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In Kannada the classificatory terms (indicating more than one relationship by a particular single term from the point of view of anthropology) are as follows:
a) ಚಿಕ್ಕಪ್ಪ chikkappa - i) Father’s younger brother(uncle)
b) ಚಿಕ್ಕಮ್ಮ chikkamma - i) Father’s younger brother’s(uncle’s) wife.
c) ಅಣ್ಣ aṇṇa - i) Elder brother
ii) Elderly man (young) of the society
iii) Father’s father or Uncle (in a restricted use)
d) ಅಕ್ಕ akka – i) Elder sister
ii) Elderly woman (young) of the society.
e) ಅತ್ತಿಗೆ attige - i) Elder brother’s wife (Sister-in-law)
ii) Elderly married woman (young) of the society
iii) Friend’s wife (less frequently used)
f) ಚಿಕ್ಕಮ್ಮ chikkamma - i) Mother’s sister (aunt)
g) ಚಿಕ್ಕಪ್ಪ chikkappa - i) Mother’s sisters husband
h) ಅತ್ತೆ atte - i) Father’s sister
ii) Elderly woman of the society
i) ಮಾವ māva - i) Father’s sisters husband
ii) Husband/ wife's father
iii) Elderly man of the society (less frequently used)
j) ತಮ್ಮ tamma - i) Younger brother
ii)Any (less known) young man of the society
k) ಅಜ್ಜ/ತಾತ ajja/tāta - i) Father’s father
ii) Mother’s father
iii) Any old man of the society.
l) ಅಜ್ಜಿ ajji - i) Mother’s mother
ii) Father’s mother
iii) Mother’s mother’s friend
iv) Any old woman of the society
m) ದೊಡ್ಡಪ್ಪ doḍḍappa - i) Father’s elder brother
ii) Any elderly man(older than father) of the society
n) ದೊಡ್ಡಮ್ಮ doḍḍamma - i) Father’s elder brother’s wife
ii) Any elderly woman (old like father’s elder brother’s wife) of the society.
o) ಅಪ್ಪ/ತಂದೆ appa/taṅde - i) Father
ii) Father-in-law (both sides)
iii) Religious preacher / teacher in the society.
p) ಅಮ್ಮ/ಅವ್ವ amma/ avva - i) Mother
ii) Mother-in-law (both sides)
iii) Religious preacher/ teacher (female) in the society.
q) ಮಾಮ māma - i) Mother’s brother (Maternal uncle)
ii) Mother’s friend / colleague
iii) Elderly man of the society
r) ಅತ್ತೆ atte - i) Mother’s brother’s wife
Earlier joint family system was prevalent in Karnataka. But along with the change in time and urbanisation one can find more nuclear families in most of the urban areas, while in villages, the joint family system still exists. The elder member of the family is generally considered as the head of the family. The decisions regarding the household matters are taken by the head.
ಅಜ್ಜ /ತಾತ ajja/ tātā ‘grandfather’ ಅಜ್ಜಿ ajji ‘grandmother’ ತಂದೆ tañde ‘father’ ತಾಯಿ tāyi ‘mother’ ಅಣ್ಣ aṇṇa ‘elder brother’ ಅಕ್ಕ akka ‘elder sister’ ತಮ್ಮ tamma ‘younger brother’ ತಂಗಿ taŋgi ‘younger sister’ ಅತ್ತೆ atte ‘mother-in-law’ ಮಾವ māva ‘father-in-law’ ಅತ್ತಿಗೆ attige ‘brother’s wife’ ನಾದಿನಿ nādini ‘husband’s sister’ ಮೈದುನ maiduna ‘husband’s brother’ ಮಲತಾಯಿ malatāyi ‘step-mother’ ಮಲತಂದೆ malatañde ‘step-father’ ಮಗ maga ‘son’ ಮಗಳು magaļu ‘daughter’ ಸೊಸೆ sose ‘daughter-in-law’ ಅಳಿಯ aļiya ‘son-in-law’ ದೊಡ್ಡಪ್ಪ doḍḍappa ‘father’s elder brother’ ದೊಡ್ಡಮ್ಮ doḍḍamma ‘mother’s elder sister’ ಚಿಕ್ಕಪ್ಪ chikkappa ‘father’s younger brother’ ಚಿಕ್ಕಮ್ಮ chikkamma ‘mother’s younger-sister’ ಸೋದರಮಾವ sōdaramāva ‘mother’s brother’
Paternal side
ಅಜ್ಜ ajja
‘grandfather’
ಅಜ್ಜಿ ajji
‘grandmother’
elder zone younger zone
ದೊಡ್ಡಪ್ಪ doḍḍappa ಅಪ್ಪ appa ಚಿಕ್ಕಪ್ಪ chikkappa
‘elder brother’ (consanguinal) ‘father’ ‘younger brother’ (consanguinal)
ದೊಡ್ಡಮ್ಮ doḍḍamma ಅಮ್ಮ amma ಚಿಕ್ಕಮ್ಮ chikkamma
‘his wife’ ‘mother’ ‘his wife’
ಅತ್ತೆ atte ಮಗ/ಮಗಳು ‘son/daughter’
‘father’s sister’ (consanguinal)
ಮಾವ māva
‘her husband’
ಅಣ್ಣ aṇṇa ತಮ್ಮ tamma
‘elder brother’ (consaguinal) ‘younger brother’
ಅತ್ತಿಗೆ attige (consanguinal)
‘his wife’ ತಂಗಿ tañgi
ಅಕ್ಕ akka (consanguinal) ‘younger sister’
‘elder sister’ (consanguinal)
ಭಾವ bhāva
‘her husband’
Maternal side
ಅಜ್ಜ ajja
‘grandfather’
ಅಜ್ಜಿ ajji
‘grandmother’
elder zone younger zone
ಮಾವ māva ಅಮ್ಮ amma ಚಿಕ್ಕಮ್ಮ chikkamma
mother’s brother’ (consanguinal) ‘mother’ ‘mother’s younger sister’ (consanguinal)
ಅತ್ತೆ atte ಅಪ್ಪ appa ಚಿಕ್ಕಪ್ಪ chikkappa
‘his wife’ ‘father’ ‘her husband’
ಅತ್ತಿಗೆ attige ಮಗ/ಮಗಳು ‘son/daughter’
‘husband’s elder sister’
ಭಾವ bhāva
‘her husband’
ನಾದಿನಿ nādini ಅಣ್ಣ aṇṇa ತಮ್ಮ tamma
‘husband’s younger sister’ ‘elder brother’ (consaguinal) ‘younger brother’
ಅತ್ತಿಗೆ attige (consanguinal)
‘his wife’ ತಂಗಿ tañgi
ಅಕ್ಕ akka (consanguinal) ‘younger sister’
‘elder sister’ (consanguinal)
ಭಾವ bhāva
‘her husband’
ಕಣ್ಣು kaṇṇu ‘eye’ ಮೂಗು mūgu ‘nose’ ಬಾಯಿ bāyi ‘mouth’ ತುಟಿ tuṭi ‘lips’ ಹಲ್ಲು hallu ‘tooth’ ಕೆನ್ನೆ kenne ‘cheek’ ಹಣೆ haṇe forehead’ ತಲೆ tale ‘head’ ಕೂದಲು kūdalu ‘hair’ ಕತ್ತು, ಕುತ್ತಿಗೆ kattu ‘neck’ ಹುಬ್ಬು hubbu ‘eye-brow’ ರೆಪ್ಪೆ reppe ‘eye-lash’ ಕೈ kai ‘hand’ ಬೆರಳು beraļu ‘finger’ ಹಸ್ತ hasta ‘palm’ ತೋಳು tōļu ‘arm’ ಹೊಟ್ಟೆ, ಉದರ hoṭṭe ‘stomach’ ಬೆನ್ನು bennu ‘back’ ಎದೆ ede ‘chest’ ಹೃದಯ hṛdaya ‘heart’ ಕರುಳು karuļu ‘intestine’ ಕಾಲು kālu ‘leg’ ಪಾದ pāda ‘foot’
ಕೆಂಪು kempu ‘red’ ಕಪ್ಪು kappu ‘black’ ಬಿಳಿ biļi ‘white’ ಕಂದು kandu ‘brown’ ಗುಲಾಬಿ gulābi ‘pink’ ಕೇಸರಿ kēsari ‘orange’ ಹಳದಿ haļadi ‘yellow’ ನೀಲಿ nīli ‘blue’ ಹಸಿರು hasiru ‘green’ ಬೂದು būdu ‘grey’ ನೇರಳೆ nēraļe ‘purple’
ನಾನು nānu ‘I’ ನೀನು nīnu ‘you’ (II Person, Singular) ನನ್ನ nanna ‘mine’ ನೀವು nīvu ‘you’(II Person Plural) ನಾವು nāvu ‘we’(I Person Plural, inclusive) ತಾವು tāvu ‘you’(III Person Plural) ನಮ್ಮ namma ‘our’(I Person Plural) ನಿಮ್ಮ nimma ‘your’(II Person Plural) ಅವನು avanu ‘he’(III Person Singular masculine) ಅವಳು avaļu ‘she’(III Person Plural feminine) ಅದು adu ‘it’(III Person Singular neuter) ಅವು avu ‘they’(III Person Plural )
In Karnataka, the mode of family organization is patrilineal. One can recognize a family by the parental side, even when the property is inherited both by the paternal and maternal sides. Traditionally, joint family system was prevalent in the society, where grandfather was the head of the family. All the other members of the family used to obey his decisions. At present, there is nuclear family system, especially, in urban areas where only parents stay with their children. In villages, even now there exists joint family system.
In Karnataka, caste system exists in almost all the spheres of society. Among the Hindus, Brahmanas, Vokkaliga, Vaisya, harijana, Veerashaiva, and many other sub-castes are in existence. In Muslims there are two main castes such as, Sunnis and Shiyas. These caste systems are rigidly followed in the society and in the social activities and functions. Caste plays a major role in marriages, religious activities among Muslims. But in urban areas, inter-caste marriages are taking place and the caste system is losing its importance. But in religious activities, the importance of a particular caste viz. Brahmin still exists among Hindus. Now a days, the caste system is losing its importance because of the changing life style of the people, especially in urban areas. Different caste people are participating together in the social activities.
In Kannada speech community the mode of family organization is essentially patrilineal. Though property can be inherited from both paternal and maternal sides, the title which recognizes the family is inherited from the paternal side. Traditionally, there was joint family system where the grandfather used to be the head of the family. The other members of the family, that is, the ego’s wife, son / sons, daughter / daughters, daughter-in-l aws and their children (i.e, the next generation) used to obey the decisions taken by the head of the family. In absence of this head, the eldest son of the family used to take up the responsibilities of the family.
In Kannada, the forms of addresses which are widely used are the following:
In spoken form, ಅಣ್ಣ aṇṇa ‘elder brother’, ತಮ್ಮ tamma ‘younger brother’, ಅಕ್ಕ akka ‘elder sister’ are widely used in both formal and non-formal situations and in both known and unknown social settings. ‘Sir’ and ‘madam’ are usually used in official and academic situations. These terms are the borrowed forms from English.
In the written form, that is, especially in letters, ಪ್ರೀತಿಯ prītiya ‘dear’, ಪ್ರಿಯ priya ‘dear’, ಆತ್ಮೀಯ ātmīya ‘dear’, ಪ್ರೀತಿಯ ಗೆಳತಿ prītiya geļati ‘dear friend’ (female), ಆತ್ಮೀಯ ಸ್ನೇಹಿತ ātmīya snēhita ‘dear friend (male)’, ಆತ್ಮೀಯ ಗೆಳತಿ ātmīya geļati ‘dear friend’ (female friend)’ are widely used in case of addressee of almost same age or younger than the addressor. This is a less formal mode of address. In these cases of addressing, Muslims use ಜನಾಬ್ janāb ‘dear’.
In cases where the addressor is younger than the addressee, ನಮಸ್ಕಾರ namaskāra or ಪ್ರಣಾಮ praṇāma (an attitude of touching the feet of the addressee) is widely used.
In formal relationship where the addressor may or may not have acquaintance with the addressee, the terms ಮಹನೀಯರೇ mahanīyarē ‘respected man’ and ಮಹಿಳೆಯರೇ mahiļeyarē ‘respected woman’ are used. Apart from these, ಪೂಜ್ಯ pūjya ‘respected’ is also used.
For the reference purpose, the system of mentioning ಇಂತಿ inti ‘end’ (a less formal approach) and ತಮ್ಮ ವಿಶ್ವಾಸಿ ‘tamma viśwāsi’ meaning the same thing (a formal approach) are used at the end of the letters.
The politeness expressions used in Kannada are the following: 1. ದಯವಿಟ್ಟು dayaviṭṭu ‘kindly’ ಕೃಪೆತೋರಿ kripetōri ‘kindly’ (less frequent) (e.g. ಬಡವನ ಮೇಲೆ ಕೃಪೆತೋರಿ ಸಹಾಯ ಮಾಡಿ) baḍavana mēle kripetōri sahāya māḍi ‘kindly help the poor man’. 2. ತಪ್ಪಾಯಿತು tappāyitu ‘sorry’ (e.g. ತಪ್ಪಾಯಿತು, ಏನೂ ತಿಳಿದುಕೊಳ್ಳಬೇಡಿ) tappāyitu! ēnū tiļidukoļļabēḍi. ‘Sorry! Do not mind anything’. Instead of ತಪ್ಪಾಯಿತು tappāyitu, Muslims may use ಅಫ್ ಸೋಸ್ afsōs. 3. ಕ್ಷಮಿಸಿ, kṣamisi ‘forgive’ (e.g. ಕ್ಷಮಿಸಿ, ನನ್ನಿಂದ ನಿಮಗೆ ತೊಂದರೆ ಆಯಿತು kṣamisi! nānninda nimage tondare āyitu ‘Forgive me! I troubled you.) Instead of ಕ್ಷಮಿಸಿ kṣamisi, Muslims also use ಮಾಫ್ māf which means ‘forgive’. 4. ಕ್ಷಮಿಸಿ, ಏನೂ ತಿಳಿದುಕೊಳ್ಳಬೇಡಿ kṣamisi! ēnū tiļidukoļļabēḍi ‘Do not mind anything’ 5. ಧನ್ಯವಾದ dhanyavāda ‘Thank you’ (e,g, ನನಗೆ ಸಹಾಯ ಮಾಡಿದ್ದಕ್ಕೆ ತುಂಬಾ ಧನ್ಯವಾದ) nanage sahāya māḍiddakke tumbā dhanyavāda . ‘Thank you for helping me’ 6. Any kind of active sentence when transformed to a passive sentence expresses politeness. For Example, ನಾನು ಹೋಗಲ್ಲ nānu hōgalla, ‘I will not go’, (Active voice) ನನ್ನಿಂದ ಹೋಗಲಿಕ್ಕೆ ಸಾಧ್ಯವಿಲ್ಲ nanninda hōgakke sādhyavilla. ‘It will not be possible for me to go’. (Passive voice) 7. Any kind of affirmative sentence when transformed to an interrogative sentence expresses politeness. For example, ಪುಸ್ತಕ ಕೊಡು pustaka koḍu, ‘Give me the book’ (Affirmative sentence) ನೀನು ನನಗೆ ಪುಸ್ತಕ ಕೊಡುತ್ತೀಯಾ? nīnu nanage pustaka koḍuttīyā? ‘Would you give me the book?’ (Interrogative sentence)
The most widely used greeting terms of the Hindu speakers of the Kannada speech community are -
ನಮಸ್ಕಾರ namaskāra ‘Hello’, and ಸುಪ್ರಭಾತ suprabhāta ‘good morning’. The widely used greeting terms of the muslims are the following: ಅಸ್ಸಲಾಂ ವಾಲೈಕ್ಕುಮ್ assalamoalaikum ‘Hello’. In reply to this, the greeting term is ವಾಲೈಕ್ಕುಮ್ ಸಲಾಮ್ oalaikumsalam ‘Hello’ (in reply only).
The terms of departure for the speakers of the Kannada speech community are -
ಶುಭರಾತ್ರಿ śubharātri ‘Good night’ and ನಮಸ್ಕಾರ namaskār ‘Hello’. ಅಸ್ಸಲಾಂ ವಾಲೈಕ್ಕುಮ್ assalamoalaikum ‘good bye’ may also be used as term of departure by the Muslim speakers of the Kannada speech community.
The ethnonomy of the language is ಕನ್ನಡ ‘Kannada’. The exonomy is also Kannada and speech community is also Kannada.
There are many concepts which are used in Kannada language to indicate the space and time. They are as follows: ಬೆಳಿಗ್ಗೆ beļigge ‘morning’ ಮುಂಜಾನೆ muñjāne ‘early morning’ ದಿನ, ಹಗಲು dina, hagalu ‘day’ ಮಧ್ಯಾಹ್ನ madhyāhna ‘afternoon’ ಸಂಜೆ, ಸಾಯಂಕಾಲ sañje, sāyankāla ‘evening’ ರಾತ್ರಿ, ಇರುಳು rātri, iruļu ‘night’ ಆಕಾಶ ākāśa ‘sky’ ಭೂಮಿ bhūmi ‘earth’ ಅಗಲ agala ‘width’ ಉದ್ದ udda ‘length’ ದಪ್ಪ dappa ‘huge’ ಸಣ್ಣ saṇṇa ‘small’ ಎತ್ತರ ettara ‘height’ ಅಡಿ aḍi ‘feet’ ಆಳ āļa ‘deep’ ತುದಿ tudi ‘tip’ ಅಳತೆ aļate ‘measure’
Regarding the speech community of Kannada there is no mythology. But there are some beliefs or myths regarding various gods and goddesses representing various qualities or activities which affect the human beings. There is no mythology for the Kannada speech community.
In Karnataka also, there exists some universal beliefs regarding the life of human beings. Some beliefs are as follows: 1. People believe in gods and goddesses. 2. There is a belief in the immortality of soul. 3. People believe and worship nature as god. 4. Belief in the reincarnation. 5. People believe in mantras (chanting of hymns) at the time of marriage, naming ceremony etc. They believe that these mantras will help them
to ward-off evil spirits. 6. People also believe that whatever the person has done in his lifetime, will get result after his death. The person who has done well to others is
believed to be sent to ‘svarga’ (heaven) and those who have done bad things are sent to ‘naraka’ (hell). There is a belief that if a married woman pronounces her husband’s name, the life span of her husband will decrease. But in present days, especially in
urban areas, the wife addressing her husband by pronouncing her husband’s name is a common thing. 7. There is a belief that a woman should not cut her hair on fridays, while a man should not cut his hair on tuesdays. 8. Along with these beliefs, there exists some belief on supernatural things. 9. Numerous superstitious beliefs exists in the daily life of the people especially in uneducated people. 10. There are certain beliefs about animals and birds. Some people believe that passing of a cat from right to left when a person
starts journey is a bad omen. If a crow crawls on the roof of a house, it signifies the arrival of guests. 11. If a pregnant woman dies, people believe that she will become a ghost. If a person sees the face of a fox early in the morning, it will bring him
good fortune. 12. Some beliefs are related to body parts. If a person has six fingers, he is considered as a lucky person. If a girl has a dimple on her cheek, she is
considered a lucky girl. Those who have long toes are supposed to travel more. 13. In some parts of Karnataka, there is a belief that the marriage of frogs or
donkeys will bring rain.
The proverbs and idioms reflect the world view in general. In Kannada language, lots of proverbs and idioms are used by the folk in daily life. These proverbs are passed on from one generation to the other through speech. These proverbs are created by the ancestors based on their experience in life. The proverbs and idioms reflect the life in total.
Many proverbs in Kannada language are not created by any particular person. These proverbs are in oral forms and are passed on from generation to generation orally. The proverbs contain morals of day to day life and they enrich the folk tradition of Karnataka.
1. aḍḍa gōḍeya mēle dīpa iṭṭa hāge
ಅಡ್ಡಗೋಡೆಯ ಮೇಲೆ ದೀಪ ಇಟ್ಟ ಹಾಗೆ
(it is like placing a lamp in the middle of the wall ).
2. aḍikege hōda māna āne koṭṭrū barōlla
ಅಡಿಕೆಗೆ ಹೋದ ಮಾನ ಆನೆ ಕೊಟ್ಟರೂ ಬರೋಲ್ಲ
(the reputation lost for a betel nut cannot be regained by
donating an elephant).
3. ambali kuḍiyuvavanige mīse tikkuvavanobba
ಅಂಬಲಿ ಕುಡಿಯುವವನಿಗೆ ಮೀಸೆ ತಿಕ್ಕುವವನೊಬ್ಬ
(for one who drinks swill there is one to trim his moustache).
4. akki mēle āse, neṅṭara mēle prīti
ಅಕ್ಕಿ ಮೇಲೆ ಆಸೆ, ನೆಂಟರ ಮೇಲೆ ಪ್ರೀತಿ
(there is love for rice and love for relatives too).
5. ajjige arive cinte, magaļige gaṅḍana cinte
ಅಜ್ಜಿಗೆ ಅರಿವೆ ಚಿಂತೆ, ಮಗಳಿಗೆ ಗಂಡನ ಚಿಂತೆ
(grandma is worried about a piece of cloth to wear; the daughter is worried about her lover).
6. alpanige aiśwarya bandre ardha rāthrīli koḍe hiḍisikonḍa
ಅಲ್ಪನಿಗೆ ಐಶ್ವರ್ಯ ಬಂದ್ರೆ ಅರ್ಧರಾತ್ರೀಲಿ ಕೊಡೆ ಹಿಡಿಸಿಕೊಂಡ
(when a poor fellow got rich, he had an umbrella over his head in midnight).
7. antū intū kunti makkaļige endū rājyavilla
ಅಂತೂ, ಇಂತೂ ಕುಂತಿ ಮಕ್ಕಳಿಗೆ ಎಂದೂ ರಾಜ್ಯವಿಲ್ಲ
(after this, that and the other, the sons of Kunti did not rule).
8. attegondu kāla; sosegondu kāla
ಅತ್ತೆಗೊಂದು ಕಾಲ, ಸೊಸೆಗೊಂದು ಕಾಲ
(there is a time for mother-in-law and a time for daughter-in-law).
9. bekku kaṇṇu muccikonḍu hālu kuḍidante
ಬೆಕ್ಕು ಕಣ್ಣು ಮುಚ್ಚಿಕೊಂಡು ಹಾಲು ಕುಡಿದಂತೆ
(it is like a cat drinking milk with eyes closed).
10. bēlīnē eddu hola mēyitante
ಬೇಲೀನೇ ಎದ್ದು ಹೊಲ ಮೇಯಿತಂತೆ
(the fence itself grazed through the field).
11. bhangi dēvarige henḍakuḍuka pūjāri
ಭಂಗಿ ದೇವರಿಗೆ ಹೆಂಡ ಕುಡುಕ ಪೂಜಾರಿ
(for the God who is on dope you need a priest who is a drunk).
12. cēļige pārupatya koṭṭa hāge
ಚೇಳಿಗೆ ಪಾರುಪತ್ಯ ಕೊಟ್ಟ ಹಾಗೆ
(it is like giving authority to a scorpion).
13. cinte illadavanige santeyallū nidde
ಚಿಂತೆ ಇಲ್ಲದವನಿಗೆ ಸಂತೆಯಲ್ಲೂ ನಿದ್ದೆ
(one without worries can doze off in a market place).
14. dēvaru vara koṭṭarū pūjāri vara koḍa
ದೇವರು ವರಕೊಟ್ಟರೂ ಪೂಜಾರಿ ವರ ಕೊಡ
(the God may grant the boon but the priest will not).
15. dharmakke datti koṭṭare hittalige hōgi moļa hākidaru
ಧರ್ಮಕ್ಕೆ ದತ್ತಿ ಕೊಟ್ಟರೆ ಹಿತ್ತಲಿಗೆ ಹೋಗಿ ಮೊಳ ಹಾಕಿದರು
(when a cloth is given for charity it was measured in the backyard).
16. dūrada beṭṭa kaṇṇige nuṇṇage
ದೂರದ ಬೆಟ್ಟ ಕಣ್ಣಿಗೆ ನುಣ್ಣಗೆ
(the hill at a distance is smooth to the eye).
17. ettu ērigeļeyitu, kōṇa nīrigeļeyitu.
ಎತ್ತು ಏರಿಗೆಳೆಯಿತು, ಕೋಣ ನೀರಿಗೆಳೆಯಿತು
(the ox pulled to the shore, the buffalo pulled to the water).
18. ettu īyitu andare koṭṭigege kaṭṭu endarante
ಎತ್ತು ಈಯಿತು ಎಂದರೆ ಕೊಟ್ಟಿಗೆಗೆ ಕಟ್ಟು ಎಂದರಂತೆ
(“the ox has delivered”, “Tie up the calf in the pen.”)
19. ganḍa henḍira jagaļa unḍu malagō tanaka
ಗಂಡ ಹೆಂಡಿರ ಜಗಳ ಉಂಡು ಮಲಗೋ ತನಕ
(the quarrel between a husband and wife is till they eat and go to bed).
20. gaṇēśanannu māḍalu hōgi avara appanannu māḍidante
ಗಣೇಶನನ್ನು ಮಾಡಲು ಹೋಗಿ ಅವರ ಅಪ್ಪನನ್ನುಮಾಡಿದಂತೆ
(it is like trying to make an idol of Ganesh and ending up with his father).
21. geddettina bāla hiḍida hāge
ಗೆದ್ದೆತ್ತಿನ ಬಾಲ ಹಿಡಿದ ಹಾಗೆ
(it is like holding the tail of the winning ox).
22. giḍavāgi baggaddu maravāgi baggīte?
ಗಿಡವಾಗಿ ಬಗ್ಗದ್ದು ಮರವಾಗಿ ಬಗ್ಗೀತೇ?
(if it does not bend as a sapling, will it when it is a tree?)
23. gubbi mēle bramhāstravē?
ಗುಬ್ಬಿ ಮೇಲೆ ಬ್ರಹ್ಮಾಸ್ತ್ರವೇ?
(a nuclear weapon on a sparrow?)
24. veda suļļādarū gāde suļļāgadu
ವೇದ ಸುಳ್ಳಾದರೂ ಗಾದೆ ಸುಳ್ಳಾಗದು
25. hareyadhalli handi kūḍa cennāgirutte
ಹರೆಯದಲ್ಲಿ ಹಂದಿ ಕೂಡ ಚೆನ್ನಾಗಿರುತ್ತೆ
(pig also looks beautiful in youth)
26. ganḍa henḍira jagaļadalli kūsu baḍavāyitu
ಗಂಡ ಹೆಂಡಿರ ಜಗಳದಲ್ಲಿ ಕೂಸು ಬಡವಾಯಿತು
(between the quarrel of Husband and Wife, the child becomes poor)
27. hettōrige heggaṇa muddu, kaṭṭkonḍōrige kōḍangi muddu
ಹೆತ್ತೋರಿಗೆ ಹೆಗ್ಗಣ ಮುದ್ದು, ಕಟ್ಟಿಕೊಂಡೋರಿಗೆ ಕೋಡಂಗಿ ಮುದ್ದು
(rat is pet for those who gave birth to it, fool is pet for those who marry them)
28. pāpi samudra hokkarū moļakāludda nīru
ಪಾಪಿ ಸಮುದ್ರ ಹೊಕ್ಕರೂ ಮೊಳಕಾಲುದ್ದ ನೀರು
(even if the sinner enters Sea, he will get only the knee-touch water)
29. aṅgai huṇṇige kannaḍi ēke?
ಅಂಗೈ ಹುಣ್ಣಿಗೆ ಕನ್ನಡಿ ಏಕೆ?
(there is no necessity of mirror for the wound of palm)
30. satyavāgi kaṅḍrū pramāṇisi nōḍu
ಸತ್ಯವಾಗಿ ಕಂಡ್ರೂ ಪ್ರಮಾಣಿಸಿ ನೋಡು
(even if you see through your eyes, test it)
31. beñki illade hoge ēļalla
ಬೆಂಕಿ ಇಲ್ಲದೇ ಹೊಗೆ ಏಳಲ್ಲ
(without fire, there is no smoke)
32. hittala giḍa maddalla
ಹಿತ್ತಲ ಗಿಡ ಮದ್ದಲ್ಲ
(the plant in the backyard is not the medicine)
33. kūsu huṭṭōkke muñce kulāvi holesidante
ಕೂಸು ಹುಟ್ಟೋಕ್ಕೆ ಮುಂಚೆ ಕುಲಾವಿ ಹೊಲೆಸಿದಂತೆ
(stitched a cloth before the childs birth)
34. hagalu kañḍa bāvīli iruļu biddante
ಹಗಲು ಕಂಡ ಬಾವೀಲಿ ಇರುಳು ಬಿದ್ದಂತೆ
(fall into the well in the night which you saw in the morning)
35. māḍidduṇṇō maharāya
ಮಾಡಿದ್ದುಣ್ಣೋ ಮಹರಾಯ
(whatever you have done, ready to face it)
36. uppu tinda manege eraḍu bageya bēḍa
ಉಪ್ಪು ತಿಂದ ಮನೆಗೆ ಎರಡು ಬಗೆಯಬೇಡ
(don’t break the house in where you ate the salt)
37. uppu tindavanu nīru kuḍiyalē bēku
ಉಪ್ಪು ತಿಂದವನು ನೀರು ಕುಡಿಯಲೇಬೇಕು
(those who eat salt must drink water)
38. keṭṭ mēle buddhi bantu
ಕೆಟ್ಟ ಮೇಲೆ ಬುದ್ಧಿ ಬಂತು
(understand the fault only after the ruin)
39. rāthri ellā rāmāyaṇa kēļi, beļagge eddu rāmanigū sītegū
ēnu sambandha andante
ರಾತ್ರಿಯೆಲ್ಲಾ ರಾಮಾಯಣ ಕೇಳಿ ಬೆಳಿಗ್ಗೆ ಎದ್ದು ರಾಮನಿಗೂ, ಸೀತೆಗೂ ಏನು ಸಂಬಂಧ
(after listening to Ramayana the whole night, it is like asking the relationship between Rama and Sita)
40. beļļagirōdellā hālalla
ಅಂದರಂತೆ ಬೆಳ್ಳಗಿರೋದೆಲ್ಲಾ ಹಾಲಲ್ಲ
(all which are in white colour, is not milk----it is similar to all that glitters is not gold)
41. kaļļanna nambidarū kuļļanna nambabāradu
ಕಳ್ಳನ್ನ ನಂಬಿದರೂ ಕುಳ್ಳನ್ನ ನಂಬಬಾರದು
(even if you believe the thief, don’t believe the dwarf)
42. kayyallē beṇṇe iṭṭkonḍu, tuppakke ūrellā aledarante
ಕೈಯಲ್ಲೇ ಬೆಣ್ಣೆ ಇಟ್ಟುಕೊಂಡು ತುಪ್ಪಕ್ಕೆ ಊರೆಲ್ಲಾ ಅಲೆದರಂತೆ
(by keeping butter in hand, it is like searching for ghee in the whole town)
43. ibbara jagaļa mūraneyavanige lābha
ಇಬ್ಬರ ಜಗಳ ಮೂರನೆಯವನಿಗೆ ಲಾಭ
(the quarrel between the two, is profit for the third person)
44. hālinalli huļi hinḍidante
ಹಾಲಿನಲ್ಲಿ ಹುಳಿ ಹಿಂಡಿದಂತೆ
(it is like squeezing sour to the milk)
45. hosa vaidyaniginta haļē rōgīnē mēlu
ಹೊಸ ವೈದ್ಯನಿಗಿಂತ ಹಳೇರೋಗೀನೇ ಮೇಲು
(old patient is better than the new Doctor)
46. hāvu sāyabēku, kōlū muriyabāradu
ಹಾವೂ ಸಾಯಬೇಕು, ಕೋಲೂ ಮುರಿಯಬಾರದು
(the Snake should die, but the stick should not break)
47. bēlīnē eddu hola mēydante
ಬೇಲೀನೇ ಎದ್ದು ಹೊಲ ಮೇಯ್ದಂತೆ
(the fence itself swallows the farm)
48. kōtige heṅḍa kudisidante
ಕೋತಿಗೆ ಹೆಂಡ ಕುಡಿಸಿದಂತೆ
( it is like making the monkey to drink wine)
49. ballavanē balla bellada ruciya
ಬಲ್ಲವನೇ ಬಲ್ಲ ಬೆಲ್ಲದ ರುಚೀನ
(one who knows jaggery only knows the taste of it)
50. baḍavana siṭṭu (kōpa) davaḍege mūla
ಬಡವನ ಸಿಟ್ಟು (ಕೋಪ) ದವಡೆಗೆ ಮೂಲ
(the agony of a poor man is equivalent to his jaw)
51. baḍavara mane ūṭa cenda, doḍdavara mane nōṭa cenda
ಬಡವರ ಮನೆ ಊಟ ಚೆಂದ, ದೊಡ್ಡವರ ಮನೆ ನೋಟ ಚೆಂದ
(the meal of a poor man’s home is good, the look of a rich man’s house is good)
52. sharaṇara badukannu avara maraṇadalli nōḍu
ಶರಣರ ಬದುಕನ್ನು ಅವರ ಮರಣದಲ್ಲಿ ನೋಡು
(see the life of a good man in his death)
1. ಹುಳಿದ್ರಾಕ್ಷಿ huļidrākṣi ‘sour grape’ 2. ಕಣ್ಣಿಗೆ ಹಬ್ಬ kaṇṇige habba ‘pleasure to the eyes’ 3. ಗಗನ ಕುಸುಮ gagana kusuma ‘not reachable’ 4. ಗಾಳಿ ಮಾತು gāļimātu ‘rumours’ 5. ಕಾಲಿಗೆ ಬುದ್ಧಿ ಹೇಳು kālige buddhi hēļu ‘to run away’ 6. ಒಂದು ಕೈ ತೋರಿಸು ondu kai tōrisu ‘show one’s strength’ 7. ಗಾಳಿಗೆ ಗುದ್ದು gāļige guddu ‘struggle in vain’ 8. ನರಿಬುದ್ಧಿ nari buddhi ‘cunning’ 9. ಬೆನ್ನಿಗೆ ಚೂರಿ ಹಾಕು bennige cūri hāku ‘back-stabbing, cheating’ 10. ಹಾವಿಗೆ ಹಾಲೆರೆ hāvige hālere ‘giving help to the bad people’ 11. ಕಣ್ಣಿಗೆ ಮಣ್ಣೆರಚು kaṇṇige maṇṇeracu ‘cheat/ betray’ 12. ಬಾವಿಯೊಳಗಿನ ಕಪ್ಪೆ bāviyoļagina kappe ‘one who has limited knowledge’ 13. ಜಂಭದ ಕೋಳಿ jambhada kōļi ‘lady with full of boast’
Some abuses which are used in Kannada are as follows: 1. ತಾಯಿಗಂಡ tāyigaṅḍa ‘mother’s husband’ 2. ಸೂಳೆಮಗ sūļemaga ‘son of a prostitute’ 3. ಬೋಳಿಮಗ bōļimaga ‘son of a widow’ 4. ಮೂರ್ಖ mūrkha ‘fool’ 5. ಸೂಳೆ sūļe ‘prostitute’ 6. ತರಲೆ tarale ‘naughty’ 7. ಮೋಸಗಾರ mōsagāra ‘cheater/betrayer’ 8. ಷಂಡ ṣaṅḍa ‘impotent 9. ಮೈಗಳ್ಳ maigaļļa ‘lazy’ 10. ನಾಲಾಯಕ್ಕು nālāyakku ‘useless fellow’ 11. ಮಳ್ಳ maļļa ‘cunning’ 12. ಬಂಜೆ baṅje ‘infertile woman’
The Kannada speaking people have preserved the indigenous knowledge system in the form of ಪ್ರಾಸಗಳು ‘rhymes’, ಒಗಟುಗಳು ‘puzzles’, ಜನಪದ ಗೀತೆಗಳು ‘folk songs’, ಜನಪದ ಸಾಹಿತ್ಯ ‘folk-literature’ etc.
In Karnataka, various kinds of ceremonies are observed by the people related to birth, naming, marriage, death etc. Some of them are as follows:
The following ceremonies are performed by the Hindus. i) On the sixth day of birth, which is known as ಷಷ್ಠಿ ṣaṣṭhi or ಸೂತಕ sūtaka is performed. Both the mother and the baby are given bath by the elder
members of the family and from then onwards the mother can participate in any functions. ii) After six months (in case of a male child) and after seven months (in case of a female child) of a child’s birth, naming of the child is done and
on that auspicious day rice is given to the child for the first time by child's uncle (either paternal or maternal). This is known as ಅನ್ನಪ್ರಾಷನ annaprāṣana. iii) Among Hindus, after six months of childs birth, the family members pierce the ears of a child . The following ceremonies are performed by the Muslims: a) After some days of a child’s birth, ಪಖಾವ pakhāva ‘to become clean’ is performed by cutting the child’s hair. b) The naming ceremony which is called ಅಕ್ಕಿಕಾ akkika is performed with the sacrifice of a goat (one goat in case of a girl child and two in case of a
boy child). Priest or ‘maulvi’ may be called for the naming. c) ಮುಸಲ್ಮಾನಿ musalmānī is done to a boy child by cutting a skin layer of the sex organ. This ceremony is done as early as possible after the child is born.
Especially among the Hindu castes like the Brahmins and Vaishyas, ಉಪನಯನ upanayana, the ceremony of having ‘holy thread’ takes place. It is a ceremony for the boys who are usually within eight to fourteen years of age. ಗಾಯತ್ರಿ ಮಂತ್ರ gayatri mantra is given to the boy by the priest along with the holy thread. With this, the boy attains the status of a Brahmin or vaishya.
Marriage is the most important ceremony among the people of Karnataka. In traditional families, marriage continues for three to five days. Dowry system prevails among Kannada speech community, where the bride’s family has to give dowry either in the form of cash or ornaments or things.
This festival comes during the month of July. This day is mainly celebrated as ಗಾಳಿಪಟದ ಹಬ್ಬ gāļipaṭada habba ‘Kite festival’ by the people.
The occasion is held for a pregnant woman during her seventh or ninth month of pregnancy. On this day the pregnant woman is offered good and delicious food of various types, sarees and ornaments by her husband’s family. After this ceremony she goes to her mother’s home till she gives birth to a baby.
This occasion is celebrated by a person who has completed his sixty years. During this occasion, a function is arranged by the family members and relatives.
After the death of a person, the members of the family perform a ritual known as ಶ್ರಾದ್ಧ ‘śrāddha’. In this ritual, various types of offerings and worships are done for the peace of the departed soul. This ritual takes place on the eleventh or thirteenth day of death. Muslims perform the ceremony which is known as ಕುಲ್ ಖನಿ ‘kulkhani’ on the fourth day of the deathby chanting ದುವಾ dua ‘mantra’ by the priest or ಮೌಲ್ವಿ ‘maulvi’. After the forty-first day of the death, another occasion takes place by chanting of ‘dua’ by the ‘maulvi’.
As major part of the State is rural, the people live a very simple life. The cities however, present a different picture, being more modern, fast and cosmopolitan in nature. Kannada is the main language spoken, read and written. In urban areas, one can get by with the knowledge of English and Hindi.
Karnataka is blessed with a rich culinary heritage. Regional food habits differ vastly depending on locally available ingredients; the result is a richly varied spread. Karnataka’s cuisine is characterised by distinct textures, flavours and tastes. The state’s vast culinary repertoire encompasses the earthy flavours of North Karnataka, the traditional fare of South Karnataka, the spicy dishes of the coastal region and the distinctive Kodava cuisine.
Mangalore: Spicy fish delicacies like kane fry (ladyfish), rice-based preparations and a wide variety of fruits are perennial favourites on the Mangalorean menu. Epicures believe that fresh coconut, chillies and the Mangalorean mind together create culinary magic. Mangaloreans love rice in all forms - red grain rice, sannas (idli fluffed with toddy or yeast), pancakes, rice rottis, kori rotti (a dry, crisp, almost wafer-thin rice rotti which is served with chicken curry as a delicacy), and neer dosa. Patrode, a special dish prepared by steaming stuffed colocasia leaves, is a delicacy not to be missed. Akki rotti, or rice rotti, is a favourite not only in Mangalore but also in Malnad and Kodagu.
Malnads: Malnad cuisine is fusion of Coorgi and Mangalorean fare. Key preparations include the midigayi pickle (small raw mango), sandige, avalakki (beaten rice), and talipittu (akki rotti made of rice flour).
Udupi: The ubiquitous masala dosa has its origin in Udupi and a whole school of South Indian vegetarian cuisine takes its name from this town. This is ‘pure’ vegetarian food, sans onions or garlic. Pumpkins and gourds are the main ingredients, while sambar is prepared with ground coconut and coconut oil as its base. Rasam, a spicy pepper water, is an essential part of the menu and so are jackfruit, colocasia leaves, raw green bananas, mango pickle, red chillies and salt. Adyes (dumplings), ajadinas (dry curries), and chutneys, including one made of the skin of the ridge gourd, are specialities.
Kodagu: Kodava cuisine is very distinctive, as are the costumes, customs and festivals of the Kodavas. Pandi curry (pork curry) and kadumbuttu (rice dumplings) are arguably the most delectable dishes in the Kodava repertoire. The succulent koli curry (chicken curry), nool puttu (rice noodles), votti (rice rotti), and bembla curry (bamboo shoot curry) are also worth trying.
North Karnataka: The people of North Karnataka have a taste for wheat and jowar rottis (unleavened bread made of millet), a delicacy best savoured with a variety of chutnies or spicy curries. Apart from the jowar rottis and the trademark yenne badanekayi (brinjal curry), North Karnataka fare boasts a wide range of rottis to choose from: Jolada rotti, thali peet, khadak rotti and sajja rotti (bajra rotti). These rottis are accompanied by side dishes like yenne badanekayi, kaalu palya, soppu palya, usli (made from spicy sprouted gram) and jholka (made from channa dal flour). The best North Karnataka sweets are Dharwad peda, Gokak khardantu, Belgaum khunda, shenga holige and yellu holige, besides the local hoornada holige.
Breakfast: As far as standard breakfast eats are concerned, you can choose from the popular uppittu (roasted semolina laced with chillies, coriander leaves, mustard and cumin seed), idli-sambar (steamed rice cakes and curry), thatte idlis (flat idlis), masala dosa (pancake with curried potato filling), set dosa, rava dosa, puri palya, uthapam, vada sambar or kesari bhath (a sweet made of semolina and sugar laced with saffron) and lots more.
Traditional Fare: The traditional culinary fare of Karnataka is a sumptuous spread that includes several essential menu items. These include protein-rich cereal salads like kosambri, palyas (warm vegetable salads made out of parboiled vegetables chopped fine and tossed with desiccated coconut, green chillies, curry leaves and mustard seasoning), gojju (a vegetable cooked in tamarind juice with chilli powder in it), tovve (cooked dal without too much seasoning), huli (a thick broth of lentils and vegetables cooked together with ground coconut, spices, tamarind and chilli powder) and pappad. A complete range of rice-based dishes, including chitranna (rice with lime juice, green chilli, turmeric powder sprinkled with fried groundnuts and coriander leaves), vangibhath (spiced rice with eggplant), and pulliyogare (rice flavoured with tamarind juice and spiced with groundnuts) form an integral part of the traditional repertoire. The most distinctive Karnataka dish, however, is the celebrated bisibelebhath, a unique combination of rice, dal, tamarind, chilli powder and a dash of cinnamon. in rural areas, ragi (steam-cooked finger millet rolled into large balls) served either with mutton curry or soppina saaru forms the staple diet.
Desserts: To end meal, one may wish to indulge in sweets like chiroti (a light flaky pastry sprinkled with granulated sugar and soaked in almond milk), Mysore pak, obbattu or holige (a flat, thin, wafer-like chappati filled with a mixture of jaggery, coconut or copra and sugar and fried gently on a skillet) and shavige payasa (made of milk, vermicelli, sugar and cardamom pods).
In Karnataka women are very fond of ornaments. There are a variety of design and style, both traditional and modern. Each area of Karnataka has a particular style of design which is quite distinct from the others. Some of them are traditional symbols. Small and simple ornaments are used as casual wear. Heavy ornaments are used for occasions.
It is a traditional custom for Hindu married women to wear a stud or a nose ring. Women pierce their nose either on one side or on both sides. Gold or silver studs embedded with stones of different sizes and shapes are worn. Small rings instead of studs are also used. The nose ring is considered as a symbol of marriage. Now a days it is also worn by unmarried girls.
It is a common custom among Indians, to pierce the ears of a baby girl few months after her birth. Women wear different types of studs and hangings. These days’ women pierce their ears on the lobe and ornament themselves very attractively. On the occasion of marriage, very big hangings are used by brides. Ear rings of various metals like gold, silver, white and black metal are used. A thin chain attached to the ear studs with the other end pinned to the hair is called 'Maatty'.
There are few other ornaments used by women occasionally. On the wedding day, apart from the usual jewels, a big golden waist chain (Odyanam) is worn. It is worn around the waist and at times only on the left waist. It keeps the sari intact besides being an ornament. A thin chain worn on the center part of the head with a drop in front is called 'Chutti'. An ornament called 'Vangi' is worn on both hands above the elbow. These ornaments are also used by dancers during performances.
India has a large range of arm ornaments. Bangles are popular among women. It is made of gold, silver, glass and many other materials. In some parts of India, women wear glass bangles of different colours which match their dress. Jaipur, in Rajasthan is a big centre for lac bangles. They are worn on auspicious occasions as a sign of good omen. A pair of shell and red coral bangles is worn by Bengali women as a symbol of marriage.
Anklet is worn on the ankle of both legs. There are few clinging beads attached to it. As the woman walks the clinging sound of the anklet is heard. It is generally made of silver. Now a days gold is also used.
Toe rings are small rings worn on the toes. Wearing toe ring is a custom among some Hindu communities. It is usually made of silver. During the wedding ceremony the bridegroom put the toe ring on the bride’s toes. In Karnataka toe rings are as important as a 'thali' (symbol of marriage). But now a day it has become a fashion and is worn even by women of other communities.
Karnataka is very rich in culture. Some of them are as follows:
Open air folk theatre or "Bayalata" of Karnataka is a famous dance form. This dance is performed at religious festivals and family celebrations. It usually starts at night and continues till the wee hours of the morning. This dance-drama usually has four or five actors/actresses, assisted by a jester. The theme in these is usually mythological but sometimes real life incidents are also highlighted.
"Doddata" is a less refined dance form than Yakshaganna. In both these dance forms, stories from "Ramayana" and "Mahabharta" are enacted. The costumes are elaborate, the make-up is loud, facial expression are vigorous and are accompanied with loud noises and war-cries.
The total population of Karnataka is 4,49,77,201. The Kannadigas, as they are locally known, are famous for their hospitality and friendly and cultured attitude towards visitors. The people of Karnataka are accommodating, often, to a fault. Violence is a rare phenomenon, for the people are peace loving.
Karnataka possesses a rich cultural heritage. The folk theatre has an ancient and rich tradition, the two principal forms being Yakshagana and the puppet theatre. Shravanabelagola, near Mysore, has a giant 1,000-yr-old stone statue of Bahubali, the Jain saint. Huge monolithic Jain statues are peculiar to the Kannada culture. 'Yakshagana' is akin to Kathakali of Kerala in the choice of its elaborate costumes and vigorous dancing. 'Bhootada Kunita' (Dance of the Divine Cult), 'Nagamandala' and the demon dance are some quaint rituals prevalent only in Dakshina Kannada coastal area.
Copyright CIIL-India Mysore