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Kodava people
ಕೊಡವ

Regions with significant populations
India	122,000
Languages
Kodava Takk
Religion
Hinduism

The Kodava (ಕೊಡವ in Kannada script) are an ethnic group of southern India who trace their origins to the region of Kodagu, in Karnataka state, and natively speak Kodava Takk, although they are bilingual in Kannada. The Kodavas constituted the martial nobility and gentry in the past centuries, and the militia and land managers were drawn from them. Originally thought to have migrated from elsewhere many centuries ago their origins remains shrouded in mystery as they are ethnically and culturally distinct from the other peoples and communities found in southern India. Traditionally, they are mainly landlords and cultivators. The Kodavas are mostly found in the Kodagu district, as well as in the cities of Bangalore and Mysore in Karnataka.

Demographics and distribution

The Kodava diaspora has spread to areas outside Kodagu, especially to Bangalore, as well as to other Indian cities and regions, like Mysore, Ooty, Chennai, Mumbai, Kerala and Delhi. The community of Kodavas (anglicized as Coorgs), form an important and integral part of the socio economic culture of Kodagu, in Malenad(Western Ghatlands in Karnataka). As a community, Kodavas are the most numerous and dominant in Kodagu. They are reputed to be agriculturists par excellence. The Kodava community numbers about 100000 in Kodagu district, while Bangalore and Mysore together have more than 45000 Kodava, most of them migrating to these cities for better job prospects.The Kodavas are an ethnic minority, they are a distinct community.

Theories of origin

They are of unknown origin, and are ethnically and culturally distinct from the other people of the area. There are several claims regarding the origin of the Kodavas.A number of sociologists are of the view that the Kodavas are not indigenous to India. There is also a hypothesis on the basis of mythology that they were Kshatriyas belonging to the Lunar dynasty (Chandravansha) who removed their sacred thread and migrated south to escape the wrath of a vengeful Parashurama. Some say they are of Indo-Scythian (Saka) origin others say they are of Naga origins. Kodavas have been classed as Kshatriyas, as they were a warrior class.They have distinctive similarities with Kongu Vellala Gounders of Tamilnadu. There is a belief that when migrating from north during Aryan invasion, some stayed at Kodagu & many settled in Coimbatore region. As they were not initiated by the sacred thread ceremony and didn't maintain the prominence of the priestly order they got categorized by some sources as Sudras.

Some historians suggest that the Kodavas might have migrated into their present area in the Coorg district around the 3rd century A.D.

There are different theories about the origin of Kodavas. One view is that the Kodava culture resembles the culture of the ancient trading stock of Arabia (Moeling 1855). Another view is that the Kodavas are descendants of Scythians (Connor 1870, Rice 1878). According to yet another view, the Kodavas belong to the Indo-Scythian race. Kodavas have a distinct appearance among people in south India since their average cephalic index is 80.6 and the nasal index is 65.2. This may prove that the Kodavas are the descendants of the brachycephalic stock who entered into the Indus Valley during the Mohenjodaro period and migrated to the Coorg region (Hutton, as quoted in Balakrishnan 1976). There is also a legend that during the conquest of Alexander the Great, many of his Indo-Greek soldiers, the Yavanas, stayed back in India. They migrated as warriors Kshatriyas down south, married the natives and settled down in the hilly areas of the Western Ghats. These are all theories, and there isn't any definite clue or evidence to prefer one theory over another.

Kodavas were called as Kodagas by Mysoreans, Kodakars by Malayalis and Coorgs by the British.

History

Main article: History of Kodagu

From "The people of India: A series of photographic illustrations..." 1875 (New York Public Library).

The Hindu Puranas (Kaveri Purana of Skanda Purana) claim that Chandra Varma, a Chandravamshi Kshatriya and son of Emperor of Matsya Desha , was the ancestor of the Kodavas.He had 10 sons, the eldest was called Devavrata.The Kodavas were freeholder farmers and soldiers.They served as lords and vassals.

The Kodavas were the earliest agriculturists in Kodagu, living in that place for centuries. Nayakas and Palegaras like Chengalvas and Kongalvas ruled over them.They were soldiers in the armies of the Rajas of Karnataka and Kerala. Also they were associated with several South Indian dynasties like the Kadambas, the Gangas, the Cholas, the Chalukyas, the Rastrakutas, the Hoysalas,and the Vijaynagar Rayas.

Both Changalvas and Kongalvas were the feudal lords of Kodagu.Under the suzerainty of Cholas, the Changalvas continued to rule when Raja Raja Chola was ruling in Tanjavur. The descendants of the Changa-lvas and the Konga-lvas are found today among the Kodava clans of Changa-ndas and Konga-ndas.The name of a Changalva lord Pemma Virappa shows that he belonged to the Pemma-nda clan of Kodavas. So these two sets of lords were Kodavas who also ruled parts of Hassan,Mysore and Wynad.

During 12th century local chieftains in the Chola kingdom rebelled against the Chola kings, among them the Alupas of Tulunad and the Changalvas of Kodagu .However it was the Hoysalas, who were in Belur of Hassan district who drove away the Cholas from the Kannada area of Mysore and surrounding regions. But the Chengalvas who then became independent didn’t accept the rule of Hoyasalas easily. Incidentally, it was during the rule of Pemma Veerappa that for the first time we can see the word “Kodagaru” (Kodavas) carved on the stone shasanas and that the region was called Kodagu. At the same time Kongalvas also accepted the rule of Hoysalas.In the year 1174 AD, Bettarasa the army general of Ballala II, Hoysala King, laid siege upon the Fort of Palpare and fought two battles against the Changalva king Pemma Veerappa. In the first battle Pemma Veerappa defeated the Hoysalas in the “Palser” war but in the second, Bettarasa defeated the Coorgs and made them subordinates. The ruins of Palpare were rediscovered in the 1850s in South Coorg's forests.

Inscriptions at Palur and Bhagamandala refer to a king by name Bodharupa (1380) who has not been identified so far properly.A Council of Elders governed over the Coorgs. Some important Coorg Leaders were (Ajjikuttira) Achunayaka of Anjikerinad, Karnayya Bavu of Bhagamandala, Kaliatanda Ponnappa of Nalknad and (Nayakanda) Uttanayaka of Armeri. The ancient Coorgs were allies of the Kolathiri and Arakkal kingdoms of Kannur, some Coorgs served as mercenary soldiers of these Hindu and Muslim Rajas, but in general they traded large quantities of rice in exchange for gold, salt and other commodities with them.

From around 1600 until 1834 the Haleri Rajas ruled over them.But in between from 1774 until 1792 the Mysore Sultans were their rulers. Under the Paleri dynasty Kodagu attained a status as an Independent kingdom. When Linga Raja I died, Hyder Ali took direct control of the Kodavas. This enraged the Kodavas and they started heckling the Muslim garrison in Madikeri. In 1782 the Kodavas took power back from Hyder Ali. In the same year, Hyder Ali died and his son Tippu Sultan started his ambitious expansion of his kingdom. In 1785, Tippu attacked Kodagu, while returning from Mangalore to Srirangapattana, his capital city. He retained control of Kodagu for sometime.

Tippu never could continuously hold his power in Kodagu. As soon as he turned his back on Kodagu, the local heroes revolted and took power back from the Muslim rulers. Tippu returned to reclaim control though he found the Kodavas hostile. Both Hyder Ali and Tippu were interested in Kodagu because of its abundant rice crops. In 1788, Dodda Vira Rajendra, who had been taken prisoner, escaped and defeated Tippu and recovered his kingdom. In 1790 Dodda Vira Rajendra signed a treaty with the British, who promised to protect his kingdom against Tippu’s onslaught. Eventually, the Kodavas backed the British troops and Tippu fell in the year 1799. In addition to king’s samadhis, “samadhis” were built for diwans and for “Rajguru” Rudrappa. We can see samadhis built for army chief Biddanda Bopu, who was the commander-in-chief for the army of Dodda Vira Rajendra, and his son Somaiah’s samadhi too. On the samadhi of Biddanda Bopu, there is a plate carved in Kannada praising him for his bravery shown in the wars fought against Tipu Sultan.

The Paleri rulers continued to rule until 1834, when the British exiled the last of the rajas, Chikka Vira Raja, and took full control of the region. They charged him with cruelty to his people and sedition as an excuse to annex Kodagu under the British Raj. Cheppudira Ponnappa was retained as Dewan of Coorg and later his descendants assumed the role of administrators. The Coorgs were classed as a martial race by the British and were recruited into the British Indian Army. During British rule, Coorgs entered politics, government service, medicine, education, and law. Under British protection, Kodagu became a State with nominal independence. The Kodavas in turn earned a name as valiant soldiers and officers in the army. Many Kodavas fought in the two World Wars. They earned a reputation as able commanders and brave fighters both under the British rule as well as post independent India. Eventually, famous sons of Kodagu became prominent members of the armed forces of India. General K.S. Thimayya DSO and Field Marshal K.M. Cariappa OBE are both well known names to Indians.In 1956 the state of Coorg was merged into Karnataka.

Caste Structure

The Kodavas proper are called Kodava Ksatriyas. According to Jain and Buddhist literature, Kshatriyas are nothing but those who own a farm, i.e. farmers. The Kshatriya varna includes a broad class of caste groups, differing considerably in status and function but united by their claims to rulership, the pursuit of war, or the possession of land. Kshatriya is one of the four varnas (social orders) in Hinduism and it constituted the hereditary military and ruling order. However the Hindu scriptures claimed that Parashurama had killed all the original Kshatriyas. Many historical rulers were descended from non-Hindu foreign conquerors, and were either granted de facto Kshatriya status by virtue of the power they held, or they created fictionalized family histories to connect themselves to past Kshatriya rulers.

But priests(whether Brahmin,Jain or Buddhist)were the record keepers and so there was a definite trend towards placing rulers in the Sudra varna if they did not follow Vedic teachings and maintain the prominence of the priestly order, losing their Kshatriya status. The Manusmriti, written about 200 AD states that the Sakas (Scythians), Yavanas (Ionian, Indo-Greeks), Kambojas (Central Asians), Paradas (Sinkiang), Pahlavas (Persians), Kiratas (Nepal, Assam), Dravidas and Daradas were originally noble Kshatriyas but were relegated to the Barbaric (Vrishala) status due to their neglect of the Brahmanas as well as due to their non-observance of the sacred Brahmanical codes (X/43-44).Like the Kambojas, Sakas, Yavanas, Daradas, and others, the Dravidas were recorded as Kshatriyas who no longer were initiated into the sacred thread due to their neglect of the Brahmanas as well as due to their non-observance of the sacred Brahmanical codes.

In South India only Brahmins followed the Vedas and hence considered "Aryan", so all other communities were considered to be Shudras. But there was a feudal order in place, so there were upper castes and lower castes. Some farmers were freeholders (like the Bunts and Kodavas), some other farmers were tenants. Also some were warriors (like the Nairs and Kodavas), some were traders (like the Shettys and Chettiars) and others were servants (like the Holeyas). Hence Dravidian upper castes can also be classed as belonging to the Brahmin, Kshatriya and Vaishya varnas. In Kodagu, the Kodavas were owners of land, the caste of Poleyas (who also spoke Kodava takk) were the farm labourers who worked for them. Only the Kodavas had the right to bear weapons and go to war among the castes of Coorg. Their elders met under the village peepal tree and decided disputes. So all this goes to show that the Kodavas were Kshatriyas. The Brahmins from neighbouring lands (Tulunad and North Malabar) served as temple priests in Coorg but didn't possess land in Coorg. See more in the main article : Kshatriyas.

File:AmmaKodava.jpg

Amma Kodavas live in the southern parts of Kodagu and follow some of the Brahmin customs. They were the progeny of intercaste marriages between Brahmins and Kodavas during the ancient times. They belong to 44 family names and 2 gothras. Unlike other Kodavas they are vegetarians, they abstain from alcohol, wear the sacred thread and study the Vedas. Otherwise they follow the Kodava habits and customs, dress like other Kodavas and speak Kodava Takk. They are also known as the Kaveri Brahmins. But because of their mixed race they were treated as a lower caste. While the Kodavas are a Forward caste the Amma Kodavas are a backward caste.

Customs and traditions

The names of Kodava people are characteristic and include a clan name. The clan is central to Kodava culture and families trace their lineage through clans. Marriage within a clan is forbidden.

Kodavas have many cultural differences from other communities in southern India. Kodavas do not accept Brahmin priests, preferring that their ceremonies are conducted by their own elders. The elders of the community help in organising the ceremonies. The importance of fire god found in most of the Hindu rituals is completely absent in Kodava culture. Usage of slokas and vedic chants is also not present. They are not vegetarians but , like all Hindus, they do not eat beef.

Boiled rice (Koolu) and rice gruel(kanjee) formed the staple food of the Kodavas. The coconut, jackfruit, plantain, mango and other fruits and vegetables were widely used. Ghee was used in well-to-do families and on festive occasions. Rice in the form of 'Kanji' or 'Koolu' was served at meals along with curries and other additional dishes. Non-vegetarian food was not objectionable and alcoholic drinks as a rule weren't prohibited. Pork, chicken and river fish were commonly consumed as also were game meat occasionally but beef was prohibited, as killing of the cow was resented and the Kodavas had a pious attitude towards cows like other Hindus. The wealthy owned large herds of milch cattle. Sweet dishes like akki payasa were prepared during festive occasions. Other special dishes included Otti(rice roti), Paaputtu(similar to idli), Noolputtu(rice noodles), Thambuttu(a sweet), etc.

They have distinctive dresses, the men wearing wraparound robes called the Kupya (now only seen at ceremonial occasions), and the women with a distinctive style of wearing the sari. The Kodava woman wears a sari with the pleats at the back and the loose end pinned at the right shoulder.They have many distinctive practices such as carrying ceremonial knives, and martial war dances. The culture also includes communal gatherings where drink, dance and special meat dishes seasoned with Garcinia are central attractions.

The family unit of the Kodavas is called the okka. It is a joint patrilineal clan with males of common ancestry. The male members of an okka share an okka name. Currently there are about 1000 okka names and families in Kodagu. Traditionally all the members of an okka lived in a large ancestral home called ain-mane (ayyangada mane – House of the Elders). Usually the ain- mane has a courtyard in the front surrounded by thick mud walls and bamboo thatched roof. Out houses for additional living space were also common. Ain-mane is surrounded by large property (jamma) and by huts of laborers attached to the okka, who provide necessary services. This cluster of homes and property form the nucleus of a village called ur. A group of ur or villages is called the nad. A number of nads make a sime. Traditionally there were eight simes in Kodagu. The land belonging to the okka is cultivated jointly by the family members and cannot be partitioned or sold.

The oldest member of the family is the head of the okka and is called pattedara or koravukara. It is a hierarchy that is passed on to the eldest member of the clan by right. Similarly each ur(or ooru), nad and sime has a headman called as takka. The takkas settled disputes and imparted justice after consultation with other elders. Girls and boys from one okka cannot marry within the same okka. However, cousin marriage between children of brother and sister is accepted (but not between children of two brothers or two sisters). Once married, a girl assumes the okka name of her husband. Mother is held in high esteem in Kodava society. Mother is the first one to bless a young married couple or a journeyman. Unlike Hindu society, a widow is still allowed to participate in happy occasions like marriages of her children. She is the principal figure to conduct the marriage ceremony that traditionally is conducted without a Brahmin priest. A widow is allowed to remarry and this is a common practice as it is fully accepted.

References:Chinnappa, Nadikerianda: Pattole Palame

Typical surnames

The names of Kodavas are characteristic and include a clan name and Kodava families trace their lineage through clans. Kodava clan names follow patrilineal nomenclature. However traditionally the clan name preceeded the personal name. For instance as in Pemma Virappa, Biddanda Bopu, Cheppudi Chittauwa and Ketoli Changappa. This was like the normal South Indian nomenclature, but the difference was that elsewhere in South India, the individual's name was preceeded by the village name. Under the Raj, Kodavas wrote their clan name first, then their father's name and finally their individual name. As in Kodandera Madappa Cariappa, shortened as K.M. Cariappa. This system of naming was followed even after independence(e.g. M. P. Ganesh). But the nomenclature in vogue now is to not include the clan name in one's name, instead use the personal name as the first name(often a common pan-Indian name) and the surname is either the person's second name,his/her father's name or her husband's name(a Kodava name). This is as in Ashwini Nachappa, Rohan Bopanna, Robin Uthappa, Prasad Bidapa and Nikhil Chinnappa. So the surname will be a Kodava personal name, not the clan name. A Kodava clan name ends with a '-nda'(singular) or an '-era/-ira'(plural) suffix which means "belonging to-". So "Ketolira" means "belonging to the Ketoli clan". This nomenclature finds parallels among the Bunts and Nairs, like in the case of "Kayyara Kinhana Rai", a well-known Tulu poet. A Kodava name is traditional South Indian, it ends with an 'appa'/'achu'(man),'ayya'/'aiah'(elder),'amma'/'avva'(woman),'anna'(brother) or 'akka'(sister).

Religion

The temple tank of Omkareshwara Temple at Coorg, the town in the background

Kodavas are primarily ancestor worshippers. On their ancestral clan lands they have a shrine (Kaimada), which is the shrine of the clan's first ancestor (Guru Karana), where they offer prayers and obeisance.The spirits of departed souls who were prominent figures in the community and had done good deeds while they were alive were worshipped. These spirit gods do not have a set form of physical representation. Symbolically a piece of rock is sanctified and considered as such a spirit deity.A number of weapons, made of wood or metal, are kept in the Keimadas. The shrine is usually made of clay or wood or covered with sheet metal, and housed within a roofed structure built near the entrance to the ain-mane. The founder of each clan (Okka), the Guru Karana, is worshipped by the members of that particular clan. Sometimes it is simply kept on a platform under a sap-exuding tree near the entrance of ain-mane. Some clans conduct a karana kola, a dance of the ancestral spirit during which a Malayalee migrant dresses in elaborate colorful clothing and dances in a trance and acts as an oracle. During this ceremony he is symbolically possessed by the karana, the original founder of the particular clan. In every home a lamp called Nellakki Bolucha is lit in honor of the Guru Karana. The lamp in the central hall is lit by the embers of the kitchen hearth every day. Kodavas were also nature worshippers revering sun, moon, earth and fire. Fire of the kitchen hearth is especially sacred.

References:Chinnappa, Nadikerianda: Pattole Palame

Each village had a Bhagwathi, each lane had a snake daity and each nad(region) had an Aiyappa. The Kodavas worshipped Mahadeva as well.

The word Kodakar was the Malayalam word for a Kodava, and it comes from the word "Kodag-kara" (people from the "Coorg"(kodagu) district of Karnataka). Devotees from Kodagu(Coorg) District of Karnataka were, and still are, frequent visitors to the temples of Kannur and Waynad (districts of North Kerala). These temples are in places like Payyavur, Bytur, Thirunelli, Kanjirath and Payyanur. Members of a clan of Nambuthiri Brahmins of a place in Payyanur (both that place and that clan is called the Kalakat Illam) would serve for years as temple priests in Coorg during the ancient times. So the Kodavas from time immemorial would attend the annual temple festivals at Kalakat Illam. This family of Brahmins are allegedly gifted Manthravaadi Thanthras(Tantrics). The kudakar(Kodavas) plays an important role during the Kaliyattam at this Illam. They have a practice of worshipping the Manthramoorthi of Illam from so many years. They worship certain weapons also at their temples which are believed to be the weapons used by the goddess Bhadra-kaali. If they have a temple at their place in Coorg and the root of that temple is in the Kalakat Illam, they come to this Illam during kaliyattam every year and do komara darshanam of the manthramoorthi, pooja, to increase the power of their weapons, seek blessings from the thanthris at Kalakat Illam and go back satisfied. So they bring their weapons during the kaliyattam, perform pooja and takes it back after the 3 day festival. See main article: Kalakat Illam

The Kodavas of Kodagu were originally ancestor worshippers. Only after the influence of Brahmins in the region did the Kodavas, embrace some forms of Hindu gods. The reverence of various spirits in addition to the established gods of Hinduism is also part of their religion. This is similar to the bhuta aradhana of Tulunad.There are many spirits worshipped in Kodagu.The Kodavas also practiced snake worship. Shiva (and Parvati as well as Ganapathi and Subramanya).

Most Kodavas are classified as Hindus, but there are some Muslim Kodavas ( called Kodava Mappillais) a few Christain converts as well. The "Hindu" Kodavas don't follow Brahminical Hinduism, are non vegetarians by diet but do not eat beef, although Wild Gaur was widely consumed in earlier days before hunting became illegal. They are polytheists and believe in a number of deities. The chief deities are Bhagwathi(Parvati), Mahadeva(Shiva), Bhadrakali (a form of Parvati as Kali or Durga), Subramani and Aiyappa. Iggutappa, the most important local God, is an incarnation of Lord Subramani , the God of snakes, rain,harvest and rice.

Festivals

The Kodavas are traditionally warriors and agriculturists. Most of their rituals, traditions and festivities center around their agriculture and military prowess.Originally most of their lives were spent in the field: cultivating, harvesting and guarding their fields from the depredations of wild animals, or otherwise they were either waging war or hunting for game. It is in these contexts that weaponry became an integral part of the culture, with deep emotional and religious significance.

Kodavas celebrate only three festivals: the Festival of Arms or Kailpodhu, Kaveri Shankaramana and the Harvest Thanksgiving at Puttari (puthari). These three festivals occur between September and December. Although most Kodavas are today classsified as Hindus they do not celebrate Hindu festivals nor practice Braminical Hindu rituals.

Kailpodhu

Kailpodhu is celebrated on the 3rd of September. Officially, the festival begins on the 18th day after the sun enters the Simha Raasi (the Western sign of Leo). Kail means weapon or armory and Pold means festival. The day signifies the completion of "nati" - meaning the transplantation of the rice (paddy) crop.

The festival signifies the day when men should prepare to guard their crop from wild boars and other animals, since during the preceding months, in which the family were engaged in the fields, all weapons were normally deposited in the "Kanni Kombare", or the prayer room. Hence on the day of Kailpoldu, the weapons are taken out of the Pooja room, cleaned and decorated with flowers. They are then kept in the "Nellakki Nadubadec", the central hall of the house and the place of community worship. Each member of the family has a bath, after which they worship the weapons. Feasting and drinking follow. The eldest member of the family hands a gun to the senior member of the family, signifying the commencement of the festivities. The whole family assembles in the "Mand" (open ground), where physical contests and sports, including marksmanship, are conducted. In the past the hunting and cooking of wild game was part of the celebration, but today shooting skills are tested by firing at a coconut tied onto the branch of a tall tree.

Traditional rural sports, like grabbing a coconut from the hands of a group of 8-10 people (thenge porata), throwing a stone the size of a cricket ball at a coconut from a distance of 10-15 paces (thenge eed), lifting a stone ball of 30-40cm lying at one's feet and throwing it backwards over the shoulders, etc., are now conducted in community groups called Kodava Samajas in towns and cities.

Kaveri Sankramana

The Kaveri Sankramana festival normally takes place in mid-October. It is associated with the river Kaveri, which flows through the district from its source at Talakaveri.

At a predetermined time, when the sun enters Tula Rasi (Tula sankramana), a fountain from a small tank fills the larger holy tank at Talakaveri. Thousands of people gather to dip in this holy water. The water is collected in bottles and reaches every home throughout Kodagu. This holy water is called Theertha, and is preserved in all Kodava homes. A spoonful of this water is fed to the dying, in the belief that they will attain moksha (spiritual emancipation) and gain entry to heaven.

On this day, married women wearing new silk saris perform puja to a vegetable, symbolizing the goddess Kaveri. The vegetable is usually a cucumber or a coconut, wrapped in a piece of red silk cloth and decorated with flowers and jewels (mainly 'Pathak' (Kodava Mangalasuthra)). This is called the Kanni Puje. Kanni means the goddess Parvati, who incarnated as Kaveri. Three sets of betel leaves and areca nut are kept in front of the goddess with bunches of glass bangles. All the members of the family pray to the goddess by throwing rice and prostrating themselves before the image. The elder members of the family ceremonially bless the younger. Then an older married woman draws water from the well and starts cooking. The menu of the day is dosa and vegetable curry (usually pumpkin curry (kumbala kari) ) and payasa. Nothing but vegetarian food is cooked on this day, and this is the only festival which is strictly vegetarian. The Kaveri Sankramana festival was introduced to Kodagu with the advent of the Bramins in the 1600s.

Puttari

Puttari means “new rice” and is the rice harvest festival (also called huttari in Kannada). This takes place in late November or early December. Celebrations and preparations for this festival start a week in advance.

On the day of Puttari, the whole family assembles in their ain mane (the common family house), which is decorated with flowers and green mango and banana leaves. Specific foods are prepared: thambuttu, puttari, kari and poli poli. Then the eldest member of the family hands a sickle to the head of the family and one of the women leads a procession to the paddy fields with a lit lamp in her hands. The path leading to the field is decorated. A gunshot is fired to mark the beginning of the harvest, with chanting of "Poli Poli Deva" (prosperity) by all present. Then the symbolic harvesting of the crop begins. The rice is cut and stacked and tied in odd numbers and is carried home to be offered to the gods. The younger generation then lite firecrackers and revel, symbolizing prosperity. Groups of youngsters visit neighboring houses and show off their dancing skills and are given monetary gifts. A week later, this money is pooled and the entire village celebrates a communal dinner. All family members gather for this meal. Dinner normally consists of meat dishes, such as pork, and fish curry. Alcoholic beverages are also served at such feasts.

The Kodava Hindus also celebrate Ugadi(solar new year of the Deccan), Bisu(Visu, beginning of a new agricultural cycle), Dasara(Ayudha puja) and Mahashivarathri.

Language

The Kodava language, Kodava takk, itself is related to, and borrows heavily from the neighbouring languages of Kannada, Malayalam, and Tamil; a point which has led ethnologists to speculate that their female ancestry is from the surrounding regions of Kodagu. Kodava takk has a lot of similarity in accent and pronunciation with that of Beary bashe, a dialect spoken by Bearys of Tulunadu. Family histories, rituals and other records were scripted on palm leaves by astrologers. These ancient, scripted leaves called Pattole(patt=palm,ole=leaf) are still preserved at Kodava Aine manes. Appaneravanda Appachakavi and Nadikeriyanda Chinnappa are the two important poets and writers of Kodava language.

The Pattole Palame, a collection of Kodava folksongs and traditions compiled in the early 1900s by Nadikerianda Chinnappa, was first published in 1924. The most important Kodava literature, it is said to be one of the earliest, if not the earliest, collection of the folklore of a community in an Indian language. The fourth edition of the Pattole Palame was published in 2002 by the Karnataka Kodava Sahitya Academy. Nearly two thirds of the book consists of folksongs that were handed down orally through generations. Many of these songs are sung even today during marriage and death ceremonies, during our festivals relating to the seasons and during festivals in honour of local deities and heroes. Traditionally known as Balo Pat, these songs are sung by four men who beat dudis as they sing. The songs have haunting melodies and evoke memories of times long past. Kodava folk dances are performed to the beat of many of these songs.

The Pattole Palame was written using the Kannada script originally; it has been translated into English by Boverianda Nanjamma and Chinnappa, grandchildren of Nadikerianda Chinnappa, and has been published by Rupa & Co., New Delhi.[1]

Recent Developments

Expatriate Kodavas both in other states of India as well as in countries other than India have formed Kodava Samajas(Kodava Associations) in their states and countries of domicile. Examples are the Bangalore Kodava Samaja with 33 branches in Bangalore, and the Canadian Kodava Samaja in North America. These associations of non Kodagu origin retain the cultural uniqueness of the Kodavas at the same time adapting many practices to the times and country of their adoption. Efforts have brought together all Kodava groups the world over under an umbrella " Federation of Kodava Samajas". The Society owns and manages a large number of educational and other institutions. The foundation of the Coorg Association(predecesor of the Kodava Samaj) was laid in Bangalore, in 1912. The Kodava Samaja(R) is an organization created for the upliftment and welfare of the Kodava community. It is headquartered at Vasanthnagar in the city of Bangalore in Karnataka State, India.

A number of socio-religious reform movements in India took shape from 1800s. The Kodavas also felt the need for reform in response to such changes. Throughout the medieval period and until well into the 19th century, the Kodavas had a pre-eminent role in Kodagu. By the middle of the 19th century, however, this dominance started waning. British individuals bought large stretches of land in Coorg and founded plantations. Institutions like the joint family system began to disappear. The sense of decline gave an impetus to the spirit of reform that expressed itself in the work of religious men like Sadguru Appaiah Swami.

Trouble arose for the community during the post-colonial years, after the Land Reform Act enacted in 1974. Many large land owners lost their lands to the tenants (land to the tiller) and the socio-economic structure of the prominent community of Kodavas changed irreversibly. These Land reforms led to massive loss of land-ownership by the Kodava gentry who were relegated to poverty overnight. The decline of Kodava dominance was however tempered by their conversion through the 20th century to the academic and professional classes and their dominance in Kodagu politics.

Kodava Achievers

File:KM Cariappa.jpg

Armed forces

Enlistment in the Indian army has been common among the Kodavas. The most famous son of Kodagu is Field Marshal Kodandera Madappa Cariappa the first Commander-in-Chief (as a general) of the armed forces of free India. General Kodendera Subayya Thimayya, of the same clan as K.M. Cariappa, served as a consecutive Army chief ( as a general ).

• K M Cariappa, OBE, first Indian Commissioned Officer, later became first Indian General and then first C-in-C of India as well , High Commisioner(Ambassador in the Commonwealth) of India in Australia and New Zealand, Field Marshal in 1986. Residency Road in Bangalore has been renamed after him.
• K. S. Thimayya,DSO, secured Ladakh for India during the Kashmir War of 1948, General and Chief of the Indian Army, after retirement he lead the UN peacekeeping forces during when he won International acclaim, Chairman of the Repatriation Committee after Korean War, died in Cyprus, his statue was set up in Singapore Wax Museum, the Cyprus Govt. issued stamps in his honour. Richmond Road in Bangalore has been renamed after him.
• Rai Saheb I P Muthanna, WW1(1914-1918) hero who served in Iraq, "Muthanna Road" and "Muthanna Aerodrome" in Baghdad are named after him.
• Air Marshal Cheppudira D Subbia Joined IAF and was comissioned in April 1942 at the age of 18.Retired in 1978 after serving a full tenure in the rank of Air Marshal. In the early 40s he flew Hurricane fighters , Tempest Fighters etc. He was among the first to be decorated for piloting

skill & bravery and was awarded the Vir Chakra and later on the param vishisht seva medal.

• Lt General Apparanda Aiyappa As a captain he saw action in Malyan campaign in 1942 against the japanese in world war II.He was the first Indian Signal officer in chief. Got promted as Lt. Gen. and then got promoted as Master General of Ordance. He was the first Indian to be colonel commandant of the corps of signals. He was then deputed to Bharath Electronics Ltd (BEL) where he became chairman and held the post till 1972.
• Air Marshal K C Nanda, son of Field Marshal Cariappa, POW during the 1971 Indo-Pak War when he was an air force pilot.
• Nadikerianda Bheemaiah As a Junior Commissioned officer , he was awarded the Vir Chakra for conspicuous bravery in J&K Operations in 1947
• Major Ganapathi Puttichanda Somiah, Maha Vir Chakra, known as the 'Major who kept his cool' during the Indian Intervention in Srilanka

[2]

• Squadron Leader Devayya, Maha Vir Chakra, 1965 Indo Pak War, he was known as 'wings of fire'.[3]*Major Ranjan Chengappa he is a Shaurya Chakra winner and is currently in Congo for UN mission as part of peace keeping force.
• Col C(Chembanda) M Thimmanna awarded Shaurya Chakra for bravery in counter insurgency operations
• Brigadier P.T. Monappa, VSM, Chief Security Advisor to the Southern Army Commander and Head of all the Intelligence Organizations
• Naik Pemmanda D Kaveriappa, Kargil martyr

Sports

Hockey

Further information: Kodava Hockey Festival

Kodavas in the have a long history of association with the game of field hockey. The district of Kodagu is considered as the cradle of Indian hockey. More than 50 Kodavas have represented India in international hockey tournaments, B. P. Govinda, M. P. Ganesh, B. K. Subramani, A. B. Subbaiah, K. K. Poonacha, C. S. Poonacha, Jagadish Ponnappa, Len Ayyappa, Amar Aiyamma to name a few, out of which 7 have also participated in Olympics. The passion for hockey in Kodagu is so much that more than 200 families participate in an annual Kodava Hockey Festival. This festival is recognised as one of the largest field hockey tournaments in the world and has been referred to the Guinness Book of Records. However it has already found a mention in the Limca Book of Records, which is an Indian variant of the Guinness Book.

• B.P. Govinda,Indian Hockey Player, Arjuna Awardee
• M. P. Ganesh, former Indian hockey team captain,Olympian and coach,1973 Arjuna Awardee[4].
• Ashwini Nachappa, Athlete,1988 Arjuna Awardee[5]
• Benanda Machiah, Boxer,Arjuna Award 1978-79[6]
• P G Chengappa, Former National Badminton Player
• A B Subbaiah, Indian team hockey player,1996 Arjuna Awardee[7]
• M M Somaiya, Indian team hockey player
• Panda Mutthanna : Indian Hockey Player ,Arjuna Awardee
• Rohan Bopanna, Tennis player
• Joshna Chinappa, Ace squash player
• Len Aiyappa, Ace hockey player
• Jagat and Anita Nanjappa, motor racing champions
• Reeth Abraham, athlete
• Robin Uthappa, Cricketer
• K P Appanna, Karnataka Cricketer
• N C Aiyappa, Karnataka Cricketer, brother of actress Prema.
• Pramila Aiyappa(nee Ganapathy), hepthalon athlete, India's representive in 2000 Sydney Olympics and in 2008 Beijing Olympics.
• M R Poovamma, (Maachettira Poovamma) athlete, India's representive in 2008 Beijing Olympics, 4x400 women's relay.
• Bull Nanaiah, Bangalorean boxer.
• Poonam Bojanna, Athlete
• Nirad Muthanna, former swimmer
• Ballachanda Brothers, boxers in Bangalore, famed eversince their school days in Baldwins'.

Politics

• P.I.Belliappa, noted freedom fighter and Gandhian INC (before 1947)
• C M Poonacha, freedom fighter INC , Chief Minister of Coorg State (1952-'56), MP, Union Minister, Governor.
• Ajjikuttira K (A K )Subbaiah, Politician
• Ajjikuttira Somaiah founder member of Janatha Party in Coorg
• Ajjikuttira P Appanna Former minister of state for industry in the veerendra patil ministry in the 60s
• Appaneravanda Belliappa elected on a congress ticket from Somwarpet and became the minister for Ports and Fisheries when Veerappa Moily was CM.
• Meriyanda C (M C) Nanaiah ex- Minister of LaW , Parlimentary affairs and Information during the Janata Dal (under CMs Ramakrishna Hegde & J H Patel )Govt.
• N U Nachappa, Codava National Council President
• Prema Cariappa ,Former Mayor of Bangalore, Rajya Sabha MP
• Cheppudira Arun Machaiah, Politician MLA

Arts and Entertainment

• Nikhil Chinnappa, MTV VJ & music composer
• Prasad Bidapa, fashion designer, choreographer, model trainer.
• Prema (actress), famous Kannada actress.
• Biddu Appaiah, Kung Fu fighting song fame
• N. Ponnappa, cartoonist
• Daisy Bopanna, Kannada actress
• A.T.Raghu, Kannada and Kodava language Film Director
• Priya Ganapathy, radio jockey,theatre artiste.
• Arati Monappa, textile designer.Arati the design label came into being in 1995, when Arati Monappa was in Ahmedabad until 1998
• Uma Poonacha, Bharata Natyam performer & Member UN International Dance Council (UNCID)
• Ashok Mandanna, actor
• Shubra Aiyappa, model
• Carun Carumbaiah, model
• Rakesh Chengappa, model
• Poovaiah Sisters, This classical dancing troupe were the 7 daughters of Codanda Poovaiah, a lawyer of Coorg. They lived during the 1930s and 40s.

Literature

• Nadikerianda Chinnappa, folklorist,compiled the Pattole Palome book.
• Appachu Kavi, A veteran poet who has contributed for Kodava poetry, also a playwright
• Dr.I M Muthanna, noted writer & translator
• B.D.Ganapathy, noted writer & philosopher
• Raj Chengappa, Editor of India Today Magazine
• Dr M. Gautham Machaiah, Journalist and Corporate professional
• Kaveri Nambisan, English novelist, "Scent of Pepper", daughter of C M Poonacha.
• C P Belliappa, English writer
• Nellamakada S Muthanna well known figure in journalistic circles in Mumbai as a correspondent of the 'Current' weekly and for his occasional articles in TOI and other papers in the 1950s. later served as editor in 'Straits Times' in Kuala Lampur. was sr. sub editor of the 'Statesman', Calcutta. later became editor South China Morning Times of Hong Kong where he passed away.
• Boverianda Nanjamma and Chinnappa, grandchildren of Nadikerianda Chinnappa, the Pattole Palame has been translated into English by them.
• Jajie Mandanna, writer, activist

Civil Officers

• Diwan Bahadur Ketoli Chengappa (1943-1947),last Chief Commisioner of Coorg [8]
• C B Muthamma, first woman IFS officer
• Rao Bahadur IGP P.K.Monnappa, IPS Officer, DGP of Madras, helped supress the Nizam's rebellion in Hyderabad in 1950 as part of the Police Action lead by Sardar Patel, IGP of Hyderabad then of Mysore, also first police chief of Karnataka and Andhra Pradesh.
• Rao Saheb Pattamada Devaiah Superintendent of Police of Coorg (before 1956)
• Codanda Iyanna Retd deputy inspector general of police
• Ajjikuttira S Bopanna, Justice, High Court of Karnataka
• P P Bopanna, Justice(Retd)
• M P Chinnappa, Justice(Retd)

Religion

• Sadguru Appaiah Swami(1885-1956), founder of Kaveri Ashram, the Math of the Kodavas. Born as Palanganda Appaiah, son of a farmer. ordained into Sannyas (monkhood) by Guru Ramgiri. became head of a monastery.
• Swami Shambhavananda (1894- 1972) an Indian Hindu leader. born as Chowrira Chengappa. disciple of Swami Brahmananda. joined the Ramakrishna Order at its Bangalore centre in 1917 and was ordained into Sannyas in 1924. established Ramakrishna Saradashrama, Ponnampet in Kodagu. known for his efforts in the eradication of malaria and in forming India's first beekeepers' co-operative society. president of Sri Ramakrishna Ashrama, Mysore. also a trustee of the Ramakrishna Math and a member of the governing body of the Ramakrishna Mission.

Entrepreneurs and Professionals

• Nambudumada Narendra: CMD Firepro systems pvt ltd
• Dr Malchira S Muthanna Scientist at Tata Institute of Science (Later called the IISC). He went on to become the Director,IIT Kanpur.
• Dr.Kodira Chinappa, part of the Human Genome Project as he worked for Celera Genomics,USA.
• Poonacha Machaiah, Vice President,Sasken Telecommunications
• Miss Ada Ponnappa, Principal of Rosyth School,Singapore from 1978 until 1990
• Balladichanda Susheela Machaiah, Principal of 515 Army Base Workshop School, Bangalore
• Kodandera Madappa Nanjappa Younger brother of FMC. Joined the Imperial bank of India and rose to a high position even before 1947. After 1947 he became secretary and treasurer of State Bank of India. Later on became the chairman and MD of IOB and later Chairman & MD Allahabad Bank.
• Brinda Somaya, architect and conservationist
• K C Chinnappa, Mumbai based Technocrat
• K.M. Chinnappa, director Tata Electric
• Ajjamada K Nachappa experienced educationist who taught not only in India but in East Africa and in Ethiopia as well.
• PP Appachu, the man who is indirectly responsible for the cycle tyre cords which eventually gave the all terrain bicycles in India,
• PA Kalappa, son of PP Appachu and probably the youngest Indian to have received a dedicated funding from NASA for research on Internal Combustion Engines (Rocket Engines)
• Arati Monappa,textile designer.Arati the design label came into being in 1995, when Arati Monappa was in Ahmedabad until 1998
• Dr M. Gautham Machaiah, Journalist and Corporate professional
• Mallengada N Belliappa : Gagan Constructions
• KB Ganapathy:Editor and publisher Star Of Mysore

Kannada Movies based on this culture

• Muthina Haara(1990)
• Mungaru Male(2006)
• Huliya Haalina Mevu(1980)
• Sharapanjara

External links

• www.kodava.org, "Official Website of Kodava Community"
• Kodava bibliography (www.kodava.org)
• Chicago Kodavas Web Link
• Canadian Kodavas Web Link