Kodagu

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Kodagu (also called Coorg, especially in English) is a district of Karnataka state, India. It occupies about 4100 sq. km. in the Western Ghats of southwestern Karnataka. It is bordered by Dakshina Kannada to the northwest, Hassan district to the north, Mysore District to the east, Kannur District of Kerala state to the southwest and Wayanad district of Kerala to the south. The district town is Madikeri. Image:KarnatakaKodagu.png

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Geography

Kodagu lies on the eastern slope of the Western Ghats. It is a mountainous district, presenting throughout a series of wooded hills and deep valleys; the lowest elevations are 900 m above sea-level. The highest peak, Tadiandamol, has an altitude of 1,750 m; Pushpagiri, another peak, is 1,715 m high. The principal river is the Kaveri River, which rises at Talakaveri on the eastern side of the Western Ghats, and with its tributaries drains the greater part of Kodagu. In. the rainy season, which lasts during the continuance of the southwest monsoon, or from June to the end of September, the rivers flow with violence and great rapidity. In July and August the rainfall is high, and the month of November is often showery. The yearly rainfall may exceed 4,000 mm; in the dense jungle tract it reaches from 3,000 to 3,800 mm; the bamboo district in the west from 1,500 to 2,500 mm. Kodagu has an average temperature of about 15 °C, the extremes being 11 °C and 28 °C. The hottest season is in April and May.

The principal town and district capital is Madikeri or Mercara, with a population of around 30,000. Other significant towns are Virajpet (Viraranjendrapet), and Somwarpet. The district is divided into the three administrative talukas of Madikeri, Virajpet, and Somwarpet.

Some of the south of the district is part of the Nagarahole National Park, part of a complex of wildlife sanctuaries that stretch into neighbouring parts of Tamil Nadu and Kerala.

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Flora and fauna

Much of the district is cultivated. Characteristic scenery has rice fields in valley bases, with plantation crops with tree cover in the surrounding hills. The most common plantations are of coffee; however many other crops are grown, including black pepper, para rubber, teak, and cocoa. In some regions there is still natural forest, especially toward the forest reserves in the south.

The flora of the jungle includes Michelia champaca (Champak), Mesua (Ironwood), Diospyros (Ebony and other species), Toona ciliata (Indian mahogany), Chickrassia tubularis (Redcedar), Calophyllum angustifolium (Poon spar), Canarium strictum (Black Dammar), Artocarpus, Dipterocarpus, Garcinia, Euonymus, Cinnamomum, Myristica, Vaccinium, Myrtaceae, Melastomataceae, Rubus (three species), and a rose. In the undergrowth are found cardamom, Areca, plantains, canes, wild Black pepper, tree and other ferns, and arums. In the forest of the less thickly-wooded bamboo country in the west of Kodagu the most common trees are the Dalbergia latifolia (Black wood), Pterocarpus marsupium (Kino tree), Terminalia coriacea (Mutti), Lagerstroemia parvifiora (Benteak), Conocarpus latifolius (Dindul), Bassia latifolia, Butea frondosa or Butea monosperma (Flame of the Forest, made infamous in colonial Indian history due to its association with the Battle of Plassey), Nauclea parvifiora, and several species of Acacia, with which, in the eastern part of the district, Teak and Sandalwood occur. Among the fauna may be mentioned the Indian Elephant, Tiger, Asiatic Golden Cat, Cheetah, Dhole, Boar, several species of deer, hares, monkeys. Hornbills and various other birds occur.

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People

The population in 2001 was 545,322, increasing 11.64% from 1991 to 2001, and 5.75% from 1981 to 1991.

The people of the district are of a number of distinct ethnic or caste origins. However, political and economic domination is with those who bear the name of the area, the Kodava. Other communities have also been traditionally established in the district, including many recent migrants from neighbouring areas.

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The Kodava

The Kodava community numbers about 100,000 in the district, out of a total population of over 500,000. They are of unknown origin, and are ethnically somewhat distinct from the other people of the area and surrounding areas. However, they have been long established in the area. There are several claims regarding the origin of Kodavas. One theory is that a part of the Greek army under Alexander the great migrated to the south of india and settled in coorg. Another theory claims that kodavas migrated from the middle east (this probably is because of the some similarities found in the kodavas traditional dress and dances with some communities in the middle east)

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 discouraged.

Culturally, kodavas are strikingly different from other Indian communities.Though they are nominally Hindu, Kodavas do not usually accept Brahmin priests, preferring that ceremonies are conducted by their own.The elders of the community play the role of the priests.The importance of fire god found in most of the hindu rituals is predominantly absent in the kodava culture.Usage of slokas and vadic chants is also not present. There are distinctive dresses, the men wearing wraparound robes (now only seen at ceremonial occasions), and the women with a distinctive style of wearing the sari. They have many distinctive practices such as carrying ceremonial knifes, and martial war dances. The culture also includes communal gatherings where drink, dance and special meat dishes seasoned with Garcinia are central attractions.

Enlistment in the Indian army has been common among the Kodava. 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. He was elevated to the honorary title of Field Marshal at age of 83. In addition, General K. S. Thimayya also became a later commander in chief.

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Other communities

The Yerava, or Ravula, live in Kodagu as well as in adjacent Kerala, where they are known as the Adiya. They are primarily Hindu agricultural workers. Among the other communities of Kodagu are the Heggades, cultivators from Malabar; the Ayiri, who constitute the artisan caste; the Medas, who are basket and mat-makers, and act as drummers at feasts; the Binepatta, originally wandering musicians from Malabar, now agriculturists; and the Kavadi, cultivators from Yedenalknad; all these groups speak Kodava Thak, and conform generally to Kodava customs and dress. Of the Tulu people, the Gaudas, who live principally along in western Kodagu, are the most important; they speak Tulu and wear the Kodava ethnic dress during ceremonies. Other castes and tribes are the Tiyas and Nairs, immigrants from Kerala; the Vellala, who are Tamils; and the Marathi. Of the Muslims the most numerous are the Moplahs and the Shaikhs, both chiefly traders,whose origins are from Kerala.

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Languages

The Kodava people, with some of the other established communities in the district, speak a Dravidian language, Kodava takk (Coorg language), which has approximately 200,000 speakers, in 18 groups in and near the district. Most speakers are bilingual in Kannada.

Kodagu is home to several other languages, including Kannada, Malayalam, Tulu, and Ravula. All are Dravidian languages.

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Economy

As a rural region, most of its economy has been based on agriculture, plantations, and forestry. Kodagu is one of the more prosperous parts of Karnataka. This is based primarily on its production of coffee and other plantation products.

Rice is cultivated in the valleys. A variety of other agricultural crops are also grown.

Plantations of coffee became a characteristic of the district through the 20th century. They are typically planted on hillsides too steep for rice growing, and using the shade of existing forests. It has provided much of the source of local wealth.

In recent years tourism of various types have started to become more important. In particular, plantation houses have been converted to take visitors, and walking and trekking holidays have become common.

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History

The most interesting ancient antiquities of Kodagu are the earth redoubts or war trenches (kadangas),which are from 1.5 to 7.5 m high, and provided with a ditch 3 m deep by 2 or 3 m wide. Their linear extent is reckoned at between 500 and 600 m. They are mentioned in inscriptions of the 9th and 10th centuries.

The early accounts of Kodagu are purely legendary, and it was not till the 9th and 10th centuries that its history became the subject of authentic record. At this period, according to inscriptions, the country was ruled by the Gangas of Talakgd, under whom the Changalvas, kings of Changa-nad, styled later kings of Nanjarayapatna or Nanjarajapatna, held the east and part of the north of Kodagu, together with the Hunsur talk in Mysore. After the overthrow, in the 11th century, of the Ganga power by the Cholas, the Changalvas became tributary to the latter. When the Cholas in their turn were driven from the Mysore country by the Hoysalas, in the 12th century, the Changalvas held out for independence; but after a severe struggle they were subdued and became vassals of the Hoysala kings. In the 14th century, after the fall of the Hoysala rule, they passed under the supremacy of the Vijayanagara empire. During this period, at the beginning of the 16th century, Nanja Raja founded the new Changalva capital Nanjarajapatna. In 1589 Piriya Raja or Rudragana rebuilt Singapatna and renamed it Piriyapatna (Periapatam). The power of the Vijayanagara empire had, however, been broken in 1565 by the Muslim Deccan sultanates; in 1610 the Vijayanagara viceroy of Srirangapatna was ousted by the raja of Mysore, who in 1644 captured Piriyapatna. Vira Raja, the last of the Changalva kings, fell in the defence of his capital, after putting to death his wives and children.

Kodagu, however, was not absorbed into Mysore, which was hard pressed by other enemies, and a prince of the Ikkri or Bednur family (perhaps related to the Changalvas) succeeded in bringing the whole country under his sway, his descendants continuing to be Rajas of Kodagu till 1834. The capital was removed in 1681 by Muddu Raja to Madikeri (Mercara). In 1770 a disputed succession led to the intervention of Hyder Ali of Mysore in favor of Linga Raja, who had fled to him for help, and whom he placed on the throne on his consenting to cede certain territories and to pay tribute. On Linga Rajas death in 1780 Hyder Ali interned his sons, who were minors, in a fort in Mysore, and, under pretence of acting as their guardian, installed a governor at Mercara with a Muslim garrison. In 1782, however, the Kodavas rose in rebellion and drove out the Mysore troops. Two years later Tipu Sultan reduced the country; but the Kodavas having again rebelled in 1785, he vowed their destruction. Having secured some 70,000 of them, he drove them to Seringapatam, where he had them circumcised by force. Kodagu was partitioned among Muslim proprietors, and held down by garrisons in four forts. In 1788, however, Vira Raja (or Vira Rajendra Wodeyar), with his wife and his brothers Linga Raja and Appaji, succeeded in escaping from his captivity, at Periapatam and, placing himself at the head of a Kodava rebellion, succeeded in driving the forces of Tipu out of the country. The British, who were about to enter on the struggle with Tipu, now made a treaty with Vira Raja; and during the war that followed the Kodavas proved invaluable allies. By the treaty of peace Kodagu, though not adjacent to the British East India Company's territories, was included in the cessions forced upon Tipu. On the spot where he had first met the British commander, General Abercromby, the raja founded the city of Virarajendrapet (this is now usually called Virajpet).

Vira Raja, who, in consequence of his mind becoming unhinged, was guilty towards the end of his reign of hideous atrocities, died in 1809 without male heirs, leaving his favorite daughter Devammji as rani. His brother Linga Raja, however, after acting as regent for his niece, announced in 1811, his own assumption of the government. He died in 1820, and was succeeded by his son Vira Raja, a youth of twenty, and a monster of sensuality and cruelty. Among his victims were all the members of the families of his predecessors, including Devammji. At last, in 1832, evidence of treasonable designs on the raja's part led to inquiries on the spot by the British resident at Mysore, as the result of which, and of the raja's refusal to amend his ways, a British force marched into Coorg in 1834, On 11 April the raja was deposed by Colonel Fraser, the political agent with the force, and on 7 May the state was formally annexed to the East India Company's territory, as Coorg. In 1852 the raja, who had been deported to Vellore, obtained leave to visit England with his favorite daughter Gauramma, to whom he wished to give a European education. On the 30th of June she was baptized, Queen Victoria being one of her sponsors; she afterwards married a British officer who, after her death in 1864, mysteriously disappeared together with their child. Vira Raja himself died in 1863, and was buried in Kensal Green cemetery.

The so-called Coorg rebellion of 1837 was really a rising of the Gaudas, due to the grievance felt in having to pay taxes in money instead of in kind. A man named Virappa, who pretended to have escaped from the massacre of 1820, tried to take advantage of this to assert his claim to be raja, but the people remained loyal to the British and the attempt failed. In 1861, after the Mutiny, their loyalty was rewarded by their being exempted from the Disarmament Act. Coorg was the smallest province in India, its area being only 1582 square miles (4,100 km²). As a province of British India, it was administered by a commissioner, subordinate to the Governor-General of India through the resident of Mysore, who was also officially chief commissioner of Coorg.

After India's independence in 1947, Coorg became a province, and in 1950 a state, of India. In 1956, when India's state boundaries were reorganized along linguistic lines, Coorg became part of Mysore state, which in 1972 changed its name to Karnataka.

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The name

The name is Koḍagu in standard transliteration.

The name has alternative derivations. In one, it is said to be derived from the Kannada kudu, meaning steep or hilly. In the Puranas, Kodagu may be the land called Krodha desa, meaning 'Land of Anger' - the Kodavas here are described as Mleccha, meaning foreigners or barbarians. It is also said that Kodagu is derived from the word Kodava, Kod means 'give' and avva means 'mother', i.e mother Kaveri, the river Kaveri.

The form often used by Europeans, Coorg is derived from this, by a transformation of the retroflex 'ḍ' to 'r' (cf. Maḍikeri to Mercara).

The people are called Kodava (sometimes pluralized as Kodavas in English). The people may also be called Coorgs or Coorgi in English. The name of the language is Kodava Thak.

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Kodava Festivals

Kodavas are traditionally agriculturists and most of their rituals, traditions and festivities center around agriculture. In a year, almost six months of their lives are spent in the fields, cultivating and harvesting and the rest of the six months is spent in hunting as a community sport, and also in guarding their fields from the destructive wild animals.

It is in this context that arms and ammunitions have become an integral part of their culture. The scenario has changed drastically, once the British started the coffee plantations. Yet, the age-old culture is sustained, as the majority still depends on agriculture and even the coffee planters are no exceptions.

Mainly, the Kodavas celebrate three festivals namely Kailpoldhu, Kavery Shankaramana, and Puthari. These three festivals fall during the period of September to December in a calendar year.

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Kailpoldhu

Kailpoldhu is celebrated in the first week of September, all over Kodagu. The priests in consultation with their temple documents determine the exact date of celebration. Invariably it falls between the 2nd and 4th of September. Kail - means Weapon or Armory and Poldh - means Worship.

Normally, during the months in which the family is engaged in the fields, all the guns and swords etc are deposited in the "Kanni Kombre" meaning the Pooja room. On the Kailpoldhu day, which incidentally signifies the completion of "Nati"- meaning the transplantation of paddy crop, The men should get ready for guarding their crop from wild boars and other animals. Hence, on the Kailpoldhu day, the weapons are taken out of the Pooja room, cleaned and decorated with flowers. They are then kept in the " Nellakki Nadubaday " - the place of community worship.

All the members of the family have their bath and perform Pooja to these weapons. Sumptuous meal follows, invariably consisting of pandhi curry (spicy dish of pork). Men enjoy a drink or two (or more) also. After the food, the eldest member of the family will hand over the gun to the senior member of the family, signifying the commencement of the festivities.

Then the whole family assembles in the " Mandh " (a open ground), where physical contests and sports including shooting are conducted. In the earlier days hunting and cooking of the wild animals was an integral part of the celebration, but, these days the shooting skills are tested by firing at the coconut tied on top of the tree. From this day onwards, the men will spend a lot of time in guarding their fields from wild animals.

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Kavery Shankaramana

The second festival of the season is " Kavery Shankramana "which normally falls during mid October. This festival is associated with the river Kavery, which has a very big influence in a Kodava’s life. As agriculturists, their entire economy and prosperity depends on availability of water, which is amply provided by the river Kavery, which flows through the district. The origin of river Kavery, which is on the Brahmagiri hills near Bhagamandala, which, is called as Talacauvery.

On this auspicious day in October at a pre-determined time, (worked out to the last second) mother Kavery springs like a fountain from a small tank and fills the bigger holy tank in Talacauvery. People throng in thousands, and take a holy dip in this water. This water is filled in bottles and reaches every house in Kodagu and this is treated as Theertha - meaning holy water. This water is preserved in all Kodava houses as sacred Theertha. For a dying person, a spoon of this Theertha is fed, with the belief that, he will attain Moksha (emancipation) and gain entry to Heaven.

The rituals on that day involves, married women wearing new silk sarees, performing pooja with flowers, to a vegetable cut in the form of Goddesses Kavery. This is decorated with flowers and gold ornaments. This is called the Kani Pooje. Three sets of Beetle leaves and Arecanut is kept in front of the Goddess, with bunches of glass bangles. The lamp is then lit and all the members of the family pray to the goddess by throwing rice and prostrating before it. Blessings of all the elder members are taken by touching their feet. Then an elderly married woman, draws water from the well and starts cooking. The menu of the day is Dosa and Vegetable curry ( usually the Kumbala Curry - Pumpkin curry ) and payasa. Non-vegetarian food is not cooked on that day.

This is the Kodava way of paying their respects, thanks and obeisance to the Goddess Kavery seeking Devi’s blessings for prosperity and well-being of the family. All the Kodavas worship river Kaveri as a mother. In Bhagamandala, there is a sacred Sangam, which is a confluence of 3 rivers - Kaveri, Kannike and Sujyothi. A dip in this Sangam is supposed to cleanse you of all the sins committed in life. It is also believed that the " Atma " Of the deceased will be wandering in the forest, adjoining the Sangam. Hence the family of the deceased, perform Pooja by offering their prayers at this Sangam. It is only then, they believe that the Atma will attain Moksha. Men normally shave their head, as a mark of respect to the elderly deceased family members. This is scrupulously followed by all Kodava families.

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Puthari

The third and the most awaited festival, which is celebrated with gaiety, dance and fireworks, is the "Puthari Festival". Puthari - means new rice, which signifies the harvesting of the new crop. This is the harvesting festival, when the efforts of hard labour and toiling in the fields, bears fruit. This Festival falls in late November or early December. Celebrations and preparations for this festival, starts a week in advance. Youngsters assemble in the community grounds and practice Kolata,(A dance with two sticks in hand), this is called as "Eed".

On the Puthari Day, the whole family assemble in their "Ain Mane"( The common family house ) which is decorated with flowers and green mango and banana leaves. In the Nellakki Nadubaday (the family worshipping place, with the holy lamp " Thook Bolcha" ) the ladies fill the Puthari basket with mango leaves, Peepal tree leaves, and top it with paddy and rice. The Thambuttu, is the specialty of the day - prepared with bananas, fried rice powder, and jaggery- as the main and mandatory menu of the day. The Thambuttu is put in a small earthen pot, and milk, ghee, honey, sesame seeds, ginger, coconut, and bitter gourd are kept in front of the Thook bolcha. A lamp is lit and kept on the ‘ Mukkali ‘ - a tripod stand , and a sickle ( which is later used for harvesting ) is kept near the lamp. Then the ‘ Valaga ‘ ( the traditional Kodava band ) is played . Then the women decorate the place with Rangoli out of rice powder, which is called as ‘ Nare ‘. Then everybody consume boiled ‘ Puthari kalanji ‘ ( sweet potato ) with honey, ghee and jaggery. After which the eldest member of the family hands over the sickle to the head of the family, and one of the ladies lead the procession to the paddy fields, with a lit lamp in her hands. The path leading to the field is suitably decorated.

The milk and honey carried in the Puthari basket is poured to the root of a paddy crop awaiting harvesting. A gunshot is fired with chanting of "Poli Poli Deva" by all the people present there. Poli - means prosperity. Then the symbolic harvesting of the crops start, with "Poli Poli Deva" being chanted loudly. The "Kadh" meaning the paddy stands are then cut in odd numbers. After which, they head home, with bunches of paddy strands.

At home, a married lady offers milk to the person carrying the Kadh, and the Kadh is kept in front of the Nellaki Nadubaday for sometime, after which the kadh is tied to all the doors and other important locations of the house. A paste is made out of Thambuttu, Sesame, thorn of the Bitter gourd, coconut, milk and honey and is wrapped in a Peepal leaves, and thrown to the roof top of the house, as offering to the deceased elders. Then all the food prepared for dinner is offered as ‘Meedhi’ ( A little quantity of all the items, prepared for dinner is put in a plate along with a glass of liquor and placed in front of a lit lamp, as offering to all the ancestors ) in their Gurukarana ( The tomb of the ancestors) and pooja rooms. The younger ones then burst crackers and revel, symbolising prosperity. Group of youngsters, then visit the adjoining houses and show their kodava dancing skills, by performing kolata, kappe-ata, etc and earn hefty monetary gifts.

A week later, these monetary gifts are all pooled and Oor- Orme ( a community dinner of the entire village) is celebrated, which finally announces the culmination of all the festive celebrations and back to business. After the youth return from their dancing spree , drinking by the elder men is followed by a delicious non-vegetarian meal.

The Puthari festival is not only an occasion to rejoice by the family but it also promotes harmony and brotherhood in the village. The Kodava ancestors have planned all the events and rituals, with larger ramifications, than what is apparently comprehended by us.

It should also be appreciated that Kodava families enjoy excellent inter- family relationships in the villages. Frequent exchange of visits between the families and partaking of meal together, is the order of the day.

The Kodava festivals and its observance with gaiety and cooperation, has a much larger intention in promoting, establishing and sustaining the harmonious relationship in the community. The eventual desire is the establishment of peace in the villages.

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References

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External links

Template:Districts of Karnatakakn:ಕೊಡಗು ro:Coorg sv:Coorg zh:果达古

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