"LOOSING GROUNDS": HAVYAKA DICTION: A CASE STUDY

 Dr. T Vasanthakumar, Mumbai University

      India is widely known for its multi-faceted culture with a variety of characteristic features. Its various cultural segments contain certain degree of uniformity. This aspect could be observed in every nook and corner of this tradition-rich country. One notices drastic and revolutionary changes in the texture of this cultural constitution due to a number of reasons. These could be clustered into the process of Modernization. The impact of such transformation could be visualized in the context s of all cultural units of India . The present paper intends to examine the level, nature and effects of this transformation, as seen in the Havyaka Community of Community of Dakshina Kannada District of Karnataka State. Its impact on Havyaka Language - a social dialect of Kannada, would be in focus.

      It is believed that centuries ago, this Community had migrated from the North and settled itself down in the Malnad area, Coastal Karnataka and also in Northern part of Kerala. These peace loving people used to get themselves engaged in Farming for livelihood in addition to their ritualistic performances and activities.

      This paper has restricted its scope to the geographical area of Dakshina Kannada District and the language specific of that area.

      This District is a multi-lingual and multi-cultural area. It is inhabited by Hindus, Christians and Muslims. So one could find various Sub-Sects, Castes and Tribes in its Population. Kannada, Malayalam, Tulu, Konkani and Marathi, with all their Dialect variations are spoken here. The population of Havyaks is quite substantial in this area. They speak a dialect of Kannada.

     The co-existence with other cultures and languages had not much influenced the cultural identity of this Community till the middle of 20 th century. Only in the last few decades, it has been experiencing the total re-construction process of its outer appearance and inner substance. This dramatic, autonomous and unforeseen attack has rendered it a new from and shape. This transformed structure poses positive as well as negative values.

      It would be contextual to take a quick look at the major reasons for this change. They could be summed up as follows:

      Urbanisation : At one point of time, these village dwellers, who were very contented with whatever they possessed, started identifying role models in their urban counterparts. This paved the way for meaningless imitations and adaptations.

      Mobility : This factor played a deciding role in literal as well as rhetoric dimensions. Migrations to far and near towns and cities, attraction towards newer fields and professional openings, competitive spirits etc., lubricated this Transformation. Eventually conversion of this society, from static to mobile both horizontally and vertically, followed.

      Cultural Synthesis : Due to inter-caste marriages, close contacts and developments of new relationships (like friendship, job-related as employee - employer or colleague), external elements started entering the tightly knit cultural fabric of Havyaks. Thus the strong and rigid conservative outlook of Havyaks yielded to move liberal attitude. This compromise is responsible for both healthy and unhealthy developments in the community.

      Socialisation : The community was transferred from somewhat isolated state to more social atmosphere. Its representatives started active participation in social and political organizations. This aspect re-charged its philosophy of life and drawn its attention to the main stream which was more general.

      These factors, along with many others, have succeeded in shaking the essence of cultural identity and uniqueness of Havyakas. This change is well pronounced in certain areas. The main thrust of this presentation is, how these phenomena have brought about thorough change in Havyaka Language and its use pattern.

      The inherent cultural features of this community were mercilessly wiped off their routine and replaced by the uniform modern code and Norms. The utility oriented stand was overpowered by more aesthetic, glamorous and materialistic approaches. As a consequence of this, its vocabulary is severed to a great extent by ways of size and spirits. A few examples would support this statement.

      Since the Havyakas in rural areas have adapted modern life-styles, many terms denoting domestic culture started vanishing from usage. Many terms which were in vogue within in household, were either disappeared completely or replaced by loan words. This aspect often distorts the original connotation.

Eg : attaya = Large storage box made out of can or wood used to Preserve Paddy.

Kai keetale = peiees of banana leaves used to handle not vessals.

Tortu bairasu = mini, unbleached piece of white cloth, used as a domestic

ware by all, irrespective of economic Status.

Attumba Ola = Space provided for the purpose of cooking, serving & Dining.

Kai Sale = a mini hall in between main and dining halls.

Mukha Mantapa = Sit out.

Hittole = Side oven - in a kitchen where firewood would be used as fuel

      The Havyaka Community, by and large, has lost in certain hobbies, the products of which were used for a number of purpose. For example, their expertise in preparing closely knit mats out of coconut fronds used to provide shelter from sun and rain to the entire house is completely lost in the modern Age. This aspect has caused a major loss in the context of job - related terms such as Hale Kade or Kuntu = Neatly cut pieces of Areca leaf-sheath used to smear cow-dung on the floors of houses.

      Hidi Kaddi (broom stick), Mantu (used to churn curds)

      Yesumuchehelu - wooden plate used to separate and cooked boiled rice.

      Kuruve (-----------), small baskets used to temporarily keep the fried items fo that the access oil would be enabled to dip down and also used for such similar purposes.

      Since the daily religious rites (Nitya Karma) are rarely in practice, the terms like Arrigge (Arghya) Kaulige, Sakkana (-------------------) [= Special glass and spoon made out of brass or copper used in Poojas and other religious performances.] etc. are either unfamiliar or used with annotations. Same is the observation with ritual related terms (like, in marriage) traditional food system or ornaments. Even kinship terms are quitting from the daily usage. Contacts with relatives etc have become very rare and occasional, respectively.

      From certain angles, the changes are for better also. The Havyaka Society - in general-has got rid of many superstitions. So, temporarily imposed untouchability (on women in certain contexts or on the whole family due to birth or death in the family) is not strictly followed nowadays. As a result of this change in the mentality, terms indicating such aspects are not in use. Likewise, re-marriages of widows or divorced women) are no more forbidden in this otherwise rigid Community. So those, somewhat derogatory terms use to indicate such ladies have been consciously withdrawn from the vocabulary.

      This society has been trying to achieve Modernity in all walks of life. So the pattern of mutual address in the contexts of contemporaries of slightly elders has been changed to plural instead of singular one which was earlier in use.

      In the same way, the neuter gender used to denote non-brahmins (Adu) has been replaced by third person singular masculine gender (Av a? ) which was meant only for a Brahmin male, earlier.

      Even obscene and slang terms have been disappearing. This is the positive face of modernization. This Community, in the modern sense of the concept, has cultivated different definition of Culture. The aspects like modesty, propriety, equality and compassion are gaining ground in a significant development. This has been well reflected in its language as well.

      Considering the vocabulary, these observations make one seared about its future. So, many words and terms with rich cultural flavour, would be found only in Dictionaries. This is prompted by ones anxiety to preserve this valuable treasure. Is this amputation essential or avoidable would it not harm the wholistic view of cultural values?..... These are a few questions before the lovers of language and culture.

      I would like to conclude with the following opinion : India , as every body is aware of, is a Cultural and Linguistic Area. This aspect allows one to identify, Pan-Indianness throughout. The brief account on Havyaka Community and Language which is attempted in this paper, is only an effort to establish the native and extent of cultural transformation in Indian Communities. In the light of this analysis, one feels that this Model could be applied to the whole of India . The present Indian scenario calls for such an expansion and application.