Category Archives: Historical Links / Pre-Independence

The tale of a much-loved hero

March 1, 2019Arts, Culture & Entertainment, Famous Personalities of Kodagu / Coorg, Historical Links / Pre-Independence, Leaders, Records, Alladmin

Professor Lissie Mathew’s book, Kathivanoor Veeran: Malakayariya Manushyan, Churamirangiya Daivam, traces the evolution of an ordinary man to God

Mannappan and Chemmarathy were not exactly a model couple, they fought as intensely as they loved. When he dies in war, after a domestic squabble, Chemmarathy is heartbroken, the last words she uttered to him were the unkindest. She jumps into his pyre and the two attain godly status. This is an extraordinary tale of Mannappan, a man who goes up to Coorg in Karnataka from his village, Mangad in Kannur, dies a war hero, and returns as Kathivanoor Veeran. To this date, few can listen to the tragic hero’s tale without a lump in the throat.

Professor Lissie Mathew’s book, Kathivanoor Veeran: Malakayariya Manushyan, Churamirangiya Daivam, retraces Mannappan’s journey to Kodagu (Coorg). Having grown up in Vayattuparambu in Kannur, Lissie’s childhood was full of the stories and colours of Theyyam. And she had always wanted to explore the story of Kathivanoor Veeran. A professor of Malayalam at the Sankaracharya College, Kalady, working on its Payyannur campus, she has to her credit 12 books.

Kathivanoor Veeran is one among the most popular Theyyams, for it is a visual spectacle where the performer indulges in acrobatics and comes in close contact with fire. “It is an experience to watch Kathivanoor Veeran in action. I wanted to bring out the hero’s story through this book,” Lissie says.

The book delves into the micro-histories of Northern Malabar, where folktales, fiction, fact and history mingle in curious ways. It also explains the Theyyam, its rituals and practices in a detailed manner.

Excerpts from an interview with Lissie Mathew

Can you describe your relationship with the work.

I should say the book came out straight out of my mind, though it took four years of research, travel and interaction with people, to complete. It was hard work, but I wanted to trace Kathivanoor Veeran’s route from Mangad in Kannur to Kodagu (modern day Coorg). Through the thottam (the song sung before the ritualistic practice), which describes Mannappan’s life and death in great detail, one can get an insight into the geography, culture, mores and history of North Malabar. I followed the thottam to retrace Mannappan’s journey.

The thottam would have been difficult to interpret as it is in archaic Malayalam, often in the local dialect.

Yes. I could not understand it, the first time I heard it. I got the thottam singers to sing it for me, recorded it and I listened to it over and over again, until it began to make sense. It is fascinating, how these songs combine legend, history, reality and imagination. Most of the places mentioned in the thottams remain, though in different names. These thottams speak of a culture that is over a 1,000 years old.

What is the relevance of Theyyam today?

Theyyam talks about people and their problems, their relationship with Nature and fellow creatures. A rural-agricultural lifestyle makes up its very foundation. For instance, a Kathivanoor Veeran Theyyam performance is always followed by an annadanam (feast), which everyone partakes of. In this day and age, when we, as a people are becoming more self-centred, this is an example of how we are a part of our community and how we need to share our resources.

Performed most often in sacred groves (kaavus), it is important to understand the relevance of preserving these pockets of biodiversity intact. It is heartening to see that even the younger generation respects the rituals associated with Theyyam. By wanting to preserve the sanctity of Theyyam’s rituals, they are also contributing towards preserving the ecosystem.

Theyyam is performed by people in the subaltern communities. The Chirakkal Kolathiris, the rulers of the land, gave certain subaltern communities the right to perform Theyyam and it is continued to this day. Once they become Gods, even the upper castes, pray to them.

In that sense, Theyyam is undoubtedly, extremely relevant today.

source: http://www.thehindu.com / The Hindu / Home> Books / by Anasuya Menon / February 28th, 2019

The Three Germans In Coorg

February 24, 2019Famous Personalities of Kodagu / Coorg, Historical Links / Pre-Independence, Leaders, Records, All, World Opinionadmin

It was in 1836 that twenty-five-year-old Rev. Hermann Moegling, a German missionary from the Basel Mission, arrived in Mangalore. Christianity was already popular on the west coast of India. He founded the Basel Evangelical Mission Seminary, which became a hub of learning of not only religion but also Indian languages and culture.

Moegling, a linguist, was fluent in English, Sanskrit and Persian, besides his native German. He started learning Kannada and soon became proficient in the language. The credit for starting the first newspaper in Kannada “Mangaluru Samachara” goes to Rev. Moegling. The maiden issue of this newspaper was brought out on 1st July 1843. This eventful day is still being aptly celebrated as ‘Kannada Press Day.’ Rev. Moegling went on to translate several Kannada classics to German and vice-versa. Basel Evangelical Mission Seminary started by him in Mangalore continues under the new name Karnataka Theological College. Rev. Moegling laid the foundation for Mangalore becoming a centre for education.

In 1852, Rev. Moegling was preparing to leave for Germany for medical treatment when he had an unexpected visitor from Coorg — a man named Alamanda Somayya. The tall, impressive looking man was dressed as a sanyasi. He requested Rev. Moegling to accept him into the Christian fold. He offered his land in Coorg for construction of a church. Rev. Moegling was quite taken up with Somayya’s resolve.

Believing this to be a divine intervention, Rev. Moegling cancelled his trip. He moved to Coorg in 1853 along with his wife and adopted spiritual son Rev. Anandarao Kaundinya. Alamanda Somayya was baptised on 6th January 1853 and was christened Stephanas Somayya. Rev. Moegling built a house and a modest church on Somayya’s land in Armeri village.

Lt. Col. Mark Cubbon was the Chief Commissioner of Coorg at the time, and he encouraged Rev. Moegling to establish the first Protestant church and a school in Madikeri in 1855. Another notable personality in the field of education in Coorg was Rev. Georg Richter, also from the Basel Mission in Germany. He was brought to Coorg by Rev. Moegling in April 1856 and was given charge of running the school. Rev. Richter spent most of his life in promoting education in Coorg and was the first Principal of Central School in Madikeri, which was started in 1869. He later took charge as Inspector of Schools. His book, “Gazetteer of Coorg” published in 1870 is a comprehensive recording of social, cultural, historical and geographical aspects of Coorg. Rev. Richter’s wife, Armella, taught needlework to Coorg girls.

In a recent book by Albert Frenz (Stuttgart), titled “Georg Richter: His Work in Kodagu on the Basis of Official Reports” gives us an insight into Rev. Richter’s journey to India, and how he landed in Coorg and spent 38 years here except for an 18-month furlough in Germany.

The British administration granted 97 acres of land in Siddapur to Rev. Moegling to establish a church and to support a Christian settlement with a coffee estate. The work on this ambitious project started in 1857. Even though Rev. Moegling had his hands full with preaching the Gospel and opening the coffee plantation, he found time to author two books on Coorg. One in German, “Das Kurgland” details his evangelical work in Coorg. The other, written in English, titled “Coorg Memoirs” is one of the first in-depth study of history of Coorg.

Rev. Anandarao Kaundinya ably assisted his mentor. The new settlement was named Anandapura or ‘region of happiness.’ Rev. Moegling found Coorg to be an ideal place to live and called it his second country. In 1860, Rev. Moegling left for Germany to be with his ailing wife. He himself was in poor health. To his great disappointment, his illness did not permit him to return to Coorg. He died in 1881.

The work at Anandapura continued under Rev. Moegling’s disciple and another fellow German missionary Rev. Ferdinand Kittel. An Indologist and a polyglot, Rev. Kittel first came to India in 1853 and in time became a renowned scholar in Kannada. He too translated some of Kannada classics to German and wrote several books and poems in Kannada.

His most famous work is the first Kannada-English dictionary consisting of 70,000 words which he painstakingly compiled and published in 1894. It was while in Coorg that he started perfecting his proficiency in Kannada. He continued Rev. Moegling’s initiative in the field of education. Rev. Kittel also wrote a book on Kannada grammar. He was a regular contributor to Mangaluru Samachara. His work took him, besides Mangalore, to Dharwad as well. In recognition of his contribution to Kannada, an impressive statue of Rev. Kittel stands prominently on M.G. Road, Bangalore. Further, a Kittel Science College and a Kittel Arts College, have been established in Dharwad. There is talk of starting a University in Rev. Kittel’s name. That would be a fitting tribute to this great champion of Kannada.

One of the major hurdles faced at the Anandapura settlement was malaria, which the Europeans referred to as the ‘Coorg Fever.’ There were many deaths and gradually this scourge affected the project adversely. Anandapura coffee estate was subsequently taken-over by British planters who had shifted to Coorg from Sri Lanka. The coffee estate grew in extent and is now a part of Tata Coffee Limited. It still retains the name: Anandapura Estate.

These three Germans were pioneers in promoting education in Coorg. However, their hope of making Kodavas embrace Christianity did not find favour beyond Somayya and his family. Reproduced is a rare photograph of Alamanda Somayya’s son Gabriel and daughter Hanna, taken by Rev. Richter in 1862.

About the author:

C. P. Belliappa, born in 1946, is a Chemical Engineer. He is currently settled in Coorg. He is known for his writings on issues pertaining to Coorg. Four of his books — Tale of A Tiger’s Tail & other Yarns from Coorg, Nuggets from Coorg History, Victoria Gowramma: The Lost Princess of Coorg, and Tongue of the Slip, have been published by Rupa Publications.

He currently serves as President, Coorg Institute of Technology, Ponnampet, South Kodagu.

source: http://www.starofmysore.com / Star of Mysore / Home> Feature Articles / by C.P. Belliappa / February 24th, 2019

Talakaveri, where a river is born

February 10, 2019About Kodagu / Coorg, Arts, Culture & Entertainment, Green Initiatives / Environment, Historical Links / Pre-Independence, Natureadmin

Talakaveri in Coorg district is where the mighty River Kaveri takes birth. Chitra Ramaswamy traces its journey, all the while enjoying some scenic spots along the way…

The sky blushes a monochrome in blue tending to grey-black, with clouds that promise rain. Driving through the winding roads of Kodagu flanked by lush coffee estates and fields of spices, we bring our vehicle to a halt at Talakaveri, the birthplace of the sacred River Kaveri. We are as much awestruck by our surrounds as by the legends associated with the waterbody.

A river’s journey

Kaveri, the sacred, easterly-flowing river of peninsular India, commonly referred to as Dakshina Ganga, was born here in the Brahmagiri ranges of the Western Ghats, at an elevation of 1,341 m. However, Kaveri is not visible as a river at Brahmagiri. Rather, she originated as a gurgling spring that to date feeds a tank built on the hillside by the Kodavas of Kodugu. We witness devotees fill pots and bottles with the holy water from the tank, while others take a dip in it. Kaveri miraculously bubbles up every year at an auspicious moment in rebirth, on Tula Sankaramana day, which falls between October and November. Pilgrims in hundreds of thousands flock here to cleanse themselves during this time.

A temple to Goddess Kaveri, that is also dedicated to Shiva as Agasthyeswara, and Ganesha, overlooks the tank and attracts devotees in droves throughout the year. Talakaveri’s importance as a place of veneration gained greater importance since it is believed that Sage Agasthya was blessed here by Brahma, Vishnu and Ganesha as he sat meditating under the ashwaththa tree. Legend also has it that the saptarishis or the seven great sages who are extolled by the Vedas performed their yajna or ritual sacrifices at Brahmagiri Peak.

After offering prayers at the tank shrines, we ascend a flight of steps leading up to the summit of the mist-kissed Brahmagiri Hill, which offers stunning glimpses of the valley below. It is from here that the shimmering body of blue gleefully begins her downward journey, only to disappear underground. However, Kaveri resurfaces in a steep tumble at Bhagamandala, located at the foothills of Talakaveri where she swells with pride as she unites with River Kannike, and Sujyoti, a mythical river. The trio of rivers forms the much venerated ‘Triveni Sangam’. A dip at this confluence is believed to purge one from all evil and negative influences. Believers proceed to Talakaveri after taking a dip at the sangam and performing rituals for their ancestors.

Our next halt then is Bhagamandala or Bhagandeshwara Kshetra which derives its name from the Bhagandeshwara Temple dedicated to Lord Shiva. Though the temple complex was built by the Cholas around the 11th century, it displays Kerala-style temple architecture with copper roofs that curve up at each corner, into rearing and hooded cobras. Shrines to Vishnu, Ganesha and Subramanya with rimmed brass doors dot the courtyard. Painted sculptures of the pantheon of Hindu deities, flora, fauna and men in battle adorn the ceilings.

An inscription in its premises refers to Bhagamandala as having been captured by Tipu Sultan in the 1780s. He renamed it as Afesalabad, and as a tribute to himself for the feat he had accomplished, Tipu placed the ‘Salam Kallu’, a stone on the way to Talakaveri. The stone bears testimony to the brutal bloodbaths that he caused. However, in 1790, in a fiercely fought battle, Dodda Veera Rajendra, the most famous of the Haleri rulers of Coorg, regained the territory. Further, he donated the stupika stupika and golden pinnacle of the temple’s cone-shaped shikhara.

Our Bhagamandala trip takes us to Karnataka’s only museum that exhibits objects related to bee-keeping. Bhagamandala is also home to Madhuvana, a bee-rearing and honey marketing centre.

Stuff of legends

A host of legends, most of which have their origins in the Puranas, are associated with Kaveri that has inspired several civilisations that have flourished on its banks. She is inextricably linked with Sage Agasthya, King Kavera and Lopamudra, a trio of puranic icons. The most popular tale associated with the river is that Lord Brahma sent his daughter Vishnumaya to earth as Lopamudra. He had twin objectives in doing so. One, to assist Lord Vishnu as the damsel Mohini, in his ploy to vanquish a demon. Secondly, to allow his daughter to fulfil her keen desire to serve humanity on earth. Brahma gave Lopamudra in adoption to King Kavera who meditated upon him to beget progeny.Pleased with the king’s worship, Brahma gave Lopamudra in adoption to him. As the king’s daughter, she was rechristened Kaveri, and she grew up to be a gorgeous maiden.

Sage Agasthya, who was meditating on Brahmagiri Hill, was entranced by the young Kaveri’s enchanting looks. He sought her hand in marriage. Kaveri accepted him, upon the condition that she would leave him for good if he left her alone for long, at any point in time. As fate would have it, Agasthya once became engrossed in a philosophical discussion and forgot his deal with Kaveri. She immediately left him, transfigured herself into a river, and began to flow in order to fulfil her own desire to serve mankind.

According to another popular myth, Sage Agasthya, by his yogic powers, turned Kaveri to water which he filled in his kamandalu or water pot, and kept it in his ashram. But on one occasion, when he entrusted the pot to his disciples and returned late from a debate, Kaveri used her divine powers to jump out of the kamandalu and emerge as a river to serve humanity. A variant of this version claims Lord Ganesha as having taken the form of a crow and toppling the water from the kamandalu.

Having feasted our senses on the picturesque Talakaveri and Bhagamandala, we then explored the neighbourhood within a radius of 70 km. Igguthappa Temple, 26 km away, is one of them. After paying our obeisance to Igguthappa, the chief preceptor of the Kodavas, their god of rain and crops, we delight in the verdure surrounding Chelavara Falls, a natural waterfall formed by a tributary of the Kaveri, and Nalaknad Palace which is located at the foot of Tadiandamol, Kodagu’s highest peak. The edifice was built in 1792 by Dodda Veera Rajendra to celebrate his victory against Tipu. It is adorned with exquisite wall murals in various states of preservation. The twin-storeyed palace with a simple exterior has intricate wooden carvings, low conical roof, crested dome and pillared facade.

About 70 km from Bhagamandala, we visit the serene and breathtaking Nisargadhama, a 64-acre island surrounded by River Kaveri. A scenic spot accessed by a hanging bridge across the river, it is ensconced by foliaceous teak and sandalwood trees and bamboo groves. Uma Maheshwara Kshetra and Harangi Dam are our final halting spots on this explorative sojourn of Kodava land. Our hearts and minds fill with a sense of pride at belonging to the land of this holy river. In her 800-km-long long thrilling odyssey, Kaveri traipses amid varying landscapes of Karnataka, Kerala and Tamil Nadu, bounding over boulders, crisscrossing through clusters of expansive palm and paddy fields. She displays several shades of her whimsical nature on this jaunt — a young bride, serene and shy at once, a capricious and tempestuous prankster the next. The mirthful lass creates little and large waterways en route, joins forces with lesser streams, until she takes a final bow and loses herself in the fathomless depths of the Bay of Bengal.

source: http://www.deccanherald.com / Deccan Herald / Home> Supplements> Travel / by Chitra Ramasamy / February 09th, 2019

All-religion prayer held on Martyrs’ Day

January 30, 2019Arts, Culture & Entertainment, Historical Links / Pre-Independence, Leaders, Records, Alladmin

An all-religion prayer meeting was organised by the district administration and Sarvodaya Samiti on account of Martyr’s Day in Madikeri on Wednesday.

The sacred ashes of Mahatma Gandhi were carried in a procession from the district treasure to Gandhi Mantap.

The pot containing the sacred ashes, decorated with flowers, was placed in the Gandhi Mantap and all-religion prayer was held on the occasion. Verses from Bhagavadgeetha, Quran and Bible were recited by the religious leaders.

Superintendent of Police Dr Suman D Pennekar sang a song on Mahatma Gandhi.

Former minister M C Nanaiah spoke on the occasion and said that the Gandhi Mantap should be declared as a memorial.

Gandhiji visited Kodagu in 1934 on February 21 and delivered a speech at Gandhi Maidan. The Gandhi Mantap was built in this memory, recalled the minister.

ZP CEO and In-charge Deputy Commissioner K Lakshmi Priya, CMC President Kaveramma Somanna and Sarvodaya Samiti President T P Ramesh were present among others.

source: http://www.deccanherald.com / Deccan Herald / Home> State> Districts / by Adithya K A / DH News Service, Madikeri / January 30th, 2019

Field Marshal KM Cariappa, so much more than just the first Indian Army chief

January 30, 2019Famous Personalities of Kodagu / Coorg, Historical Links / Pre-Independence, Leaders, Records, All, World Opinionadmin

Field Marshal KM Cariappa | Indian Defence Research Wing

Field Marshal K.M. Cariappa was instrumental in keeping the Indian Army away from politics and attempted to forge an all-inclusive army.

New Delhi:
Popular discourse on Field Marshal Kodandera Madappa Cariappa is often limited to placing him as the first ‘Indian’ commander-in-chief of the Indian Army who took over from Roy Butcher on 15 January, 1949, and the second person to have been conferred the rank of Field Marshal in 1986 after former Army chief Sam Manekshaw.

There are, however, countless other factors that make him a towering figure in the history of Indian military, all of which is still relevant and important on his 120th birth anniversary, which falls today, 28 January.

Field Marshal Cariappa was not only instrumental in drawing a strong dividing line between the Indian Army and politics but he also helped shape the Army into a highly professional force in its formative stage.

He attempted to do away with caste, creed and other barriers in the Indian Army by raising the Brigade of The Guards — a mechanised infantry regiment of the Indian Army — in 1949. Recruitment to it was open to all regions, castes, creeds and all sections of society.

Military historian and national security analyst Mandeep Singh Bajwa says that such was his stature, that Field Marshal Cariappa interacted directly with then Prime Minister Jawaharlal Nehru, not allowing anyone in the bureaucracy or others in the corridors of power to take liberties with him.

“But the crucial fact is that he kept the Indian Army away from any kind of political influence, in contrast to the political nature of the Pakistani Army,” Bajwa told ThePrint. “When Ayub Khan was appointed the commander in chief of the Pakistan Army in 1951, the Pakistan Army clearly had a role in shaping the foreign and domestic policies of the state.”

The military coup that followed in 1958 only testified to the political nature of the Pakistan Army.

“He wanted the Indian Army to be an apolitical entity and that’s the reason he decided against inducting former INA personnel into the Army as they had become political soldiers,” Bajwa adds.

A distinguished career and a run-in with a junior
Field Marshal Cariappa had a distinguished career as the Army chief but before that he led Indian forces on the Western Front during the India-Pakistan War of 1947.

He was instrumental in recapturing Zojila, Drass and Kargil and created a linkup with Leh before the then Indian government decided to abide by an UN-brokered ceasefire on 1 January, 1949.

An illustrative anecdote about his character relates to the 1965 Indo-Pak war. Field Marshal Ayub Khan had served under Cariappa in the British Indian Army. In 1965, Cariappa’s son, Flt. Lt. K.C. “Nanda” Cariappa, was taken prisoner of war by Pakistan after his aircraft was shot down. Khan had offered to release him, but Cariappa made it clear to Khan that his son was not to be given any special treatment.

Bajwa says that the interest of the nation was always first with Cariappa. “He accepted pay and ration cuts for the forces because he felt that it would help the cause of nation building,” he says.

The officer from Coorg
Cariappa was born in Coorg and was educated at the Central High School at Madikeri and the Presidency College in the then Madras state.

He began his Army career under the British and was among those in the first batch of King’s Commissioned Indian Officers at the Daly Cadet College in Indore.

His remarkable career had several firsts.

He was the first Indian officer to undergo the course at the Staff College, Quetta, in 1933. He also saw action in Iraq, Syria, Iran and Burma and became the first Indian officer to be given command of a unit in 1942.

In 1947, Cariappa became the first Indian to be selected to undergo a training course at Imperial Defence College, Camberley, UK.

He also oversaw the division of the British Indian Army between India and Pakistan during Partition.

He was chosen over General S.M. Shrinagesh and Lt General Nathu Singh Rathore to head the Indian Army.

After retirement, he served as the Indian high commissioner to Australia and New Zealand.

He died in Bengaluru in 1993 at the age of 94.

The current army chief General Bipin Rawat has said that Field Marshal Cariappa deserves the Bharat Ratna, the country’s highest civilian award.

source: http://www.theprint.in / The Print / Home> The Print Profile / by Amrita Nayak Dutta / January 28th, 2019

Few flavours of what sustained the British remain in Coorg

January 30, 2019Arts, Culture & Entertainment, Historical Links / Pre-Independence, Records, All, World Opinionadmin

In Coorg, regional cuisines bear the imprint of a long-gone era.

I’m not a fan of Anglo-Indian cooking (nor of the omnipresent curry powder that got dunked into its gloopy, bland sauces). Yet, the diverse ways in which English tastes combined with regional ingredients and cooking styles across India during the Raj continue to fascinate me.

On a recent visit to Coorg, I found myself wondering what it must have been like for the British sahibs and memsahibs as they found themselves amidst the seclusion of its forested hills. Watching the mists drift across the plantations of Siddapur in south Coorg, Karnataka, I tried to imagine how these foreigners recreated a taste of British cities and shires in this isolated station, where estates were often 20 to 30 miles apart.

Gazatteer of Coorg, first published in 1870, notes that following the opening of Mercara Estate in 1854 by one Mr Fowler, the first European planter, dozens of extensive estates sprang up in Coorg within a short time. “Here seemed to have been discovered the Eldorado of honest industry in a delightful climate and home-like country,” it notes.

Yet “home-like country” it wasn’t. As the British initiated the planting of coffee in a big way in Coorg, Hassan and Chikmagalur, they were confronted by brutal heat, unfamiliar customs, frightening wild animals, blood-sucking leeches and a lengthy monsoon that could stretch up to six months.

Bread pudding at the Evolve Back Chikkana Halli Estate in Siddapur.

But the interplay between diverse people, larders and culinary traditions led to the development of a distinct culture on the plantations. A lively snapshot of the time appears in Cathleen Ballantyne’s account of plantation life, Plenty Salaams, first published in 1954. Ballantyne arrived in Coorg during the 1880s for a visit and stayed with her husband George, a planter, for 50 years.

Describing the thrum of daily life, Ballantyne writes, “On a coffee estate, the day began early. At 6.30, one was wakened by the clanging of the estate bell, which summoned coolies to muster-roll before starting their day’s work…Then at 7, out on the verandah, chhota hazri — a substantial meal of porridge, eggs and bacon, coffee and fruit. For the dorai (the master), there came the morning round of the estate. For the wife, the walk, or ride, before engaging in the usual household routine, such as the ordering of meals, the weighing out of all the commodities required for the day, and, by using a lactometer, finding out that the milk had not been watered…”

Celebrations served to break the monotony and hardship of plantation life, and Ballantyne’s droll account is replete with instances of tomfoolery and merry-making during parties and picnics. My favourite is a description of a slapstick food fight at a picnic on the banks of Cauvery, where “rolls, potatoes, curry puffs and other eatables were flung about with great dexterity.” The beloved foods of the foreigners came out during these outings. Ballantyne mentions “lobster salad, chicken in aspic, cold saddle of mutton, curry puffs (pastry enclosing curried mince), an assortment of cold sweets”. Milk punch and whiskey flowed, heightening the attractions of these riotous, unending rounds of feasting.

Evolve Back Chikkana Halli Estate in Siddapur, my perch during this visit, has devoted some time to researching this slice of life. Over a meal of pepper water, mutton-ball curry, delicate coconut rice, and pan-roasted roast chicken, chef Naveen Alvares talked about the months of research that led to the planter’s menu currently served at their restaurant Peppercorn. Disappointed with their initial recces of Anglo-Indian restaurants in Bengaluru, Alvares and his team took the help of late Ranee Vijaya Kuttaiah, the author of the highly regarded Cuisine from Coorg, to master colonial-era planters’ dishes. The roast chicken, for instance, is a simple recipe that requires chicken to be marinated with salt, pepper and vinegar, caramelised with a little sugar and then cooked in its own juices in the pan.

No Anglo-Indians remain in Coorg today. In the absence of first-hand testimonies and experiences, reminiscence and nostalgia play a vital role in forming a clearer picture of life in those times. Vivian Rodrigues, whose family has owned coffee and pepper plantations in Pollibetta in Coorg and Saklespur in Hassan district for over a century, painted a vivid picture of the clubs that sprung up during the 19th century as places for the planters and their wives to relax and socialise. “The bar was the most important fixture in the club and the choicest single malts and gin were stocked. The cuisine was obviously British. Local cooks became butlers and were rechristened with British names that were easy to pronounce. We had an Anthony from Ooty who used to be Arokiaswamy!” he recounts.

Bridget White-Kumar, author of several books on Anglo-Indian cooking, says, “The British and Europeans in Coorg ate largely what they ate back home. Yet, over time, some regional influences came into their cuisine and they began eating rice with a curry made with minimal spices.” Various blends of curry powder were concocted, including Bolst’s hot curry powder, which became an instant rage.

Though locals never quite took to curry powder, they inherited an abiding love for baking from the British, and recipes of cakes dating back to the colonial times continue to be religiously followed in homes, clubs and bakeries. “It’s typical in Coorg to come home to a freshly baked cake in the evening,” says Muthu Bopanna, the owner of coffee plantations and a heritage homestay in Madikeri.

Roasts and barbecues are just as beloved. Vancouver-based blogger Shalini Nagappa cherishes her childhood memory of a Christmas spent feasting on roast turkey at her uncle’s farm near Kushalnagar. “What a moment of high excitement it was! And while it was not the exaggeratedly plump, meltingly tender, cartoon bird of my dreams, my uncle’s penchant for adding ‘more butter’, a la Julia Child made it divine,” she writes in her blog, A Cookery Year in Coorg.

After India gained independence in 1947, British planters sold their estates to Kodavas and other south Indians. The food served on these estates today tends to be a mix of traditional Kodava, Mangalorean, Bunt, Lingayat and Chettiar cuisine — depending on the ownership — and their personal eclectic influences.

Former journalist David Housego, writing about the cooking of the Raj, observed that in contrast to the Portuguese, who left a strong culinary footprint on the cuisine of former colonies like Goa, the British largely ignored the rich regional cuisines of India. As a result, no truly great hybrid dishes came out of this East-West encounter. This is evident in Coorg, where the local cuisine remains largely unaffected by British influence. Yet, one still gets a whiff of the time when the intermingling of British, Irish, European and Indian culinary accents created a unique Anglo-Indian aroma across the coffee estates, planters’ clubs and dak bungalows of Coorg.

This article appeared in print withe headline ‘Curry Puff Days’

source: http://www.indianexpress.com / The Indian Express / Home> Eye / by Sona Bahadur / January 20th, 2019

CNC welcomes Kodava genealogy study

January 8, 2019Arts, Culture & Entertainment, Historical Links / Pre-Independence, Records, Alladmin

The Codava National Council (CNC) has welcomed the state government’s move to restart the study on Kodava genealogy.

Speaking to reporters on Sunday, CNC President N U Nachappa said, “The study on genealogy is essential to preserve Kodava community. The study was halted in the past and has now been revived.”

The CNC had been demanding Kodava genealogy study for the last several years.

“The study should be completed at the earliest. In the past, the state government had entrusted the responsibility of the study to Karnataka State Tribal Research Institute, Mysuru, and the government had released Rs 11 lakh for the purpose.

However, owing to the conspiracy of a few, the study was stopped abruptly. Now, the study on genealogy has been revived once again,” added Nachappa.

source: http://www.deccanherald.com / Deccan Herald / Home> States> Mysuru / by Adithya K A / DH News Service, Madikeri / January 06th, 2019

‘Who Are We Kodavas?’ By NRI Kodava To Be Released In City Tomorrow

November 25, 2018About Kodagu / Coorg, Arts, Culture & Entertainment, Famous Personalities of Kodagu / Coorg, Historical Links / Pre-Independence, Records, All, World Opinionadmin

Mysuru:

D.M. Trust has organised a function at Rotary Hall on JLB Road here tomorrow (Nov.25) at 5 pm to release the books ‘Who are we Kodavas?’ (English) and ‘Navyaaru Kodavaru?’ (Kannada), written by Maletira B. Thimmaiah, Attorney-at-Law, USA.

Star of Mysore Editor-in-Chief K.B. Ganapathy will release the books. City advocate J.M. Aiyanna will preside. D.M. Trust President Dr. D. Thimmaiah, Joint Commissioner of Commercial Tax, Shivamogga, H.G. Pavithra and Vaidya Vartha Prakashana Founder-Director Dr. M.G.R. Urs will be the chief guests.

Published by Vaidya Vartha Prakashana, the English version of the book has 84 pages while Kannada edition has 80 pages, both priced at Rs.50.

Here we publish the Foreword to the book by Kalyatanda B. Ganapathy, Editor-in-Chief, Star of Mysore and Mysooru Mithra:

This is a book about the people of Kodagu, the land inhabited by Kodavas with their own distinct identity recognised and recorded in history as unique. Written by Maletira B. Thimmaiah, Attorney-at-Law, Staten Island, New York, United States of America, the book traces the origin of Kodavas, their customs, rich history of more than 5,000 years and how a land of such uniqueness was being systematically ravaged by invaders, modern laws and urbanisation thereby depriving the future generations of the rich natural beauty and more importantly the environment.

From time immemorial, Kodavas, with their unique folklore culture, have shown affection, tolerance and respect towards the people who helped them regardless of the communities they belonged to. Showing their gratitude in the form of providing them space and work, Kodavas still regard their guests as God — ‘Athithi Devo Bhava’ and perhaps this attitude has cost them dear when it came to preserving their culture, language and properties.

Supported by extensive research on history, religious books, encyclopaedia, customs and physical features and himself as a member of Kodava community, the author Maletira B. Thimmaiah traces the origin of Kodavas and their customs from ancient times. Kodavas must prepare the future generation to stand tough in defending their heritage against intrusion of outsiders. And to stand firm against outside influence and lobby, each Kodava must know his/ her origin, he writes.

According to the author, the first advent of human habitation in Kodagu is prior to 3000 BC. Rishabh, a ruler from Magahada, abdicating the throne as King of Ganges Valley Civilisation, shared his kingdom among his 100 sons, renounced everything and travelled to Kodagu, then called ‘Kutaka’ in Sanskrit and named it ‘Kudaga’ in ‘Pali’ and other South Indian languages called ‘Prakrits.’

While the first son of Rishabh named Bharat ruled northern half with Ayodhya as capital, the second son Bahubali ruled the South with Paudanapura as capital. The rest of the 98 sons of Rishabh were given different kingdoms. The final fight between Bharat and Bahubali took place in the south and the battle resulted in Bahubali renouncing his kingdom. Later, all the sons of Bahubali went to Rishabh who lived in ‘Kutaka’ for advice. This was how an uninhabited Kodagu became the place to live for North Indian Ganges Valley people.

According to the author, Rishabh believed in ‘Shramana’ school of thought that did not have God, Soul and Creation and where the philosophy of procreation dominated — human being is procreated by his parents and in turn, parents were procreated by their parents. Thus ancestors were the reason or ‘Karana’ (cause) for the continuity of generations to generations. Explaining this theory, the author draws similarities with Kodava customs where families still worship the ‘Karana’ and ‘Gurukaranas’.

The book then touches upon Hinduism and argues how Kodavas do not belong to Indus Valley Civilisation but Ganges Valley Civilisation. Elder-oriented or elder-centric customs and practices existed in Kodagu before the advent of Hinduism to India. Priests were not involved in Kodava traditions in any manner with a major role played by elders or village ‘Thakkas’. Brahmins had to work under the ‘Thakkas’ and they did not have any supremacy. As such, Brahmins felt belittled and ignored. Hence they considered Kodavas as descendants of Kroda King, born to a ‘Shudra’ woman who was low in caste (according to Hindu caste system) and was unchaste. They called Kodavas as ‘Ugras’ and said the name Kodava was derived from Kroda king.

The book argues that this was the revenge of Brahmins or the priest class against Kodavas who did not allow them to their ‘Ainmanes’, ‘Kannikombare’, ‘Kaimada’, festivals, marriages and other auspicious ceremonies.

The author then traces Lingayat religion and kings who influenced Kodavas. Kodavas were pitted against Kodavas. They killed each other while the Lingayat Rajas watched the fun. Then came Islamic invasion led by Hyder Ali and Tipu Sultan where Tipu converted a large number of Kodavas into Islam and massacred those who did not comply with his orders.

Next came the Britishers who introduced coffee. They tricked Kodavas to part with their Jamma lands to cultivate coffee and institutions like “Consolidated Coffee Estate” was born. The book describes how the British exploited Kodavas to serve their own interests in India and world over. The physical strength and bravery of Kodavas were well used by the British and moved many Kodavas from paddy fields to war fields. While a few got acclimatised, many Kodavas died unnoticed and unsung. The British even imposed heavy land revenues and brought in land laws for their advantage. Some of the unjust and illogical regulations introduced by the British continue even today even after Kodagu State was annexed into Karnataka.

After the British rule, the elected governments, with ignorant and self-centred lawmakers, brought in more restrictive laws without understanding the ground realities. This was done with no representative from Kodagu while framing such rules. Many land laws have been questioned in the Court of Law. The book illustrates how Kodagu has become a looting place for outsiders since independence. The laws enacted by Karnataka government like Land Revenue Act, Forest Act, Management of Reserved Forest Rules and land tenures have dealt many fatal blows to Kodava customs, traditions and land holdings, says the author.

The book touches upon certain customs of Kodavas that were derived from King Rishabh and the author provides a link from the present customs to the past origins. As the author is an advocate by profession, he goes on to legally analyse the Jamma Tenure and lists out the laws and precedents applicable to customs and usages in Kodagu. Probably the author is unaware of the fact that Jamma tenure is no longer existing since 2011 following an amendment to the Karnataka Land Revenue Act, 1964.

In its totality the book is informative and gives the reader a different perspective, hitherto not heard of, on the origin of Kodavas. It gives a new theory from the existing theories about the Kodava origin. Therefore, it is a good reference material for research scholars who want to study Kodavas and their customs.

The book examines the manner in which the Kodava culture is vanishing slowly. It stresses the importance of preserving the distinct identity of Kodavas against the onslaught of outsiders and the governments. The book seeks to capture the spirit of people and the motivations that shaped their destiny. “Who are we Kodavas?” is the story of who Kodavas are, the historical and political events that shaped them, their traditions and culture that are indeed distinct.

‘Who are we Kodavas?’ by NRI Kodava to be released in city tomorrow

source: http://www.starofmysore.com / Star of Mysore / Home> News / by November 24th, 2018

Mysuru Kodava Samaja, Kodagu Gowda Samaja To Celebrate Huthri Fest Tomorrow

November 23, 2018Agriculture, Arts, Culture & Entertainment, Green Initiatives / Environment, Historical Links / Pre-Independence, Nature, Records, Alladmin

Mysuru:

Kodava Samaja, Mysuru, will be celebrating Huthri, the harvest festival of Kodagu, tomorrow (Nov.23) at Sree Cauvery College Grounds in Kuvempunagar from 5.30 pm onwards.

On the occasion, traditional Kodava dances will be presented. ‘Nere kattuva’ ritual will be held at 7.30 pm; reaping new paddy crop (Kadiru) at 8.30 pm; distribution of thambutt prasada at 9.30 pm.

As in the previous years, Puthari Eedu was held from Nov.18 daily at 6 pm at the Samaja premises in Vijayanagar where traditional Kodava dances are practiced. The Eedu programme, sponsored by various Kodava Sanghas, will be held this evening also.

While Ketolira Ravi Belliappa trains the young and old male dancers in Bolkaat, Kolaat, Kathiyaat and Pareyakali, Kullachanda Vinutha Kesari imparts training to girls in Ummathaat.

Thanks to Kodava Samaja, Mysuru, for strengthening the community bonding and preserving the Kodava culture and tradition by holding such events and encouraging the youngsters.

The main event in traditional Kodava attires will be held during Huthri celebrations tomorrow evening at Cauvery Institutions premises.

Gowda Samaja

Huthri festival will also be celebrated under the auspices of Kodagu Gowda Samaja, Mysuru, at its premises in Vijayanagar 2nd Stage here tomorrow from 7 pm onwards. ‘Nere kattuva’ ritual will be held at 7.45 pm; reaping of new paddy crop (Kadiru) at 8.45 pm. There will be distribution of Kadiru also, according to a press release from Samaja Hon. Secretary K.S. Ganapathy.

source: http://www.starofmysore.com / Star of Mysore / Home> News / November 22nd, 2018

Madikeri Old Fort in a shambles

November 15, 2018Arts, Culture & Entertainment, Historical Links / Pre-Independence, Leaders, Records, Alladmin

The roof of the Old Fort main building is on the verge of collapse in Madikeri.

The lack of basic amenities is haunting several tourists places in Kodagu district. The Madikeri Fort, referred to as ‘Palace’ situated on the heart of the city, should have attracted a large number of tourists. However, the crumbling structure is disappointing tourists.

The roof of the fort is on the verge of collapse. The walls have not seen whitewash or paint for several years. The rooms, where soldiers were staying during the king’s reign, have collapsed completely. Weeds have covered the fort premises.

With the damage to the roof, rainwater enters the fort. Plastic sheets have been used to protect it from rainwater. With this, the history of Madikeri fort will soon disappear.

Historians have expressed concern over the lack of maintenance by the Archaeological Department. They fear that a few remaining traces of history will soon enter the pages of the history.

Haleri ruler Mudduraja built a mud fort and palace in the 17th century. Later, Tipu Sultan rebuilt it using stones and renamed it as Jaffarabad. In 1790, Dodda Veerarajendra conquered the fort. In 1834, the fort came under the reign of the British.

The palace that was built by Linga Raja Wodeyar II houses government offices. With the increase in the density of people, the palace is in a deplorable condition. The Zilla Panchayat office, MLA’s office, Agriculture Department, district library, court complex and Bala Mandira are functioning from the palace itself.

Chandan, a tourist, said “Hundreds of vehicles visit the fort premises daily. Due to the pressure, the fort is losing its identity. Without any maintenance, the huge doors are losing charm. The visitors have also disfigured a few of the carvings. Even the cannons are not preserved. We are disappointed by watching this fort.”

An officer said, “We fear to work here during monsoon. The Zilla Panchayat and the court complex will be shifted shortly.”

source: http://www.deccanherald.com / Deccan Herald / Home> State> Mangaluru / by Naina J A / DH News Service / November 13th, 2018

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