The United Kodava Organisation (UKO) has formally appealed to Mysuru-Kodagu MP Yaduveer Krishnadatta Chamaraja Wadiyar to address the long-standing demands of the Kodava ethnic community.
This appeal follows a meeting of the UKO delegation led by President Kokkalemada Manju Chinnappa with the MP in Mysuru on Friday.
Yaduveer assured the delegation of his unwavering support. He committed to advancing the community’s concerns with dedication, promising to navigate the necessary processes to achieve a positive and effective resolution.
The delegation, which included notable dignitaries such as former Education Minister of Karnataka and current MLC Adagur H. Vishwanath, played a crucial role in highlighting the community’s needs. Vishwanathprovided valuable insights into the issues and stressed the urgency of addressing them.
Three primary demands
• Inclusion of Kodava community in the Central List of Other Backward Classes (OBC) to ensure equitable opportunities in education, employment and governance.
• Inclusion of Kodava Language in Central Scheme for Protection and Preservation of Endangered Languages (SPPEL) and Augmenting Study Materials in Indian Languages through Translation and Academic Writing (ASMITA) Projects to preserve and promote Kodava thakk, which is on the brink of extinction.
• Inclusion of Kodava Language in the 8th Schedule of the Constitution to recognise and protect the linguistic and cultural identity of the Kodava community.
The delegation emphasised the historical struggles of the Kodava community since Kodagu’s integration with Karnataka in 1956.
They argued that these demands are crucial for the preservation of Kodava language and culture and for gaining access to enhanced educational and employment opportunities through OBC status. Constitutional recognition of the Kodava language would further solidify its protection and promotion.
The duo earlier won the Nates International Challenge and Abu Dhabi Masters Super 100. Ashwini, 36, and her 20-year-old partner Tanisha, who started playing together only in January this year, finished runners-up at the Syed Modi International Super 300 tournament in Lucknow on Sunday.
India’s women’s doubles pair of Tanisha Crasto and Ashwini Ponnappa (Pic: File Pic)
Indian women’s doubles pair, Ashwini Ponnappa and Tanisha Crasto, jumped four places to reach world number 28 in the latest BWF rankings.
Ashwini, 36, and her 20-year-old partner Tanisha, who started playing together only in January this year, finished runners-up at the Syed Modi International Super 300 tournament in Lucknow on Sunday.
The duo earlier won the Nates International Challenge and Abu Dhabi Masters Super 100.
Priyanshu Rajawat, who had reached the semi-finals in men’s singles, also gained a place to break into the top-30.
All other Indian singles players stayed static with HS Prannoy (8) remaining the top ranked shuttler from the country, followed by PV SIndhu (12), Lakshya Sen (17) and Kidambi Srikanth (24).
Satwiksairaj Rankireddy and Chirag Shetty occupied the world number 2 spot, while Treesa Jolly and Gayatri Gopichand stayed at 19th position.
source: http://www.mid-day.com / Mid-Day / Home> Sports News> Other Sports News> Article / by PTI / December 05th, 2023
The first Annual General Body Meeting (AGM) and get-together of Pombolak Kodava Koota, Mysuru was held at Kodava Samaja premises in Vijayanagar here recently.
Koota President Mundottira Jaya Chengappa presided.
Theetharamada Dr. Devaki rendered the invocation. Vice-President Thathira Bheemaiah condoled the death of Koota members in the past one year.
Koota’s annual report was read out by Joint Secretary Guddanda Rashmi Uday while the accounts was presented by Treasurer Kullachanda Vinutha Kesari.
The names of new members was read out by Annarkanda Prathima Thimmaiah, who also compered the programme.
Committee Member Boppanda Appaji proposed the vote of thanks.
Various sports and games were conducted for the members present by Sports Committee Member Adikera Sajjan Cariappa.
Cash prizes were presented to meritorious students while the Ph.D awardee Dr. Theetharamada Dr. Devaki was felicitated on the occasion.
Hon. Secretary Chottanda Chengappa, Mallengada Sharanu Somaiah, Theethira Beena, Ammanda Somaiah, Mullanda Vinu Cariappa and others were present.
source: http://www.starofmysore.com / Star of Mysore / Home> News / November 02nd, 2023
The passions that have been running high over the Cauvery have eclipsed that the river’s birthplace is in Kodagu district, where it is an integral part of the lives of the Kodavas, but not in terms of drinking water.
Journalist and author PT Bopanna has eloquently spoken about what the Cauvery means to the Kodavas, one of the communities of people who live within Kodagu district. The identity of the Kodavas is deeply linked with the river, which rises in Talacauvery. Ironically, Madikeri city, the district headquarters, frequently faces a drinking water problem.
“The Rs 230-crore Harangi project has been conceived for the benefit of politically powerful Mysore and Hassan districts. Though the Harangi Dam (in picture) is in Kodagu and the major catchment area of the Cauvery is also in Kodagu, the irrigation potential from the project for Kodagu is a measly 607 hectares, out of the 54,591 hectares of total irrigation potential,” Bopanna says on his website Coorgnews.in.
He pointed out that 1,909 acres of land in 13 villages had been submerged by the construction of the Harangi dam in Somwarpet taluk.
“See, we don’t benefit from the Cauvery at all. Every year the river floods and the roads get blocked. We are always inconvenienced by the Cauvery. We just want our basic water needs met, and it’s a small place,” Bopanna says.
Although people are worried about drinking water supply from the Cauvery, Bopanna says that in Kodagu, people are worried more about a larger problem.
“I’m worried about deforestation,” Bopanna says. Falling in the Malenadu region, Kodagu district houses 4,102 sq km of the Western Ghats, making it look as if a green carpet is spread across the land. It is one of the least populated districts in the state.
Referring to the 400kv power line from Yelwal in Mysuru to Kozhikode in Kerala, a distance of 55m, Bopanna said: “This government-sponsored deforestation needs to stop.”
According to some estimates, 55,000 trees will be cut in thick forest areas to set up the line. Activists have alleged that a few thousand trees have been cut in violation of the law.
“When trees were being cut for that power line, not a single politician made any noise. They weren’t bothered. This clearly reveals their short-sightedness and their lack of understanding about the effects of deforestation. Rainfall has become erratic in the region,” Bopanna says.
He advocates a complete ban on tree felling and the conversion of agricultural land for commercial purposes. “But Kogadu’s politicians depend on the timber lobby and sand mining. They have not allowed a discussion on the Kasturirangan report.”
Now he’s worried. Drought-like conditions that occurred only once in five years in the past, are now almost an annual feature. “We need to save the Western Ghats to save the Cauvery (for all of us). That’s the core issue.”
source: http://www.thenewsminute.com / The News Minute / Home> News> Cauvery Dispute / by Aneesha Sheth / September 22nd, 2016
The State Government’s move to release funds for the genealogical study of 18 communities of Kodagu has irked the Codava National Council (CNC) as it has alleged that in the name of studying the genealogy of Kodavas, the Government is cheating the Kodava community by including other non-native communities in the study.
Addressing a press conference at Pathrakartara Bhavan yesterday, CNC Chairman Nandineravanda U. Nachappa said that the State Government must conduct a fair ethnographic study to facilitate the inclusion of the Kodava race under the Scheduled Tribe (ST) list as per the directions of the Karnataka High Court.
Opposing the genealogy study of other communities of Kodagu by suppressing the genuine genealogical study of the Kodava community, Nachappa said that the Kodava race has nothing to do with other communities in Kodagu.
He released a memorandum submitted in this regard to Chief Minister Basavaraj Bommai, Minister for Social Welfare Kota Srinivas Poojari and Chairman of Karnataka Backward Class Commission Jayaprakash Hegde.
Indigenous community
“We don’t have any half-shoots. Kodavas are a single race and a race cannot be multiple communities. How Kashmiri Pundits are indigenous to Kashmir, likewise Kodavas are indigenous to Kodagu. The Kodava race does not come under a quadrilateral caste system and there is no sect, or sub-sect within the Kodava race and do not have multiple communities under its fold,” Nachappa noted.
Those who migrated and settled in Kodagu have copied Kodava culture and are now claiming themselves as Kodavas, the original inhabitants. “They are attempting to delegitimise and uproot the native Kodava race from his soil which is a dangerous act. Under the conspiracies unleashed by them and supported by some elected representatives who have vested interests, the Kodava community is on the verge of losing their unique identity, art and culture,” he said.
Highlighting various documents, gazetteers, census records, Coorg manuals, anthropological surveys and reports, history books, journals and literature from the British era to the Commissions appointed by Governments of independent India like the Havanur Commission Report, Venkatswamy Commission Report and Justice O. Chinnapa Reddy Commission Report, Nachappa said that there is ample proof to establish Kodavas as a unique and exclusive race that has no relation with other communities of Kodagu who are basically migrants.
Why study the migrant population?
“Instead of conducting a study on original Kodava tribalism, the State Government is planning to conduct a study of migrated population and portray it as the study of Kodavas which is an unjust move aimed at destroying the Kodava community. It is an attempt at Kodava race extermination. Everyone wants to use the ‘Kodava brand’ for their ulterior motives and not for protecting or respecting it,” Nachappa added.
The Kodava race has genetically imbibed unique folkloric culture and formulated its own folk legal systems ages ago. Those who infiltrated into Kodagu and have, over the years, copied and aped Kodava culture cannot be called Kodavas,” he noted.
“Instead of destroying the Kodava race by mixing other non-native cultures, the Government must protect their unique identity without any dilution by including Kodavas in the ST list which will be a befitting tribute to the nationalistic and patriotic Kodava race, thereby abiding by true social engineering to save them from extinction,” he urged.
CNC Members Bepadiyanda Biddappa, Kaliyanda Prakash, Chambanda Janathkumar, Apparanda Poovanna and Areyada Girish were present.
source: http://www.starofmysore.com / Star of Mysore / Home> News> Top Stories / March 18th, 2023
Can the upcoming Census 2021 and the Karnataka assembly polls bring the spotlight on the decades-old demand of the Kodavas?
Kodavas participate in cultural competitions organised as part of Kodava Namme at Balugodu near Virajpet in October 2017. Credit: DH File Photo
What is a common thread that runs through the following names: Field Marshal KM Cariappa, former Indian hockey team captain MP Ganesh, former Union minister CM Poonacha, sprinter Ashwini Nachappa, and actor Rashmika Mandanna? More than being celebrities in their chosen field of work and belonging to Karnataka, they all trace their origins back to Kodagu district, about 250 kms west of Bengaluru.
Kodavas are a group of people who have a distinct identity — a distinction that is no longer recognised by the State! For decades now the Kodavas have been demanding they be categorised as a distinct group, and two upcoming events could bring to the spotlight on the Kodavas’ cause: the delayed 2021 Census, and the Karnataka Assembly elections.
Unique Identity
The Kodavas were recognised as a distinct ethnic group, even during and much before the reign of the Lingayat rajas who ruled the Kodagu province since the sixteenth century AD. From 1947 till 1956, Kodagu was included in the list of Part C states along with Ajmere, Bilaspur, Bhopal, Tripura, Manipur, Delhi, Kutch, Himachal Pradesh, and Vindhya Pradesh. In 1956, on the recommendations of the States Reorganisation Commission, Kodagu merged with the then Mysore (now Karnataka) state as a separate district.
We do not have evidence as regards the Kodavas’ antecedents, and it is widely believed that they were migrants to the region during the third or fourth century AD. Little is known as to where they migrated from, and what made them settle down in the place they have done so. Going by their physiognomy, and compared with the other communities that inhabit the Kodagu district, the Kodavas are quite distinct and different in many ways.
Language, Religion, Customs
The language they speak, Kodava takk, is undoubtedly a Dravidian language in terms of its grammar and syntax, and is replete with words from the other Dravidian languages, besides words from Urdu, and Farsi.
Their religious practices, traditions, and customary laws too vary a great deal vis-à-vis the other religious groups and castes that are the Kodavas’ co-habitants. The Kodavas’ primary, and almost solitary, religious pursuit has been ancestor propitiation. Every Kodava okka (lineage) traces its descent from its Guru Karanava (common male ancestor) for whom they have a kaimada (shrine) in the vicinity of their ain mane (ancestral house).
The Kodavas do not have temples, nor do they solicit the services of any priests, Brahmin or otherwise, in any of their religious practices or rituals. Their marriages, births, naming ceremonies, deaths, etc, is officiated and performed by one of their own elders, and there is no place in these ceremonies for any Hindu rituals or recitations in Sanskrit or any other language.
In effect, they have no link whatsoever with the practices of the chathur varnas (Brahmin, Kshatriya, Vaishya, Shudra) nor do they have any caste affiliation or internal caste divisions among them, but for a miniscule subgroup known as Amma Kodavas who are, ideally, considered to be vegetarians and teetotallers.
Martial Tradition
The Kodavas have had a martial tradition and have been part of the armies of the Lingayat rajas and later of the British. From the time of the rajas, the Kodavas, along with some other communities, have been the beneficiaries of the lesser taxed jamma land tenure, which mandated that they offer their services to the palace for a few days every month. Details as regards these as also many other matters concerning living conditions and life in general vis-a-vis the rulers were notified as 53 decrees/orders by the penultimate raja of Kodagu, Lingarajendra Wodeyar, in the Hukumnama published in 1811. Jamma landholding conferred the right to possess firearms without licence. This practice is prevalent even today.
The 1941 Census came and went, with most of the Kodavas not realising that they had lost, unreasonably, their unique identity. More about that in Part II.
(MA Kalam, a social anthropologist, is Visiting Professor, Centre for Economic and Social Studies, Hyderabad. The author has been researching in Kodagu since the early 1970s.)
Disclaimer: The views expressed above are the author’s own. They do not necessarily reflect the views of DH.
source: http://www.deccanherald.com / Deccan Herald / Home> Opinion / by MA Kalam / February 23rd, 2023
The Kodavas have a unique culture and history rooted in martial traditions, and have made significant contributions to the Indian Armed Forces. Defence and aerospace analyst Girish Linganna explains
The Kodavas, a small warrior community from the Coorg district in southern India, have a long-standing tradition of serving in the Indian armed forces. This is due to a number of factors, including their martial culture, sense of duty and loyalty to the country, and the prestige and honour associated with military service in their community.
The Roots of Warrior Culture
The Kodavas are an ethnic group with a distinct culture and language. They have been living in the Western Ghats region for centuries, with a history dating back to even before 1100 AD. They have a martial culture, and the men are trained in the use of traditional weapons such as the odi katti (traditional Coorgi sword). They have a rich history of military service, with many Kodavas having served in various conflicts and peacekeeping missions.
In fact, Coorg is the only district in India to have produced all the ranking officers in the Indian army, despite having a population of just over 1.5 lakh. Coorg was once a state and had its own chief minister. Four diwans served the Mysore maharajas; many held the commander-in-chief position even pre-independence during Mysore rajas’ rule.
Dedication to Duty: The Kodavas in the Indian Army
The Kodavas have a strong tradition of serving in the Indian armed forces, driven by their martial culture, sense of duty, and desire to protect and defend their country. Many come from families with a history of military service, and it is not uncommon for multiple generations of a family to have served in the armed forces. There are even Kodava couples who have served together in the Indian armed forces. They are also known for their physical fitness and discipline, which makes them well-suited for military service.
In addition, serving in the armed forces is often seen as a way for Kodavas to protect and defend their country, and many view it as a matter of great pride and honour. As a result, many Kodavas are willing to make significant sacrifices, including leaving their families and communities to serve in the armed forces.
Bravery in the Face of Danger: Kodavas in Action
The Kodavas have a rich history of military service and have played a significant role in defending the country in various conflicts and peacekeeping missions. They have been known for their bravery and dedication in the face of danger.
One of the most notable Kodavas to have served in the Indian Armed Forces is Field Marshal K M Cariappa, who was the first Indian commander-in-chief of the Indian Army. He played a key role in the integration of the Indian states after independence and was honoured with the Order of the British Empire and the Legion of Merit.
Another notable Kodava is Lieutenant General K S Thimayya, who served as the Chief of Army Staff from 1957 to 1961 and was awarded the Padma Bhushan and the Distinguished Service Order. Other notable Kodavas who have served in the Indian Armed Forces include Brigadier B K Ponnappa, who fought in World War II and the Indo-Pakistani War of 1947, Lieutenant General B K Krishnan, who served as the Director-General of Military Training and the Commandant of the Indian Military Academy, Lieutenant General P K Dewan, who served as the Deputy Chief of Army Staff and the Commandant of the Indian Military Academy, and Major General K S Chandrashekar, who served as the General Officer Commanding of the Indian Army’s Southern Command.
In conclusion, the Kodavas have a unique culture and history rooted in martial traditions and have made significant contributions to the Indian Armed Forces. Their sense of duty and loyalty drives their dedication to the military to the country and their desire to protect and defend their country.
They have a rich history of military service and have played a significant role in defending India. The Kodavas of Coorg are a shining example of bravery, honour, and sacrifice, and their service to the nation should be revered and celebrated.
source: http://www.newsable.asianetnews.com / Asianet Newsable / Home> English News> India News / by Team Newsable / February 21st, 2023
Kuppanda Pushpa Muthanna (Maletira), wife of Lt. Col. (Retd.) Kuppanda Muthanna, a long time resident of Vijayanagar in city and later settled in Virajpet, Kodagu, passed away in Virajpet this morning. She was 80.
She leaves behind her husband, one son and a host of relatives and friends.
Last rites were held at the Kodava Samaja crematorium in Virajpet this afternoon, according to family sources.
source: http://www.starofmysore.com / Star of Mysore / Home> Obituary / November 14th, 2022
Traditional clothes, jewels and accessories set the Kodavas apart.
Madikeri :
Rituals and culture narrate the history and ancestral beliefs of a community. Traditional attire binds a community and signifies their identity, while also promoting its culture. One such is the Kodava community, nestled in the picturesque district of Kodagu, and boasts of a unique culture and even more unique attire.
Anyone who has attended a Kodava wedding will be familiar with the traditional dress worn by Kodava men. A half-sleeved knee-length black wraparound coat, a silk sash girding the waist and headgear make up the attire, known as ‘Kuppya Chele’.
“In the Kodava language, ‘Kuip’ translates to heat, and ‘ya’ means absent. In simple words, the attire that protects one from heat is the ‘Kuppya’,” analysed Bacharaniyanda Appanna, a Kodava historian. To hold the ‘Kuppya’ in place, a cloth belt called the ‘chele’ is used. The ‘Kuppya Chele’ is accessorised with traditional weapons.
Kodavas are a native Dravidian race that settled amid the thick forests of the ‘Malayadri Sahyadri’ range and speak the original Dravidian language of Kodava. Ancestors wore ‘Kuppya’ made of indigenous plant fibre called ‘Bolakka Balli’.
“When clothes started coming in from Kerala through the barter system, the ‘Kuppya’ or knee-length coat was stitched in white cloth. However, when the British came to Kodagu in 1834, the priests of the Church had issues with this attire. Since the white ‘kuppya’ resembled the habit of Christian priests, the British passed an order to change the colour of the Kodava attire,” explained Apanna.
It is said that the elders voiced their resentment against the British for meddling with their culture. However, a mutual understanding was arrived at. “During this rift, serge fabric came to India from England. Black serge was imported in large quantities, and became more convenient as it rarely appeared dirty. The ‘kuppya’ was soon stitched in black serge, but to ensure the survival of ancestral culture, white ‘kuppya’ is mandated on special occasions. The bridegroom, temple head or priest, village head or ‘thakka mukyasta’ are mandated to wear white ‘kuppya’. Even a dead body is dressed in white ‘kuppya’,” explained Appanna.
The ‘chele’ also witnessed a touch of modernisation, and the 25-ft long strong multipurpose cloth has been replaced with fancy brightly-coloured silk cloth. “During war times, the ‘chele’ was used to tie enemies and for other purposes,” said Appanna.
A married youngster wears the Kodava saree adorned with ‘pathak’
The comfort sari The women of the community also wear unique attire, and a mythological story is intertwined around it. The Kodava women wear a sari that is pleated at the back and the ‘pallu’ or loose end is wrapped around the front. “According to mythology, seer Agasthya and Cauvery had a rift, and Cauvery left Talacauvery discreetly. She showed up after ten days at Bhagamandala, and then left towards Balamuri, where villagers stopped her and requested her to stay. However, she flowed with great force, which caused the saris worn by the women to turn backwards. She was then calmed and promised to show herself every year during the Cauvery Sankramana celebrations,” narrated Appanna.
This sari also has scientific symbolism. Since Kodava women participated in agricultural activities, the back-pleat saris were more comfortable, and women could even climb trees easily. These saris hold great significance for the community and are paired with headgear called the ‘vasthra’. “Both Kodava men and women wear the head cloth. Our ancestors believed that the sun’s rays should never fall behind the neck and they covered it with ‘vasthra’. However, the headgear has been modernised to suit current trends and has intricate artwork, especially those worn by women,” he explained.
Traditional jewels The traditional knife called the ‘peecha katthi’, which was used in self-defence during ancestral times, forms part of the men’s attire and symbolises the tribal and warrior culture of the community. The ‘peecha kathi’ or dagger, and ‘odi kathi’ or traditional sword, are accessories for men, while a variety of traditional jewels add a touch of cultural flavour to the women’s saris.
“‘Peecha kathi’ was fixed to the attire using the ‘chele’. Earlier, these daggers had handles of wood. Now, they are carved in silver and gold and shine brightly on the traditional attire,” Appanna said.
The women have seven types of jewels. “At Talacauvery, the seven seers or ‘sapta rishis’ meditated. One could also find seven ponds at the centre, which are now covered. As a sign of blessings from the seers, the Kodava tradition mentions seven types of adornments from head to toe. However, only a few jewels have stood the test of time,” he explained.
Among the jewels, ‘Pathak’ holds great significance for married women. “When a girl goes to her husband’s house, her parents pack ten essential items – mostly traditional brass items – to be sent with her. These items are given to help her lead an independent life in her husband’s house, and must not be brought back to the girl’s house unless the couple is separated. To protect these items, a jewel consisting of ‘Naga’ (snake) god’s incarnation is tied by the mother of the bride during the wedding ceremony, called the ‘Pathak’,” explained Appanna. This jewel holds symbolic significance and is similar to a ‘mangal sutra’, while other traditional jewels include the ‘joe maale’ and ‘kokke thaati’.
Primarily nature worshippers, the culture, traditions and rituals of Kodavas are unique and tribal in nature. While the size of the community has shrunk in the past, steps are now in place to revive the community’s rich culture.
source: http://www.newindianexpress.com / The New Indian Express / Home> States> Karnataka / by Prajna GR, Express News Service / October 30th, 2022
Kodava Samaja, Napoklu, president Appachettolanda Manu Muttappa inaugurates the 153rd birth anniversary celebrations of Appacha Kavi, organised at Appacha Kavi auditorium in Kodava Samaja, Napoklu.
The Ainmane, traditional house of Haradasa Appacha Kavi, the first poet of Kodagu, should be developed into a memorial, said Appachettolanda Manu Muttappa, president of Napoklu Kodava Samaja.
He was speaking during the 153rd birth anniversary celebrations of Appacha Kavi, organised by Karnataka Kodava Sahitya Academy and Napoklu Kodava Samaja, at Appacha Kavi auditorium, on Tuesday.
Manu Muttappa said that along with the residences of great poets and writers, their native places should also be developed.
“There is a need to introduce Appacha Kavi’s works to the present generation. Appacha Kavi had great knowledge of Kannada and Sanskrit. An education officer called Raghunatha Raya inspired Appacha Kavi to create literary works in the Kodava language, he said.
Speaking on Appacha Kavi, Rangayana, Mysuru, director Addanda Cariappa said that Appacha Kavi should be awarded the ‘Karnataka Ratna’ award.
Karnataka Kodava Sahitya Academy chairperson Dr Ammatanda Parvathi Appaiah, Academy registrar Ajjikuttira Girish, Appaneravanda Ainmane Development Committee president Appaneravanda Chummi Devaiah, Appaneravanda Ramu and Dr Manoj were present.
‘Ummattat’ and other cultural programmes were held on the occasion.
Folklore scholar Bottolanda Kashi Achaiah sang songs composed by Appacha Kavi.
source: http://www.deccanherald.com / Deccan Herald / Home> State> Mangaluru / by DHNS, Napoklu / September 21st, 2022
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