A unique Coffee Dasara blending festive spirit with agricultural pride will be held on Sept. 24 (Wednesday) at Gandhi Maidan in Madikeri, celebrating Kodagu’s deep-rooted coffee culture.
The event will honour coffee growers and provide valuable insights into cultivation techniques, announced H.T. Anil, Convener of Coffee Dasara.
Launched last year under the vision of Madikeri MLA Dr. Mantar Gowda, Coffee Dasara returns this year following an overwhelming response. The second edition is being organised in collaboration with the Coorg Planters’ Association.
The programme will begin at 10 am at the Sakamma Memorial Hall, named after Kodagu’s trailblazing coffee entrepreneur, the late Sakamma — Karnataka’s first woman coffee entrepreneur. Coffee stalls will be opened in her memory, celebrating her legacy.
A lecture series from 10.30 am to 1 pm will offer practical knowledge and expert guidance to coffee cultivators. At 1 pm, ten distinguished coffee growers from Kodagu will be felicitated for their exceptional contributions to the coffee industry.
Coffee on the menu
Adding a delicious twist to the festivities, culinary competitions will showcase coffee’s versatility in cooking and baking. Categories include coffee-flavoured cakes, cupcakes, brownies, biscuits, puddings, beverages, and chocolates — all celebrating coffee as both a drink and a delicacy.
This year’s Coffee Dasara will feature 35 stalls highlighting coffee-related products, information and innovations. Speciality brews will be served by local cafés, while major exhibits will be set up by the Indian Coffee Board, Horticulture Department, Industries Department, HOPCOMS, Nandini Dairy and the Kodagu Coffee Growers’ Cooperative Society, among others.
Coffee Dasara continues to honour Kodagu’s rich coffee heritage by blending tradition, innovation and community pride. This vibrant event not only celebrates the region’s global reputation for coffee cultivation but also strengthens the bond between growers, producers and coffee lovers.
source: http://www.starofmysore.com / Star of Mysore / Home / September 22nd, 2025
Although tribes and indigenous people of India have been studied by scholars (especially in the field of anthropology and sociology) for more than a century now, the origins of individual tribal communities still beg for scholarly attention, in the mainstream narratives of Indian history. As part of our series on ‘Tribal history’, we bring to you the history of one such community: the Kodavas from the region of Kodagu in Karnataka, as studied by scholar B.D. Ganapathy.
Tribes and indigenous people of India have been studied by scholars (especially in the field of anthropology and sociology) for more than a century now. A lot of which has been written since the establishment of the Asiatic Society of Bengal in 1784. Some of the most notable among them, writes Aashish Xaxa, from the colonial period are Edward Tuite Dalton’s ‘Descriptive Ethnology of Bengal’ (1872), Herbert Hope Risley’s ‘Tribes and Castes of Bengal’ (1891), Edgar Thurston and K Rangachari’s ‘Castes and Tribes of Southern India’ (1909), Robert V Russell and R B Lal’s ‘The Tribes and Castes of the Central Provinces of India’ (1916) and G S Ghurye’s ‘The Aborigines—“So Called”—and Their Future’ (1943).
And yet the origins of individual tribal communities still beg for scholarly attention, in the mainstream narratives of Indian history. In an attempt to shed a light on these histories, we bring to you our series on ‘Tribal history’. In the first episode, we present the history of one such community: the Kodavas from the region of Kodagu (Coorg) in Karnataka, as studied by scholar B.D. Ganapathy.
What is unique about Kodagu, a word derived from ‘Kodimandal’ or ‘Kudu’ meaning ‘steep’ or ‘hill’? According to ancient poets, “This land of our birth is the loveliest chain of gold in Jambera, India”, as mentioned by Nadikerianda Chinnappa in his book ‘Pattole Palame: Kodava Culture- Folksongs & Traditions’. Elaborating the beauty of Kodagu, Veena Poonacha tells us that it is a “land of a thousand hills, primeval forests, and lush green valleys … scientists have described Kodagu as a ‘micro hotspot of biodiversity,’ for it supports a rich diversity of plants, insects, reptiles and animals.”
And who are the Kodavas? Like many other ethnolinguistic minorities, the sources on Kodavas are oral in culture, and so written records are hardly if not never available. Their history remains shrouded in mystery. What is available is in the form of songs, narratives, tales, and practices of day-to-day life.
“Since the dawn of history, the Kodavas are said to be the dominant community in Kodagu. The name of the land itself denotes that only after the advent of the Kodavas, the land took its name as Kodagu. Historians and other research scholars opine that the Kudiyas, Yerawas, and Kembatti Holeyas were perhaps living in Kodagu as the original inhabitants when the Kodavas came on the scene.” — Ganapathy
Among the many theories that exist to trace their origin (as explored by Muzaffar Assadi in his article ‘Separatist Movement in Coorg’ and by Ganapathy in the excerpt below), one particular theory locates them as the original inhabitants of the land belonging to the martial Kshatriya clan. According to some other theories, they are people belonging to the Mohanjedaro civilisation. Even others speculate their Indo Scythian origin and Dravidian in the race. A recent theory tries to link them to the foot-soldiers of Alexander the Great.
A common line of argument in these theories, as observed by Hema M.A. and Jitendra Kumar Singh, is the “orientation of the community to warfare. This is further supported by the observations of Rice, that, the men of Coorg enjoyed hunting and warlike sports.” Even Ganapathy notes that “Kodagu has often been in the forefront, nay the pioneer in its contribution to the Indian Army of independent India, the first Commander-in-Chief of the combined forces of Army, Navy and Air Force in the person of General K.M. Caraiappa.”
It is estimated that there are in India about three thousand different communities. Among them perhaps the Kodavas are one of the smallest numbering not even a lakh. “This microscopic community”, writes Ganapathy, “with its great cultural tradition, with its high water mark of independence, integrity and valour has etched an indelible mark in the annals of Indian history.”
Read the chapter titled ‘Origin of the Kodavas’ as reproduced from Ganapathy’s book, below.
Our knowledge of the pre-history of Kodagu and the Kodavas is very scanty. There are no written documents or inscriptions from which we could deduce a credible story regarding the origin of the Kodavas. Even the history of Kodagu till the 17th century is very scanty and we find no mention of the Kodavas in the pages of the history of this period.
But many attempts have been made by various historians, anthropologists and others to unravel the mystery regarding the origin of the Kodavas. Especially after the advent of British rule in Kodagu many westerners and others have bestowed their attention on this subject. Having no written evidences or historic documents or stone inscriptions to probe their origin, efforts were made to unfathom the secret with the help of other material evidences that were available.
Pre-historic dolmens or burial cairns were found in Kodagu as in other parts of South India. Though these cairns throw some light on the life of those pre-historic-people, we cannot form an opinion as to who they were. Whether the remains that are found were of the Kodavas or that of the original inhabitants of this tract of land viz., Yeravas, Holeyas, Kudiyas, etc., is not clear.
The first discovery of the dolmens in large numbers was made by Lt. Mackenzie in 1868 on a bane near Virajpet. Capt. Rob Cole the then police superintendent of Kodagu followed it up and his excavations yielded interesting results. All the cairns found are either level with the ground or their tops crop up just a little out of it. When laid bare they present a stone chamber? of 7x4x5 feet composed of four upright granite slabs 7 or 8 inches thick and a cup stone with projects over the upright. The flooring is likewise of stone. The narrow front slab has an aperture of an irregular curve nearly two feet in diameter broken out from the top and generally facing east. Sometimes a compartment may be two-chambered. These cairns are either solitary or in groups, in some cases forming regular rows.
The relics found in them are peculiarly shaped pottery buried in the earth that nearly filled the chambers. These vessels contain earth, sand, bones, iron spearheads and beads. The pottery consists of chatties, and urns of burnt clay and is of a lead or black colour. They are smooth and shining and can hardly be said to be glazed. Bones, ashes and bits of charcoal are usually found at the bottom of the urns grains like paddy. ragi have also been found inside the chambers. Beads of red cornelian of cylindrical shape are occasionally met within the smaller pottery. The iron implements, spears and arrowheads are hardly distinguishable. These cairns apparently were resting places of the earthly remains, of a generation that existed anterior to the historical records of the present local races. The Kodavas call the dolmens as “pandukulis” or dwellings of the pandus. However, these pre-historic relics do not shed any light on the origin of the Kodavas.
Since the dawn of history the Kodavas are said to be the dominant community in Kodagu. The name of the land itself denotes that only after the advent of the Kodavas, the land took its name as Kodagu. Historians and other research scholars opine that the Kudiyas, Yerawas, and Kembatti Holeyas were perhaps living in Kodagu as the original inhabitants when the Kodavas came on the scene.
Since the dawn of history the Kodavas are said to be the dominant community in Kodagu. The name of the land itself denotes that only after the advent of the Kodavas, the land took its name as Kodagu. Historians and other research scholars opine that the Kudiyas, Yerawas, and Kembatti Holeyas were perhaps living in Kodagu as the original inhabitants when the Kodavas came on the scene.
The migration of Kodavas to Kodagu was set down by some of the European historians to the third century A.D. At that time according to them the servile or plebian class in Kodagu must have been composed of the Yeravas, Kurubas, Male-kudi yas and Holeyas. The Kodavas having conquered them formed themselves into an aristocracy.
The Kodagu inscriptions, copper plates and writings on palm leaves unearthed so far hardly throw any light on the Kodavas. However the first mention about the Kodavas was found in the Palpare inscription found in Nallur village in South Kodagu which is published in the Imperial Gazetteer of India 1908, vol XI. page 20, in which it is said.
“In 1174 Ballala II of Mysore sent his general Bettarasa to fight against the Chengalva king in Kodagu and in the fight that ensued at Palpare, Bettarasa was victorious and built a township at Palpare as his capital. But after some time Pemma Veerappa joined by Badigondeya Nandideva, Udayaditya of Kurchi and the Kodavas of all the nads marched against Palpare and attacked Bettarasa, who seems to have got the worst of it at first but was victorious.”
This inscription though does not shed any light on the Kodavas, gives an idea that the Kodavas were the dominant race in Kodagu during the 12th century. Though we are nowhere near the solution regarding the origin of the Kodavas we shall have a quick glimpse of the various efforts made by several books, people and researchers in quest of the object.
The first mention about the Kodavas was found in the Palpare inscription found in Nallur village in South Kodagu which is published in the Imperial Gazetteer of India 1908
The Cauvery Purana the oldest literature pertaining to the family deity of the Kodavas viz., Cauvery and the origin of river Cauvery after her, narrates that the Kodavas are the descendents of king Chandraverma of the Kadamba dynasty who ruled over Kodagu from the fourth century to the middle of the sixth century. Kadamba rule over Kodagu is recent and comprises subsequent history whereas Cauvery Purana dates back to a much earlier time. The Cauvery Purana mentions that when their family deity Cauvery transformed herself into the holy river, the Kodavas, of the land were present in good number and she blessed and assured them of her protective grace. This shows that the Kodavas were there before the birth of river Cauvery. This being purely a Puranic story we cannot base our findings on that and as Capt. Rob Cole rightly avers, the mythical nature of Cauvery Purana lacks credibility and it does not help us in any way in finding the origin of the Kodavas.
Col. Wilks in his book “History” expostulates the theory of the Kadambas and says that the Kodavas “descended from the conquering army of the Kadamba kings.” He further says that the first colonist were made out to have migrated from the Kadamba kingdom-Banavasi. Lewis Rice supports this view and says that it is consistent with what is known as the Kadamba history as corroborated by the modern annals of Kodagu: He expresses that the tales of Chandrashekhara, and Chitrashekhara as expounded by professor Wilson lend support to the same view.
Kadambas ruled over Karnataka from the third century A.D. to the middle of the sixth century. But we hear about Kodavas and Kodagu from a much earlier date even from the time of the Ramayana and Mahabharata that is, from the fourth or fifth century before Christ.
But we must note one important factor. The kings and chieftains who ruled over Kodagu were always aliens. A powerful chieftain or a king from outside comes with his army and invades a country, over-comes the opposition if any and establishes his suzerainty. With the invader some people of his ilk and a contingent of his soldiers may settle in the conquered land. But the majority of the people of the subdued land remains as they are. Thus the saga of conquests and establishment of kingdoms does not much change the ethnic and social structure of society.
The kings and chieftains who ruled over Kodagu were always aliens. A powerful chieftain or a king from outside comes with his army and invades a country, over-comes the opposition if any and establishes his suzerainty. With the invader some people of his ilk and a contingent of his soldiers may settle in the conquered land. But the majority of the people of the subdued land remains as they are. Thus the saga of conquests and establishment of kingdoms does not much change the ethnic and social structure of society.
The Kodava community had nothing to do with the Kadamba rulers or the subsequent ones. Whoever ruled Kodagu, the Kodava community maintained their separate identity, culture and customs as could be vouched from the recent happenings during Lingayat and British rule over Kodagu. Let alone the ethnic polarisation, the Kodavas were not influenced by the customs, mode of life, religious beliefs, dress etc.. of the rulers though there may be minor adaptations in the style of dress etc. Hence the Kadamba theory does not stand any charice of acceptance.
Some research scholars take back the advent of the Kodavas to the Mohenjodaro period. Attempts were made in the past to establish the existence of the Kodavas during the Vedic period. There is an assumption By Rev. Heras that there occurs the name of the Kodavas and some of the seals and references belonging to the pre-vedic (?) Mohenjodaro and Harappa culture refer to the Kodavas. But these are theories that are still in the realm of speculation.
Lt. P. Connor in his book “Memoirs of Kodagu survey (1817) says that the Kodavas themselves do not know anything about their origin. There is no trace of any helpful material to find out their origin of anything even to deduce a reasonable and convincing assumption. Though there are no historical data or evidences to establish their origin, there is no doubt that the Ködavas are one of the oldest races. Their land being a forest-ridden area with no outside contact and moreover, there being nothing attractive to arrest the covetous eyes of conquerors and even if anyone attempted the forbidding hilly terrain inclement weather and the heavy monsoon completely thwarted and made outside conquest well nigh impossible. As such it remained for years cut off from the external world and the face preserved its purity, its customs, traditions and culture unsullied.
Sri Erskine Perry who also failed to establish the origin of the Ködavas points out that “the Kodavas have no resemblance to any of the races of south India and that it clearly indicates that they must have come from outside“. He also describes that the kodavas are by far the finest race he had seen in India in point of independent bearing good looks and all the outward signs of well-being”.
Sri Erskine Perry who also failed to establish the origin of the Ködavas points out that “the Kodavas have no resemblance to any of the races of south India and that it clearly indicates that they must have come from outside”. He also describes that the kodavas are by far the finest race he had seen in India in point of independent bearing good looks and all the outward signs of well-being”.
Mr. L. A. Krishna Iyer in his book, “The Coorg Tribes and Castes writes that “their (Kodavas) mode of life, pride of race, impart in their whole being an air of manly independence and dignified self-assertion, well sustained by their peculiar and picturesque costumes”. Giving the maximum and minimum and the average státure and cephalic and nasal indices he concludes that “they bear no comparison with the other races of South India”. He says that “the Kodavas have a finer nose, a larger head with a distinct tendency towards brachyce phalism. Their average cephalic index is 80.6 and the nasal Index 65.2”. Giving all these details Mr. Krishna Iyer also fails to unravel the origin of the Kodavas.
Mr. Abdul Gaffar Khan who wrote a book entitled “Kodavaru Arabiyaru” (Kodavas are Arabs) assumes that the Kodavast must have migrated from Arabia. Though he does not substantiate his assumption with any reliable data he simply bases his findings on the similarity of the mode of dresses between them, This does not justify as sufficient evidence to establish the origin of a race. As a matter of fact dress patterns change from time to time and place to place according to weather and other conditions. Hence the mode of dresses can hardly be the basis to ascertain the origin of any community. We know that the Kashmiris and some tribes who live in the Himalayan region do wear dresses closely resembling the dress pattern of the Kodavas and by no stretch of imagination could one conclude that they belong to the ethnic group of the Kodavas.
Some of the educated Kodavas claim that they are the descendants of the Pandavas of Mahabharata and cite in support some of the social customs like the younger brother marrying the widow of the elder brother etc. One need not say that these are decidedly very flimsy and unreliable grounds to determine the identity of a community.
Some of the educated Kodavas claim that they are the descendants of the Pandavas of Mahabharata and cite in support some of the social customs like the younger brother marrying the widow of the elder brother etc.
Some modern research workers have classified the Kodavas with the Todas of Nilgiris, the Caucasians of the country around mount Caucasus in Russia. Some others have classified them with the Kapalas, one of the original inhabitants of Kodagu. Mr. Herbutt Rishely opines that “the Scythians (an Asian nomadic people of Asia) who were residing in the Balkans region during the fifth or the sixth century were forced by their neighbors, the Yuvachi community to migrate to the East and settle in Punjab. They built a new kingdom in Punjab. The people with bigger heads, taller physique and longer limbs who are found in the region comprising Western Punjab to South Deccan were said to be the descendants of these Scythians. At that time cattle-raring being the principal occupation, they migrated with their herds of cattle in search of grazing plains and that is how, we find their progeny viz.. the people with larger heads, longer limbs and taller physique scattered along the western ghats and especially in Kodagu.”
Some recent research workers are definite about the Kodavas coming from the Dravidian stock. Though almost all the recognised anthropologists are unanimous in denouncing this assumption yet the protagonists of Dravidian theory argue that the Kodavas and the Todas of Nilgiris belong to the same ethnic group of the Dravidian family. They say that their traits are biologically useful and related to mental capacity and intellectual endowment. They further say that the mountainous habitat, climate, food, contact with Western races are responsible for what the Kodavas are today and these factors have differentiated them from the people of the plains. They argue that the jungles of Kodagu satisfied their highly developed propensities of hunting and outward life and they were noted for their predatory excursions into the country of their wealthier and less war-like neighbours. It is their conclusion that these traits are still with them and even at the present time they revel in their fighting and sporting qualities, which have ample scope in their socio and religious ceremonies and customs.
There are others who are of definite opinion that the Kodava language is nothing but a mixture of the Southern languages of the Dravidian group and on that basis they are definite that the Kodavas belong to the Dravidian heritage. They further say that if the Kodavas had come from the North or elsewhere they should atleast have had their own language, but in reality Kodava language is only a dialect a mixture of Dravidian languages. They quote Richtor to substantiate that the “Kodava language has a close relationship with the other Dravidian languages, but being neither cultivated beyond its colloquial use, nor possessing any original literature, it hardly deserves the distinction of being elevated into a special Dravidian language”.
These arguments of the Dravidian enthusiasts come in the realm of speculation and hardly can be reckoned as reliable data. The martial tradition of the Kodavas, the rugged nature of their home-land and the inevitable battles they had to wage against the wild animals and out-ward enemies, the inhospitable conditions of the forest area account for their highly developed martial traits but in no way or at any time they were the predators who invaded their docile neighbouring countries for loot or lucre. Their history is replete with events of high propriety, orderly behaviour and ideal neighborliness.
Regarding the issue concerning their language it is pertinent to ask the Dravidian enthusiasts as to why the Kodavas-a microscopic little community-instead of speaking one of the languages of the Southern group should speak a different language? The fact that Kodava language consists of many words and traits of the neighbouring languages does not disprove that it is an original language. Some of the recent linguists, who have done sufficient research on this language and published the grammar and compiled a vocabulary for the language say that it has many traits which we don’t find in the other Dravidian languages. They also are definite that Kodava language is of great antiquity and even older than Malayalam. As this issue is discussed at length, elsewhere in the book, it is sufficient to say here that languages which are always changing and which absorb words freely from contemporary other languages are not reliable data to determine the origin of any race or community. Once upon a time our ancestors were speaking Samskritha and it was the original language of our country but today it has yeilded place to other languages. But it does not mean that Samskritha was not the dominant and mother-tongue in our land.
The so-called authorities who easily tag the Kodava community to this or that ethnological group in South India must explain as to how a small community numbering within a lakh of people could develop and maintain a special mode of dress, a unique culture, a special way of life, a different language in spite of the heterogeneous influx and pressure of other major forces that dominated the South during the millennium. They must explain how this microscopic community could build up a tradition, which is markedly different from those of their neighbours.
The so-called authorities who easily tag the Kodava community to this or that ethnological group in South India must explain as to how a small community numbering within a lakh of people could develop and maintain a special mode of dress, a unique culture, a special way of life, a different language in spite of the heterogeneous influx and pressure of other major forces that dominated the South during the millennium.
The time of the settlement of the Kodavas in Kodagu is also a point of uncertainty. There are people who argue that the Kodavas lived during the Mohenjodaro and Harappa culture and must have migrated to the South at that time, The Indus Valley Civilization is said to have thrived for thousand years from 2500.B.C According to modern dating this is prior to the happenings of the epics Mahabharata and Ramayana. They say that there is the mention of “Kroda Desha” in Mahabharata and it refers to Kodagu only. This can only be an assumption and does not stand any scientific scrutiny. However there are certain credible assumptions to show that the Kodavas must have migrated to Kodagu much before the Christian era.
We know from history about the Greek invasion of India during the rule of Chandragupta Maurya. Alexander of Greece with an army of 40, 000 men, with the intension of conquering the world marched towards India. He crossed the Hindu-Kush and wanted to conquer Maghada (Southern part of Bihor). He had heard about this powerful kingdom and its wealth and grandeur. But the soldiers of Alexander refused to go further and he had to abandon his march appointing Selukus his general to rule over the conquered kingdoms. Selukus and his fellow soldiers settled down in a country called Bactria. After sometime when they saw that there were no powerful rulers they came down and conquered Punjab and ruled that part of the country for over a hundred years. One of their kings was Menander. Hel was a wise and good king. He was completely taken by the life and philosophy of the Indians and adopted Indian ways of life and called himself an Indian. His followers also adopted Indian ways of life and became Indians, and in the course of time they mingled with the local people giving rise to a new community with broader heads taller stature and sturdier limbs.
We know from history that when Alexander withdrew from India leaving Selukus, Chandragupta Maurya, the young and powerful king who wanted to be an empire builder like Alexander, himself, fought against Selukus, defeated him and married his daughter. Thus we see a fusion of races. How this new race came down to the South is corroborated by various historians.
“What is the earliest date in the historical period when the South came into contact with the North? The answer to this question is not very precise. Of course we have Ashoka’s inscriptions located in the various parts of Karnataka, but what about the pre-Ashokan period? Certain epigraphs of the 12th and 13th centuries in the Kannada language found in the Shimoga district refer to the rule of Nandas over Karnataka. We know that Ashoka conquered Kalinga but who among the Mauryan kings conquered the South is not known. Prof. Nilakanta Sastri suggests that the Mauryans came by their southern possessions as a matter of course by over-whelming the Nandas. The coming of Chandragupta Maurya to Sravanabelagola with his teacher Bhadrabhahu is well-known. The smaller hill at Sravanabelagola where the teacher and the pupil lived is referred to as Katavapura and Chandragupta lived here for twelve years after his guru’s death and the place is named after him as Chandragiri” (Karnataka through the Ages, page 99).
“Bindusara son of Chandragupta ruled in the South (298 272 B.C.) including certain portions of Mysore then known as Mahismamandala. This fact has been conceded by historians on the basis of Taranath the tibetan historian and Mamoolnar the Tamil poet. We have ample proof of the sway of Ashokan rule in the shape of pillars and rock edicts at Brahmagiri and other places of Chitradurga and other districts. The Brahmagiri excavations by the Archaeological Survey of Mysore in 1939 and the Archaeological Survey of India in 1947 respectively have amply unearthed objects belonging to the Mauryan period. Sir Mortimer Wheeler excavated some of the megalithic burials at Brahmagiri and dated them to the period of Ashoka. It is significant to note that the megalithic monuments are locally known as Mauryana” or “Morera mane” by the people thus associating them with the Mauryas”.
This conclusively proves that there was migration of the people of the North to the South as far back as the Mauryan period i.e,. round about 200 years before the Christian era. As explained above the inter-mixing of the Greeks, Indians, and the Pahalavas of Persia gave rise to a new community known as the Aryans. The word Arya in Samskritha means noble. This mingling gave rise to a new ethnic group of Aryans with bigger heads, taller stature, longer and sturdier limbs, grecian nose and special cephalic indices other than the local population,
The people being nomadic were moving from place to place with their cattle in search of grazing grounds gradually moved South. With the extension of the Mauryan Empire till Mysore (Mahishamandala) these sturdy people settled along the Western coast as far as Kodagu.
The people being nomadic were moving from place to place with their cattle in search of grazing grounds gradually moved South. With the extension of the Mauryan Empire till Mysore (Mahishamandala) these sturdy people settled along the Western coast as far as Kodagu.
Dr. J. H. Hutton states that, “it appears to be a much simpler and more satisfactory view to regard this stock of people as Aryans. We may suppose them to have migrated to the South and to have extended down to the West Coast as far as Kodagu forming the physical basis of several of the brachycephalic or mesatocephalic groups of Western India,”
From the above it can be safely inferred that the progenitors of the Kodava community have come from Aryan stock (Greek Indian mixture) and they migrated and settled along the Western Ghats and Kodagu at about 200 B.C. that is during the rule of the Mauryan dynasty. This brachycephalic stock which settled along the many parts of Western India could not maintain its identity as it was gradually absorbed by the local groups though we find people of longer heads, taller stature with Grecian noses here and there. But those groups who settled in Kodagu have maintained their specialities and separate entity to some extent as to be distinguished from the others. This was possible because of the mountainous and forest nature of Kodagu and the lack of communcation and outside contact with the nighbouring groups of the South. As outer contact increased this process of assimilation is being accelerated and it is but natural that in the present mode of life, and inter-mingling, the Kodava way of life, language, etc have been much influenced by the neighbours. Though this process is going on, the small community of the Kodavas have maintained their separate identity, culture, customs and other social traits with zealous care.
From the above it can be safely inferred that the progenitors of the Kodava community have come from Aryan stock (Greek Indian mixture) and they migrated and settled along the Western Ghats and Kodagu at about 200 B.C. that is during the rule of the Mauryan dynasty.
It is estimated that there are in India about three thousand different communities. Among them perhaps the Kodavas are one of the smallest numbering not even a lakh. This microscopic community with its great cultural tradition, with its high water mark of independence, integrity and valour has etched an indelible mark in the annals of Indian history.
This excerpt has been carried from B.D. Ganapathy’s Kodavas.
B. D. Ganapathy was a prolific writer, scholar and journalist writing in English, Kannada and Kodava Takk, covering religion, anthropology and philosophy. He is particularly noted for his coverage of the Kodagu (Coorg) region and the Kodava ethno-linguistic group, his own birthplace and community.
During the Indian Independence Movement, he was the sub-editor of the Kodagu, a pro-Independence weekly Kannada newspaper founded by his father-in-law, editor and freedom fighter Pandyanda I.
Among Ganapathy’s most noted works is his 1967 Kodavas (Coorgs), their customs and culture. Other works include: The Eternal Quest (1970), Naṅga Koḍava (1973 in Kodava takk), Kodavas (1980) and Kanni Kāvēri (1990 in Kodava Takk). Among his works two books are in the Kodava Language: Nanga Kodava and Kuttambolicha. His Kannada book on Kodava culture Kodagu mattu Kodavaru has won him the State Academy Award. He wrote 11 works in 16 publications and in three languages.
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source: http://www.indianhistorycollective.com / Indian History Collective / Home / by B.D. Ganapathy
In a curious case, a 10-cm-long worm was surgically removed from a man’s eye. The 66-year-old man, a former soldier from Cherambane in Madikeri taluk, had been experiencing persistent itching in his left eye for a month.
He visited the Iksha Super Specialty Eye Hospital in Madikeri on the September 12, where Dr A G Chinnappa examined him.
Upon examination, Dr Chinnappa found a swelling on the conjunctiva (the white part of the eye) that was moving. A scan revealed a long worm inside the swelling.
An emergency surgery was performed, and the worm was removed. The worm measured 10 cm in length. Further microscopic examination confirmed that the worm was a Loa loa, a type of parasitic worm commonly found in Africa. If left untreated, the man could have suffered from blindness. The successful surgery has saved the man’s vision, and he is receiving further treatment.
“We could see some movement on the eye ball and subjected him to a scan which revealed the presence of a worm. We immediately performed surgery under local anasthaesia. We were surprised that the worm was still alive and was 10 cm long”, said Dr Chinnappa.
source: http://www.english.public.tv / Public TV / Home / by Public TV English / September 20th, 2025
Rajya Sabha member Ajay Maken and MLA for Virajpet A.S. Ponnanna, who is also Legal Advisor to the Chief Minister, looking at a map during an inspection of a site reserved for a sports facility in Kodagu on Monday. | Photo Credit: SPECIAL ARRANGEMENT
Rajya Sabha member Ajay Maken has assured to provide funds from his grants for the construction of a Sports Training Residential Hostel in Kodagu.
Mr. Maken, along with the Chief Minister’s Legal Advisor and MLA for Virajpet A.S. Ponnanna, inspected a site reserved for a high-level sports facility at V. Badaga village in Virajpet in Kodagu district on Monday.
During the inspection, Mr. Ponnanna explained to the Rajya Sabha member that the residential hostel in Kodagu will attract athletes, especially those from Kodagu.
Mr. Maken, during the inspection of the 11.2 acres of land reserved for the sports facility, assured that maximum possible funds from his grants will be allocated to the hostel.
Speaking to reporters, Mr. Ponnanna recalled that he had submitted a request to the MP earlier and the latter had fondly remembered Kodagu’s proud contributions to sports and armed forces, while assuring full support by providing grants to the best of his ability.
A statement said that preparatory work for the construction of the Sports Training Residential Hostel has already been under way. An official programme in the presence of Chief Minister Siddaramaiah, Sports Minister and Mr. Maken will be held likely in November this year and the date for the same will be finalised later.
source: http://www.thehindu.com / The Hindu / Home> News> India> Karnataka / by The Hindu Bureau / September 15th, 2025
Karthamada Navin Bopaiah retains his No. 1 State ranking, winning the individual Gold in the Trap event (NR Masters) at the recently concluded 13th Karnataka State Skeet & Trap Shooting Competition, held at SAI, Bangalore. He also secured the team Gold (Masters NR) along with Kalliyanda Sajan Sajan Aiyappa. Both are shooters representing the Coorg Rifle Association, Madikeri.
The Coorg Rifle Association (CRA) has been thriving with a rich history and is home to talented shooters such as Baduvamanda Dhanu Devaiah and his family. Dhanu and Sajan Aiyappa are both ‘Renowned Shots’, and Kodagu has also produced international-level shooters in the past.
The Coorg Rifle Association continues to flourish with its legacy of skilled shooters and has been instrumental in promoting shooting sports both in the past and in the present. While recent local competitions within the district have boosted interest in conducting shooting events, it also serves as a reminder for organizers to emphasize gun safety regulations, which have seen a decline, in order to prevent any major accidents.
The Coorg Rifle Association is actively working with regulatory bodies to improve its facilities and is hopeful that upgrades will be completed in a couple of years. CRA’s goal is to produce quality shooters who can compete at the national and international levels.
Presently, KALS School has been instrumental in promoting shooting sports and has been actively involved in grooming youngsters in this discipline.
source: http://www.clnews.in / CLN News / Home> Sports / by CLN Newsdesk / July 08th, 2025
In this legend, the three elder brothers living in Kannur send their remaining siblings into Kodagu and Wayanad.
An idol of Pannangalatamme. Credit: Roshan Bopanna and Chenanda Rohan Ponnaiah
Kodagu folklore speaks of seven divine siblings — six gods and one goddess — who were from Kerala and settled in various parts of Kodagu and the adjacent districts in northern Kerala (Kannur and Wayanad).
In this legend, the three elder brothers living in Kannur send their remaining siblings into Kodagu and Wayanad. The three younger brothers (the eldest among them being Igguthappa) and the only sister enter Kodagu on foot. The sister is the best archer among them; she shoots arrows the farthest. She cooks food for them without using fire, instead relying on the hot sand on the banks of a river.
Igguthappa flings an arrow that lodges itself in the trunk of a mango tree. The sister takes the form of an egret and flies to that tree, near which she takes up residence. There, she fulfils her destiny. This is Pannangalatamme, the goddess of the Kodava-speaking Dalit community, the Kembattis.
The worship of Pannangalatamme and the celebration of her temple festival are central to the Kembatti identity today.
Festivities
Every year, during a two-day festival, members of the Kembatti community gather at the main temple of Pannangalatamme, which is near Kakkabe, a large village in Kodagu. The men dress in traditional wraparound tunics called kuppyas, often coloured red or white. There are also temples dedicated to Pannangalatamme in Beppunaad Armeri and a few other locations.
Devotees at the main shrine in Kakkabe Kodagu district.
The kuppya is a long coat worn by the Kodavas and other natives of Kodagu. It is secured at the waist by a sash called a chele. In the past, the kuppya and chele came in various colours. These days, the kuppya is often black or white, and the chele is gold-embroidered and usually has a silver-covered dagger called the pichekaththi tucked into it.
The Kembattis were also village musicians, playing the vaalaga, a double-reed wind instrument similar to the oboe, the shehnai, and the nadaswara, which lent its name to the popular folk music of the region.
The Kembattis also blew long brass horns called kombu and played with thaala cymbals. They were often accompanied by drummers called Medas, who otherwise worked with cane, making baskets and mats. Their large drums were of two types: pare and dhol. This motley band of musicians performed at Kodagu weddings, funerals, and temple festivals.
It is difficult to trace the historical timeline of these traditions and temples, which are rooted more in folklore than classical literature. The Kembatti community and the Igguthappa temple are referenced in nineteenth-century texts of the Haleri Rajas, who ruled Kodagu.
The legend of Igguthappa, Pannangalatamme, and their brothers is old and appears probably for the first time in print in the 1870 Gazetteer of Coorg.
In some villages such as Chembebelloor and Bilugunda, the Kodavas, the Kembattis, and others celebrate their annual village festival through various performances in groups, either in disguise or as musicians.
Author Dr Bodukuttada Radhika Kuttappa, who belongs to the community, notes that there are currently 51 Kembatti clan names. On the other hand, Dr M G Nagaraj claims in his 2017 book Kodagina Kembatti Samskriti that there are 97 Kembatti clans in existence. While Dr Radhika listed unique names, Dr Nagaraj counted unrelated clans, sharing the same name as separate entries for different villages.
source: http://www.deccanherald.com / Deccan Herald / Home> India> Karnataka / by Mookonda Kushalappa / August 07th, 2025
At just 13 years of age, Rianca Thimmaiah, a Class 8 student of BGS International Residential School (BGSIRS), Bengaluru, has emerged as one of Karnataka’s brightest young golfing talents. With consistent performances across regional and national tournaments, she has quickly risen through the ranks to establish herself as a name to watch in Indian junior golf.
Rianca began her golfing journey in Class 1 at the BGSIRS Golf Academy and has since trained under the guidance of professional golfer Trishul Chinnappa and school coach Revanna, with fitness support from national athlete Madhan Kumar. Her dedication has earned her recognition at the Indian Golf Union (IGU) National Circuit, where she now represents Karnataka.
In 2024, Rianca secured several notable victories, including the Mercara Downs Golf Club (Coorg) title in Category C, and a remarkable performance at the Bangalore Golf Club, where she recorded her career-best score of 68 (+1). She capped the year by winning in Category B at Clover Greens, Bangalore. Her strong showing in the IGU Nationals included a 4th place finish at the Karnataka Golf Association, Bengaluru, her best result yet on the National Tour.
Her winning streak continued into 2025 when she clinched the South Zone Tour Girls Category B title at the Bangalore Golf Club.
Apart from golf, Rianca is a well-rounded achiever excelling in academics, athletics, swimming, and National Cadet Corps (NCC) drills. She is also an avid reader and sports enthusiast, drawing inspiration from golf champion Nelly Korda and football star Cristiano Ronaldo.
From winning local tournaments in Coorg and Mysuru to competing on the global stage at the US Kids Indian Championship in Delhi, where she finished in the top four among players from eight countries, Rianca’s journey reflects discipline, perseverance, and a growing mastery of the sport.
With her recent successes and steady progress, Rianca Thimmaiah is positioning herself as a rising star in Indian golf, with the potential to make her mark internationally in the coming years.
source: http://www.clnews.in / CoffeeLand News / Home> Articles> Sports / by CLN Newsdesk / September 02nd, 2025
The day-long ‘Kodavaamera Aara Bera,’ a grand celebration of Kodava Heritage, Tradition, Music and Unity (Kodava Cultural Namme), organised by Karnataka Kodava Sahitya Academy in collaboration with Kodava Samaja, Mysuru and Department of Kannada and Culture, began at Kodava Samaja premises in Vijayanagar here this morning.
Virajpet MLA Ajjikuttira S. Ponnanna inaugurated the event by lighting the lamp along with Kodava Sahitya Academy President Ajjinikanda C. Mahesh Nachaiah.
Speaking on the occasion, Ponnanna said that this festival aims at projecting the rich Kodava culture, language and tradition.
Observing that there are many Kodavas in Mysuru, he stressed on the need for conserving the rich traditions and practices of Kodavas. The Kodava community members, who have settled at far off places for pursuing their career, should not forget their homeland’s culture and traditions.
Pointing out that a higher grant was provided for Madikeri Dasara last year, he said that this year too the celebrations would be on a grand scale in Madikeri and Gonikoppa with Government support.
The event features vibrant performances from folk tunes to traditional dance and drama, showcasing the spirit and essence of Kodava culture.
Kodagu District Guarantee Implementation Committee President Theethira Dharmaja Uthappa, Mysuru Kodava Samaja President Ponjanda A. Ganapathy, Event Convenor Kambeyanda Deena Bojanna, Co-convenors Putharira Pappu Thimmaya, Kondijammana M. Balakrishna and Napanda C. Ganesh, Kodava Sahitya Academy members Mollekuttanda Dinu Bojappa, Panikuttira K. Kuttappa, Ponnira U. Gagan, Kudiyara Kaverappa, Nayandira R. Shivaji, Cheppudira S. Uthappa, Nayakanda Baby Chinnappa, Chotteyanda A. Sanju Kaverappa and a host of Mysuru Kodava Samaja members were present.
MLA on Dharmasthala row
Speaking to media persons on Dharmasthala row on the sidelines of the Kodava event, MLA A.S. Ponnanna, who is also the Legal Advisor to Chief Minister Siddaramaiah, said that the Government is for a transparent investigation into Dharmasthala mass burial case and all those found guilty will be punished.
Commenting on the arrest of the ‘mask man’, the complainant in Dharmasthala mass burial case, Ponnanna said that the Government ordered investigation into the row in order to maintain the sanctity of the holy place.
Stating that it is not correct to say that no investigation should be made on allegations of mass burials at Dharmasthala, he said that SIT has arrested the complainant, who had made a statement before a Judge alleging that a mass burial of unidentified bodies had taken place in the surroundings of Dharmasthala.
Maintaining that the SIT has been doing its job in accordance with the law, he said that it has come to be known that the complainant himself is guilty of making false claims, for which he has been arrested this morning.
Wondering why the Opposition BJP is raising unnecessary hues and cries over the Dharmasthala issue, he questioned the propriety of the BJP taking out a march to Dharmasthala, which is nothing but politics.
The MLA further said it is left to the Police whether to take Sujatha Bhat, who had made allegations regarding Ananya Bhat missing case, into custody.
source: http://www.starofmysore.com / Star of Mysore / Home> News / August 23rd, 2025
Experience the rich flavors of Coorg at The Westin Pune Koregaon Park from September 12-21. Join us for a 10-day celebration of authentic Kodava cuisine.
This September, embark on an exquisite culinary sojourn as The Westin Pune Koregaon Park brings the authentic flavors of Coorg to your table. From September 12 to 21, 2025, The Market will transform into a celebration of Kodava cuisine, offering a 10-day showcase of recipes and traditions that are deeply rooted in the region’s culture.
Curated by Chef Priya Aiyappa, a proud Coorg native, the festival promises an authentic dining experience, with dishes prepared using time-honoured techniques and locally inspired ingredients. On the menu are signature delicacies such as the legendary Pandi Curry, paired with pillowy Kadambuttu (steamed rice dumplings), alongside Paputtu (soft rice and coconut cakes), and Noolputtu (delicate rice noodles). Seasonal specialties like the rich Kakkada Nyend Curry—crafted with prized monsoon mud crabs—and the earthy Baimbale Curry made from tender bamboo shoots, bring the lush terrain of Coorg directly to the plate. For a sweet finish, the humble yet comforting Thambuttu, a banana-based dessert, completes the experience.
“Coorg food is a reflection of its land—simple, bold, and deeply connected to tradition,” says Chef Priya. “Through this festival, I want to bring the warmth of Kodava hospitality and the true flavours of my home to Pune.”
With its inviting ambiance and vibrant setting, The Market at The Westin Pune Koregaon Park provides the perfect canvas for this unique celebration. Whether you’re a passionate foodie or simply curious to explore the rich culinary heritage of Karnataka’s Western Ghats, the festival offers an unmissable opportunity to savour one of India’s most distinctive regional cuisines.
When: September 12 – 21, 2025| Lunch, Dinner & Brunch Where: The Market, The Westin Pune Koregaon Park Cost: 2399++ onwards Contact: +91 70662 00300
source: http://www.hospibuz.com / Hospibuz.com / Home> Hotel Listicles> Listicles / by Hospibuz / September 12th, 2025
Kodagu’s Aida Thimmaiah, a resident of Bengaluru, finished third in Girls 11 category at US Kids Golf World Championship – 2025 organised by US Kids Golf Foundation, which concluded at Pinehurst Village, North Carolina, on Aug. 2.
Competing in the Girls Age 11 category, Aida’s journey was nothing short of extraordinary.
After a challenging start on Day 1 with a score of +3, she stood in 27th position. Undeterred by the pressure, Aida staged a remarkable comeback on Day 2, shooting -4 and climbing an incredible 21 places to finish the day in 6th place.
On the final day, with grit and determination, Aida delivered her best round yet — a flawless -6, the lowest score of the day, propelling her into 3rd place overall among the world’s best young golfers.
Speaking to Star of Mysore, Aida Thimmaiah, said, “It is an amazing and proud moment to represent India on a world stage. I feel very happy to have finished third in the world championship. I am very thankful to my coach Rahul Ganapathy at Golf Academy in Karnataka Golf Association (KGA), Bengaluru, my parents for their constant support and also my sponsors.”
The US Kids World Championship is one of the most competitive platforms for junior golfers, bringing together the most talented young athletes from around the world.
Aida Thimmaiah is the daughter of Ballachanda Den Thimmaiah and Sanjana Thimmaiah couple. Den is a native of Virajpet in Kodagu, now settled in Bengaluru. While Den Thimmaiah is into land development, his wife is a wedding planner.
source: http://www.starofmysore.com / Star of Mysore / Home> Sports / August 04th, 2025
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