B. Nanjamma Chinnappa inaugurating the Mysuru Literary Festival organised by Mysore Literary Association on Sunday. Prof. K.C. Beliappa, founder president of the Association and others are present. | Photo Credit: M.A. Sriram
The ancestral homes of Kodava clans known as Ainmanes are on the brink and only 30% of such homes that are known to exist or have been documented, have survived, said statistician and writer B. Nanjamma Chinnappa, in Mysuru on Saturday.
She was speaking at the 5th edition of the Mysuru Literary Festival organised by the Mysore Literary Association at the Maharaja’s College Centenary Hall.
It is reckoned that there are about 1700 okkas or patrilineal clans and Ms. Nanjamma Chinnappa and her husband had studied and documented 800 Ainmanes besides photographing them about 20 years ago.
She said different clans among Kodavas had their ancestral house which was a meeting point and was central to the Kodava culture but was fast disappearing. Ainmanes were beautiful structures akin to Totti Mane with pillars and courtyard open to sky with woodwork rendered by carpenters from Kerala, she said.
Ms. Nanjamma Chinnappa said they uploaded their documentation of Ainmanes on a website and the directory is complete with the status of each of these ancestral homes.
She also explained how various aspects of Kodava culture and traditions including folk songs, were compiled and documented by her grandfather Nadikerianda Chinnappa in 1924 in a book titled ‘’Pattole Palame’’ and she and her husband went about translating them into English.
During the field work Ms. Nanjamma Chinnappa and her husband travelled extensively, met senior citizens to get a grasp of certain words that had gone out of vogue and came across these Ainmanes that were subsequently documented.
She said her grandfather realised that English would dominate the future and the local culture could be obliterated if not documented for posterity and compiled the traditions and culture of Kodavas and published it in 1924. The Ms. Nanjamma Chinappa translated the Pattole Palame into English.
On a positive note Ms. Nanjamma Chinnappa said today the youngsters take pride in their Kodava culture though some of the traditions have changed with the passage of time. However, she struck a note of caution about the Kodava language itself and said only about 2 lakh people speak the language and the UNESCO in 2009 had classified it as among ‘’vulnerable’’.
Prof. K.C. Belliappa, founder president of the Association and former Vice-Chancellor of Rajiv Gandhi University in Itanagar, Arunachal Pradesh, and others were present.
Other speakers included Prof. R. Indira, sociologist, N. Manu Chakravarthy, cultural critic, Prof. H.S. Shivaprakash, poet and playwright etc.
source: http://www.thehindu.com / The Hindu / Home> News> India> Karnataka / by The Hindu Bureau / January 21st, 2024
While documents mention mandhs as paisari land, they are much more than just a piece of land — they are cultural hubs preserving the rich traditions of the Kodava community.
Two Kodava men perform Pare Kali
Madikeri :
A land narrates the culture of the people who reside on it.
Similarly, ‘mandh’, also known as ‘mandh maani’, are tiny pieces of land found in villages of Kodagu, which intimately recite the identity, culture, traditions and way of life of the Kodava people. Even as these pieces of land are given sacrosanct status in several regions of Kodagu, they come alive with vibrant culture during the festivities of the Kodavas. Rich greenery surrounded by age-old trees and serene mountain peaks and the silence of nature broken by the sound of traditional drums and people dancing in tune with the rhythmic sounds — this is a common sight in the mandh regions after the harvest festival of Puthari across Kodagu.
While documents mention mandh as paisari lands, they are much more than just a piece of land — they are cultural hubs preserving the traditions of the Kodava community.
“Known as the cultural centres of the Kodava community, mandhs come alive with traditions and culture once or twice each year. Folk dance, art, culture and traditions of the Kodava community are exhibited on mandhs. While mandhs are mostly sacrosanct places, they bustle with activith during Kailpodh and Puthari festivities,” explained Madetira Beliappa, former joint secretary, Madikeri Kodava Samaj, a member of Kodava Sahitya Academy and an artiste at Madikeri Akashvani. He is also president of the uru mandh (village mandh) of Kadagadal village.
A group of men perform Balo Paat, a traditional performance, during a temple festival
As he explains, mandhs are a connection between an individual and society. They play the role of multipurpose auditoriums and have taken up preserving and promoting the rich Kodava culture. “Mandhs are the first places that introduce the culture of the community to children. They also adorn the role of training spots,” K Shashi Somaiah, a resident of Madikeri, adds.
Promotion of culture, tradition After Puthari, the community participates in a cultural extravaganza. Cultural programmes are not hosted amid the four walls but on mandhs. Puthari Kolat is a folk dance that is hosted right after a harvest. After paddy is harvested, every village hosts Puthari Kolat aka Puthari Mandh Namme across the mandhs. While Kolata is performed with colourful sticks that are usually short, lengthy canes are used to perform Puthari Kolat. The villagers get together at the mandh even as they take part in the Kolaat.
“During ancestral times, Puthari Kolat used to be hosted across all mandh regions up to five days after Puthari. While the Kolat started off at one mandh, it ended at the main mandh of the district on the fifth day of the festivities. After this, the sound of the canes falls silent,” explains Beliappa. He, however, added that Puthari Kolat is now hosted across the mandhs throughout the month.
Right after the timings are fixed following astrological readings to observe the harvest festival of Puthari, every village prepares to host Puthari Namme across the mandh regions. “Currently, committees are formed by villagers to host these cultural programmes. Every village has a head from one particular Kodava clan and they are called thakkas. They call for a meeting even as finance for it is crowd-funded,” Beliappa adds. While Koalat forms the basis of the cultural programmes, several other folk arts, including Balo Paat (songs in praise of the village, village heads and deities), Bolkaat (traditional lamp dance), Umathaat (a traditional dance performed by women) and Pareyakali (a mock fight with canes to exhibit the warrior culture) also take place.
A group of Kodava men perform Kolaat in their traditional attire
Apart from Puthari, the mandhs also come alive during the festival of Kailpoldh. While Puthari calls for a cultural extravaganza, Kailpoldh festivities call for unique sports activities — from coconut shooting to throwing heavy stones, the mandhs exhibit the warrior culture of the Kodava clans.
The mandh is also filled with activities during the ancient practice of nari mangala (tiger wedding). As Beliappa explains, “Kodavas were warriors who often hunted in the bygone era. When a warrior kills a tiger, a ritual called nari mangala — where the warrior is married to the tiger he killed – is conducted with unique wedding-like rituals.”
Kinds of mandhs
Mandhs are categorised into different types and have an ancestral history. In ancestral times, mandhs were not just cultural hubs but played a more serious role of courts providing justice. Any village dispute would be settled amicably in mandhs. Like the hierarchy in courts, mandhs were also divided into categories.
Vaade is the mandh attached to the traditional houses of Ain Mane and they are in the possession of a single family. Then there is Keri mandh which belongs to the entire village. Uru mandh falls under two or more villages and the Naad mandh are regions that fall under a cluster of big villages. Seeme mandhs are the biggest mandh regions, which according to community elders, hold the prominence of the Supreme Court that declares the final verdict.
Mandhs started losing their importance a few decades ago. While the district had over 240 mandhs, only 70 to 80 exist now. Encroachment, government possession and other factors led to the deterioration of the sacrosanct mandhs. Nevertheless, the community is now alert about this situation even as several individuals, Kodava Samajas and other Kodava organisations have initiated the task of reviving mandhs. As Beliappa explains, “As per land documents, mandhs are paisari lands that come under the possession of the government. Over a decade ago, several development projects were carried out on village mandhs by the government. However, the community is now alert and several mandhs have been revived. The community will continue to preserve these sacred lands and changes need to be made to land documents to ensure permanent protection.”
source: http://www.newindianexpress.com / The New Indian Express / Home> Good News / by Prajna GR, Express News Service / January 07th, 2024
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