Bunt (community)
Imagine a community forged in the ancient lands of South India, known for their martial prowess, deep connection to the earth, and unique social structures. The Bunts, primarily from the Tulu Nadu region, are a testament to a rich historical tapestry where warriors became landowners, shaping the cultural and agrarian landscape for centuries. Their story is one of fascinating evolution, from feudal lords to a modern, globalized community, with traditions still resonating today. The Bunts were traditionally a martial and agrarian community, serving as the landed gentry and powerful chiefs in South India's Tulu Nadu region. Their distinctive social structure is rooted in a matrilineal inheritance system, where family lines and property passed through the mother. The community historically embraced a blend of Hindu and Jain traditions, with a unique reverence for ancestral spirits and protective deities called Butas.
AI Summary
Imagine a community forged in the ancient lands of South India, known for their martial prowess, deep connection to the earth, and unique social structures. The Bunts, primarily from the Tulu Nadu region, are a testament to a rich historical tapestry where warriors became landowners, shaping the cultural and agrarian landscape for centuries. Their story is one of fascinating evolution, from feudal lords to a modern, globalized community, with traditions still resonating today.
- The Bunts were traditionally a martial and agrarian community, serving as the landed gentry and powerful chiefs in South India's Tulu Nadu region.
- Their distinctive social structure is rooted in a matrilineal inheritance system, where family lines and property passed through the mother.
- The community historically embraced a blend of Hindu and Jain traditions, with a unique reverence for ancestral spirits and protective deities called Butas.
Hailing from the lush, coastal region of Tulu Nadu in South India, the Bunt people are a community with a storied past. For centuries, they were the region's prominent warrior class and influential landowners, deeply woven into the fabric of society.
What's in a Name?
The very name 'Bunt' carries the weight of their legacy. In the native Tulu language, 'Bunt' translates to 'powerful man' or 'warrior'—a direct nod to their historical role. They were also known as 'Okkelme', a term reflecting their deep agrarian roots as farmers and cultivators.
A History Forged in Battle and Land
American anthropologist Sylvia Vatuk described the Bunts not as a monolithic group, but a diverse collection of matrilineal kin groups. United by their aristocratic aspirations, they traditionally spoke Tulu and Kundagannada, primarily engaged in rice cultivation, and commanded significant influence as the landed gentry of Tulu Nadu.
The Matrilineal Way
One of the most defining aspects of Bunt society is their adherence to 'Aliyasantana'—a unique matrilineal system of inheritance. Property and lineage passed through the female line, a practice distinct from the more common patrilineal systems found elsewhere in India. This system profoundly shaped family structures and power dynamics.
The community is further organized into 93 clan names or surnames, subdivided into 53 matrilineal 'Bari' or septs. Marriage within the same Bari was traditionally forbidden, ensuring the continued diversity and strength of the bloodlines. As a martial race, their service to local ruling chiefs brought them considerable benefits, cementing their status as nobles and landowners.
Royal Connections
Some Bunt clans proudly trace their ancestry to the ancient Alupa dynasty, which reigned from the 2nd to the 15th century CE. Historians suggest that the Alupa royal family itself may have been of local Bunt origin, with the title 'Alva'—a variant of Alupa—persisting among Bunts even today. Even ruling clans in neighboring North Kerala might have descended from Bunts, highlighting their widespread influence.
The Jain Link
Interestingly, many Bunts have strong historical ties to Jainism. Norwegian anthropologist Harald Tambs-Lyche notes their role as warriors in Jain kingdoms, particularly under the Hoysala dynasty, who were themselves Jains. A prevalent legend among Bunts even suggests a Jain king of their lineage abandoned Jainism to cure a disease, linking their past to this ancient religion.
Indeed, prominent contemporary figures like Veerendra Heggade, the hereditary administrator of the Dharmasthala Temple, publicly acknowledge the Jain origins of the Bunts. His own Pattada Pergade family, of Bunt heritage, continues to practice the Jain faith, maintaining a living bridge to this historical connection.
Feudal Lords
By the 15th century, the Bunts had solidified their position as a powerful land-owning, feudal caste. The concept of personal landed property, coupled with a military tenure akin to European feudalism, meant Bunts were often exempt from land taxes due to their martial service. This period saw a stratification within the community, with rich landlords presiding over vast estates and numerous villages.
These Bunt chiefdoms, though vassals to larger Jain kingdoms, enjoyed considerable autonomy, often living in grand manor houses. Their power grew significantly after the rise of the Nayakas of Keladi, allowing many Bunt chiefs to become virtually independent. This feudal structure endured for centuries, shaping the region's socio-economic landscape.
Even the Tuluva dynasty, which controlled the vast Vijayanagara Empire in the early 16th century, has been suggested by scholars to be of Bunt origin. A section of Bunts, the Parivara Bunts, traditionally claimed to be Nayaks—chieftains—of this very empire, underscoring their imperial connections.
The Shift to Urban Life
However, the advent of the colonial period brought profound changes. The traditional feudal system began to unravel, leading to a gradual but significant shift. What was once a predominantly agrarian and land-based society began a process of increasing urbanization, moving away from their ancient manorial estates towards modern cities.
A Tapestry of Faith: Hinduism and Jainism
The Bunt community practices both Hinduism and Jainism, reflecting their diverse historical journey. While many are Hindu, their practices often diverge from mainstream Hinduism, particularly in their reverence for tutelary deities and ancestral spirits known as 'Butas'.
The World of Butas and Daivas
In Tulu Nadu, Butas are seen as protective figures, ancestral heroes, or spirits assimilated into minor deities. Their worship is not a daily affair like mainstream Hindu gods, but rather an integral part of vibrant, annual ritual festivals known as 'Buta Kola'. During these events, the community gathers for elaborate performances, often resembling theatrical forms like Yakshagana, where the deities are invoked.
Buta worship is intensely congregational, with each caste in the Tulu-speaking region having its own set of Butas and Daivas. The Bunts, as traditional landowners, were the primary patrons of the Buta Kola festivals, playing a crucial role in perpetuating these rich cultural and religious traditions.
These spiritual entities are categorized based on their significance: 'kuṭuṃbada buta' for family deities, 'urada buta' for village deities, and 'rajandaivas' for royal deities associated with kingdoms or large feudal estates. Jumadi, a powerful Rajandaiva, is a prime example, often accompanied by his warrior attendant, Bante, who shares a special connection with the Bunt patrons.
Echoes of the Past: Bunt Manor Houses
The architectural legacy of the Bunts is perhaps best seen in their impressive medieval manor houses. These 'Guthu' or 'Aramane' homes were not just residences but centers of power, reflecting the family's status and the matrilineal inheritance system where the eldest male in the female line, known as the 'Yajmane', presided over the family and often, a manorial court.
Many of these historical structures still stand, offering a glimpse into a bygone era. The Nadibettu Aramane house in Shirva, built in the 14th century, boasts copper plate inscriptions from the Vijayanagara Empire. Similarly, the Chavadi Aramane of Nandalike and the Suralu Aramane of the Tolaha dynasty, dating from the 15th and 16th centuries respectively, are testaments to their enduring heritage.
The Suralu Mud Palace, now a State Protected Monument, is currently undergoing restoration, preserving its intricate medieval architecture. Other notable manor houses include the Kodial Guthu house in Mangalore and Badila Guthu in Kannur, each telling a silent story of Bunt history.
Modern Community Organization
In modern times, the traditional community councils of the Bunts have evolved. They have been replaced by democratically elected bodies, such as the Buntara Yane Nadavara Mathr Sangha, established in Mangalore in 1908. This organization serves as an apex body, unifying the community and representing its interests.
Beyond community representation, these Bunt associations, including their regional and international branches, play a crucial role in social welfare. They actively run schools, colleges, hostels, and dispensaries, contributing significantly to education and healthcare within and beyond the Bunt community.
Varna Classification and Status
The traditional Chaturvarna system, with its rigid Brahmin, Kshatriya, Vaishya, and Shudra categories, is less pronounced in South India. Historically, scholars like Buchanan and P.N. Chopra have classified Bunts as 'Sat-Shudras' or 'Upper Shudras'—a category often analogous to the Kshatriyas and Vaishyas of North India due to their landholding and ruling status.
In contemporary India, the Bunts are largely considered a 'forward upper caste' community. This reflects their historical prominence, economic standing, and social influence that has been maintained and evolved over centuries.
Reservation Status
Despite their 'forward caste' status, the Bunt community is categorized as an 'Other Backward Class' (OBC) within the state of Karnataka. However, it's important to note this is specific to the state list and does not automatically extend to the central government's OBC list.
Their status on the Central List of OBCs has been a subject of contention. Legal petitions have allowed some members of the Bunt community to avail OBC reservation at the national level, often under the classification of 'Nadavas,' reflecting the ongoing complexities of India's reservation policies.
Article
Bunt (community)
The Bunt (, Tulu: [bɐɳʈɐɾɯ]) people are an ethnic tuluva community who historically have inhabited the Tulu Nadu region in South India. The Bunts were traditionally a warrior-class or martial caste community, with agrarian origins, forming the landed gentry of the region. They are the dominant land-owning, farming and banking community of Tulu Nadu and speak Tulu and Kundagannada as their mother tongue. Today, the Bunts are a largely urbanised community, with a population size of less than one million worldwide.
Etymology
Bunt (community)
The word Bunt means powerful man or warrior in Tulu language. Bunts are also referred to as okkelme, which means farmers or cultivators and references their agrarian origins.
History
Bunt (community)
Kodial Guthu family (circa 1900). This particular Bunt family were landlords in the city of Mangalore, India
American anthropologist Sylvia Vatuk states that the Bunt community was a loosely defined social group. The matrilineal kin groups that constituted the caste were linguistically, geographically and economically diverse, which were united by their arrogation of aristocratic status and power. The Bunts speak Tulu and Kundagannada as their native language and were traditionally an agrarian caste engaged in rice cultivation. The Bunts follow a matrilineal system of inheritance called Aliyasantana. They have 93 clan names or surnames and are divided into 53 matrilineal septs called Bari. Members of the same bari did not intermarry. According to S. D. L. Alagodi, the Bunts "originally belonged to the warrior class. Being the martial race of Tulu Nadu, they served the ruling chiefs which brought them considerable benefits and allowed them to become the landowners and nobles of the region."
Bunt clans claim descent from the ancient Alupa dynasty (circa 2nd century CE – 15th century CE). Historian P. Gururaja Bhat mentions that the Alupa royal family were of local origin possibly belonging to the Bunt caste. The title Alupa (Alva) survives until this day among the Bunts according to historian Bhaskar Anand Saletore. Some ruling and feudal clans of North Kerala adjacent to Tulu Nadu were also likely descended from Bunts. Indian anthropologist Ayinapalli Aiyappan states that a powerful and warlike clan of the Bunts was called Kola Bari and the Kolathiri Raja of Kolathunadu was a descendant of this clan.
Norwegian anthropologist Harald Tambs-Lyche, states that the Bunts were warriors of the Jain kingdoms. Jainism gained a foothold in the Canara region during the rule of the Hoysala dynasty who were themselves Jains. The Hoysala Ballal kings are known to have appointed Bunts as military officers. A section of Bunts believe that they were originally Jains who later became a caste group. A legend prevalent among the Bunts states that one of the Jain kings of the Bunts abandoned Jainism and took to eating peacock meat to cure a disease. Veerendra Heggade, the hereditary administrator of the Dharmasthala Temple has also publicly spoken about the Jain origin of the Bunts. Heggade is the current head of the Pattada Pergade family of Bunt heritage which continues to practice the Jain religion.
The concept of personal landed property existed in South Canara district from at least the 12th century and also a military tenure not very different from the feudal system of Europe. The Bunts, being a martial caste, were exempt from paying land taxes. Around the 15th century, the Bunts had consolidated themselves as a land-owning feudal caste grouping. Among the Bunts existed rich landlords as well as poor labourers who were often exploited by the former. Bunt families controlled several villages and lived in a manor house. Several villages were generally united under a single Bunt chiefdom, and the chiefdoms had considerable autonomy despite being vassals to the Jain kings. The Bunt chiefs and petty princes became virtually independent after the rise of the Nayakas of Keladi. The Haleri Rajas, who were likely a cadet branch of the Nayakas of Keladi invited Bunt families to settle in Kodagu district after establishing the Kingdom of Coorg.
At the start of the 16th century, the Tuluva dynasty came to control the Vijayanagara Empire with its capital at Hampi in North Karnataka. It has been suggested by scholars Mysore Hatti Ramasharma and Mysore Hatti Gopal that the Tuluva rulers were of Bunt origin. A section of Bunts called Parivara Bunt have also traditionally claimed to be Nayaks (chieftains) of the Vijayanagara Empire.
The feudal life and society of Bunt began to disintegrate during the colonial period, leading to a period of increasing urbanisation.
Religion
Bunt (community)
Image of the deity Jumadi at the Badagumane shrine in Belle, Udupi
The Bunts practice Hinduism as well as Jainism. Alagodi wrote in 2006 of the Tulu Nadu population that, "Among the Hindus, a little over ten per cent are brahmins, and all the others, though nominally Hindus, are really propitiators or worshippers of tutelary deities and bhutas." Amitav Ghosh describes the Tulu Butas as protective figures, ancestral spirits and heroes who have been assimilated to the ranks of minor deities. The cult worship of the Butas is widely practiced in Tulu Nadu by a large section of the population. The Bunts being the principal landowners of the region were the traditional patrons of the Buta Kola festival which included aspects akin to theatrical forms like Yakshagana.
Butas and daivas (tutelary deities) are not worshiped on a daily basis like mainstream Hindu gods. Their worship is restricted to annual ritual festivals, though daily pujas may be conducted for the ritual objects, ornaments, and other paraphernalia of the būta. Unlike with the better-known Hindu gods of the puraṇic variety, buta worship is congregational and every caste in the Tulu speaking region has its own set of butas and daivas that they worship.
Depending on the significance of the people who worship them, butas or daivas can be family deities (kuṭuṃbada buta), local or village deities (jageda buta, urada buta), or deities associated with administrative units such as manorial estates (Guțțus, e.g., Adve Moodra Guthu, Andemaar Guthu, Kinnimajal Guthu, Kudal Guthu.) (Beedus, e.g., Malarbeedu, Kuloor Beedu). groups of estates (Magane, e.g., Aila Magane uppala, districts (sime) or even small kingdoms (royal butas or rajandaivas). The deity Jumadi is cited as an example of a Rajandaiva, i.e. a royal deity who reigns over a former small kingdom or large feudal estate. Jumadi is worshiped mainly by the rich land-owning Bunts who are the chief patrons of his cult. In the myth, as well as in the religious Buta Kola dance, Jumadi is always accompanied by his warrior attendant, called Bante, who appears to be specially related to the patrons of the Bunt caste. Kodamanthaye, Kukkinanthaye, Jaranthaye, Ullaya and Ullalthi are some of the other deities from the royal Buta cult.
Manor houses
Bunt (community)
Kowdoor Nayarabettu: A medieval Bunt manor house.
Most Bunts followed a matrilineal system of inheritance and the eldest male member in the female line was the head of the family. This head of the family was called Yajmane and he would preside over the manorial court during the feudal era.
The Nadibettu Aramane house in Shirva was built in the 14th century and has copper plate inscriptions of the Vijayanagara Empire Chavadi Aramane of Nandalike, the manorial house of the Heggade chieftaincy has inscriptions from the 16th century. Suralu Aramane of the Tolaha dynasty is another house of chieftains in Udupi district; it dates from the 15th century. The Suralu Mud Palace is currently under the ownership of Sudarshan Shetty, a descendant of the Tolahas who is leading a restoration project. The Suralu Palace is a State protected Monument which was partially restored in 2016 with help from the Government of Karnataka.
Some other houses of the Bunts that preserve medieval architecture include the Kodial Guthu house of Mangalore. Badila Guthu in Kannur, Shetty Bettu, Puthige Guthu, Markada Guthu and Kodethur Guthu.
Suralu Mud Palace
Organisation
Bunt (community)
The traditional community council of the Bunts have been replaced by a body of elected members called the Buntara Yane Nadavara Mathr Sangha (Bunt and Nadava Association). It was established in 1908 in Mangalore and has been called the apex body of the Bunt community by The Hindu newspaper. Similar regional and international organisations operate in areas where the Bunts have migrated.
The Bunt association, including its regional bodies, also runs schools, colleges, hostels and dispensaries.
Varna classification
Bunt (community)
The traditional chaturvarna system is largely not found in South India. According to Buchanan and historians like P.N Chopra, Gundimeda Sambaiah and Sanjay Subrahmanyam etc., Bunts belong to the Sat-Shudras or "Upper" Shudras category in the Hindu varna system. In Southern India, the upper Shudras were generally the landholding ruling classes of South India and were analogous to Kshatriyas and Vaishyas in North India. According to Dr. D. N. Yogeeswarappa, Bunts are Nagavanshi kshatriyas.
Bunts today are considered a forward upper caste community.
Reservation status
Bunt (community)
Bunts are categorized as Other Backward Class (OBC) in the state of Karnataka (not be confused with central list of OBC's)
They are not included in the Central List of OBCs of the state of Karnataka. However their central status is contested as legal petitions have allowed members of the Bunt community to avail OBC reservation at the national level as 'Nadavas'.