Aliyasantana
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Aliyasantana (sister's son lineage) was a matrilineal system of inheritance practiced by Tuluva community in the coastal districts of Karnataka, India.[1] It is similar to the marumakkatāyam system of Malabar.
Origins
Myth of origin
The popular belief is that it had its source in the law promulgated by Bhūtāla-Pāndya, the sovereign prince, who ruled this country at one time and that it was for the first time introduced by him. The popular version of it is contained in the Memorandum, submitted to the Malabar Marriage Commission by one of its members, Mr. Mundappa Bangēra. "The Bhūtāla-Pandya's Aliya-santāna Law” shows that it was introduced by a despotic prince called Bhūtāla-Pāndya about the year 77 A.D. in supercession of the makkala-santana or inheritance from father to son which was then prevailing (in modern South Kanara). It is said that when the maternal uncle of this prince called Dēva-Pāņdya wanted to launch his newly constructed ships with valuable cargo in them, Kundōdara, king of demons, demanded a human sacrifice. Déva-Pāņdya asked his wife's permission to offer one of his sons but she refused, while his sister, Satyāvati, offered her son Jaya-Pandya, for the purpose. Kundōdara, discovering in the child signs of future greatness, waived the sacrifice and permitted the ships to sail.He then took the child, restored to him his father's kingdomof Jayantikā and gave him the name Bhūtāļa-Pāņdya. Subsequently, when some of the ships brought immense wealth, the demon again appeared and demanded of Dēva-Pāņdya another human sacrifice. On the latter, again consulting his wife, she refused to comply with the request and publicly renounced her title and that of her children to the valuable property brought in the ships. Kundādara, then demanded Deva- Pāņdya, to disinherit his sons of the wealth which had been brought in those ships, as also of the kingdom and to bestow all, on his sister's son the above named Jaya-Pāņdya or Bhūtāla-Pāņdya. This was accordingly done. And as this prince inherited his kingdom from his maternal uncle and not from his father, he ruled that his own examples must be followed by his subjects and it was, thus, that the aliya-santāna system was established on the 3rd Māgha śudha of the year 1 of the era of Sālivāhana called Išvara about A.D.77. This Bhūtāļa-Pandya, it is said, ruled for 75 years and his nephew, Vidyadyumna-Pāņdya, for 81 years and the like. [2]
Probable scenarios that might have lead to this practice
Contrary to this myth, The scientific contemporaries of the karavali region believe most of the non brahmin Hindu communities and the jain bunt community were Rulers, warriors and foot soldiers, and the absence of a proper armor and prolonged internal wars resulted in most of these men dying at a very tender age in warfares (sometimes even before marriage), thus leading to a heritage and inheritance vacuum, as a result women were considered an ideal alternatives to men to continue the family tree and to retain the family's riches/property and thusly this law was brought into effect in the entire Tulu/kundakannada belt.
Salient features
- The child is a part of the mothers family
- The inheritance of lineage identity in the form of gotra or in the form of ancestral house is through the mother. Marriage between same "gotra" was prohibited.
- Inheritance is matrilineal, but in all aspects the husband is the head of the household. All Tuluvas practiced patriarchal system of living.
- The Mama is generally the male head of the family and was known as "Gurikare" in Tulu, means Yajamana in Kannada.
- Among Tuluvas, brothers usually manage the matrilineal family land on behalf of his sister.
Matrilineal communities
Tuluva sub-groups which practised a matrilineal system of inheritance included:
See also
References
- ^ Yogitha Shetty. "Ritualistic World of Tuluva:A Study of Tuluva Women and Siri possession cult". Retrieved 12 December 2010.
- ^ "Studies in Tuluva History and Culture". www.archives.com.