Tulu people

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]

According to mythology, Tulu Nadu was reclaimed by Parashurama from the sea.[6] 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'[7]). 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.[8] 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.[9]

Tulu speakers are divided into various castes. The major Tulu speaking castes are, Bunt, Billava, Shettigars,Tulu Gowdas, Devadiga, Kulalas, Koraga, Mogaveera, Tulu Brahmins, Vishwakarmas, Nayaks etc. Mangalorean Protestants are also Tulu speakers.[10] A Tulu woman is called Tuluvedi [11] Bhuta-aradhana in Tulu Nadu is similar to the rest of South India though the bhutas as well as their 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). Bhutas can be animistic as in Panjurli (boar) or Pili-bhuta (tiger). However, in many villages the Brahmins, who consider these spirits as their protectorates, conduct the yearly ceremonies. A second variety can be representatives of characters taken out of the Puranas like Bermer (Brahma), Lekkesiri (Raktesvari, Kali) or Vishnumurti etc. A third category is deified human beings like Gulige, Annappe, and Koti-Chananye etc. 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 which provide comical relief during nemas, namely Marlu-Jumadi (crazy Jumadi) or Potte (dumb/deaf demigod). Newer bhutas also have been added like Posa-bhuta (new demigod), Vokku-Ballala, and Muttappe etc.[12]

Tulu Baase written in Tigalari script

Nagabana: The Nāga deities are worshipped in sacred groves

Ritual dance performing the Buta Kola dance in honour of the deities worshipped by Tulu speakers

Tuluvas follow a matrilineal system of inheritance known as Aliyasantana, where inheritance is from uncle to nephew, except for Brahmins, Tulu Gowda, Shettigar caste and Vishwakarmas.[13] It is similar to the Marumakkathayam of Kerala.[14][15][16] Other distinctive features include the rituals of Yakshagana, Bhuta Kola, Nagaradhane[17] Aati kalenja and Kambala.[18] Bhuta Kola is similar to Theyyam in Kerala.[19][20]

Tuluva New Year is called Bisu Parba, which falls on the same day as Baisakhi, Vishu and the Thai New Year.[21]

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.[22]

From India's independence and following the reorganization of states, the Tuluvas have been demanding national language status for Tulu[23] 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.[24][25][26]

• Mangalorean cuisine
• Udupi cuisine
• Tulu language
• Gokak agitation

• S. Muhammad Hussain Nainar (1942), Tuhfat-al-Mujahidin: An Historical Work in The Arabic Language, University of Madras, ISBN 9789839154801
• J. Sturrock (1894), Madras District Manuals - South Canara (Volume-I), Madras Government Press
• Harold A. Stuart (1895), Madras District Manuals - South Canara (Volume-II), Madras Government Press
• Government of Madras (1905), Madras District Gazetteers: Statistical Appendix for South Canara District, Madras Government Press
• Government of Madras (1915), Madras District Gazetteers South Canara (Volume-II), Madras Government Press
• Government of Madras (1953), 1951 Census Handbook- South Canara District (PDF), Madras Government Press
• J. I. Arputhanathan (1955), South Kanara, The Nilgiris, Malabar and Coimbatore Districts (Village-wise Mother-tongue Data for Bilingual or Multilingual Taluks) (PDF), Madras Government Press
• Rajabhushanam, D. S. (1963), Statistical Atlas of the Madras State (1951) (PDF), Madras (Chennai): Director of Statistics, Government of Madras

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