CD Web DeskApproximately two decades ago, the Beary community began realising the importance of having an independent Beary Sahitya Academy. The Academy, which finally came into existence in 2008, was the result of nearly 16 years of sustained struggle by the community. Relentless pressure was mounted on the state government to constitute such an institution. The Fourth Beary Sahitya Sammelana, held in Chikkamagaluru in 2007, acted as a catalyst and sealed the issue in favour of the ethnic minority of the Tulunadu coast.
“The aim of the Academy is to understand and preserve our rich culture and heritage,” says M.B. Abdul Rehman, the first president of the Beary Sahitya Academy, whose three-year term was to end in February. As a fitting finale to his tenure, the Academy organised a two-day Beary Sahitya Sammelana in Mangaluru on December 10 and 11.
“There are a number of budding writers in the Beary language. The Academy has been able to kindle their passion and provide them with a platform,” says a beaming Rehman in an exclusive interview with Safiya Nayeem.
How was the beginning of the Academy’s journey?
In the initial stage, we had to face challenges from all directions. Since a large section of the Beary community was uneducated, it was our responsibility to explain what the Academy was and to clearly define its goals and objectives. The first challenge was to create widespread awareness about the Academy, for which we organised several programmes across the district.
We spent considerable time educating community members about the need for an Academy to ensure the survival of our language, culture and art.
Can you give an account of the Academy’s activities?
Believe me, even in its nascent stage, the Academy conducted over 60 successful programmes in different parts of Karnataka and outside the state. All these were held within 23 months of its establishment, with the objective of promoting Beary language and literature and reviving ancient cultural practices that were on the verge of extinction due to the onslaught of liberalisation, privatisation and globalisation.
Thereafter, it became a story of steady success. We conducted programmes step by step to promote Beary language, literature, art, culture and education. To name a few: a state-level women’s convention; publication of the tri-monthly magazine Belkiri to encourage writing among budding Beary talents; release of ten Beary books by different writers; institution of annual awards for those who contributed to the promotion of Beary language, culture and art; and plays highlighting the importance of education and the harmful consequences of social evils such as the dowry system.
Among all these, the programme conducted for schoolchildren across the twin districts of Dakshina Kannada and Udupi stands out. It was an attempt to kindle affection for the Beary language in young minds so that they grow up respecting their mother tongue.
The Beary Sahitya Sammelana held on December 10 and 11 in Mangaluru saw the participation of thousands of Bearys from coastal Karnataka as well as those settled abroad. The convention was inaugurated by Harekala Hajabba, popularly known as ‘Akshara Santha’, who used his meagre earnings and donations to build a school in the remote village of Harekala in Mangaluru taluk.
What about research on Beary language and culture?
I agree that the Academy lagged behind in this area. However, four research works were released at the Sammelana. Noteworthy among them were Dr Sushila P. Upadhyaya’s doctoral thesis on Beary language and folklore, and Prof B.M. Ichlangod’s research on the history of Bearys, both published in English and Kannada.
In addition, the Academy brought out a compilation of 18 research papers by eminent scholars tracing the deep-rooted Beary ethnicity and culture, with the aim of inspiring the younger generation to take up research in the future.
The Academy also documented exquisite ethnic jewellery spanning the last 600 years through photographs, offering future generations a glimpse of these intricate designs.
What about a Beary script?
At present, there is no officially recognised script. However, historical evidence suggests that the Beary language once had a script known as Batte-Baraha, literally meaning “writing on cloth”. The Academy has documented a small fragment of this script.
A section of Bearys prefers religious culture over the culture of the land. Your response?
I always maintain that the Beary Sahitya Academy is not a religious body; it is a government institution. The purpose of setting up an Academy is to promote and preserve language, art, culture and literature. It cannot be confined within the boundaries of any single religion, and the Beary Sahitya Academy is no exception.
While the majority of Bearys are Muslims, not all Beary speakers belong to the same faith. Communities such as Belchada, Bovi and Mogaveera also speak the Beary language. Our programmes must reflect their culture and lifestyle as well.
The Academy has its critics within the community. How do you see that?
Criticism is an indirect form of self-projection, you know! Every year, nearly 50 aspirants apply for three different awards. When only three are selected, it is natural for the rest to feel disappointed. But I can proudly say that neither political pressure nor personal influence played any role in the selection of awardees.
Another challenge came from a section of Bearys who were uncomfortable with cultural performances such as Moilanji Paat, Oppana Paat and Kolkali Paat. These songs and dances are an integral part of Beary culture. How can the Academy ignore them?
Ironically, the same art forms are widely accepted and popular among Muslims in Kerala. How can an art be considered halal (permitted) there and haram (prohibited) here?
That said, I can confidently state that I never encouraged any form of “nanga-naach” culture through the Beary Sahitya Academy.
