Re-thinking the idea of Religion in Coastal Karnataka

 Abstract

My paper is a critical study and analysis of Coastal Karnatakan religion which is very much needed in this space and time. This time is demanding such an effort and it also seems very complex. We are in the age of identities based on Caste, religion, language and many such things which is to be tested in the light of History and sources and also asks some questions on the basis of new methodology and practices. The religious history of this Geography basically structured after inscriptions which are selectively and relatively taken and analyzed so far. We have lot of other sources which gives information and also gives a counter narrative to the already constructed narratives on coastal religion. This can be a kind of solution in testing the idea of homogenization belief systems in coastal Karnataka. This very artificial variety as Hindutva kind of political and religious kind of ideology and its effort of legitimization of itself after using a political use if history is very modern and political rather a very natural and historical phenomenon. The newly available archeological and other sources are critically gives an anatomy of belief systems which prevailed in historical and pre-historical times of this geography. We have to invoke new sort of tools and questions too, so those can answer a larger set of questions regarding in it and also can deconstruct the judgments and generalizations too. This kind of attempts clearly involves in a, larger strata of debate and discussions and also academically and philosophically confronts its arguments.

 

Keywords : Religion, Bhuta Worship, Bull Cult, Animism, Hindutva

In recent days Coastal Karnatakan religion and the identity based on it is one of the much debated phenomenon in the national print and visual medias and even social medias  too. Manglore is considered as the so called Hindutva laboratory by some media houses. The incidents here what takes places, even reaches American Senate and also Vatican City and there emerges a kind of solidarity expressions in the form of resolutions and also there was some kind of pressure on Indian political system too to curb such lunacies. One incident known as The Church vandalism by the some religious and ideological groups in this area created a lot of fuss among the communities over the globe too. Here the question is that, what are the factors which is contributing to this experience ? What are their arguments in delivering and justifying those in to legitimize themselves ? The answer seems very lucidly that, majority politics and so called imagined monolithic religious and political ideology. This idea and empirical experience is invoked through practical assignments and ground work achieved through praxis of those propaganda. Here the main problem and question is, is there a monolithic imagination of so called religion or belief systems as religion in Coastal Karnataka and that can be equated into Hindu and Hindutva labels ? Then this condition also let us to discuss and hold a retrospective look in to history to understand these identity questions and also reminds about us of Historian Romila Thapars statement as, ‘there is no history but only present and every present and contemporary invokes past to fulfil and get itself legitimized by it’1.In this juncture one also needs to acknowledge that every history is a paradigm of representation, so there are histories2. Each and every representation has its own logic and claims that its version and expression is correct and absolute. Up to certain extent every representations itself represents a variety of politics. The use of history to fulfil and to achieve their political ideology also rises some of the very important and interesting questions regarding this. Chauvinistic and fundamental narratives in this regard also to be questioned and explained in the light of new sources and methodology  and also has to answer the complexity which basically out of modernity and identity politics3.

A new social history of religion and its social dimension has to be structured due to the contemporary urgencies. But it is not the priority of the historians and academicians. If one is very particular about Aristotelian compulsions of an academician then there is little prominence, otherwise the idea and mission of his work is not that much moves along with his work4.  New sort of narrative is needed here mainly because of two reasons, one : is to confront the distorted and communal narratives of history of so called religion of coastal Karnataka and the other : is to revisit the historiography of the social history and religion of this geography. The communal and cultural incorporation of diverse culture of this region is in danger because of the communal interpretation and incorporation of it and it also homogenising the diverse cultural and religious entities in to one and transforming it in to a political ideology and even experience. Along with and one can also call the reflexions and binary explanations like current and post globalised political economy that flowed parallel to these kind of politics also explained. So here one has to ask and rise, a lot of questions rather simply giving consent and answers.

            The term religion itself has a lot of contestations and nuances too. Because the nomenclature as religion, itself does not suits to the so called diverse expressions of belief systems of India. It can also be applied in the context of Coastal Karnataka too. This region is, from time immemorial or from the days of prehistory to pre-modern time found evolution of variety of belief systems in a dialectical manner. The variety and diversity in these are discarded and confronted the monolithic metamorphosis of practices here. One can feel a cosmos of belief systems here. Some of the very old anthropomorphic and animistic practises can be found in this geography and the practices like bull cult is still in action. Serpent worship and bhuta worship or ghost worship and other kind of aboriginal practices are still practiced here. These kind of ritualistic traditions and so called counter practices are no where mentioned in the pan Indian cultural traditions and even in the agamic traditions. But one can sight that even the so called greater traditions and agamic forms got and transacted a lot of material form of rituals and also theoretical practices from these kind. So the etymology and material emergence of these local and regional ritualistic practices carry anthropomorphic ritualistic characteristics or tribal inheritance rather a pure , formal and so called greater culture or dharmic inheritance5. In this juncture historians and  sociologists of this area can’t locate the empirical practices in to the framework and folder of those. Apart from that, the so called Hindu as a religious and communitarian identity itself invoked and created after the colonial and modernity intervention and presence6. The colonial oriental practices and caste census in India and other factors have achieved it. The colonial and modernity as a project looked the oriental beliefs and practices in the light and line of Semitic approach. Here we need a kind of decolonization of religions and mind. But many of the scholars, one who worked on regional history and culture don’t know the alternative paradigm in an efficient manner7. There are some ways but one has to achieve it yet to. The historical period and evolution in India happened not in a single span of time or leap but in a continuous process. So historian Romila Thapar calls it as, ‘uneven pattern’8. Now also one can find, adopted modern day practices of rituals with a lot of very ancient mode of beliefs including bull cult in this region. So first and foremost a kind of liberation from the frozen entities itself can be seen a primary work and ground on which one can prepare some sort of alternative narratives in this manner. When we urge for a liberation and decolonization we are also aware of decolonization politics that is very active as an avatar of neoliberal right wing political movement and reactionary politics9. So my first argument is here, to locate and train ourselves and use  diverse tools and methodology to explain and question the enigma and social history of this region. One should not hesitate here to use Sociology, History, Anthropology, Linguistics and even the space and time permits, one has to use Physics, Chemistry, Biology, Genetics and other Physical Sciences too10.

           The Historiography of coastal Karnataka is not that much radical and also have not seen the pattern and trends which the national historians do practice. Very decisive writings on this region is only came on around 1970’s through some band of historians. The studies of B A Salettore, P Gururaja Bhatta and some others scholars works are although very important but the texts majorly consists inscription as sources not the other varieties11. As per as the oral traditions, archaeology and other sources are not used because at that time there were no major archaeological excavations are conducted like the modern days. But currently hundreds of pre-historical and historical period sites has been discovered and reported by the scholars across this region12. These demand a new narratives in the history, social history and in the history of religion too. Now also regarding Bhuta Worship there is not even a good analysis and understanding is available13. One can found many works of compilations on Bhuta worship and Paddanas but none of them are analytical. They say and proclaim themselves that, they are academic and theoretical but lacks the basic sort of methodology and questions. For example they don’t understand and explain the material background and materialistic interpretations on the traditions of Bhutha Kola and also fail to give description on the historical time and space of the emergence of those in the geography. They even too un-address the historical evolution of those traditions. Some of the scholars too link those traditions into a pristine and classical kind of entity and claim through a sense of special status and identity too in these days14. Means a complexity in history has been used to reconstruct the present identity politics and representational politics also can be seen. Understanding of current and contemporary issues and traits are possible only when one can understand the correct assumption and ideas of the past. Apart from that the understanding of the homogenization of these and making and transforming those into a popular culture is also very interesting and needs a special attention15. Along with communalisation through homogenization and cultural incorporation this projection of monolithic hindu and hindutva kind of empirical canvas has to be tested very critically. The past of this region witnessed a rich variety and diverse mode of belief system some of them can be traced to Africa and Central Asia. In this juncture one has to understand historical processes, trade and cultural transactions of it.

            I need to focus especially on the recent archaeological findings of Coastal Karnataka. One of the very important finding and  site in this, is Buddhana Jeddu near Neralakatte in Kundapura shows a lot of information and insights on the historical evolution of religious belief system of this area16. Buddanajeddu site is a model site one cannot find that kind of it anywhere in Karnataka. This is the site nearly produced more than ten beautifully carved structures on laterite stone surface which exactly gives indication to the one of the ancient ritualistic tradition and belief system of the globe that is Bull cult. Still bull cult is being practised here. I think this the only one region in which the ancient and prehistoric mode of this tradition is still practised. Very close this region another very important site known as Gavali is again another nest of these kind of animistic practises and bull cult. Gavali Bull is a typically carved structure on big rock shows exactly the symptoms and greater features of this systems and practices. This bull cult is like the other parts of the globe symbolises fertility and reproduction and it conseders the capacity and ability of it is very much great and sacred17. Another very important finding nea Madhur near Kasaragodu-Perla in the form of Linga or Phallic iconic expression also suggest that a variety of Fertility worship was very much familiar and prevailed in this region. The Madhur model of Linga resembles one of the earliest reference of Linga in Gudimallam in Tamil Nadu which is discovered by the Archaeologist Robert Brusefute in 1880s. This Madur Linga is exactly resembles rudely the human penis and which also can be considered one of the earliest and archaic  expression of Linga worship and Fertility cult of this region. I think these are all the evidences and references and it also can been seen as the precursor of these kind of traditions and even the most synchronised Shiva or Ishavara kind of so called Shaiva fertility traditions of coastal Karnataka. So these references questions and confronts the pristineness of these current monolithic expressions. Some of the prehistoric representations on rituals and belief systems also clearly understood in the sites near Hygunda near Honnavara. The Mekkekattu wooden statues are popularly known as URUS in colloquial usages also carry and mention a grater deal of fertility cult traditions in this region like the early societal and communitarian practices across the various societies of the world. Especially a monkey holding its genital organ is exactly a kind of replica of such an examples among African and Latin American early societies as well. But again as per as Mekkekattu is concerned, it is not a pristine tradition but one can find traditions there and also a synchronised model of practices even. In Mekkekattu also one can find historical evolution and feel the exchange and cultural transactions in a brief period with multi cultures which in the vicinity and and from across the globe too. Because here again one can find the influence and charisma of Sufi and Islamic traditions too. Some of the URUS also resembles the European anatomical features and attire and also suggests and reminds about a modern and recent connection of locale with that geography. But majorly Zoomopomorphic signs and symbols holds the hegemony and clearly goes back to the prehistoric period and practices. So these examples gives a vivid and diverse expressions of belief system which prevailed in this region rather a homogenised and monolithic type and kind. In this juncture the claim of so called religious communal groups are also become very false statements and politically motivated after not having clear and rational sources and evidences. These traditions are like sampradayas, they differ empirically and theoretically between one another. One cant position those in a single basket and say those are the same sort of experience and entity. So the claim becomes and seems as an enigma here.