Harshini Brahmavar
Pics: Umesh Marpalli
Daijiworld Media Network - Udupi

Udupi, Sep 21: 'Bhoota Kola' or spirit worship is an ancient form of worship prevalent among the Tulu-speaking community in Udupi and an inherent part of the socio-cultural life of Dakshina Kannada district in Karnataka and Kasargod district of Kerala. Yakshagana is yet another fine tradition known for its splendorous costumes, dance, intense music, and make-up.

The Bhoota impersonator behaves like an incarnation of a particular spirit, listening, solving, warning, and comforting the devotees. He acts like a healer and solves the legal and judicial problems of the village. Unfortunately, the present generation seems to lack knowlege about this wonderful tradition.

‘Siri Singara Ani Aradala - A Research and Documentation Workshop’ was held at Nutana Ravindra Mantapa of MGM College here from Wednesday September 17 to Saturday September 20 with a view to revive this art and create awareness among the young. The workshop concentrated on subjects like worship of the divine, traditional coloration, shooting-direction, and documentation.

Moreover, the Udupi Regional Resource Centre for Folk Performing Arts in collaboration with Maharastra units of Kannada Sahitya Parishat is making an earnest effort preserve the ancient culture through documentation and preparation of around 70 masks and items traditionally used in spirit worship.

The festival begins with the cutting of the plantain and is followed by a cock fight, the coming of ‘Bhandara’, flag hoisting, an informal invitation, putting on make-up, and wearing the ‘Gaggara’ etc. During the ceremony, the people of Mangalore sing songs known as ‘Pad-danas’. These songs are epics that narrate the genesis and proliferation of the Bhoota cult.

HBL Rao, president, Karnataka Sahitya Parishad, Maharashtra Unit, opines, “It is a very ancient and typical form of folk art in Tulunadu. Nowadays, these folk arts are losing their importance as well as existence. The unit is putting effort on documentation and to create awareness among children about our rich cultural heritage”.

Uliyar Padmanabha Upadhyaya, renowned teacher, researcher, and writer said that the people of Tulunadu believe in ‘Daiva’ and Bhoota’ worship which is thought to protect all human beings who led a truthful life. “The present generation has the capacity to grasp things quickly but needs to know about the folk arts. There is a need for the younger generation to socialize and this should begin at home and it is the responsibility of parents too,” he added during the interaction segment.

B A Viveka Rai, guest professor and former Chancellor, Kannada University, Hampi, and KSOU Mysore, expressed his views on folk art. “It is an ancient form of painting and each line has its own meaning. Yakshagana and ‘Kola’ are different from one another. It is a form of animate worship. Today, things are becoming artificial; there is no creativity at all. Each ‘Daiva’ has its own character and story.”

In his address during the valedictory, Dr Rai said, "People believe that the Kola folk art form is in a ruinous state, but it is still be alive in rural areas and needs to be revived."

He demanded that the creative art of Bhuta Kola be recognized at the national level and added that he would work on this in future. Dr Rai opined that great artistes get the most recognition at the national level and the government provides lacs of remuneration. “Kola artistes are real artistes,” he added.

“The Pambada, Nalke, Panara, and Pavara have the least respect in society. These communities depend only on such arts. The people of such a particular community must have an identity in the civil society along with cultivating such art forms,” added Dr Rai.

H Krishna Bhat, director, regional folk and theatre art study center, opines, “There is need to conduct research and documentation of this Tulu folk art. Participation by students is the prime objective.” He hoped that it will help the future generation to know the uniqueness of ‘Kola’ along with different facial sketching, colouring, and the like.

Rama, 68, is the seniormost in the Pambada team and has been pursuing this as a profession since 50 years. He is a master in this art.

According to costume artistes Tharanantha (35), and Ashok (30), it takes two and a half hours to complete each costume. Everything is made using natural raw materials like ‘Haale’, flowers, clothes, bamboo, cane, jute, fiber, pulp of the banana plant and its thread.

Rajeeth says while making ‘Paledani’ two days are required solely for design purposes. He has 20 years of experience in this profession and is also an artist. The Paledani is stitched with bamboos in two layers with the support of branches from the coconut tree.

He opined that nowadays students keep away from such beautiful art. “There is need to create awareness. A parent plays a crucial role in making up their child’s mind and only then can such arts survive,” added Rajeeth.

Each costume is systematically set-out by the team and includes crowns, jingles, ‘Gaggara’ (anklet), bangles called ‘Dande Kaji’ (‘Tholbandi’ in Kannada), bell or ‘Ghante’, ‘Katti’ or ‘Khadga’ , ‘Chaury’ (Yak tail fan), ‘Kivi Kavacha’ for the ears, simple garlands, and a special chest coat known as ‘Ede Kavacha’ in Kannada made from ‘Pingara’, silver garlands, and so on.

There are various Bhoota names including ‘Marl Jumadi’, ‘Ullaya’, ‘Pancha Dhumavati’, ‘Kodamandaya’, ‘Guliga’, ‘Kalkuda’, and ‘Banta’.

Umesh Pambada, Gandhakadu, senior Bhoota artistes and team, have taken the initiative to educate. Students of the Yakshagana Kendra have also participated.