Bunts History
(Click on the name to expand)Where exactly did they come from, what and who are the Bunt's?
Speculation on Origin of Bunts
Evolution of Bunts through the centuries.
Role of Bunts During the Middle Ages:
Bunts during 18th century:
Bunt Manorial Houses:
Bunts in the 19th and 20th century:
Bunts in Freedom Movement and Social Work:
Getting back to the roots:
The land-locked country sloping down from the Western Ghats to the wave-lashed shoreline in the southern half of coastal Karnataka, lush with waving paddy fields and meandering rivers and streams, alternating with green hillocks and forests, once thick and alive with fauna and flora and chirping birds of all hues is Tulunad, known officially as Dakshina Kannada. In fact, Tulunad extends beyond the present boundaries of Dakshina Kannada and comprises the then Kasargod Taluk in the South. This is the homeland of a proud, tough, yet resilient community, the Bunt's alias Nadavas, (or Vokkaligas) as they themselves would like to be known in common parlance.
Bunt's, who speak both Tulu and Kannada, hail from the region called Tulunad which is now better known as the district of Dakshina Kannada and Udupi in the West Coast of Karnataka. Bunt's are also to be found in large numbers in Kasaragod taluk of Kerala, which was earlier a part of Karnataka.
Are they migrant's from the North who came and settled in Tulunad as agriculturists and became Bunt's by pledging total loyalty to the local kings?
May be, After all the community has a large number of North Indian sounding surnames- Bhandari, Punja, Naik, Rai to name a few. May be not. For there is a theory that they belong to Vijaynagar King Krishnadeveraya's Tuluvamsha.
Then, there are others who say that the Bunts themselves ruled the region around Mangalore. 'Bunta' in old Kannada literally means a soldier or a warrior.
In the pre-Christ era, there is a reference in the Sanskrit 'Panchatantra' to a land in south where Tulu speaking people ruled. According to Govind Pai, the renowed Kannada poet, 'Alupa' rulers became Tulu 'Aluvas' and Alupa dynasty is synonymous with Naga dynasty and Tulu people are the same as the those Chandra dynasty.
There is a reference to people from Tulunad in ancient greek texts and historical references to Alva clans in Tulunad way back in 150 AD.
According to another theory as researched by Prof S. Shivaram Shetty of Basrur, the Kosar tribe from the North came south after the Aryan invasion. This powerful and martial tribe wandered in the Decan for a few years as mercenaries of the local rulers. While some settled in Andhra Pradesh and founded Satavahana kingdom, some settled in Tuluva region and founded the Aulpa kingdom.
Another interesting feature of the Bunt community is that they speak both Tulu and Kannada languages. North of river Kalyanapura, they are called Nadavas and speak Kannada while south of the river they speak Tulu and are called Bunt's. Many explanations are offered for this.
It is said that a few centuries ago, the Jain ruler of Tulunad, started 'rajamata'. A number of locals joined this new sect and were called 'Nadavas' as they were locals or people from the local 'nadu'. These Nadavas rose to prominence in service and army and the heroic and loyal Nadavas were sent to the southern region. Here they found fame and fortune and the leaders of the army were called 'Bhats' and 'Buntaru'. So the people in the north of Tulunad are called Nadavas and in the south 'Bunts' according to late Polali Sheenappa Hegde.
According to Prof. Shivaram Shetty, a distinctive feature of Tuluva local administration was the division of the Nadu into guttus. The guttadara had definite functions linked with it and the guttadara (holder of a guttu) enjoyed power of hereditary right. The guttedar belonged to the Nadava community and was called as 'Bantaru'. He had to help the ruler of the Nadu in times of crisis. So while Nadava denoted a community or caste, the Bunt denoted a position of power.
The rise of Vijayanagara Empire with Tulunad becoming a province of it, brought about political separation of the region-North and South of Kalyanpura river. While north of the river they continued to call themselves Nadavas, those south called themselves Bunts-which denoted a higher position.
Jain and Bunt's have a close relationship in the Dakshina Kannada region. Bunts were here before the arrival of Brahmanism and Jainism into the region. It is said that many Bunt's with high social standing were converted to Jainism into the region. It is said that many Bunt's with high social standing were converted to Jainism and took to that religion many of the Bunt social customs like Aliyasanthana which is not found in Jainism elsewhere. Also Bunt surnames like Chowta, Banga, Ajila, found coinage in Jainism.
Whatever be the historical origins, there can be little doubt that Bunt's are an enterprising, interesting, proud and unique community with some special social customs. It is without doubt a terrific community to be born in as a women. Its most distinguishing trait is the matrilineal hieararchial system of inheritance and rights. That meant that until very recently most of the property rights vested with the women of the family very like the Nairs of Kerala.
'Aliyasanthana' system unlike the Makkalasanthana' system followed by the rest of the state, meant that family line is traced and continues through the female branch of the family. Simply put, when a Bunt says he belongs to a particular family, he means his mother's and not father's, as in most other communities.
In the earlier day's all member of the family-the Yejman (the make head of the family) or the Yejmanthi (the female head of the family) and entire family including sisters and nephews and nieces, sometimes numbering in excess of hundred, all lived in one house under the patronage of the Yejman and Yejmanthi, Extensive land holding spread all over the region was leased out to tenants on a hereditary basis.
The changes after independence especially the introduction of Land Reforms, and subdivision and fragmentation of landholdings that were left, resulted in changes in the traditional Bunt inheritance rights from matrilineal to a more common Hindu code of rights of the individual.
This drastic break from traditions adhered to over centuries has had both its pluses and minuses. On one side, it spurred the members of the community to look beyond agriculture as a means of livelihood. Loss of Land forced them to look at other professions-service sector, hotel industry, government sector and even business of late.
However, the loss of large farm holding to former tenants also reduced many in the rural areas to levels of penury as has been vividly brought about by the recently concluded Socio-Economic Survery of the Bunt families conducted in the Dakshina Kannada taluk. It has revealed a high incidence of poverty, unemployment, and illiteracy in the hinterlands.
The younger members of the family, who could no longer depend on the largesse of the Yejman or the Yejmanthi to find them a living, were forced to find other avenues for living and there were also forced to look further ashore. So the Bunt Diaspora to other parts of India mainly Bombay, to Bangalore- after Mangalore became a part Karnataka and to foreign countries - UK and USA in particular saw the arrival of a large number of doctors and engineers in the 1960s and 70s.
Those who could afford to go in for higher education did so and went to high posts in government and industry. Those with enterprise and nothing much else took to business especially to hotel industry. It a tribute to the enterprise and initiative of these dynamic people that any south Indian eating house or restaurant incities like Bombay are called Udupi restaurants, no matter who actually owns them or what cuisine they actually serve.
The origins of the Bunts are baffling and documented evidence is not available. Whether they were indigenous or, immigrants to Tulu Nadu (coastal Karnataka), is cloaked in mystery. They follow a Dravidian social system. The community of Bunts also referred to as Nadavas, form an important and integral part of the political, economic, social and cultural customs of Tulu Nadu.
It seems the word Bunt is derived from the Sanskrit word 'Bhata' meaning powerful man, the Tulu equivalent is 'Bunte' or 'Bunteru' which means protector. Bunts are also referred to as 'Nayaka', 'Shetray' and 'Nadava' which means leader, nobility and landlord respectively in Tulu. The word Bunt was universally accepted during the 1940's to give a united face and a common identity embracing different surnames and geographical locations.
Historian Edgar Thurston in his book "Caste and tribes of south India" (1909) described the Bunts as follows - "Men and women of the Bunt community belong to a beautiful race of Asia. Men have a broad forehead and a parrot nose. Mostly they are of fair complexion. Even today they are of independent nature, short tempered, self respecting and have a muscular body, which tells about the history of belonging to warrior families"
Who are the Bunts? What is their origin? No one has been successful in establishing the anthropological origin of Bunts. Many theories have been put forward about the origin of Bunts. There was the Aryan link, Mediterranean link, Spartan connection, a martial race, Dravidian ancestry etc.
Proffessor Shivaram Shetty advocated a theory that Bunts were originally "Koshar" people, a highly civilised community, living in Sindh River Valley during 2500 BC (Harappa Civilisation). They migrated to the south of India through the coastal sea route after the Aryan invasion.
Eventually, Koshars established minor kingdoms along the west coast. Over the centuries these minor kingdoms were swallowed by powerful kings, but they managed to hold their land and some authority over the people of small villages.
Bunt traditions, culture and religious practices have some resemblance to the Dravidian civilisation.
Dr.Kayyar Kinhanna Rai thinks Bunts have Kshatriya (Royal) lineage.
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 kings which brought them considerable benefits and allowed them to become the landed gentry of the region.
K.V.Ramesh suggests that Jaya Bhutala Pandya (345 BC) was the first Alupa ruler of Bunt extraction
It is almost certain that in around 2000 BC, there were kings in Tulu Nadu, some independent and some under the suzerain of overlords like Alupas, Kadambas, Chalukyas and Hoysalas. There were constant skirmishes and fighting, and the 'Buntaru' or warriors were important stabilizing segments of the population. In due course the Bunts succeeded in becoming owners of lands.
Hopefully, some credible theory, based on scientific evidence, will emerge in the near future to authenticate the origin of Bunts.
One should observe with great interest how such a minority community managed to exercise such an authority, gain enormous respects and exhibit great leadership on the whole area of the coastal districts, extending from Kasargod in the south and Byndoor in the north; and to take those qualities with them where ever they went and excel in their chosen fields.
That is probably the reason for the recent surge in the interest to study the Bunt history and culture.
To record the Bunt history, archives are not available and no attempts were made to document the history in a logical manner until 1960's. Most of the data available and presented by various authors are based on some ancient inscriptions, notes by the British officials during the colonial period and the word of mouth paddana's (Folk Songs) passed through many generations. It is almost certain that in the early centuries of the Christian era, there were kings, some independent and some under the suzerain of overlords like Kadambas, Chalukyas and Hoysalas. There were constant skirmishes and fighting, and the 'Buntaru' or warriors were important stabilizing segments of the population. In due course the Bunts succeeded in becoming owners of lands.
Bunts role in the society during the first millennium is not very clear. A study of the political and social conditions in the west coast would reveal the role of Bunts during the middle ages covering the period of Alupa Kingdom, Kadambas and Chalukya Dynasties (345 BC to 1200 AD), and then during Hoysalas (1250-1350), Vijayanagara Kings (1336-1646), Keladi Dynasty (1499-1763).
As a warrior class, the Bunts attained their greatest glory during the rule of Vijayanagara Emperors (1336-1646) belonging to the Tuluva Dynasty which was founded by a chieftain Bunt called Tuluva Narasa Nayaka. The glory was further enhanced by Krishnadevaraya by extending the kingdom to whole of south India. During the rule of Vijayanagara, Tulu Nadu was administered in two parts - Mangalore State and Barkur State. We can still see the glory of Vijayanagar kingdom in Barkur by the beautiful temples they built during that period. After the fall of the Vijayanagar dynasty the Bunts again concentrated themselves in Tulu Nadu where they took to large scale agriculture in the vast area of land they still possessed and also served as administrators and warriors in the various minor Hindu and Jain kingdoms that controlled various parts of the region from time to time.
Handady Bunt family (1492) gained prominence due to their agrarian and entrepreneurial success, and also due to the political influence they had gained. Shankar Hegde from Handady was an officer under the Vijayanagara rulers.
Vijayanagara and Keladi period (1336-1763) witnessed a strong participation of the Portuguese in the commercial activities which was a big boost for the landlord-traders, and it certainly helped the growth of the Bunt power and influence in the region.
Portuguese historian's documents reveal that in 1530 Portuguese destroyed the trading power of Ratna Shetty from Mangalore who put up a strong resistance and damaged the enemy fleet in the river. Legend says Ratna Shetty had so much power and influence during that period and he had also some connections to the king of Calicut. To provoke the wrath of the Portuguese shows him that he was a man of real substance.
In 1560 Shetty families from Basrur and Kundapur region clashed with Portuguese because they did not want to submit to the bullying tactics of the Portuguese.
Other prominent Bunt houses during the medieval period were Yedthare, Nandalike Chavadi , Shirva Nadibettu, Ichlampady, Puthige and few other Bunt houses along the coast.
During the Vijayanagara empire Mangalore Rajya was virtually managed by Kodial, Badila and Gudde Guthus.
Bellipady built up a formidable reputation and claimed to have supervised 36 villages in four Taluks and managed 24 temples in the 18th century.
Hyder Ali and Tipu Sultan (1763-1799), Kings of Mysore, never disturbed the Bunts and they were left on their own with their normal way of life and with their joint family system.
Bunts remained a prominent land owing community, worshiping their family Daivas, supporting and managing village temples and acting as village guardians. Aliyasantana system of property inheritance prevailed throughout. Head of the family was responsible for the welfare of all family members.
In times of peace Guthus were busy conducting the annual rituals in which all communities within the village will participate and enjoy themselves. This was considered to be necessary for the health and happiness of the entire population of the village.
In case of any external threat Bunt households were expected to fight. Every house in the village was to provide at least one able bodied person and they all assemble in the courtyard of the Bunt household. The Yajman of the Bunt household decides on all the proceedings and decides on the deployment of the soldiers.
After the fall of Tipu Sultan, the East India Company emerged as the fiduciary for the coastal districts. And few years later India became the colony of Britain.
The start of the British rule of the district in 1799 forms a watershed in the history of the region. The British rule was based on a more definitive system of control of revenue and police.
Districts collectors, appointed by the colonial power, were empowered to appoint native public servants to collect revenue. Many Bunt leaders were appointed as heads of villages. They also became judicial officers of their respective villages.
Colonial Officers of the 19th century accepted and supported the Bunt way of life and their customs, because they needed the support of the Bunt landlords. The British observed that Bunt remains a Bunt in success as well as in failure.
Bunt landlords became crucial for the British in the context of the national movement for political freedom. Colonial rulers tricked Bunt landlords to their side. Honorary titles like Rao Bahadur and Dewan Bahadur were conferred on a few selected Bunts. But, unfortunately for British, these were offset by a vigorous group of Bunt freedom fighters who staked all they had for the cause of India's freedom.
A few prominent Bunt families in the coastal districts became big land owners as the years rolled by in the 18th century. This was done either by acquiring government land through the connivance of government officials, or by taking possession of land pledged as guarantee to loans advanced, or by new purchases from the intending sellers.
Bunts were not just the landlords. Traces of a number of trading houses called 'Bhandasale' belonging to ancient Bunt families were found along the coast. They stand up as witnesses to the trading activities of the Bunts in the late 18th and early19th centuries. Some of them became very prosperous.
As a result of high level trading activities Bunts saw plenty of cash flowing into their treasury. Many of them resorted to micro finance to add to their income. Micro financing brought in more cash to the big Bunt landlords and traders.
Bunts and Jains were traditionally wholesale traders. The aggressive competition from Bunt traders resulted in the decline of fortunes of Jain traders. Jains were also persecuted by the Keladi Kings. As a result many Jain landlords and traders migrated from South Kanara villages to upcountry trade centres like Hassan and Mysore. Their properties were put up for sale. Bunts purchased their lands. Many new manorial houses of Bunts built in the second half of 18th century were located in Jain land holdings. Bunts turned into agrarian capitalists.
The 18th century was the best of times for some Bunt families. But for a number of Bunt households it was a bad time. They lost their fertile lands and property to unscrupulous money lenders. The reckless borrowing of money by the Yajaman's (head of the family) to satisfy their own personal needs or to fight silly legal battles and by becoming defaulters resulted in the forfeiture of their family lands. Couple of Bunt families in Pangala lost their house and land holdings to Pangala Nayaks of Konkani origin.
Migration of Bunts to other parts of India and overseas was rare before the 19th century. During the 1890's there was a study migration of a few Bunts to Mumbai in search of new opportunities. The young Bunts who migrated to Mumbai became entrepreneurs over the years. And they invited the other young Bunts from their villages to come to Mumbai to work for them. Hence the 'Mumbai Chalo' movement started and this resulted in the enormous economic prosperities of some of the Bunt families in the South Kanara district. There was also an enormous increase in number of modern rich Bunts in Mumbai.
Many of the prominent Bunt houses are over 600 years old.
Until the beginning of the 20th century Bunt landlords lived in fairly large thatched houses. Their mud walled houses were built on raised grounds with a panoramic view of paddy fields and coconut groves. The walled compound was fairly large and within the complex there was a well to provide water, a Thulasi Katte, a long detached shed to accommodate cows and bufellos, a detached shed to house chickens and Katta Kori, a small outbuilding to house family Daivas, a storage area for paddy and rice and a large open area either in the front or to the right of the house. And on the backyard was forest land.
As the Bunts got richer either by increased land holdings, or by trade, or by the cash received by the members of the family who migrated to the cities, Bunts started restructuring their family houses. The introduction of Mangalore tiles in 1866 was an additional incentive to have tiled roofing and a modern house.
The grandeur and reputation of many Bunt houses are reflected in their architecture, a mixture of old and new. Some of the houses are palatial. They reveal the life style of Guthus, the culture they had inherited, the image of power they projected in the society.
Bunts have been traders since the beginning of the 16th century. Some Bunt families became fabulously rich. They were competing against Jains, Arabs, Dutch and Portuguese traders. Mulki port was buzzing with export trades.
As farmers produced more, trade increased and with it the general prosperity of the people. Bunts were the principal beneficiaries of the development. Many Bunt houses around this area of Mulki prospered during this period.
The boom time in trade during the second half of the 19th century accounted for the fabulous wealth of a legendary Bunt trader-cum-landlord Sahukar Kalappa Shetty(1862-1899) of Mulki. He was a merchant prince and also a philanthropist. His wife Koosamma became heiress to his property. She was a visionary. Under her care the family developed into a progressive unit, claiming few freedom fighters and also the first woman graduate - Shambhavi Punja (1924) from the Bunt community. Mahatma Gandhi visited Koosamma's house in Mulky in 1934.
There were several ports along the coast from Kundapur to Kasargod and many Bunt families were actively involved in wholesale and export trade of agricultural produce which again cultivated by Bunt families. It was a golden period for Bunts.
Cash was flowing in to the cash boxes of Bunt landlords. Surplus cash needs to be invested. They became money lenders and got into microfinance business. This brought in additional income, but also gave an exposure to the financial management. Yedthare (founded in 1450) was one of the wealthiest Bunt joint families in the northern coast of Kanara. They traded in a big way. They also owned vast tracts of fertile agricultural land. This is just one of the examples. Many Bunt joint families along the coast became very rich.
Many wealthy Bunt families became serious philanthropists. They started building schools in their villages, helped renovate temples and looked after the poorer section of the community. They had built fine Manor Houses for the benefit of the joint family members.
The newly built houses for the extended family members by the Yajaman were never called Guthus. They were Nela Ille, Doddamane, Mudu Mane, Padu Mane, Hosa Mane, Thenku Mane etc.
From Kundapur to Kasargod many Bunt leaders pushed themselves in to the struggle for freedom movement They also worked hard for furthering the nationalist causes such as, removal of untouchability, eradication of poverty, and promotion and welfare of Harijans..
A few influential Bunts were attracted by the Justice Party supporting the British. Such Bunts were conferred with honorary titles such as Dewan Bahadur, Rao Bahadur etc, by the British, appreciating their support. Quite a few Bunts received these honorary titles and some of them were proud of it. But eventually all of them supported the freedom movement whole heartedly and actively participated in various capacities.
Belinge Krishnayya Hegde, an influential land owner from Hebri, strenuously opposed the Justice Party and through the polls managed to wipe out the Justice Party from South Kanara district.
Dr Vittal Shetty, as Municipal President of Mangalore, worked hard to get its first electric power supply through a coal based electricity generator in 1933. It was a great achievement. He became the most popular President of South Kanara District Board. Dr Vittal Shetty declined the Rao Bahadur title conferred by the British. Later he was imprisoned by the British in 1942 for supporting the Quit India Movement.
There were many Bunts actively involved in the National Freedom Movement during the 1920's, 1930's and 1940's. The list is big but it is worth noting some of the names. K.K.Shetty, N,S Kille, Nadibail Venkappa Rai, Udupi Ramayya Shetty, Agari Lakkappa Rai, Leelavati Rai, Badila Anantha Rai, Karianna Shetty of Padubidri, Marappa Pakkala, Kurkalu Ganapayya Shetty, Lokayya Shetty, Vittal Das Shetty, K. Honnayya Shetty, Polali Sheenappa Hegde, Kaidel Thimmappa Shetty, Kayyar Kinhanna Rai, B Narayan Rai and many more Bunts courted arrests and went to prison for supporting the freedom movement. Bambrana Devappa Alva Was a congress leader and worker, also worked in Harijan uplift and rehabilitation program, and earned the honourable title - Kumble Gandhi.
Harijan uplift program continued to be of interest and Bunts remained in the forefront. D.B. Anthayya Shetty, as secretary of Harijan Seva Sangh in Udupi worked hard to establish hostels for Harijans, to eradicate untouchability and to lead the 'temple entry' campaign. Similar program was undertaken by Dr. Heroor Venkappa Adappa.
Individually, many Bunts had participated in the national movement at various stages and in various capacities. They were brave and they and their families knew the risks they were taking. It was also significant that Bunt Sanghas responded daringly to nationalist impulses and projects. This seems to have strengthen the institution of Bunt Sanghas.
Guthu, as an institution has played out its purpose. But its memories survive in rituals and in the family and cultural practices.
Bunts always make an attempt to stick to their roots. The disintegration of the Bunt joint family system gave way to the nuclear families. But the sentiments, of belonging to the Bunt family have always been there.
To revive the old nostalgia Bunts are getting together whenever they can and where ever they are. Many Bunt houses have started organising an annual reunion in their old family houses and have an enjoyable few days together packed with feasts and entertainment. There are also other occasions they can meet during the family Daiva worshipping ceremonies, such as Thambila, Kola, Nema, Agel, Naga Mandala, Kambla, etc.
The Associations and Sanghas of Bunts that have been established in various cities in India, Middle East, North America and United Kingdom provide good opportunities to meet the community members, to exchange views and share their experiences. The Bunt Sangha gatherings are getting very popular and the attendance is normally high.
Reference:
- Bunts Mathr Sangha
- Delhi Bunts
- Pune Bunts
- UA Bunts
- Tulunadu Treasures