According to Keralolpathi, the name Tuluva comes from that of one of the Cheraman Perumal kings of Kerala, who fixed his residence in the northern portion of his dominions just before its separation from Kerala, and who was called Tulubhan Perumal.[3][better source needed]
Mythology
According to mythology, Tulu Nadu was reclaimed by Parashurama from the sea.[citation needed] According to the 17th-century Malayalam work Keralolpathi, the lands of Kerala and Tulu Nadu were recovered from the Arabian Sea by the axe-wielding warrior sage Parasurama, the sixth avatar of Vishnu (hence, Kerala is also called Parasurama Kshetram 'The Land of Parasurama'[6]). Parasurama threw his axe across the sea, and the water receded as far as it reached. According to legend, this new area of land extended from Gokarna to Kanyakumari.[7][better source needed] The land which rose from sea was filled with salt and unsuitable for habitation; so Parasurama invoked the Snake King Vasuki, who spat holy poison and converted the soil into fertile lush green land. Out of respect, Vasuki and all snakes were appointed as protectors and guardians of the land. P. T. Srinivasa Iyengar theorised, that Senguttuvan may have been inspired by the Parasurama legend, which was brought by early Aryan settlers.[8]
People and identity
Tulu speakers are divided into various castes. The major Tulu speaking castes are:
Tulu Baase written in Tigalari scriptNagabana: The Nāga deities are worshipped in sacred grovesRitual dance performing the Buta Kola dance in honour of the deities worshipped by Tulu speakers
Tuluva Paddanas are sung narratives, which are part of several closely related singing traditions in Tulu language, Paddanas are sung during occasions which describe the evolution of Tulu tribes and Tulu culture.[19]
Bhuta-aradhana (lit.'spirit worship' or 'soul worship'; a bhuta or bhoota is a supernatural creature, or spiritual entity, especially of ancestors)[20] in Tulu Nadu is similar to the rest of South India, though the bhutas and forms of worship differ. The kola or nema is the yearly ceremony celebrating the festival of bhutas. They have attained a godly status among some worshippers, mainly non-Brahmins, and even have their own bhuta-sthanas (a place of abode similar to temples). However, in many villages the Brahmins, who consider these spirits as their protectorates, conduct the yearly ceremonies.
Bhuta, who may be considered local deities, can be animistic as in Panjurli (boar) or Pili-bhuta (tiger). A second variety can be representatives of characters taken out of the Puranas like Bermer (Brahma), Lekkesiri (Raktesvari, Kali) or Vishnumurti. A third category is deified human beings like Gulige, Annappe, and Koti-Chananye. The fourth kind is strictly local characters like Male-Chandi (from the male-Nadu), Ullaldi (from Ullal), and Malaraye (from the Ghats). Then there are bhutas that provide comical relief during nemas, namely Marlu-Jumadi (crazy Jumadi) or Potte (mute–deaf demigod). Newer bhutas also have been added, like Posa-bhuta (new demigod), Vokku-Ballala, and Muttappe.[21][better source needed]
From India's independence and following the reorganization of states, the Tuluvas have been demanding national language status for Tulu[22] and a separate state for themselves called Tulu Nadu ('land of Tuluvas'), based on their language and distinct culture. Though somewhat subdued for a while, this demand has grown stronger in recent years. Several organizations like the Tulu Rajya Horata Samiti have taken up the cause of the Tuluvas, and frequent meetings and demonstrations are held across towns in Tulunadu (such as Mangalore and Udupi) to voice their demands.[23][broken footnote][24][25]
^S.C. Bhatt, Gopal K. Bhargava (2006) "Land and People of Indian States and Union Territories: Volume 14.", p. 18
^Aiya VN (1906). The Travancore State Manual. Travancore Government Press. pp. 210–12. Retrieved 12 November 2007.
^Srinivisa Iyengar, P. T. (1929). History of the Tamils: From the Earliest Times to 600 A.D. Madras: Asian Educational Services. p. 515. ISBN978-8120601451.
^Shetty, Malavika (2010). Telling Stories: Language, Narrative, and Social Life (Identity building through Narratives on a Tulu Call-in Show). Georgetown University Press. pp. 95–108. ISBN9781589016743.
^"Bhuta Aradhana". Encyclopedia of Intangible Cultural Heritage. Asia InCH; Craft Revival Trust. Invocation of the bhuta spirits that involves, in addition to daily worship, a periodic propitiation in the form of possession rituals
^Tulu Rajya Horata Samithi has urged that the region comprising Tulu speaking people should be given the status of a separate state."News headlines". daijiworld.com.
