Category Archives: Historical Links / Pre-Independence

Immortalised in stone

StoneKF26aug2017

Since ancient times, kings have dedicated hero stones, called Bira Kall in Kodava language, to the memory of martyrs. Many hero stones have been found in North Kodagu, especially around Somwarpet. These coarsely sculpted granite tablets, often issued by the rulers or commissioned by affluent families, are also known as Kolle Kallu, stones of the killed.

A number of hero stones have been lined around the Government Museum in the Madikeri Fort. Often, the hero stone comprises of 2 or 3 panels. Usually, on the top of the hero stone, a sun and a crescent moon are inscribed. At the bottom, figures of men and women holding weapons such as swords, shields and bows are carved.

Some sculptures in the classic style have been found elsewhere in Karnataka, such as Mysuru, Shivamogga and Belagavi. In such hero stones, the topmost compartment, underneath the sun and moon, would be a linga and a bull with worshippers around them. The second would show the hero ascending the heavens with apsaras on either side fanning him. The third would have the hero battling other warriors during his life on earth. Sometimes there is a fourth, the bottommost compartment, which might have a horse and an elephant etched.

A peep into history
Of these, the most well-known Bira Kall in Kodagu, made in 1768, has an image representing Kannanda Doddayya, a dalavayi or army general, wearing a traditional costume, called the kuppya chele, with a gun in one hand and a native war knife, an oide katti, in the other. It is said that when Hyder Ali unsuccessfully attacked Kodagu, Doddayya stood before King Muddu Raja II on the eve of the battle and declared: “Twice before have I returned after defeating Hyder and bowed to you. But this time, I shall not be back.” Indeed in 1767, Doddayya was fatally wounded near Kajur Bagilu even as the army returned victorious. Later, his house was destroyed and 24 members of his family were killed by Hyder’s son Tipu Sultan.

According to G Richter’s Manual of Coorg, which was published in 1870, Doddayya’s Bira Kall was first placed in a paddy field, upon a hill slope and opposite the Mercara Central School.

A kaimada, a small sanctuary built in remembrance of ancestors, was built a few decades ago and the Bira Kall was shifted into it. In front of this place, which is also called Birappa Sanctuary, and to the right is a shrine dedicated to Vishnu Murthy (Vishnu’s spirit). To the left of the sanctuary is a shelter, called the pavali, where a number of devotees can sit within. Behind the sanctuary and to the left is a trishul, planted upon a raised platform. There are two raised stone seats, one behind the other and facing the sanctuary.

The Kannanda family has 3 more memorial stones, featuring some more family members, placed inside another shrine. While one stone has a male ancestor with younger members, the second has a woman with children around her and the third shows two male ancestors holding weapons. Beside this second shrine is another pavali with stone benches inside. When I paid a visit to the Bira Kall site, I met some members of the Kannanda family — Suresh, Ashwini, and a clan elder, Pookunhi to know more about the hero stone. They narrated the legend of Doddayya. Accordingly, Doddayya’s Kodagu army had successfully defeated Hyder Ali’s army and was returning back victoriously. But unfortunately Doddayya was struck and wounded on the way.

The king, pleased upon seeing the return of the victorious army, was dismayed when he heard of the dying general. Doddayya was led up the walls of Madikeri Fort and all the lands that he looked upon were then granted to his family by the grateful King. Part of this was what is today called the Kannanda bane (land), the area beyond Mann’s compound and Ajjamada Devaiah circle in Madikeri. Doddayya passed away and a Bira Kall was made for him. Some more land grants were made to the Kannanda family by the king. Thus the family came to own lands in seven places: Bavali, Madikeri, Haleri, Poramale, Kajur, Noorokkal and Katakeri. It is said that at one point, the Kannanda family owned half of Madikeri. Family members sold away most of their lands over the years. Now only 3 of the original 7 places remain with them.

Folk culture
A week after the festival of Shivaratri, the Pade Bira (war hero) Kannanda Doddayya is remembered and a two-day festival is organised. Dance and enactment performances, called there, are arranged. On the first day, prasada is prepared and the Guru Karana, an ancestor who was the preceptor as well, is remembered. The bhandara, money offered at the temple, is moved that evening. Throughout the night, the Anji Koot Murthy (five spirit deities) is held. At dawn the next day, the Vishnu Murthy There is held.

The final function, Pade Bira There, has a performer imitate Kannanda Doddayya and the Nari Pooda (tiger spirit) There has another performer emulate a tiger. The Pade Bira There and the Nari Pooda There performers together dance frantically around the place. While the Pade Bira sits upon the seat near the temple, the Nari Pooda sits upon the seat away from the temple.

The Nari Pooda performer leaves early while the Pade Bira performer is the last one to remain.

Not only do the hero stones allow us to remember those who have sacrificed themselves, they also allow us to understand a time in history.

source: http://www.deccanherald.com / Deccan Herald / Home> Supplements> Spectrum / by Mookanda Kushalappa / April 26th, 2016

The tragic story of a warrior

Pattedar's graves
Pattedar’s graves

A few of the families in Kodagu maintain the tombs of their distinguished ancestors. A few families are also in the possession of paintings of their ancestors being felicitated by the kings. A few others maintain artefacts such as oide katti, also known as a billhook-shaped war knive, with king’s insignia upon them.

The Thathanda family is one such family that received three of these honours.

They have their ainmane, or ancestral house, in Kuklur village of Virajpet taluk. Their ancestral house was formerly a mundu mane, a house with an open, central courtyard, which is called a mund. The sepulchre of their renowned ancestor Karyagara (officer) Thathanda Subbayya lies some distance away from the ainmane. It has a Nandi figure upon it. Beside this tomb is an unmarked grave. Both these tombs are within an enclosure.

Nearby in the same graveyard are two large graves. The names of two of the four buried there were not known to us. Clansman Thathanda Nanaiah explains, “Subbayya ajja’s (forefather) elder brother had a son who addressed ajja as kunjappa (one of the names for a paternal uncle). After ajja’s death, this nephew inherited his possessions. It is this nephew’s grave which lies beside the tomb of ajja and within the boundary. The two buried outside the boundary were clan elders, each called a pattedar. ”

According to his book, Kodagina Itihasa (1974), historian D N Krishnaiah came to learn of Karyagara Subbayya from the Thathanda elders. In 1811, two British officers General Welsh and Captain Williamson visited the court of the then king of Kodagu, Linga Rajendra. They were pleased with the hospitality offered. When the king heard the news of a rogue tusker, he proposed a hunt and his guests agreed. Thathanda Subbayya was given the responsibility of organising the hunt.

Accompanied by elephants and attendants, the hunting party set out to the jungle. In the trees and around a forest clearing, boxed seats made of cane were prepared. Ladders were used to reach it. The king, the two Englishmen and others settled themselves in the cane boxes. Kodava pikemen, with their long spears, would comb the jungle and drive the prey into the clearing during a hunt. Several drum beaters would aid the hunters by scaring the animals with their noise. This way, the wild tusker was driven into the clearing and shot dead.

Pleased with Subbayya’s arrangements, the king honoured him with a gold medal and gifted him a gun. Subbayya was also awarded a oide katti with the king’s insignia on it. A painting of Subbayya and the king was also gifted to him. However, some people grew jealous of Subbayya and schemed against him. The opportunity came when the king received complaints about cattle-stealing tigers.

A hunt was organised by Subbayya in order to eliminate the tigers. On the night before the hunt, Subbayya ensured that the cane seats were securely placed in the area where the hunt was to take place. When he left, his enemies loosened the seats. The next day, when the king shot a tiger, the seat he was on fell apart and he fell. Furious, he demanded to have the head of the man who had set up these seats. Subbayya was blamed for what was thought to be a shoddy work. As he was deep in the forest with the other hunters, the executioners were sent out to behead Subbayya.

One servant ran before them and told Subbayya everything that had transpired. Subbayya was unhappy as there was no way for him to prove his innocence. Subbayya told the servant to convey to the king that he had been framed and sent him back. As Subbayya did not want to be punished for a crime he did not commit, he shot himself. When the king came to know what had taken place, he was displeased. Subbayya was buried on his family farm. Enquiries were held and the king discovered that Subbayya was indeed innocent. The king had a mausoleum built over Subbayya’s grave.

source: http://www.deccanherald.com / Deccan Herald / Home> Supplements / by Mookonda Kushalappa / August 15th, 2017

Kodavas face threat of DWINDLING NUMBERS

Issue To Be Taken Up During Samaj’s Centenary Bash

Bangalore:

Kodavas, a distinctive race in Karnataka, have often been dubbed ‘tigers’ largely because of the courage, honour and loyalty shown by two popular generals of independent India, Field Marshal K M Cariappa and General K S Thimayya.

However, like real tigers, they too are now facing the threat of extinction. According to a recent census by the Karnataka unit of the Bureau of Economics and Statistics, the population of

Kodavas has alarmingly dwindled from 1.5 lakh in 2001 to 1.25 lakh in 2011. This at a time when the human population is growing at an alarmingly fast rate.

If this situation continues, community leaders fear that Kodavas, who are largely concentrated in Kodagu (70,000), Bangalore (30,000) and Mysore (15,000) will be wiped out by 2030, considering the slow population growth rate in recent times. Aware of the looming danger, Kodava Samaj, Bangalore (KSB) is gearing up to create awareness among its community members of the dangers involved as part

of its centenary celebrations beginning Friday in Bangalore. “The whole idea is not only to create awareness on the challenges among our community but also to draw the attention of the state government to help the community sustain its rich culture and tradition,” said Cheppudira Tilak Subbaiah, president, KSB.

The Kodavas are an anthropological puzzle. No one really knows the origin of the Kodavas but everyone knows and acknowledges that they are different — be it their skin colour, big eyes, long nose, aggressive face and wide chest.

Some say they are the descendants of soldiers from Alexander’s army. Others say they are descendants of a band of Kurds from the Yemen, Oman, Kurdistan and Iraq region, who fled to India to escape forceful conversions by the sword to Islam. Still others say they are Rajputs or Scythian soldiers who fled the North-West frontier during the Mughal Invasions.

So why is the community facing extinction? KSB’s vice-president Monnada Seetha Aiyanna said one reason is adopting strict family planning practices, as a majority of the community has migrated to cities to live the hard life. This is largely due to increasing fragmentation of inherited estates, which have turned out to be unproductive for joint families.

Another general trend is late marriage in the community because of limited choice of brides and bridegrooms. This has naturally impacted the fertility potential of men and women. “All these factors have also given way to the practice of marrying outside the community,” Seetha pointed out.

It’s a complex situation for the Kodava Samaj to push its agenda. “Neither can we ask the community to have more than two children nor we can restrict inter-caste marriages to check the waning population,” rued Kukkera B Chinnappa and Kaibulira K Ponnacha of KSB, who have taken the initiative to organize a special seminar to discuss the emerging problems of Kodavas during the centenary celebrations.

Weekend Celebrations

Kodava Samaj, Bangalore, will celebrate 100 years of existence this weekend. Governor H R Bhardwaj and CM D V Sadananda Gowda will participate in the three-day centenary celebrations starting Friday. The event will showcase Kodava culture and the progress of the people. KSB, an association of about 40,000 Kodavas in Bangalore, was established in 1911 with just eight Kodava families of Bangalore, consisting of 30 people. After Kodagu district — which was a ‘C’ category state administrated by the Centre — was merged with Karnataka in 1956, more Kodavas who migrated to urban areas joined the association.

In 1960, Jayachamarajendra Wadiyar, former Maharaja of Mysore, gifted an acre of land at Vasanthnagar to Field Marshal Gen K M Cariappa in recognition of his distinguished military service to the nation. Cariappa donated this land to the Coorg Association and enabled the formation of the ‘Coorg Association’ which was renamed KSB in 1962. In 1981, KSB extended its service by establishing the Cauvery School in Indiranagar on land donated to the KSB by late CM R Gundu Rao, and also set up a few colleges.

ARMED FORCES: Field Marshal K M Cariappa (in pic), General K S Thimayya, Lt General Apparanda Aiyappa

SPORTS: Rohan Bopanna (in pic), M P Ganesh, M M Somaiah, Ashwini Nachappa, Joshna Chinnappa

FASHION: Prasad Bidapa (in pic)

CINEMA: Prema, Nidhi Subbaiah (in pic), Daisy Bopanna, A T Raghu, Harshika Poonacha

LITERATURE:

Appanervanda Haridasa Appachcha Kavi, veteran Kodava poet

CIVIL SERVICE AND LAW:

C B Muthamma, first woman IFS officer; IGP P K Monnappa, first police chief of Karnataka and Andhra Pradesh, C Somaiah, former comptroller and auditor general of India; Palekanda Medappa, chief justice of Mysore, Palekanda Muthanna, attorney general.

POLITICS: C M Poonacha, chief minister of Coorg state (1952-56) and Union railway minister; Meriyanda C Nanaiah, former minister and MLC; Prema Cariappa, former mayor of Bangalore, MP (in pic). manu.aiyappa@timesgroup.com

source: http://www.e.paper.timesofindia.com / The Times of India / Home> Section – Times City, Page 4 / by Manu Aiyappa / November 09th, 2011

Samiti too lays claim on Light House Hill Road

Mangaluru :

The controversy surrounding naming of Light House Hill Road took a historical turn with Sullia Amara Kranti Utsava Samiti too laying their claim to name the road. Turning back pages of history to shed light on role played by Vokkaliga community prior to India’s first War of Independence, the Samiti demanded that the road be named Bavuta Gudde Road and the hillock which also has St Aloysius College continue to be referred to as Bavuta Gudde.

Gopal Peraje, convener of the Samiti said the 1837 revolt against the British, a good two-decades before the first War of Independence of 1857 was the offshoot of dethroning of the Kodava ruler in 1834 by imperial rulers. The revolt engulfed Kodagu, Sampaje, Sullia, Bellare, Puttur, Kumble, Manjeshwar and even Mangaluru which saw thousands of people rally round the leadership of Ramayya Gowda of Kedambadi. Ramayya was ably assisted by many leaders, he said.

The dethroning of the Kodava ruler and change in taxation system from material to monetary terms were the main reasons for sparking the revolt, he said. The rebels that marched from Kedambadi took control of government treasuries in Sullia, Bellare, Puttur and Kumble and also went on to wrest control of Mangaluru from the British, he said. The rebels lowered the British flag that was erected on Bavuta Gudde and hoisted the flag of Haleri dynasty of Kodagu there.

Noting that the rebels wilted under the East India Company’s counter-offensive and many rebels were captured and prominent leaders hanged in public at Bikarnakatte and another leader publicly hanged in Madikeri Fort, Gopal said the rebels ruled Mangaluru for 13-days from April 5, 1837. The Mangaluru City Corporation and state government must take this historic fact in to account and name the road as Bavuta Gudde Road to commemorate this freedom struggle, he noted.

source: http://www.timesofindia.indiatimes.com / The Times of India / News> City News> Mangalore News / by Jaideep Shenoy, TNN / July 25th, 2017

Pachmarhi Hills come alive to sound of AEC’s music

CariappaMusicWingKF11jul2017

by Nandu Andhare,

The Cariappa Music Wing at Army Education Corp (AEC) Pachmarhi provides sheer delight, especially to one who loves and savours music, be it Western or Indian. Instrumental music emanating from the shining Brass saxophones, trumpets, clarinets, followed by the heart-beating drumming by the trainee drummers is something revering.

The scribes visiting the Cariappa Music Wing took a melody out of the hills in their hearts. The visit was arranged by Defence PRO Wg Cdr Samir Gangakhedkar.

Amid scenic beauty of Pachmarhi hills, the musicians were busy preparing for the farewell programme of the Station Commander.

The sight was totally mesmerising. Seated in a semicircle under a 240-year-old huge Banyan tree, about 35 musicians, comprising of buglers, trumpeters, saxophonists, vocalists, drummers, repianists, flutiests and guitarists were waiting in anticipation. After the guests took their seats, the veil of suspense was lifted and out flew lilting tunes in perfect synchrony and harmony, enveloping the entire densely-wooded region with heavenly music.

It was Field Marshal KM Cariappa’s idea to introduce music in military to instill patriotic feeling among personnel and help in bringing in uniformity, imbibing one-nation feeling. It was also his idea to shift the erstwhile location of the Military Music Wing at Belgaum to Pachmarhi.

The Music wing offers three-year course in Martial Music to potential bandmasters. The school has experienced faculty from civil and military to train the new entrants in various instruments and even vocal. Hindustani classical music is also taught to the soldiers, who learn to play tabla, dholak, harmonium, jaltarang and various ragas based on which are some of the very popular Martial tunes and regimental songs, which when played with harmony can bring goose-bumps. Chests of soldiers and officers swell with pride when the band plays the signature song of the regiment. They may not have professional voices, but the voice of the vocalist exhibits raw patriotism, zeal and the strong will power to complete the task on hand fearlessly.

The Music wing has a Shantiniketan Band Stand, enveloped under a 240-year-old Banyan tree, where the band practises in complete harmony with nature. Besides there are the Beethoven, Mozart, Tansen and Swami Haridas Training sheds. The Cariappa Music Wing of the AEC is on the lines of theworld famous Kimberly Hall of the UK, where trainees ranging from a Sepoy to Subhedar can pursue a course. Musicians from all the three wings of defence services are trained at the Cariappa Music Wing.

It has a huge, impressive and up-to-date music library along with a section that displays an assortment of musical instruments, percussion items, with photographs of ceremonial presentations. The library has a good collection of Desh Ke Gaane, Tunes of Valsar, History of Music, Biography, Music Dictionary, Martial Music of Indian Army, Martial Bands and Music of the Indian Army. The Music school teaches Jazz, Pipe and Brass Band. Military music taught at the school is at par with international standards.

For the visiting scribes, the musicians played the famous ‘Donau Wallen Waves of Danube Waltz’ which was simply haunting. This was followed by ‘Silver Sobre’, ‘Mack and Mack’, ‘Raga Bhupali’ on Jaltarang, and Vibraphon and Xylophone ‘In a Persian Market’. Devotional songs like ‘Deh Shiva’, an entity of Guru Gobind Singh, was also played much to the delight of the visitors.

Another impressive part of the visit was the Protools Software or recording available at the state-of-the-art recording studio of the music school, where vocal recordings are made separately and then mixed with the rhythm of instrumentalists.

The AEC Military Music Wing has also got its name in the prestigious Guinness Book of World Records for having performed at Vijay Chowk Delhi in which 4,459 musicians played under One Band Master during the Asiad games.

As one left the arena of the lilting music, one could see, bandmasters practicing with their mace, wand, drummers letting loose a volley of beats while practicing ‘Beating of the Retreat’.

Bagpipers were practicing patriotic songs, trumpeters letting off the haunting bugle call of the Last Post. At various points, the sound echoed down the Satpura hills of Pachmarhi.

source: http://www.thehitavada.com / The Hitavada / Home / by Nandu Andhare / July 06th, 2017

Living in a Rainforest on the Western Ghats

The Travancore wolf snake sprawled near the bathroom mirror of the author’s room / Photo by Medha Saxena
The Travancore wolf snake sprawled near the bathroom mirror of the author’s room /
Photo by Medha Saxena

Homestays in Coorg offer visitors a glimpse of a unique eco-system. Coorg or Kodagu is part of the Western Ghats that have been declared a world heritage site. It has many plantations that host hundreds of threatened species

It had beautiful dark coffee-brown scales with yellowish stripes and a sinuous slender body stretching no more than two feet.

The languid Tranvancore Wolf snake lay sprawled on the bathroom mirror. It had sneaked in to avoid the gentle night precipitation and was basking in the steam left behind by the hot water running earlier. It was hard to miss once the solar light was flicked on.

Gradually, it coiled back and slithered to a safer, darker corner behind the mirror. I was not sure at the time if it was venomous since it resembles the common Krait and is often targeted for the same reason. Suffice to say that I lay awake for most part of the night, wondering whether my nocturnal guest would like to take a peek at the room as well.

This was my penultimate night at the Rainforest Ecolodge on Mojo Plantation nestled at 1100-m altitude in Kodagu, Karnataka. The monsoon in a rainforest comes with its own delights and surprises. Leeches are a case in point. They crave to attach themselves to any warm body passing by to satisfy their desire for blood. But their presence also indicates a fertile soil and ecosystem. They are both the predator and the prey.

Beautiful butterflies found in plenty during monsoon in the rain forests of the Western Ghats /   Photo by Medha Saxena
Beautiful butterflies found in plenty during monsoon in the rain forests of the Western Ghats / Photo by Medha Saxena

Then there are the frogs, toads, spiders, wasps, dragon flies, lizards, snakes and birds. Their tribe multiplies and diversifies with every shower of water it seems. And the heavens provide them plenty of those here. But they only proliferate in undisturbed habitats. Each one of the creatures that call the rainforest home have adapted themselves to it over the millennia.

Each adaptation and evolution is a fascinating revelation. Weaver ants are a marvellous example. Thousands of them coordinate with each other to stitch together nests out of leaves much bigger than themselves.

Trees themselves appear like curated art installations climbing vertically and horizontally. They are draped with vines, creepers, fungi, moss, lichen, orchids and a variety of other epiphytes that resemble emeralds and jewels on a bride. They glisten and shine best on bright wet mornings.

Twinkling fireflies circle the trunks during nightfall. The valley was covered with a million of these mating fireflies a month or so earlier in a perfect ‘symphony in light’ as the student-interns Meghna and Lily, working at the plantation recounted.

Being in a rainforest during monsoon is also a musical extravaganza. Its inhabitants are engaged in a synchronised performance at all hours of the day. Louder than revellers in a marriage procession the frogs and cicadas often accompany the sound of rain, streams and wind. The cacophony is coupled with serenity in equal measure. If you listen hard enough everything in the forest sings. But how many of us really listen?

Geography and Bio-Diversity

Kodagu is part of the wide-ranging Western Ghats, older than Himalayas, spanning from Gujarat to Kerala for 1600 kms. It directly intercepts the Indian monsoon winds. One of the eight ‘hottest hotspots’ of biodiversity, it has 325 globally threatened species (flora, fauna, bird, amphibian, reptile and fish) and many that are unique to this area.

The lush green forests also help with carbon sequestration and reduction of global warming /   Photo by Medha Saxena
The lush green forests also help with carbon sequestration and reduction of global warming / Photo by Medha Saxena

This mosaic of natural beauty was inscribed as a world heritage site in 2012 meant to be protected by the Western Ghats Natural Heritage Management Committee (WGNHMC) and receive international support.

The tag was achieved after much opposition by states that feared that development will be impeded. Critics said that an informed consent was not obtained from the gram sabhas and Forest Rights Act 2006 was not implemented properly during drafting of the proposal for grant of heritage status. It could also violate the historic customary rights of the adivasis.

The forests of Western Ghats, however, aid economy and transportation by keeping the ports and creeks along western coast silt-free. The forests and mangroves also help with carbon sequestration and reduction of global warming.

Other critics say that the declaration has no effect on damaging developmental activities. As recently as June 2, 2017, there were protests in Madikeri over destruction of wildlife habitat, Cauvery river catchment area and forest land for the construction of railways, highways and power lines. As more of the landscape is disturbed there is more human-elephant conflict. Illegal construction, mining and corruption have caused water scarcity during summer months in an area that is generally overfed by rains.

The ensuing struggles repeatedly point us back towards essential questions of what is development. Who is it meant for? Who do the forests belong to? And how are decisions to be taken in the interest of all parties concerned?

Organic Farming

In ancient times the exotic products of the Kodagu region were traded along the Silk Route and on oceanic routes via the Arabian Sea. Cardamom and black pepper were indigenous to this region. Rice was the main crop. Coffee was brought from Yemen to Chikmagalur in India by Baba Budanin in 1670.

Legend has it that the Coorg Rajas may have given land to Moplahs near Nalkanad who introduced coffee seeds to the area. In the mid-1850s many European coffee plantations sprung up followed by private Indian ones. When the British left, they sold their lands to the local population. There are strong remnants of British culture here, like the North Coorg Planters Club dating back to 1883.

A walk through the greens gives an idea of the rich biodiversity of the region /  Photo by Medha Saxena
A walk through the greens gives an idea of the rich biodiversity of the region / Photo by Medha Saxena

Now a good chunk of the land is covered in coffee, tea, rubber and palm oil plantations. Commercial chemical-based farming and unsustainable agriculture have eroded this landscape. Smaller landholders and farmers still find it difficult to turn a good crop and farmer suicides affect the Western Ghats as well. There has been an attempt to set up farmer-owned companies by Agriculture and Organic Farming Group India. Hundreds of homestays have also come up in Coorg in the past few years to complement agricultural income.

Sujata and Anurag Goel, owners of Mojo Plantation, have successfully experimented with organic farming doing multiple cropping with cardamom, black pepper, coffee and vanilla under the shade of the rainforest. Spice trees, fruits and vegetables are also grown in open areas.

A molecular biologist, Sujata Goel explained that fungi secrete enzymes to release nutrients from decaying wood and dead organisms. Shivani, the manager, described on a tour of the plantation that fungal mycelium act as telecommunication networks for the trees to convey threats. They are also used as biological pest control. Similarly, termites redistribute soil and recycle nitrogen. Even weeds have an important role to play as temporary hideouts for insects.

Plants themselves synthesise compounds (terpenes, tannins, phenolics) to repel insects and convey distress signals to other plants and predators. Chemical pesticides kill the natural defence mechanisms of plants..

The Wise, Old Relic

Meghna and Lily recount a magnolia tree that they variously describe as a ‘tree of life’, ‘tree mother’, ‘earth mother’, ‘magical beautiful wise old relic’ that has twists, turns and huge branches that one can climb and roots that open up into giant cave systems and tunnels underneath – in the middle of a coffee plantation.

It was ‘a metaphor for India’ for them, probably signifying layers of wisdom, age and continuity in a land of general mayhem. Neither trees nor our bodies survive in exclusion to their environment. The commune with nature is complete. If you listen carefully, everything in the forest sings.

The author teaches in Delhi University

source: http://www.nationalheraldindia.com / National Herald / Home / by Medha Saxena / June 10th, 2017

Men of valour and courage

Role Models: Paintings of General K S Thimayya, Field Marshal K M Cariappa.
Role Models: Paintings of General K S Thimayya, Field Marshal K M Cariappa.

Kodagu is not just known for its serene landscape and picturesque surroundings, but also for the valour of its people. Rightly, the district boasts of several military heroes. The statues of such brave men can be seen in Madikeri. The Sudarshan Circle in Madikeri is flanked by the statue of Field Marshal K M Cariappa and the equestrian statue of Subedar Guddemane Appayya Gowda.

One of the earliest revolutionaries from Kodagu, Appayya Gowda, was hanged by the British in 1837. His contemporary revolutionaries from Kodagu included Subedar Naalnaad Mandira Uthayya, Chetty Kudiya and Shanthalli Mallayya who were imprisoned for many years by the British. Further along the main road, you can see a circle with the statue of General K S Thimayya. If you take the deviation to the right, you will find Major M C Muthanna Circle near the town hall and Squadron Leader A B Devaiah Circle near the private bus stand.

The first family

In Kunda, near Gonikoppal, lived the Kodandera family, hereditary chieftains of a group of villages. I M Muthanna’s Coorg Memoirs mentions that Naad Parupatyagar (native village official) Kodandera Kuttayya was the grandson of Diwan Mandepanda Thimmaiah. Between 1901 and 1909, he was the assistant commissioner and highest ranked native official in the then Coorg province. When his wife Dechy, or Dechamma, passed away, a locality in Madikeri was named as Dechur in her memory.

Two members of this family, Field Marshal Kodandera Madappa Cariappa and General Kodandera Subayya Thimayya, rose to become the chiefs of the Indian Army. Hence, the Kodandera family came to be considered as the first family of Kodagu’s military heroes. Field Marshal Cariappa was the son of Kuttayya’s younger brother Madappa, who worked in the revenue department. General Thimayya was the grandson of Kuttayya.

Born in 1899, Field Marshal Cariappa, ‘the Grand Old Man of the Indian Army’, studied in the Madikeri Government Central High School and then in the Madras Presidency College. He gained admission at Daly Cadet College, Indore, in 1919 and was commissioned as a second lieutenant in Bombay’s 88th Carnatic Infantry, during World War I. The following year, he served in Mesopotamia (Iraq) and was promoted as a lieutenant.

He became the first Indian army officer to attend the Staff College in Quetta. He married Muthu Machia, a forest officer’s daughter, had a son K C Nanda Cariappa, who later rose to the rank of air marshal, and a daughter, Nalini. During World War II, Cariappa was awarded the Officer of the Most Excellent Order of the British Empire (OBE). He became the first Indian to become a brigadier.

Cariappa also served as India’s first commander-in-chief (C-in-C) between 1949 and 1953. Now this position rests with the President of India. He represented India as its high commissioner in Australia and New Zealand from 1953 to 1956. In 1986, he was made a field marshal. Thus, he became one of the two Indian army officers to hold this rank. He died in 1993.

General Thimayya’s actual name was Subayya, while Thimayya was his father’s name. He was born in Madikeri in 1906. Admitted to the then Prince of Wales Military College in Dehradun, he was one of the six Indian cadets who underwent training in Royal Military College, Sandhurst, England. In 1926, he was commissioned into the Indian army. In 1935, he married Codanda Nina and the couple went to Quetta. During the Quetta earthquake that year the couple rendered outstanding humanitarian service.

During World War II, Thimayya was awarded Distinguished Service Order (DSO). He represented India during the Japanese surrender. Between 1953 and 1955, Thimayya was the chairman of the Neutral Nations Repatriation Commission. He gained international fame for the way he handled the exchange of the prisoners of war (POWs) held during the Korean War. In 1954, he was awarded the Padma Bhushan. Between 1957 and 1961, he was the chief of the Indian army.

In 1964, he was appointed Commander of the United Nations Forces in Cyprus, where he passed away. Cyprus released a stamp in his memory, and later, his wax statue was displayed in Singapore. Both Cariappa and Thimayya are iconic figures in India.

Fond memories

According to Major General Arjun Muthanna, a great grandson of Kuttayya, Cariappa and Thimayya belonged to a generation of Indian officers who stormed the bastion of India’s colonial masters and deftly navigated unchartered situations. Both had huge responsibilities thrust upon them at a relatively young age and rose to the challenge. Cariappa, commissioned as a lieutenant when Indians were just being permitted to become British Indian Army officers, would ‘Outbritish the British’, probably to be accepted and treated as an equal by the British officers.

A strict disciplinarian, he demanded punctuality and proper dress code. He was fiercely nationalistic and moulded the Indian Army into its current apolitical position.

In 1948, the Kashmir situation grew tense and war was imminent. Lieutenant General Cariappa became the head of the Western Command and led Lieutenant General S M Shrinagesh and Major General Thimayya. It was during this war that Thimayya helped India secure Ladakh.

Cariappa’s contemporary and friend, Lieutenant General Nathu Singh, was first offered the post of C-in-C but he declined and stated that his senior Cariappa, who won the 1948 war for India, was more eligible for the post. It was on January 15, 1949 that the three centuries old colonial army became a national army. That was the first time an Indian, General Cariappa, was made chief of the Indian armed forces.

Every morning, Cariappa paid his respects to the portrait of his parents and the statue of a jawan. He was ever thankful to the soldiers for protecting the country. Hence, he was called the soldiers’ general. Cariappa would go to the war front, even after retirement, in order to motivate the troops.

Muthanna narrates a personal anecdote about the Field Marshal, “When I called on him at his residence, in Madikeri, in May 1986, to invite him for my wedding, I was wearing a half sleeve shirt and trousers as appropriate for the hot summer day. After accepting the invitation, he commented on my attire saying ‘You’re an officer in the army aren’t you? In which case, you should be wearing a coat and tie.’ I had no response and thought in my mind I’m calling on my family elder. Pat came his next comment, as if he’d read my mind, ‘In case you’re calling on me as a relative you should be wearing our traditional dress of kupya.’ He walked the talk. He was always dressed formally as a respect to the person who was visiting him.”

Thimayya was charismatic, approachable and had great interpersonal skills. When Thimayya visited his Dehradun alma mater as an alumni, one of the cadets there wanted to know how to address the general. Thimayya simply replied ‘Call me Timmy’, referring to his nickname!

Some of the other military heroes of Kodagu are: Major Mangerira Chinnappa Muthanna, who was awarded the Shaurya Chakra posthumously, and Squadron Leader Ajjamada Bopayya Devaiah, nicknamed ‘Wings of Fire’, the only Air Force personnel to be awarded the Maha Vir Chakra posthumously so far.

source: http://www.deccanherald.com / Deccan Herald / Home> Supplements> Spectrum / Mookonda Kushalappa / May 22nd, 2017

Coffee’s humble roots in India – Planting of the very first seeds

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Famous for its coffee plantations, South India didn’t grow the crop naturally. Now a major producer with several hill tracts growing unique flavours of coffee, it is where the story begins… well, not exactly.

The southern Indian state of Karnataka is strewn with coffee plantations. The state is, in fact, one of the major producers of coffee in India. ‘Arabica’ and ‘Robusta’ are the kinds of coffee that are grown here under methods which are unique to this part of the country, rather, to the world.

The coffee here is grown under the shade of tress and is often inter-cropped with spices like cardamom, cinnamon, nutmeg and clove, giving it a unique flavour and aroma.

Interestingly, growth of coffee here is so dense that it might come across as shocking when someone tells you that it all started with the seeding of mere seven coffee beans, which were smuggled to the hills of Karnataka.

The story that goes around in the coffee plantations down south is that an Indian saint, named Baba Budan, once went on a pilgrimage to Mecca and from there to Mocha – a port city in Yemen and a major coffee hub.

It was here, in the 18th century, that Baba Budan first discovered coffee, when he tasted it in form of a dark and sweet liquid called Qahwa. It is said that he found the drink so refreshing that despite it being a protected Arabic beverage and industry, he sneaked out seven coffee beans by strapping them to his chest and brought them to India.

The Baba Budan Hills in Karnataka
The Baba Budan Hills in Karnataka

These seven beans, Baba Budan planted in the courtyard of his home, in Chikmagalur, Karnataka – the place now synonymous to the origins of coffee in India. It is from this small patch of land that coffee began to spread over an entire hill – now called the Baba Budan hill – and then gradually to rest of Karnataka and South India.

Coffee cultivation further boosted in India under various colonies. First, the Dutch began to grow coffee in the Malabar region of south India and then the British steered its movement all over the peninsula, where they found the conditions to be apt for the growth of the crop.

In fact, coffee plantations in India were made commercial under the management of JH Jolly of Parry & Co, a trading company. Jolly saw the potential of coffee beans growing in the plantations of Chandragiri in Andhra Pradesh and had a petition sent to the Mysore government in the adjoining state of Karnataka, for 40 acres of land to grow coffee.

This not just boosted the growth of coffee but, post this, the plantations flourished with their production turning into the sole business of many from the region and coffee becoming a major commercial product. Eventually, a coffee board was also set up, which took care of the marketing of Indian coffee. It is this board that we know as the Coffee Board of India, the Indian government’s body taking care of coffee commerce in India.

Today, the coffee industry in India continues to be a flourishing one with the hill tracts of South Indian states dominating its production and the states of Kerala and Tamil Nadu following Karnataka in the list of traditional coffee growing regions. Coffee routes have further elongated to non-traditional areas, including Andhra Pradesh and Odisha on the eastern coast of the country and Assam, Manipur, Meghalaya, Mizoram, Tripura, Nagaland and Arunachal Pradesh of North-Eastern India.

The production of the crop that started on an ambiguous note has prospered into a full fledged industry, supporting the livelihood of many, especially, in the remote hilly areas of South India.

source: http://www.mediaindia.eu / Media India Group (MIG) / Home / posted in Freestyle / by Surbhi Kapila / New Delhi – March 30th, 2017

Are Kodavas, who belong to a unique race, Hindus?

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Are Kodavas (Coorgs) Hindus? The answer is both ‘yes’ and ‘no’. If one defines Hinduism as a way of life, then Kodavas are Hindus. If one looks at Hinduism from a rigid caste-centric angle, then Kodavas are not Hindus.

Sarvepalli Radhakrishnan (1888-1975), former president of India, who was one of the most erudite scholars of all times, had said: “Hinduism is not a religion, but a commonwealth of religions. It is more a way of life than a form of thought. The theist and the atheist, the sceptic and the agnostic may all be Hindus if they accept the Hindu system of culture and life. Hinduism insists not on religious conformity but on a spiritual and ethical outlook of life. Hinduism is not a sect but a fellowship of all who accept the law of right and earnestly seek for the truth.”

The concept of Hinduism as propounded by Radhakrishnan was lofty and incorporated the essence of the ancient Indian civilisation. But in the present era of ‘Mandal’ and ‘Kamandal’ politics, it is caste which determines the Hindu identity.

Kodavas are a unique race of people who live in Kodagu (Coorg, as the British called it), the smallest district in Karnataka. Very little is known about the origin of this community of warriors who have lived on the slopes of the Western Ghats of South India from time immemorial. This land-owning community known for its martial traditions, has a distinct culture that is strikingly different from that of the neighbouring cultures.

If caste is used as the yardstick to ascertain whether Kodavas are Hindus, then this small community, numbering less than two lakh, are certainly not Hindus because they do not belong to any Hindu caste and there is no caste system among the Kodavas.

Another important factor which characterises the Hindu caste system is the belief in the supremacy of Brahmanism. Judged from this yardstick too, Kodavas are not Hindus because there is hardly any role for Brahmins in the various Kodava ceremonies related to birth, marriage and death. It is the elders in the community who conduct all rituals.

Kodavas are basically ancestor and nature worshippers. Every Kodava is a member of a patrilineal okka (clan) that has descended from a common ancestor. The Karanava, the first ancestor of the clan, is revered as a god, and Kodavas worship the ancestral spirit, their Guru Karona.

While their ancestors are their guiding spirits, Kodavas consider their elders as their living guides. The youngsters greet their elders by touching their feet three times and the latter invoke their ancestors when they bless them.

Every ancestral home (ainmane) invariably has a kaimada, a small shrine nearby, where prayers to ancestors are offered. The ancestral homes face the east, and Kodavas start their daily chores by opening the main door of the house and saluting the sun in prayer. And idol worship is non-existent. A lamp (bolcha) or hanging lamp (thook bolcha) is lit, both at dawn and dusk, to invoke the blessings of the ancestors. The lamp is kept in the nellakki nadu bade (central hall in the ancestral home).

The sacred area around the lamp is empty and no idol or photograph adorns the space. The same goes for the space where meedi (offerings to the ancestors) is kept. Most of the important decisions are solemnised in front of the lamp. However, in recent years, in some ainmanes, framed photos of Hindu gods are kept in these sacred spaces.

There are no idols in the kaimada, the central place of ancestor worship, where the annual ritual of Karonang Kodpo is held in memory of the ancestors. A few kaimadas have figurines resembling humans, to represent their ancestors. To sum up, Kodavas believe that there is a direct link between the living and their ancestors.

Major deviation
Kodavas worship river Kaveri as water and not as an image. During Kaveri Sankramana to celebrate the birth of the river, goddess Kaveri is symbolically represented by a decorated coconut or cucumber.

Another major deviation from mainstream Hinduism is the practice of meedi offerings for ancestors which consist of food items, including non-vegetarian dishes like pork, the signature dish of the Kodavas. Along with the food, liquor is also offered to invoke the blessings of ancestors. This practice is inconsistent with the rigid notions of ‘pollution’ practiced by orthodox Hindus.

Though Kodavas had maintained their own religious identity of ancestor and nature worship, things began to change after 1600 AD with the advent of the Lingayat or Haleri kings in Kodagu. The Haleri Rajas built Hindu temples and appointed deva thakkas (temple headmen) to propagate their faith among the Kodavas. Tulu and Kannada-speaking Brahmin priests were brought from outside Kodagu to perform pooja at these temples.

Over the years, temples dedicated to deities such as Bhagavati or Muthappan have come up in Kodagu. These deities mainly belong to the neighbouring Kerala. Igguthappa, the god dedicated to rain and harvest, was also one such belonging to Kerala. Kodavas also worship a few spirit deities like kulika, pashana murthi etc who belong to Tulunad or Kerala.

In today’s circumstances, it is essential that we maintain our Kodava identity instead of trying to embrace mainstream Hinduism where we do not belong. The belief in ancestor and nature worship is much more rational and scientific, compared to belief in myths and rituals which are alien to Kodava religious practices. It is best they tribe remains Kodavas and not Hindus.

(The writer is a senior journalist and author based in Bengaluru)

source: http://www.deccanherald.com / Deccan Herald / Home> Panorama / by P T Bopanna / February 17th, 2017

Edifices of togetherness

The invigorating aroma of the coffee blossoms carried by chilled breeze, the midnight green ambience along the loopy roads… it is not just the abundant natural beauty that makes Kodagu a distinct place. Its people — the Kodavas — with discrete culture and heritage, boost the glory of this coffee land.

Be it the language (Coorgie), cuisine, attire or rituals, Kodava culture moves away from the humdrum reckoning a distinct ethnic identity. And safeguarding this ethnicity while preserving their way of life is the architectural legacy known as the ain mane or ballya mane.

Ain Manes (ain in Coorgie translates to original) are the ancestral heritage homes of the Kodavas that reflect the eminence of a sanctum sanctorum. With quintessential framework, an archetypal heritage home comprises traditionally-carved wooden pillars, bricked white and red walls, intricately-carved wooden doorways and windows. With a typical style, each of them has an unmatched old-world charm.

Every corner of the house is given a name and holds mythical importance. With two types — the othe pore (single roofed house) and mundh mane (courtyard house) — the traditional features of ain manes include kannikamba (a sacrosanct pillar), kayyale (verandah), aimaras (wooden slabs in the verandah), machi (wooden ceiling), mundh (open courtyard) and kannikombre (worship room). Most of the ain manes have kaimadas – a sacred shrine built to worship the ancestors. Since the existence of nuclear families, there were outhouses built around the premises called ale pore.

While the interiors reflect somber and subdued beauty, its exteriors manifest valour and strength. As Chakku Chengappa, a member of Nadikerianda clan, explains, “Hidden and safeguarded amidst the estate were the fort-like structures of ballya mane (ballya means huge); built in this manner to prevent an ambush from enemies. The entrance to the ain mane has many sections. There is a long curvy oni (alley), bakka pare and ala pare (extensions of the alley), which lead to the verandah.”

Nonagenarian Nadikerianda Muthamma adds, “The Kodava women were known to be beautiful, and this is why ain manes needed to be protected at the time of British rule. However, today the ain manes play an important role in reuniting families.”

“Much more than just a roof over the head, ain manes are an important part of the tangible heritage of the native community of Kodagu,” write Boverianda Chinnappa and Nanjamma in their book Ainmanes of Kodagu. Built in the ancestral or the jamma land, the ain mane is a binding force that is a pillar of strength — both literally and figuratively. Many findings state that the inception of the concept of ain mane dates back to eighth century.

The origins

“The early settlers of Kodagu stayed in forests as a family. Due to feudal fights, it was common for people with the same bloodline to stay together in a small thatched hut. These settlements grew in size and became stronger, which made the ruling king seek their support. In return, the king gifted them land, which is the jamma land. As their living conditions improved, they built a strong fort-like structure on the jamma land, which came to be known as ain mane or ballya mane,” explains Boverianda Nanjamma.

However, the architectural style takes its root from Kerala. She adds, “Kodagu grew paddy abundantly but depended largely on Kerala for other commodities. During the travel for exchange of commodities, the Kodavas were pleased by the Kerala architectural style and there flowed workmanship from Kerala to build the ain mane.”

While there are over 900 clans in existence in Kodagu, not all of them have an ain mane. Nanjamma explains, “During the research work for our book, we found out that many deteriorating ain manes were never rebuilt.” According to their findings, only 40% of the ain manes were renovated keeping the tradition intact and the rest did not see the light of the new era.

Today, there are over 400 ain manes in existence and each of them belongs to a patriarchal clan, which is recognised by unique family names known as mane pedas. They bustle with ritualistic celebrations during festivities including Putthari, Kailpodh and annual kola (spirit dance). “The annual hockey matches conducted between families shed light on the revival of ain manes,” opines Kayapanda Shashi Somaiah, a journalist in Kodagu. Nonetheless, the revival of the ain manes are not just a process of renovation of age-old structures but also a resurgence of Kodava culture.

Unity in diversity

The Kundyolanda clan, which has 35 families, has its ain mane in Kolakeri village that was recently renovated to its pre-eminence. The rituals followed in this ain mane are uncompromising and many. “It is a family temple for us. We strictly adhere to the rituals and it is mandatory for women to wear traditional Coorgie saree and vastra (veil) over the head while entering the house. Apart from this, there are various other restrictions followed religiously in the ain mane,” explains Kundyolanda Dinesh, owner of a hotel.

They have a 400-year-old othe pore ain mane with 14 rooms, but there is no one residing here. However, it is made sure that lamps are lit twice a day and the house is maintained meticulously. “Each nuclear family of the clan takes turn to maintain the house and no one can back out from their duties,” he explains.

The Nadikerianda clan, with over 40 families, has a mundh ain mane in Karada village, which bustles with ritualistic activities during the festivals. A diligently maintained heritage home, it reflects the glory of the past and is keeping alive the culture and traditions. A 350-year-old house, it has a kaimada and a snake shrine in its premises. With 10 rooms, it has a beautifully-carved wooden window frame and a small wooden post box at the entrance. The huge mundh open to the skies is supported by four wooden pillars — all carved differently.

The Arapattu Mukkatira clan has their ain mane in Kadanga village. With 13 rooms, the uniqueness of this ain mane is that it has two mundhs and two kayyales. A 300-year-old structure, it is said that the temple treasure from the village Bhagavathi Temple was locked safely in a wooden treasure box kept in the attic of this ain mane. This wooden treasure box still lies in the attic. “We are a clan of 45 families. The age-old rituals are still in practice here. The renovation of the house is soon to take place with help from all the family members,” explains Katty Uthappa, deputy manager of a bank.

The Biddanda family has the ain mane built in the property gifted by King Veeraraja in 1795. With eight partitions in this mundh mane, there is a kaimada close by and the pictures of ancestors of eight generations can be seen hanging on the wall at the entrance. “One of our ancestors, Sarvakayaka Bopanna, was very close to the king. His (Bopanna’s) tombstone is right next to King Veeraraja’s tombstone,” explains Biddanda S Ganapathi, a retired navy officer.

The ain manes are a matter of pride to the Kodavas and are unique to their ethnicity. This uniqueness in architecture has been adopted by many resorts in Kodagu that woo the tourists. However, ain manes do not just demonstrate pride but bespeak culture. They are the souls of Kodava rituals, and their revival provides a surety to Kodavas’ customs and legacy.

source: http://www.deccanherald.com / Deccan Herald / Home> Supplements> Spectrum / Prajna G R / January 24th, 2017