All Shrikes have black
bands over their eyes, and they look great the little bandits!! Long tailed
Shrike that i get to see very often avoids dry as well as thick forests,
preferring edge of the forests or open areas of cultivation where they perch on
vantage position so that it is able to survey for insects or small reptiles.
With sharp intent eyes it waits for movement in the bush, and then swoops. The hooked bill
is meant to tear into the flesh of victims; it’s a ferocious bird and means
business. Shrikes are referred to as ‘butcher bird’ for the reason that it
doesn’t stop hunting even if its appetite is satisfied and so stacks surplus
victims onto a thorn. It does have a lighter side and doesn’t shy away from
miming its garrulous neighbours.
The
paaddanas of Tulus
Tulu language is one of
the earliest offshoots of Dravidian language, quite a sophisticated language it
didn’t really develop classical literature but there is treasure of folk
literature that is handed through folk traditions. Considering the limited area
in which this language is spoken, the folk ballads can be ranked quite high in
folk literature tradition of the country. It’s amazingly vibrant and marvellous
in its melody and rhythm. Not only do 
the paaddanas
maintain high aesthetic sensibilities but are a study on socio-cultural
history as also the nature –animals, trees, snakes, birds... The word paaddana
comes from Dravidian root paadu i.e. ‘to sing’ and the traditional singers are referred
to as pambada or nalke. The paaddanas can be religious or ritualistic as also
secular with entertainment value. It is speculated that origin of highly
stylised dance forms like Yakshagana traces its roots in Tulu folklore
traditions. One thing that stands out in
the tulu folk literature is that they are free from influence of other cultures
and oral traditions. It is believed that the supreme god sends the spirits (bhuta)
to Tulunad to uphold laws and righteousness, and these spirits descend from
forests. The paaddanas provide framework for traditions and values of tuluva
life. These lines from Panjurli Paaddana
describes not only the splendour of tulu land but is a study on sheer beauty of
language use...
the paaddanas
maintain high aesthetic sensibilities but are a study on socio-cultural
history as also the nature –animals, trees, snakes, birds... The word paaddana
comes from Dravidian root paadu i.e. ‘to sing’ and the traditional singers are referred
to as pambada or nalke. The paaddanas can be religious or ritualistic as also
secular with entertainment value. It is speculated that origin of highly
stylised dance forms like Yakshagana traces its roots in Tulu folklore
traditions. One thing that stands out in
the tulu folk literature is that they are free from influence of other cultures
and oral traditions. It is believed that the supreme god sends the spirits (bhuta)
to Tulunad to uphold laws and righteousness, and these spirits descend from
forests. The paaddanas provide framework for traditions and values of tuluva
life. These lines from Panjurli Paaddana
describes not only the splendour of tulu land but is a study on sheer beauty of
language use...
Tirtu tuluva raajya
tuunaga baari porlu toojindu
Satiigedaatu malle ,
arivaannadaatu urutu, panavudaatu porlu
Tirta tuluva raajya
yaanu oppuve
Tulu
kingdom below looks exceedingly pretty
Specious
like umbrella, round like the worship platter,
Pretty
like the coin, i approve of tulu kingdom below
The
above may look like simple lines in the translation; apart from rhythm what is
sought is the roundness that connects the worship platter, umbrella, coin...so
on.
Tulu speaking people inhabits the coastal
region extending from Kasargod in Kerala to Udupi and Uttara Kannada in
Karnataka -a protected terrain bound by the ghats in the East, the sea in the
West and rivers in 
North and South. Tulu is classified as ‘Vulnerable’ language
(in the list of endangered languages). The
term Tulu seems to have originated from word water (note in Malayalam/Tamil ‘tulli’
means drop). Tuluvas are quite an enterprising set of people. Till recently i
was under the impression that Tulu doesn’t really have a script and used Kannada,
then i happen to visit Tulu Sahitya Academy at Mangalore. So they do have a
script! I am rather surprised since it is almost Malayalam, indeed i could read
seventy percent of it!!
North and South. Tulu is classified as ‘Vulnerable’ language
(in the list of endangered languages). The
term Tulu seems to have originated from word water (note in Malayalam/Tamil ‘tulli’
means drop). Tuluvas are quite an enterprising set of people. Till recently i
was under the impression that Tulu doesn’t really have a script and used Kannada,
then i happen to visit Tulu Sahitya Academy at Mangalore. So they do have a
script! I am rather surprised since it is almost Malayalam, indeed i could read
seventy percent of it!!
One of the popular paaddana deals with the story of Koti-Chennaya, with another one ‘Siri’,
is a major epic in tulu folklore. Koti-Chennaya
deals with twin brothers as cultural heroes. The story was translated into
English as early as in 1886 by one Mr. Manner, another two followed in 1894 and
1895. There are now lots of translations available, even the first Tulu film
ever to be made was on this story. Few translated lines from the original
ballad...
murampayi uddala
mallige
kebit kenjava
nirmuder...ye
tigaled ambrata
gindevundu ...banjid
basing devereg....ye
berit bhimana arjunere
kondudu nirmuder...ye
morampudu mulla onji
kaveri
indra parvata
bermereg...ye
okkod olimulla...rayervundu
padodu
panipanca
naramugala...ye
The translation...
He
wears the knee length jasmine flower
from
his ears, kenjava birds, he creates.
On
his chest, a small goblet of nectar, around his stomach,
gem
studded ornament –god has.
On
his back, of Bhima’s and Arjuna’s
Combined
strength he creates.
A
river that flows from his knees,
And
the Indra mountain, Bermer possesses.
A
serpent like girdle encircles his waist, and his feet glitter,
With
the panipanca ornaments, worn on his toes.
nal kodidavu deyya
deverle japa
karpodnd panderge...ye
muji kanna tarayi
nirmuder
orkanna bajjeyi
nirmiyer...ye
orla bolenteda ari
nirmiyer vilya
pingara nirmuder...ye
kekkil uddada jaladigu
dever avulu jader...ye
jaladi nadutu radd
boliya attasada
mundala kodi iren...ye
dever avulu nirmidere
irepadd aripadd...ye
suttige diyer nalu
kodida deyya
deverle janider...ye
The translation...
‘For
the spirits and the gods of the four directions, chanting of holy names
Must
be organised’ says God Surya Narayana.
He
creates –coconuts with three eyes
And
areca nuts with one eye.
He
produces –one seru of white rice, betel leaves,
And
the areca flowers.
Into
the neck deep stream,
God
gets down.
In
the middle of the stream, of the white holy fig tree, two
Short,
front section leaves,
God
creates.
Placing
the leaves and putting rice on the leaves,
God
keeps suttige. Of the four directions –the gods
And
the spirits –he brings them to life.
From
my scribbling pad...
Soothing
sleep
O benign divine, give the hymns
that balm the still night in silent
slumber
cast the spell of fairy order in
the disintegrating allure.
In the shadow of soul where
disquiet dwell
lull the willing eyes into
soothest of sleep
