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| '''Namadhari Naik''' (]:'''ನಾಮಧಾರಿ ನಾಯ್ಕ''') is a ] ] community predominantly found in ] District of ] State in ] and are numerically a majority community in the district . They are also known as ] ('''ಹಳೇಪೈಕ''') and are referred to as the same in most of the literature . ] (ದೀವ) , ] (ಈಡಿಗ) are the other terms used for reference . They are clubbed along with other similar communities like Idiga and ] in the government list . The term ''Arya-Idiga'' is also used widely to refer them . They are mainly into agriculture , though toddy tapping once formed an important source of income . The people of the community use Naik (ನಾಯ್ಕ) , Nayak (ನಾಯಕ) , and Namadhari (ನಾಮಧಾರಿ) as surnames . The community considers the Lord of ] as their deity , apart from the local gods as family deities depending on the place of their origin . | |||
| {{original research|date=May 2010}} | |||
| {{Use dmy dates|date=December 2019}} | |||
| {{Use Indian English|date=December 2019}} | |||
| {{Infobox ethnic group | |||
| | image = File:Namadhari Naik.jpg | |||
| | caption = | |||
| | group = Namadhari ನಾಮಧಾರಿ | |||
| | population = | |||
| | popplace = Uttara Kannada, Udupi | |||
| | region1 = {{flagcountry|India}} | |||
| * ] | |||
| | languages = ] | |||
| | religions = ] ] | |||
| }} | |||
| '''Namadhari Naik,''' also known as '''Hale paika, Namadhari Naik, Namadhari Gowda,''' is a Hindu warrior community predominantly found in ] ] of ] State in ], and forms the numerical majority in the region. Traditionally, members of the Namadhari Naik community have been engaged in ], ], and ], though ] once formed an important source of income. The surnames ] (ನಾಯಕ) and ] (ನಾಯ್ಕ), along with (surname)], are commonly used among community members, signifying their status and lineage. | |||
| ==Etymology== | |||
| The word '''Namadhari''' seems to be of later origin attributed to their Vaishnavite allegiance . Initially they seem to have been following ] or ] belief which was widespread in ] region . In 14th century they were brought to Vaishnava fold under the guidance of a ] pontiff (Tirumale Tatacharya) along with other communities in the region . Hence the term ''Namadhari''. It can be noted here that among the ] too there is a grouping called ] which has similar origin . This has been referred to by greatest poet of modern Kannada, ] in his magnum opus ]. | |||
| '''Halepaika''' in Kannada means ''Old Soldiers'' . In the ] (ವಿಕ್ರಮಾರ್ಜುನ ವಿಜಯ ) of ] dating back to 10th century there is a reference to the houses of Halepaika in the new capital of ] , the ] <ref>Pampana samastha bharata kathamruta, Dr.L.Basavaraju </ref>.. This indicates the prominence enjoyed by Halepaika during that time . And to refer them as "old soldiers" during that time should convey the fact that Halepaika formed one of the earliest martial settlers in this part of country . This fact can be compared with another similar community in the region, the ]s which means 'junior soldiers' in Kannada and are said to have migrated during 12th century .<ref>Bombay gazetteer in Karnataka: Dharwad,Belgaum,Bijapur and Kannara districts, Venkataramgo Katti</ref> There is a reference to a regiment of Halepaika in one of the paintings of ]. ] (ಕಂಠೀರವ ನರಸರಾಜ ವಿಜಯ) , the 17th century panegyric of ] ] king ] by Govinda Vaidya describes a battle scene where in the Halepaik troops were in action against the invading ] army <ref>Karnataka Janajeevana, Betgeri Krishnasharma</ref>. There is a reference in a ] inscription (])to a 'Halikera' (ಹಳಿಕೇರ) (Halepaik??) chief 'Lakhana Nayaka' making a landgrant of a plot containing 400 arecanut trees to 'Shrivaishnava Koneriyayya' in Devalapura in obeisance to ] (1471 A.D) <ref> Inscriptions of Mysore District, Epigraphia Carnatica, B.L.Rice</ref> | |||
| It is known that the community served as soldiers , mercenaries and commanders. ''Nayaka'' or ''Naik'' in Kannada or Sanskrit means commander. Halepaiks seem to have served almost all the important Kannada dynasties right from the ] and ]s to ] kingdom and later ]s. | |||
| The term ''Deeva'' finds mention in the great epic '']'' as to one involved in the naval occupation and to denote islanders. It could also mean torch-bearing soldeirs for night warfare (Deevige (ದೀವಿಗೆ)= Torch). Since ancient times the armies equipped themselves for battles in dark. Torch bearing infantrymen were one of the ploys employed. ] in his 15th century masterpiece ] attests to this fact (ದೀವಿಗೆ ಹೊತ್ತ ಭಟರುಗಳು) <ref>Karnata Bharata Kathamanjari,Kumaravyasa</ref>. According to another deduction Deeveru also means islanders. Incidentally the term ''Idiga'' also is supposed to mean ''islander'' or someone belonging to ]. Hence it is not surprising to know about some similar communities of Lanka with similar antecedents (]). | |||
| The term '']'' in ''Arya-idiga'' is said to indicate the northern origin. In all probability the terms ''Deeva'' and ''Idiga'' are used to indicate the occupation of toddy tapping which the Halepaiks resorted to,and cannot be used to indicate ethnicity or origin. In this aspect the term ''Halepaik'' stands out prominently and holds the key to the origin of the community. | |||
| ==Origin== | ==Origin== | ||
| There is little known about the origins of this community. However, based on evidence that one of their sects' guru or leader was located in ] of the ] (commonly known as Karnataka empire), it is inferred that their traditions are linked to the Vijayanagara Empire. They are presumed to have been part of the ] kingdom of the Vijayanagara Empire, possibly serving as soldiers within its formidable military forces. | |||
| The origin of Halepaiks is still shrouded in mystery. Of all the various speculations and hypothesis presently three theories are worthy of consideration. | |||
| ==Sub groups== | |||
| According to eminent ] literateur Shankar Baladikshit Joshi's ('''ಶಂ.ಬಾ. ಜೋಶಿ''') 'Kanmareyada Kannada'(1933) and 'Maharashtrada Moola'(1934) (ಕಣ್ಮರೆಯಾದ ಕನ್ನಡ(೧೯೩೩) , ಮಹಾರಾಷ್ಟ್ರದ ಮೂಲ(೧೯೩೪)) , Halepaiks migrated from the ]/ ] region long ago and these regions still have a population (1 lakh) by name 'Halaba' speaking 'Halabi' language which is a dialect of ] with heavy ] accent . Their deity is the 'Huliyayya' or Tiger-God. The writer alludes to the legend among the Halepaiks of ']' and ']' that they migrated from ] region of ]. | |||
| Disregarding various myths and legends, the Halepaika community comprises two sub-groups: Tengina Deewaru (Coconut Palm), who live along the coast, known as Namadharis or Trinamadharis, and Bayine Deewaru or Kānu Deewaru, who reside in the hill regions. The names Namadhari or Trinamadhari come from the followers of Sri ] sect, with the Trinamadharis claiming social superiority over the Namadharis. However, according to the 1901 census, most identified themselves as Namadharis. The term "Hale" means ancient or old, and "Paika" refers to soldiers, indicating their martial background. During the British colonial period, the Halepaikas were known as troublesome martial tribes. At various times, they served as a military force for the rulers of Vijayanagara and the coastal chieftains.<ref name=":0">{{cite book |title=The Tribes and Castes of Bombay |year=1922 |url=https://archive.org/details/dli.csl.7823 |first=Reginald Edward |last=Enthoven |location=Bombay |publisher=Government Central Press}} – three volumes, published between 1920–1922</ref> | |||
| Prof D.L.Narsimhacharya in his 1935 review of the book has declined this contention <ref>D.L.N Avara Ayda Lekhana, Kamala Hampana</ref> | |||
| The term "Deewaru" relates to "Teewaru," meaning islanders, indicating a connection to island origins. This is supported by ] traditions that speak of some ] tribes migrating to ] and then spreading along the northern coastal regions upon their return. Thus, they are also referred to as islanders. Anthropological studies highlight similarities between the Halepaikas and the ].<ref name=":0" /> | |||
| In ancient times, the Halepaikas were organized into social groups based on different ] known as "] (ಬಳಿ)," named after elements of nature like trees, ], or animals, believed to be the totems of the clan's ancestors.<ref name=":0" /> The Bali names were often derived from nature, indicating a deep connection to the environment and possibly the occupations or social status within the community. Marriages were conducted outside one's own Bali to maintain ]. A distinctive feature of this community's Balis is that the origin of the Balis is traced through women, not men. Observing this practice suggests that this community has its roots in the practice of ] that existed in ]. | |||
| The People of India series by the ] too delves on similar lines as above . According to it, the Halepaiks/Komarpaiks are migrants from Andhra Pradesh . It refers to the legend of king Gopala Krishnaraya who was ruling ], when the Halepaiks were living in Kumarakshetra near the capital (read: ]). It says that one of the Halepaiks, Narayana, son of Ranga Naik and Laxmi Devi, impressed the king by faithfully serving him, pleased with which the King granted him the village of 'Halepaik' as inam . | |||
| The above theory, in considering the legends related to Komarpaiks and Halepaiks as same loses its credibility . The 1893 'Bombay gazetteer in Karnataka' clearly mentions the legend of Komarpaiks (and not Halepaiks) originating from Gulbarga region in around 12th century (hence the name Komarpaiks or Junior Soldiers). Further, the theory hardly takes into account the references to Halepaiks in Vikramarjunavijaya which was written in 10th century . | |||
| ==The Ancient Social Structure and traditions== | |||
| ==Culture== | |||
| In ancient times, the Halepaikas were a settled and cohesive community. They inhabited the Uttara Kannada district, where they had meticulously organized their domains into twelve distinct sectors. The coastal regions of the Halepaika territory were divided into: | |||
| ===Language=== | |||
| The Halepaiks have a distinct culture, complete with a distinct dialect ('''Halepaiki''') of their own <ref>Dravida Bhashavijnana, Hampana</ref>. Though the dialect is no more differentiable from normal Kannada, it still retains some distinct words. | |||
| 1) Chandavar 2) ] 3) ] 4) Ankola | |||
| ===Belief system=== | |||
| The Halepaiks worship ] ] or ] as their lord and olden days saw them carrying out pilgrimage to ] on foot akin to the pilgrimage to dhams in North India among all Hindus. Those who had completed the pilgrimage were considered as saints and were carried out in a procession and cremated in sitting position on death. | |||
| Chandavar was esteemed among these sectors, with Konalli, situated in its vicinity, regarded as the cultural and spiritual heartland of the community, often referred to as the "motherland". The dwellings they occupied bore no mark of peculiarity, embodying the simplicity of their way of life. | |||
| Worship of ] (]) or similar dieties is widespread among the Halepaiks of western ghats. They consider the ] ] as their family deity (ಕುಲ ದೇವತೆ) and attend the annual fair (ಜಾತ್ರೆ) religiously. Incidentally, similar affiliation to Yellamma of ] can be seen among the ] of plains. | |||
| Most of the Halepaiks of Ankola region consider Sundara-Narayan as their family deity and pray to the Murkundi Honna deity of Bankikodla. | |||
| The hill territories of the Halepaikas were segmented into: | |||
| ===Festivals and Rituals=== | |||
| The rituals among the Halepaiks indicate both their martial traditions and agricultural (ಒಕ್ಕಲುತನ) moores. The widespread Hero-Stone (ವೀರಗಲ್ಲು) worship in praying to local deities ]/] (ಜಟಗ /ಬೀರ) indicates their martial origin and also the aspect of ]. Certain rituals as during marriage ceremony also indicates the same. Until recently it seems the bridegroom rode on a horse in full martial attire complete with a sword to his marriage. The betrothal ceremony too is accomplished in a manner indicating the bride being won in a duel. | |||
| 1) ] 2) ] 3) ] 4) Sirsi 5) ] 6) ] 7) Isloor 8) Bilgi | |||
| The worship of ''Baleendra'' ] worshipped in ] during ]] during ] has been continuing since ages and is common to almost all communities in coastal Karnataka. But according to Prof.L.R.Hegde the Baleendra worship denotes the worship of agricultural deity (Baleendra= Agridiety in folk culture) common to all agricultural communities and not the Vedic Asura King <ref>Bimba-Pratibimba, Dr.L.R.Hegde</ref>. The ] culture too supports this in calling Baleendra as Bhumiputta (Son of soil) <ref>Paadgavite,Tuluvala Baliendre</ref> | |||
| Each sector was composed of numerous villages, bound together by a shared identity and common traditions. Leadership within each sector was vested in a "Buddhivanta" or chief, a title passed down through generations. This chief held the authority to convene assemblies aimed at resolving communal disputes. Matters that remained unsettled were escalated to the landlord, who served as the overarching chief for several sectors. In those times, the Halepaikas maintained a strict social boundary, refraining from assimilating individuals from other castes into their fold.<ref name=":0" /> | |||
| The ] (ಬ೦ಡಿ ಹಬ್ಬ)is essentially an agricultural festival related to new crop. This festival is a common factor in almost all towns and villages of coastal ] and also up in the Ghats. It involves the drawing of a 3-4 storey Charriot with the presiding goddess in it. The festival is akin to the 'carnival-burning' festivals among the ] agricultural communities. It also involves certain rituals related to the local Sati deity in which the people pay their obeisance. | |||
| ===Dietary Practices=== | |||
| ] (ಸುಗ್ಗಿ ಕುಣಿತ) ] for Harvest season & Kunita=Dance] is another agricultural folk art common to all of coastal towns. Apart from Halepaiks other agricultural communities like ], ], ] ] and ], ], ] perform it in individual fashion. It involves Kolata (ಕೋಲಾಟ) or dancing with batons in each hand (similar to ] ]). A special instrument 'Gumate' (ಗುಮಟೆ) is used in this. The earliest reference to this instrument goes back to 17th century when a ] traveller ] came visiting to the ] Kingdom. He mentions the art being performed by ladies in the city of ] <ref>The Nayakas of Ikkeri, K.D.Swaminathan</ref>. | |||
| The Halepaikas traditionally consume a variety of meats as part of their diet, including ], ] and several types of ]. | |||
| ==Notable people== | |||
| During ] the festival of lights, the Halepaiks have a ritual of singing verses called 'Bingi-Pada' (ಬಿ೦ಗಿ ಪದ) while bringing the lamp. This is followed by other communities like ] and ] too. | |||
| * ], former minister, ]<ref>{{cite news |title=Uttara Kannada left out of Ministry expansion |url=https://www.thehindu.com/todays-paper/tp-national/tp-karnataka/uttara-kannada-left-out-of-ministry-expansion/article18408473.ece |access-date=30 June 2018 |agency=The Hindu}}</ref> | |||
| The Dahikaala (ದಹಿಕಾಲ) festival in ] as in ] of North India celebrates the playful and mischievous side of ], where teams of young men form human pyramids to reach a high-hanging pot of butter and break it. This festival is very much important to the Halepaiks of ] in particular and the teams usually are of Halepaik youth by tradition. | |||
| ==Tradition== | |||
| Halepaiks all along the history have formed the sword-arm of the dynasties and kingdoms in the region. As soldeirs, commanders, mercenaries there have been many instances where the sacrifices and valour of Halepaiks have stood out. | |||
| The region of ] is dotted by many ]/] (ಜಟಗ /ಬೀರ) temples and ]s (ಮಾಸ್ತಿ=ಮಹಾಸತಿ). These are said to be the hero-worship memorials (ವೀರಗಲ್ಲು) of combatants succumbing in battles and their consorts/wives, committing ] or even dying in battlefield fighting the enemy. The local folk culture identifies most of these memorials belonging to Halepaik warriors <ref>Bimba-Pratibimba, Dr.L.R.Hegde</ref>. Madageri Ramanatha (ಮಾಡಗೇರಿ ರಾಮನಾಥ), Kumara Rama of Chandavara (ಚ೦ದಾವರ ಕುಮಾರ ರಾಮ), Bankikodla Murkundi Honna (ಬ೦ಕಿಕೊಡ್ಲ ಮೂರ್ಕು೦ಡಿ ಹೊನ್ನ) are important examples. While Honnamma (ಹೊನ್ನಮ್ಮ)consort of Ramanatha is supposed to have died alongside him in the battlefield and hence became a Sati (virtuous wife), Murkundi Honna is said to have died in the Bargi-Ghat battle and his wife Mankali (ಮ೦ಕಾಳಿ) is said to have committed ]. Kumara Rama died fighting the Chandavar Sultan. | |||
| Dandina Hanuma (ದ೦ಡಿನ ಹನುಮ) temple in Chandavar is in the memory of a Halepaik captain named Hanuma. According to a popular legend the Jataga deity of this temple defeated the Sultan's army and put him to flight. Kapalira Amma (ಕಪಲಿ-ವೀರ ಅಮ್ಮ) temple in the vicinity is also related. | |||
| Other popular temples include the Honamavu Dandina Durgi (ಹೊನಮಾವು ದ೦ಡಿನ ದುರ್ಗಿ) temple , Oorakeri Kudure Beerappa and Malamma (ಕುದುರೆ ಬೀರಪ್ಪ ಮತ್ತು ಮಾಳಮ್ಮ) temple in ] ; Hacchchali Kudure,Aaneya Gove Ganapa (ಹಚ್ಚಾಲಿ ಕುದುರೆ ಮತ್ತು ಆನೆಯ ಗೋವೆ ಗಣಪ) of Madageri; Jattu-Masti (ಜಟ್ಟುಮಾಸ್ತಿ) , Malla-Masti (ಮಳ್ಳಮಾಸ್ತಿ), Honnamma-Masti (ಹೊನ್ನಮ್ಮಮಾಸ್ತಿ), Kondada-Masti (ಕೊ೦ಡದಮಾಸ್ತಿ), Kendada-Masti ( ಕೆ೦ಡದಮಾಸ್ತಿ) of ] ; Sodigadde-Masti (ಸೋಡಿಗದ್ದೆಮಾಸ್ತಿ) of ] . | |||
| Almost all these temples have 'Kenda-Hayuvike' ritual conducted annually. It is supposed to denote the committing of Sati by the deity and is usually done by Halepaik youth. During this a Choma (ಚೋಮ)or Large mask denoting the deity is worn by volunteer doing the ritual. A Choma is peculiar to each deity and may be in the shape of a horse, elephant depending on which deity it denotes (ex:ಹಚ್ಚಾಲಿ ಕುದುರೆ ಮತ್ತು ಆನೆಯ ಗೋವೆ ಗಣಪ).A Kalasha is carried during the ] festival denoting the deity. | |||
| The widespread occurence of Sati among the Halepaiks which was only limited to the warrior class in those days and which is said to be a practice of Scythian origin further strengthens the Naga/Scythian origin theory of Halepaiks <ref>http://adaniel.tripod.com/sati.htm</ref> <ref>http://books.google.com/books?id=UJmWgz2mv5oC&pg=PA12&lpg=PA12&dq=sati-scythian&source=bl&ots=LkSWWJUn5o&sig=hKH67S7qYwCZ1wXKCtpUWzx_UJM&hl=en&ei=q93vS766DIiyNIzb7d4P&sa=X&oi=book_result&ct=result&resnum=6&ved=0CBwQ6AEwBQ#v=onepage&q&f=false</ref>. Worship of local divine spirits can also be seen and the worship of ''Baleendra'' ] worshipped in ] during ]] during ] has been continuing since ages and is common to almost all communities in coastal Karnataka. Certain rituals as during marriage ceremony indicate their martial origin. Until recently it seems the bridegroom rode on a horse in full martial attire complete with a sword to his marriage. The betrothal ceremony too is accomplished in a manner indicating the bride being won in a duel. | |||
| ==In popular culture== | |||
| A very famous proverb popular in the ] , ] regions pays tribute to the battleskills of Halepaiks. | |||
| "ಸಾವಿರ ತಲೆ ಉರುಳಿದರೂ '''ದೀವರ''' ತಲೆ ಉರುಳೋದಿಲ್ಲ" | |||
| means, even if a thousand heads roll, the Deevars (Halepaik) heads dont. | |||
| The first reference to Halepaiks as a community comes from the 10th century work] of ] ]. He refers to the houses of Halepaiks | |||
| "ಸಾಲಾಗಿಹ '''ಹಳೆಯಪೈಕರ''' ಮನೆಗಳವು" | |||
| in the ]s city of ] which should be the present day ] as ] had adapted the ] to the local kingdom and ] was identified with his patron ]. | |||
| The richest tribute yet to the Halepaik valour, though in fleeting references is paid by ] (ಕಂಠೀರವ ನರಸರಾಜ ವಿಜಯ) , a 17th century historical account of life of Mysore Wodeyar king Kanthirava Narasaraja I by Govinda Vaidya describes the turbulent times faced by the ] region and the grit and mettle of the king ] in facing the same. In one of the battle scenes the poet describes the marauding and undefeated armies of ] under the famed general ], laying seize to the ] fort. In this the poet aptly captures the valour of Halepaik infantry in fighting off the aggressors and wreaking havoc on them by looking very much the embodiment of battle-gods (ರಣ ಕಲಿ). | |||
| "ಕವಿದು ಕೋಟೆಯ ತೆನಗೆ ಉರುಬುವ ಖಾನರು ಕರಾಚೂರಿ ಯಿಂದ ತಿವಿಯೇ , ಕೆಳಗೆ ತಲೆಯಾಗಿ ಸುರುಳಿ ಬಿದ್ದ ಅಸುರರ ಹವಣನು ಈಶ್ವರ ತಾನೆ ಬಲ್ಲ . | |||
| ಚಿಗಿದು ಆಳವೆರಿಗಿಳಿವ ಖಾನಖಾನರ ಮುಂದಲೆಗಳ ನಗುತ ಪಿಡಿದು , ಆಯುಧಗಳ ಉಗಿದು , ಶಿರಗಳ ಖಂಡಿಸಿ , ಅಗಳಿಗೆ ಇಟ್ಟರು" | |||
| "ವಸುಧೇಶ್ವರ ಕಂಠೀರವ ಸಾಕಿರ್ದ | |||
| ಅಸಹಾಯ ಶೂರ ಮನ್ನೆಯರು | |||
| ದೆಸೆದೆಸೆಯೋಳು ಕೋಟೆಗದರ್ವ | |||
| ಖಾನರುಗಳ ಕುಸುರಿದರಿದು ಕೆಡಹಿದರು" | |||
| "ಮೈಸೂರಿನ '''ಹಳೆಯ ಪೈಕದ ಕೋವಿಯ ಭಟರು''' ವೈರಿಗಳ ತಲೆ ಚೆಂಡಆಡಿದರು , ಏರಿ ಬರುವ ತುರುಕರ ಸೈನ್ಯವನ್ನು ಚೆದುರಿಸುತ..." | |||
| Halepaiks find continuous reference in ]'s ] & ] which deal with life in the ] in the 19th century. The then contemporary condition of Halepaiks, vague reference to their origins, social standings, inter relation with other communities, ongoing class struggle can be summed up from this work. Kuvempu indicates that there was a decision taken among the landlords that Halepaiks were to be not allowed to hold their own lands and were to be confined to tilling others' lands. The discrimination extended to ceremonies and rituals as well with the Halepaik groom not allowed to ride a horse to his marriage as was the practice for ages. The landlords seem to have guarded this privilege of theirs very closely. This also indicates the social downfall Halepaiks had attained by then. | |||
| ==Present conditions and social status== | |||
| The martial Halepaiks took to agriculture and toddy tapping in peacetime and down the centuries were left with small landholdings, a condition which led to them being downtrodden and marginalized. Until recently Halepaiks were known for their status as resident cultivators, that is working on lands passed on by heredity on the condition of parting with a portion of produce. This system is known as ] in Kannada. There are two versions, ] being the hereditary one and ] given on a contract lasting 4–5 years. Halepaiks became almost synonymous with the Moolageni system. With the undergoing changes at the socio-political level and the onset of lenders the condition became such that over the last century every family which was poor to own land by themselves took to the above said system irrespective of caste, creed and community. From ] to ] they were at it for livelihood. Most became resident cultivators in their own land due to debt trap. Even so there was oppression in the ] system with the landlords resorting to arm twisting and violence to extract greater share. This led to one of the most important agrarian movements in post independent India, the ]. The ] of 1951 turned out to be a memorable period for the community, with many from community assuming leadership in the movement. The doyen of community like ], ], ] worked closely with leaders like ], ] to make it a success. This movement was very much responsible for the future land reforms that took place giving the land to the tiller. | |||
| The community today has produced many notable personalities and the younger generation continues the remarkable work done by its predecessors. Today the community is prosperous & boasts of a workforce including software professionals, doctors, lawyers, actors, civil servants, teachers, entrepreneurs and people in other successful fields. The literacy rate is high in both males and females and presently the emphasis has been rightly placed on education as may be evident from the fact that many youngsters are opting for higher studies abroad. | |||
| ==References== | ==References== | ||
| {{reflist}} | |||
| {{Reflist}}<!--added under references heading by script-assisted edit--> | |||
| #Malegalalli madumagalu, Kuvempu. | |||
| #Pampana samastha bharata kathamruta, Dr.L.Basavaraju. | |||
| #Bombay gazetteer in Karnataka: Dharwad,Belgaum,Bijapur and Kannara districts, Venkataramgo Katti. | |||
| #Kaada toreya jaadu: Autobiography of Kadidal Shamanna. Kagodu ondu nenapu, C.B.Chandrashekhar. | |||
| ==See also== | |||
| *] | |||
| *] | |||
| *] | |||
| *] | |||
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Latest revision as of 16:35, 25 July 2024
For Naik, see Namadhari Naik. | This article possibly contains original research. Please improve it by verifying the claims made and adding inline citations. Statements consisting only of original research should be removed. (May 2010) (Learn how and when to remove this message) |
Ethnic group
 | |
| Regions with significant populations | |
|---|---|
| Uttara Kannada, Udupi | |
| Languages | |
| Kannada | |
| Religion | |
 Hinduism |
Namadhari Naik, also known as Hale paika, Namadhari Naik, Namadhari Gowda, is a Hindu warrior community predominantly found in Uttara Kannada of Karnataka State in India, and forms the numerical majority in the region. Traditionally, members of the Namadhari Naik community have been engaged in agriculture, military service, and priesthood, though toddy tapping once formed an important source of income. The surnames Nayak (ನಾಯಕ) and Naik (ನಾಯ್ಕ), along with (surname)], are commonly used among community members, signifying their status and lineage.
Origin
There is little known about the origins of this community. However, based on evidence that one of their sects' guru or leader was located in Anegundi of the Vijayanagara Empire (commonly known as Karnataka empire), it is inferred that their traditions are linked to the Vijayanagara Empire. They are presumed to have been part of the Hindu kingdom of the Vijayanagara Empire, possibly serving as soldiers within its formidable military forces.
Sub groups
Disregarding various myths and legends, the Halepaika community comprises two sub-groups: Tengina Deewaru (Coconut Palm), who live along the coast, known as Namadharis or Trinamadharis, and Bayine Deewaru or Kānu Deewaru, who reside in the hill regions. The names Namadhari or Trinamadhari come from the followers of Sri Ramanuja's sect, with the Trinamadharis claiming social superiority over the Namadharis. However, according to the 1901 census, most identified themselves as Namadharis. The term "Hale" means ancient or old, and "Paika" refers to soldiers, indicating their martial background. During the British colonial period, the Halepaikas were known as troublesome martial tribes. At various times, they served as a military force for the rulers of Vijayanagara and the coastal chieftains.
The term "Deewaru" relates to "Teewaru," meaning islanders, indicating a connection to island origins. This is supported by Malabar traditions that speak of some Dravidian tribes migrating to Sri Lanka and then spreading along the northern coastal regions upon their return. Thus, they are also referred to as islanders. Anthropological studies highlight similarities between the Halepaikas and the Thiyyas.
In ancient times, the Halepaikas were organized into social groups based on different clans known as "Balis (ಬಳಿ)," named after elements of nature like trees, snakes, or animals, believed to be the totems of the clan's ancestors. The Bali names were often derived from nature, indicating a deep connection to the environment and possibly the occupations or social status within the community. Marriages were conducted outside one's own Bali to maintain genetic diversity. A distinctive feature of this community's Balis is that the origin of the Balis is traced through women, not men. Observing this practice suggests that this community has its roots in the practice of polyandry that existed in South India.
The Ancient Social Structure and traditions
In ancient times, the Halepaikas were a settled and cohesive community. They inhabited the Uttara Kannada district, where they had meticulously organized their domains into twelve distinct sectors. The coastal regions of the Halepaika territory were divided into:
1) Chandavar 2) Mirjan 3) Gerusoppa 4) Ankola
Chandavar was esteemed among these sectors, with Konalli, situated in its vicinity, regarded as the cultural and spiritual heartland of the community, often referred to as the "motherland". The dwellings they occupied bore no mark of peculiarity, embodying the simplicity of their way of life.
The hill territories of the Halepaikas were segmented into:
1) Yellapur 2) Sonda 3) Karwar 4) Sirsi 5) Hulekal 6) Banavasi 7) Isloor 8) Bilgi
Each sector was composed of numerous villages, bound together by a shared identity and common traditions. Leadership within each sector was vested in a "Buddhivanta" or chief, a title passed down through generations. This chief held the authority to convene assemblies aimed at resolving communal disputes. Matters that remained unsettled were escalated to the landlord, who served as the overarching chief for several sectors. In those times, the Halepaikas maintained a strict social boundary, refraining from assimilating individuals from other castes into their fold.
Dietary Practices
The Halepaikas traditionally consume a variety of meats as part of their diet, including poultry, mutton and several types of fish.
Notable people
- Shivanand Naik, former minister, Government of Karnataka
References
- ^ Enthoven, Reginald Edward (1922). The Tribes and Castes of Bombay. Bombay: Government Central Press. – three volumes, published between 1920–1922
- "Uttara Kannada left out of Ministry expansion". The Hindu. Retrieved 30 June 2018.