Buta Kola is derived
from two Tulu words Buta means wandering
soul or Ghost, Kola means performance or play.
A būta-kōla is an annual ritual where ancestral spirits such as Bobbariya, Kalkuḍa & Kallurti; spirits of heroes such as Kōṭi & Cennayya, Siri; totem animals such as the wild boar Paňjurli (the female counterpart is Varte paňjurli), the tiger Pilicāmunḍior deities such as Jumāḍi, Malaraya, Canḍi, Bermeru etc. are impersonated by a medium in a night-long performance, which involves music, dance, recital, and certain ritualistic performances.
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| Buta Kola Artist |
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| Kola |
The Tuḷu
people of Southern Canara conceptualize a cosmology that makes a distinction
between two major classes of deities, Dévaru and Būta. The Būtas are considered to be localized and personalized
to this particular region and culture.
There are two ways of
classifying the Būtas. The first classification is iconographic and
the latter is based on linguistic designation. The former includes both
anthropomorphic (Kōṭi and Cennayya) and animal (Paňjurli) Būtas. The linguistic
designation distinguishes three kinds of Būtas, Kuṭuṁbada Būta (family būta), Jāgeda Būta (place or neighborhood būta), and Ữrada Būta (village
Būta).”
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| Drumer at the Bhootakola |
The performance is mainly done in Daivasaana the shrine of the holy spirit, the temple are built in the worship of the deva.
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| Raudra on th Buta face |
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| Buta kola artist with fire lamps |
The myth of the Daivasaana the shrine at shakthi nagar is that the group of children wore the palm leaves skirt after the performance of Butakola and they danced with beats of drums it is said that the children turned stone.
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| Daivasaana the shrine of the holy spirit at shakthi nagar, mangalore |
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| The children who wore the kola dress after the performance disappeared and became stone |
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| Dhumawati |
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| Bantha |
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| Kola artist take the child to enact the last act |
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| Dhumawati & Bantha act |
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