Category Archives: Historical Links / Pre-Independence

Martial community whose lineage is intertwined with army regiment

Even though the number of the Coorgies in the regiments is coming down, the regiment still holds on to the traditions of the community and takes pride the representing the decedents of river Cauvery on the battlefield.

In 1946, it was converted to the 37 Coorg Anti-Tank Regiment Unit of the Royal Indian Artillery. It is now a part of the modern Indian regiment of artillery and wears the uniform of the artillery. (HT Photo)
In 1946, it was converted to the 37 Coorg Anti-Tank Regiment Unit of the Royal Indian Artillery. It is now a part of the modern Indian regiment of artillery and wears the uniform of the artillery. (HT Photo)

The young officers’ the course is mandatory for all new lieutenants joining the Indian Army, but for a group of handpicked officers belonging to the 37 Coorg Regiment of the army’s artillery arm, the four-week course traditionally gets extended by two more weeks with a visit to Madikeri, a hilly town in Karnataka.

These young officers spend time in the hills learning about the origins of their regiment and the tales of legends like Field Marshal KM Cariappa and General KS Thimayya, who emerged from these very hills.

Even though contested in the modern age, the Indian army’s regiments are formed and named after the communities of the soldiers recruited into these units.

The martial race was a designation that was created by army officials in British India after the Indian Rebellion of 1857, in which they classified castes into two categories, with the ‘martial race’ being typically brave and well-built for fighting. Even now, the Indian Army designates its regiments as Sikh Light Infantry, Gorkha Rifles, Madras Regiment, Rajputana Rifles, and so on.

Even though not familiar within Karnataka, the Kodavas or the Coorgies is considered a marital race and have a regiment named after them – the 37 Coorg Regiment. This is the only regiment for the Kodavas.

The unit traces its origins back to 1794 when it was raised by the British to counter Tipu Sultan’s attack against the Kodava kingdom. Initially raised as infantry, the unit went on to fight against Tipu in the fourth Mysore war, where he was eventually killed.

Until 1901, the regiment was designated as the 11th Madras Infantry and in 1902, the regiment was reorganised, and the basis of recruitment changed from Tamil and Telugu to only Coorg soldiers. The restructured regiment was then renamed the 71st Coorg Rifles in 1903.

The new regiment was given dark green uniforms with scarlet facings. Red fezzes, which were an unusual item of uniform in the Indian Army, are reported to have been worn by the sepoys. Subsequently, described as an ‘in-out-of-the-run’ unit, they were disbanded in 1904 because of insufficient recruits.

In 1942, Coorgs were again recruited into the newly raised 1st Coorg Battalion. Like the 71st Coorg Rifles, the new battalion had a badge incorporating crossed Coorg knives. In 1946, it was converted to the 37 Coorg Anti-Tank Regiment Unit of the Royal Indian Artillery. It is now a part of the modern Indian regiment of artillery and wears the uniform of the artillery.

The regiment’s attachment to the land it represents is such that their war cry is “Cauvery.

Mata ki Jai” (Hail mother Cauvery) since river Cauvery is an integral part of the Kodava culture.

Subedar Major (Retd) KC Kalappa, a retired gunner from the regiment said that it was a matter of pride for the Kodava community to have a regiment in their name, but over the years, the number of recruits from the community is reducing. “In the early 1970s, the regiment had people only from the Kodava community and the community took pride in it. But over the years, the number of recruits is coming down and now the unit consists of soldiers from all four south Indian states,” said Kalappa.

Even though the regiment has recruited from all south Indian states, the regiment maintains the tradition of the Kodava community. For example, on the regiment’s raising day, the officers, and non-commissioned officers, regardless of their ethnicity, wear the traditional ‘Kupya Chale’,which consists of a traditional jacket and headgear. The officers wear Pichangatti (a traditional knife), and instead of handing baton, when a new commanding officer takes over, a Pichangatti is handed over as a sign of change in command.

“I’m a Punjabi but I was the commanding officer of the Coorg regiment for three years and whenever I visit Kodagu, I feel like a Coorgi because of the traditions of the regiment. The house of the commanding the officer is called a Mercara house, named after the Mercara town in the Coorg,” said Major General Sanjay Sharma (retd).

According to Maj Gen Sharma, the unit is so closely affiliated with the Kodagu community that it is a tradition for the unit to take part in the annual hockey tournament in Kodagu. “For the Kodavas, the annual hockey tournament is very important it is part of their culture. In this tournament, various families of Kodagu compete against each other. So, for the past few years, the regiment gives an award for the first goal scored in the tournament and it is a matter of pride for the people because the regiment named after their community is taking an interest,” he said.

Over the years, however, the composition of the unit has changed. According to Maj Gen Sharma, currently, the number of Kodavas is only about 15-20% in the unit, and three other south Indian states fill other vacancies. “Over the years, the number of recruits has come down. But all men of the regiment, whichever state they are from, celebrates all Kodava festivals and call themselves Coorgs with pride,” he said.

Describing the 37 Coorg Medium Regiment as a matter of ‘pride for Karnataka’, ex-Sergeant of the Indian Air Force Mandetira Subramani and the president of VeKare Ex-Servicemen’s Trust (VKET), has emphasised the need to post a few more willing young officers, junior commissioned officers (JCOs) and jawans from the community to the regiment and make it more meaningful. “We are trying to promote the heritage of the unit among the youngsters and trying to get more people to join the regiment and continue the legacy,” said Subramani.

Even though the number of the Coorgies in the regiments is coming down, the regiment still holds on to the traditions of the community and takes pride the representing the decedents of river Cauvery on the battlefield.

source: http://www.hindustantimes.com / Hindustan Times / Home> Explore> India News / by Arun Dev, Bengaluru / August 22nd, 2021

Kodagu DCC Bank celebrates its centenary

District Central Cooperative Bank president Kodandera P Ganapathy cuts a cake to mark the bank’s centenary on Monday.

Simple celebrations were observed to mark the centenary of Kodagu District Central Cooperative Bank on Monday.

The bank was established on June 28, 1921, owing to the efforts of the then pioneers of the cooperative movement, Dandera Kuttaiah, Puliyanda Thimamaiah, Kuppanda Bellyappa and Udiyanda Machaiah.

The bank began operations with 45 cooperative societies, 16 members, share capital of Rs 4,400 and deposits worth Rs 10,000.

Rao Bahaddur Kodandera Kuttaiah was the founder president of the bank and served in the post from 1921 to 1927.

The centenary programme was celebrated at the bank’s head office in Madikeri, in the presence of the president, vice president, directors, chief executive officer and other officials and staff.

A cake was cut in all 21 branches of the DCC bank, to mark the occasion. Sweets were distributed to the customers. 

Bank president Kodandera P Ganapathy said that the bank could complete its 100 fruitful years due to the cooperation of the staff and the customers.

A public function of the centenary celebrations is planned for August 20, 2021. The groundbreaking ceremony for the centenary building will be done on the day, by the state cooperative minister, said Ganapathy.

The district in-charge minister, elected representatives from the district, representatives of cooperative societies, department officials and the former presidents and staff of the bank will be present, he added.

source: http://www.deccanherald.com / Deccan Herald / Home> State> Mangaluru / by DHNS, Madikeri / June 28th, 2021

Survey Of Rajara Gaddige In Madikeri Begins

Most of the 19.88-acre land encroached Survey ordered by High Court

Madikeri:

Following a directive from the Karnataka High Court to Madikeri Tahsildar to conduct a survey of 19.88 acres of the area where Raja’s Tomb (Rajara Gaddige) is situated at Mahadevpet near Madikeri, the officer began the survey yesterday along with his team and amidst tight Police security. 

The survey was carried out under the leadership of Tahsildar Mahesh. In March this year, a Division Bench, headed by Chief Justice Abhay Shreeniwas Oka, while hearing a Public Interest Litigation (PIL) filed by J.S. Virupakshaiah, a former State Information Commissioner, had ordered the Tahsildar to conduct a detailed survey for the Government to reclaim the encroached land. 

Virupakshaiah had alleged that there are several encroachments in the historical tomb area. Initially, the Gaddige had 19.88 acres of land. However, most of the land has been encroached and some have even built houses on the encroached land. Even a Government building has come up on the Gaddige land. 

The PIL brought to the notice of the Court about 31 families residing in the encroached land. In spite of having no land documents, the Panchayat has provided water, electricity, road and other basic facilities, Virupakshaiah had said in the PIL. 

Now the survey has begun with tight Police security. The Court will hear the PIL again on June 17 and the District Administration has to submit a report on the original land, encroached part and other details.

Before the survey team began work, Town Panchayat members Amin Mohisin, Basheer and Mansoor urged the Tahsildar to first demarcate the borders of the Gaddige as they said it is not possible to determine encroachment unless the borders are marked. 

Speaking to reporters, Tahsildar Mahesh said that during the last hearing, the Bench had given six weeks for the submission of the report. “Due to COVID and Town Panchayat polls, the survey could not be taken up so far. Now the survey is being carried out as per the Court directions. The exact border of the Gaddige will be identified and demarcated. The land has been listed under the Archaeological Survey of India Survey Number 30/1 and there is 19.88 acres. The Bench has also directed us to prepare a sketch of the entire land and pin-point encroachments. We are trying to bring out the truth regarding encroachments,”  Mahesh said. 

There are three tombs built for the royal dynasty. The central tomb which is the largest among the three is of Kodava king Doddaveerarajendra and his wife Mahadeviamma. The right tomb is built by Chikkaveerarajendra for his father Lingarajendra in 1820.  

The left tomb belongs to Veerarajendra’s guru Rudrappa built in 1834. Closer to the tombs is the burial place of the two brave royal officials Biddanda Bopu — Bopu Dandanayaka — and his son Biddanda Somaiah,  who sacrificed their life fighting with Tipu Sultan. In fact, Doddaveerarajendra had erected a plaque in the memory his soldiers in 1779.

Encroachers have political clout

Rajara Gaddige is one of the tourist attractions in Kodagu and tourists who visit Abbey Falls will pass Rajara Gaddige en route. However, it is in deplorable condition owing to the negligence of the Government and encroachment of land by local residents and vested interests. 

The Gaddige land became is controversial as the people who have encroached have the blessings of certain politicians who have consistently opposed any move of eviction and also development. Last year too, the Kodagu District Administration had attempted to conduct a survey of the land to determine the encroachment but the survey was withdrawn after protests from encroachers. 

Years back Madikeri Urban Development Authority had tried to develop the Gaddige into a tourist attraction. But it could only reclaim 3.5 acres and the rest of the land remained with the encroachers who opposed any move to evict them. Surprisingly, with their clout, the encroachers have managed to obtain all municipal facilities including water, power and roads.

source: http://www.starofmysore.com / Star of Mysore / Home> News / June 06th, 2021

Virtual Museum Of Kodava Heritage

Sir,

The year gone by will not be forgotten for a long time to come. A year that turned the world upside down. Travel and hospitality sectors which provide most employment were crippled beyond belief. The pandemic has changed the very nature of tourism and travel for ever. Their worlds will never be the same again. Words like hybrid and virtual have come in to the lexicon of tourism. This is the new reality.

Monuments, cultural heritage sites and famous museums across the world have gone ‘hybrid’ to provide online guided tours through their sites and galleries to millions who are unable to travel anymore. In India, Government has announced that many of the country’s UNESCO Cultural Heritage sites and major museums will prepare to provide online access.

Technology not only makes this possible but has opened the magical doors to the creation of virtual museums that are only limited by imagination!

In this brave new world, India Foundation for the Arts (IFA)  — www.indiaifa.org  — has come forward to invite proposals from multi-disciplinary teams for the creation of a Virtual Museum to showcase Kodava Heritage and Culture. The virtual museum will be an interactive online space for the rich and thriving heritage of Kodavas offering a glimpse into their history, customs and cultural practices. IFA has an enviable record of supporting path-breaking initiatives in the field of art and culture.

The exciting prospect of this museum of cultural heritage of a proud warrior people has  become possible by a CSR grant from Recaero India Pvt. Ltd., which is a pioneer in the field of aerospace engineering. This grant will clearly need to be supplemented with generous donations as the project progresses.

For a project of this kind to be successful, we need to access tangible resources like photographs, video clips of marriages, folk dances and observance of rituals, jewellery and objects which are unique to the Kodava way of life. The design team would also require to reach out to members of the community for intangible resources like accounts of social rituals and customs of Kodavas that may have been lost in antiquity. We, therefore, request  members of the community to volunteer to provide the resource requirement and any other support.

The Project Coordinator in IFA Darshana can be reached at: darshana@indiaifa.org. I can be reached on: rathicodanda.kodavaheritage@gmail.com

— Rathi Vinay Jha, Chair, India Foundation for the Arts (IFA)

Bengaluru

29.4.2021

source: http://www.starofmysore.com / Star of Mysore / Home> Voice of the Reader / May 05th, 2021

Rebecca And Victoria

Pocahontas, the beau-tiful daughter of the American Indian chief of the Powhatan Confederacy, was born in 1596 in what is now known as Jamestown, Virginia, in the USA.  Her rank was that of a Princess. 16th and 17th century saw rapid colonisation of the Americas by the European nations.  History is replete with the brave fights the native Americans put-up against the white man who came with superior weapons and technology, and ultimately subdued the original inhabitants.

Chief Powhatan was a formidable opponent of the alien settlers.  One of the British colonisers who encountered chief Powhatan was John Smith.  In a skirmish, the British were outnumbered, and John Smith was taken prisoner.  When Smith was about to be executed, the then 11-year-old Pocahontas intervened and saved his life. John Smith was held captive for a while by the Powhatan chief. The young and impressionable Pocahontas was intrigued by the white man.  She used to visit the prisoner frequently and in time learnt a smattering of English from him.  John Smith subtly introduced Pocahontas to Christianity.

Years later, during the first Anglo-Powhatan war in 1613, Pocahontas was taken hostage by the British.  During this period, she was taught English and the scriptures in more detail. Soon her indoctrination was complete. In  1614 Pocahontas was baptised and was given the name Rebecca.

Fast forward to 1852.  The 11-year-old Gowramma, the favourite daughter of the last Raja of Coorg, was taught English and the scriptures by the British during their exile in Benares. The Raja and Princess Gowramma land in Victorian England in 1852.  Presented at Queen Victoria’s court, the queen took the vulnerable Gowramma under her wing as her God-daughter and encouraged her baptism.  Gowramma was given the name Victoria.  Queen Victoria bestowed Gowramma with a rank equivalent to that of an European Princess. 

During her captivity, Rebecca Pocahontas fell in love with John Rolfe, a British tobacco trader and grower. John  Rolfe was a widower. 18-year-old Rebecca married the much older John Rolfe in  1614.

When Victoria Gowramma was 19 years old, she got romantically involved with a British army officer: Lieutenant Colonel John Campbell, who had served in India.  He was a widower, and 30 years her senior.  They were married in 1860. 

John Rolfe and Rebecca Pocahontas had a son named Thomas Rolfe.  In 1616, John Rolfe brought his wife and infant son to England. Pocahontas was presented at the court of King James I, where she was given a reception with protocol normally extended to a daughter of a king.  

In March 1617 John Rolfe and his family boarded a ship to sail back to America.  Rebecca Pocahontas suddenly took ill and had to be taken  ashore.  Within days Rebecca died, and it is suspected that the cause of her death was either pneumonia or tuberculosis.  She was 21 years old.

Victoria Gowramma and John Campbell had a daughter named Edith Victoria.  Gowramma suffered from tuberculosis and succumbed to the disease in 1864 at the age of 23. 

Rebecca and Victoria, separated by nearly 250 years, had uncanny similarities in their lives.

source: http://www.starofmysore.com / Star of Mysore / Home> Feature Articles / by C.P. Belliappa / April 30th, 2021

Hyderabad: A 1941 vintage car ‘Humber Super Snipe’ used by Gen Cariappa rehauled at MCEME

The Super Snipe was introduced in October, 1938, derived by combining the four-litre inline six-cylinder engine from the larger Humber Pullman with the chassis and body of the Humber Snipe which was normally powered by a three-litre engine

Hyderabad :

A 1941 vintage car which was once used by Gen Cariappa has become a thing to be proud of for the Military College of Electronics and Mechanical Engineering (MCEME) in Secunderabad which has completely overhauled it. The ‘Humber super snipe’ now stands out as one of the main attractions at the college.


The Super Snipe was introduced in October, 1938, derived by combining the four-litre inline six-cylinder engine from the larger Humber Pullman with the chassis and body of the Humber Snipe which was normally powered by a three-litre engine. The result was a car of enhanced performance and a top speed of 79 mph, fast for its day.

Within a year of introduction, World War II broke out in Europe but the car continued in production as a British military staff car, 4-seater, 4 x 2 , while the same chassis was used for an armoured reconnaissance vehicle and the Humber Light Reconnaissance Car.


The model with MCEME is of 1941 vintage, which was initially assigned with the number of AB-11, which was later changed to AP-10 F 4566 post its decommissioning from Military service.

The vintage car was packed by the British army and ferried to India in 1943 and ultimately assigned to ‘A’ Pl of Army HQ Transport Company.

After Independence, the car was used by the then serving General K M Cariappa, OBE who later became the Field Marshall. In 1958 the car got its marching order and was declared unserviceable and was sent to the Barracks of Equipment and Vehicle Depot in Avadi after its stock transfer inspection.


On December 29, 1964, the Vintage car was taken by 515 Army base Workshop, Bangalore which carried out extensive repairs. The car provided its services to various commandants of 515 Army Base Workshop, Bangalore and after serving for 12 years, on March 10, 1976, the car was once again declared unfit for employment in service.


But that was not the end of it. Since the car was a Vintage and Elite model, in 1977, it was brought to Secunderabad and kept in the Mechanical Engineering Department of MCEME. It remained as a show piece and young officers used to relish watching the old classic. However, the Mechanical as well as the physical condition of the car started deteriorating. Consequently an initiative was taken in 1994 to carry out its complete overhaul by the Mechanical Engineering Department, MCEME.


“When it comes to the maintenance of a vintage car, it can be difficult since replacement parts are often hard to come by, and can end up spending more time in maintaining it than actual utilisation., MCEME said. “With the diligent work of the skilled technicians of MCEME and soldier craftsman of Corps of Electronics and Mechanical Engineering, the Humber Super Snipe still roars and services the Commandant, MCEME,” it said.


With the great legacy behind and efforts of various officers in maintaining the Vintage car, the car was pitched for Competing in Vintage Car Competition on November 10, 1995 against the likes of Rolls, Royce of 1930, Buick Super of 1949 and Little Baby Austin of 1921 and was one of the winners.

source: http://www.eveningstandard.in / Evening Standard / Home> Hyderabad / April 24th, 2021

HC Orders Tahsildar To Survey Madikeri Gaddige Land

Bengaluru/ Madikeri:

The Karnataka High Court has directed Madikeri Tahsildar to conduct a survey of 19.86 acres of the area where Raja’s Tomb (Gaddige) is situated at Mahadevpet near Madikeri.

A Division Bench, headed by Chief Justice Abhay Shreeniwas Oka, was hearing the Public Interest Litigation (PIL) filed by J.S. Virupakshaiah, a former State Information Commissioner. It might be mentioned here that Virupakshaiah had even filed a PIL regarding the pathetic state of Madikeri Fort and had drawn the attention of the High Court contending that the Fort and Palace premises are heritage sites, dating back to more than three centuries and have been grossly neglected. 

In his PIL on Gaddige, Virupakshaiah alleged that there are several encroachments in the historical tomb area. Rajara Gaddige is one of the tourist attractions in Kodagu and tourists who visit Abbey falls will pass Rajara Gaddige en route to it. However, it is in deplorable condition owing to the negligence of the Government and encroachment of land by local residents and vested interests. 

Encroachments galore

Initially, the Gaddige had 19.86 acres of land. However, the land has been encroached. Some have even built houses on the encroached land. Even a Government building has come up on the Gaddige land. The Gaddige area has become land for immoral activities in the evening.

Hearing the petitioner, the High Court directed the Tahsildar to visit the Gaddige with a view to ascertain the present condition of the tomb. The Bench said the Tahsildar has to ascertain in the report whether there are any encroachments. The Bench has also directed the Tahsildar to prepare a sketch of the entire land and point out encroachments, if any. The Tahsildar has been directed to submit the survey report within six weeks.

Also, the High Court has directed the Archaeological Survey of India (ASI) and the Centre to file affidavits stating whether the Raja’s tomb is an ancient monument and is of national importance. It asked the State Government to consider whether powers, under Section 19 of the Karnataka Ancient and Historical Monuments and Archaeological Sites and Remains Act 1961, should be exercised for the declaration of the protected area.

Deep-rooted history

The Rajara Gaddige situated in a hilly region at Mahadevpet has been built in such a way that it can be seen from all the four directions. They have been built in Mohammedan style with tombs at the centre and turrets at the corners. Nandi figures are carved on top of the corners.

The entrance of the tombs has carvings too. Lord Shiva is placed and worshipped inside the tomb since the king was Hindu. There are three tombs built for the royal dynasty. The central tomb which is the largest among the three is of Kodava king Doddaveerarajendra and his wife Mahadeviamma. The right tomb is built by Chikkaveerarajendra for his father Lingarajendra in 1820. 

The left tomb belongs to Veerarajendra’s guru Rudrappa built in 1834. Closer to the tombs is the burial place of the two brave royal officials Biddanda Bopu — Bopu Dandanayaka — and his son Biddanda Somaiah who sacrificed their life fighting with Tipu Sultan. In fact, Doddaveerarajendra had erected a plaque in the memory his soldiers in 1779.

source: http://www.starofmysore.com / Star of Mysore / Home> News / March 29th, 2021

The Tragic Life of Victoria Gowramma: How Victorian Monarchy Tried To Evangelise India Through An Unwilling Princess Of Coorg

The Tragic Life of Victoria Gowramma: How Victorian Monarchy Tried To Evangelise India Through An Unwilling Princess Of Coorg
Princess Gouramma depicted in Indian dress and rich jewellery, leaning on an Indian table. She is holding a Bible, an allusion to her conversion to Christianity. (Franz Xaver Winterhalter)

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Snapshot
  • The short life of princess Gowramma of Coorg serves as a reminder of the potential detachment and loss of identity a fiercely Western education can ensure.

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Meghan Markle and Prince Harry’s recent interview with Oprah Winfrey has brought to fore the tumultuous relationship the British monarchy has with all things concerning race. Markle alleged that a member of the royal family had expressed concerns over how dark their baby Archie’s skin would be.

Notably, the Duchess of Sussex is not the first person of colour to be subjected to royal racism.

The institution’s colonial past is filled with instances of the ‘firm’ ( as Markle calls it) taking upon itself the duty of civilising the ‘coloured’ citizens of the colonies it conquered.

In this regard, the remarkable life of Princess Gowramma, the Princess of Coorg and the goddaughter of Queen Victoria, provides interesting insights into the treatment of people of colour by the imperial echelons of the nineteenth century British society.

Princess Gowramma was born in Banaras, to the deposed king of Coorg — Chikka Veerarajendra Wodeyar, who had been exiled by the British in 1834.

She was the Raja’s favourite daughter and was thus his natural choice when it came to accompanying him on his journey to England, where he intended to demand in court the return of his wealth from the East India Company.

Some sources claim that Veerarajendra conveyed his intent of converting Gowramma to Christianity to gain the good graces of the company, so as to receive permission to travel to England.

Governor General Lord Dalhousie and other directors of the company found the idea of voluntary conversion by an Indian royal quite appealing, especially since it would help improve their sagging image in Britain.

Thus, in 1852, after Gowramma had received an education in Christian mannerisms and scripture, she and her father set sail to become the first Indian royals to ever set foot in England.

Gowramma and her father soon after they arrived in London. ( Credit: Illustrated London News)
Princess Gouramma depicted in Indian dress and rich jewellery, leaning on an Indian table. She is holding a Bible, an allusion to her conversion to Christianity. (Franz Xaver Winterhalter)

Upon reaching the island, the 11-year-old Gowramma was presented to Queen Victoria. The Queen, quite taken by the princess declared that she would become the godmother and even endowed Gowramma with her own name — ‘Victoria’.

The Princess of Coorg was then baptised by the Archbishop of Canterbury, at a private chapel in the Buckingham Palace, in the presence of Queen Victoria, her family, senior officials of the government and directors of the company.

Post the baptism, the Queen gifted Victoria Gowramma a bound and autographed Bible with gold embellishments. She then entrusted the princess to the care of Major and Mrs Drummond, who were to groom her with Western thought and education.

Queen Victoria took great initiative in expanding Gowramma’s social circles. She would invite Gowramma to regularly interact with her children and also bestowed upon her a title that made her equivalent to European princesses.

However, Gowramma, who was made to abandon her traditional Indian clothing for Western wear was depressed. She was cut off from all connection with her father and was instead forced to talk, dress and behave like a British aristocrat.

Unable to cope with the pressures of high society, Gowramma tried running away multiple times. She often expressed her desire for privacy and even stated that she rather live like a servant with the handmaidens than suffer the compulsions of regal life. Her troubles were dismissed by the Queen and her consort Prince Albert as ‘innate oriental weakness’ that seeks to escape civilisation.

Meanwhile, back home in India, the British had defeated Maharaja Ranjit Singh to annex Punjab. They then took his minor son, Duleep Singh, under their care.

Exiled to Fatehpur and kept away from Lahore so as to avoid chances of revolt, Duleep Singh was subjected to a Western education that eventually culminated with his acceptance of Christianity out of his own ‘free’will. He then set sail to Britain in order to formalise his conversion under the Church of England.

The Queen, to whom Duleep Singh presented the Kohinoor Diamond, took an instant liking of the Maharaja and became his godmother. She and Prince Albert in cahoots with the company plotted an alliance between Singh and Gowramma.

The hope was to use the influence generated by the marriage between two Christian Indian royals as a tool for proselytising the Indian population. This idea also had the endorsement of Singh’s English guardians — the Logins. They were firm believers in the European responsibility of spreading the word of the Bible amongst the pagan worshippers of India.

However, upon introduction, Singh was lukewarm in his response to Gowramma. He made it known to the Logins that he considered the princess more an honorary sister than a potential wife.

Gowramma, who had earlier been forgiven by the Queen for her torrid affair with a stable boy and her attempted elopement with an under-butler decided instead to marry a close friend of Singh — Lieutenant Colonel John Campbell, who had served in Bellary and was 30 years her senior.

Meanwhile, Chikka Veerajendra, who had lost a seven-year-long legal battle with the company had died.

Gowramma gave birth to a daughter named Edith Campbell on 2 July 1861. By the time Edith was three years old, Gowramma had developed signs of tuberculosis.

She died from the disease on 30 March 1864 just a few months short of her 23rd birthday.

Lieutenant Campbell, who in their short marriage had either neglected his wife or had persistently pestered her for money, disappeared after her death along with the crown jewels of Coorg that had been in her possession.

It is believed that he had only married the princess for her 1,000 pound allowance, the Queen’s favour and of course the jewels of Coorg.

The tragic life of Victoria Gowramma, a princess who had been alienated from her own land and language, was perhaps the paradigm the Britain had for the citizens of her colonies to follow.

Had Duleep Singh and Gowramma not fell short of the royal scheme envisioned by Queen Victoria, they might have had a significant role in shifting India’s religious history.

After all, colonial rulers did find religious conversion a greater instrument for the control of the colonised than plain force.

Gowramma today serves as a reminder of the potential detachment and loss of identity a fiercely Western education can ensure.

Victoria Gowramma was buried in the Brompton Cemetery, her tombstone bears the epithet composed by Queen Victoria, it contains the poignant words — “Other sheep I have, which are not of this fold” (John X,16).

source: http://www.swarajyamag.com / Swarajya / Home> Ideas / by Adithi Gurkar / March 17th, 2021

Meghan Markle’s Struggle as Non-White Royal Resembles Indian Princess Adopted by Queen Victoria

Dr Priya Atwal, a historian, took to Twitter and spoke about the little-known life of Princess Gouramma of Coorg who was adopted by Queen Victoria as one of her godchildren.

The history of Princess Gourumma of Coorg was shared on Twitter by Dr Priya Atwal.
The history of Princess Gourumma of Coorg was shared on Twitter by Dr Priya Atwal.

While Meghan Markel’s revelations into the British Royal family has once again triggered the debate of race in UK, a historian from India has claimed that Meghan is probably not the first woman of colour to be a part of the monarch family. While there is mention of Queen Charlotte’s (1744-1818) black ancestry, Queen Voctoria had her imperial godchildren too, according to the Victorian historian. Dr Priya Atwal took to Twitter amid raging debate about Meghan’s acceptance in the Royal family and spoke about the little-known life of Princess Gouramma of Coorg.

“Princess Gouramma (1841-64) was brought to Britain in 1852 by her father, the deposed Rajah of Coorg. The Rajah campaigned to win back his family wealth from the East India Company, but also asked Victoria to adopt his daughter, believing the Queen would give her a good life (sic),” Atwal wrote. It was Princess Gouramma’s father, Rajah of Coorg, who offered her to the Queen after baptising her with the hope that she would be brought up with “aristocratic guardians and secure her a good marriage”. Victoria readily accepted the idea and adopted Princess Gouramma. But princess of Coorg wasn’t the only one. Queen Victoria had several ‘godchildren’ whom she adopted from royals from the empire.

Duleep Singh and Sarah Bonetta Forbes were among these godchildren of the Queen.

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Dr Priya Atwal@priyaatwalAs a historian of Victorian royalty, I am fascinated by some of the parallels between #MeghanMarkle’s current situation and the little known story of Princess Gouramma of Coorg. A thread

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But facing racial attacks never stopped for the Queen’s godchildren even after being adopted. Atwal says their lives weren’t easy. Duldeep and Sarah ‘were both feted and treated as racialised others in Victorian Britain’. “And their lives were pored over in a newly-emerging popular press,” Atwal writes. “As I’ve found in my research, for her it was a good way to learn about her new territories and project a benevolent image of her family.”

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Dr Priya Atwal@priyaatwal·The Hindu Rajah offered up Gouramma to be baptised as a Christian & hoped Victoria would bring her up as an adopted daughter with aristocratic guardians and secure her a good marriage. Incredibly, Victoria was keen about the idea & readily agreed. 4/12

Victoria took multiple young royals from around the empire as wards/godchildren – inc. Duleep Singh & Sarah Bonetta Forbes. As I’ve found in my research, for her it was a good way to learn about her new territories & project a benevolent image of her family. 5/12

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Gouramma faced a different struggle. She was pressured to become the model Anglicised princess. Even though the Queen had accepted her into the family, she had banned Gouramma from maintaining any contact with her family. The curtailment of ties again had racial undertones. According to Atwal, this was supposedly to prevent her from slipping into “native” or “heathen ways”. “She was moved from foster family to family as her caretakers struggled with the cost and demands of raising a royal ward.” The struggle of a new life was too much for the young princess who even tried to run away many times. It was the unwanted attention and being under scrutiny all the time that added to her woes. “In this I find her parallels with Meghan most intriguing: Gouramma often spoke of dearly wishing for more privacy & living independently – even to become a household maid – so she could be free of scrutiny. Yet her actions were attributed to her “innate Oriental weakness (sic),” Atwal writes.

Meghan too has spoken about the unwanted attention from media that has deprived her of any privacy in personal life. Meghan, who married Prince Harry in 2018, said she told the royal family she was struggling and needed professional help but was told “that I couldn’t, that it wouldn’t be good for the institution.” She even suggested that the Buckingham Palace was “perpetuating falsehoods” about her and Prince Harry. Asked by Winfrey how she felt about the Palace hearing her speak out, Markle replied: “I don’t know how they could expect that after all of this time we would still just be silent if there’s an active role that The Firm is playing in perpetuating falsehoods about us.”

source: http://www.news18.com / News18 / Home> News> Buzz / March 10th, 2021

Recalling Gandhiji’s Visit To Kodagu

By Prof. A.V. Narasimha Murthy, former Head, Department of Ancient History & Archaeology, University of Mysore

Mahatma Gandhi was always impressed by Kodavas who are hard-working and play a major role in protecting India’s borders. In fact, there are many Kodavas who held and still hold top positions in Defence Forces like the Chief of Army Staff. 

Here we recall Gandhiji’s visit to Kodagu. He was camping at Madras (now Chennai). There was a rumour that Gandhiji would visit Bangalore and Mysore. At that time, Pandiyanda I. Belliappa (people lovingly called him ‘Gandhi’ later due to the Mahatma’s visit to his house) was a prominent Congress leader and he was also bringing out a newspaper called Kodagu. He requested Gandhiji to sanctify Kodagu by his visit. 

Gandhiji agreed and along with Veeranna Gowda Patil who was the Chairman of Harijana Sangha and others arrived at Gonikoppal on the evening of 22.2.1934. Immediately, he expressed a desire to visit Harijanakeri (where Harijans live). Gandhiji visited Kaikeri, a small village near Gonikoppal. His first programme was to visit the houses of Harijans where more women had gathered than men and Gandhiji spoke for a short while. 

The women gathered there collected Rs.25 among themselves and gave it to Gandhiji. He had been garlanded and those garlands were auctioned which fetched Rs. 3. During that time, there was an earthquake in Bihar and Gandhiji spoke about the agony of people and requested contribution, however small it may be and the women immediately gave away their gold ornaments.

From there, Gandhiji went to Ponnampet and visited Sharada Ashram (Sri Ramakrishna Ashram) and collected Rs. 22 and one ana. From there he went to Thithimathi and collected Rs. 39. Then he went to Hudikeri and addressed a gathering of 800 persons. Chendira Thammayya, who was the President of Taluk Board, welcomed Gandhiji and collected Rs. 72 and 13 anas and gave it to Gandhiji. 

Local school students collected Rs. 2 and one ana. From there Gandhiji returned to Ponnampet and again visited Sri Ramakrishna Ashram where he was welcomed by Shambavanandaji. Gandhiji established Harijan Welfare Sangha and he was given a fund of Rs. 220. 

While addressing the gathering there, he said that he could not think of living without Dharma. “My Dharma depends upon the support given by men and women who are equal partners. Here, caste should not make its entry at any cost. Dharma means coming closer to God and whatsoever we do should be dedicated to God and this should be nothing but like the clean air we breathe in,” he said. 

From there, Gandhiji went to Virajpet where a Muslim leader spoke from the dais in Urdu language. This brought great joy to Gandhiji. He said Hindus and Muslims should live in harmony.

He went to Basavanahalli in Somwarpet and on his way he camped at Siddapura where he was given a donation of Rs. 7. From there he went to the house of coffee-planter Manjunathayya where women donated their ornaments. One woman gave her jewels in the presence of her husband. Gandhiji asked this husband,“What do you say about this donation?” He replied that the ornaments belong to his wife and she is free to use it in whatever manner she wants. 

Gandhiji felt happy and asked that man his age and thirty years was his reply. Gandhiji said, “At your age I was not a wise man as you are. Wisdom came to me later.” Everybody burst into laughter. In his short speech, Gandhiji asked them to work hard and make Kodagu prosperous.

Later, Gandhiji went to Madikeri and reached near Raja’s Seat. Over 4,000 persons had gathered there and gave a donation of Rs.760. Gandhiji was given a donation of Rs.82 for Bihar earthquake victims.

He said, “Though travel to Kodagu was tiresome, I am enticed by the natural beauty. Another thing which has given me satisfaction is that there is no untouchability in Kodagu. But Harijans are losing precious land and this should not happen hereafter.”

That night Gandhiji stayed at Madikeri in the house of C.P. Nanjappa. Nanjappa’s wife donated a silver cup and a saucer while Nanjappa donated a gold necklace. The tea-tray made of wood was auctioned and it fetched Rs. 9. In Nanjappa’s house a prayer meeting was held and I.C. Subbayya announced that Rs.2,000 has been given as donation. 

Gandhiji stayed that night in Subbayya’s house. He woke up at 2.45 am and wrote letters to Manilal and Susheela. The letter contained a short note — “Tonight we are in Kodagu. It is a small place and its population is 150 thousand. Tomorrow by about six, we descend down and go to Mangalore.”

Meanwhile, some prominent Congress leaders wanted to discuss some political developments in Kodagu. Gandhiji did not permit them and said “I am happy here because there is no untouchability. I have come here to see the activities of Harijans.”

Gandhiji’s visit to Kodagu is special and was worthy of remembrance. This incident had happened about 86 years ago. To commemorate Mahatma Gandhi’s visit, a postal cover was released on May 29, 2015. 

source: http://www.starofmysore.com / Star of Mysore / Home> Columns / by Prof. A.V. Narasimha Murthy, former Head, Department of Ancient History & Archaeology, University of Mysore / January 16th, 2021