A wise man adapts himself to circumstances, as water shapes itself to the vessel that contains it.
- Chinese Proverb
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It is an annual event of devotion, celebration, inspiration, and recreation organised generally at village level sometimes, individual families organise and invite relatives and friends. The date is fixed depending on astrological calculations based on the solar calendar. Though the exact period of the origin of this practice remains largely unclear, it is estimated that the practice is at least 4 to 5 centuries old. As it's a community festival, Bhoota Kola acts as a ground for a social meet and greet, an occasion to strengthen and unite the Tulavas, in addition to creating a reason for people to socialise. 
Tulunadu includes the districts of southern coastal Karnataka (Dakshina Kannada, Mangaluru, Udupi) and Kasaragod in Kerala. A similar practice called ‘Theyyam’ is in practice in Northern Malabar of Kerala.
After looking at various sources, 'Bhoota Kola’ can be defined as an event dedicated to the worship of local spirit, guardian deities. It involves dance, a recital of traditional songs, sacrifices and theatrical performances, which vary with place and Bhuta.
In all, there are around 1000 types of Bhutas of which only four to five are very popular, viz., Jumadi, Banta, Kallurti- Panjurli, Annappa, etc.
Bhutas could be one of the following:
one of the 1000 attendants of Shiva / Maheshwara
Any of the motherly Goddesses
heroes from Indian mythology, folktales.
Bhutas are believed to be the guardians of the village. The people believe that if they please the Bhuta / Supernatural spirit, it will bless them and shower the village/family with prosperity, abundance, good health and protect them and their livestock.
-1512548063_700x500_.jpg)
This ritual is a night long celebration beginning at dusk and ending at dawn. The evening before, A large pandal is set up at the place where the ritual is going to be held. This decorated with Palm leaves, mango leaves, areca flowers and other locally available flowers, thus, adding a local touch. This decoration reflects the floral resources that are abundant in that region.
It begins with the cutting of plantain, followed by the sacrifice of roosters, proceeding to performance, impersonation of the performer as a bhuta, who later enters a trance and takes up a divinish form to be worshipped, later speaks up to speak to the people and bless them. As the ritual nears the end, the Butha solves any legal, judicial problems the villagers are facing, resolve quarrels and any family disputes. And as the new day sets in people return home hopeful with their smiles matching the rising sun.
The impostor is a very important figure in the worship, as he acts as Oracle to convey the orders of the Bhootas. He's formally invited by giving coconut, betel leaf and areca nut and on the day of performance is given hot oil bath before the actual ritual begins (to purify and avoid Self-hypnosis). He is said to be processed by the bhuta after some time.
-1512548063_700x500_.jpg)
This ‘possession’ is indicated in Tulu as, ‘Bhuta pattundu’ (spirit caught), ‘Maytu battundu’ ( came into the body)
Through their supplication, they appeal for protection of village, assistance from spirit, blessings of supernatural powers, to heal their sorrows, to show grace. The followers believe the bhuta blesses them if he is pleased by their worship, else, they have to face the wrath.
As these places are located in forested areas, one may believe that bhutas arose out of forest dwellers’ fear of nature.
These are the traditional songs that are sung during performance accompanied by drums and other instruments. They provide us with a glimpse of Tulu culture and literature. Today it is the only source of their history and literature.Paddanas are short songs while Sandhis are long ballads. These songs are based on the theme of Heroic acts and main events from their lives. Below is a link to a Paddana song
By Nidhi Shastri
Dec 06, 2017
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It is an annual event of devotion, celebration, inspiration, and recreation organised generally at village level sometimes, individual families organise and invite relatives and friends. The date is fixed depending on astrological calculations based on the solar calendar. Though the exact period of the origin of this practice remains largely unclear, it is estimated that the practice is at least 4 to 5 centuries old. As it's a community festival, Bhoota Kola acts as a ground for a social meet and greet, an occasion to strengthen and unite the Tulavas, in addition to creating a reason for people to socialise.
Tulunadu includes the districts of southern coastal Karnataka (Dakshina Kannada, Mangaluru, Udupi) and Kasaragod in Kerala. A similar practice called ‘Theyyam’ is in practice in Northern Malabar of Kerala.
After looking at various sources, 'Bhoota Kola’ can be defined as an event dedicated to the worship of local spirit, guardian deities. It involves dance, a recital of traditional songs, sacrifices and theatrical performances, which vary with place and Bhuta.
In all, there are around 1000 types of Bhutas of which only four to five are very popular, viz., Jumadi, Banta, Kallurti- Panjurli, Annappa, etc.
Bhutas could be one of the following:
one of the 1000 attendants of Shiva / Maheshwara
Any of the motherly Goddesses
heroes from Indian mythology, folktales.
Bhutas are believed to be the guardians of the village. The people believe that if they please the Bhuta / Supernatural spirit, it will bless them and shower the village/family with prosperity, abundance, good health and protect them and their livestock.
This ritual is a night long celebration beginning at dusk and ending at dawn. The evening before, A large pandal is set up at the place where the ritual is going to be held. This decorated with Palm leaves, mango leaves, areca flowers and other locally available flowers, thus, adding a local touch. This decoration reflects the floral resources that are abundant in that region.
It begins with the cutting of plantain, followed by the sacrifice of roosters, proceeding to performance, impersonation of the performer as a bhuta, who later enters a trance and takes up a divinish form to be worshipped, later speaks up to speak to the people and bless them. As the ritual nears the end, the Butha solves any legal, judicial problems the villagers are facing, resolve quarrels and any family disputes. And as the new day sets in people return home hopeful with their smiles matching the rising sun.
The impostor is a very important figure in the worship, as he acts as Oracle to convey the orders of the Bhootas. He's formally invited by giving coconut, betel leaf and areca nut and on the day of performance is given hot oil bath before the actual ritual begins (to purify and avoid Self-hypnosis). He is said to be processed by the bhuta after some time.
This ‘possession’ is indicated in Tulu as, ‘Bhuta pattundu’ (spirit caught), ‘Maytu battundu’ ( came into the body)
Through their supplication, they appeal for protection of village, assistance from spirit, blessings of supernatural powers, to heal their sorrows, to show grace. The followers believe the bhuta blesses them if he is pleased by their worship, else, they have to face the wrath.
As these places are located in forested areas, one may believe that bhutas arose out of forest dwellers’ fear of nature.
These are the traditional songs that are sung during performance accompanied by drums and other instruments. They provide us with a glimpse of Tulu culture and literature. Today it is the only source of their history and literature.Paddanas are short songs while Sandhis are long ballads. These songs are based on the theme of Heroic acts and main events from their lives. Below is a link to a Paddana song
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