Category Archives: Historical Links / Pre-Independence

Karnataka: A project to establish virtual museum to chronicle Kodava heritage underway

Amazing Feats, Arts, Culture & Entertainment, Famous Personalities of Kodagu / Coorg, Historical Links / Pre-Independence, Inspiration / Positive News and Features, Records, All, Travel, Tourism & Homestays (wef. Oct 03rd, 2021)

The virtual museum will likely stand completed and be accessible globally by February next year and the groundwork for the project is ongoing.

Dudi, a traditional drum of the Kodavas, made of metal base and animal hide. Image meant for representational purpose only.

Madikeri :

The Kodava community has a unique culture juxtaposed with tribal and martial history. While the unique traditions are highly revered in the district, research work on the history or culture of the community is less. However, this loophole is now being addressed by the Indian Foundation for the Arts (IFA), which will soon set up an interactive Virtual Museum of Kodava Heritage and culture called the – Sandooka Museum.

The virtual museum will likely stand completed and be accessible globally by February next year and the groundwork for the project is ongoing. The museum will be an interactive online space that will provide a glimpse into the history, traditions, land, lives, customs and beliefs of the Kodava community.

We are putting together various videos, pictures, audios and text for the project. There are numerous village festivals in Kodagu and each Kodava clan has its own annual rituals. At the ground level, we are visiting the villages, Kodava families, temples and Kodava organizations to avail authentic materials for the museum,” explained M Nitin Kushalappa, an author who is involved in the museum project with the IFA. 

“We do not acquire the materials from the people but make copies of the same, which will be uploaded online,” he added.

“This might be the first virtual museum of the sort in India. Our approach is based on community collaboration and we have an open call announced in which we are inviting people to share their own stories and experiences of Kodava culture. Be it a family photograph or heirloom, documentation of a festival or ritual, or even images of public artifacts that they would like to talk about. The open calls will select stories from among those sent in a feature on the website and that it is ‘The Living Museum of Kodava Culture,’ “explained Lina Vincent, the project director.

The advisory committee led by Rathi Vinay Jha, CP Beliappa and Hemanth Sathyanarayan is guiding the project team led by project director Lina Vincent, design team Saurav Roy and Upasana Roy alongside Nitin. The team is currently involved in recording folk songs and other audio and video clips from the people from the community. The team is open to accepting contributions from the community members.

Kodavas are indigenous residents of Kodagu and the population of the community is just 1.25 lakh. The majority of the Kodavas are settled in Kodagu. The community has rich tribal and folk culture that is being passed on from generations. Not many works have taken shape in documenting the rich culture of the community. The establishment of a virtual museum archiving the traditions of the community is welcomed by the residents of the district.

source: http://www.newindianexpress.com / The New Indian Express / Home> States> Karnataka / by Prajna GR, Express News Service / May 29th, 2022

Where Abusing Gods Is The Way Of Worship

Arts, Culture & Entertainment, Historical Links / Pre-Independence, Records, All, Travel, Tourism & Homestays (wef. Oct 03rd, 2021)

Annual Kunde Habba concludes with bawdy abuses in tribal belts of Kodagu, Hunsur

Gonikoppa:

Yesterday, the fourth Thursday of May saw the culmination of ‘Kunde Habba’ in parts of tribal-dominated South Kodagu, Hunsur and Hanagodu that borders Nagarahole Tiger Reserve.

It is a peculiar festival where choicest abuses are hurled against the Tribal Gods Ayyappa and Bhadrakali and this is a tradition diligently followed by the tribal communities — predominantly, Jenukuruba, Betta Kuruba, Kuruba and Yerava communities — for centuries.

They are the original inhabitants of Kodagu and forests are their homes. Now due to strict forest laws, they are displaced and many work as labourers in estates and fields. The influential among them have got a good education and are settled in cities also. However, most of them depend on Government welfare schemes for survival.

Usually, the festival begins three days before the last Thursday of the May month and it is celebrated with pomp and gaiety. Bawdy abuses rent the air in South Kodagu, especially Gonikoppa, Ponnampet, Pollibetta, Balele, Maldare, Siddapura, Thithimathi, Devarapura, Periyapatna, fringes of Nagarahole Tiger Reserve, tribal settlements and now the festival has extended till Hanagodu and Hunsur, thanks to hundreds of Government-sponsored settlements.

The highlight of this festival is participants hurling vulgar abuses and collecting alms. Weird attires, gaudy outfits with props that signify vulgarity are worn and vulgar abuses are hurled at every passer-by. The tribals hold long bamboo poles in their hands along with beating objects including empty plastic drums, and vessels. The sound of beating objects rends the air as tribals make merry.

Cross-dressing is a common practice for tribals during the fest. Wearing weird and garish make-up and getting dressed up in women’s clothes, men hurling abuse and singing vulgar songs demanding money from people are also part of the festival. Though vulgar abuses are hurled at women, they do not mind as they know that they are not the actual targets.

Smeared in mud and colourful paints, they head out on a procession to openly dismiss the God who once abandoned his tribe. The tribal communities believe that Lord Ayyappa and Goddess Bhadrakali betrayed the tribal people and in revenge, they abuse them to get back their affection on the fourth Thursday of May.

Legend has it that when Lord Ayyappa and some tribals went to the forest to hunt, he met Bhadrakali and fell in love with her. The smitten Lord went with Bhadrakali and forgot the tribals who felt ignored and cheated. They later started observing the day as a festival to commemorate the incident by abusing the Gods.

After marching on the roads and collecting alms even by stopping vehicles and crowding in front of shops, the tribals converge at the Bhadrakali Temple in Devara Kadu (sacred grove) at Thithimathi. They dance around the Temple and even here, they hurl choice obscenities in praise of their deities. But the liberty of abusing the Gods is taken only during Kunde Habba. On other days, the Gods are revered and ardently worshipped.

source: http://www.starofmysore.com / Star of Mysore / Home> News/ May 27th, 2022

Forests of the gods

Agriculture, Arts, Culture & Entertainment, Green Initiatives / Environment, Historical Links / Pre-Independence, Inspiration / Positive News and Features, Nature, Records, All, Travel, Tourism & Homestays (wef. Oct 03rd, 2021)

A few thick forests have been left untouched for ages. Though close to human habitation, these forests have withstood the test of time for religious and ecological reasons. Here, the air is cool and sunlight streams in through miniscule gaps in the gaps in the canopy.

Karnataka, Maharashtra and Kerala have thousands of such sacred spaces. 

These woods that range from a few acres to a few hundred have many names.

They are called kaan in Malnad (Karnataka’s Western Ghats), devakaad in Kodagu, and devarakaadu in other parts of Karnataka. In Kerala, they are called kaavu where theyyam (ritual dances) is performed. 

These groves are rich in biodiversity and are known for the ecological services they offer. 

Like these regions, many countries and civilisations across the world have maintained ancient groves. The lore associated with these forests are many. In India, it is said that ancient sages would meditate in forests known as tapovan (woods of penance).

The scrub forests of the Thar desert have been protected by the Bishnois, followers of Guru Jambha. In fact, they are known for putting their lives on the line while protesting the cutting down of trees in these groves.

Glimpses from sacred groves in Uttara Kannada / DH photo

Devakaads of Kodagu

In Kodagu, there are dedicated forests beside every village settlement to Aiyappa, the god of forests and hunting. Kodavas held the belief that the spirits of their deceased ancestors would be led on hunts in these sacred forests by Botekara Aiyappa (Aiyappa, the hunter). No living Kodava would venture out to hunt animals or even cut down the trees in these devakaads.

There are also a few devakaads that are dedicated to other gods and goddesses. One of them is the Mahalaxmi devakaad in Ammathi-Vontiangadi in Kodagu. Located behind the bus stop, the site displays a board issued by the Government of Karnataka, declaring the grove as a devara kadu (forest of the gods).

According to  Cheppudira G Kushalappa, Dean of the Ponnampet Forestry College and Kodira A Kushalappa, a retired IFS officer, there were 1,214 devakaads of a total size of 2,550 hectares in 1996 in Kodagu.

Apart from their religious and cultural significance, sacred groves help conserve our forest wealth, says Kodira Kushalappa. “Forests cool temperatures and bring rainfall. They help in retaining the topsoil and help sustain streams, which water neighbouring farms. Forests also serve as home to birds which feed on insects that are found in the fields,” he adds. 

According to a 2002 study, there were 215 tree, 86 bird, 163 mushroom and an uncounted number of butterfly species found in the sacred groves and coffee plantations of Kodagu. Forty-nine out of 163 species of mushrooms were unique to these groves. 

Another paper noted that there were 25 medicinal tree species (rare, endangered and threatened) found in the devakaads. A 2003 research study noted that the larger sacred groves had higher diversity than in natural reserved forests. There was a high level of endemic and globally threatened species present in these forests. 

Butterfly species such as the Travancore evening brown (Parantirrhoea marshalli) or the Malabar banded swallowtail (Papilio liomedon Moore) are restricted to low elevation evergreen forests in the southern Western Ghats that are excluded from protected area network. Tree species like the Actinodaphne lawsonii, Hopea ponga, Madhuca neriifolia, and Syzygium zeylanicum, which are on IUCN threat list, are found in the sacred groves.  

The swampy areas in kaans have been found to have the large-sized, threatened tree species Syzygium travancoricum, which grow close to water bodies and is classified in the IUCN Red List as “critically endangered”. 

These sacred groves help in watershed protection, protect against fire, maintain a favourable microclimate and protect against soil erosion.  

Kaans of Malnad

There are many rules for the Malnad kaans. The trees cannot be cut in the groves but adjoining villagers could cultivate wild pepper.

Francis Buchanan, a British officer, who travelled through Malnad in 1801 wrote that permission to cut a tree in a kaan was to be sought from a village headman, who also served as the priest of the village temple. Otherwise, the tree feller would face the wrath of the forest deity.

The main difference between a kaan and a devakaad is that no cultivation was allowed in the devakaads, while the cultivation of wild pepper and sago palm was allowed in the kaans.

The crop grown in the kaans initially came under forest produce. Later cultivation by clearing by fire was permitted. Even industries were allowed to venture into the kaans, leading to widespread destruction in central western Karnataka.

Now, various individuals have been fighting cases in courts to preserve the sacred groves.

Temple committees and villagers aid the forest department in conserving these sacred groves. Mookonda Arun Ganapathy, the secretary of the Bhadra Kaali temple in Bilugunda village, Kodagu explains that researchers and students often come to the nearby Aiyappa devakaad.

Arun states, “There are encroachments happening in these sacred groves despite government efforts. Many of the well-preserved ones are by the road side. The villagers take measures to protect them. Regular rituals in the forest temples help protect these sacred groves. Trees should not be cut inside these holy forests. Sacred groves are essential for preserving the environment and our culture.” 

source: http://www.deccanherald.com / Deccan Herald / Home> Spectrum> Spectrum Top Stories / by Mookonda Kushalappa / May 26th, 2022

When spirit of nature and animals coes alive

Arts, Culture & Entertainment, Historical Links / Pre-Independence, Records, All, Travel, Tourism & Homestays (wef. Oct 03rd, 2021)

Madikeri : 

Rhythmic and upbeat songs fill the air across the villages of South Kodagu during summer. Dressed in bright and colourful attire, villagers dance to the rhythm of nature and mythology while visiting each house – marking the celebration of the unique festival ‘Bodu Namme’ aka ‘Bedu Habba’. People dress as brightly coloured tigers in body paint and slush smeared hay, as bamboo horses and elephants… to an outsider, it seems like a mass fancy dress event.

However, this unique festival of the indigenous tribes of Kodagu is much more than fun and frolic. It narrates the ancestral connection with the elements of nature and recounts mythological tales.

Following the ‘Cauvery Theerthodbhava’ (gushing of river Cauvery at Talacauvery) festival in October, the ‘Bodu Namme’ is kindled at the Kunda Hills near Ponnampet in South Kodagu. Rituals are offered at the Ishwara Temple in the village, marking the beginning of the ‘Bodu’ festive season. Post the first ‘Bodu Namme’, several other villages in South Kodagu celebrate the festival after the Kodava New Year (in April) and each village narrates its rich folkloric culture. The festival is linked to the folklore of Ishwara and Bhadrakali.

Following the ‘Cauvery Theerthodbhava’ (gushing of river Cauvery at Talacauvery) festival in October, the ‘Bodu Namme’ is kindled at the Kunda Hills near Ponnampet in South Kodagu. Rituals are offered at the Ishwara Temple in the village, marking the beginning of the ‘Bodu’ festive season. Post the first ‘Bodu Namme’, several other villages in South Kodagu celebrate the festival after the Kodava New Year (in April) and each village narrates its rich folkloric culture. The festival is linked to the folklore of Ishwara and Bhadrakali.

There is a Kodava saying  – ‘Kundathl Bottl Nhenda Kudure, Paranamanil Alunja Kudre’ – that states that the horse (made of bamboo) that was raised in the Kunda Hills marking the beginning of ‘Bodu Namme’ will be sacrificed at Paranamani, ending the annual festivity. “At Paranamani, the festival is about the story of deity Ishwara and demon Basmasura. Three horses and two elephants made of bamboo collected from the sacred grove in the village are worshipped and later sacrificed,” explained Raghu Machaiah, a resident of Paranamani.

Mythological stories connected to each village are unique, he says. “The different costumes in which the villagers dress up during the festival depict the different forms of Lord Ishwara.” Another story links ‘Bodu Namme’ to the story of the deity Bhadrakali. “In the deity’s ferocious avatar, no one could calm her down. To appease her, devotees worship her in different attire. Tiger, hay costumes, cross-dressing by men of the village are ways to placate the goddess,” narrate Parvathi Chengappa and Kundranda Sannu Pemmaiah of Aimangala village.

Villages in South Kodagu –  Chembebelluru, Aimangala, Parana, Kavadi, Bilugunda, Nalvathoklu, Kutandhi, and Aarji – observe the festival. “Natives here are indigenous and Ishwara worshippers,” explained Parvathi.As was inevitable, modernity touched the tradition of outlandish dressing. Politicians, famous and infamous personalities, film actors, comedians, and mafia kingpins have found their way into the festival of appeasing Goddess Bhadrakali and Lord Ishwara. During the festival, people visit every home across the village to offer prayers and seek blessings.

Apart from the fascinating fusion of colours, the festival also stresses the protection of nature with many restrictions, including a ban on cutting trees during the celebrations. “The history of ‘Bodu Namme’ dates back to ancestral times, and the rituals and culture of this festival have stood the test of time. While it looks exciting, there is a religious aspect to the festival. In an era of rapid urbanisation, the festival unites villagers and speaks of love, trust and harmony,” opined Shashi Somaiah, a resident of Madikeri.

source: http://www.newindianexpress.com / The New Indian Express / Home> States> Karnataka / by Prajna GR, Express News Service / May 22nd, 2022

A festival of cross-dressing

Arts, Culture & Entertainment, Historical Links / Pre-Independence, Records, All, Travel, Tourism & Homestays (wef. Oct 03rd, 2021)

Every year, some parts of south-east Kodagu see the celebration of the festival Boad namme. Namme means festival in Kodava language. Boad namme is usually celebrated in the areas that have a temple of Bhadra Kaali.

During the festival, people disguise themselves and visit houses in the village. This is called boad kali in general and can be of different forms. The most common form is that of cross-dressing, where men and boys dress as women and girls.

During Boad namme, people cross-dress or paint themselves like tigers. Credit: Aiyuda Prasad Ponnappa

There is the bandu kali form where men apply wet, sticky mud on themselves. There is vadda kali where a man dresses as a vadda, a digger of wells and tanks. Some wear gaarudi gombes, a type of gigantic dolls with large heads made from wood and papier-mâché, with holes for eyes, while others don body paint and assume puli vesha (tiger form).

Dhol paat singers enter a house’s nellakki nadubade (the hall with the household prayer lamp), followed by the boad performers. People throw money at the tiger dancers who pick it up in their mouths while dancing.

A ritual as part of the Boad namme festival in Kodagu. Credit: Mookonda Kushalappa

The horse and the woman

The following day, a teenage boy wears a horse frame and is called a kudure. Another small boy is dressed in red sari and is called a choole. The kudure is a form of Shiva (Hara) while the choole is a form of Mohini (Hari).

Just like Vishnu takes the female form of Mohini, the enchantress of demons, the choole is a male who dresses up as a female. Thus, cross-dressing is part of the festival.

Men from the Panika community perform the theray at this temple every year. They carry a large, white parasol with a mask on top.

Bonda was known as Bonda Moonoor okka, or Bonda 300 clans. It was an ancient village inhabited by 300 clans which were split into the modern villages of Bilugunda, Nalvathoklu and Hoskote.

The festival is held in mid-May. Clans of Bilugunda and Nalvathoklu villages take turns to send a kudure and a choole to the temple on a rotation basis every year. These are dressed up in the houses of the clan.

Songs and a race

This year, it was the turn of the Mandepanda clan of Bilugunda and the Nellachanda clan of Nalvathoklu to send a kudure and a choole. The kudure and the choole from both villages come in a procession and meet at a field, and then at the temple. Both the kudures will have a brief race.

If someone dies in a clan, that clan or family cannot participate in the ritual for a certain period. When this happens, other families of the same village share the responsibility. The traditional dudi paat is sung before the kudure and the choole procession starts.

There is a saying in the Kodava language: “The kudure raises at Kunda, the kudure falls at Parana”. Hence, the first Boad festival of the year is at Kunda village and the last is at Parana.

source: http://www.deccanherald.com / Deccan Herald / Home> Spectrum / by Mookonda Kushalappa / May 18th, 2022

Online museum to archive stories about Kodavas

Amazing Feats, Arts, Culture & Entertainment, Business & Economy, Historical Links / Pre-Independence, Inspiration / Positive News and Features, Records, All, Travel, Tourism & Homestays (wef. Oct 03rd, 2021)

People can send stories along with photographs and audio or video clips for curation.

Bengaluru-based India Foundation for the Arts (IFA) is inviting members of the Kodava community to share stories of their people and cultural history for an online museum it plans to launch next year.

It is International Museum Day on May 18.

Speaking ahead of the occasion, IFA said people can send stories along with photographs and audio or video clips, which will be curated.

The project is called Sandooka, the Living Museum of Kodava Culture. Sandooka means treasure chest in Coorgi language, and the museum strives to be a repository of stories ranging from the traditional costumes to present-day experiences of the Kodavas, native inhabitants of Kodagu in Karnataka.

IFA is working with Nitin Kushalappa, an author and researcher who is a member of the Kodava community, to put together this project along with design experts Upasana and Saurav Roy from Switch Studio.

The project started in 2021. Rathi Vinay Jha, chair of the Sandooka museum’s advisory group, shares, “The younger generation of the community is dispersed all over the world and is losing connection with their heritage. This museum will provide an opportunity to reconnect with their culture.”

And because the project wants to foster community participation and be accessible globally, the concept of online museums fits well, says Lina Vincent, project director and curator.

Arundhati Ghosh, executive director, IFA, believes the museum will help document and preserve the stories and heritage of the Kodavas, much of which remains undocumented.

“My vision is for it to be a virtual space devoted to the Kodava community. I hope this can serve as a model for other communities that are disappearing to keep their stories alive,” says Lina.

You can submit the stories at sandookamuseum.org/form/intro

source: http://www.deccanherald.com / Deccan Herald / Home> Metrolife – Your Bond With Bengaluru / by Sowmya Raju, DHNS / May 17th, 2022

This govt high school in Virajpet is 133 years old

Arts, Culture & Entertainment, Education, Famous Personalities of Kodagu / Coorg, Historical Links / Pre-Independence, Records, All
The Government High School in Virajpet.

A government high school in Virajpet, started way back in 1887, has continued to impart education to children.

Thousands of students had pursued their education in the school in the past. At present, 125 students are pursuing their studies. 

The school was started during the British era and it is the second high school to be set up in the Kodagu district.

Well-known writer and novelist S R Narayana Rao who wrote under the pen name Bharathisutha, had served as a Kannada teacher in the school in 1956.

Bharathisutha’s novels ‘Edakallu Guddada Mele’, ‘Huli Halina Mevu’ and ‘Bayalu Dari’ have been made into films. It was he who started a library in the school for the first time.

Two old students of the school, who are now settled in Mysuru, K Ramesh and Dr S Sudha, a couple, have donated free tablets to 44 class 10 students recently, to help them to pursue their studies.

Children from villages situated in and around Virajpet were admitted to the school. However, the school is witnessing a decrease in the number of students, over a period of time.

The starting of high schools in all the villages may be one of the reasons for the decline in the number of students enrolling in Government High School in Virajpet, said the school teachers.

The school used to have 500 students seven to eight years ago. Now, the strength of students has come down to 125.

The students are excelling in SSLC exams in the schools for the last 10 years. In 2012, the school had secured 93% in SSLC, while in 2013, it was 94%.

A PU college was started right beside the high school in 1972. The PU college will observe golden jubilee celebrations next year.

The PU college is offering arts, commerce and science streams and a total of 323 students are pursuing their studies now.

The school has a good playground and has produced athletes in the past. There is a need to construct a retaining wall around the ground so that the public property is protected, said the teachers.

source: http://www.deccanherald.com / Deccan Herald / Home> State> Mangaluru / by DHNS, Virajpet / April 10th, 2021

Not quite the king’s man!

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Not quite the king’s man!

Chepudira Ponnappa was one of the four dewans in the court of Chikka Veerarajendra, the last raja of Kodagu. During his later years, he was no longer the king’s favourite counsel. However, when the British marched into Madikeri, they chose to continue the services of Ponnappa and other officials, writes C P Belliappa.

Chepudira Ponnappa was one of the four dewans in the court of the last raja of Kodagu, Chikka Veerarajendra. The other three were Dewan Apparanda Bopanna, Dewan Laxminarayana and Dewan Basavanna.

Dewan Ponnappa was a colourful personality. As a teenager, he attracted the attention of Chikka Veerarajendra’s grandfather Lingaraja, when he accompanied the raja on a hunting expedition. They were camping by the side of a stream and the raja was ina relaxed mood. At a distance, a herd of buffaloes was grazing. A crow sat on the back of one of the buffaloes. Lingaraja asked if anyone could shoot the crow without hurting the buffalo. Young Ponnappa took the challenge and impressed the Raja with his marksmanship. He was immediately inducted into the army and rose rapidly in the ranks. He was appointed an army commander during the end of Dodda Veerarajendra’s reign. When Lingarajendra succeeded his brother, Ponnappa was elevated as a dewan.

Ponnappa married Cheyyavva from the Kodendera family. By 1800, they had three sons and four daughters. Ponnappa had additional responsibilities of collecting land revenue and in enforcing law and order. For this task, he had to be away from home for long periods of time.

Cheyyavva, a formidable lady, took on the responsibilities of looking after their vast paddy fields during her husband’s absence. Ponnappa had built a large house in Kirgoor, and at the time it was one of the best constructions. There is an interesting story about the carpenter who built the house. The same carpenter carried out substantial work at the raja’s palace. After settling his dues, the raja gave him a paltry bonus. The carpenter supposedly commented later, “What kind of a raja is this. His official: Ponnappa tipped me with double the number of gold coins.” The raja was furious when he heard this, but by then, the carpenter had safely returned to Kerala!

During one of Ponnappa’s extended tours, he camped in a remote village for a week. He was the guest of the village headman who belonged to the Manjera family. The headman’s beautiful young daughter Somavva was serving food to the important visitor; and Ponnappa was smitten by the attractive damsel. Ponnappa, then in his 30s, mustered all his courage to ask the headman for his daughter’s hand in marriage.

Somavva’s father and Manjera family members were elated at this offer from the powerful and prosperous Ponnappa even though their daughter would be his second wife. The village elders insisted on the marriage taking place immediately, and Somavva gave her much feigned coy assent. Ponnappa extended his stay and the villagers enthusiastically started preparations for the wedding. There was excitement all round. Their new influential ‘son-in-law of the village’ was heartily felicitated.  

A week later, it dawned on Ponnappa that he now had the delicate task of facing his first wife along with his new bride! As he approached his house in Kirgoor, an unsuspecting Cheyyavva came out to greet her husband who had been away for over a month. When Cheyyavva saw Ponnappa with a demure Somavva still in her bridal finery by his side, she flew into a rage. She brandished an odi katthi (sword) and stood menacingly near the entrance. Ponnappa had to retreat, and he soon undertook construction of another house, identical to the one built earlier, to start a family with Somavva. He had four sons and three daughters with Somavva.

Disillusioned dewan

By 1830, Ponnappa was disillusioned with the erratic and despotic rule of Chikka Veerarajendra. By then, he was 66 years old and distanced himself from playing an active part in the administration though he continued as a dewan. Chikka Veerarajendra listened more to the uncouth Dewan Basavanna who was his childhood companion and a kennel-keeper. Basavanna was intensely disliked by the citizens who referred to him as Kunta Basava since he had a limp.

The young raja had gone on a collision course with the British who were well-entrenched in the neighbouring areas of Karnataka and Kerala.

In 1833, Chikka Veerarajendra angered the British by taking Kulpally Karunakara Menon, an emissary of the BritishEast India Company, as hostage. Karunakara Menon warned the raja not to antagonise the British. In Menon’s famous words: “The British had the capacity to raise troops which could outnumber the trees in Kodagu! Ill-advised by Dewan Basavanna, Chikka Veerarajendra remained defiant and demanded the British to hand over his brother-in-law and sister who had been given asylum in Mysore. Chikka Veerarajendra accused his brother-in-law of hatching a plot to overthrow him.

By early 1834, the British decided to attack Kodagu. British troops encircled Kodagu from Mysore, Kodlipet, Kannur and Mangalore. A besieged raja called Dewan Ponnappa for advice. Dewan Ponnappa’s counsel was to immediately and unconditionally release Karunakara Menon. He was candid that the British could not be countered militarily. This enraged Dewan Basavanna who suddenly struck Dewan Ponnappa. Seventy-year-old Ponnappa momentarily lost consciousness but soon recovered. Without uttering another word, he walked out of Madikeri fort.

This was a defining moment in the history of Kodagu. Dewan Bopanna and other Kodava elders were appalled and they agreed it would be better if the administration of Kodagu was taken over by the British. They decided not to resist the impending British intervention.

On April 10, 1834, the East India Company under Colonel J S Fraser marched into Madikeri fort and announced the ouster of Chikka Veerarajendra. Kodagu was annexed and the raja was permanently exiled from his kingdom.

The British very diplomatically continued the services of Dewan Ponnappa, Dewan Bopanna and many other Kodava officials. Dewan Ponnappa lived to a ripe-old age of eighty-four. Before he died in 1847, his first wife Cheyyavva extracted a promise from him and her sons. Cheyyavva wanted to be buried closer to Ponnappa’s grave than her bête noire Somavva! This wish was fulfilled. The graves of Ponnappa’s two wives are located on either side of his tomb with that of Cheyyavva being closer by a foot!

His legacy

One of Ponnappa’s sons, Madayya was very influential, and in 1866, he renamed a small hamlet known as Balelesanthe (a place famous for selling banana leaves – an important commodity those days) as: Ponnappanapete after his illustrious father. Over the years, it transformed to Ponnampet and is currently a flourishing town in Kodagu. Chepudira family members installed a statue of Dewan Ponnappa in Ponnampet when the clan hosted the Kodava Hockey Festival in the town in 2000. Not to be forgotten , of course, is the fact that in 1957, Dewan Ponnappa’s great-great-granddaughter’s son, K S Thimayya, took charge as the Chief of Army Staff of India!

source: http://www.deccanherald.com / Deccan Herald / Home> Spectrum> History / by C.P. Belliappa / May 28th, 2012

A tribe nestled in the hills of Kodagu

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A Kapala place of worship, Kodagu

Yavakapadi, a village in Kodagu houses the second palace of the Rajas who ruled the region between 1633 to 1834. It is called Naalnaad Aramane and is located among the hills in the forest. It is a two-storey structure built in the style of the traditional houses of Karnataka and Kerala. Beside this is the Aramane Government school, where the students seem to be distracted by tourists who come to the palace regularly .

Altogether, 13 students from the neighbouring tribal settlements study in the primary grades. And, nearby is a settlement called the Kaplakeri, the only one with members of the Kapala tribe.

Scholars claim that the tribe is a mixed race, the members are descendants of the Siddis.  It is said that when the Arab and Portuguese sailors brought Bantu speaking Africans from Ethiopia to India, they were employed in the courts of Indian kings. Some of them resided in Uttara Kannada, Belagavi and Dharwad districts. The Rajas of Kodagu had relatives ruling kingdoms such as Nagara, Sode, and Kittur in parts of these regions. If the Kapala really has Siddi ancestors, then the Rajas must have brought their ancestors to the palace.

There are many theories about the origin of the word Kapala. According to the researchers, the word meant a protector, as they guarded the king in former times. Yet, another theory says that the word Kapala comes from the word kafir used by the Arabs for non-Muslim African natives at one time.  

The Kapala community speaks the Kodava language, dresses like Kodavas and believes in the same religious practices. Every April they propitiate their gods in the theray ceremonies, the spirit worship of Kodagu. 

According to researchers, Ashok Patel and Sumitra, the tribe has 159 members and 33 families. The Raja had settled them behind the palace and gave them a piece of land. But now the land is not enough for them to make a living. Hence, the Kapalas earn by working in the neighbouring farmlands. They belong to three different kudi (clans): Aranat Kapala, Bollaat Kapala, and the Paalekat  Kapala. The different clans differ in the religious activities they take part in. They form blocks, or administrative divisions, along with the Adia, the Paale and the Kudiya tribes of the village.

Aranat Kapala is one among the different families remembered during festivities at the Padi Igguthappa Temple of Kakkabe. They claim to be from Arangutur village in North Malabar. Members of this family are ‘ceremonially possessed’ by the spirit of Kunhi Boltu.

During Shivaratri and other festivals the children of the Aranat Kapala dress up in disguises as part of the festivities. Thammi, a Paalekoot Kapala, and a member of the local gram panchayat, says, ‘‘the Kapalas are politically significant at the village level but insignificant at higher levels because of their small number.’’ 

The children study until the fifth standard at the Aramane School, where they are taught Kannada and English. Then they go to Kakkabe Government school which is three kilometres away. 

source: http://www.deccanherald.com / Deccan Herald / Home> Spectrum> Spectrum Statescan / by Mookonda Kushalappa / August 04th, 2018

Gen Thimayya: A distinguished life

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Field Marshal K M Cariappa and General K S Thimayya, both from Kodagu, broke down several barriers for Indians in the army.

The entrance to the General Thimayya museum. Photos by author  

The General Thimayya Memorial Museum commemorates the life of the Indian General and is meant to inspire the younger generation to join the armed forces.

The museum was originally called Sunnyside and was the family home of Gen Thimayya. But not many people know that it was his mother Cheppudira Cheethavva (aka Seethamma) who inherited the house from her father.

Thimayya’s two brothers went on to serve in the army as well. Thimayya himself had a four-decade-long career in the armed forces from 1921 to 1961. A distinguished combat officer, he saw action in the Second World War, then in the 1948 war against Pakistan and went on to serve as Army Chief from 1957 to 1961.

After his retirement, he was sent on a peacekeeping mission to Cyprus, where he passed away in 1964.

But his illustrious career in the armed forces could have turned out differently. At one point, as a young lieutenant, he wanted to quit the army and join the Indian freedom movement, but was dissuaded from doing so by the Motilal Nehru.

“Nothing will please the British more than your resignation. For 30 years we have fought for Army Indianisation. We are now winning the fight. If you give up, we shall have lost it,” Nehru told him. “We are going to win independence. Perhaps not this year or the next, but sooner than later the British will be driven out. When that happens, India will stand alone. We will have no one to protect us but ourselves. It is then that our survival will depend upon men like you.”

Nehru’s prescient words led Thimayya to stay on in the army. The rest is history, and is on display at Thimayya’s family home. 

For some years, the Sunnyside House served as the RTO office in Madikeri. This was until the Field Marshal K M Cariappa and General Thimayya Forum, whose president Col (retired) Kandrathanda C Subbaiah and convener Major (retired) Biddanda Nanda Nanjappa renovated and converted it into a museum.

This museum is spread over 2.6 acres and located on G T Road in Mahadevpet in Madikeri, and was inaugurated in February 2021 by the President of India Ram Nath Kovind.

An old-style building, many rooms in the house have been dedicated to various members of Thimayya’s family. One room has been dedicated to General Thimayya’s wife Codanda Nina. Another room is dedicated to Thimayya’s brother Freddie, the painter, while a third has been dedicated to General Thimayya’s home regiment, the Kumaon.

One room also displays Kodava culture: there is a Kuppya Chele (traditional male costume) on display accompanied by a hand-wound, Pani-katt, white turban.

The house itself has several pictures from Thimayya’s life, along with a video film. There is a famous photo of the General riding a Lambretta scooter. There are also pictures of Thimayya during his wedding.

A photo of the General on his scooter at the museum. Photos by author 

Besides this, a replica of his uniform and medals are on display.

The museum also houses 24 weapons donated by General Bipin Rawat.

Outside the house, near the entrance, stands a battle tank called Himmath, donated by the Army training centre in Pune, a decommissioned MIG21 supersonic fighter jet and interceptor aircraft, a 24-feet INS Shivalik ship model, a Sindhughosh submarine and a Navy gun mount (anti-aircraft gun).

A rocket launcher is just one of the many weapons on display at the museum. Photos by author

Both the tank and the jet were used during the 1971 war.

source: http://www.deccanherald.com / Deccan Herald / Home> Spectrum / by Mookonda Kushapallpa / DHNS / March 19th, 2022