a n t , p e o p l e h o l d i n g l a n d on t h e "jamma" t e n u r e were l i a b l e t o be c a l l e d up f o r m i l i t a r y
service.
-66"Jamma" t e n u r e c o n f e r r e d a d o u b l e p r e s t i g e o n
t h e h o l d e r i n a d d i t i o n t o t h e undoubted e c o nomic advantage
. I ts i g n i f i e d that the
h o l d e r had h i s r o o t s i n C o o r g , and t h e d u t y
of rendering m i l i t a r y service t o the state
i n t i m e s o f emergency c o n f e r r e d o n h i m t h e
second t y p e o f p r e s t i g e ( S r i n i v a s 1952: 1 7 ) .
I t i s n o t s u r p r i s i n g , t h a t t h e Coorgs were c o n s i d e r e d t h e
most p o w e r f u l community i n t h e d i s t r i c t a s t h e y h a d been a b l e t o
(a) e s t a b l i s h t h e m s e l v e s a s t h e m i l i t a r y s p e c i a l i s t s i n t h e a r e a ,
(b) had been a b l e t o market t h e i r s k i l l s , t h u s o b t a i n i n g h e r e d i t a r y
ownership r i g h t s i n t h e l a n d on which —
and o f f w h i c h —
they
l i v e d , and (c) b y making t h e m s e l v e s i n d i s p e n s i b l e f o r t h e maint e n a n c e and p e r p e t u a t i o n o f t h e s t a t e p o l i t i c a l l y a s w e l l a s
e c o n o m i c a l l y , t h e y formed b y f a r t h e most i n f l u e n c t i a l and domina n t community i n Croog.
Under t h e L i n g a y a t s , t h e Coorgs were t h e
a r i s t o c r a c y , o n w h i c h t h e R a j a depended a l m o s t e n t i r e l y .
Later,
when t h e B r i t i s h t o o k o v e r , t h e Coorgs became even more p o w e r f u l ,
as t h e y were t h e f i r s t who adopted modern t e c h n o l o g y w h i l e maint a i n i n g t h e i r t r a d i t i o n a l dominant
role.
R e f l e c t i o n s o f these w a r r i o r / r u l e r a t t i t u d e s , therefore, a r e
much more f r e q u e n t t h a n t h o s e w h i c h b e a r r e l i g i o u s
symbolism.
R i g h t f r o m t h e b e g i n n i n g o f t h e a c t u a l m a r r i a g e ceremony, t h e groom
and t h e b r i d e a r e d r e s s e d i n t h e i r t r a d i t i o n a l Coorg costume, r e (22)
sembling " a r i s t o c r a t i c " a t t r i b u t e s .
The groom's u n i f o r m - l i k e
d r e s s i s made o f c o t t o n , w o o l , and s i l k , w h i l e t h e b r i d e ' s C o o r g s t y l e d s a r e e i s made o f pure s i l k .
I n a d d i t i o n t o t h i s , b o t h wear
-67j e w e l l e r y and ornaments o f g o l d , s i l v e r , i v o r y , and p r e c i o u s
stones.
The t r a d i t i o n a l Coorg d r e s s g i v e s ample e v i d e n c e o f t h e i r
w e a l t h and s t a t u s , f o r m i n g a d i s t i n c t emblematic e x p r e s s i o n o f
their identity.
A b r i e f d e s c r i p t i o n o f the p a r t i c u l a r s o f the
groom's and t h e b r i d e ' s f u l l t r a d i t i o n a l costume w i l l u n d e r l i n e
t h e above s t a t e m e n t s :
The p r i n c i p a l d r e s s o f t h e Coorg man c o n s i s t s
o f a l o n g c o a t o f d a r k c o l o u r e d c o t t o n , open i n
f r o n t and r e a c h i n g b e l o w t h e knees. The s l e e v e s
end b e l o w t h e elbow and show t h e arms o f a w h i t e
s h i r t (...).
(The c o a t ) i s f o l d e d a c r o s s and
c o n f i n e d a t t h e w a i s t by a r e d o r b l u e s i l k s a s h
wound:, s e v e r a l t i m e s around t h e w a i s t , and k n o t t e d
a t t h e l e f t f r o n t . On t h e r i g h t f r o n t , t h e Coorg
s h o r t k n i f e i s s t u c k t o t h e s a s h h a v i n g an i v o r y
o r s i l v e r h a n d l e , and f a s t e n e d w i t h s i l v e r c h a i n s .
The l a r g e b r o a d - b l a d e d (war) k n i f e i s p l a c e d a t
t h e back, where i t i s c a r r i e d i n a b r a s s c l a s p
w i t h i t s p o i n t d i r e c t e d towards t h e l e f t s h o u l d e r .
L i k e t h e K u k r i o f t h e Gurkhas, i t i s a f o r m i d a b l e
weapon f o r hand-to-hand f i g h t i n g . (
).
The
head d r e s s i s a r e d ( s i l k ) k e r c h i e f and t h e b e a u t i f u l l y f a s h i o n e d t u r b a n , r a t h e r f l a t and l a r g e a t
t h e t o p and c o v e r i n g a p o r t i o n o f t h e back o f t h e
neck...
( I y e r 1948: 60-61).
The b r i d e wears a u n i f o r m o f r e d s i l k : . a r e d s i l k
s a r e e , a r e d s i l k f u l l s l e e v e d C o o r g b l o u s e , and a
r e d s i l k s c a r f w h i c h i s t i e d around h e r head.
She
wears b a n g l e s , n e c k l a c e s , e a r - r i n g s , and a l s o o r n a ments on h e r a n k l e s , f e e t , and t o e s . ( S r i n i v a s 1952:
86) .
As mentioned e a r l i e r , t h e Coorgs c o n s t i t u t e d t h e a r i s t o c r a c y
under t h e L i n g a y a t s ( S r i n i v a s 1952:
18).
I t i s , therefore not
s u r p r i s i n g t h a t t h e i r t r a d i t i o n a l costume b e a r s emblems o f t h i s
superior s o c i a l status.
A somewhat-similar
symbolism (where t h e
b r i d e and groom a r e compared w i t h a r o y a l o r k i n g l y c o u p l e ) c a n a l s o be
-68observed w i t h i n Hindu r e a l i t y .
Hocart
(1927: 100) has p o i n t e d o u t
t h a t t h e r e i s a s i m i l a r i t y between r o y a l c o n s e c r a t i o n s and wedding
ceremonies.
Dumont and Pocock (1959: 33) s t a t e t h a t "sometimes t h e
b r i d e g r o o m i s compared t o t h e k i n g , sometimes t h e b r i d a l p a i r i s
i d e n t i f i e d w i t h a d i v i n e couple.'!
A p f f e l M a r g l i n (1978:15) n o t e s
that i n Puri certain a r t i c l e s are p a r t i c u l a r l y associated with
k i n g s h i p . . . " among t h e s e a r e t h e w h i t e and b l a c k u m b r e l l a . . . . "
However, h e r e r e l i g i o u s n o t i o n s a r e emphasized i n o r d e r t o
s e p a r a t e t h e b r i d a l c o u p l e f r o m t h e r e a l m o f t h e day-to-day r e a l i t y .
I n t h e Coorg c a s e , I t e n d t o b e l i e v e t h a t t h e " a r i s t o c r a t i c " symboli s m i s an e x p r e s s i o n o f t h e i r s u b j e c t i v e " s e l f - d e s c r i p t i o n " a s a
s o c i o - p o l i t i c a l l y s u p e r i o r group.
T h i s r i s i w h y thel_gr6om:has t h e
dagger^, t h e sword and t h e white! umbrella:' h e l d o v e r h i m . The b r i d e
w e a r s . r e d s i l k and c o t t o n and has a w h i t e u m b r e l l a h e l d o v e r h e r a s
well.
T o g e t h e r , t h e y s h a r e t h e most b a s i c and s y m b o l i c a l l y e x -
pressive colours:
The groom
h i s person.
r e d , w h i t e , and b l a c k .
c o n c e n t r a t e s a l l t h e v i s i b l e symbols o f power on
He, i n d e e d , l o o k s l i k e a s t r o n g and dominant person,
commanding r e s p e c t f r o m anybody i n h i s community.
This attitude i s
u n d e r l i n e d t h r o u g h t h e r i t u a l o f c u t t i n g t h e p l a n t a i n stumps a t t h e
b r i d e ' s house.
327)
T h i s r i t u a l i s c a l l e d "Bale Birudu"
(Muthanna 1953:
and g i v e s t h e groom t h e p o s s i b i l i t y o f e x h i b i t i n g h i s
t i o n and p h y s i c a l s t r e n g t h .
t h e p l a n t a i n stumps i n h a l f .
determina-
W i t h one b l o w o f h i s war-sword, he c u t s
D r . Muthanna c i t e s an anecdote f r o m
Coorg f o l k l o r e w h i c h e x p l a i n s t h e r i t u a l :
Manmatha, god o f b e a u t y and l o v e , wanted t o
m a r r y R a t h i , t h e t h e n most b e a u t i f u l p r i n c e s s
who had been b e t r o t h e d t o a n o t h e r p r i n c e . T h e i r
m a r r i a g e had a l r e a d y been a r r a n g e d and t h e r e f o r e
Manmatha went (dressed) as a b r i d e g r o o m t o R a t h i ' s
house and c h a l l e n g e d h i s r i v a l s u i t o r . I n t h e
f i g h t t h a t ensued, Manmatha k i l l e d h i s opponent
and m a r r i e d R a t h i , t h e queen o f h i s c h o i c e (Muthanna
1953: 327),.
I t i s o b v i o u s t h a t t h e Coorgs a s s i g n g r e a t i m p o r t a n c e t o
t h e i r a b i l i t y t o i n f l u e n c e r e a l i t y through conscious a c t i o n s o f
aggression.
Rather than s u b m i t t i n g t o a p r e - g i v e n o r d e r o f t h i n g s ,
t h e h e r o o f t h i s anecdote
"Kanni-Mangala")
(and t h e groom r e - e n a c t s t h i s i n t h e
t a k e s h i s own a c t i o n s w h i c h a r e d e s i g n e d t o change
t h e outcome o f t h e p l o t t o h i s advantage.
The p l a n t a i n stumps
s y m b o l i z e o p p o s i n g f o r c e s , and when t h e groom c u t s them i n h a l f , he
d e s t r o y s them and i s f r e e t o t a k e p o s s e s s i o n o f t h e b r i d e .
He
does t h i s a f t e r t h e t h i r d M u r t a , when he l i f t s h e r o f f t h e t h r e e l e g g e d s t o o l and l e a d s h e r t o t h e k i t c h e n i n w h i c h she has t o w a i t
u n t i l t h e Sammanda ceremony i s o v e r .
A g a i n , t h e groom l e a d s h e r
o u t o f t h e k i t c h e n and away f r o m h e r n a t a l home t o h i s Okka.
As
mentioned e a r l i e r , t h i s a c t o f t a k i n g p o s s e s s i o n o f t h e b r i d e
( r a t h e r t h a n r e c e i v i n g t h e " g i f t o f t h e b r i d e " a s i s customary i n
H i n d u weddings) t o g e t h e r w i t h t h e d i s p l a y o f h i s m a r t i a l
abilities
s u g g e s t s t h a t power i s synonymous t o p h y s i c a l and m i l i t a r y s t r e n g t h
and i s e x p r e s s e d t h r o u g h t h e w e a r i n g o f " s i g n s o f a g g r e s s i o n " (the
sword and dagger) and t h r o u g h t h e s y m b o l i c re-enactment o f an "aggressive" r i t e .
Thus, I p r o p o s e t h a t t h e above mentioned a s p e c t s o f power
c o r r e l a t e w i t h Coorg s o c i o - p o l i t i c a l m a n i f e s t a t i o n s o f a u t h o r i t y
(through m i l i t a r y " p h y s i c a l " s t r e n g t h ) and m a n i f e s t a t i o n s o f
aggres-
s i o n (through an i d e o l o g y b a s e d on t h i s a u t h o r i t y ) , and a r e c o n f i n e d
t o t h e male a c t o r .
N e v e r t h e l e s s , i t i s t h e b r i d e who
i s the object
o f a l l t h e s e s y m b o l i c enactments o f power, and i t i s t h e b r i d e ,
who
u l t i m a t e l y i s an i n t e g r a l p a r t o f t h i s power.
t h e Coorg man
Without a w i f e ,
i s n e i t h e r i n the p o s i t i o n t o o b t a i n a u t h o r i t y , nor
able t o exercise i t .
Power, as I have d e f i n e d i t , a l s o means c o n t r o l .
I t transcends
s e v e r a l a s p e c t s o f t h e r e a l i t y o f t h e Croogs and o p e r a t e s on
i n d i v i d u a l and communal l e v e l .
an
As mentioned e a r l i e r , t h e Coorgs
were a b l e t o s e c u r e b i r t h r i g h t s on t h e l a n d on w h i c h (and o f f
(23)
which) t h e y l i v e d .
I t i s asserted
, t h a t t h e Coorgs as a s o c i e t y
own o v e r 85% o f t h e a v a i l a b l e t e r r i t o r y i n t h e d i s t r i c t w h i c h makes them
the overwhelmingly
dominant g r o u p i n t h e a r e a .
Dominance i n t h i s
c o n t e x t i s seen as t h e r e s u l t o f o w n e r s h i p o f a h i g h p e r c e n t a g e o f
t h e a v a i l a b l e t e r r i t o r y and t h e c o n t r o l o f movable and
p r o p e r t y by one group.
working
immobile
By owning t h e means o f p r o d u c t i o n and
the
f o r c e (they had s l a v e s ) , t h e Coorgs managed t o a c c u m u l a t e
c o n s i d e r a b l e w e a l t h , w h i c h i n t u r n s e r v e d as a p r i m a r y emblem o f
their superior social status vis-a-vis a l l outsiders.
In order to
a p p r e c i a t e t h e fundamental d i f f e r e n c e s between Coorg and non-Coorg
s o c i a l r e a l i t i e s , i t i s necessary t o take a quick look a t the v i l l a g e
-71situation i na
H i n d u community v s t h a t i n a Coorg "Ur".
U s u a l l y , a system o f m u l t i l a t e r a l exchange w h i c h c u t s a c r o s s s u b c a s t e l i n e s and t h a t a l l o w s t h e e s t a b l i s h m e n t
and t h e maintenance
o f r e l a t i o n s between h i e r a r c h i c a l l y d i f f e r e n t j a t i s
(the " j a j m a n i -
(24)
system") p r e v a i l s i n H i n d u communities.
d i d n o t use t h i s k i n d o f s o c i a l regulant.
The C o o r g s , however,
They were t h e owners
and o p e r a t o r s o f t h e i r f a m i l y e s t a t e s and u s e d s l a v e s a s t h e i r
work f o r c e .
A c c o r d i n g t o S r i n i v a s , t h e s e s l a v e s were d i v i d e d i n -
t o two c l a s s e s , one p r a e d i a l a n d t h e o t h e r p e r s o n a l :
....The ( p r a e d i a l ) s l a v e s c o u l d n o t be s o l d
a p a r t f r o m t h e l a n d o n w h i c h t h e y worked, a n d
when l a n d was s o l d , t h e y went w i t h i t a u t o m a t i c a l l y . The p e r s o n a l s l a v e s , on t h e o t h e r hand,
c o u l d be s o l d o r mortgaged, and h a d t o move w i t h
t h e i r m a s t e r s wherever t h e l a t t e r went. They
were, i n f a c t , t h e movable p r o p e r t y o f t h e i r
m a s t e r s ( S r i n i v a s 1952: 2 1 ) .
I n t e r e s t i n g l y enough, t h e r e l a t i o n s between Coorgs and
t h e i r s l a v e s i s s a i d t o have been c l o s e , and a l t h o u g h t h e y were
c o n s i d e r e d t o be o f l o w e r s t a t u s , t h e y were members o f t h e househ o l d , and t h u s i n c o r p o r a t e d i n t h e C o o r g Okka.
In opposition t o
H i n d u c o m m u n i t i e s , t h e r e was no q u e s t i o n who was i n c h a r g e i n Coorg.
A f t e r t h e B r i t i s h h a d a b o l i s h e d s l a v e r y , t h e Coorgs q u i c k l y changed
f r o m t h e i r t r a d i t i o n a l " f e u d a l " mode o f p r o d u c t i o n t o t h e newly
i m p o r t e d W e s t e r n s t y l e w h i c h f o r c e d them t o pay wages t o t h e i r
former s l a v e s .
A l t h o u g h t h e change f r o m t h e t r a d i t i o n a l mode o f
production t o t h e "westernized"
one t r i g g e r e d a number o f s o c i o -
economic and p o l i t i c a l developments r e g a r d i n g communal o w n e r s h i p o f
l a n d , w e a l t h d i s t r i b u t i o n , and p o l i t i c a l i n f l u e n c e w i t h i n Coorg
d i s t r i c t , t h e Coorgs managed t o r e m a i n t h e dominant group f o r
most o f t h e 1 9 t h and w e l l i n t o t h e 2 0 t h c e n t u r y .
I t i s n o t s u r p r i s i n g t h a t s y m b o l i c r e f e r e n c e s t o t h i s dominance a r e f r e q u e n t i n t h e Coorg m a r r i a g e ceremony.
The f i r s t r e f e r e n c e t o C o o r g n o t i o n s o f t e r r i t o r i a l
i s e x p r e s s e d d u r i n g t h e r e l i g i o u s p a r t o f t h e wedding.
groom i s r i t u a l l y
affinity
When t h e
shaved,
....the f r o n t o f t h e head i s shaved i n such a
manner t h a t i t l e a v e s two "horns" above t h e
t e m p l e s , formed b y t h e shaved p a t c h e s .
This
mode o f s h a v i n g i s c a l l e d "Kombanjavara" w h i c h
means "horn shave" ( S r i n i v a s 1952: 8 0 ) .
(25)
The t e r m Kombu, a c c o r d i n g t o D r . Muthanna.
meanings:
, has s e v e r a l
i t r e f e r s t o " e x t e n s i o n " , " h o r n " , b u t i s a l s o t h e name
f o r a t r u m p e t - l i k e m u s i c a l i n s t r u m e n t t h a t t h e Coorgs used f o r
communications.
Watchmen w o u l d sound t h i s trumpet whenever t h e
R a j a v i s i t e d t h e a r e a , and t h e r e g i o n i n w h i c h t h e sound o f t h e
Kombu. w o u l d be h e a r d was l a t e r a l s o c a l l e d Kombu.
Incidentally,
a Kombu (one o f o r i g i n a l l y f i v e ) c o n s t i t u t e d t h e l a r g e s t i n d i v i d u a l l y r e c o g n i z e d p o l i t i c a l u n i t ( c o n s i s t i n g o f s e v e r a l "Nads",
which,:'in t u r n , c o n s i s t e d o f s e v e r a l " U r ' s " , o r v i l l a g e s ) w i t h i n
the Coorg d i s t r i c t .
A l t h o u g h t h e r e i s no r e f e r e n c e i n t h e l i t e r a -
t u r e w h i c h s u g g e s t s a c o n n e c t i o n between t h e t e r r i t o r i a l Kombu
and t h e s t y l e o f s h a v i n g
(Kombanj a v a r a ) , i t i s p o s s i b l e t o s e e t h e
s y m b o l i c "horns" a s e x p r e s s i o n s o f t e r r i t o r i a l power, o r power i n
general.
-73The t r a d i t i o n a l Coorg costume, however, g i v e s more ample
e v i d e n c e o f t h e i r power and w e a l t h .
shirt,
The groom wears a f i n e c o t t o n
a w o o l e n c o a t , a s i l k s a s h , and a t u r b a n .
dressed i n pure s i l k .
The b r i d e i s
I n a d d i t i o n , b o t h wear j e w e l l e r y on
the
head, around t h e neck, t h e w r i s t s , and a n k l e s , as w e l l as on
f i n g e r s and t o e s .
precious stones.
T h i s j e w e l l e r y i s made o f g o l d , s i l v e r ,
The
their
and
s h e a t h o f t h e groom's dagger i s d e c o r a t e d
w i t h gems, and even t h e c l a s p w h i c h s e c u r e s t h e war-sword on
groom's back i s made o f b r a s s .
Dr. Muthanna showed me h i s wedding
costume and I have t o a d m i t t h a t I was
and s t y l e o f i t .
the
i m p r e s s e d by t h e f i n e q u a l i t y
The ornaments and j e w e l l e r y o f t h e b r i d e ( I had
t h e chance t o see some o f Mrs. Muthanna's j e w e l l e r y as w e l l )
are
c o l o u r f u l and e x p e r t l y c r a f t e d , and d e f i n i t e l y d i f f e r e n t f r o m h i g h c a s t e Hindu counterparts.
The t u r b a n , b e i n g r a t h e r f l a t on t h e t o p and
pre-modelled
( t h a t i s , i t i s permanent, n o t f r e s h l y wound) l o o k s l i k e a crownl i k e h a t o f w h i t e and g o l d s i l k .
The r e d k e r c h i e f s o f t h e groom
and t h e b r i d e a r e made o f s i l k and when worn o v e r t h e t u r b a n
t h e v e i l add t o t h e " a r i s t o c r a t i c " appearance o f t h e b r i d a l
S i m i l a r t o H i n d u weddings, t h e custom o f g i v i n g money
and
couple.
gifts
to the b r i d a l couple p r e v a i l s i n Coorg:
Everyone who p e r f o r m s M u r t a t o t h e ( b r i d e and
groom) s h o u l d g i v e a m o n e y - g i f t , and t h e t h r e e
m a r r i e d women (who i n i t i a t e t h e Murta) a r e exp e c t e d t o g i v e a g o l d c o i n each...
A t t h e wedding t h e mother o f t h e b r i d e (or groom) ,
and t h e groom w h i l e p e r f o r m i n g M u r t a t o t h e b r i d e ,
have t o g i v e a p u r s e c o n t a i n i n g s e v e r a l c o i n s ,
one o f w h i c h s h o u l d be a g o l d c o i n . . .
On t h e second d a y o f m a r r i a g e , when t h e b r i d e
v i s i t s t h e groom's house, she g i v e s a money g i f t
t o e v e r y i n f a n t i n h e r c o n j u g a l Okka. L a t e r , t h e
groom does t h e same i n h e r n a t a l Okka....
( S r i n i v a s 1952: 95-6).
Besides:: t h e f a c t
t h a t t h e money g i f t c o n s t i t u t e s a s o l i d a r i t y
r i t e and, o n some o c c a s i o n s , may be g i v e n i n r e t u r n f o r s e r v i c e s
(as i n t h e c a s e o f t h e A r u v a ) , o r may be u s e d f o r s e a l i n g a c o n (27)
tract,
i t i s t h e emphasis o n t h e g o l d t h a t i s i n t e n d e d t o sym-
b o l i z e w e a l t h and n o t n e c e s s a r i l y a " s a t s i f a c t o r y s p i r i t u a l and
r i t u a l c o n d i t i o n " ( S r i n i v a s 1952: 9 6 ) .
R e t u r n i n g t o s y m b o l i c r e f e r e n c e s t o p r o p e r t y o w n e r s h i p and
m a t e r i a l w e a l t h , t h e Sammanda ceremony g i v e s e v i d e n c e o f how i m p o r t a n t t h e s e a s p e c t s o f power a r e f o r Coorgs.
The Sammanda
ceremony, w h i c h c o n s t i t u t e s t h e p r o f a n e l e g i t i m i z a t i o n o f t h e new
kin-bond as w e l l as t h e establishment
(or strengthening) o f p o l i t i c o -
economic t i e s between t h e two Okkas, c o n f e r s membership r i g h t s t o
the b r i d e .
E l d e r s f r o m t h e two Okkas s t a n d i n two rows f a c i n g e a c h
other.
The c o n f i r m a t i o n o f o a t h s , t h e p l e d g e o f p o s s e s s i o n o f
t h e husband's house b y t h e b r i d e and o t h e r r i g h t s a r e a f f i r m e d
by t h e two A r u v a s , o r f a m i l y f r i e n d s :
B r i d e ' s Aruva:
"The p e o p l e o f b o t h Nads, men o f t h e house,
r e l a t i v e s and f a m i l y members, a r e t h e y a l l
s t a n d i n g i n two rows?"
Groom's A r u v a :
"They s t a n d . "
-75B r i d e ' s Aruva"
"To t h e maid .. .A...
o f t h e A l p h a Okka whom
we a r e about t o g i v e i n m a r r i a g e t o t h e y o u t h
...B... o f t h e B e t a Okka, w i l l y o u g i v e t h e
g i r l Sammanda
Okka?
i n t h e p r o p e r t y o f t h e groom's
W i l l you g i v e her r i g h t s i n the Beta
Okka's l a n d w h i c h y i e l d s 1,000
B u t t i e s o f paddy,
i n the ten p l o t s o f pasture, i n the c a t t l e
shed, t e n p a i r s o f b u l l o c k s , t h e house, g a r d e n ,
t e n m i l k cows, m i l k i n g r e c e p t a c l e s o f bamboo,
t h e paddy f l a t , i n t h e b e l l - m e t a l d i s h t h a t
leans against the w a l l , i n the wall-lamp, i n
the l o a d o f s a l t , i n the k i t c h e n stove, i n the
buried treasures, i n thread, pieces o f c l o t h ,
n e e d l e s , a n d i n e v e r y t h i n g f r o m one t o one
hundred, w i l l y o u g i v e h e r a l l t h e s e
Groom's A r u v a :
"We g i v e . "
Bride-!s A r u v a :
"On
rights?"
the marriage o f our c h i l d servants
will
c a r r y goods o n t h e i r heads w o r t h a 1,000
B i r a n s o r c o i n s i n a b o x w o r t h 500 B i r a n s .
I f t h i s i s l o s t who i s r e s p o n s i b l e ? "
Groom's A r u v a :
" I am."
Bride's Aruva:
"Who a r e you?"
Groom's A r u v a "
" I b e l o n g t o t h e Gamma Okka a n d I am t h e f a m i l y
f r i e n d o f the Beta
Bride's Aruva:
Okka."
"Are y o u t h e f a m i l y f r i e n d a t t a c h e d t o t h e i r
l a n d (Mannaruva), o r have y o u been c o n t r a c t e d
w i t h money f o r t h e o c c a s i o n
(Ponnaruva)?"
Groom's A r u v a :
" I am b o t h . "
Bride's Aruva:
"Here t a k e t h e s e t w e l v e p i e c e s o f g o l d . " (He
o f f e r s h i m t w e l v e p e b b l e s b u t r e t a i n s one f o r
himself.)
-76-
Groom's /Aruva:
"I have received eleven pieces of gold. If
your innocent child, the g i r l that i s married
to our boy, complains that the rice i s too hot,
the curry too pungent, that her father-in-law
is abusive, her mother-in-law i s niggardly,
that her husband i s impotent or she cannot
stay i n her husband's house because the people
are poor, and thus complaining she goes back
to her natal home, who i s the person to be held
responsible for t e l l i n g her what i s right and
what i s wrong, and for providing us (who have
gone to fetch her) with funds for our return
journey, with servants for company and torches
to light our way?"
Bride's Aruva:
"I am."
Groom's Aruva:
"Who are you?"
Bride's Aruva:
"I belong to the Delta ,Okka and I am the family
friend of the Alpha Okka."
Groom's Aruva:
"Are you the family friend attached to their land,
or have you been contracted with money for the
occasion?"
Bride's Aruva:
"I am both."
Groom's Aruva:
"Here take this witness money."
(He pays three
coins to the bride's Aruva.)
Bride's Aruva:
"If our young g i r l comes to some misfortune, who
is the family friend to be held responsible for
sending her to her natal Okka with servants for
company and torches for the road?"
Groom's Aruva:
"I am."
Bride's Aruva:
"Here take this witness money."
(He hands one
coin to the groom's Aruva.) ...
Handing over the symbolic pebbles to the bride's Aruva signifies the typical pledge of possession. I t i s a token for seal-
-77ing the bride's r i g h t s f o r the husband's property.
Out o f
the twelve pebbles one i s retained t o indicate the bride's
connection with her n a t a l Okka.
In f a c t , i f the bride hap-
pens t o be divorced l a t e r , she has the r i g h t t o return t o
her n a t a l hone.
The eleven pebbles are l a t e r t i e d t o the
f r o n t a l breast-knot o f her saree.
(Srinivas 1952: 136-8;
Muthanna 1953: 323-4).
Although the Sammanda ceremony focuses
on the transference o f
ownership-rights t o the bride, and concentrates on the contractual
character o f the Coorg marriage ceremony, the stress on references
to t e r r i t o r y and material ownership i s apparent.
Rather than de-
pending on the moral code o f a r e l i g i o u s l y sanctioned unity with
her husband, the bride acquires l e g a l r i g h t s i n the common property
of her husband's family.
She shares with him what seems t o be o f
ultimate importance f o r any adult Coorg:
the defined and acknow-
ledged r i g h t s i n a l l f i x e d and movable property o f the Okka which
includes wet-land, pastures, c a t t l e , the ancestral house and i t s
garden, the a g r i c u l t u r a l equipment, house-hold u t e n s i l s , a l l sacred
objects, and the e n t i r e family "treasure".
In opposition t o the
Hindu couple, the Coorg husband and wife share equal power p o s i t i o n s
with respect t o ownership r i g h t s , which has important implications
on t h e i r m a r i t a l r e l a t i o n s .
The personal t i e s are strengthened
through t h i s i n t e r n a l dependency, f o r , i f the marriage does not l a s t ,
both loose these co-rights simultaneously.
On a d i f f e r e n t l e v e l , the very f a c t that there i s t e r r i t o r y
and f a m i l i a l wealth t o share, and, that t h i s wealth i s considerable
i n comparison t o neighbouring
c o m m u n i t i e s , g i v e s ample i n d i c a t i o n
a b o u t t h e s o c i o - p o l i t i c a l s t a t u s t h e Coorgs a s c r i b e t o t h e m s e l v e s
and convey t o a l l o u t s i d e r s .
I t i s n o t s u r p r i s i n g t h a t t h e "Kanni-Mangala" d i s p l a y s nume r o u s s y m b o l i c r e f e r e n c e s t o C o o r g n o t i o n s o f power ( a u t h o r i t y and
dominance) and t h a t t h e Sammanda ceremony r e g u l a t e s t h e m a t e r i a l
a s p e c t s o f power d i s t r i b u t i o n i n t e r n a l l y a s w e l l a s e x t e r n a l l y .
As mentioned b e f o r e , t h e s o c i a l o r g a n i z a t i o n o f Coorg s o c i e t y i s
b a s e d o n t h e Okka.
I n h i s t o r i c a l t i m e s t h e numerous Okkas f r e -
q u e n t l y f o u g h t a g a i n s t each o t h e r , d e s t r o y e d e a c h o t h e r s
and k i l l e d o f f e n t i r e f a m i l i e s .
fields,
I n order t o avert e x t e r n a l aggres-
s i o n , i t was w i s e t o e s t a b l i s h f r i e n d l y and, i f p o s s i b l e , c l o s e
r e l a t i o n s w i t h a s many n e i g h b o u r i n g
Okkas a s p o s s i b l e .
The e s t a b l i s h -
ment o f "unions" o f Okkas t h r o u g h i n t e r m a r r i a g e s e c u r e d t h e peace
and p r o s p e r i t y i n t e r n a l l y and i n c r e a s e d t h e p o l i t i c a l and economic,
as w e l l a s t h e m i l i t a r y p o t e n t i a l o f t h e s e " u n i o n s " e x t e r n a l l y .
I t i s p o s s i b l e t o s e e t h e Sammanda ceremony a s a r i t u a l i z a t i o n o f
these notions.
(28)
Dr. B u r r i d g e
s u g g e s t e d t h a t C o o r g l o o k e d v e r y much l i k e t h e
S c o t t i s h H i g h l a n d s m i g h t have l o o k e d i n t h e M i d d l e Ages w i t h numerous
f o r t r e s s e s scattered i n a h i l l y area w i t h a r i s t o c r a t s f i g h t i n g f o r
t h e i r k i n g a s w e l l a s a g a i n s t each o t h e r .
and swords e x h i b i t i n g
D i s t i n c t costumes, s h i e l d s
t h e i r s u p e r i o r s t a t u s as a c l a s s o f landed
a r i s t o c r a t s t h a t d i d n o t m i x w i t h anybody b u t t h e m s e l v e s .
Marriage,
-79f o r t h i s m a t t e r , was t h e o n l y l i n k t h a t p r o v i d e d a more o r l e s s
s e c u r e and p o s i t i v e b i l a t e r a l c o n n e c t i o n between two f a m i l y u n i t s .
F o r Coorgs, i t seems, p o l i t i c a l and economic a s p e c t s a r e o f
more i m p o r t a n c e t h a n r e l i g i o u s o r t h o d o x y .
contact
w i t h ' - o u t s i d e ccmmunities
S i n c e t h e y d i d n o t have t o have
(other than w i t h those low
c a s t e and t r i b a l g r o u p s t h a t were t h e i r s l a v e s ) , t h e i r f o c u s was
on t h e maintenance and e x p a n s i o n o f t h e i r power t h r o u g h t h e e s t a b l i s h ment o f a c l o s e network o f i n t r a - s o c i e t a l k i n - t i e s , w h i c h were
achieved mainly through marriage.
And, s i n c e r e l i g i o u s v a l u e s
were n e v e r h i g h l y s t r e s s e d , t h e c o n t r a c t u a l p a r t o f t h e m a r r i a g e
ceremony g a i n e d more i m p o r t a n c e .
The "Kanni-Mangala"
t h u s , combines
t h e n o t i o n s o f r e l i g i o u s and d a i l y l i f e , t h e s a c r e d and t h e p r o f a n e
i n t h e M u r t a and Sammanda r i t u a l s .
The o v e r a l l appearance o f t h e b r i d a l c o u p l e d u r i n g t h e two
days o f t h e m a r r i a g e ceremony, and t h e d i s t i n c t s t r u c t u r e o f t h e
wedding p r o c e d u r e s a r e symptomatic
Coorgs.
o f the c u l t u r a l identity o f
The s y m b o l i c e x p r e s s i o n s i n t h e i r d r e s s ( t h e " a r i s t o -
c r a t i c " symbolism;
the martial
emblems), t h e f r e q u e n t r e f e r e n c e s t o
t h e i r a u t h o r i t y and dominance, g i v e a
symbolic
"self-description"
o f what t h e Coorgs c o n s i d e r t o be o f g r e a t e s t i m p o r t a n c e i n t h e i r
social reality.
Based on t h e i r t e r r i t o r i a l dominance and t h e i r f i g h t i n g
ability,
t h e Coorgs had n o t t o be c o n c e r n e d w i t h t h e q u e s t i o n o f s t a t u s p e r s e
as l o n g a s t h e y were a b l e t o a v o i d i d e o l o g i c a l i n f l u e n c e s f r o m H i n d u -
-80ism.
However, once t h e Brahmins were a b l e t o i n f i l t r a t e , and
more and more H i n d u s u b - c a s t e s had s e t t l e d i n t h e v i c i n i t y ,
Coorgs were f o r c e d t o a d j u s t t o t h i s new
the
situation.
A c c o r d i n g t o S r i n i v a s , t h e Coorgs were a t r i b e t h a t g o t
" S a n s k r i t i z e d " , and, t h u s , came t o s h a r e common b e l i e f s and v a l u e s
(29)
w i t h t h e i r H i n d u n e i g h b o u r s . B u t Coorg a c c o u n t s
agree w i t h t h i s a s s e r t i o n .
do n o t
Moreover, t h e y s t a t e t h a t t h e Brahirdns
a t t e m p t e d t o " s a n s k r i t i z e " them by t r y i n g t o e s t a b l i s h H i n d u r e l i g i o u s c o n s c i o u s n e s s i n Coorg d i s t r i c t ; by " c r e a t i n g " myths and
f o l k t a l e s i n o r d e r t o a c c o u n t f o r Coorg "Hindu background", by
p l a c i n g them w i t h i n t h e K s h a t r i y a V a r n a on grounds o f t h e i r w a r r i o r
t r a d i t i o n ; and, f i n a l l y , b y s t r e s s i n g t h a t t h e i r r i t u a l
complexes
c o i n c i d e w i t h those o f " S a n s k r i t i c Hinduism".
Be t h a t as i t may, w i t h t h e emergence o f H i n d u i m m i g r a n t s i n
t h e a r e a , t h e Coorgs seemed t o have became more s t a t u s c o n s c i o u s
t h u s . f o r m i n g a s t r o n g e r sense o f community
identity.
Rather than
a d o p t i n g H i n d u i d e a s (as c o u l d be e x p e c t e d i n t h e c a s e o f t h e i r
"Sanskritization"),
t h e y u s e d t h e i r c u l t u r e - s p e c i f i c emblems t o s e t
themselves a p a r t from the o u t s i d e r s .
There a r e , o f c o u r s e , c e r t a i n
customs and b e l i e f s w h i c h s u p p o r t S r i n i v a s '
p o s t u l a t i o n s , b u t when
one l o o k s c l o s e r a t t h e way i n w h i c h t h e Coorgs use them, one i s
h a r d - p r e s s e d t o a s s e s them a s " e m u l a t i o n s " .
For
i n s t a n c e , t h e status-emblems on t h e i r wedding d r e s s (which
i s t h e i r t r a d i t i o n a l costume a s w e l l ) i s n o t n e c e s s a r i l y an a d o p t i o n
-81from h i g h c a s t e Hindu marriage dress-codes.
v i s u a l i z a t i o n o f t h e i r socio-cultural.","
I t i s , rather, a
(and p o l i t i c o - e c o n o m i c )
p o s i t i o n , which i s superior, thus " a r i s t o c r a t i c " .
A l t h o u g h t h e Coorgs a s s i g n some i m p o r t a n c e t o t h e i r
religious
s t a t u s , i t d i d n o t l e a d them t o a d o p t s u c h h i g h c a s t e H i n d u s t a t u s
emblems as " t a l i s "
(marriage n e c k l a c e s s y m b o l i z i n g t h e u n i t y b e -
tween two m o r t a l p e r s o n s and t h e m a l e / f e m a l e c o s m i c u n i t ) , o r t h e
wearing o f "sacred threads"
(which i s i n s t r u m e n t a l f o r e x p r e s s i n g
t h e membership t o t h e " t w i c e - b o r n c a s t e s " ) .
They a l s o e x c l u d e
p r i e s t s f r o m t h e i r wedding (and any o t h e r r e l i g i o u s
rituals).
The absence o f t h e s e i m p e r a t i v e c o s m o l o g i c a l and
H i n d u "markers" and t h e s t r e s s on c u l t u r e - s p e c i f i c
ideological
aspects
of
" p r o f a n e " , m a t e r i a l i s t i c n o t i o n s o f power and dominance l e a d s
me
t o b e l i e v e t h a t the Coorgs, w h i l e t o l e r a t i n g the co-existence o f
a d i f f e r e n t world-view,
emphasize t h e i r own
"sense o f r e a l i t y "
t h r o u g h c o n t r a s t i v e , b u t n o t e n t i r e l y d i f f e r e n t s y m b o l i c measures.
C.
SUMMARY
The t h r u s t o f my argument i n t h i s p a r t o f t h e t h e s i s comes
m a i n l y f r o m my c o n v i c t i o n t h a t t h e s y m b o l i c r e p r e s e n t a t i o n s o f
power and a u t h o r i t y o u t w e i g h t h o s e w h i c h d e a l w i t h r e l i g i o n and
p h i l o s o p h y , t h u s u n d e r l i n i n g a s p e c i f i c , " c h a r a c t e r i s t i c " ' o f Coorg
social identity :
1
i t i s t h e i r p r e - o c c u p a t i o n w i t h t h e m a r t i a l way
o f l i f e w h i c h t r a n s c e n d s t h e i r b e l i e f , r i t u a l , and myth
(Srinivas
-821952:
240), and w h i c h d i d f o r m t h e base o f a l l t h e i r power.
The
Coorgs managed t o add t e r r i t o r i a l dominance t o t h e i r m i l i t a r y
a u t h o r i t y and t h u s were a b l e t o c o n t r o l
and e c o n o m i c a l l y .
the area
politically
Their superior status vis-a-vis
H i n d u communities was
neighbouring
d e t e r m i n e d by t h i s p o l i t i c o - e c o n o m i c power
s i t u a t i o n , and n o t , as i t w o u l d have been i f t h e Coorgs were t o
be c o n s i d e r e d a c a s t e , t h r o u g h r i t u a l l y d e f i n e d
hierarchical
ranking.
The
fact.
s y m b o l i c r e f e r e n c e s i n t h e "Kanni-Mangala" u n d e r l i n e
I n terms o f s t a t u s r e p r e s e n t a t i o n s , t h e Coorgs
this
highlight
t h e i m p o r t a n c e o f t h e i r p o l i t i c o - e c o n o m i c doirunance-emblems, w h i l e
t h e i r c o n c e r n w i t h r e l i g i o u s l y d e f i n e d s t a t u s r e f e r e n c e s i s much
l e s s obvious.
P o l i t i c o - e c o n o m i c power i s n o t "encompassed" by
cosmology; i t i s a r e s u l t o f p u r e l y " s e c u l a r " c i r c u m s t a n c e s .
On
t h e b a s i s o f t h i s p r o p o s i t i o n i t w o u l d be d i f f i c u l t i n d e e d t o i n c o r p o r a t e t h e Coorgs i n t o t h e t r a d i t i o n a l c a s t e system, o r even,
as S r i n i v a s
d o e s , a t t r i b u t e t o them " s a n s k r i t i c "
behavior.
-82a-
C H A P T E R I I I
F A R M E R / H O U S E H O L D
S Y M B O L I S M
-83-
A.
PROLOGUE
The Coorgs were and s t i l l a r e p r i m a r i l y a g r i c u l t u r a l i s t s
and c o n s e q u e n t l y depend d i r e c t l y on t h e i r l a n d .
The c u l t i v a t i o n
and e x p l o i t a t i o n o f t h e a n c e s t r a l r i c e f i e l d s i s t h e i r prime
concern, f o r i t i s the b a s i s o f t h e i r m a t e r i a l wealth.
R i c e i s e s s e n t i a l t o t h e Coorg's s u r v i v a l
and f o r m e r l y i t was a l s o t h e c h i e f s o u r c e
o f w e a l t h . I t s c u l t i v a t i o n i s t h e most i m p o r t a n t a c t i v i t y i n w h i c h t h e Okka, t h e
n u c l e a r u n i t o f Coorg s o c i e t y , i s engaged,
and t h e a x i s round w h i c h r e v o l v e ( a l l )
other a c t i v i t e s . A long drought as w e l l
as e x c e s s o f r a i n i s l i k e l y t o r u i n t h e
crop ( — ) . Proper r a i n i n s u f f i c i e n t
q u a n t i t i e s means a good c r o p , and abundance o f r i c e means f o o d , w e a l t h , and
t h e a b i l i t y t o make s a c r i f i c e s t o a n c e s t o r s and f e s t i v a l s i n honour o f
d e i t i e s . I t g i v e s one t h e means w i t h w h i c h
one c a n g e t one's sons and d a u g h t e r s m a r r i e d ,
t o keep one's s e r v a n t s , t o g i v e t h e f e a s t s
w h i c h have t o be g i v e n , and t o p e r f o r m
other obligations.
( S r i n i v a s 1952: 233)
The paramount importance o f r i c e a s a f o o d s o u r c e and means o f
m a t e r i a l and s o c i o - c u l t u r a l p r o s p e r i t y i s r e f l e c t e d i n Coorg d a y - t o day l i f e .
W h i l e t h e male members a r e e n t i r e l y p r e o c c u p i e d w i t h t h e
c u l t i v a t i o n o f t h e f i e l d s and t h e s u p e r v i s i o n o f t h e s e r v a n t s who do
much o f t h e manual work, t h e women o f t h e Okka c o n c e n t r a t e t h e i r
a c t i v i t i e s around t h e a n c e s t r a l house and t h e many h o u s e h o l d
connected w i t h i t .
duties
U s u a l l y t h e y e a r b e g i n s i n A p r i l o r May, when
i t i s time f o r t h e f i r s t plowing o f t h e r i c e f i e l d s .
Between May and
-84J a n u a r y Coorg men a r e p r e o c c u p i e d w i t h p l o w i n g , sowing, t r a n s p l a n t i n g , and o t h e r n e c e s s a r y a c t i v i t i e s t h a t a r e d e s i g n e d t o
y e i l d a r i c h crop.
The h a r v e s t i n g season s t a r t s i n J a n u a r y and
marks t h e end o f t h e w o r k i n g c y c l e and t h e b e g i n n i n g o f t h e f e s t i v a l ,
h u n t i n g , a n d m a r r i a g e season.
S r i n i v a s notes t h a t the surplus
r i c e was s o l d i n M a l a b a r e v e r y summer..." and t h i s n e c e s s i t a t e d
t h e o r g a n i z a t i o n o f t h e a n n u a l c a r a v a n i n w h i c h e v e r y Okka i n t h e
village participated"
(1952: 2 2 9 ) .
W h i l e t h e men a r e o u t i n t h e f i e l d s o r away w i t h t h e c a r a v a n ,
t h e women o f t h e Okka conduct h o u s e h o l d c h o r e s , r e a r c h i l d r e n , and
t e n d t h e v e g e t a b l e garden and t h e p o u l t r y sheds.
v i s i o n o f t h e most s e n i o r m a r r i e d female
Under t h e s u p e r -
(usually the w i f e o f t h e
p a t r i a r c h ) t h e younger women o f t h e Okka c l e a n t h e a n c e s t r a l house,
wash c l o t h e s , p r e p a r e t h e d a i l y m e a l s , and f e e d t h e d o m e s t i c a n i m a l s .
They a r e a s s i s t e d b y t h e female s e r v a n t s who a r e t h e w i v e s o f t h e
a g r i c u l t u r a l workers.
I n p r e - B r i t i s h t i m e s , t h e s e s e r v a n t s were
a c t u a l l y s l a v e s r e p r e s e n t i n g a p a r t o f t h e "movable p r o p e r t y " o f t h e
Coorgs.
They l i v e d i n t h e v i c i n i t y o f t h e a n c e s t r a l house i n t h e i r
own d w e l l i n g s b u t were c o n s i d e r e d p a r t o f t h e j o i n t f a m i l y .
The a n c e s t r a l house i s u s u a l l y a n i m p o s i n g s t r u c t u r e o f s t o n e
and m o r t a r , w i t h s o l i d , c a r v e d woodwork.
. . . . C a r p e n t e r s from M a l a b a r b u i l d them, and Coorg
a n c e s t r a l houses c o n s e q u e n t l y resemble g r e a t l y
t h e houses o f w e l l - t o - d o N a y a r s . The house i s
u s u a l l y s i t u a t e d o n a n e l e v a t i o n , and a narrow,
h i g h - w a l l e d and w i n d i n g l a n e l e a d s up t o i t .
From
-85t h e windows i n t h e upper s t o r y one u s u a l l y
obtains a f i n e view o f the surrounding country.
F o r m e r l y , i n t h e days when feuds between j o i n t
f a m i l i e s were common, and a s u r p r i s e r a i d f r o m
a h o s t i l e Okka was a l w a y s a p o s s i b i l i t y , anyone coming w i t h u n f r i e n d l y i n t e n t i o n s exposed
h i m s e l f t o v i e w f r o m t h e windows o f t h e a n c e s t r a l
house(
) . T h e r e f o r e t h e house was b u i l t l i k e
a f o r t r e s s and was a b l e t o s t a n d a s e i g e f o r
s e v e r a l days...
There i s a k i t c h e n - g a r d e n n e a r t h e main b u i l d i n g
and a w e l l o r pond p r o v i d e s w a t e r f o r d o m e s t i c
p u r p o s e s . . . . ( i b i d : 49-50).
T h i s a n c e s t r a l house, t o g e t h e r w i t h t h e c c r a n u n a l l y owned
a n c e s t r a l l a n d i s c o n s i d e r e d " s a c r e d " and h o l d s t h e members o f t h e
Okka t o g e t h e r , g i v e s them a s t r o n g sense o f f a m i l i a l i d e n t i t y .
i s a l s o t h e c h i e f emblem o f s t a t u s and f a m i l i a l w e a l t h .
It
A well-
m a i n t a i n e d house, p r o d u c t i v e f i e l d s , and i n t e r n a l s t r e n g t h s e c u r e t h e
a b i l i t y t o impress o t h e r Okkas and t o e x e r c i s e
the v i l l a g e context.
influence within
Moreover, h i g h p r o d u c t i v i t y s e c u r e s m a t e r i a l
w e a l t h , w h i c h , i n t u r n c a n be u s e d as generous c o n t r i b u t i o n s t o
f e s t i v a l s , and —
most i m p o r t a n t l y —
t o p u t on e l a b o r a t e weddings.
I n t h i s c o n t e x t , r e f e r e n c e s t o p r o s p e r i t y , growth, p r o d u c t i v i t y
and
abundance w i t h i n t h e m a r r i a g e ceremony g i v e e v i d e n c e o f t h e i r subj e c t i v e " s e l f - e s t i m a t i o n " through a symbolic " s e l f - d e s c r i p t i o n " ,
as
i t were, and more g e n e r a l , can s e r v e a s t h e i n d e x o f t h e i r m a t e r i a l
tendencies which, together w i t h a strong f a m i l y - c u l t , c o n s t i t u t e
t h e i r p o w e r f u l group i d e n t i t y .
This chapter, then, deals w i t h references t o a g r i c u l t u r a l
a c t i v i t i e s , w i t h t h o s e w h i c h c o n c e n t r a t e on t h e h o u s e h o l d u n i t , t h e
household
space, and r o l e s a s s o c i a t e d w i t h b o t h ; i t a l s o f o c u s s e s on
-86s y m b o l i c e x p r e s s i o n s o f growth and abundance w i t h i n t h e wedding
proceedings.
B.
ASPECTS OF GROWTH AND
PROSPERITY SYMBOLIZED I N THE
"KANNI- .'
MANGALA"
The Coorgs, a s do many s o c i e t i e s i n I n d i a and e l s e w h e r e ,
use
t h e m a r r i a g e ceremony t o demonstrate t h a t t h e c r e a t i o n o f a new
bond
w i l l b r i n g new growth, and w i t h i t , p r o s p e r i t y t o t h e f a m i l y .
In
a d d i t i o n , t h e wedding p r o v i d e s a welcome : p o s s i b i l i t y t o g i v e e v i dence o f Coorg w e a l t h and s t a t u s e x p r e s s i o n s .
O r g a n i z e d by t h e i r
r e s p e c t i v e Okkas (and a s s i s t e d by n e i g h b o u r s ) t h e b r i d a l c o u p l e c a n
e x p e c t a two-day a f f a i r w h i c h t r a n s f o r m s t h e a n c e s t r a l house i n t o a
p a l a c e - l i k e b u i l d i n g i n w h i c h t h e numerous f a m i l y members, f r i e n d s
and n e i g h b o u r s , and o t h e r i n v i t e d g u e s t s e n j o y c o n v e r s a t i o n s , c u l i n a r y e x t r a v a g a n c e s , t h e r e c i t a l o f b a l l a d s and f o l k s o n g s , and d a n c i n g .
F o r t h e s e two most i m p o r t a n t days i n t h e young p e o p l e ' s l i v e s , t h e y
are
t h e c e n t e r o f r i t u a l and communal a t t e n t i o n .
U s u a l l y , p r e p a r a t o r y a c t i v i t i e s f o r t h e wedding b e g i n a f t e r
t h e two A r u v a s c o n c l u d e d t h e Mangala K u r i p a , a s h o r t r i t u a l w h i c h
con-
t r a c t u a l l y s e c u r e s t h e engagement o f t h e two young p e o p l e i n q u e s t i o n .
B o t h houses a r e c l e a n e d and colour-washed
f o r the occasion.
Since the
a n c e s t r a l e s t a t e s t a n d s f o r t h e m a t r i x o f any Coorg Vs s o c i a l and r e l i g i o u s i d e n t i t y , and s i n c e t h e a n c e s t r a l house, w h i c h s y m b o l i z e s t h e
c e n t e r o f t h e e s t a t e , i s t h e l o c u s o f t h e wedding p r o c e d u r e s , t h e
m a r r i a g e ceremony c a n be seen a s a d r a m a t i z e d re-enactment o f t h e
apex o f t h e Coorg l i f e - c y c l e .
M a r r i a g e s i g n i f i e s t h e u n i o n o f two
i n d i v i d u a l s and w i t h i t , two k i n - g r o u p s ; i t a l s o s i g n i f i e d t h e
c r e a t i o n o f a new and f e r t i l e bond, i n w h i c h new l i f e i s c r e a t e d ,
a new l i n k i s added t o t h e c h a i n o f c o n t i n u i t y w i t h i n ,
and w i t h i n t h e e n t i r e s o c i e t y .
t h e Okka
M a r r i a g e i s " s a c r e d " and t h e b r i d a l
couple i s t r e a t e d w i t h t h e h i g h e s t form o f r e s p e c t p o s s i b l e i n
Coorg s o c i e t y , f o r i t i s a p t t o g e n e r a t e f a m i l i a l growth and p r o sperity.
As done e a r l i e r , l e t u s t a k e a n o t h e r l o o k a t T a b l e B i n o r d e r
to
locate^, t h o s e c e r e m o n i a l r e f e r e n c e s i n t h e "Kanni-Mangala" w h i c h
have t o do w i t h a s p e c t s o f growth and p r o s p e r i t y and w h i c h d e a l w i t h
r e f e r e n c e s t h a t c o n n e c t t h e s e a s p e c t s w i t h a g r i c u l t u r a l and household a c t i v i t i e s ,
TABLE F:
(see T a b l e F f o r a s h o r t s y n o p s i s . )
S y m b o l i c r e f e r e n c e s t o growth and p r o s p e r i t y encoded i n t h e
Farmer/Householder complex:
a) Concern w i t h a g r i c u l t u r a l and
household t o p i c s :
b) R e f e r e n c e s t o growth and
prosperity:
- 1 - c l e a n i n g and p r e p a r a t i o n o f
t h e house a s t h e " s t a g e " f o r
the wedding.
- 2 - t h e common m e a l s .
-3- M u r t a symbolism (use o f r i c e ) .
-4- t h e " g i f t o f f o o d " t o t h e
bride's party.
-5- Sammanda symbolism.
s e e : - 2 - f o r abundance and p r o d u c t i v i t y ;
- 3 - f o r growth, f e r t i l i t y ;
-4- f o r p r o s p e r i t y ;
-5- f o r p r o d u c t i v i t y .
-88As n o t e d e a r l i e r , t h e a n c e s t r a l house i s t h e " s t a g e " on
w h i c h t h e m a r r i a g e ceremony i s p e r f o r m e d .
As t h e c e n t e r o f t h e
e n t i r e e s t a t e i t f o c u s e s a l l t h a t , f o r what t h e Coorgs l i v e and work
f o r , i n t o one d e f i n e d s p a t i a l s t r u c t u r e ; t h e a n c e s t r a l house i s t h e
p l a c e where one i s b o r n , m a r r i e s , and d i e s ; i t a l s o i s t h e p l a c e
where one s e t s o u t i n t h e m o r n i n g t o do t h e d a i l y work and where one
comes back a t n i g h t t o e a t and r e s t .
The house i s a f o r t r e s s , a
s h e l t e r , an emblem o f t h e s t r e n g t h and p r o s p e r i t y o f t h e Okka.
is
It
"sacred".
B e s i d e s o t h e r t h i n g s , t h e a n c e s t r a l house i s d i v i d e d i n t o s e v e r a l
spaces w i t h d i f f e r e n t d e g r e e s o f " s a c r e d n e s s " .
The two p l a c e s i n
w h i c h t h e c r u c i a l r i t e s o f t h e m a r r i a g e ceremony a r e p e r f o r m e d a r e
b o t h " v e r y s a c r e d " , a c c o r d i n g t o S r i n i v a s (1952: 76-77). They a r e t h e
central hall
( u s u a l l y t h e l o c u s o f Murta):,: and t h e k i t c h e n , t h a t i s ,
t h e e n t r a n c e t o t h e k i t c h e n (always t h e l o c u s o f Sammanda).
The c e n t r a l h a l l g e t s i t s " s a c r e d n e s s " f r o m t h e f a c t t h a t i t
c o n t a i n s t h e " s a c r e d " w a l l lamp and t h e " s a c r e d " h a n g i n g lamp.
lamps' s t a n d f o r t h e u n i t y o f t h e Okka.
These
The k i t c h e n , however, i s
c o n s i d e r e d " s a c r e d " because f o o d i s cooked i n i t .
Food m a i n t a i n s
l i f e and w i t h i t s e c u r e s t h e c o n t i n u a t i o n o f t h e Okka.
I t i s interest-
i n g t o n o t e , t h a t d u r i n g t h e Sammanda ceremony o n l y t h e b r i d e i s i n
t h e k i t c h e n w h i l e t h e groom, t o g e t h e r w i t h b o t h A r u v a s and o t h e r
f a m i l y members s t a n d o u t s i d e t h e k i t c h e n .
There i s no r e f e r e n c e i n
t h e l i t e r a t u r e a s t o why t h e g i r l r e m a i n s a l o n e i n t h e k i t c h e n ; I
-89assume t h a t t h e k i t c h e n i s c o n s i d e r e d
t o be t h e p l a c e i n w h i c h t h e
g i r l spends much o f h e r t i m e and t h a t , when t h e young husband g r a b s
h e r hand and l e a d s h e r away f r o m h e r n a t a l home, one c o u l d a r g u e
t h a t he s y m b o l i c a l l y t r a n s f e r s h e r t o t h e k i t c h e n o f h i s own
where she, f r o m now
on, w i l l c o n t r i b u t e t o t h e maintenance and
t i n u a t i o n of the d a i l y l i f e .
a r r i v e d new
home
con-
The r i t e s p e r f o r m e d by t h e f r e s h l y
w i f e i n c l u d e , besides other t h i n g s , t o c a r r y water from
the w e l l t o the k i t c h e n .
Be t h a t as i t may,
t h e c l e a n i n g and p r e p a r a t i o n o f t h e
an-
c e s t r a l house g i v e s e v i d e n c e o f t h e c o n c e r n t h e Coorgs g i v e t o
the
h o u s e h o l d u n i t , and c e r t a i n a s p e c t s o f h o u s e h o l d space.
A n o t h e r o b v i o u s r e f e r e n c e t o t h e f a r m e r / h o u s e h o l d symbolism
i s g i v e n i n t h e d e s c r i p t i o n o f t h e meals w h i c h a r e consumed d u r i n g
t h e wedding p r o c e e d i n g s .
Three major meals are prepared d u r i n g
the
two days o f t h e wedding:
the f i r s t i s served i n the evening of
the
f i r s t day, s h o r t l y a f t e r t h e groom (and t h e b r i d e ) f i n i s h
cestral propitiation
i n v i t e d guests,
b e s t man.
an-
groom ( b r i d e ) e a t s e p a r a t e l y f r o m t h e
j o i n e d o n l y by two o r t h r e e c l o s e f r i e n d s and
the
T h i s meal c o n s i s t s o f a v a r i e t y o f r i c e c u r r i e s , meat, and
rice-puddings;
cohol
The
their
w i t h i t , t h e p a r t i c i p a n t s d r i n k w a t e r , m i l k , and a l -
(Muthanna 1982:
interview 1).
As my
informant
told
me,
t h i s meal i s s i g n i f i c a n t , f o r i t marks t h e change i n s o c i a l s t a t u s o f
t h e groom and t h e b r i d e .
I t i s t h e l a s t meal t h e y s h a r e w i t h
f r i e n d s b e f o r e r e t u r n i n g as husband and w i f e .
their
T h i s meal i s u s u a l l y
a q u i t e e m o t i o n a l a f f a i r , and d i s p l a y s , a t t i m e s , c h a r a c t e r i s t i c s o f
-90a feast.
I t a l s o s i g n i f i e s abundance and w e a l t h .
The second meal i s s e r v e d t o members o f b o t h f a m i l i e s s h o r t l y
a f t e r t h e a r r i v a l o f t h e groom's p a r t y a t t h e b r i d e ' s Okka.
However,
t h i s meal has more t h e c h a r a c t e r o f a snack, f o r o n l y r i c e - p u f f s
and r i c e - c h i p s a r e s e r v e d w i t h d r i n k s .
on a d i f f e r e n t l e v e l :
B u t t h i s meal i s s i g n i f i c a n t
f o r the f i r s t time i t b r i n g s together both
k i n - g r o u p s , and commensality c a n be i n t e r p r e t e d i n t h i s c a s e a s
a f i r s t s t a t e m e n t o f u n i t y between t h e two Okkas.
of
The
simplicity
t h e meal seems t o c o r r e l a t e w i t h t h e f l a i r o f t h e o c c a s i o n :
two s e p a r a t e k i n - g r o u p s a r e about t o c o n n e c t i n t e r e s t s : t h r o u g h t h e
m a r r i a g e o f one o f t h e i r members.
T h i s i s t h e t i m e where s o b r i e t y
and c a r e seems i n p l a c e , s i n c e i t j u s t p r e c e d e s t h e performance
t h e l a s t M u r t a and t h e most i m p o r t a n t ceremony o f a l l :
of
t h e Sammanda.
The t h i r d m e a l , and i n my o p i n i o n t h e most i m p o r t a n t one, i s
consumed a f t e r t h e young c o u p l e has r e t u r n e d t o t h e groom's Okka.
I t i s t h e f i r s t common meal o f t h e young c o u p l e and i t . p r e c e d e s t h e
l a s t s i g n i f i c a n t ceremony o f t h e wedding, w h i c h i s t h e naming o f
the b r i d e .
One more word about t h i s f i r s t common m e a l .
I t high-
l i g h t s t h e u n i t y o f husband and w i f e and u n d e r l i n e s t h e membership
of
eat
t h e g i r l i n h e r husband's f a m i l y .
From now on, t h e c o u p l e w i l l
t o g e t h e r e v e r y day e x c e p t on t h o s e r i t u a l o c c a s i o n s where t h e
men
(31)
eat
t o g e t h e r , be i t a f t e r t h e h u n t , o r d u r i n g c e r t a i n
festivals.
G e n e r a l l y s p e a k i n g , t h e symbolism e x p r e s s e d i n t h e s e meals i s
t h a t o f t h e s o l i d a r i t y o f t h e Okka i n t e r n a l l y , o r b i l a t e r a l l y , and a t
-91the occasion o f t h e lunch t h a t t h e guests take a f t e r t h e f i r s t Murta
( w i t h o u t t h e b r i d e and t h e groom's p r e s e n c e ) , w h i c h d i s p l a y s m u l t i l a t e r a l s o l i d a r i t y through commensality.
on w h i c h t h e y l i v e i s e a t e n
The f o o d o f t h e e a r t h
together; t h i s i s a f a c t that s i g n i f i e s
t h e t i e between t h e s o u r c e o f l i v e l i h o o d and s o c i a l r e a l i t y .
As mentioned b e f o r e , r i c e was and s t i l l i s t h e c h i e f f o o d
s o u r c e f o r t h e Coorgs and i t i s a s s o c i a t e d w i t h l i f e , growth, and
prosperity.
An abundance o f r i c e a l l o w s t h e Coorgs t o e a t " w e l l " ,
t o i n v i t e g u e s t s , and t o d i s p l a y t h e i r economic independence.
On a d i f f e r e n t l e v e l , t h i s symbolism t a k e s on r e l i g i o u s c o n notations:
r i c e i s used —
n u t s , and b e t e l —
together w i t h milk, water, d i f f e r e n t
t o worship t h e objects o f Murta.
In this r e -
s p e c t , r i c e s t a n d s f o r t h e l i f e - g i v i n g and l i f e - m a i n t a i n i n g f o r c e ,
and when t h e w o r s h i p p e r t o u c h e s t h e b o d y - j o i n t s o f t h e b r i d e and
groom w i t h r i c e , he/she a s s o c i a t e s t h e human body w i t h t h a t o f t h e
g r e a t c o s m i c body, and a l s o t r a n s f e r s t h e powers o f growth and
productivity
(which a r e i n h e r e n t i n r i c e ) t o t h e human body.
The r i t u a l s p r i n k l i n g o f r i c e on o b j e c t s and p e r s o n s i s u s u a l l y accompanied by s a l u t a t i o n . T h i s s i g n i f i e s t h e bond between t h e
a n c e s t r a l l a n d on w h i c h t h e r i c e i s grown and t h e o b j e c t s o f M u r t a
w i t h a l l t h o s e who p e r f o r m i t ;
i n o t h e r words a c o n n e c t i o n
i s made b e -
tween t h e f o o d s o u r c e and t h e f o o d consumer.
On t h e second d a y o f m a r r i a g e , s h o r t l y a f t e r t h e a r r i v a l o f t h e
groom's p a r t y a t t h e b r i d e ' s home, a m a r r i e d woman p r e s e n t s t h e " g i f t
o f f o o d " t o a member o f t h e b r i d e ' s p a r t y .
PJLchter
(1870: 137) t e l l s
-92us t h a t t h i s g i f t r e p r e s e n t s
a sample o f t h e groom's economic p r o s -
p e r i t y and i s d e s i g n e d t o c o n v i n c e t h e b r i d a l Okka t h a t t h e g i r l
n o t s u f f e r when l i v i n g away f r o m home.
will
T h i s g i f t o f f o o d a l s o sym-
b o l i z e s t h e c r e a t i o n o f an economic t i e between t h e two Okkas.
I t i s i n t e r e s t i n g t o n o t e , t h a t t h e groom's p a r t y c a r r i e s i t s
own r i c e and m i l k t o t h e b r i d e ' s house where i t i s u s e d i n t h e M u r t a
ceremonies.
( S r i n i v a s 1952: 9 3 ) .
I n t h e Sammanda ceremony, where membership r i g h t s t o t h e e n t i r e p r o p e r t y o f t h e groom's Okka a r e c o n f e r r e d on t h e b r i d e , we
f i n d numerous r e f e r e n c e s
t o t h e i m p o r t a n c e o f t h e Coorg mode o f sub-
s i s t e n c e , t o t h e household u n i t as being t h e center o f t h e day-today r e a l i t y o f i t s members, and t o a s p e c t s o f f a m i l y g r o w t h , economic
p r o s p e r i t y , and u n i t y .
I t i s a c o n t r a c t u a l agreement between t h e
two A r u v a s (or f a m i l y f r i e n d s ) , t h a t f o c u s e s on t h e n e c e s s i t y t o
secure a s u c c e s s f u l marriage.
The young husband g e t s s p e c i a l c o -
r i g h t s i n h i s n a t a l home w h i c h a r e d e s i g n e d t o p r o v i d e t h e
material
and economic b a s i s f o r a new f a m i l y , w h i l e t h e young w i f e s h a r e s c o r i g h t s w h i c h a l l o w h e r t o f u n c t i o n i n h e r new environment.
Her m a i n
t a s k a s a w i f e i s t o b e a r c h i l d r e n and t o a s s i s t h e r husband w i t h i n
t h e h o u s e h o l d u n i t t o g a i n r e s p e c t and s t a t u s .
A s a member o f a l a r g e
j o i n t f a m i l y , t h e w i f e i s s h a r i n g t h e r e s p o n s i b i l i t y t o keep t h e
h o u s e h o l d f u n c t i o n i n g , w h i l e t h e husband engages i n t h e management and
s u p e r v i s i o n o f t h e a n c e s t r a l f i e l d s and p a s t u r e s .
The sexes a r e g e n e r a l l y s e g r e g a t e d .
S r i n i v a s notes t h a t
t h e r e i s a d i s t i n c t o r g a n i z a t i o n o f h o u s e h o l d space o f w h i c h some
i s r e s e r v e d s o l e l y f o r men:
...The o u t e r v e r a n d a s e r v e s a s a c l u b f o r t h e
men, and t h e y s i t down o n t h e benches t h e r e ,
d r i n k i n g , chewing b e t e l , and t a l k i n g . The
woman r a r e l y v i s i t t h e v e r a n d a ( f r e q u e n t l y a
C o o r g house h a s a s e p a r a t e e n t r a n c e w h i c h
e n a b l e s t h e women t o move i n and o u t o f t h e
house w i t h o u t b e i n g seen b y t h e men who a r e
g a t h e r e d i n t h e v e r a n d a ) . S i m i l a r l y , men
r a r e l y j o i n women who a r e presumably s i t t i n g
i n t h e k i t c h e n , o r i n one o f t h e i n n e r rooms...
.. .When r e l a t i v e s v i s i t a Coorg house, t h e men
g u e s t s j o i n t h e men h o s t s i n t h e v e r a n d a ,
whereas t h e women g u e s t s j o i n t h e women h o s t s
i n t h e i n n e r p a r t o f t h e house...( S r i n i v a s 1952: 4 6 ) .
From t h i s , i t c o u l d be argued t h a t t h e women's domain i s t h e
c e n t e r o f t h e house, t h e k i t c h e n , and t h o s e i n n e r rooms w h i c h t h e y
frequent i n t h e course o f the household d u t i e s .
i s everything outside:
f i e l d s and p a s t u r e s .
places.
The men's domain
the o u t e r veranda, the adjacent l a n d , t h e
The domains c o i n c i d e l a r g e l y w i t h t h e work-
However, b o t h , t h e men and t h e women o f t h e Okka, work
( a l t h o u g h s e p a r a t e d ) toward t h e common g o a l w h i c h i s t o m a i n t a i n
t h e l i f e and p r o s p e r i t y o f t h e Okka.
Food b r i n g s them a l l t o g e t h e r i n t h e e v e n i n g .
when t h e u n i t y o f t h e Okka i s d i s p l a y e d , when b o t h —
(32)
and d o m e s t i c s p e c i a l i s t s —
s e t t l e down t o r e s t .
I t i s t h e time,
agricultural
-94-
C.
SUMMARY
I have argued i n t h i s c h a p t e r t h a t t h e Coorg's m a j o r symb o l i c r e f e r e n c e t o growth, p r o s p e r i t y , and abundance i s r e f l e c t e d
i n t h e i r use o f r i c e
(and o t h e r f o o d - s t u f f ) ,
R i c e i s mainly used
i n c o n n e c t i o n w i t h r e l i g i o u s themes and forms t h e c o r e symbolism
i n t h e t h r e e Murta r i t u a l s .
for
to
Rice stands f o r l i f e p e r se, b u t a l s o
growth, p r o s p e r i t y , a n d w e a l t h .
I have r e l a t e d t h i s symbolism
t h e o v e r a l l m a r r i a g e ceremony, i n w h i c h c o n s t a n t r e f e r e n c e s
a r e made a s t o t h e c r e a t i o n o f new l i f e t h r o u g h t h e u n i t y between
b r i d e and groom; a s t o t h e d i f f e r e n t r o l e s o f t h e man (the p r o v i d e r ,
t h e d e f e n d e r o f peace and e x t e r n a l u n i t y , t h e m a s t e r o f t h e house)
and t h e woman (the d o m e s t i c s p e c i a l i s t , t h e mother, t h e guard o f
internal unity), but —
and t h i s i s i m p o r t a n t —
t h a t both r o l e s
complement e a c h o t h e r t o i n s u r e t h e maintenance and p e r p e t u a t i o n
of
t h e e n t i r e Okka.
On a d i f f e r e n t l e v e l I d e a l t w i t h s y m b o l i c r e f e r e n c e s t o
p r o d u c t i v i t y a n d abundance w i t h i n t h e "Kanni-Mangala".
i s t h e c e n t r a l symbol:
for
Rice, again,
i t p r o v i d e s t h e w e a l t h t h a t makes i t p o s s i b l e
t h e Coorgs t o d i s p l a y " a r s i t o c r a t i c " a t t r i b u t e s .
p a r t o f any meal t h a t i s s e r v e d o n t h e o c c a s i o n .
I t i s t h e main
I t f i n a l l y serves
as t h e c a r r i e r o f s u p e r n a t u r a l powers w h i c h a r e a p t t o i n f l u e n c e t h e
success o f the marriage.
/Although t h e r e i s a c l e a r r e l i g i o u s c h a r a c t e r t o much o f t h e
"growth and p r o s p e r i t y " symbolism, i t c o n n e c t s even more s t r o n g l y
w i t h t a n g i b l e , m a t e r i a l and s o c i a l norms i n d a y - t o - d a y l i f e .
a r e w e a l t h y a g r i c u l t u r a l i s t s w i t h a k e e n sense o f p r o f i t .
Coorgs
The
i n t e r n a l u n i t y and t h e c l o s e r e l a t i o n s h i p t o t h e i r a n c e s t r a l l a n d s
p r o v i d e s them w i t h a s t r o n g b a s i s f o r a w e l l - o r g a n i z e d d o m e s t i c
life
i n w h i c h c l e a r d i v i s i o n o f l a b o u r and sex s e g r e g a t i o n c o i n c i d e .
The
l a n d and t h e house i s t h e c o r e o f Coorg r e a l t y , i t i s owned communa l l y , maintained
coramunally,
and e n j o y e d and l o v e d communally.
-95a-
C H A P T E R
I V
T H E : K'l N S M A N
-96-
A.
PROLOGUE:
Coorg s o c i e t y i s s t r i c t l y endogamous.
I t c o n s i s t s o f about
500 p a t r i l i n e a l j o i n t f a m i l y groups (Okkas) w h i c h a r e p o l i t i c a l l y
organized i n v i l l a g e s
( u s u a l l y t h r e e t o f o u r Okkas c o n s t i t u t e an
" U r " ) , Nads, (a c l u s t e r o f v i l l a g e s ) , and Kombus (two o r more N a d s ) .
Coorg Okkas a r e exogamous.
I d e a l l y , a l l t h e members o f a n Okka a r e descended f r o m one
common a n c e s t o r .
S r i n i v a s w r i t e s t h a t " t h e Okkas seems t o be s t r o n g e r
and more s h a r p l y s t r u c t u r e d t h a n t h e j o i n t f a m i l y e l s e w h e r e i n S o u t h
I n d i a , w i t h t h e p o s s i b l e e x c e p t i o n o f t h e m a t r i l i n e a l "Tarwad" o f
t h e N a y a r s , and t h e p a t r i l i n e a l " I l l a m " o f t h e Nambudris"
(1952: 4 9 ) .
(33)
I t i s saxd
t h a t t h e Coorg Okka i s a continuum;
a t any g i v e n moment o f t i m e t h e Okka i s made
up o f a g r o u p o f a g n a t i c a l l y r e l a t e d m a l e s , and
t h e i r w i v e s and c h i l d r e n . When t h e o l d e r members
o f t h e Okka d i e t h e younger members t a k e t h e i r
p l a c e . The dynamic element i n t h e Okka c o n s i s t s
i n t h e younger members s u c c e e d i n g t o t h e p o s i t i o n s
l e f t v a c a n t by t h e d e a t h s o f t h e o l d e r members.(...)
The g e n e r a t i o n - d e p t h o f an Okka m i g h t expand b y
a b i r t h , o r c o n t r a c t b y a d e a t h , a segment may
c l i n g o n o r s p l i t o f f , b u t i n t h e main t h e r e i s a
c e r t a i n c o n s t a n c y o f c o n f i g u r a t i o n w h i c h makes i t
an Okka. The members o f an Okka come and go, b u t
t h e Okka goes on f o r e v e r . The members a r e l i k e
p e o p l e on an e s c a l a t o r , t h o s e o n t h e bottom s t a i r s
moving g r a d u a l l y up t o t h e t o p and f i n a l l y d i s appearing.
An Okka n o t o n l y l o o k s f o r e w a r d t o t h e f u t u r e b u t
a l s o s t r e t c h e s back i n t o t h e p a s t . Each Okka has a
d i s t i n c t t r a d i t i o n w i t h w h i c h i t s l i v i n g members
-97a r e a q u a i n t e d . The 'house-song sung (
) at
a n c e s t o r p r o p r i a t i o n s e n a b l e s t h e younger memb e r s t o l e a r n t h e h i s t o r y o f t h e Okka.
( i b i d : 159)
1
M l
t h e members o f t h e Okka l i v e t o g e t h e r i n t h e a n c e s t r a l house
and s h a r e common r i g h t s i n t h e e n t i r e a n c e s t r a l e s t a t e .
I n the times
o f p r e - B r i t i s h Coorg, i t was n o t u n u s u a l t h a t up t o 200 p e o p l e w o u l d
l i v e under one r o o f (Muthanna 1974: 2 4 5 ) . S i n c e r e s i d e n c e i s p a t r i l o c a l , g i r l s l e a v e t h e i r n a t a l homes upon m a r r i a g e and become memb e r s o f t h e c o n j u g a l Okka b y c o n t r a c t .
T r a d i t i o n a l r e s t r i c t i o n s on
m a r r i a g e among Coorgs r e q u i r e t h a t a man must n o t m a r r y o u t s i d e t h e
l i m i t s o f h i s s o c i e t y and t h e t h e b r i d e and groom must n o t b e l o n g t o
t h e same Okka.
I n a d d i t i o n , m a r r i a g e i s f o r b i d d e n t o c o u p l e s who
a r e r e l a t e d b y d e s c e n t from a common female a n c e s t o r t h r o u g h
females
o n l y (Emeneau 1938: 3 3 6 ) . I t a l s o i s p r o h i b i t e d between any two
p e r s o n s who a p p l y t o one a n o t h e r b r o t h e r - s i s t e r terms o r terms
d e n o t i n g r e l a t i o n s h i p s between d i f f e r e n t g e n e r a t i o n s ( i b i d : 3 3 6 ) .
On t h e o t h e r hand, widow and d i v o r c e r e - m a r r i a g e i s p e r m i t t e d and
practiced.
I f a woman l o s e s h e r f i r s t husband she remains a member o f h e r
husband's f a m i l y and cannot l o s e h e r r i g h t s i n t h a t f a m i l y ' s p r o p e r t y
except by re-marriage.
I f h e r second husband s h o u l d be a member o f
h e r f i r s t husband's f a m i l y (and o f t e n enough i t i s h i s b r o t h e r ) ,
r e p r e s e n t a t i v e s o f h e r n a t a l f a m i l y a r e s e n t f o r and t h e y and_-.theerepresentat i v e s o f h e r husband's f a m i l y p e r f o r m a new Sammanda (but no Murta)
ceremony.
Through t h i s new m a r r i a g e
(which h a s l e s s r i t u a l v a l u e t h a n
t h e "Kanni-Mangala") she l o s e s t h e r i g h t s she had e n j o y e d from h e r
f i r s t m a r r i a g e i n exchange f o r t h e same r i g h t s she g e t s t h r o u g h h e r
-98second m a r r i a g e .
A c c o r d i n g t o P r o f . Emeneau's i n f o r m a n t , t h i s
new Sammanda ceremony i s n e c e s s a r y , "
since her r i g h t s i n her
husband's s i b a r e e s s e n t i a l l y c o - r i g h t s w i t h h e r husband"
(ibid:
335).
I f a widow m a r r i e s a man o f a d i f f e r e n t s i b
f r o m t h a t o f h e r f i r s t husband, h e r r i g h t s i n
h e r f i r s t husband's s i b a r e e x t i n g u i s h e d , and
i n h e r f a t h e r ' s house she i s g i v e n t o h e r new
husband w i t h t h e Sammanda ceremony. A woman
g a i n s a permanent p l a c e i n h e r o r i g i n a l s i b
o n l y by d i v o r c e (...). I n such c a s e s t h e A r u v a s
o f t h e two f a m i l i e s n e g o t i a t e between t h e two
p a r t i e s and i f b o t h f a m i l i e s agree t o d i v o r c e ,
t h e woman r e l i n q u i s h e s a l l c l a i m s t o a p l a c e i n
h e r husband's s i b and may n e v e r r e g a i n i t by
a n o t h e r m a r r i a g e i n t o t h e s i b . She r e g a i n s h e r
p l a c e i n h e r f a t h e r ' s s i b and keeps i t , u n l e s s ,
as r a r e l y happens, she s h o u l d be sought i n
m a r r i a g e by a n o t h e r man from a n o t h e r s i b
( i b i d : 335).
In a l l t h e above mentioned c a s e s t h e c h i l d r e n r e m a i n i n t h e
husband's f a m i l y .
for
I f t h e y s h o u l d be t o o young t o be a b l e t o f e n d
t h e m s e l v e s , t h e mother may r e t a i n i n c h a r g e o f them u n t i l t h e y
a t t a i n an age when t h e y c a n c a r e f o r t h e m s e l v e s , upon w h i c h t h e y
r e t u r n t o t h e i r own
f a m i l y ( i b i d : 336).
M a r r i a g e , t h e n , i s t h e one i n s t i t u t i o n w h i c h f a c i l i t a t e s t h e
p e r p e t u a t i o n o f t h e Okka i n i t s t r a d i t i o n a l form by p r o d u c i n g c o n t i n u o u s l y new male descendents who keep t h e f a m i l y l i n e i n t a c t ,
by m a r r y i n g o f f t h e female d e s c e n d e n t s , who,
and
i n turn, are instrumental
i n t h e c o n t i n u a t i o n o f t h e f a m i l y l i n e i n t o w h i c h t h e y marry.
On a d i f f e r e n t l e v e l , t h e k i n - n e t w o r k t h a t i s c r e a t e d t h r o u g h
m a r r i a g e w i t h a number o f Okkas i s a p t t o s t r e n g t h e n s o c i a l and e c o nomic r e l a t i o n s between them, and s e r v e s a s one b a s i c f o u n d a t i o n f o r
-99a more g e n e r a l g r o u p - i d e n t i t y .
A l t h o u g h t h e r e a r e numerous i m p o r t a n t s o c i o - c u l t u r a l
and
r e l i g i o u s a s p e c t s connected w i t h t h i s p a r t i c u l a r k i n s h i p - s y s t e m ,
I want t o c o n f i n e my d i s c u s s i o n t o t h o s e c e r e m o n i a l r e f e r e n c e s t o
k i n - g r o u p s , d e s c e n t , k i n - t e r r i t o r y , and i n t r a and
inter-Okka
r e l a t i o n s w h i c h a r e s y m b o l i c a l l y e x p r e s s e d i n t h e "Kanni-Mangala".
F o r a more e x t e n s i v e t r e a t m e n t o f t h e mechanics o f t h e C o o r g k i n s h i p
system and i t s i m p l i c a t i o n s on t h e w i d e r s o c i a l r e a l i t y o f t h i s
s o c i e t y , I r e f e r t o t h e w r i t i n g s o f S r i n i v a s (1952), Emeneau
(1938),
Muthanna (1953, 1974), and i n t h e B i b l i o g r a p h y l i s t e d Census and
Gazetteer m a t e r i a l .
B.
KIN-SYMBOLISM WITHIN THE
"KANNI-MANGALA":
I t i s not s u r p r i s i n g t h a t references t o the k i n - o r g a n i z a t i o n
o f Coorgs a r e f r e q u e n t and a r e found t h r o u g h o u t
bolism.
the marriage
sym-
" I t i s i m p o s s i b l e " , w r i t e s S r i n i v a s , " t o imagine a C o o r g
a p a r t f r o m t h e k i n - g r o u p o f w h i c h he i s a member"; and,
. . . ( h i s membership) a f f e c t s h i s l i f e a t e v e r y
p o i n t and c o l o u r s h i s r e l a t i o n s w i t h t h e o u t s i d e w o r l d . P e o p l e who do n o t b e l o n g t o an
Okka have no s o c i a l e x i s t e n c e a t a l l . . . (...).
Membership o f an Okka i s a c q u i r e d by b i r t h , and
t h e o u t s i d e w o r l d a l w a y s i d e n t i f i e s a man w i t h
h i s Okka. H i s a s s o c i a t i o n w i t h h i s Okka does n o t
c e a s e even a f t e r d e a t h , because t h e n he becomes
one o f a body o f a p o t h e o s i z e d a n c e s t o r s who a r e
b e l i e v e d t o l o o k a f t e r t h e Okka o f w h i c h t h e y were
members when a l i v e (1952: 1 2 4 ) .
-100I t i s t h i s s t r o n g a s s o c i a t i o n between a s p e c t s o f r e l i g i o n
and s o c i e t y w h i c h c h a r a c t e r i z e s t h e s p e c i f i c s t r u c t u r e o f k i n r e l a t e d c u l t u r a l statements.
Coorg i d e n t i t y i s c o n t i n u o u s l y r e -
d e f i n e d and r e - a f f i r m e d on t h r e e d i s t i n c t l e v e l s ' :
one t h a t r e f e r s
t o d e s c e n t , d e a l i n g w i t h a n c e s t o r w o r s h i p and t h e dynamics o f Okka
p e r p e t u a t i o n ; a second r e l a t i n g t o one's own k i n - g r o u p and t h o s e
kin-groups t h a t are a g n a t i c a l l y r e l a t e d
( t h r o u g h m a r r i a g e ) ; and a
t h i r d , d e a l i n g w i t h r e f e r e n c e s t o t h e commonly owned k i n - t e r r i t o r i e s .
The f o l l o w i n g d i s c u s s i o n f o c u s e s on t h o s e a s p e c t s o f k i n symbolism w h i c h a r e s y m b o l i c a l l y e x p r e s s e d i n t h e
"Kanni-Mangala"
and w h i c h c a n be c l a s s i f i e d w i t h i n t h e above mentioned
of
i d e n t i t y expressions.
three levels
(see!.Table G f o r f u r t h e r d e t a i l s . )
I n t h e e v e n i n g o f t h e f i r s t d a y o f t h e wedding t h e groom
(and t h e b r i d e ) b e g i n t h e p r e s c r i b e d m a r r i a g e r i t u a l s b y w o r s h i p p i n g
t h e s a c r e d lamps i n t h e c e n t r a l h a l l o f t h e a n c e s t r a l house.
ing
Accord-
t o S r i n i v a s , t h i s i s t h e f i r s t o f a number o f s o l i d a r i t y r i t e s
w h i c h s y m b o l i z e s t h e s t r e n g t h a n d u n i t y o f t h e groom's k i n - g r o u p .
S i n c e t h e s a c r e d lamps a r e l o c a t e d i n t h e c e n t r a l h a l l , w h i c h i s the 5
c o r e o f t h e e n t i r e a n c e s t r a l e s t a t e , and s i n c e t h e f l a m e o f t h e lamps
s t a n d f o r l i f e and u n i t y o f t h e Okka, t h i s r i t e i s p e r f o r m e d
first i n
o r d e r t o s e c u r e t h e s u c c e s s o f t h e wedding.
The N e l l u k i B o l u k
bol
(domestic lamp) i s t h e most i m p o r t a n t sym-
o f k i n - s o l i d a r i t y f o r t h e Coorgs, i t i s w o r s h i p p e d d a i l y b y t h e
women o f t h e house.
I t i s a l s o t h e r e s p o n s i b i l i t y o f t h e women t o
-101TABLE G:
K i n - s y m b o l i s m r e f l e c t e d i n t h e "Kanni-Mangala".
Symbolic L e v e l s
Ceremonial References
L e v e l I : DESCENT:
- w o r s h i p o f a n c e s t o r s b y b r i d e and
groom.
- w o r s h i p o f s a c r e d lamps a s e x p r e s sion of kin-solidarity.
- M u r t a # 1: a f f i r m a t i o n o f k i n solidarity.
- M u r t a # 2, # 3: new k i n - l i n k
created.
- r i t u a l c u t t i n g o f p l a n t a i n stumps
(display o f strength o f kin-group)
- f i r s t meal
(commensality).
Level I I :
- Mangala K u r i p a symbolism ( t h e
i n d i c a t i o n o f t h e merging o f
two k i n - g r o u p s ) .
- a s t r o l o g e r checks horoscopes o f
b r i d e and groom ( c o m p a t i b i l i t y ) .
- groom's p a r t y t r a v e l s t o b r i d e ' s
Okka.
- f i r s t common l u n c h .
- Murta # 2 , # 3 : ( r i t u a l union o f
two p e r s o n s and k i n - g r o u p s ) .
- groom t a k e s p o s s e s s i o n o f b r i d e .
- Sammanda symbolism ( c o n t r a c t u a l
u n i o n o f two p e r s o n s and k i n - g r o u p s ) .
- b r i d e ' s j o u r n e y t o groom's Okka.
- inauguration o f bride i n conjugal
Okka ( c a r r y i n g o f manure; P u j a ) .
- naming o f t h e b r i d e .
- couple v i s i t s r e l a t i v e s .
KIN-GROUPS:
i
L e v e l I I I : KITSJ-TERRITORIES:
I
I
i
|
i
i
- c l e a n i n g and p r e p a r a t i o n o f house.
- groom's p a r t y t r a v e l s t o b r i d e ' s
Okka.
- Sammanda (membership r i g h t s a r e c o n ferred t o the bride).
- b r i d e t r a v e l s t o groom's Okka.
-102keep t h e lamp b u r n i n g , f o r i t s e x t i n c t i o n would mean t h e w i t h d r a w a l
o f i t s p r o t e c t i v e power.
A f t e r the bridegroom
(and t h e b r i d e ) has g i v e n r e v e r e n c e t o
t h e d o m e s t i c lamp, he k i n d l e s a l i g h t w i t h t h e f l a m e o f t h e N e l l u k i
B o l u k , and c a r r i e s i t t o t h e
Kaimata
where t h e a n c e s t o r s a r e w o r s h i p p e d ) .
t i r e wedding p a r t y .
(the p l a c e o u t s i d e t h e house
He i s accompanied by t h e e n -
A f t e r h i s a r r i v a l , he i g n i t e s an e a r t h e n lamp
t h e r e and i n v o k e s t h e b l e s s i n g o f t h e a n c e s t o r s .
T h i s second s o l i d a r i t y r i t e i s n e c e s s i t a t e d by t h e b e l i e f t h a t
o r d e r e d r e l a t i o n s w i t h t h e a n c e s t o r s w i l l keep p o s s i b l e e v i l i n f l u e n c e s i n check.
t h e Okka who
A l t h o u g h t h e a n c e s t o r s a r e r e s p e c t e d members o f
a r e g e n e r a l l y i n t e r e s t e d i n t h e peace and p r o s p e r i t y
i f t h e i r d e s c e n d e n t s , when d i s s a t i s f i e d , t h e y a r e a s o u r c e o f f e a r .
Iyer writes:
....(The Coorgs b e l i e v e ) t h a t t h e s p i r i t s o f
t h e a n c e s t o r s h o v e r i n s i d e and o u t s i d e t h e
house and cause e n d l e s s t r o u b l e i n t h e absence o f adequate p r o p i t i a t i o n (
) . Somet i m e s t h e Coorgs became p o s s e s s e d by t h e s e
s p i r i t s o f t h e dead and t h e y e x p r e s s t h e i r
d e s i r e s when t h e y a r e sumptously f e d and
g i v e n d r i n k (...). E s p e c i a l l y t h e female
s p i r i t s are i n c l i n e d t o smite c h i l d r e n w i t h
s i c k n e s s and sometimes even a d u l t m a l e s and
f e m a l e s o f t h e house. I n f a c t , t h e y a r e
always i n c l i n e d t o do harm. W i t h a v i e w t o
appease t h e i r w r a t h r i c e , a r r a c k , m i l k , and
o t h e r d e l i c a c i e s a r e o f f e r e d on v a r i o u s o c c a s i o n s d u r i n g t h e y e a r t o them ( I y e r 1948: 51) .
A f t e r t h e groom (and t h e b r i d e ) has r e t u r n e d t o t h e house he
r e t i r e s w i t h a s m a l l number o f c l o s e f r i e n d s and f a m i l y members and
t a k e s t h e l a s t common meal a s a b a c h e l o r w i t h them.
news h i s k i n - t i e s w i t h them when t h e y s h a r e f o o d .
Once more he r e -
-103L a t e r , when t h e f i r s t M u r t a i s p e r f o r m e d on t h e groom
(and
t h e b r i d e ) , t h e r e l i g i o u s , s o c i a l , and economic s o l i d a r i t y o f t h e
own k i n - g r o u p i s s y m b o l i c a l l y e x p r e s s e d once more:
e v e r y member
o f t h e Okka p e r f o r m s a s e r i e s o f r i t e s w h i c h r e a f f i r m h i s membership
t o t h e k i n - g r o u p and v i s u a l i z e t h e r e s p e c t t h a t t h i s o c c a s i o n r e quires.
The p e r f o r m a n c e o f M u r t a on t h e groom (and t h e b r i d e ) a l s o
p r o v i d e s him w i t h t h e n e c e s s a r y s t a t u s r e q u i r e d f o r t h e p a r t i c i p a t i o n i n t h o s e r i t u a l s t h a t s y m b o l i z e t h e m e r g i n g o f h i s and h i s
b r i d e ' s f a m i l y t h r o u g h t h e p e r s o n a l bond w i t h h e r .
A l l t h e O k k a - i n t e r n a l r i t e s mentioned so f a r have r e l i g i o u s
o v e r t o n e s , p o i n t i n g t o t h e c l o s e c o n n e c t i o n between t h e s o c i a l s t r u c t u r e o f t h e Okka and t h e f a m i l y c u l t .
The o n l y c l e a r r e f e r e n c e t o
t h e m a r t i a l c h a r a c t e r o f Coorg k i n - g r o u p s w h i c h f i n d s r i t u a l
ex-
p r e s s i o n i s t h e c u t t i n g o f t h e p l a n t a i n stumps by t h e groom (Or
a n o t h e r member o f t h e groom's p a r t y ) ; i t s y m b o l i z e s t h e p h y s i c a l
s t r e n g t h and d e t e r m i n a t i o n o f t h e groom's Okka.
On a more g e n e r a l l e v e l we can i n t e r p r e t t h i s s t r e s s o f Okkai n t e r n a l s o l i d a r i t y a s c o n s t i t u t i n g one o f t h e g o v e r n i n g p r i n c i p l e s
o f Coorg r e a l i t y :
as a d i s t i n c t c u l t u r a l u n i t w h i c h i s b a s e d on
the
Okka, t h e Coorgs have t o be a b l e t o r e l y on t h e s t r e n g t h o f t h e k i n group i n o r d e r t o m a i n t a i n t h e i r fundamental i d e n t i t y .
Ties with
o t h e r Okkas a r e e s t a b l i s h e d m a i n l y t h r o u g h m a r r i a g e , b u t a l s o t h r o u g h
t h e c u l t i v a t i o n o f f r i e n d s h i p bonds, e s p e c i a l l y between Okkas i n
close geographical proximity.
Srinivas explains:
-104The i n s t i t u t i o n o f f a m i l y f r i e n d s h i p (Aruvame)
was f o r m e r l y f a r more i m p o r t a n t among Coorgs
t h a n i t i s t o d a y . I n a Coorg v i l l a g e houses
are s c a t t e r e d over a wide area; ( i n a d d i t i o n
t o t h e h i l l y c o u n t r y and dense j u n g l e s ) t h e r e
were no good r o a d s , w h i c h i n c r e a s e d t h e d i f f i c u l t i e s o f communication between n e i g h b o u r s .
B e s i d e s , f e u d s were common, and h o s t i l e r a i d s
f r o m u n f r i e n d l y v i l l a g e s o r Nads were always
a p o s s i b i l i t y . Coorgs sometimes had t o g6
g e t up i n t h e m i d d l e o f t h e n i g h t and f i g h t
for t h e i r l i v e s .
Two Okkas u s u a l l y (...) s t o o d i n t h e r e l a t i o n
o f f a m i l y f r i e n d s h i p t o each o t h e r , and were
f r e q u e n t l y r e l a t e d my m a r r i a g e .
The r e l a t i o n s h i p o f f a m i l y f r i e n d s h i p was between two Okkas and n o t between two i n d i v i d u a l s .
(However), t h e headman o f a f r i e n d l y Okka was
n o t u s u a l l y t h e m a s t e r o f ceremonies on r i t u a l
occasions. In the marriage r i t e s , the Aruva,
o r head o f t h e f r i e n d l y Okka (conducts t h e
'Mangala K u r i p a ' and t h e Sammanda ceremony, and
i s , i n g e n e r a l , r e s p o n s i b l e f o r the success o f
t h e wedding (Muthanna 1953: 322))
( S r i n i v a s 1952:
56).
M a r r i a g e and f a m i l y - f r i e n d s h i p , t h e n , a r e t h e two
t h a t s e r v e as l i n k s between t h e d i f f e r e n t Okkas.
siderable "functional" characteristics.
institutions
Both d i s p l a y con-
M a r r i a g e i s c o n t r a c t u a l and
d e s i g n e d t o s e c u r e t h e c o n t i n u a t i o n o f t h e d e s c e n t - l i n e , w h i l e ':
f a m i l y - f r i e n d s h i p i s an arrangement t h a t s e c u r e s b i l a t e r a l
ritual,
s o c i a l , and m i l i t a r y a s s i s t a n c e .
The f i r s t r e f e r e n c e t o k i n - g r o u p r e l a t i o n s w i t h i n t h e " K a n n i Mangala" i s e x p r e s s e d i n t h e Mangala K u r i p a .
for
The two A r u v a s meet
t h e f i r s t t i m e and n e g o t i a t e t h e p a r t i c u l a r s o f t h e wedding i n
question.
A f t e r making s u r e t h a t a l l t h e demands o f t h e two Okkas a r e
met t h e y shake hands and t h u s c o n c l u d e t h e p r e l i i t d n a r y c o n t r a c t u a l
ceremony w h i c h s y m b o l i z e s t h e "engagement" o f t h e b r i d e and groom-to-
-105be, a s w e l l a s t h e i r r e v e r s i b i l i t y o f t h e d e c i s i o n s made on t h e
side of
t h e two k i n - g r o u p s .
From now on t h e two A r u v a s a r e r e -
s p o n s i b l e f o r t h e e x e c u t i o n o f t h e m a r r i a g e ceremony.
S r i n i v a s mentions t h a t t h e Coorgs a r e c o n c e r n e d w i t h a s t r o l o g y
as a means t o f o r e - t e l l t h e c o m p a t i b i l i t y o f t h e b r i d a l c o u p l e and
t o d e t e r m i n e an a u s p i c i o u s day f o r t h e performance o f t h e " K a n n i (34)
Mangala".
I t i s i n t e r e s t i n g t o note, that c o m p a t i b i l i t y plays
a r o l e i n Coorg c o n s c i o u s n e s s and I t h i n k i t i s n o t wrong t o assume
t h a t t h e r e a s o n f o r t h i s c o n c e r n stems f r o m t h e i r p r e - o c c u p a t i o n
w i t h d o m e s t i c u n i t y and t h e a b i l i t y t o produce " m a r t i a l " o f f - s p r i n g .
The merging o f t h e two p e r s o n s and k i n - g r o u p s f i n d s
clear
e x p r e s s i o n when t h e groom's p a r t y s e t s o u t and t r a v e l s t o t h e b r i d e ' s
Okka.
Dr. Muthanna t o l d me t h a t t h e r e a s o n f o r t h e p a r t y t o t r a v e l
a t n i g h t comes from t h e b e l i e f t h a t "competing b r i d e g r o o m s " m i g h t
have more t r o u b l e t o d e t e c t t h e " l e g i t i m a t e " groom and endanger t h e
(35)
wedding.
the
Be t h a t as i t may,
w i t h t h e j o u r n e y t o t h e b r i d e ' s Okka
d i s t a n c e between t h e two p e r s o n s and k i n - g r o u p s d e c r e a s e s u n t i l
t h e y "connect", a s i t were, a t dawn.
W i t h t h e performance o f t h e
second and t h i r d M u r t a , b o t h k i n - g r o u p w o r s h i p t h e young c o u p l e s i m u l taneously:
t h e u n i t y o f two i n d i v i d u a l s i s a f f i r m e d by t h e two k i n -
groups w h i c h , t h r o u g h t h e acknowledgement o f t h i s f a c t , u n i t e ( a t
l e a s t s y m b o l i c a l l y ) as w e l l .
the
The Sammanda ceremony, w h i c h r e p r e s e n t s
"profane" l e g a l i z a t i o n o f the marriage, s t r e s s e s the c o n t r a c t u a l
c h a r a c t e r o f Coorg m a r r i a g e s .
Through Sammanda t h e g i r l l o s e s a l m o s t
-106a l l h e r r i g h t s i n h e r f a t h e r ' s Okka and g a i n s them, i n s t e a d , i n
the
Okka o f h e r husband.
to another.
She i s t r a n s f e r r e d from one k i n - g r o u p
A l t h o u g h a f u l l member o f h e r new Okka, she h a s t h e
o p t i o n t o go back ( " t r a n s f e r " ) t o h e r n a t a l Okka i n c a s e o f p h y s i c a l
and m e n t a l abuse b y members o f t h e c o n j u g a l k i n - g r o u p , i n c a s e o f
impotence on t h e s i d e o f h e r husband, o r i n c a s e o f h i s d e a t h ( i f
she d e c i d e s n o t t o r e - m a r r y w i t h i n t h e c o n j u g a l Okka).
On t h e o t h e r
hand, t h e husband has t h e r i g h t t o d i v o r c e h e r i n c a s e o f i n f e r t i l i t y ,
s e x u a l p r o m i s c u i t y , and o t h e r r e a s o n s .
I n t e r e s t i n g l y enough, i t i s t h e r e s p o n s i b i l i t y o f t h e A u r v a s
t o a c t a s i n t e r m e d i a r i e s and t o s e t t l e d i s p u t e s between t h e two i n d i v i d u a l s a s w e l l a s between t h e Okkas i n v o l v e d .
S i n c e t h e y do n o t
b e l o n g t o t h e k i n - g r o u p s c o n n e c t e d by m a r r i a g e , b u t a r e members o f
" f r i e n d l y " Okkas, t h e y c a n judge more o b j e c t i v e l y , and i f n o t t h a t ,
t h e n w i t h more e m o t i o n a l d i s t a n c e .
When t h e groom t a k e s p o s s e s s i o n o f t h e b r i d e
(by t a k i n g h e r
hand and l e a d i n g h e r away from h e r n a t a l home), he p h y s i c a l l y d i s p l a y s h e r " t r a n s f e r " i n membership.
From t h e t w e l v e p e b b l e s w h i c h
s t a n d f o r o w n e r s h i p i n h e r n a t a l home, she t a k e s e l e v e n ( s t o r e d i n
the
f r o n t a l b r e a s t - k n o t o f h e r saree) t o h e r husband's home, w h i l e
one remains i n t h e p o s s e s s i o n o f h e r A r u v a , i n d i c a t i n g t h e -unsevered
c o n n e c t i o n t o h e r n a t a l home.
T o g e t h e r t h e young p e o p l e t r a v e l back t o t h e husband's Okka
where t h e f r e s h , w i f e i s welcomed a s a new member, a p o t e n t i a l mother,
-107and t h e newest a d d i t i o n t o t h e husband's f a m i l y .
To s y m b o l i z e t h a t
she a t t a i n s . n o t o n l y membership r i g h t s b u t a l s o r e s p o n s i b i l i t i e s ,
she p e r f o r m s a few r i t e s w h i c h r e l a t e t o a s p e c t s o f d o m e s t i c a c t i v i t i e s
and s t a t u s d e f i n i t i o n s .
She has t o c a r r y a b a s k e t o f manure t o
husband's r i c e f i e l d , and on h e r way
back i s supposed t o p i c k
some w a t e r f r o m t h e w e l l and c a r r y i t t o t h e k i t c h e n .
member
Once she has become a mother, she r i s e s i n
t h e d o m e s t i c h i e r a r c h y and c o n c e n t r a t e s
r e n and o t h e r s u p e r v i s o r y
The
up
These a c t i v i -
t i e s c o i n c i d e w i t h t h o s e d u t i e s she has t o f u l f i l l as a new
o f t h e c o n j u g a l Okka.
her
d u t
on t h e r e a r i n g o f h e r
child-
ies.
f u l l i n t e g r a t i o n i n t o t h e husband's f a m i l y marks a d r a s t i c
change i n t h e s o c i a l p e r s o n a l i t y o f t h e young w i f e .
T h i s i s symbol-
i z e d t h r o u g h t h e "naming ceremony" i n w h i c h t h e g i r l l o s e s h e r o l d
name and i s g i v e n a new
O k k a - s p e c i f i c name by- s e n i o r women members
of the conjugal family.
P r o f . Emeneau w r i t e s :
...A woman upon m a r r i a g e renounces h e r sib-name
and h e r c l a i m t o maintenance by h e r f a t h e r ' s s i b ,
and a c q u i r e s h e r husband's f a t h e r - s i b name and a
c l a i m t o t h e maintenance by t h e l a t t e r . Her memb e r s h i p i n t h e new s i b i s o f such a sweeping
c h a r a c t e r t h a t she may even l o s e h e r p e r s o n a l
name and be c a l l e d a f t e r m a r r i a g e by t h e p e r s o n a l name o f h e r husband's mother, i n c a s e s
where e i t h e r o f t h e s e i s dead, and i t i s des i r e d t o p r e s e r v e t h e use o f t h e name i n t h e
f a m i l y , i f i t i s n o t u s e d by some o t h e r f e m a l e
sib-member whose i n t e r c o u r s e w i t h a new f a m i l y
w o u l d be so i n t i m a t e as t o c a u s e c o n f u s i o n
(1938: 334),
I f a woman s h o u l d g e t d i v o r c e d l a t e r , o r r e t u r n s t o h e r n a t a l
Okka as a widow, she l o s e s h e r membership r i g h t s t o t h e c o n j u g a l Okka
as w e l l as h e r name.
I n t h a t c a s e , she i s r e f e r r e d t o by h e r i n i t i a l name.
-108Good r e l a t i o n s between t h e young w i f e and h e r m o t h e r - i n - l a w
are
h i g h l y s t r e s s e d i n Coorg s o c i e t y :
...In
the f i r s t years o f marriage (the r e l a t i o n s h i p between m o t h e r - i n - l a w and d a u g h t e r i n - l a w ) i s even more i m p o r t a n t t h a n t h e husbandwife relationship...
The d a u g h t e r - i n - l a w must t r y t o p l e a s e h e r motheri n - l a w (as w e l l a s t h e f a t h e r - i n - l a w ) ; t h i s i s
one o f t h e m a i n aims o f h e r l i f e .
She must do
h e r s h a r e i n t h e d o m e s t i c work under t h e c l o s e
s u p e r v i s i o n o f t h e f o r m e r . The i d e a l motheri n - l a w i s one who i s ' l i k e a m o t h e r t o h e r
d a u g h t e r - i n - l a w . She i s e x p e c t e d t o be k i n d and
p r o t e c t i v e , and she i s u s u a l l y s e n s i t i v e t o
what h e r n e i g h b o u r s and o t h e r s s a y about t h e
way she t r e a t s h e r d a u g h t e r - i n - l a w ( S r i n i v a s
1952: 1 4 5 ) .
1
In
t h i s c a s e , t h e s o c i a l s e g r e g a t i o n o f t h e sexes works a g a i n s t
a c l o s e p e r s o n a l r e l a t i o n s h i p o f husband and w i f e .
B o t h spend
their
days w o r k i n g a p a r t from e a c h o t h e r , and t h a t , under t h e c l o s e s u p e r v i s i o n of e i t h e r the f a t h e r o r the mother-in-law.
Since i t ' i s
not
c o n s i d e r e d p r o p e r t o meet p u b l i c l y d u r i n g t h e day, t h e young c o u p l e
has l i t t l e o p p o r t u n i t y t o be t o g e t h e r u n t i l i t i s t i m e t o r e t i r e
to
bed l a t e r a t n i g h t ( i b i d : 1 4 5 ) .
G r a d u a l l y , a s t h e y grow o l d e r , t h e
two p e o p l e become more a c q u a i n t e d and d e v e l o p a s t r o n g e r p e r s o n a l bond.
However, Coorg m a r r i a g e s a r e n o t based on t h e s t r e n g t h o f p e r s o n a l
r e l a t i o n s , b u t on t h e a b i l i t y t o s u c c e s s f u l l y i n t e g r a t e and s u b o r d i n a t e
under t h e r u l e s o f t h e Okka.
The l a s t r e f e r e n c e t o k i n - g r o u p r e l a t i o n s w i t h i n t h e r i t u a l
symbolism o f t h e "Kanni-Mangala" p r e s c r i b e s f o r t h e c o u p l e "to v i s i t
a l l r e l a t i v e s i n t h e c o n j u g a l and n a t a l Okka.
T h i s i s done sometime
a f t e r t h e wedding and i s d e s i g n e d t o r e - a f f i r m t h e i n t e r - f a m i l i e s k i n - t i e s .
-109Generally speaking,
f o r Coorgs k i n s h i p d e f i n e s m a i n l y
group and k i n - t e r r i t o r y a f f i l i a t i o n .
Usually, this
descent-
affiliation
i s much s t r o n g e r f o r t h e man t h a n i t i s f o r t h e woman:
w h i l e he
m a i n t a i n s h i s Okka membership t h r o u g h o u t h i s l i f e , she changes h e r ' s
upon m a r r i a g e .
I n a d d i t i o n , a woman i d e n t i f i e s h e r s e l f more w i t h
t h e d o m e s t i c a s p e c t s o f Okka a c t i v i t i e s , w i t h t h e a n c e s t r a l house,
and e s p e c i a l l y w i t h t h e k i t c h e n and i n n e r rooms.
A man, however, h a s
c l o s e t i e s t o b o t h , t h e house ( b e i n g t h e p l a c e where he was b o r n
and where he l i v e s , and w i l l d i e ) , and t h e a n c e s t r a l f i e l d s
he works and o f f w h i c h he e x t r a c t s h i s l i v e l i h o o d ) .
t i e o f a man w i t h h i s f i e l d s i s e x p r e s s e d
(where
This close
i na ritual:
shortly after
he i s b o r n , t h e u m b i l i c a l c o r d i s b u r i e d i n h i s f a t h e r ' s r i c e
field,
s y m b o l i z i n g t h e u n i t y between d e s c e n t group and k i n - t e r r i t o r y .
References t o k i n - t e r r i t o r y a r e —
ceremony —
b e s i d e s i n t h e Sammanda
not codified i n r i t u a l actions.
But they a r e evident
t h r o u g h o u t t h e c o u r s e o f t h e wedding p r o c e d u r e s :
t h e importance o f
t h e v a r i o u s p a r t s o f t h e a n c e s t r a l e s t a t e a r e emphasized i n t h e c h o i c e
of the central h a l l
Sammanda.
(and t h e k i t c h e n ) a s t h e l o c a t i o n o f M u r t a and
The c o r e r i t u a l s o f t h e "Kanni-Mangala" a r e p e r f o r m e d a t
the center o f t h e a n c e s t r a l estate.
However, a f t e r t h e groom r e a f f i r m e d h i s s o l i d a r i t y and members h i p i n h i s own Okka, he l e a v e s h i s n a t a l t e r r i t o r y i n o r d e r t o t a k e
possession o f the bride.
The a c t u a l m a r r i a g e ceremony t a k e s
o u t s i d e t h e t e r r i t o r i a l b o u n d a r i e s o f h i s Okka.
place
T h e r e , i n t h e Sammanda
r i t u a l , h i s f u t u r e w i f e a c q u i r e s membership r i g h t s i n h i s p a t e r n a l Okka
-110-
a l o n g w i t h o w n e r s h i p r i g h t s i n t h e t e r r i t o r y and p r o p e r t y o f h i s
father's estate.
O n l y t h e n she can l e a v e h e r n a t a l t e r r i t o r y t o
l i v e w i t h h e r husband i n h i s t e r r i t o r y .
t h e importance
T h i s symbolism u n d e r l i n e s
t h e Coorgs a s s i g n n o t o n l y t o c o s m o l o g i c a l and
social
a s p e c t s o f t h e wedding, b u t a l s o t o t h e p o l i t i c a l i m p l i c a t i o n s t h e
m a r r i a g e o f two i n d i v i d u a l s b r i n g s a b o u t .
As mentioned e a r l i e r ,
m a r r i a g e b i n d s t o g e t h e r n o t o n l y two p e o p l e , b u t a l s o two Okkas.
F r i e n d l y r e l a t i o n s , t h e n , depend on t h e c l a r i f i c a t i o n and
z a t i o n o f r e l i g i o u s , socio-economic,
legali-
and p o l i t i c a l t i e s w i t h i n
the context o f the i n s t i t u t i o n o f marriage.
C.
SUMMARY:
I n t h i s c h a p t e r I have argued t h a t c e r e m o n i a l r e f e r e n c e s t o
d e s c e n t , k i n - g r o u p s , and k i n - g r o u p r e l a t i o n s w i t h i n t h e s y m b o l i c
p r e s s i o n s o f t h e "Kanni-Mangala" p o i n t towards t h e o v e r a l l
t h e Coorgs g i v e t o k i n s h i p .
ex-
importance
I t i s the basis of t h e i r s o c i a l organiza-
t i o n , i t d e f i n e s t h e i r group and community i d e n t i t y , and i t r e g u l a t e s
a l l i n t e r n a l a c t i v i t i e s r a n g i n g f r o m t h e i r r e l i g i o u s and s o c i a l , t o
t h e i r economic and p o l i t i c a l b e h a v i o r .
The p a t r i l i n e a l j o i n t f a m i l y
u n i t s , c o n n e c t e d t h r o u g h m a r r i a g e and f a m i l y f r i e n d s h i p , make up
s o c i e t a l network.
However, t h i s network
the
i s " f u n c t i o n a l " r a t h e r than
" o r g a n i c " , f o r i t t i e s t h e v a r i o u s Okkas t o g e t h e r t h r o u g h c o n t r a c t u a l
arrangements and n o t t h r o u g h b l o o d - l i n e s .
F a m i l y f r i e n d s h i p can
be
-Illd e s t r o y e d t h r o u g h p e r s o n a l , economic, and p o l i t i c a l d i s a g r e e m e n t s ,
and m a r r i a g e s c a n be n u l l i f i e d t h r o u g h d i v o r c e .
C o n s e q u e n t l y , Coorgs f o c u s much more o f t h e i r s o c i o - c u l t u r a l
a c t i v i t i e s on t h e maintenance and p e r p e t u a t i o n o f t h e i r Okkas t h e n
on t h e i n t e n s i f i c a t i o n o f i n t r a - s o c i e t a l r e l a t i o n s .
Internal
s o l i d a r i t y i s o f p r i m a r y c o n c e r n ; w i t h i t comes e x t e r n a l o r d e r .
I n t h i s c o n t e x t , I have argued t h a t t h e "Kanni-Mangala" i s
a symbolic
" s e l f - d e s c r i p t i o n " of a society that, i s , t o a
great
e x t e n t , e t h n o c e n t r i c and c l o s e d t o changes f r o m t h e o u t s i d e .
concentrates
It
on t h e p r e s e r v a t i o n o f c u l t u r e - s p e c i f i c norms w h i c h r e -
a f f i r m i t s p a r t i c u l a r w o r l d - v i e w and w h i c h , d e s p i t e i t s e t h n i c
o r t h o d o x y , i s f l e x i b l e enough t o s u r v i v e changes i n t h e l a r g e r
cultural milieu.
-111a-
C H A P T E R
C O M P A R A T I V E
V
I M P L I C A T I O N S
-112A. PROLOGUE:
The i n d e p e n d e n t s t u d y o f t h e s y m b o l i c e x p r e s s i o n s w i t h i n t h e " K a n n i Mangala" r e s u l t e d , i n a . b a s i c "landerstanding" o f how. c e n t r a l a s p e c t s o f
Coorg r e a l i t y m i g h t be p e r c e i v e d . Thus, t h e i n t e r p r e t a t i o n and a n a l y s i s
o f t h e e t h n o g r a p h i c m a t e r i a l a v a i l a b l e o n t h e m a r r i a g e ceremony e n a b l e d
us t o ( s u b j e c t i v e l y ) comprehend, how.the Coorgs d e a l . w i t h r e l i g i o u s ,
poli-
t i c a l , economic, and k i n - r e l a t e d - c u l t u r e - c o d e s .
I f we do n o t c o n t e s t t h e s u b j e c t i v i t y o f o u r d a t a - b a s e , we c a n c o n c e p t u a l i z e t h e "Kanni-Mangala" a s b e i n g a c a r r i e r o f c u l t u r e - s p e c i f i c
s t a t e m e n t s w h i c h r e i n f o r c e t r a d i t i o n a l l y approved m a n i f e s t a t i o n s o f r e a l i ty.
However, t o d e t e r m i n e t h e e x t e n t o f t h i s " c u l t u r a l s p e c i f i c i t y " , we
have t o make o u r i n t e r p r e t a t i o n c o m p a r a t i v e .
T h e r e f o r e , i t seems s e n s i b l e
t o compare t h e "Kanni-Mangala" w i t h t h e m a r r i a g e ceremony o f a h i g h - c a s t e
Hindu community i n c l o s e g e o g r a p h i c a l p r o x i m i t y , i n o r d e r t o i d e n t i f y even
t u a l s i m i l a r i t i e s and d i f f e r e n c e s i n t h e s t r u c t u r e and c o n t e n t o f b o t h
institutions.
S i n c e I am i n t e r e s t e d i n d i s c o v e r i n g t o what e x t e n t t h e Coorgs have
emulated brahmanic c o n c e p t s and b e l i e f s , I chose t o s e l e c t t h e m a r r i a g e
ceremony o f t h e n e i g h b o u r i n g K a r n a t a k a Brahmins f o r d i r e c t comparison.
As f a r a s t h e methodology
o f t h i s comparison i s concerned, I w i l l
c o n f i n e m y s e l f t o t h e o u t l i n e o f t h e b a s i c wedding p r o c e e d i n g s o f t h e
(36)
K a r n a t a k a Brahmins'-
v i s - a - v i s t h a t o f t h e Coorg "Kanni-Mangala".
After
comparing a l l "segments o f e x a m i n a t i o n " (= t h o s e r i t u a l a c t i o n s and e v e n t s
which c h a r a c t e r i z e both marriage ceremonies), I intend t o q u a l i t a t i v e l y
validate either Srinivas
1
p r o p o s i t i o n which
stresses the "Sanskritization"
-113-
of
t h e . C o o r g s , o r my c o n t e n t i o n w h i c h
ty".
emphasizes t h e i r " e t h n i c i d e n t i -
I w i l l do t h i s i n a c c o r d a n c e w i t h T a b l e A
As mentioned
ka) Brahmins
(pp.
7-8).
e a r l i e r , I see t h e m a r r i a g e ceremony o f t h e ( K a r n a t a -
a s b e i n g t h e "normative H i n d u model".
Comparing t h e C o o r g
wedding w i t h t h i s n o r m a t i v e model, I assume t h a t t h e r e s u l t s w i l l
the r e l a t i v e v a l i d i t y
of both t h e o r e t i c a l propositions.
I want t o d e t e r m i n e t o what e x t e n t t h e "Kanni-Mangala"
indicate
I n o t h e r words,
d i f f e r s from the
brahmanic m a r r i a g e ceremony.
I n t h i s c o n t e x t , I c o n t e n d t h a t any d e p a r t u r e f r o m t h e c u l t u r a l H i n du norm c a n be i n t e r p r e t e d a s t h e " r a t i o o f d i g r e s s i o n f r o m t h e H i n d u
idiom".
S r i n i v a s ' p r o p o s i t i o n o f t h e " S a n s k r i t i z a t i o n " o f t h e Coorgs
s u g g e s t s t h a t t h e i r " r a t i o o f d i g r e s s i o n " i s low.
T h i s means t h a t t h e
Coorgs adopted h i g h - c a s t e H i n d u i d e o l o g y and cosmology t o a c o n s i d e r a b l e
extent.
My own p r o p o s i t i o n o f C o o r g c u l t u r a l d i s t i n c t i v e n e s s , on t h e
o t h e r hand, w o u l d f a v o r a " h i g h d i g r e s s i o n r a t i o " , t h a t i s , i f t h e y adopted
brahmanic c o n c e p t s , t h e y m o d i f i e d and/or t r a n s f o r m e d them i n o r d e r
t o . p l a c e them w i t h i n t h e i r d i s t i n c t r e a l i t y .
T h i s chapter, then, d e a l s w i t h the comparative a n a l y s i s o f the r e l e v a n t "segments o f e x a m i n a t i o n "
marriage ceremonies).
(the symbolic r e p r e s e n t a t i o n s w i t h i n b o t h
The r e s u l t i n g c o r r e l a t i o n s and a n a l o g i e s , a s w e l l
as the d i f f e r e n c e s found, serve as a b a s i s f o r the d e t e r m i n a t i o n o f the
r e l a t i v e v a l i d i t y of both propositions.
-114B. DESCPJTTICN OF THE MARRIAGE CEREMONY OF THE KARNATAKA BRAHMINS:
Generally speaking,
t h e brahmanic m a r r i a g e ceremony i s a h i g h l y
r i t u a l i z e d v i s u a l i z a t i o n o f t h r e e c e n t r a l r e l i g i o u s and p h i l o s o p h i c a l
themes:
The f i r s t (theme) i s t h e i d e a t h a t t h e immens i t y o f t h e u n i v e r s e i s r o o t e d i n a groundp r i n c i p l e o f m a l e - f e m a l e d u a l i t y and i n s p i r e d
from w i t h i n by t h e . l i f e - f o r c e which springs
from t h e i r u n i o n . . . ( . . . . ) . Secondly, t h i s
fundamental l i f e - f o r c e i s i d e n t i f i e d w i t h
h e a l t h , f e r t i l i t y , and p r o s p e r i t y and u n d e r stood t h a t i t stands i n o p p o s i t i o n t o a l l t h a t
b r i n g s d e s e a s e , i l l - f o r t u n e and d e a t h . . . (....).
T h i r d l y , t h e combination o f t h e couple's assoc i a t i o n w i t h t h e g r e a t l i f e - f o r c e and t h e f a c t
t h a t t h e y a r e p u r i f i e d and p r o t e c t e d by a s p e c i a l
a r r a y o f s u p e r n a t u r a l safe-guards, makes them more
g o d - l i k e than t h e o r d i n a r y people t h a t surround
them.
....The i n t e r e s t i n g p o i n t i s t h a t t h e m a r r i a g e
rituals highlight this inseparability of religious
i d e a s a n d s o c i a l r e a l i t y i n t h e (Hindu) I n d i a n
scene...(....).
M a r r i a g e i s a re-enactment o f t h e
g r e a t c o s m i c u n i o n o f male and f e m a l e w h i c h h e l p s
to perpetuate the l i f e - f o r c e o f the universe. But
m a r r i a g e i s . a t t h e same t i m e t h e u n i o n o f a n o r d i n a r y m o r t a l man and woman w h i c h w i l l l e a d t o t h e
r e g e n e r a t i o n o f f a m i l y and i n c r e a s e d m a t e r i a l w e l l b e i n g f o r p a r t i c u l a r p e o p l e a t a p a r t i c u l a r moment
i n human t i m e (Beck 1964: 178-9).
These themes a r e r i t u a l i z e d i n a v a r i e t y o f c e r e m o n i e s t h a t form,
together w i t h the expression o f c a s t e - s p e c i f i c v a r i a n t s , the basic
s t r u c t u r e o f any H i n d u m a r r i a g e .
Brahmanic m a r r i a g e c e r e m o n i e s , how-
e v e r , a r e t h e most e l a b o r a t e p e r f o r m e d i n S o u t h I n d i a and i g n o r e none
of the d e t a i l s
(prescribed in. the Grihya Sutras) which a r e i s o l a t e d by
lower c a s t e s ,
i t i s t h e r e f o r e t h a t t h e f o c u s o f i n t e r e s t among l o w e r
caste-groups concentrates
on t h e emulation
o f t h i s p a r t i c u l a r wedding
-115procedure., . f o r i t v i s u a l i z e s t h e h i g h e s t p o s s i b l e f o r m o f r i t u a l
status
w i t h i n the c o n f i n e s o f Hinduism.
The m a r r i a g e ceremony o f t h e K a r n a t a k a Brahmins u s u a l l y l a s t s f o r
f o u r days.
The a u s p i c i o u s day on w h i c h t h e m a r r i a g e i s t o b e g i n
i s f i x e d b y t h e a s t r o l o g e r . . The p a r e n t s o f t h e b r i d e , who a r e b u s y
w i t h a l l t h e p r e p a r a t i o n s , see t h a t t h e p r e p a r a t o r y r i t e s and Samsk a r a s a r e gone.through b e f o r e . t h e m a r r i a g e .
belong t o a d i s t a n t place, they a r r i v e
the
g e n e r a l l y a t t h e house o f
b r i d e - e l e c t on t h e e v e n i n g p r e v i o u s t o t h e f i r s t day o f t h e
wedding.
They a r e w e l l r e c e i v e d and. p r o p e r l y housed d u r i n g t h e days
o f t h e wedding.
the
I f t h e groom's p a r t y
On t h e morning o f t h e a u s p i c i o u s day, t h e b r i d e and
groom b a t h e and d r e s s t h e m s e l v e s n e a t l y .
i n h e r b e s t , t h e l a t t e r p e r f o r m s Samskaras
The f o r m e r i s adorned
and.formally terminates
h i s bachelorhood.
....He t h e n p r e t e n d s t o go on a p i l g r i m a g e t o B e n a r e s , b u t when t h e
p r o c e s s i o n p a s s e s t h r o u g h t h e p l a c e a p p o i n t e d f o r t h e p u r p o s e , he i s
met by t h e b r i d e ' s p a r e n t s , g e n e r a l l y i n f r o n t o f t h e house.
father of the g i r l
The
( w i t h a c o c o a n u t i n h i s hands) a d d r e s s e s t h e young
p i l g r i m , w i t h a r e q u e s t t o d e s i s t f r o m h i s f u r t h e r j o u r n e y , and p r o m i s e s t h e hand o f h i s d a u g h t e r i n m a r r i a g e ( i n t o k e n o f w h i c h he g i v e s
the-cocoanut t o h i s hands).
Then t h e groom's p a r t y i s l e d t o t h e
m a r r i a g e p a n d a l . ( "Mock p i l g r i m a g e " . )
. . . . B e f o r e t h e p a r t y r e a c h e s t h e m a r r i a g e p a n d a l t h e y a r e s t o p p e d and
go t h r o u g h a r i t u a l c a l l e d " f o r m a l
selection of the bride"
(Kanyava-
r a n a ) : f o u r Brahmans p r e t e n d i n g t o choose one b r i d e and r e p e a t i n g some
M a n t r a s , t h r i c e announce t h a t f o r t h e groom o f s u c h and s u c h a name and
G o t r a , ( n a m i n g h i s f a t h e r , g r a n d - f a t h e r , and g r e a t - g r a n d f a t h e r ) t h e y
;
choose t h e b r i d e (naming t h e G o t r a o f h e r father., e t c . ) .
Then t h e f a t h e r
o f t h e g i r l r e p e a t s t h e same once more, and p r o m i s e s t o g i v e h e r i n
m a r r i a g e t o t h e groom.
....Then t h e b r i d e g r o o m i s w o r s h i p p e d by t h e b r i d e ' s mother: he i s made
t o s t a n d f a c i n g t h e e a s t w h i l e t h e woman b r i n g s w a t e r , m i l k , a l i g h t
-116and some b a l l s o f c o l o u r e d r i c e , and w a l k s round t h e groom s p i l l i n g
the l i q u i d .
The l i g h t i s waved and t h e b a l l s thrown o n d i f f e r e n t
s i d e s t o ward o f f t h e e v i l e y e . Then t h e mother o f t h e b r i d e washes
his
f e e t w i t h m i l k and w a t e r , and d r i e s them^uo w i t h t h e end o f h e r
cloth.
A f t e r w a v i n g t h e lamp ( A r a t i ) , he i s l e d up t o t h e Mandapam
( s a c r e d space w i t h i n t h e m a r r i a g e p a n d a l ) .
t h e b r i d e has w a i t e d f o r him.
Here, b e h i n d a s c r e e n ,
The groom s t o p s i n f r o n t o f t h e s c r e e n ,
t a k e s some r i c e i n h i s hands (the g i r l h a s r i c e i n h e r hands a s w e l l ) ,
and w a i t s f o r t h e s i g n a l : t h e Brahmans c h a n t , i n v i t i n g t h e a u s p i c i o u s
t i m e , when s u d d e n l y t h e c u r t a i n i s dropped, and t h e c o n j u g a l p a i r
throw r i c e on each o t h e r .
The b r i d e i s l i f t e d up t o t h e l e v e l o f t h e
groom's head by h e r mother's b r o t h e r when t h e y see e a c h o t h e r f o r t h e
f i r s t time
(the r i t u a l o f " s e e i n g e a c h o t h e r "
(= Mukhadarsanam).
. . . . A f t e r t h i s , t h e groom i s s e a t e d i n t h e Mandapam f a c i n g t h e e a s t ,
and h i s p a r t y a r e s e a t e d b y him.
The b r i d e ' s f a t h e r washes h i s feet,-
and h i s w i f e d r i e s them w i t h t h e t i p o f h e r c l o t h , and t h e y s p r i n k l e
t h e washed w a t e r o n t h e i r own p e r s o n s a s h o l y , because t h e groom i s
r e g a r d e d a s g u e s t and a r e p r e s e n t a t i v e o f V i s h n u .
Then two v e s s e l s
o f w a t e r a r e p l a c e d i n f r o n t o f t h e groom, one f o r s i p p i n g , and t h e
o t h e r f o r w a s h i n g h i s hands.
He does t h i s t h r e e t i m e s .
After this
r i t e , t h e f a t h e r o f t h e b r i d e p l a c e s one s p o o n f u l o f Madhuparka (a
t a s t y m i x t u r e o f c u r d s , m i l k , ghee, s u g a r and honey) i n t o t h e hand
o f t h e groom.
t o him.
A f t e r he a t e t h e f i r s t s p o o n f u l , two more a r e g i v e n
Then he s i p s w a t e r and washes h i s hands.
....Now, t h e m a r r i a g e p r o p e r c a n b e g i n :
The groom s i t s o n a heap o f g r a i n f a c i n g t h e e a s t , and p l a c e s a
v e s s e l o f w a t e r b e f o r e him, i n w h i c h some g r a i n s a r e thrown i n . The
v e s s e l i s d e c o r a t e d w i t h s a n d a l p a s t e a n d f l o w e r , and c o v e r e d w i t h
Darbha g r a s s . A M a n t r a i s c h a n t e d t o p u r i f y i t .
The g i r l i s t h e n
s e a t e d o n t h e w e s t e r n heap o f g r a i n , f a c i n g t h e v e s s e l and h e r h u s band-to-be.
They l o o k a t e a c h o t h e r when a M a n t r a i s c h a n t e d , i n -
v o k i n g peace and p r o s p e r i t y .
The groom t h e n a d d r e s s e s h e r , r e q u e s t i n g
t h a t she may be a p r o p e r w i f e and mother.
He t a k e s t h e Darbha g r a s s
-117and r u b s i t between t h e g i r l ' s brows and s i p s w a t e r .
Then b o t h wash
t h e i r hands w i t h m i l k and t h r o w r i c e a t each other's. heads.
Now t h e
groom c h a n t s a n o t h e r M a n t r a , t e l l i n g t h e g i r l t h a t he w i l l t a k e c a r e
of her.
Once more t h e y t h r o w r i c e a t e a c h o t h e r .
... . A f t e r t h e s e r i t e s
a r i n g o f m a t t e d Darbha g r a s s i s p l a c e d o n t h e
head o f t h e g i r l o n w h i c h y o k e i s p o s i t i o n e d s o t h a t i t s h o l e may be
d i r e c t l y a g a i n s t the grass r i n g .
Through t h i s h o l e a p i e c e o f g o l d
and w a t e r a r e dropped w h i l e a M a n t r a i n honour o f I n d r a i s c h a n t e d .
A f t e r t h i s b a t h , t h e b r i d e wears new c l o t h e s and s t a n d s i n f r o n t o f
t h e groom who s i t s f a c i n g t h e e a s t .
The b r i d e ' s f a t h e r p r e s e n t s
c l o t h e s t o t h e groom, t a k i n g t h e hands o f t h e g i r l , and p l a c e s them
on t h e groom's palms; w h i l e h e r mother p o u r s w a t e r above them a l l ,
w h i c h f a l l s t h r o u g h t h r e e p a i r s o f hands i n t o t h e v e s s e l p l a c e d u n d e r n e a t h ; w h i l e t h i s happens, t h e f a t h e r o f t h e b r i d e c h a n t s : " I g i v e
away my d a u g h t e r f u l l y decked w i t h g o l d j e w e l s t o V i s h n u who i s i n t h e
f o r m o f t h e groom".
his
He t h e n announces t h r e e a n c e s t o r s o f t h e groom,
name and G o t r a a n d g i v e s h i m h i s d a u g h t e r a s L a k s h m i , naming h e r
i n t h e same f a s h i o n .
The groom a c c e p t s h e r w h i l e t h e g i r l ' s f a t h e r
p r e s e n t s a s many p r e s e n t s a s h i s p u r s e c a n a f f o r d .
....The groom t o u c h e s t h e b r i d e ' s stomach and r e c i t e s a p r a y e r f o r t h e
production o f off-spring.
Then t h e young c o u p l e s p r i n k l e s w e t r i c e f r o m
t h e i r heads o n e a c h o t h e r , exchange f l o w e r s a n d p r a y t o g e t h e r f o r p r o s perity.
A f t e r t h a t the b r i d e presents t u r m e r i c and f r u i t s t o a u s p i c i o u s
women.
....Now t h e groom p r e s e n t s some c l o t h e s t o t h e b r i d e , a n d t i e s a T a l i
(a g o l d e n j e w e l w i t h a s t r i n g t h r o u g h i t ) r o u n d h e r neck w h i c h i s c o n s i d e r e d t o p r o l o n g h e r husband's l i f e , and hence makes h e r a "woman
w i t h a l i v i n g husband" (Sumangali).
The husband b l e s s e s h e r w i t h a
l o n g l i f e a n d h e r mother and o t h e r women a d d e a c h a k n o t , g i v i n g t h e i r
good w i s h e s a n d b l e s s i n g s w i t h i t .
....The young c o u p l e make a r e s o l u t i o n t o t a k e up c h a s t i t y
marriage f o r f o u r days.
(Vrata) o f
They t h r o w r i c e a t each o t h e r a n d t i e a t h r e a d
round t h e w r i s t s (the man t y i n g i t o n t h e g i r l ' s l e f t hand w h i l e she
-118t i e s i t t o h i s r i g h t hand).
Then a s e t o f M a n t r a s i s c h a n t e d i n honour
o f A g n i , V a r u n a , P r a j a p a t i , and o t h e r s t o s e c u r e a l o n g l i f e ,
peace, and f e r t i l i t y .
domestic
Then t h e w i f e ' s hands a r e washed and smeared
w i t h ghee and c u p p i n g them, she a c c e p t s two h a n d f u l s o f f r i e d paddy
f r o m a bamboo p l a t e .
The husband d r o p s ghee on i t and h e l p s h e r t o
make t h e o f f e r i n g t o t h e f i r e w h i l e c h a n t i n g a n o t h e r M a n t r a .
Then
t h e y w a l k around t h e f i r e , he l e a d i n g h e r by t h e hand ("worship o f
sacred f i r e " ) .
They do t h i s t h r e e t i m e s .
On t h e i r way around t h e
f i r e , t h e g i r l mounts a s t o n e w h i l e h e r husband c h a n t s "mount t h i s
s t o n e and be f i r m a s t h i s s t o n e " .
seven heaps o f r i c e .
foot repeating:
On e a c h o f t h e s e , t h e husband p l a c e s h e r r i g h t
1. "May V i s h n u c a u s e you t o t a k e one s t e p , f o r t h e
sake o f o b t a i n i n g f o o d ; 2
3
To t h e n o r t h o f t h e f i r e a r e p l a c e d
two s t e p s f o r t h e sake o f g a i n i n g s t r e n g t h ;
f o r t h e s a k e o f solemn a c t s o f r e l i g i o n ; 4."....for t h e sake o f
o b t a i n i n g happiness; 5
f o r t h e sake o f c a t t l e ; 6
f o r the i n -
c r e a s e o f w e a l t h ; 7..•....for t h e sake o f becoming my carapanion".
Then
t h e p a i r p u t t h e i r heads c l o s e and s p r i n k l e w a t e r on t h e i r heads.
I n t h e e v e n i n g , t h e p a i r go t o an open p l a c e where t h e husband
p o i n t s o u t t h e G r e a t B e a r t o h i s w i f e , and t h e n a s m a l l s t a r by t h e
s i d e o f them, h i n t i n g t h a t t h a t s t a r s h o u l d be h e r i d e a l f o r c o n s t a n c y
and c h a r a c t e r : she s a y s , "May
I g e t c h i l d r e n w i t h t h e husband
living"
( b r e a k i n g h e r s i l e n c e s i n c e t h e b e g i n n i n g o f t h e wedding p r o c e e d i n g s ) .
.With t h i s t h e m a r r i a g e p r o p e r i s o v e r i n one day; and t h e husband
and h i s p a r t y s h o u l d t a k e h i s b r i d e home w i t h t h e f i r e used i n t h e
wedding.
B u t f o r c o n v e n i e n c e and p l e a s u r e , t h e p a i r and p a r t y a r e de-
t a i n e d a l o n g w i t h t h e o t h e r g u e s t s i n t h e m a r r i a g e house.
... .On t h e n e x t days p r o c e s s i o n s w i t h t h e b r i d e and t h e groom i n t h e
l e a d a r e made around t h e v i l l a g e .
games.
off
I t i s u s u a l l y a t i m e o f f u n and
B u t i n t h e e v e n i n g o f t h e f o u r t h day t h e young c o u p l e t a k e s
the wristbands, i n d i c a t i n g t h a t c h a s t i t y i s over.
They have an
o i l b a t h t o c l e a n t h e i r body a f t e r f o u r days w i t h o u t a b a t h .
7After t h e
b a t h , t h e e n t i r e m a r r i a g e ceremony i s b r o u g h t t o a c l o s e ; t h e g u e s t s
and p a r t i e s d e p a r t t o t h e i r r e s p e c t i v e homes.
....The b r i d e i s t a k e n t o h e r husband's house and she e n t e r s i t w i t h
-119-
her r i g h t f o o t f i r s t .
B o t h s i t i n t h e b e s t p a r t o f t h e house, and
p e r f o r m P r a v e s a Homa, t h e r i t u a l o f e s t a b l i s h i n g t h e d o m e s t i c f i r e .
They k i n d l e a f i r e b r o u g h t f r o m t h e f i r e o f t h e m a r r i a g e ceremony
and c o n v e r t i t i n t o t h e h o u s e h o l d f i r e .
The husband c h a n t s a M a n t r a
and o f f e r i n g s a r e made t o t h e f i r e , Ganesha, and o t h e r h o u s e h o l d gods.
A f t e r p u r i f y i n g two v e s s e l s f o r ghee and r i c e , i t i s b o i l e d and..ghee is... :
•.. o f f e r e d t o t h e f i r e .
T a k i n g some r i c e f r o m t h e v e s s e l , t h e husband
offers i t t o Agni.
W i t h t h e r e m a i n i n g r i c e , sometimes a l e a r n e d B r a h -
man i s f e d .
W i t h t h i s l a s t r i t u a l t h e m a r r i a g e ceremony i s o v e r
(Mysore T r i b e s a n d C a s t e s , V o l . 1 1 , pp. 329-46).
Most o f t h e symbolism w i t h i n t h e m a r r i a g e ceremony o f t h e K a r n a t a k a
Brahmins f o c u s e s o n t h e r e p l i c a t i o n o f " s a n s k r i t i c " modes o f c o n d u c t i n t o
the
r e a l i t y o f day-to-day l i f e .
A l t h o u g h t h e r e a r e some r e f e r e n c e s t h a t
p o i n t towards a n i n t e r e s t i n a s p e c t s o f k i n - r e l a t i o n s and s o c i o - e c o n o m i c
c o n c e r n s , t h e symbolism i s c l e a r l y e x p r e s s e d t h r o u g h t h e r e l i g i o u s i d i o m .
The r i t u a l complexes that-make up t h e b a s i c s t r u c t u r e o f t h i s m a r r i a g e c e r e mony c a n be o r g a n i z e d i n t h e f o l l o w i n g way: f i r s t , t h e r e l a t i o n o f t h e wedding
p r o c e e d i n g s t o c H i n d u c o s m o l o g i c a l i d e a s ; second, t h e m i n u t e r e p l i c a t i o n
of
r i t u a l s as prescribed i n the " s a n s k r i t i c " t e x t s ; t h i r d , the association o f
the
wedding e v e n t s w i t h c o n c e p t s o f p u r i t y and a u s p i c e ; and f o u r t h , t h e
i m p o r t a n c e o f g i f t exchange (Beck 1964: 4 ) .
In order t o e x t r a c t those symbolic expressions w i t h i n t h e Karnataka
Brahmin m a r r i a g e ceremony w h i c h c o r r e l a t e more o r l e s s w i t h t h e " u n i t s o f
e x a m i n a t i o n " a s deduced f r o m t h e Coorg "Kanni-Mangala", I d e v i s e d t h e f o l l o w i n g T a b l e ( T a b l e H, o n page 120)as t h e m a t r i x f o r a b r i e f a n a l y s i s o f t h e
comparative Hindu m a t e r i a l .
-120TABLE H : S y m b o l i c r e f e r e n c e s encoded i n t h e K a r n a t a k a Brahmin m a r r i a g e
ceremony.
CHRONOLOGY
CEREMONIAL REFERENCES
T
PREPARATORY
ACTIONS
some t i m e | a s t r o l o g e r s e l e c t s a u s before the
p i c i o u s time
wedding.
e r e c t i o n o f the marriage
p a n d a l ( s a c r e d square)
SYMBOLIC COMPLEXES
(1) •(2)T(3)T(4)
I
p u r i f i c a t i o n o f house
DAY I
morning
r i t u a l bath, shaving,
dressing (M)
+
, mock p i l g r i m a g e
s e l e c t i o n o f b r i d e (M),+
w o r s h i p o f groom by
b r i d e ' s mother
" s e e i n g each o t h e r "
Madhuparka ( i n h o n o r o f
groom)_
t a k i n g t h e g i f t o f t h e ..
bride^M)_+
tying the T a l i
(M)
r
i
+
i
"i
t y i n g the V r a t a threads (M)
+
i
i
sacred f i r e / t h r e e circuma m b u l a t i o n s (M) +
*' !
^}§_"2_steps^__(M)_^_
f-
t h e s t o n e and t h e s t a r
evening
w o r s h i p p i n g gods (M)+
DAY I I - I V
common m e a l s , g i f t exchange
fun and games...
I
DAY TV :1 e v e n i n g
the domestic f i r e ( M )
I
I
T
-i
i
+
i
i
i
LEGEND: ( 1 ) = c o s m o l o g i c a l i d e a s ; ( 2 ) = s a n s k r i t i c t e x t s ;
(4)=gift-giving.
( M ) = r e c i t a l o f Mantras
+
*
(3)=piirity/auspice;
-121-
As f o r many o t h e r o c c a s i o n s i n t h e r e l i g i o u s and s o c i a l l i f e o f
most H i n d u c u l t u r a l g r o u p s , t h e a s t r o l o g e r i s r e s p o n s i b l e f o r s e l e c t i n g
a n " a u s p i c i o u s " t i m e f o r t h e b e g i n n i n g o f t h e wedding p r o c e d u r e s .
The
K a r n a t a k a Brahmins make no e x c e p t i o n : t h e y always use a s t r o l o g e r s , a
fact that, according to Srinivas, underlines t h e i r "sanskritic"
ideo-
logy:
H i n d u a s t r o l o g y i s b a s e d on t h e i d e a o f Karma
and touches H i n d u t h e o l o g i c a l i d e a s a t e v e r y
p o i n t ; and, s t r a n g e as i t may seem .to W e s t e r n e r s ,
a s t r o l o g y i n v o l v e s a knowledge o f astronomy.
E v e n t s l i k e an e c l i p s e , and t h e day and p e r i o d
o f t i m e when t h e sun p a s s e s f r o m one z o d i a c a l
s i g n t o another are s i g n i f i c a n t f o r r i t u a l purp o s e s , and t h e y a r e a l l mentioned i n t h e Panchanga.
. . . . A s t r o l o g y may be r e g a r d e d as a " s a n s k r i t i z i n g "
a g e n t , and t h e more a t r i b e , l o c a l group, o r c a s t e
r e s o r t s t o a s t r o l o g y t h e more do i t s b e l i e f s become
" s a n s k r i t i z e d " ( S r i n i v a s 1952: 7 5 ) .
A f t e r t h e d e t e r m i n a t i o n o f t h e m a r r i a g e day, a p a v i l i o n i s e r e c t e d
i n f r o n t o f t h e b r i d a l home.
The s t r u c t u r e s e r v e s two p u r p o s e s :
first,
i t i s t h e l o c a l e i n w h i c h most o f t h e m a r r i a g e r i t e s a r e p e r f o r m e d and
second, i t s e r v e s t o p r o v i d e shade f r o m t h e sun d u r i n g t h e l o n g ceremony.
The m a r r i a g e p a n d a l r e p r e s e n t s a " s a c r e d " space and i t s c o n s t r u c t i o n r e sembles t h e b a s i c s u p e r s t r u e t u r e o f a H i n d u temple (Dumont 1957:
222).
I t has a s q u a r e b a s i s w i t h a v a r y i n g number o f p o s t s w h i c h h o l d up t h e
r o o f .v
Of teh>. i<the::pavilion i s d e c o r a t e d w i t h r e d and w h i t e
f l o w e r s and l e a f s .
ornaments,
"The b r i d a l c o u p l e s i t i n t h e c e n t e r o f t h i s
(temple-
l i k e ) s t r u c t u r e , w h i c h i s s y m b o l i c a l l y u n d e r s t o o d t o encompass t h e f o u r
r e g i o n s o f t h e u n i v e r s e i n t h e m i d s t o f abundant r e f e r e n c e s t o c o s m i c
f e r t i l i t y , c r e a t i o n and l u s h growth,(Beck 1964: 5 7 ) .
One o f t h e p o s t s i s
-122the
trunk o f a mLlk-exuding t r e e ;
i t symbolizes f e r t i l i t y
and p r o s p e r i t y .
B e c k s u g g e s t s t h a t t h e m i l k - p o s t m i g h t be a r e p l i c a t i o n o f t h e c o s m i c t r e e ,
w h i c h r i s e s up and s p r e a d s i n a l l d i r e c t i o n s g i v i n g l i f e wherever i t s sap
appears
(1964:65).
Be t h a t as i t may,
t h e s y m b o l i c c o n n e c t i o n between t h e m a r r i a g e p a n d a l
and t h e g r a n d c o s m i c o r d e r i s e v i d e n t : i t s s t r u c t u r e resembles a t e m p l e , i t s
m i l k - p o s t i s e q u a l e d w i t h t h e l i f e - g i v i n g and l i f e - m a i n t a i n i n g f o r c e s o f
the
c o s m i c t r e e , and i t s d e c o r a t i o n s u g g e s t s abundance and w e a l t h . A l l
important r i t u a l s a r e performed here, a t t h i s s a c r e d r i t u a l l y pure p l a c e
where two o r d i n a r y p e o p l e j o i n t o g e t h e r i n a h o l y u n i t y .
The t h i r d p r e p a r a t o r y a c t i v i t y i n t h e brahmanic m a r r i a g e ceremony i s
the
e l a b o r a t e p u r i f i c a t i o n o f t h e house, a l l c o o k i n g u t e n s i l s , t h e p l a c e s
where t h e m a r r i a g e r i t e s w i l l be p e r f o r m e d , and f i n a l l y , t h e p u r i f i c a t i o n
of
the people involved.
F o r Brahmins, t h i s p r e - o c c u p a t i o n w i t h b o d i l y and
m e n t a l p u r i t y i s symptomatic
the
o f t h e i r r i t u a l s t a t u s and i n s t r u m e n t a l f o r
maintenance o f t h e i r o v e r a l l p o s i t i o n w i t h i n t h e H i n d u c u l t u r a l c o n -
text.
The c o n c e p t o f p u r i t y and p o l l u t i o n uses body-imagery
m o r a l and p h i l o s o p h i c a l codes o f b e h a v i o r .
torivisualize
The V e d i c s e e r s , f o r example,
see t h e e n t i r e cosmos as a body w h i c h i n t e r n a l i z e s t h e sum o f p h i l o s o p h i cal
to
p e r s p e c t i v e s through the grand c o n c e p t i o n o f Rta ( t r u t h ) .
I t i s used
s i g n i f y t h e way o f l i f e w h i c h i s t h e " c o r r e c t and o r d e r e d way o f t h e
c u l t s o f t h e gods and t h e m o r a l c o n d u c t o f man"., ( S a r a f 1969: 160) .
Rta
s t a n d s f o r m o r a l and s p i r i t u a l v a l u e s , b e s i d e s c o n c e p t u a l i z i n g t h e u n i v e r s e
as composed o f m u t u a l l y e x c l u s i v e b u t p o l a r c a t e g o r i e s o f t h e p u r e and imp u r e , where r i t u a l p u r i t y becomes synonymous w i t h R t a and r i t u a l p o l l u t i o n
-123s i g n i f i e s A n r t a ••/
The U p a n i s a d i c s e e r s (which c o n c e n t r a t e o n t h e m e t a p h y s i c a l c o n t e m p l a t i o n o f t h e u l t i m a t e r e a l i t y ) acknowledge
t h e s i g n i f i c a n c e o f p h y s i c a l or."
b o d i l y p u r i t y as t h e f i r s t s t e p towards m e n t a l , m o r a l , and s p i r i t u a l
The Dharmashastras
piety.
c o n c e p t u a l i z e t h e phenomenon o f r i t u a l p u r i t y a n d
p o l l u t i o n i n two d i s t i n c t ways:(a)bbeyond
the l i m i t a t i o n s o f p h y s i c a l clean-
l i n e s s and u n c l e a n l i n e s s i n t o t h e i r r i t u a l p e r s p e c t i v e s , and ( b ) , a s a
s p i r i t u a l p e r s p e c t i v e emerging f r o m c e r t a i n s u b t l e , m e t a p h y s i c a l a b s t r a c t i o n s ,
( S a r a f 1969: 1 6 1 ) .
R i t u a l p u r i t y and p o l l u t i o n , t h e n , each have two forms; t h e e x t e r n a l p h y s i c a l , and t h e i n t e r n a l - m e n t a l .
B o d i l y , t e r r i t o r i a l , and m a t e r i a l p u r i -
ty s i g n i f i e s e x t e r n a l p u r i t y which can be a t t a i n e d through the instrumental i t y o f e a r t h a n d w a t e r , among o t h e r t h i n g s .
P u r i t y o f t h e mind o r c o g n i -
t i v e p r o c e s s e s , speech and a c t i o n s o r deeds s i g n i f y i n t e r n a l p u r i t y t h e
a t t a i n m e n t o f w h i c h depends o n p i e t y and p u r i t y o f t h o u g h t ( I b i d : 1 6 2 ) .
In
( h i g h - c a s t e ) H i n d u e v e r y - d a y l i f e p h y s i c a l and p r o x i m a l p u r i t y i s
o f utmost i m p o r t a n c e .
These t y p e s o f m o r a l - r e l i g i o u s codes d e t e r m i n e t h e
c h a r a c t e r and i n t e n s i t y o f s o c i a l i n t e r a c t i o n s .
I m p u r i t y , i n t h i s sense,
r e s u l t s f r o m t h e p h y s i c a l c o n t a c t ( o r t h e p r o x i m i t y ) o f impure p e r s o n s a n d
matter.
F e a r o f i m p u r i t y l i m i t s t h e s o c i a l i n t e r c o u r s e b y i m p o s i n g taboos
on f o o d and w a t e r , m a r r i a g e , and i n t e r - c a s t e r e l a t i o n s .
The B r a h m i n s ,
b e i n g a t t h e t o p o f t h e c a s t e - h i e r a r c h y ( d u e t o t h e i r r e l i g i o u s s t a t u s and
purity),
emphasize
t h i s f a c t more t h a n any o t h e r c a s t e - g r o u p : a l m o s t
e v e r y m a r r i a g e r i t e i s p r e c e e d e d by an a c t o f p u r i f i c a t i o n , w a t e r i s used
t h r o u g h o u t t h e ceremony as a p u r i f y i n g a g e n t , and p e r s o n a l p u r i t y i s maint a i n e d t h r o u g h r i t u a l b a t h i n g and t h e w e a r i n g o f r i t u a l l y c l e a n c l o t h e s .
-124The "mock p i l g r i m a g e " i s t h e s y m b o l i c r e - e n a c t m e n t o f t h e t r a d i t i o n a l
p i l g r i m a g e o f a Brahman t o B e n a r e s .
i n t h e s a c r e d Ganges, thus u n d e r g o i n g
h i m t h e r i g h t t o wear
There h e i s supposed t o t a k e a b a t h
Upanayana (second b i r t h ) w h i c h g i v e s
the "sacred thread".
This r i t u a l i s considered
n e c e s s a r y b e f o r e m a r r i a g e c a n t a k e p l a c e (Pandey 1949: 2 5 6 ) .
I t i s i n t e r e s t i n g t o s e e t h a t most o f t h e brahmanic m a r r i a g e
rites
a r e d e s i g n e d t o s i g n i f y t h e o r t h o d o x y w i t h w h i c h they l i v e o u t t h e p r e s c r i b e d t r a d i t i o n a l sacred r u l e s o f conduct.
From t h e t h i r t e e n " u n i t s o f
e x a m i n a t i o n " w h i c h I e x t r a c t e d f r o m t h e d a t a o n t h e brahmanic m a r r i a g e
cere-
mony, I found e i g h t r e f e r e n c e s t o c o s m o l o g i c a l i d e a s , t h i r t e e n r e f e r e n c e s
t o t h e sacred t e x t , seven r e f e r r i n g e x p l i c i t l y t o aspects o f p u r i t y and
a u s p i c i o u s n e s s , and
t h r e e d e a l i n g w i t h t h e n o t i o n o f i'-giving",. ( i n t h e
sense o f " g i v i n g t h e b r i d e " ) .
One o f t h e r i t e s w h i c h make r e f e r e n c e t o t h e n o t i o n o f " g i v i n g " , i s
what I h a v e c a l l e d " t h e s e l e c t i o n o f t h e b r i d e " ; i t t a k e s p l a c e s h o r t l y
a f t e r t h e groom' r e t u r n s
w i t h t h e pretended
f r o m h i s "mock p i l g r i m a g e " .
The r i t e d e a l i n g
" s e l e c t i o n o f t h e b r i d e " focuses on t h e f a c t t h a t t h e
f a t h e r o f t h e g i r l g i v e s t h e promise t o p r e s e n t h i s daughter as a " g i f t "
t o t h e groom, thus i n i t i a t i n g t h e c r e a t i o n o f a new l i n k i n t h e d e s c e n t l i n e o f t h e groom's f a m i l y .
H e r e we f i n d some r e f e r e n c e t o k i n s h i p and
d e s c e n t , b u t i t i s r a t h e r b r i e f and a g a i n , d e e p l y embedded i n r e l i g i o u s
symbolism.
More c e n t r a l , however, i s t h e i n d i c a t i o n o f t h e f a t h e r t o
" g i v e away t h e b r i d e " , f o r i t l e a d s t o t h e c o r e p a r t o f t h e m a r r i a g e
cere-
mony: t h i s i s a s e t o f t h r e e c o n s e c u t i v e r i t e s w h i c h a r e p r e s c r i b e d i n t h e
G r i h y a S u t r a s and w h i c h f i n a l i z e t h e m a r i t a l u n i o n b o t h , o n a r e l i g i o u s and
societal level.
The f i r s t o f t h e s e c e n t r a l r i t e s i s t h e " g i v i n g away o f
-125the v i r g i n b r i d e " , f o l l o w e d by t h e "three circumambulations
round t h e
s a c r e d f i r e " , and f i n a l i z e d by the r i t u a l o f " t a k i n g seven s t e p s " .
A f t e r t h e mother o f t h e b r i d e h a s w o r s h i p p e d t h e groom, a n d t h e
f a t h e r has p r e s e n t e d Madhuparka t o t h e young m a n ^ ) , t h e groom i s " f i t "
to
"receive t h e g i f t o f the b r i d e " .
T h i s r i t u a l emphasizes t h e need
for continued o f f s p r i n g i n the next generation:
I n m a r r y i n g t h e d a u g h t e r t h e f a t h e r makes a
' g i f t ' because t h e c h i l d r e n born t o h e r w i l l
b e l o n g t o a n o t h e r l i n e a g e . ''Giving' ' away a
g i r l i s considered a great s a c r i f i c e on h i s
p a r t and r e l i g i o u s m e r i t i s 'earned' i n r e t u r n .
W i t h t h i s added m e r i t t h e f a t h e r hopes t o obt a i n 'the heaven o f Brahma'and a t the-same t i m e
to gain 'salvation' f o r h i s ancestors
(Beck 1964: 85) .
1
• When t h e groom t a k e s t h e b r i d e b y t h e hand a n d l e a d s h e r t h r i c e
around t h e s a c r e d f i r e , he —
s i b i l i t y o f her.
f o r t h e f i r s t time —
takes f u l l
respon-
When b o t h s t o p and make o f f e r i n g s t o t h e s a c r e d f i r e ,
they p r a y f o r o f f s p r i n g , h e a l t h , a n d p r o s p e r i t y . The t h r e e circxtmairfoulaf.
t i o n s a r e i n c l o c k w i s e d i r e c t i o n w h i c h i n d i c a t e s a u s p i c i o u s n e s s , and • when t h e
c o u p l e h o l d each o t h e r w i t h t h e r i g h t hand, t h e y . s y m b o l i z e t h e f o c u s o n r i t u a l
purity.
The t h i r d r i t u a l w h i c h i s i n s t r u m e n t a l i n brahmanic m a r r i a g e ceremonies i s c a l l e d Saptapadi
(the seven s t e p s ) .
This r i t u a l represents the
c u l m i n a t i o n o f t h e w e d d i n g , and w i t h t h e b r i d e ' s s e v e n t h s t e p t h e u n i o n
becomes^irrevocable
(Beck 1964: 1 0 2 ) .
A c c o r d i n g t o The Mysore T r i b e s and C a s t e s , most o f t h e
marriage
r i t e s a r e r e s t r i c t e d t o t h e c u l t o f A g n i , t h e d o m e s t i c god, who i s b e l i e v e d t o be a w i t n e s s throughout t h e i r performance, and i n t h e form
-126of
t h e d o m e s t i c f i r e he i s t o accompany t h e young p a i r t h r o u g h l i f e
352).
(1928:
The a u t h o r goes on t o say t h a t t h e p r i n c i p l e meanings o f t h e most
i m p o r t a n t r i t e s a r e f o c u s e d on t h e observance o f r e l i g i o u s a c t s , t h e maint a n a n c e o f t h e m a r i t a l u n i o n , and t h e c o n t i n u a t i o n o f t h e f a m i l y l i n e :
....The b r i d e ' s hand i s g r a s p e d i n o r d e r t h a t she
may be d e l i v e r e d i n t h e power o f h e r husband.
She
s t e p s o n t h e s t o n e t o a c q u i r e f i r m n e s s . She t a k e s
seven steps w i t h him i n order t o e s t a b l i s h f r i e n d s h i p . She e a t s t h e s a c r i f i c i a l f o o d w i t h h i m t o
c r e a t e community w i t h h i m . . . ( . . . . ) . The husband
l e a d s t h e b r i d e t h r e e t i m e s round t h e newly k i n d l e d
f i r e , and i t i s t h e d u t y o f t h e c o u p l e t o m a i n t a i n
i t h e n c e f o r t h t h r o u g h o u t t h e i r l i v e s as t h e i r d o m e s t i c
fire...(—.).
The i n v o c a t i o n s a d d r e s s e d t o gods a r e
mostly i n the nature of benedictions...(....).
The
wedding i s f o l l o w e d by t h r e e days o f a b s t i n e n c e , meant
d o u b t l e s s t o e x h a u s t t h e p a t i e n c e and d i v e r t t h e a c t s
o f h o s t i l e demons ( I b i d : 3 5 3 ) .
G e n e r a l l y s p e a k i n g , t h e u s u a l b r a h m a n i c wedding i n Mysore i s n o t a
symbolic expression o f a p a r t i c u l a r c u l t u r a l u n i t , but r a t h e r the
repli-
c a t i o n o f a s p e c i a l i z e d mode o f c o n d u c t w h i c h i s a l m o s t e n t i r e l y d e f i n e d
through the r e l i g i o u s i d i o m o f Hinduism.
C u l t u r a l norms a r e e x p r e s s e d i n
r e l i g i o u s terms and s o c i a l r e a l i t y , t o use Dumont's p h r a s e , i s encompassed
by t h e H i n d u cosmology. The o v e r a l l s t r u c t u r e o f t h e wedding p r o c e e d i n g s
h i g h l i g h t t h i s f a c t : a f t e r the preparatory acts o f arranging the marriage,
t h e groom's p a r t y a r r i v e
a t t h e b r i d e ' s house t h e n i g h t b e f o r e t h e wedding;
t h e a c t u a l m a r r i a g e ceremony b e g i n s e a r l y n e x t morning when t h e groom has
to
go t h r o u g h a s e r i e s o f t r a d i t i o n a l l y p r e s c r i b e d r i t e s w h i c h a r e d e s i g n e d t o
p r e p a r e h i m f o r t h e t h r e e c r u c i a l r i t u a l s . o f a c c e p t i n g t h e b r i d e as a
"gift",
of
The
t a k i n g r e s p o n s i b i l i t y f o r h e r , and o f g e t t i n g a c q u a i h t e d w i t h h e r .
u n i t y i s c r e a t e d t h r o u g h t h e r e s p o n s i b i l i t y t o u p h o l d an othodox s e t o f
reli-
g i o u s i d e a s and i t i s m a i n t a i n e d , b e s i d e s o t h e r t h i n g s , t h r o u g h t h e knowledge
-127of i t s i r r e v e r s i b i l i t y .
Dumont w r i t e s :
/Among Brahmans m a r r i a g e t e n d s t o be u n i q u e
(monogamous) and i n d i s s o l u b l e . I say ' i t t e n d s '
because t h e d u t y t o have a son makes an i n f e r t i l e
u n i o n a l e g i t i m a t e ground f o r e x c e p t i o n s , and t h e
man t a k e s a second w i f e i n s u c n a c a s e . /As f o r
i n d i s s o l u b i l i t y , i t i s e x p r e s s e d by t h e f a c t t h a t
d i v o r c e does n o t e x i s t ( a t most t h e r e c a n be a
s e p a r a t i o n ) and by t h e p r o h i b i t i o n a g a i n s t r e m a r r i a g e o f widows. I t i s n o t s u r p r i s i n g t o see
t h e i n f e r i o r m a r r i a g e p a r t n e r b e a r i n g t h e whole
b r u n t o f i t s i n d i s s o l u b i l i t y , and f u r t h e r m o r e , t h e
widow l e a d s , o r u s e d t o l e a d q u i t e r e c e n t l y , a
l i f e o f p e n i t e n c e (1970: 110-1).
However, n o t a l l Brahmans a r e as o r t h o d o x :
i n more " w o r l d l y " a s p e c t s o f t h e i r r e a l i t y
t h o s e who
have i n t e r e s t s
(for instance, non-priestly J a t i s ) ,
t e n d t o emphasize m a r r i a g e as t h e one i n s t i t u t i o n w h i c h c o n n e c t s
representa-
t i o n s o f r e l i g i o u s s t a t u s w i t h advantageous k i n s h i p - e x t e n s i o n s on a s o c i a l
level.
I n summary, t h e n , t h e m a r r i a g e ceremony o f Brahmins i n g e n e r a l , and o f t h e
K a r n a t a k a Brahmins i n p a r t i c u l a r , e x p r e s s e s t h e f o c u s on a p a r t i c u l a r s e t o f
r e l i g i o u s l y d e f i n e d n o t i o n s t h a t " l i n k t h e domain o f c a s t e w i t h t h a t o f k i n ship"
(Dumont 1970:
110).
As mentioned e a r l i e r , t h e s e e x p r e s s i o n s a r e c o d i -
f i e d i n r i t u a l a c t i o n s and e v e n t s w h i c h h i g h l i g h t t h e c o n n e c t i o n between t h e
m a r r i a g e ceremony and H i n d u cosmology ( t h e m a r r i a g e p a n d a l s e e n as t h e r e p l i c a t i o n o f a H i n d u temple; t h e m i l k p o s t s y m b o l i s i n g t h e s a c r e d t r e e ; t h e s q u a r e
r e p r e s e n t i n g a s a c r e d space (Mandappa); and t h e s a c r e d f i r e w h i c h s t a n d s f o r
a d i e t y ( i n t h i s case, f o r A g n i ) ) .
Another s e t o f symbolic representations
r e f e r s t o t h e c o n n e c t i o n s between t h e m a r r i a g e r i t u a l and t h e s a n s k r i t i c t e x t s
(the use o f p r i e s t s o f f i c i a t i n g t h e ceremony; t h e c h a n t i n g o f M a n t r a s ; t h e
"mock p i l g r i m a g e " ; t h e t h r e e p r e s c r i b e d c e n t r a l r i t e s : " g i v i n g away t h e b r i d e " ,
-128-
"the
the
t h r e e c i r a j m a m b u l a t i o n s " and " t h e seven s t e p s " ; and t h e r e f e r e n c e t o
s t o n e and t h e s t a r s ) . F i n a l l y , a s t r o n g emphasis i s g i v e n t o a s p e c t s
o f p u r i t y and a u s p i c i o u s n e s s ( s t r i c t p u r i f i c a t i o n r u l e s ; t h e use o f a number
o f emblems and symbols t h a t e x p r e s s a h i g h degree o f p u r i t y and a u s p i c e s u c h
as t h e T a l i symbolism, a n o i n t m e n t , t h r e a d s , t h e use o f " s a c r e d g r a s s " , w a t e r
and r i c e ; and t h e g i v i n g o f Madhuparka t o t h e groom).
The s t r u c t u r e o f t h e brahmanic m a r r i a g e ceremony v i s u a l i z e s
t h i s empha-
s i s on r e l i g i o u s i d e a s w h i c h c a n n o t be s e p a r a t e d from t h e s o c i a l r e a l i t y . The
u n i o n o f m a l e and f e m a l e i s a s y m b o l i c re-enactment o f t h e " g r e a t c o s m i c u n i o n
o f m a l e and f e m a l e w h i c h h e l p s t o p e r p e t u a t e t h e l i f e - f o r c e o f t h e u n i v e r s e "
(Beck 1964: 178).
I n t h i s s e n s e , t h e m a r r i a g e i s a "sacrament" where r e l i -
g i o u s i d e o l o g y d e t e r m i n e s a l l a c t i o n s and n o n - a c t i o n s i m p l i c i t i n , and
w i n g from,
v
y
this institution.
follo-
The brahmanic m a r r i a g e ceremony i s , a t a l l
t i m e s , l o c a t e d w i t h i n t h i s r e a l m o f " s a c r e d n e s s " (see t h e d i a g r a m m a t i c i l l u s t r a t i o n i n F i g u r e 3 - on page 129).
FIGURE 3:
The s t r u c t u r a l make-up o f t h e brahmanic m a r r i a g e
ceremony.
Madhuparka ( i n honor o f groom)
b r i d e ' s mother worships_
groom
selection of b r i d e "mock p i l g r i m a g e " -
"SACRAMENTAL"
PART OF
WEDDING
II
II
TRADITIONAL DISPLAY OF SOCIO-RELIGIOUS
SYMBOLISM
ii
II
DAY I "
1|
DAY I I '
II
•
a
BRIDE'S
FAMILY
ritual
bath, dressing
"seeing each o t h e r "
"the g i f t o f t h e bride""tying the T a l i "
" t y i n g t h e V r a t a threads".
"the t h r e e circaimambulationsV"the s e v e n steps"-
II
II
II
II
II i
•-worshipping t h e gods; t h e
c h a n t i n g o f M a n t r a s ; common
m e a l s ; g i f t exchange; f u n
and games...but: c h a s t i t y .
e s t a b l i s h i n g t h e domestic
fire...
w o r s h i p p i n g t h e gods
••the s t o n e and t h e s t a r
A = astrologer...
MP = m a r r i a g e p a n d a l
P = purification of
house, e t c .
-130-
C. COMPARATIVE ANALYSIS OF THE "KANNI-MANGALA" AND THE MARRIAGE CEREMONY
OF THE KARNATAKA BRAHMANS:
I t i s t h e o b j e c t i v e o f t h i s p a r t o f my t h e s i s t o c o r r e l a t e a l l
signi-
f i c a n t "segments o f e x a m i n a t i o n " w i t h i n b o t h m a r r i a g e c e r e m o n i e s and t o d e t e r m i n e t o what e x t e n t Coorg r i t u a l a c t i o n s and e v e n t s r e p l i c a t e t h o s e
i n t h e Brahmin c o u n t e r p a r t .
found
A s I have e x p l i c a t e d i n my " M e t h o d o l o g i c a l Re-
marks" (pp. 4-9), I f o c u s my i n t e r e s t o n t h e assumption
t h a t both marriage
ceremonies c a n be s e e n a s " m i c r o - e t h n o g r a p h i e s " o f t h e w i d e r
socio-cultural
r e a l i t y o f b o t h " e x a m i n a t i o n - u n i t s " (Coorg s o c i e t y and t h e s u b - c a s t e o f t h e
Karnataka Brahmins).
c o n t r o l t h e parameters
I n o r d e r t o c l a r i f y t h e p r i n c i p l e s o f my p r o c e d u r e , I
o f t h i s analysis according t o the following assertions:
f i r s t , I assume t h a t t h e c e r e m o n i a l r e f e r e n c e s w i t h i n t h e Brahmin m a r r i a g e
ceremony r e p r e s e n t —
more o r l e s s —
I am i n accordance w i t h S r i n i v a s
1
t h e " s a n s k r i t i c " H i n d u norm.
Second,
p r o p o s i t i o n t h a t " S a n s k r i t i z a t i o n " means
t h e e m u l a t i o n o f h i g h - c a s t e ( i n t h i s c a s e brahmanic) H i n d u c o n c e p t s and
v a l u e s i n o r d e r t o r a i s e t h e r i t u a l and s o c i a l s t a t u s o f a c u l t u r a l group t o
a h i g h e r l e v e l , p r e f e r a b l y t o t h a t l e v e l t h a t i s r e p r e s e n t e d by t h e h i g h e s t
s o c i o - r e l i g i o u s status-group w i t h i n a p a r t i c u l a r region.
Third, I assert
t h a t i f t h e Coorgs emulated h i g h - c a s t e H i n d u norms i n o r d e r t o r a i s e t h e i r
s o c i o - r e l i g i o u s s t a t u s t h e n t h i s e m u l a t i o n has t o be r e c o g n i z a b l e , t h a t i s ,
t h e resemblances
vious.
between comparable "segments o f e x a m i n a t i o n " has t o be o b -
I n t h i s case, adoption w i t h o u t m o d i f i c a t i o n would g i v e evidence f o r
t h e " S a n s k r i t i z a t i o n " o f t h e "segments o f e x a m i n a t i o n " i n q u e s t i o n , t h u s u n derlining Srinivas' proposition.
F o u r t h , I a s s e r t '. t h a t d i f f e r e n c e s between
comparable "segments o f e x a m i n a t i o n "
(or t h e n o n - c o m p a r a b i l i t y o f t h e m a t i c a l l y
-131r e l a t e d c e r e m o n i a l r e f e r e n c e s ) w i t h i n t h e "Kanni-Mangala" w o u l d p o i n t
toward c u l t u r e - s p e c i f i c e x p r e s s i o n s o f Coorg r e a l i t y
t h e c o n t e x t o f t h e m a r r i a g e ceremony).
(at l e a s t w i t h i n
T h i s would s u p p o r t my p r o p o s i -
t i o n o f s e e i n g them as an " e t h n i c group".
F i f t h , I assert that trans-
f o r m a t i o n s o f c e r e m o n i a l r e f e r e n c e s f r o m t h e n o r m a t i v e H i n d u model i n t o
t h e s y m b o l i c " p o o l " o f t h e "Kanni-Mangala" a s s i s t i n t h e d e t e r m i n a t i o n
o f t h e d e g r e e o f Coorg " e t h n i c i d e n t i t y " v i s - a - v i s t h e b r a h m a n i c a l model.
As a f i r s t s t e p toward t h i s g o a l , I w i l l c o r r e l a t e t h e "segments o f
e x a m i n a t i o n " p r e v i o u s l y d i s c u s s e d , and w i l l o r d e r them a c c o r d i n g t o t h e i r
t e m p o r a l c h r o n o l o g y , ( s e e T a b l e I on page 132).
Following t h i s , I w i l l
compare t h o s e segments w h i c h f a l l under t h e h e a d i n g
"Resemblances..." and
" D i f f e r e n c e s " , i n o r d e r t o d e t e n n i n e t h e " r a t i o o f d i g r e s s i o n from t h e
H i n d u norm".
T h i s r a t i o s h o u l d g i v e us a -more o r l e s s - a c c u r a t e c h a r a c -
t e r i z a t i o n o f t h e "Kanni-Mangala" w i t h r e s p e c t t o i t s H i n d u c o u n t e r p a r t
and s h o u l d l e a d us t o o u r f i n a l d e d u c t i o n s a s t o t h e r e l a t i v e l o c a t i o n o f
this
"microcosm" o f Coorg i d e n t i t y .
-132TABLE I : C o r r e l a t i o n o f comparable "segments o f e x a m i n a t i o n " s e l e c t e d from
the K a r n a t a k a Brahmin and t h e Coorg m a r r i a g e ceremonies.
CHRONOLOGY • "Segments o f e x a m i n a t i o n "
. . KARNATAKA BRAHMINS
Preliminary
A c t i o n s and
Events:
.
,
,,
. . ,
Central
Marriage
Rites:
"Segments o f e x a m i n a t i o n "
COORGS . ..
. ..
Mangala K u r i p a
"engagement"
astrologer s e l e c t s ausp i c i o u s time (prescribed)
a s t r o l o g e r s e l e c t s ausp i c i o u s time (optional)
c l e a n i n g o f t h e house, e t c .
(prescribed)
c l e a n i n g o f t h e house, e t c .
(prescribed)
e r e c t i o n o f marriage pandal
(prescribed)
e r e c t i o n o f marriage pandal
(optional)
r i t u a l bath, dressing
r i t u a l bath, dressing
(pr. )
(pr. )
(Coorg)
"mock p i l g r i m a g e " _(pr. )
w o r s h i p o f " s a c r e d lamp"(pr.)
s e l e c t i o n o f b r i d e (pr.)
worship o f ancestors (pr.)
w o r s h i p o f groom ( p r . )
M u r t a # 1 (worship o f groom
and b r i d e )
s e e i n g each o t h e r (pr.)
groom t r a v e l s t o b r i d e ' s
Okka
Madhuparka ( p r . )
g i f t o f food/war-sword ( p r . )
taking the g i f t o f the bride
(pr.).
M u r t a # 2 & 3: t a k i n g possesion of the bride_Jpr.)
t y i n g t h e T a l i (pr.)
money g i f t t o b r i d e ( p r . )
t y i n g t h e V r a t a threads (pr.)
sacred f i r e / t h r e e circTJmambus a c r e d l a m p s / t h r e e circumaml a t i o n s (groom and b r i d e ) ( p r . ) b u l a t i o n s (groom & b r i d e j p r . )
Sammanda ( l e g a l i s a t i o n o f
marriage) (pr.)
t h e "7 s t e p s " ( n o n - r e v e r s a - '
b i l i t y o f marriage (pr.)
s t o n e & s t a r ; common m e a l s ;
f u n & games; w o r s h i p o f gods;
. MOBR; c h a s t i t y ;
,•
the
e s t a b l i s h i n g t h e domestic
f i r e (pr.)
Post-marriage
Rites
t h r e s h o l d symbolism; MOBR;
concluding r i t e s f o r bride:,
manure, P u j a , w a t e r . . .
j
1
naming o f t h e b r i d e (pr.)
c o u p l e v i s i t s r e l a t i v e s (pr.)
Kaveri Pilgrimage (optional)
-133C i . Resemblances between t h e two " u n i t s o f comparison":
A t f i r s t g l a n c e , a c o n s i d e r a b l e number o f Coorg m a r r i a g e r i t e s and
a c t i o n s seem t o c o r r e l a t e w i t h t h e n o r m a t i v e H i n d u model.
L e t us look
c l o s e r a n d d i s c u s s t h e p o s s i b i l i t y o f s e e i n g them a s " s a n s k r i t i z e d " , t h a t
i s , a d o p t e d brahmanic p r o t o t y p e s :
1. "engagement" (Brahmanic) v s Mangala K u r i p a
(Coorg.).
2. u s e o f a s t r o l o g e r (B. and. C ) .
3. p u r i f i c a t i o n o f house (B. and C ) .
4. e r e c t i o n o f m a r r i a g e p a n d a l
5. r i t u a l b a t h
(B. and C ) .
(B. and C ) .
6. r i t u a l d r e s s i n g (B. and C . ) .
7. t h e " t h r e e c i r c u m a m b u l a t i o n s "
(B. and C ) .
8. t h e i m p o r t a n c e o f mother's b r o t h e r (B. and C ) .
9. t h e i m p o r t a n c e o f r i c e , w a t e r , m i l k , e t c . (B. and C ) .
10. t h e w o r s h i p o f gods (B. and C.)
11. t h e common meals (B. and C . ) .
ad 1.: I n b o t h samples a h i g h degree o f s u p e r f i c i a l c o r r e l a t i o n i s e v i dent.
B o t h s o c i a l c o l l e c t i v e s emphasize t h e n e c e s s i t y t o t a k e
p r e l i m i n a r y a c t i o n s i n o r d e r t o s e c u r e t h e m a r r i a g e o f one p a r t i c u l a r man w i t h one p a r t i c u l a r woman.
i n f o r m a l weddings i n t h e p a s t .
The Coorgs u s e d t o have
Under t h e i n f l u e n c e o f t h e L i n g a -
y a t s they r e f i n e d i t t o the present s t a t e .
T h i s l e a d s me t o b e -
l i e v e t h a t t h e Mangala K u r i p a c o u l d be seen a s a n a d o p t i o n f r o m
t h e brahmanic model v i a L i n g a y a t i s m .
However, t h e r i t u a l h a s c o n -
t r a c t u a l c h a r a c t e r : i t i s o f f i c i a t e d b y t h e two A r u v a s who a r e
r e s p o n s i b l e f o r t n e l e g a l p a r t o f t h e wedding.
S i n c e t h e brahma-
n i c c o u n t e r p a r t emphasizes t h e e s t a b l i s h m e n t o f a new k i n - b o n d
as w e l l a s t h e r e l i g i o u s importance o f i t , I see t h e Coorg r i t u a l
as an a d o p t i o n i i form b u t n o t n e c e s s a r i l y i n c o n t e n t
(at l e a s t
n o t w i t h r e g a r d t o t h e r e l i g i o u s symbolism a s u n d e r s t o o d b y Brahmins)
Consequently,
I s e e i t a s f o r m a l ADOPTION ICCTHOUT MODIFICATION.
-134-
ad 2.: S r i n i v a s a s s e r t s t h a t t h e u s e o f t h e a s t r o l o g e r f o r t h e d e t e r m i n a t i o n o f a n " a u s p i c i o u s " t i m e f o r t h e wedding i s a
s i g n o f " s a n s k r i t i c behavior".
The Coorgs do u s e a s t r o l o -
g e r s , b u t i t i s n o t a p r e s c r i b e d p r a c t i c e ; i f a Coorg f a m i l y
w i s h e s t o d i s r e g a r d h i s s e r v i c e s , no r e l i g i o u s o r s o c i e t a l
repercussions w i l l follow.
F o r Brahmins, o n t h e o t h e r hand,
t h e s e r v i c e s o f t h e a s t r o l o g e r a r e o f utmost r e l i g i o u s i m portance.
C o n s e q u e n t l y , he a l w a y s d e t e r m i n e s t h e r i g h t t i m e
f o r a Brahman's wedding.
t o Hindu c u l t u r e ;
But, a s t r o l o g e r s a r e n o t e x c l u s i v e
o t h e r c u l t u r a l groups w i t h i n t h e g e o g r a p h i -
c a l b o u n d a r i e s o f I n d i a employ them a s w e l l .
Therefore,
I
see t h i s r i t u a l a c t i o n a s a p o s s i b l e , b u t n o t n e c e s s a r y ADOPTION
f r o m Hinduism.
,
ad 3.: The a d o p t i o n o f t h e p u r i t y / p o l l u t i o n c o n c e p t b y t h e Coorgs i s
c l e a r l y evident.
W i t h i n t h e c o n t e x t o f t h e "Kanni-Mangala" i t
i s o b s e r v e d w i t h s i m i l a r c a r e a s i n t h e m a r r i a g e ceremony o f
t h e K a r n a t a k a (and a l l o t h e r ) Brahinins.
However, Coorg
notions
o f p u r i t y and p o l l u t i o n a r e l i m i t e d a n d somewhat r e l a x e d w i t h
r e s p e c t t o t h e i r day-to-day r e a l i t y .
Nevertheless,
the p u r i -
f i c a t i o n r i t e s a r e c l e a r ADOPTIONS WITHOUT MODIFICATION f r o m
t h e brahmanic model.
a d 4.: A c c o r d i n g
t o Dr. Muthanna, t h e r e l i g i o u s i m p o r t a n c e o f t h e
marriage pandal i s very l i m i t e d .
I f i t i s used, i t serves as
t h e l o c a t i o n o f M u r t a , t h e most " a u s p i c i o u s " Coorg r i t u a l , b u t
Hindu cosmological
extent.
symbolism i s n o t r e c o g n i z e d
t o any c o n s i d e r a b l e
I , p e r s o n a l l y , s u s p e c t t h a t t h e Coorgs a d o p t e d t h e m a r r i -
age p a n d a l a s a symbol o f h i g h r i t u a l s t a t u s , b u t t h e r e i s no
reference t o t h i s i n the l i t e r a t u r e .
F o r me, t h e u s e o f t h e p a n d a l
i s a n ADOPTION WITHOUT MODIFICATION.
ad 5.: The r i t u a l b a t h i s d e s i g n e d t o p u r i f y t h e b r i d e a n d t h e groom,
thus r e p r e s e n t i n g another aspect o f t h e Hindu p u r i t y / p o l l u t i o n
-135concept.
I t i s a n ADOPTION WITHOUT MODIFICATION.
a d 6 . : A f t e r t h e r i t u a l b a t h , Brahmins and o t h e r h i g h - c a s t e H i n d u s must
wear r i t u a l l y p u r e c l o t h e s . The Coorgs f o l l o w t h i s r u l e .
But
w h i l e t h e h i g h e s t emphasis i s g i v e n t o t h e p u r i t y o f t h e Brahman's
wedding d r e s s , t h e Coorg a s s i g n s more i m p o r t a n c e t o t h e emblematic
c h a r a c t e r o f h i s t r a d i t i o n a l costume.
Nevertheless, the necessity
t o p u r i f y t h e m a r r i a g e costume p o i n t s t o w a r d t h e ADOPTION WITHOUT
MODIFICATION o f t h i s r i t u a l a c t i o n .
a d 7.: A s one o f t h e t h r e e c r u c i a l brahmanic m a r r i a g e r i t u a l s , t h e t h r e e
c i r c m i a m b u l a t i o n s a r e r e l i g i o u s "markers" o f any c a s t e H i n d u m a r r i age.
S i m i l a r l y , t h e t h r e e circamiambulations c o n s t i t u t e a m a j o r p a r t
o f t h e Coorg M u r t a .
W i t h o u t a d o u b t , t h i s r i t e i s one o f t h e most
i m p o r t a n t a d o p t i o n s f r o m Hinduism.
Therefore, I see i t as a d e f i -
n i t e ADOPTION WITHOUT MODIFICATION.
a d 8.: I n many p a t r i l i n e a l j o i n t f a m i l y g r o u p s t h e mother's b r o t h e r e n j o y s a h i g h degree o f r e s p e c t a n d i s o f t e n r e s p o n s i b l e f o r t h e
r e l i g i o u s and s o c i a l success o f h i s s i s t e r ' s daughters.
In the
c a s e o f K a r n a t a k a Brahmins and C o o r g s , t h e s t r u c t u r e o f t h e d e s c e n t groups i s i d e n t i c a l .
T h e r e f o r e , I acknowledge t h e c o r r e -
l a t i o n w i t h r e s p e c t t o t h e r i t u a l i m p o r t a n c e o f t h e mother's
b r o t h e r i n b o t h s a m p l e ^ b u t h e s i t a t e t o assume a p o s s i b l e a d o p t i o n
o f mother's b r o t h e r ' s r i t u a l s i g n i f i c a n c e b y t h e Coorgs.
a d 9.: A g a i n , t h e r i t u a l emphasis o n r i c e , w a t e r a n d o t h e r f o o d - s t u f f s
does n o t depend o n H i n d u r e l i g i o u s c o n c e p t s a n d b e l i e f s .
The
Coorgs a r e a g r i c u l t u r a l i s t s who depend o n r i c e , w a t e r , a n d o t h e r
c r o p s ; s o do many Brahmins.
However, t h e p a r t i c u l a r symbolism
connected w i t h t h e use o f r i c e , water, m i l k , e t c . w i t h i n t h e cont e x t o f t h e wedding m i g h t r e p r e s e n t a p o s s i b l e a d o p t i o n f r o m t h e
brahmanic model.
-136a d 10.: The K a r n a t a k a Brahmins w o r s h i p a v a r i e t y o f H i n d u gods a t t h e o c c a s i o n o f marriage.
The Coorgs r e c e n t l y s t a r t e d t o w o r s h i p some H i n d u
d i e t i e s a s w e l l , b u t a s was t h e c a s e w i t h t h e a s t r o l o g e r , t h i s p r a c t i c e i s not considered a rule.
N e v e r t h e l e s s , i n t h i s c o n t e x t , I see
i t a s a n ADOPTION WITHOUT MODIFICATION.
a d 11.: A t t h e e n d o f t h e f i r s t wedding day t h e Brahmin groom and h i s b r i d e
are
a s k e d once more t o s i t s i d e b y s i d e i n t h e c e n t e r o f t h e p a v i l i o n .
T h i s i s t h e t i m e when t h e y e a t t h e i r f i r s t common m e a l t o g e t h e r ; ...
" e v e r y o t h e r d a y o f t h e i r m a r r i e d l i f e t h e b r i d e w i l l be e x p e c t e d t o
s e r v e h e r husband f i r s t , and s i t down t o e a t b y h e r s e l f o n l y when he
has f i n i s h e d "
(Beck 1964: 1 4 9 ) . T h i s symbolism u n d e r l i n e s t h e u n i q u e -
n e s s o f t h e m a r r i a g e ceremony a s a r e l i g i o u s r i t u a l .
I n t h e Coorg
c a s e , t h e common meal s i g n i f i e s n o t o n l y t h e u n i o n between husband and
w i f e ( s y m b o l i z e d i n what I have c a l l e d t h e " t h i r d m e a l " a t t h e e n d
of
t h e second d a y o f t h e w e d d i n g ) , b u t i s a l s o a n a c t o f s o l i d a r i t y
between t h e members o f t h e k i n - g r o u p ( " f i r s t m e a l " ) , a s w e l l a s b e t ween t h e two f a m i l i e s
second M u r t a ) .
("second m e a l " = common "snack" b e f o r e t h e
Ccmmensality, i n t h i s c o n t e x t , s y m b o l i z e s Coorg •
n o t i o n s o f k i n - s o l i d a r i t y a s w e l l a s n o t i o n s of " u n i t y " d e f i n e d o n
a religious level.
And, s i n c e t h e " t h i r d m e a l " r e s e m b l e s t h e b r a h -
manic "common meal" t o a l a r g e d e g r e e , I f e e l s a f e t o s e e i t a s a n
ADOPTION WITHOUT MODIFICATION.
From t h e e l e v e n "segments o f e x a m i n a t i o n " w h i c h d i s p l a y r e c o g n i z a b l e
resemblances w i t h i n b o t h d a t a - s e t s , e i g h t (# 1, 3, 4, 5, 6, 7, 10, 1 1 ) f i t
r e a d i l y under t h e heading.
T h i s means t h a t , w i t h i n t h e c o n t e x t o f my d i s -
c u s s i o n , e v i d e n c e o f " s a n s k r i t i c " b e h a v i o r o n t h e p a r t o f t h e Coorgs c o u l d
be f o u n d w i t h r e g a r d t o : f i r s t , a c o d i f i e d mode o f c o n d u c t t h a t f o c u s e s o n
a p a r t i c u l a r t y p e o f r i t u a l arrangements
(#1, 2, 3, 4, 5, 6, 9, 10, 7, 8, 1 1 ) ;
second, t h e u s e o f t h e H i n d u p u r i t y / p o l l u t i o n c o n c e p t s i g n i f y i n g a p a r t i c u l a r
i n t e r e s t i n r i t u a l s t a t u s as d e f i n e d by Hindu r e l i g i o n
(# 3, 5, 6 ) ; and t h i r d ,
-137t h e i m p o r t a n c e t h e Coorgs a s s i g n t o Hindu c o s m o l o g i c a l
(#4,
ideas i n general
7, 10, 1 1 ) .
However, t h e c o n c e r n o v e r a s t r o l o g y
b r i d e ' s mother's b r o t h e r
(# 2 ) , t h e s p e c i a l r o l e o f t h e
(# 8 ) , t h e u s e o f r i c e , w a t e r , m i l k , , e t c . a s r i t u a l l y
i m p o r t a n t s u b s t a n c e s (# 9) and - t o some e x t e n t - t h e "common m e a l symbolism"
(# 11) do n o t n e c e s s a r i l y i n d i c a t e a n a d o p t i o n o f " s a n s k r i t i c " H i n d u c o n c e p t s
and
beliefs.
C i i . D i f f e r e n c e s between t h e two " u n i t s o f c o m p a r i s o n " :
A t t h i s p o i n t , I want t o d e a l b r i e f l y w i t h t h e d i s c u s s i o n o f t h e i m p l i c a t i o n s o f my f o u r t h a s s e r t i o n w h i c h s t a t e s t h a t . . . " d i f f e r e n c e s between comp a r a b l e "segments o f e x a m i n a t i o n "
r e l a t e d ceremonial references)
(or t h e non-comparability o f t h e m a t i c a l l y
w i t h i n t h e "Kanni-Mangala" p o i n t toward c u l -
t u r e - s p e c i f i c e x p r e s s i o n s o f Coorg r e a l i t y ! . . . "which w o u l d s u p p o r t my p r o 1
p o s i t i o n o f s e e i n g them a s an ' e t h n i c g r o u p ' " ( p p . 130-1).
F o l l o w i n g t h e f o r m a t e s t a b l i s h e d f o r t h i s c o m p a r i s o n , I w i l l now l i s t
t h o s e "segments o f e x a m i n a t i o n " w h i c h I c o n s i d e r comparable, b u t c o n t e x t u a l l y
different:
a. w o r s h i p o f " s a c r e d
fire"
(B.) v s w o r s h i p o f " s a c r e d
b. w o r s h i p o f groom a s b e i n g g o d - l i k e
b r i d e a s o b j e c t s o f r e s p e c t (C.).
lamps" ( C ) .
(B.) v s w o r s h i p o f groom and
c. a n c e s t o r w o r s h i p (B. and C ) .
d. t a k i n g " t h e g i f t o f t h e b r i d e " ( r e l i g i o u s symbolism f o r Brahmins) v s
t a k i n g " p o s s e s s i o n o f t h e b r i d e " ( c o n t r a c t u a l agreement f o r C o o r g s ) .
e. t h e "7 s t e p s " ( n o n - r e v e r s i b i l i t y o f r e l i g i o u s u n i t y f o r B.) v s
Saitmanda ( l e g a l i z a t i o n o f m a r r i a g e c o n t r a c t f o r C ) .
f . e s t a b l i s h i n g t h e "domestic f i r e "
(B.) v s "naming o f t h e b r i d e " ( C ) .
K e e p i n g t h e above s a i d i n m i n d , I w i l l c o n c e n t r a t e o n t h e e v i d e n c e w h i c h
i n my o p i n i o n , does n o t s u p p o r t S r i n i v a s ' p r o p o s i t i o n o f t h e e m u l a t i o n o f
v
-138" s a n s k r i t i c " c o n c e p t s by t h e Coorgs.
ad a.: As I have mentioned
e a r l i e r , t h e use o f t h e " s a c r e d f i r e " i s
a b s o l u t e l y e s s e n t i a l i n any Brahmin wedding.
I t i s the w i t -
ness o f a l l t h o s e m a r r i a g e r i t e s w h i c h a r e c o n s i d e r e d t o s e a l
t h e u n i o n between t h e c o u p l e .
I t i s the o b j e c t of s a c r i f i c e s
and i t s y m b o l i z e s t h e c o n n e c t i o n between human r e a l i t y
t h e c o s m i c energy.
and
The " s a c r e d f i r e " a l s o r e p r e s e n t s A g n i ,
t h e d o m e s t i c god, who watches o v e r t h e i n t e r n a l peace o f t h e
newly wed c o u p l e .
The " s a c r e d f i r e " has a c e n t r a l p l a c e i n
t h e brahmanic m a r r i a g e ceremony and i s a t t e n d e d t o by a B r a h min
priest.
The Coorgs, however, do n o t employ Brahmin p r i e s t s , n o r do
they k i n d l e a "sacred f i r e " .
(the
They w o r s h i p t h e " N e l l u k i B o l u k "
f l o o r lamp) and t h e "Tuk B o l u k "
r i t u a l occasion.
(the h a n g i n g l a m p ) a t
any
F o r them t h e lamps s t a n d f o r t h e u n i t y o f t h e
;
Okka, and r e s p e c t has t o be g i v e n t o them.
I t i s not s u r p r i s i n g
t h a t t h e w o r s h i p o f t h e lamps p l a y s an i m p o r t a n t r o l e i n t h e
"Kanni-Mangala".
W i t h r e f e r e n c e t o c a s t e - h i e r a r c h y , Beck
(1964:
74) n o t e s t h a t - . . . " l o w e r c a s t e s (who do n o t have t h e " s a c r e d f i r e " )
f r e q u e n t l y use one o r more lamps as a r e m i n d e r o f t h e s y m b o l i c
i m p o r t a n c e o f f i r e " , b u t Dr. Muthanna m a i n t a i n s t h a t t h e lampsymbolism o f Coorgs s h o u l d n o t be c o n f u s e d w i t h t h a t o f t h e " s a c red
fire".
W i t h r e f e r e n c e t o my i n t e r p r e t a t i o n o f Coorg r e l i -
g i o u s symbolism i n C h a p t e r I o f t h i s t h e s i s , t h i s s t a t e m e n t makes
s e n s e : t h e Coorgs d o n ' t seem t o be concerned w i t h t h e p o s s i b i l i ty
o f b e i n g r e g a r d e d a l o w e r c a s t e f o r amply d i s p l a y i n g t h e i r
lamp-worship;
. fire"
on t h e o t h e r hand, t h e y d i d n o t a d o p t t h e " s a c r e d
(as t h e y s h o u l d have i f t h e y wanted t o r a i s e t h e i r s t a t u s
w i t h i n Hinduism), but maintained t h e i r c u l t u r e - s p e c i f i c type o f
fire-symbolism.
The g e n e r a l importance o f f i r e a s t h e c a r r i e r o f
r e l i g i o u s meaning i s r e c o g n i z e d c r o s s - c u l t u r a l l y ; c o n s e q u e n t l y ,
a c o n c l u s i v e answer t o t h e p o s s i b i l i t y o f t h e a d o p t i o n o f
symbolism w i t h i n Coorg r i t u a l s c a n n o t be g i v e n .
fire-
-139ad b.: When t h e p a r e n t s o f t h e b r i d e honor t h e groom b y w a s h i n g h i s
f e e t , b r i n g i n g h i m w a t e r t o d r i n k , and (the f a t h e r ) p r e s e n t i n g
him Madhuparka, t h e y acknowledge h i s —
tus.
of
almost —
god-like sta-
I n f a c t , sometimes t h e groom i s seen a s a m a n i f e s t a t i o n
S i v a o r V i s h n u , a s t h e c a s e may be (Beck 1964: 1 4 2 ) . However,
t h e w o r s h i p i s f o c u s e d on t h e groom a l o n e , and a l t h o u g h t h e
c o u p l e i s sometimes t r e a t e d
as r o y a l o r s e m i - d i v i n e , t h e g i r l
i s n o t t h e o b j e c t o f i n d i v i d u a l w o r s h i p a t any g i v e n t i m e d u r i n g
t h e wedding.
T h i s i s n o t t h e c a s e i n Coorg M u r t a s : f i r s t , t h e groom and t h e
b r i d e a r e w o r s h i p p e d i n t h e same f a s h i o n b y t h e i r r e s p e c t i v e f a m i l i e s ; l a t e r , t h e y a r e w o r s h i p p e d a s a c o u p l e by r e p r e s e n t a t i v e s
of
b o t h k i n - g r o u p s and l a s t l y , t h e groom w o r s h i p s t h e b r i d e a l o n e .
Second, w o r s h i p , f o r Coorgs, means t h e g i v i n g o f r e s p e c t t o t h e
two young p e o p l e s i n c e t h e y a t t a i n a h i g h e r s o c i a l s t a t u s w i t h i n
Coorg s o c i e t y .
T h i s , however, goes hand i n hand w i t h t h e a t t a i n -
ment o f a n e l e v a t e d r i t u a l s t a t u s f o r t h e d u r a t i o n o f t h e wedding.
Here, t h e i n c o r p o r a t i o n o f Hindu c o s m o l o g i c a l i d e a s i s a p p a r e n t :
t h e l o c u s o f M u r t a i s " s a c r e d " , and t h e b r i d a l c o u p l e (as w e l l a s
a l l o t h e r p a r t i c i p a n t s ) a r e i n r i t u a l l y pure c o n d i t i o n .
i n s o c i a l status
The r i s e
(exemplified through t h e a c t o f g i v i n g respect)
i s accompanied by t h e r i s e i n r i t u a l s t a t u s , t h u s c o n n e c t i n g Coorgs p e c i f i c r i t e s w i t h Hindu c o s m o l o g i c a l ideas.
a d c . : K a r n a t a k a Brahmins a s w e l l a s Coorgs w o r s h i p t h e i r a n c e s t o r s o n
the occasion o f marriage.
B o t h groups s t r e s s t h e i m p o r t a n c e o f
c o n t i n u i n g t h e i r d e s c e n t - l i n e s t h r o u g h t h e f e r t i l e bond between
t h e young c o u p l e and b o t h s e c u r e t h e b l e s s i n g s from t h e a n c e s t o r s
by p r e s e n t i n g g i f t s t o them.
However, t h e K a r n a t a k a Brahmins
underline the r e l i g i o u s character o f ancestor procreation, while
t h e Coorgs, a g a i n , s y m b o l i z e t h e s o l i d a r i t y between t h e e n t i r e
family l i n e .
A n c e s t o r - w o r s h i p i s c r o s s - c u l t u r a l l y p r a c t i s e d and
t h u s , c a n n o t be r e g a r d e d a s H i n d u and Coorg
specific.
-140ad d.: One m a j o r d i f f e r e n c e between b o t h m a r r i a g e ceremonies i s m a n i f e s t e d i n t h e way
i n w h i c h t h e b r i d e t r a n s f e r s h e r kin-member-
s h i p : t h e Brahmin f a t h e r g i v e s " t h e g i f t o f t h e b r i d e " t o t h e
groom.
T h i s means t h a t she . l o s e s t h e membership i n h e r
kin-group e n t i r e l y .
I t a l s o means t h a t f r o m now on she depends
on h e r a b i l i t y t o p r o d u c e m a l e c h i l d r e n i n o r d e r t o s e c u r e
socio-economic
group.
child
own
her
and r e l i g i o u s s t a t u s w i t h i n h e r husband's k i n -
As I have m e n t i o n e d e a r l i e r , t h e f a t h e r g i v e s up h i s
( c o n s i d e r e d t o be a b i g s a c r i f i c e ) when he m a r r i e s h e r o f f ,
b u t i n r e t u r n he g a i n s " r e l i g i o u s m e r i t " f r o m i t .
I n t h e Coorg c a s e , m a r r i a g e i s c o n s i d e r e d t o be a c o n t r a c t between
two k i n - g r o u p s .
The groom chooses t h e b r i d e , and i f h i s p e r s o n a l
choice i s i n accordance w i t h the p o l i t i c o - e c o n o m i c o b j e c t i v e s of
his
f a m i l y , the Aruva conducts the formal procedures
to l e g a l i z e the marriage.
necessary
On a r e l i g i o u s l e v e l , t h e groom " t a k e s
possession o f the b r i d e " , being r e s p o n s i b l e f o r o n l y the personal
s u c c e s s o f t h e new bond.
However, t h i s r i t e s i g n i f i e s a more p r o -
f a n e arrangement t h e n a s a c r e d r u l e .
ad e.: F o r Brahmins, t h e "seven s t e p s " c o n s t i t u t e ? "the c u l m i n a t i o n o f
t h e m a r r i a g e ceremony.
becomes i r r e v o c a b l e "
and w i t h t h e b r i d e ' s l a s t s t e p t h e u n i o n
(Beck 1964:
99).
This r i t u a l i s prescribed
i n t h e s a c r e d t e x t s and s y m b o l i z e s t h e i d e a l mode o f c o n d u c t o f
the married couple.
The Sammanda ceremony, on t h e o t h e r hand, b e a r s no r e l i g i o u s symbolism.
I t i s t h e l e g a l i z a t i o n o f t h e p e r s o n a l bond, as w e l l as
t h e f o r m a l c o n n e c t i o n between t h e two k i n - g r o u p s .
As l o n g as Sam-
manda i s e n f o r c e d , t h e m a r r i a g e i s c o n s i d e r e d l e g a l and b i n d i n g .
ad f . : As s a i d e a r l i e r , t h e f i n a l r i t e p e r f o r m e d i n t h e brahmanic wedding
i s the k i n d l i n g o f the domestic f i r e .
dence i n t h e young c o u p l e ' s house.
With i t , Agni takes
resi-
A g n i , t h e d o m e s t i c god, has t o
be w o r s h i p p e d r e g u l a r l y i n o r d e r t o s e c u r e d o m e s t i c peace and
pros-
-141perty.
With the establishment o f the domestic f i r e , the
bond i s f u l l y s a n c t i o n e d .
new
'
The f i n a l r i t u a l a c t i o n o f t h e "Kanni-Mangala" i s t h e "naming
o f the b r i d e .
W i t h i t , t h e young woman i s f u l l y i n t e g r a t e d i n
h e r c o n j u g a l Okka and s h a r e s a l l t h e r e s p o n s i b i l i t i e s w i t h t h e
o t h e r m a r r i e d female members o f h e r new
family.
Although dea-
l i n g w i t h t h e i n c o r p o r a t i o n o f t h e new c o u p l e i n t o t h e
domestic
r e a l m , t h i s Coorg r i t u a l s t r e s s e s k i n - r e l a t e d a s p e c t s o f u n i t y ,
w h i l e t h e brahmanic r i t e f o c u s e s on r e l i g i o u s l y d e f i n e d
domestic
symbolism.
C i i i . Discussion:
From t h e e n t i r e number o f "segments o f e x a m i n a t i o n " compared above,
o n l y two r i t u a l c a t e g o r i e s c o r r e l a t e i n f o r m and c o n t e x t .
The f i r s t
d e a l s w i t h a s p e c t s o f r i t u a l p u r i t y and a u s p i c e and i s e x p r e s s e d
a t t h e p r e p a r a t o r y s t a g e o f t h e wedding p r o c e e d i n g s .
one
mainly
The s e c o n d c a t e g o r y
c e n t e r s around the r e p l i c a t i o n o f Hindu r i t e s which a r e p r e s c r i b e d i n the
r i t u a l handbooks.
of Murta.
The most i m p o r t a n t i s t h e r i t u a l o f c i r c l i n g
the locus
A l l t n e o t h e r r i t e s c a n n o t e a s i l y be t r a c e d t o t h e i r
"sanskri-
tic" origin.
T h i s l e a d s me
t o b e l i e v e t h a t t h e Coorgs adopted o n l y t h o s e
r i t e s w h i c h conveyed r i t u a l s t a t u s w h i l e f i t t i n g t h e o v e r a l l s t r u c t u r e o f
t h e "Kanni-Mangala".
The Coorgs d i d n o t have t o change t h e i r
marriage
ceremony, t h e y expanded i t t o t h e d i s t i n c t d u a l i s t i c form.which g i v e s j u s t i c e
t o t h e i r c u l t u r a l i n d i v i d u a l i t y as w e l l as s u g g e s t i n g t h e i r a f f i l i a t i o n w i t h
the r e s t o f Hindu South I n d i a .
The Coorgs managed t o have a m a r r i a g e ceremony t h a t " l o o k s " v e r y much
l i k e a h i g h - c a s t e H i n d u wedding, b u t t h a t " i s " v e r y much c u l t u r e - s p e c i f i c ;
As F i g u r e 4 shows, t h e "Kanni-Mangala" d i s p l a y s c o n n e c t i o n s w i t h t h e H i n d u
-142FIGURE 4: A s p e c t s o f
"Sanskritization'Vs
"ethnic i d e n t i t y " evident
i n t h e "Kanni-Mangala":
Mangala K u r i p a
astrology
purification
j
marriage pandal
r i t u a l bath & dressing
worship of|lamp
ancestor worship
MURTA: f o o d
PymH~.1
!
I
i
gn ^
^^
:
^^ ^ ^
^k^JxkkkklJ
T 9r^ ^^^^^'
s
s
three circumambulations
auspiciousness/sacredness
g i f t o f food[
war-sword
SAMMANDA:
s N N N X ^ N X ^
I" t a k i n g " b r i d ^ ^ ^ ^ ^ N S ^ ^
ownership
contractual
|importance o f MoBr
b r i d e s concluding
'rites
I
1
r i g h t foot symbilism
kin-symboli|m
jnaming o f
bride
visiting
tives
rela-
Kaver| pilgrimage
COORG-SPECIFIC=ETHNIC
"SANSKRITIC" HINDU
BEHAVIOUR
-143i d i o m w h i l e , a t t h e same t i m e , r e m a i n i n g f i r m l y grounded w i t h i n t h e i r
ditional
tra-
world-view.
I do n o t h o l d t h a t t h e Coorgs were a c u l t u r a l group t h a t a t t e m p t e d t o
" s a n s k r i t i z e " t h e i r r i t u a l and s o c i a l r e a l i t y .
Moreover, I c o n t e n d t h a t
t h e y d e v e l o p e d a d u a l i s t i c r e a l i t y w h i c h a l l o w e d them t o l i v e a c c o r d i n g t o
t h e i r own b e l i e f s w i t h o u t a l i e n a t i n g themselves from t h e s u r r o u n d i n g s o c i o religious
environment.
The s o c i o - c u l t u r a l r e a l i t y o f Coorgs, a c c o r d i n g t o t h e s y m b o l i c e x p r e s s i o n s w i t h i n t h e "Kanni-Mangala",
c e n t e r s - r o u n d t h e dichotomy o f a
p o l i t i c o - e c o n o m i c complex w i t h a m o r a l - r e l i g i o u s complex. H i g h - c a s t e Hindus
t i n t h i s c o n t e x t , t h e B r a h m i n s ) , by c o m p a r i s o n ,
caste^anembership,
concentrate on aspects o f
n o t i o n s o f p u r i t y and p o l l u t i o n , and r i t u a l s t a t u s .
Thus,
p o l i t i c o - e c o n o m i c n o t i o n s a r e s u b o r d i n a n t , and c o n c e p t u a l l y much l e s s i m p o r t a n t t h a n r i t u a l power.
As m e n t i o n e d e a r l i e r , t h e s o c i a l o r g a n i z a t i o n o f t h e Coorgs i s b a s e d
on t h e Okka, o r p a t r i l i n e a l j o i n t f a m i l y e s t a t e . . I t i s o f utmost
t o m a i n t a i n i t s u n i t y and p r o s p e r i t y .
importance
M a r r i a g e i s t h e one i n s t i t u t i o n
which
s e c u r e s t h i s u n i t y t h r o u g h t h e p e r p e t u a t i o n o f t h e d e s c e n t - l i n e . I n a more
g e n e r a l s e n s e we c a n i n t e r p r e t t h e i m p o r t a n c e o f t h i s u n i t y a s b e i n g one o f
t h e g o v e r n i n g p r i n c i p l e s o f Coorg r e a l i t y : a s a d i s t i n c t c u l t u r a l u n i t , t h e y
have t o r e l y o n t h e s t r e n g t h o f t h e i r f a m i l y and k i n - t i e s i n o r d e r t o keep
t h e i r r e l a t i v e p o s i t i o n i n r e l a t i o n t o o u t s i d e groups.
they
A s an e t h n i c u n i t
s h a r e a common awareness o f t h e i r s o c i o - c u l t u r a l d i s t i n c t i v e n e s s , and
as a n economic power t h e y seek t o m a i n t a i n t h e i r i n t e r n a l s t r e n g t h and w i t h
i t t h e i r e x t e r n a l dominance.
T h e i r orthodox, e t h n o c e n t r i c a t t i t u d e mani-
-144f e s t s i t s e l f c l e a r l y i n a number o f s y m b o l i c a c t i o n s w h i c h I have d i s c u s s e d
i n C h a p t e r s I I and I V o f t h i s
thesis.
S y m b o l i c a c t i o n s w i t h r e s p e c t t o f o o d occupy a n i m p o r t a n t r o l e w i t h i n
t h e "Kanni-Mangala".
B u t , r a t h e r than having r e l i g i o u s overtones, food i s
p a r a l l e l e d w i t h growth and seen a s a m a n i f e s t a t i o n o f w e a l t h .
c u l t u r a l i s t s , t h e Coorgs emphazise t h e economic s i g n i f i c a n c e
Being a g r i of food.
This
i s n o t s u r p r i s i n g : w i t h t h e a c q u i s i t i o n o f l a n d , combined w i t h t h e p o l i t i c a l and s o c i a l dominance i n t h e d i s t r i c t , t h e Coorgs were bound t o s p e c i a l i z e
i n i t s c u l t i v a t i o n and u t i l i z a t i o n , w h i c h , u l t i m a t e l y made them w e a l t h i e r
t h a n most o f t h e o t h e r communities i n g e o g r a p h i c a l p r o x i m i t y .
The maintenance
o f t h i s economic power, t h e n , i s one o f t h e m a j o r e f f o r t s o f Coorg d a i l y
l i f e and i n f l u e n c e s much o f t h e i r c o n s c i o u s c o n c e p t i o n s .
this materialistic notion
I n my o p i n i o n ,
i n combination w i t h t h e i r w a r r i o r t r a d i t i o n , might
w e l l have l e d t o a t y p i c a l m o r a l and r e l i g i o u s complex, i n w h i c h n o t i o n s o f
o p p o r t u n i s m and a s p e c t s o f e n t e r p r e n e u r s h i p o u t w e i g h s u c h p h i l o s o p h i c a l
i d e a s a s a s c e t i c i s m , r e l i g i o u s o r t h o d o x y , and t h e a t t a i n m e n t o f a r e l i g i o u s l y
d e f i n e d concept o f r e a l i t y .
U s u a l l y , a s p e c t s o f m o r a l i t y and r e l i g i o n a r e v e r y c l o s e l y r e l a t e d t o
each other.
R e l i g i o u s i d e o l o g y o f t e n t r a n s c e n d s c u l t u r a l r e a l i t y and i t i s
p o s s i b l e t o d e t e r m i n e t h e m o r a l a t t i t u d e s o f a s o c i e t y when knowing t h e i r
religion.
I n t h e South I n d i a n c o n t e x t , where many s o c i e t i e s u s e t h e H i n d u
i d i o m i n one way o r a n o t h e r , we f i n d t h e Coorgs a s b e i n g d i s t i n c t l y d i f f e r e n t .
I t i s d i f f i c u l t t o p l a c e t h e Coorgs w i t h i n t h e H i n d u f o l d when l o o k i n g
a t t h e i r w a r r i o r , householder, o r kin-symbolism as expressed i n t h e "KanniMangala".
The o n l y r e a l s u p p o r t f o r S r i n i v a s J
a s s e r t i o n "(of t h e i r " S a n s k r i -
t i z a t i o n " ) stems from t h e i r a d o p t i o n o f t h e p u r i t y / p o l l u t i o n
concept
(which,
-145a s I have s a i d e a r l i e r , i s used o n l y i n a l i m i t e d f a s h i o n ) . On a d i f f e r e n t
l e v e l , t h e Coorgs adopted " s a n s k r i t i c " r i t e s and emblems (such a s t h e
m a r r i a g e p a n d a l , t h e " t h r e e c i r c u m a b u l a t i o n s " , and t h e w o r s h i p o f H i n d u gods)
w h i c h , i n d e e d p o i n t toward t h e i r c o n c e r n w i t h Hinduism.
f u s e d t o s u b o r d i n a t e tnemselves
to
Hindu r e a l i t y
However, t h e y r e ., s o c i a l l y and
ideo-
logically.
How, t h e n , c o u l d one e x p l a i n t h e p a r t i a l a d o p t i o n o f H i n d u
concepts?
O n e . p o s s i b l e answer i s based on h i s t o r i c a l e v i d e n c e : when t h e Coorgs came
i n c o n t a c t w i t h L i n g a y a t i s m t h e y i n t e r m a r r i e d w i t h t h e r o y a l f a m i l i e s and
obtained a r i s t o c r a t i c status.
r i t u a l idiom then.
I t seems l i k e l y t h a t t h e y e x t e n d e d
their
I t i s e q u a l l y p o s s i b l e t h a t m i s s i o n a r y a c t i o n s on t h e
s i d e o f n e i g h b o u r i n g Brahmins i n f l u e n c e d them.
S r i n i v a s mentions t h a t t h e
"Amma-Coorgs" (a m i n o r i t y o f a p p r o x i m a t e l y 600 s o u l s , a c c o r d i n g t o t h e
1941 C e n s u s ) . . . " a r e h i g h l y brahmanized
i n t h e i r customs and r i t u a l s .
They
a r e v e g e t a r i a n s and t e e t o t a l l e r s , and t h e y c o n s t i t u t e an endogamous u n i t .
L i k e t h e Brahmins t h e y wear t h e s a c r e d t h r e a d and o b s e r v e a n n u a l
'Shraddas'
o r a n c e s t o r - f e a s t s a t w h i c h o n l y v e g e t a r i a n f o o d i s o f f e r e d t o t h e dead
ancestors"
(1952: 3 4 ) . These "Amma-Coorgs" came t o t h e f o r e f r o n t i n t h e
y e a r s o f t h e r e i g n o f t h e l a s t R a j a o f Coorg when t h e y c l a i m e d t o be " K a v e r i
Brahmans" and a t t e m p t e d t o e s t a b l i s h t h e m s e l v e s a s a " p r i e s t l y
among t h e m a i n body o f t h e i r own s o c i e t y
same t i m e
elite"
(Muthanna 1982: # 2 ) . A t a b o u t t h e
( c a . 1800 A.D.) a number o f myths "appeared"
i n Coorg f o l k l o r e .
The b y f a r b e s t known i s t h e " K a v e r i - P u r a n a " ; h e r e t h e Coorgs a r e c l a s s i f i e d as
"Ugras"P
8)
— T h e y a r e t h e descendents o f t h e m a r r i a g e o f a
K s h a t r i y a p r i n c e and h i s Shudra w i f e . The K a v e r i
-146myth t h u s c l e v e r l y r e c o n c i l e s t h e economic and
m i l i t a r y power o f Coorgs w i t h t h e i r l a c k o f c e r t a i n r i t u a l s and t h e i r somewhat c a t h o l i c d i e t a r y .
I t i s i n t e r e s t i n g t o n o t e t h a t S h r i N. Chinnappa
c o n s i d e r s t h e a c c o u n t o f t h e o r i g i n o f Coorgs
g i v e n i n t h e K a v e r i myth t o be a t r u e , h i s t o r i c a l
a c c o u n t (1952: 3 4 ) .
As f o r t h e o r i g i n o f t h e "Amma-Coorgs , t h e y m a i n t a i n t o be d e s c e n 11
d a n t s o f a Coorg man and a Brahmin g i r l
Dr. Muthanna p u t s o r w a r d
f
Brahmins
v e t
("amma" meaning "mother")
another i n t e r p r e t a t i o n :
( I b i d : 34).
he a s s e r t s t h a t t h e
(and w i t h them, t h e "Amma-Coorgs") were i n t e r e s t e d i n e s t a b l i s h i n g
t h e i r r i t u a l s u p e r i o r i t y i n the d i s t r i c t .
By " f a b r i c a t i n g " myths w h i c h t e l l
t h e s t o r y o f t h e Coorgs' o r i g i n , t h e y wanted t o e x p l a i n t h a t t h e y , i n f a c t ,
descended f r o m t h e u n i o n o f two c a s t e - H i n d u s , and t h a t t h e y , t h e r e f o r e ,
have t o be c o n s i d e r e d as Hindus (1982: # 2 ) .
Be t h a t as i t may,
t h e s y m b o l i c e x p r e s s i o n s w i t h i n t h e "Kanni-Mangala"
s u g g e s t t h a t Coorgs use a t l e a s t two r e a l i t i e s when d e a l i n g on an i n t e r n a l
(Coorg s p e c i f i c ) and an e x t e r n a l
(inter-societal) level.
T h i s means t h a t
S r i n i v a s was n o t wrong when he a s s e r t e d t h a t t h e Coorgs show a f f i l i a t i o n s
w i t h t h e Hindu norm; one c a n n o t e x p e c t t h a t a s m a l l s o c i e t y —
f u l and d i s t i n c t —
however power-
c o u l d s u r v i v e w i t h o u t a d o p t i n g seme a s p e c t s o f t h e
surrounding macro-culture.
Where he was wrong, i n my o p i n i o n , was t h e way
i n w h i c h he i n t e r p r e t e d h i s d a t a : he subsumed t h e e n t i r e Coorg r e l i g i o n and
s o c i e t y under t h e H i n d u i d i o m and i n t e r p r e t e d i t t h r o u g h t h e H i n d u paradigm.
I d i d e x a c t l y t h e o p p o s i t e : v i e w i n g t h e Coorgs as an " e t h n i c g r o u p " , I
a t t e m p t e d t o g i v e an a l t e r n a t i v e i n t e r p r e t a t i o n o f t h e "Kanni-Mangala" seen
as a microcosm o f Coorg i d e n t i t y .
for
The r e s u l t i n g i m p l i c a t i o n s
(see F i g u r e 5
a diagrammatic representation) g i v e j u s t i c e t o both t h e o r e t i c a l propo-
s i t i o n s a s l a i d o u t a t t h e b e g i n n i n g o f t h i s t h e s i s , b u t , and t h i s i s i m p o r -
-147t a n t , t h e y e x t e n d t h e p o s s i b i l i t y t o u n d e r s t a n d Coorg c u l t u r e as a m i x ( r a t h e r
than a r e p l i c a t i o n o f Hindu s o c i o - c u l t u r a l
r e a l i t y ) o f two p r o f o u n d l y d i f f e r e n t
concepts o f c u l t u r a l perception.
FIGURE 5: Scheme o f " m u l t i p l e r e a l i t y " o f Coorg
identity.
" e t h n i c " boundary
" s a n s k r i t i c " boundary
-147a-
C O N C L U S I O N
-148I n t h i s t h e s i s I have a t t e m p t e d t o p r o v i d e a n a l t e r n a t i v e i n t e r p r e t a t i o n and a n a l y s i s o f t h e Coorg m a r r i a g e ceremony i n o r d e r t o c o u n t e r b a l a n c e S r i n i v a s ' " H i n d u - c e n t r i c " p r o p o s i t i o n w h i c h s t a t e s t h a t t h e Coorgs
a r e a " s a n s k r i t i z e d " group.
Depending o n secundary e t h n o g r a p h i c m a t e r i a l ,
I was f o r c e d t o c o n t r o l my i n q u i r y and t o l i m i t my d a t a - b a s e t o a v a l i d a t e d
d e s c r i p t i o n o f t h i s c e n t r a l l i f e - c y c l e ceremony.
On t h e b a s i s o f a s i m p l e t h e o r e t i c a l framework ( c e n t e r e d o n t h e s t r u c t u r a l l y opposed c o n c e p t s o f " S a n s k r i t i z a t i o n " and " e t h n i c i d e n t i t y " ) , I e x p l i c a t e d my d i s c u s s i o n o f t h e s y m b o l i c e x p r e s s i o n s
"KanniHyiangala" a c c o r d i n g
w i t h i n t h e "microcosm"
t o f o u r " s y m b o l i c complexes" w h i c h , i n t u r n , c a n
be seen a s r e p l i c a t i o n s o f t h e g e n e r a l make-up o f Coorg s o c i a l s t r u c t u r e .
I have a r g u e d t h a t t h e r e l i g i o u s symbolism d i s p l a y e d i n t h i s " m i c r o cosm" shows a m i x between two a b s t r a c t n o t i o n s o f o r d e r : f i r s t , t h e n o t i o n
o f " r e s p e c t " w h i c h d e t e r m i n e s t h e i n t e r n a l mode o f a c t i o n s and n o n - a c t i o n s
w i t h i n t h e t h e c o n f i n e s o f Coorg c u l t u r e .
defines "auspiciousness"
This notion o f "respect"
further
a s a l i f e - r e l a t e d a b s t r a c t f o r c e and " i n a u s p i c i o u s -
ness" as i t s d e a t h - r e l a t e d o p p o s i t i o n .
Second, p u r i t y (seen a s an a d o p t i o n
f r o m Hinduism) i s u s e d a s a means t o v i s u a l i z e r i t u a l , and w i t h i t , s o c i e t a l
s u p e r i o r i t y w i t h r e s p e c t t o o u t s i d e H i n d u communities.
I have a s s e r t e d t h a t t h e s y m b o l i c r e p r e s e n t a t i o n s o f power and a u t h o r i t y o u t w e i g h t h o s e w h i c h d e a l w i t h r e l i g i o n and p h i l o s o p h y ,
thus underlining
t h e s p e c i f i c " c h a r a c t e r " o f Coorg s o c i a l i d e n t i t y : i t i s t h e i r
pre-occupation
w i t h t h e m a r t i a l way o f l i f e w h i c h t r a n s c e n d s t h e i r b e l i e f , r i t u a l and myth,
and w h i c h formed t h e base o f a l l t h e i r power.
vis
Their superior status v i s - a -
n e i g h b o u r i n g H i n d u communities was d e t e r m i n e d b y t h i s
politico-economic
-149power s i t u a t i o n a s w a r r i o r s and landowners, and n o t t h r o u g h r i t u a l l y d e f i n e d
hierarchical
ranking.
I have p u t f o r w a r d
t h a t r i c e i s u s e d as t h e major s y m b o l i c r e f e r e n c e
r e f l e c t i n g abundance, w e a l t h and p r o s p e r i t y .
t e r i a l goods and t h e o b j e c t o f w o r s h i p .
I t i s t h e b a s i s f o r a l l ma-
R i c e as a symbol combines
Coorg
n o t i o n s o f r e l i g i o n and s o c i e t y ; i t encompasses Coorg c o n s c i o u s n e s s seen as
a u n i t y between a b s t r a c t l i f e - e n e r g y and t a n g i $ b l e d a y - t o - d a y r e a l i t y .
F i n a l l y , I have a r g u e d t h a t k i n s h i p i s o f utmost i m p o r t a n c e t o C o o r g s :
i t i s t h e b a s i s o f t h e i r s o c i a l o r g a n i z a t i o n , i t d e f i n e s t h e i r group and
community i d e n t i t y , and i t r e g u l a t e s a l l i n t e r n a l a c t i v i t i e s r a n g i n g from
t h e i r r e l i g i o u s and s o c i a l , t o t h e i r economic and p o l i t i c a l b e h a v i o u r .
F o r C o o r g s , i n t e r n a l s o l i d a r i t y i s o f p r i m a r y i m p o r t a n c e ; w i t h i t comes e x t e r n a l order.
N e v e r t h e l e s s , t h e Coorgs a d o p t e d H i n d u c o n c e p t s and b e l i e f s i n a
li-
m i t e d way: i t h e l p e d them t o s u r v i v e w i t h i n H i n d u South I n d i a , i t h e l p e d
them t o a t t a i n h i g h s t a t u s w i t h r e s p e c t t o Hindus.
The m o t i v a t i o n f o r t h e
a d o p t i o n o f t h e p u r i t y / p o l l u t i o n c o n c e p t and seme p h i l o s o p h i c a l n o t i o n s
r e g a r d i n g H i n d u cosmology c a n be seen as p o l i t i c a l r a t h e r t h a n r e l i g i o u s .
P a r t i a l i n c o r p o r a t i o n o f H i n d u norms a l l o w e d them t o b l u r :
the
ideological
b o u n d e r i e s between them and a l l o u t s i d e r s and t o m a i n t a i n t h e i r t r a d i t i o n a l
i d e n t i t y i n s t r u c t u r e and c o n t e n t .
As a consequence o f t h i s p a r t i a l a d o p t i o n o f H i n d u i s m , t h e Coorgs dev e l o p e d a d u a l i s t i c i d e n t i t y w h i c h a l l o w s them t o /oparate on an e x t e n d e d ,
b i l a t e r a l l e v e l o f r e l i g i o u s p.socio-political
and economic u n d e r s t a n d i n g .
-149a-
F O O T N O T E S
-150-
. INTRODUCTION
(1)
D r . I.M. Muthanna, a Coorg h i m s e l f , h a s ^ l i v e d i n Vancouver s i n c e t h e
e a r l y s e v e n t i e s . He i s t h e a u t h o r o f 44 books, o f w h i c h 12 a r e
a v a i l a b l e i n E n g l i s h . The r e s t , are p u b l i s h e d i n Kannada language.
H i s p u b l i c a t i o n s i n c l u d e two works o n Coorg (Coorg - A T i n y Model
S t a t e i n S o u t h I n d i a . ( 1 9 5 3 ) , and Coorg Memoirs ( 1 9 7 4 ) ) , a s w e l l
as w o r k s on t h e h i s t o r y o f K a r n a t a k a , a n a c c o u n t o f t h e l i f e o f
T i p p u S u l t a n , Coorg p o e t r y , e t c .
I i n i t i a t e d t h e c o n t a c t w i t h h i m i n e a r l y O c t o b e r 1982 and have met
him, s i n c e t h e n , o n numerous o c c a s i o n s . D r . Muthanna a g r e e d t o
be my i n f o r m a n t o n any Coorg m a t e r i a l . He a l l o w e d me t o t a p e two
n i n e t y - m i n u t e i n t e r v i e w s w h i c h a r e a v a i l a b l e upon r e q u e s t .
I n h i s book A T i n y Model S t a t e i n S o u t h I n d i a (1953), he s t a t e s :
...The d i v o r c e customs p r e v a i l among b o t h
t h e A r a b s and t h e C o o r g s . B o t h u s e d t o do
t h e e a r - b o r i n g o f t h e whole e a r , b o t h d r e s s
up c o r p s e s i n t h e same way and b o t h o b s e r v e
c i v i l contract marriages.
P a r t i a l Gosha i s
o b s e r v e d among t h e Coorgs and f o o t - j e w e l s a r e
u s e d by b o t h .
Therena, M e n d i , and s u c h o t h e r
terms c o n n e c t e d t o t h e Coorg customs a r e a l l
Arabic, i t i s said. Marrying a brother's wife
a f t e r h i s death, o b j e c t i o n t o marry t h e daughter
o f one's s i s t e r , u s i n g o f meat a t t h e o c c a s i o n
o f wedding and o t h e r f u n c t i o n s a n d t h e resembl a n c e o f B o l a k a t a n d o t h e r Coorg dances e t c .
w i t h t h a t o f A r a b i c e q u i v a l e n t s t a k e me t o b e l i e v e that there are Arabic influences i n the
manners o f t h e Coorgs. The t r a d i t i o n a l costume
o f t h e Coorgs, i n c l u d i n g t h e i r h a i r - d r e s s , a r e
s t r i k i n g l y i d e n t i c a l w i t h t h a t o f t h e Arabs.
Some A r a b i c words have c r e p t i n t o Coorg language....
I t i s a s s e r t e d t h a t t h e s e p e o p l e m i g h t have m i g r a t e d i n t o t h e S o u t h i n t h e e a r l y days when t h e y
were t r a d e r s ; and g o t l o s t i n t h e m o u n t a i n s . B u t
a t t h e same t i m e I r e a l i z e t h a t s u c h i d e n t i c a l t r a i t s
a r e f o u n d w i t h some p e o p l e s o f N o r t h e r n I n d i a who
l i v e i n t h e h i l l - a r e a s o f Assam, N e p a l , o r R a j a s t h a n
(1953: 3 0 0 ) .
(2)
Srinivas writes:
....The p r i n c e o f t h e Bednur d y n a s t y who s e t t l e d down
as a Jangama o r L i n g a y a t p r i e s t i n H a l e r i i n n o r t h
Coorg was an a s t u t e s t r a t e g i s t . He was w e l l aware o f
t h e f a c t t h a t a Jangama commanded a g r e a t d e a l o f r e s p e c t f r o m L i n g a y a t s who p r e d c m i n a t e d i n n o r t h Coorg.
-151-
He l i v e d i n a v i l l a g e c o u n c i l house ( C h a v a d i ) , t e a c h i n g
c h i l d r e n and p r e a c h i n g t o a d u l t s . P e o p l e v o l u n t a r i l y
gave him u n c l e a n e d paddy a t h a r v e s t .
L a t e r , when he
was c e r t a i n o f h i s h o l d o v e r t h e p e o p l e , he changed
t h e v o l u n t a r y c o n t r i b u t i o n t o a compulsory l e v y o f
one and a h a l f B h a t t i s ( B h a t t i = 80 Seers) o f r i c e ,
and a sum o f n i n e Annas and e i g h t p i e s p e r house p e r
annum. He a l s o c a l l e d upon h i s f o l l o w e r s t o g u a r d
h i s d w e l l i n g i n t u r n s . The watchmen were c a l l e d
Cfcavadikaras o r 'men o f t h e C h a v a d i ' , a name w h i c h
was l a t e r u s e d f o r t h e R a j a ' s t r o o p s . The p r i e s t p o l i t i c i a n n e x t d e c l a r e d h i m s e l f r u l e r o f H a l e r i and
s u r r o u n d i n g Nads, and t h e c h i e f s r u l i n g o v e r s m a l l
a r e a s o f Coorg P r o p e r s u b m i t t e d t o h i s a u t h o r i t y on
c o n d i t i o n t h a t he a l l o w e d them t o keep t o t h e m s e l v e s
t h r e e q u a r t e r s o f t h e revenue c o l l e c t e d by them f r o m
t h e i r s u b j e c t s , and pay o n l y a f o u r t h t o him as t h e i r
o v e r l o r d . The R a j a ' s a u t h o r i t y c o n t i n u e d t o i n c r e a s e .
The t r o u b l e s o m e c h i e f s were g r a d u a l l y e l i m i n a t e d , and
o n l y t h o s e who d i d n o t c o n s t i t u t e a t h r e a t t o h i s a u t h o r i t y were a l l o w e d t o s u r v i v e (1952: 1 2 ) .
(3)
S r i n i v a s g i v e s some h i n t s a b o u t I s l a m i c d i f f u s i o n i n t o C o o r g , b u t
a v o i d s any subsequent e x p l i c a t i o n s . Dr. Muthanna, however, d i s c u s s e s t h i s a s s e r t i o n i n more d e t a i l (1953: 3 0 0 f f ) .
(4)
A c c o r d i n g t o Emeneau, who d i d f i e l d work among t h e Coorgs i n t h e
e a r l y t h i r t i e s , t h e k i n s h i p s y s t e m o f t h e "Kodavas" (Coorgs) c a n
be d e f i n e d as f o l l o w s :
a) There i s no s e l f - r e c i p r o c a t i n g t e r m i n o l o g y .
I n Ego's g e n e r a t i o n
h i s s i b l i n g s and c l a s s i f i c a t o r y p a r a l l e l c o u s i n s on t h e one hand
and h i s c l a s s i f i c a t o r y c r o s s - c o u s i n s on t h e o t h e r hand a r e i n d i c a t e d by terms w h i c h d e n o t e age o l d e r t h a n h i m s e l f and younger
t h a n h i m s e l f r e s p e c t i v l e y . C o n s e q u e n t l y , none o f t h e terms used
w i t h i n Ego's g e n e r a t i o n a r e s e l f - r e c i p r o c a l s .
b) No t e r m i s f o u n d d e n o t i n g an i n d i v i d u a l whose sex i s u n s p e c i f i e d .
B u t t h e r e a r e some c o l l e c t i v e s w h i c h c l a s s t h e s e x e s t o g e t h e r .
c) S i b l i n g s and c l a s s i f i c a t o r y p a r a l l e l c o u s i n s a r e c l a s s e d t o gether i n each generation.
d) I n Ego's g e n e r a t i o n a d i c h o t o m y i s made i n c l a s s i f i c a t i o n on t h e
b a s i s o f age e l d e r o r younger t h a n h i m s e l f . I n t h e f i r s t a s c e n d i n g g e n e r a t i o n , Ego's f a t h e r ' s m a l e s i b l i n g s arid p a r a l l e l c o u s i n s
a r e p e r m i s s i v e l y d i c h o t o m i z e d on t h e b a s i s o f age e l d e r o r younger
t h a n t h e father"*s,and Ego's mother's f e m a l e s i b l i n g s and p a r a l l e l
c o u s i n s a r e p e r m i s s i v e l y d i c h o t o m i z e d on t h e b a s i s o f age o l d e r o r
-152-
e)
f)
g)
h)
i)
j)
k)
1)
younger t h a n t h e mother's.
The f a t h e r i s d i s t i n g u i s h e d f r o m h i s b r o t h e r s , and t h e mother
from h e r s i s t e r s .
Ego's g e n e r a t i o n and t h e f i r s t a s c e n d i n g g e n e r a t i o n shows a u s e
o f terms p e r f e c t l y i n a c c o r d w i t h a s t r i c t system o f c r o s s - c o u s i n
marriage.
F u r t h e r , no t e r m i n o l o g i c a l d i s t i n c t i o n i s made between
s i b l i n g s and c l a s s i f i c a t o r y p a r a l l e l c o u s i n s o f any degree o f r e moteness. C o n s e q u e n t l y , i n t h e f i r s t a s c e n d i n g g e n e r a t i o n t h e r e
i s a s e p a r a t e t e r m f o r t h e f a t h e r ' s s i s t e r s and p a r a l l e l f e m a l e
c o u s i n s , and t h i s i s u s e d a l s o f o r t h e mother's m a l e c r o s s - c o u s i n s
and h e r male s i b l i n g s ' and p a r a l l e l male c o u s i n s ' w i v e s ;
similarl y , t h e r e i s a s e p a r a t e t e r m f o r t h e mother's b r o t h e r s and p a r a l l e l
male c o u s i n s , and t h i s i s u s e d a l s o f o r t h e f a t h e r ' s m a l e c r o s s c o u s i n s and h i s f e m a l e s i b l i n g s ' and p a r a l l e l f e m a l e c o u s i n s ' husbands. I n Ego's g e n e r a t i o n t h e c l a s s i f i c a t i o n o f c r o s s - c o u s i n
a p p l i e s t o a l l t h e c h i l d r e n o f those i n t h e f i r s t ascending generat i o n who a r e c l a s s e d a c c o r d i n g t o t h e p r e c e e d i n g two s e n t e n c e s .
I n t h e f i r s t d e s c e n d i n g : g e n e r a t i o n a d i s t i n c t i o n i s made between
two g r o u p s , t h e c h i l d r e n o f one's s i b l i n g s o r p a r a l l e l c o u s i n s o f
t n e same s e x a s o n e s e l f and o f one's c r o s s - c o u s i n s o f t h e o p p o s i t e
s e x a s o n e s e l f , and t h e c h i l d r e n o f one's s i b l i n g s o r p a r a l l e l
c o u s i n s o f t h e o p p o s i t e s e x f r o m o n e s e l f and o f one's c r o s s - c o u s i n s
o f t h e same s e x a s o n e s e l f . Members o f t h e former a r e p o s s i b l e
mates o f members o f t h e l a t t e r .
The terms t h a t w o u l d a p p l y t o Ego's mate's r e l a t i v e s i f t h e mate
were a c r o s s - c o u s i n a p p l y a l s o t o t h o s e r e l a t i v e s when t h e mate
i s not a cross-cousin.
A step-mother i s c a l l e d b y t h e same t e r m a s a s i s t e r o f t h e m o t h e r ,
a s t e p - f a t h e r b y t h e same name a s a b r o t h e r o f t h e f a t h e r .
Two c l a s s e s i n t h e f i r s t d e s c e n d i n g g e n e r a t i o n y i e l d one c l a s s o n l y
i n t h e second d e s c e n d i n g g e n e r a t i o n ; t h e r e a r e two t e r m s , one f o r
each sex, f o r g r a n d c h i l d r e n . F o r these a c o l l e c t i v e term i s found
d i s r e g a r d i n g sex. S i m i l a r l y , t h e second a s c e n d i n g g e n e r a t i o n i s
d i v i d e d o n l y on t h e b a s i s o f sex.
The t h i r d a s c e n d i n g g e n e r a t i o n , l i k e t h e s e c o n d , has two terms
d i f f e r e n t i a t i n g sex. F o r t h e t h i r d d e s c e n d i n g g e n e r a t i o n t h e r e
a r e no u n i t a r y t e r m s , o n l y p h r a s e s .
A l l t h e above s t a t e m e n t s a r e v a l i d whether Ego i s m a l e o r f e m a l e .
F o r husband and w i f e t h e r e a r e s e p e r a t e t e r m s , Odeye and P o n n i
r e s p e c t i v e l y (Emeneau 1931/1967: 353-6).
(5)
E x c e r p t f r o m I n t e r v i e w # 2 w i t h Dr. Muthanna (November 1982).
(6)
E x c e r p t f r o m I n t e r v i e w # 1 w i t h Dr. Muthanna (October
(7)
T.N. Madan, e d i t o r o f C o n t r i b u t i o n s t o I n d i a n S o c i o l o g y (NS)gives a n
i n - d e p t h r e c o u n t o f S r i n i v a s ' academic c a r e e r and t h e s t a t e o f I n d i a n
7Anthropology and S o c i o l o g y a t t h e t i m e when t h e d a t a f o r t h e Coorg
book were g a t h e r e d .
F o r f u r t h e r d e t a i l s , see C o n t r i b u t i o n s . . . ( 1 9 7 8 : I f f ) .
(8)
My i n f o r m a n t s u g g e s t s t h a t t h e Coorgs were f i r s t c a l l e d " K s h a t r i y a s "
1982).
-153by t h e B r i t i s h who wanted t h e i r s e r v i c e s t o f i g h t a g a i n s t r e b e l l i o u s
g r o u p s o n Canara (1837), and who t h o u g h t t h a t t h e Coorgs " f i t t e d t h e
d e s c r i p t i o n o f ' M a r t i a l Race' w e l l (Muthanna 1982: I n t e r v i e w # 2 ) .
(9)
...nor employ Brahmin p r i e s t s , n o r wear t h e " s a c r e d t h r e a d " , n o r a r e
v e g e t a r i a n s and t e e t o t a l l e r s .
(10)
E x c e r p t f r o m I n t e r v i e w # 2. R i c h t e r , I y e r , S r i n i v a s , Subbayya, e t c .
a l s o mention t h i s f a c t i n p a s s i n g b u t I c o u l d n o t f i n d any c l e a r h i s t o r i c a l r e f e r e n c e t o b a c k up t h i s a s s e r t i o n .
(11)
I n t e r v i e w # 2.
(12)
See S r i n i v a s (1952: 56) f o r a d e s c r i p t i o n o f t h e g e n e r a l s o c i a l
f u n c t i o n o f t h e " f a m i l y - f r i e n d " ( A r u v a ) . F o r t h i s argument i t
s u f f i c e s t o s t r e s s t h a t the Aruva i s n o t a r i t u a l s p e c i a l i s t , i . e . ,
a p r i e s t . . . . ( s e e a l s o p . 36, F o o t n o t e # ( 1 5 ) ) .
(13)
R i c h t e r (1870: 1 3 5 f f ) i s t h e o n l y one who o f f e r s a t r a n s l a t e d v e r s i o n
o f t h e B a t t e - P a t . A c c o r d i n g t o him, t h i s i s a " l i t e r a l " t r a n s l a t i o n
from t h e — a t t h e time — u n w r i t t e n " o r i g i n a l " :
God A l m i g h t y , l i v e a n d r u l e ,
R u l e a s o u r L o r d a n d God.
Rule as Sovereign, oh K i n g !
On t h e s u r f a c e o f t h e e a r t h
Coorg i s l i k e a s t r i n g o f p e a r l s ,
Though one o f t h e s m a l l e s t kingdoms;
I n t h i s land they count twelve v a l l e y s ,
And t h e Nads a r e t h i r t y - f i v e ;
B u t i n o u r Nad f o r e v e r ,
Like a flow'r o f paradise,
Blooms t h e name o f A p p a r a n d r a .
I n t h i s Apparandra house
L i v e d a man o f r e p u t a t i o n .
Mandanna, t h e m i g h t y h e r o
When he o f f e r e d a p e t i t i o n
To t h e r u l e r o f t h e c o u n t r y ,
F o r a g o o d l y Jamma-land.
He r e c e i v e d i t a s a p r e s e n t .
F o r h i s money he now bought
H o l e y a s t o be h i s s e r v a n t s ,
And t h e y l a b o u r e d o n h i s farm.
B u l l o c k s too, h i s f i e l d s t o plough,
He p r o c u r e d f o r heavy money,
And c o m p l e t e d a l l h i s l a b o u r s .
When he now l i v e d c o m f o r t a b l y ,
Mandanna, t h e m i g h t y h e r o ,
-154I n h i s mind was m e d i t a t i n g ,
And w i t h i n h i m s e l f he pondered
C o n s t a n t l y t h i s one i d e a :
' I have r i c e and c o s t l y garments
b u t no one t o d r e s s and n o u r i s h ;
I have p r e c i o u s s t o n e s and j e w e l s
B u t where i s t h e w i f e t o wear them?
In a household without c h i l d r e n
V a i n i s a l l o u r t o i l and t r o u b l e .
NoI, t h e r e i s n o t h e r e on e a r t h
W i t h o u t w i f e b l i s s o r enjoyment.
I f a task i s without water
Has i t n o t been dug i n v a i n ?
And a g a r d e n w i t h o u t f l o w e r s ,
Has i t n o t i n v a i n been p l a n t e d ?
Who w o u l d l i k e t o e a t c o l d r i c e ,
V o i d o f c u r d s and v o i d o f s a l t ?
Sons must be i n o u r house,
And o u r rooms be f u l l o f c h i l d r e n ' .
So he t h o u g h t w i t h i n h i m s e l f .
And, one l o v e l y Sunday m o r n i n g ,
When t h e s i l v e r y dew was s p a r k l i n g ,
t o o k a m e a l and d r e s s e d h i m s e l f ;
J o i n e d h i s hands i n a d o r a t i o n
To t h e a n c e s t o r s and God.
S e n t a man t o c a l l h i s Ar'wa,
To c o n d u c t him on t h e j o u r n e y ,
Took h i s s t i c k adorned w i t h s i l v e r ,
And t h e n s t a r t e d w i t h h i s f r i e n d ,
Where between t h e woody mountains
Thrones t h e l o f t y K u t t a m a l e ;
Wandring t h r o u g h t h e h i l l y c o u n t r y ,
He went o f f t o seek a w i f e ,
T i l l h i s s o l e s wore o f f w i t h w a l k i n g . . . .
F o r a l o n g t i m e he t r a v e l s f r o m Okka t o Okka i n s e a r c h o f a s u i t a b l e
w i f e . F i n a l l y , a f t e r much h a r d s h i p , he a r r i v e s a t a w e a l t h y house
and s e e s a b e a u t i f u l young g i r l .
He t a l k s t o h e r f a t h e r :
...'.Those (daughters) t h a t went,
L e t them be happy!
G i v e me h e r , who s t i l l r e m a i n s ' .
Spoke a g a i n t o him t h e L a n d l o r d :
' T e l l me, why you c a l l me f a t h e r ? '
Then spoke Mandanna, t h e c l e v e r :
' I have seen y o u r l o v e l y d a u g h t e r
T h a t i s why I c a l l you f a t h e r .
Evermore w i t h a d m i r a t i o n
You b e h o l d t h e s t a t e l y p a l m - t r e e ;
I f a t r e e i s p o o r and c r i p p l e d ,
You f o r g e t t o l o o k upon i t ' .
Then t h e f a t h e r spoke a g a i n :
-155'I w i l l l e t y o u have t h e d a u g h t e r ,
Give a pledge, that you w i l l take h e r .
'Shake, t h e n , hands w i t h me', r e p l i e d
Mandanna, and a s a p l e d g e
Take f r o m me t h i s p i e c e o f money'.
A f t e r t h i s the father sent
F o r h i s Ar'wa t o a s s i s t h i m
I n t h e wedding ceremony;
Women swept t h e house and chambers,
f i l l e d the store-room w i t h p r o v i s i o n s ,
F o r t h e merry wedding f e a s t .
Where t h e b e a u t y - b r a z e n lamp
From t h e c e i l i n g i s suspended
Ar'was a n d n e a r r e l a t i v e s
Gome t o g e t h e r f r o m b o t h houses.
S t o o d and s e t t l e d t h e engagement
And t h e l u c k y d a y o f wedding.
Whereupon t h e happy b r i d e g r o o m
gave h i s b r i d e a g o l d e n n e c k l a c e
As a p l e d g e ; a n d e i g h t days l a t e r ,
Was t h e wedding c e l e b r a t e d
( T r a n s l a t i o n b y A. G r a e b e r , c a . 1860).
1
Dr. Muthanna t o l d me t h a t N. Chinnappa, a p o l i c e o f f i c i a l , who h a d
t r a v e l l e d e x t e n s i v e l y i n Coorg d i s t r i c t , p u b l i s h e d a c o l l e c t i o n o f
t r a d i t i o n a l Coorg f o l k songs, t a l e s , and p r o v e r b s i n 1928. H i s work
i s c a l l e d " P a t t o l e Palame" a n d i s w r i t t e n i n K o d a v a - d i a l e c t , u s i n g
Kannada s c r i p t .
I n c i d e n t a l l y , D r . Muthanna i s p r e s e n t l y w o r k i n g a t
the t r a n s l a t i o n o f t h e " P a t t o l e Palame" i n t o E n g l i s h .
(14)
The d e s c r i p t i o n o f t h e e n t i r e "Kanni-Mangala" i s based o n m a t e r i a l
c o l l e c t e d from I y e r (1948: 4 1 - 3 ) , S r i n i v a s (1952: 70-100; 124-76),
Muthanna (1953: 323-3), Mysore S t a t e G a z e t t e e r (1965: 114-6), and
Subbayya (1978: 165-7).
(15)
The two A r u v a s o f f i c i a t e two r i t u a l s w i t h i n t h e r e a l m o f t h e " K a n n i Mangala" : one i s t h e Mangala K u r i p a (the f o r m a l engagement) a n d t h e
Sammanda (the p r o f a n e l e g a l i z a t i o n o f t h e m a r r i a g e ) .
CHAPTER I
(16)
F o r f u r t h e r d e t a i l s s e e I y e r ( o p . c i t . 1948), M u t h a n n a ( o p . c i t . 1953,
1974), a n d Subbayya (op. c i t . 1978)-under " H i s t o r y o f t h e Coorgs".
(17)
A c c o r d i n g t o D r . Muthanna, "impure m a t t e r " , f o r t h e C o o r g s , e n t a i l s
the f o l l o w i n g : e m i s s i o n s c o n n e c t e d w i t h b i r t h and d e a t h ; e m i s s i o n s
c o n n e c t e d w i t h m e n s t r u a t i n g women. P h y s i c a l c o n t a c t w i t h "impure
m a t t e r " (or i t s c a r r i e r ) p o l l u t e s a Coorg i n d i f f e r e n t - b u t l i m i t e d ways, a n d f o r a l i m i t e d t i m e ( I n t e r v i e w # 2 ) .
-156CHAPTER I I
(18)
Homo H i e r a r c h i e s (1970: 65-81).
(19)
McKim M a r r i o t t and Ronald B. Inden, "Caste Systems", Encyclopaedia
Britannica, 15th ed.(Chicago 1974), Macropaedia I I I , pp. 981-91.
Marriott and Inden, "Toward an Ethnosociology of South Asian Caste
Systems"(1973). Paper presented a t the IXth International Congress
of Anthropological and Ethnological Sciences;(published 1976 i n :
The New Wind: Changing I d e n t i t i e s i n South A s i a , ed. Kenneth A.
David, World Anthropological Series; The Hague: Mouton).
Inden, Marriage and Rank i n Bengali Culture (1976), Univ. o f C a l i f o r n i a Press, (Berkeley).
(20)
For further d e t a i l , see Muthanna (1953: "A Race o f F i g h t i n g Stock",
and 1974 "General Cariappa"; " L t . General ThLmmayya").
(21)
Srinivas continues t o say that:
....The other important tenure i n Coorg was
"Sagu", i n which not only was land assessed
a t ten rupees per hundred "Bhattis" o f land,
being twice the rate f o r "Jamma" land, but
also the holder was l i a b l e t o render every
type o f service t o the state except m i l i t a r y
service. During Richter's time, but f o r
f o r t y Coorgs, a l l the people holding land on
"Sagu" tenure were non-Coorgs (Ibid: 17).
(22)
" A r i s t o c r a t i c " , i n t h i s context, r e f e r s t o h i s t o r i c a l data which were
used by Srinivas i n h i s Coorg book. On page 32 he says: "Coorgs c o n s t i tuted the a r i s t o c r a c y under the Lingayat Rajas, holding important pos i t i o n s i n the administration and very nearly monopolizing the army"
.
(23)
Census o f India 1931 (op. c i t . ) .
(24)
The Jajmani system ("jajmani"= tne p r i v i l e g e o f performing the function
of domestic p r i e s t , barber, helper on the occasion of a marriage (!) —
according to a Hindi d i c t i o n a r y ) . . . "makes use o f hereditary personal r e l a t i o n s h i p s t o express the d i v i s i o n o f labour: each family has a f a mily o f s p e c i a l i s t s a t i t s d i s p o s a l f o r each s p e c i a l i z e d task. Secondl y , i t regulates prestations and counter-prestations i n a way which
accords with custom: f o r the usual tasks, repayment i s i n kind: i t i s not
made i n d i v i d u a l l y f o r each p a r t i c u l a r prestation but i s spread over the
whole year, as i s natural f o r the permanent r e l a t i o n s h i p i n an a g r i c u l t u r a l s e t t i n g : a l i t t l e food may be provided each day,,and there i s always
the r i g h t t o a f i x e d quantity o f g r a i n a t harvest time, and f i n a l l y there
-157a r e o b l i g a t o r y p r e s e n t s ( o f t e n o f money) on t h e o c c a s i o n o f t h e m a i n
f e s t i v a l s o f t h e y e a r and, above a l l , a t t h e m a j o r f a m i l y ceremonies,
w h i c h a r e advantageous o c c a s i o n s f o r t h e " P r a j a " (= s u b j e c t ) o f t h e
house. A f a c t w h i c h u n d e r l i n e s t h e l i m i t e d b u t e f f e c t i v e s o l i d a r i t y
w h i c h i s t h u s s e t up between "Jajman" (= p a t r o n ) and " P r a j a " i s t h a t
i n many r e g i o n s t h o s e who a r e c o n s i d e r e d t h e m a i n s e r v a n t s o f t h e
v i l l a g e e n j o y a g i f t o f l a n d f r o m t h e ccanmunal f u n d s w h i c h a r e a t t h e
d i s p o s a l o f t h e i r p a t r o n s c o l l e c t i v e l y (Dumont 1970: 98-9).
Dr. Muthanna a g r e e d t o t r a n s l a t e p a r t s o f t h e " P a t t o l e Palame" f o r me.
Here i s one e x c e r p t f r o m t h e " O l d Kodagu Song D e a l i n g W i t h The D i v i s i o n s
Of The Land":
. . . I t i s s a i d t h a t l o n g back
T h i s u n i t was formed
By j u s t t w e l v e Kombus.
What a r e t h e s e Kombus?
They a r e n ' t t h e b r a n c h e s
Of t e a k o r banyon t r e e s ,
N e i t h e r were t h o s e h o r n s
Of b u l l o c k s o r d e e r ;
Nor t h o s e a r e l o n g p o l e s
Used t o c a r r y p a l a n q u i n s .
L i s t e n , oh f r i e n d s , l i s t e n :
The Kombu i s a f i n e
Conch made o f b r o n z e
For blowing o u t i n f r e e z e ,
To warm up and a l e r t
The w o r l d t h a t s l e e p s .
I n t h e days o f y o r e
When k i n g s r u l e d a l l o v e r ,
W i t h kingdoms numerous
To s e e s c o r e s o f c h i e f s ,
T h a t H a l e r i c h i e f o f Coorg
Kodagu - a s i t was c a l l e d ,
Got a b r o n z e h o r n blown
W i t h a sound c l e a r and s t e r n
T h a t was h e a r d f o r m i l e s
Up t o c e r t a i n l i m i t s
I t was marked - a c o u n t r y ,
Or a borough i t c o u l d b e ;
From t h a t p o i n t o n
The b r o n z e was a g a i n blown
/And t h a t c e r t a i n l y d i d
Mark t h e c o u n t r y - t h e second;
Then a g a i n t h e t h i r d
And a g a i n t h e f o u r t h ,
Thus i n a l l formed t w e l v e
State d i v i s i o n s t o serve,
-158As c o u n t r i e s o r boroughs
Which were p i e c e d i n t o Nads,
Smaller pockets o f u n i t s
W i t h t h i r t y - f i v e Nads....
(26)
The e n t i r e c h a r a c t e r o f Coorg j e w e l l e r y u n d e r l i n e s t h e i r s t a t u s a n d
wealth.
W h i l e t h e a v e r a g e H i n d u woman i n S o u t h I n d i a wears f e w p i e c e s
o f g o l d a n d p r e c i o u s s t o n e s ( f o r i n s t a n c e , t h e T a l i i s f r e q u e n t l y made
o f s t r i n g a n d h a s a g o l d pendant o r a bead a t t a c h e d (Beck 1964: 1 1 4 ) ) ,
t h e a v e r a g e Coorg woman wears g o l d / s i l v e r e a r - r i n g s , g o l d / s i l v e r c h a i n s ,
r i n g s , w r i s t b a n d s , a n d f o o t - j e w e l s . H e r T a l i (which h a s no r i t u a l i m p o r t a n c e ) i s made o f p u r e g o l d a n d h a s a pendant o f p r e c i o u s s t o n e s .
As m e n t i o n e d e a r l i e r , e v e n men wear, b y c o m p a r i s o n , much j e w e l s a n d o r naments.
(27)
I n t e r v i e w # 2.
(28)
T a l k i n g a b o u t t h e p h y s i c a l d i f f e r e n c e s between Coorgs a n d t h e s u r r o u n d i n g D r a v i d i a n a s m m u n i t i e s , he t o l d me a b o u t h i s e x p e r i e n c e s w i t h t h e
Coorgs. F o r him, t o o , i t i s n o t s u r p r i s i n g t h a t t h e Coorgs were c o n s i d e r e d a s members o f t h e K s h a t r i y a c a s t e . They a r e much t a l l e r t h a n
t h e D r a v i d i a n s , and t h e d i f f e r e n c e s i n d r e s s and manners a r e s t r i k i n g .
(29)
Muthanna (1953: 13-25), Subbayya (1978: 155-64).
CHAPTER I I I
(30)
I was n o t a b l e t o v e r i f y t h i s a s s e r t i o n w i t h r e f e r e n c e t o t h e l i t e r a t u r e .
(31)
D r . Muthanna emphazised t h a t men a n d women u s u a l l y e a t t o g e t h e r .
Howe v e r , i f g u e s t s a r e b e i n g e n t e r t a i n e d , men e a t f i r s t — due t o s p a c e l i m i t a t i o n s (Interview # 1 ) .
(32)
I n t e r v i e w # 2.
CHAPTER TV
(33)
I n t e r e s t i n g l y enough, t h e n o t i o n o f a "continuum" i n C o o r g r e a l i t y i s
c e n t e r e d a r o u n d t h e Okka p e r s e a n d n o t around i t s members; t h a t i s ,
t h e Okka h a s t o be m a i n t a i n e d t h r o u g h t h e c o n t i n u a t i o n o f t h e d e s c e n t l i n e , and n o t , a s i s t h e c a s e f o r H i n d u s , t h e d e s c e n t - l i n e h a s t o be
maintained i n order t o secure a meritable a f t e r l i f e *
(34)
He a l s o m e n t i o n s t h a t Coorgs do n o t a l w a y s u s e a s t r o l o g e r s , moreover,
t h a t i t i s a n i n d i v i d u a l . d e c i s i o n i f an a s t r o l o g e r s h o u l d be c o n s u l t e d
o r n o t ( S r i n i v a s 1952: 3 9 ) .
-159(35)
See Muthanna (1953: 3 2 7 ) .
CHAPTER V
(36)
S r i n i v a s c o n t e n d s t h a t t h e Coorgs a d o p t e d " h i g h - c a s t e H i n d u c o n c e p t s
and v a l u e s " . T h i s w o u l d mean t h a t t h e y emulated t h e Brahmanic model,
s i n c e no o t h e r " h i g h - c a s t e " communities ( K s h a t r i y a s o r V a i s y a s ) l i v e d
i n t h e a r e a . The K a r n a t a k a Brahmins, t h e n , r e p r e s e n t a n adequate
" e x a m i n a t i o n - u n i t " f o r c o m p a r a t i v e a n a l y s i s ; t h e y a r e t h e most f r e q u e n t l y f o u n d " h i g h - c a s t e " group i n Southwest K a r n a t a k a .
(37)
Madhuparka (madhu = honey) i s a v e r y t a s t y m i x t u r e o f c u r d s , m i l k , ghee,
s u g a r , ajronin a n d honey. I t i s u s u a l l y s e r v e d i n a b r a s s b o w l . To r e c e i v e Madhuparka i s a h i g h honor. I t i s t h e g e s t u r e t r a d i t i o n a l l y made
o n l y t o gods and v e r y d i s t i n g u i s h e d men, s u c h a s k i n g s ( S r i n i v a s : 1942:
7 2 ) . To g i v e Madhuparka t o t h e groom i s n o t a r e g i o n a l custom, b u t i s
c l e a r l y mentioned i n t h e G r i h y a S u t r a s (Panday 1949: 3 6 6 ) .
(38)
"Ugra means ' s t r o n g , f o r m i d a b l e , t e r r i b l e , v i o l e n t , a n g r y , p a s s i o n a t e ,
c r u e l , f i e r c e , pungent, h o t , h i g h , n o b l e . I t i s a l s o t h e name o f a
mixed t r i b e , descended f r o m a K s h a t r i y a f a t h e r and Shudra mother, and
o f M a l a b a r . " ( S a n s k r i t - E n g l i s h D i c t i o n a r y , O x f o r d , 1899, p. 172; i n S r i n i v a s 1952: 3 3 ) .
-159a-
B I B L I O G R A P H Y
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