Kodava people

TheKodavas(Codavas or Kodagas) also calledCoorgsare an endogamousDravidianethnolinguistic group from the region ofKodaguin the southernIndianstate ofKarnataka, who natively speak theKodava language.Kodavas worship ancestors, nature, and weapons such as swords, bows, arrows, and later guns.
They are traditionally land-owning agriculturists and patrilineal, with martial customs.Originally small landholders, they gained relative prosperity with the advent of coffee cultivation in the nineteenth and twentieth centuries.
The Kodava tribe forms the single largest caste in the district of Kodagu; they are reportedly over 30% of Kodagu's Hindu population, and play a major role in deciding the political candidates and winners there.The Kodava tribe also forms more than 60 percent of the Kodava-speaking population.
Kodavas are the only ones in India permitted to carry firearms without a license.
The wordsKodava(the indigenous people, language and culture) andKodagu(the land) come from the same root word 'Koda' which means "Mist" But some claim it means 'hills', others say it means 'west' but both relate to theWestern Ghats' location. Kodagu is calledKodava Naadin the native Kodava language. The word "Kodavas" was anglicized to "Coorgs" by theBritish Raj. For centuries, the Kodavas have lived in Kodagu cultivating paddy fields, maintaining cattle herds and coffee plantations, and carrying arms during war.
Puranic association
The Hindu Puranas (KaveriPuranaof Skanda Purana) claim thatChandra Varma, (lunar dynasty warrior) and son of Emperor of Matsya Desha, was the ancestor of the Kodavas. An ardent devotee of Goddess Mahalakshmi, he had gone on pilgrimage to several holy places all over India. Chandra Varma had a privy army who escorted him on his campaigns until he came into Kodagu(Coorg). Coorg, the source of the River Kaveri, was uninhabited jungle land when he arrived to settle here. Thereafter he became the first Raja of the Coorg principality. He had 11 sons, the eldest among them was Devakantha who later succeeded him as Raja. They were married to the daughters of the Raja of Vidarbha.
Historians agree that the Kodavas have lived inKodagufor over a thousand years, hence they are the earliest agriculturists and probably the oldest settled inhabitants of the area.
The earliest mention about Coorg can be seen in the works those date back to theSangam period. TheEzhimaladynasty had jurisdiction over twoNadus – The coastalPoozhinaduand the hilly easternKarkanadu.According to the works ofSangam literature,Poozhinaduconsisted much of the coastal belt betweenMangaloreandKozhikode.Karkanaduconsisted ofWayanad-Gudalurhilly region with parts ofKodagu.
TheKadambaruled North Karnataka along with Goa and parts of Maharashtra while theGangasruled South Karnataka and parts of Andhra and Tamil Nadu prior to 1000AD. The regions of Hassan, Kodagu, Tulunad and Waynad were ruled between them. Later the cholas entered Karnataka to rule, but it was short lived. TheHoysalassucceeded them and ruled Southern Karnataka (including Tulunad and Kodagu) and parts of Tamil Nadu. In the aftermath of the Delhi Sultanate invasion of South India (around 1319) theVijaynagaraHindu Empire arose to rule South India until their downfall in the 16th century. From around 1600 until 1834 theHaleri Rajasruled over Kodagu.
Samadhis were built for army chief Biddanda Bopu, who was the commander-in-chief for the army ofDodda Vira Rajendra, and his son Biddanda Somaiah. 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.
In 1834 the last of the Haleri RajasChikka Vira Rajafell out of favour with theEast India Companywho then intervened by launching an invasion Kodagu. A short but bloody campaign occurred in which a number of British soldiers and officers were killed. Near Somwarpet where the Coorgs were led byMathanda Appachuthe resistance was most furious. But thisCoorg campaignended quickly when the Raja sent his Diwan Apparanda Bopu to surrender to the British and lead them from Kushalnagar into Madikeri. After that, Kodagu was annexed by the British, and the Raja was exiled.Apparanda Bopu and Cheppudira Ponnappa were retained as the Dewans of Coorg.
The Coorg rebellion of 1837 actually occurred in Sulya which was separated from Coorg Province in 1834 and attached to South Canara district of Madras Province. Led by Guddemane Appaiah Gowda, and others it was not supported to Gowdas alone nor opposed by all Kodavas. "A large number of people from Coorg settled in Lower Coorg also participated in the revolt... There are no reliable sources which prove such a bitter hatred among the Coorgs and the Gowdas of Sullia." In fact, Kodavas from Nalkunadu led by Subedar Mandira Uthaiah (Nalknadu Uttu) and Subedar Nerpanda Madaiah, Subedar Kollira Achaiah, Chermandanda Subbaiah  Chottemanda  Poovaiah and Subedar Cheeyakpoovanda Devaiaha actively participated in the revolt.A British officer,ColonelGreen, entered Mangalore by ship from Kannur. A detachment of troops under his command participated in numerous battles against Coorg forces.
The two Coorg Diwans Apparanda Bopu and Cheppudira Ponnappa were great diplomats. Apparanda Bopu was first suspected by the British who first wanted to throw him into jail. But the two stopped Col Green and convinced the British to spare the lives of Kedambadi Rame Gowda, Chetty Kudiya, Mandira Uthaiah, Shantheyanda Mallayya, Subedar Nerpanda Madaiah and Subedar Kollira Achaiah and other rebel leaders. However they were unable to save all the leaders. In this manner all the Lingayats, Gowdas, Kodavas, Bunts and others who survived have to thank the two Coorg Diwans for convincing the British not to execute them.
During the period ofBritish rule, Coorgs entered politics, government service, medicine, education, and law. Under British protection, Kodagu became a State with nominal independence (Coorg State).The British recognised the exceptional martial abilities of the Kodavas and used them in theIndian Army.Many Kodavas fought in the two World Wars. Dewan BahadurKetolira Chengappawas the last Chief Commissioner of Coorg in 1947. In 1950 Coorg was recognised as one of 27 different states of the Indian Union but in 1956 the state of Coorg was merged into Mysore (now Karnataka).
There were many freedom fighters among the Kodavas as well, like Iynanda P. Kariappa, who was a leader of the INC and was sent to Delhi Jail by the British, he later on became the first MLA of Coorg State, and was also the District board President. Pandyanda Belliappa (Kodagu's Gandhi), Kollimada C. Carumbaiah, C.M. Poonacha, Chekkera Monnaiah, Mallengada Chengappa, Ajjikuttira Chinnappa, Ponnimada Machaiah, Kalengada Chinnappa, Chokira Madappa, Pandikanda Madappa, Kotera Accavva, Balyatanda Muddavva, Mukkatira Bojamma, Machimanda Medakka, Appanderanda Kalamma and others. It is noteworthy that there was an army of freedom fighters from the Kodava community such as Puliyanda Subbaiah from Maggula village.
A Kodava woman is called KodavathiKodavas 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 thesari. The Kodava woman wears asariwith the pleats at the back and the loose end pinned at the right shoulder. The men have many distinctive practices such as carrying ceremonial knives, and martial war dances.
Boiled rice (koolu) is a staple food of the Kodavas for lunch and dinner. Coconut, jackfruit, plantain, mango, and other fruits and vegetables are widely used. Ghee is 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 during olden days. Non-vegetarian food was not objectionable and alcoholic drinks as a rule weren't prohibited. Pork, chicken, and river fish are commonly consumed as also are varieties of game meat. Pork is a common dish at many households and the famous Kodava 'Pandhi Curry' (which is almost deep Brown in color due to the use of garcinia cambogia vinegar called Kachumpuli) is served along with 'Kadumbuttu'(steamed rice balls). Sweet dishes like akki payasa are prepared during festive occasions. Other special dishes include otti (rice roti), paaputtu, thaliya putt (similar toidli),noolputtu(rice noodles) served with traditional Coorg chicken curry dominated by coconut and other masala, bymbale (bamboo shoots), wild mushrooms, various leafy vegetables, ferns, crabs, thambuttu (a sweet specially prepared during their harvest festival called puthari), raw mango curry, tender jackfruit curry, jackfruit seeds curry, traditional sauce,etc.
Kodava settlements in Coorg are in the form of Okka family groups that are scattered across agricultural and forested holdings, where traditionalAinmanehouses form focal meeting points in the rural landscape.  The emergence of townships, as such, has been a relatively recent phenomenon and many of the main towns in Kodagu are inhabited by recent migrants and non-Kodavas.
The Kodavas enjoyed equal status with theNairs,Bunts,Vokkaligas,ReddysandVellalasin the Hindu caste system.
Kodava festivities center around their agriculture and military tradition. 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.
Their new year was originally celebrated on Bishu Changrandi (calledVishuin Kerala).
The Kodavas began to celebrate a few Hindu festivals such asUgadi,Ayudha Puja(Dasara, also called Navaratri, Vijaydashami, Durga Puja or Dussehra) andMahashivaratriunder the Haleri Rajas(1602–1834).
However Kodavas traditionally celebrate the following three main festivals peculiar to Kodagu alone (two are cultural and one religious) – Kail Poldh, Kaveri Changrandi (Tula Sankramana) and Puthari.
Few more small festivals celebrated within the family groups are Karana Kodupo ( offerings to the 'Guru Karana' the main ancestor of the family & feasting), Pasanamurthy Therre Kattuva(offerings to god pasanamurthy), etc.,
The Naad namme (village festival) varying from village to village this festival runs for a week of time in some places and a minimum of three days in some villages, some parts call this festival as Boad Namme where each day will have its own type celebrations like a group of men and children dressing up in different attires like tiger, women, various themes and bands and do a procession overnight to all the houses in the village entertaining the villagers (some places people offer money to these groups) and later next day they all go to aholy lakenear the Oor Devastana (village temple) usually located in Deva kaad (god's forest) take bath, change their attire & take blessings of God in temple. These days are followed by poojas and food offerings in temple (veg food). In some places, non veg food is also served outside the temple to villagers at the end of the festival. This is celebrated every year in all the parts of Kodagu, some places celebrate once in two years.
Kail Poldh is celebrated on 3 September. Officially, the festival begins on the 18th day after the sun enters the Simha Raasi (the Western sign ofLeo). Kail means weapon or armoury and Poldh means festival. The day signifies the completion of "naati" – 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 Nadubade", 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 Menu for the day is Kadumbutte (steamed rice balls) and Pandhi Curry (Pork Curry) and Alcoholic beverages are also served.
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 30–40 cm 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.
The Kaveri Sankramana festival normally takes place in mid-October. It is associated with the riverKaveri, which flows through the district from its source atTalakaveri. 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 attainmoksha(spiritual emancipation) and gain entry to heaven.
On this day, married women wearing new silk saris performpujato a vegetable, symbolising 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. The word Kanni denotes the goddessParvati, who incarnated as Kaveri. Three sets ofbetelleaves andarecanut 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. An older married woman then draws water from the well and starts cooking. The menu of the day is dosa and vegetable curry (usually sweet 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. Alcohol is prohibited. The Kaveri cult has its center and origin in Kodagu. It is only those Kodava rites associated with the river Kaveri that are Brahmanical in influence.
Puttari (pudiya ari) means "new rice" and is the rice harvest festival. This takes place in late November or early December and is always on the night of a full moon. Celebrations and preparations for this festival start a week in advance by all family members cleaning up the entire house and surroundings, painting the house (whitewash in olden days).
On the day of Puttari, the whole family assembles and all the ancestral homes (ain mane) and houses are decorated with marigold flowers and green mango leaves. Specific foods are prepared: thambuttu (a sweet made with ripe bananas and roasted rice flour), kadambutt pandhi curi and also a special food of yam and jaggery water with coconut which is eaten before going to the field.  All food prepared is first offered to the ancestors (meedi) before the family eats.
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. A gun is fired to mark the beginning of the harvest, with chanting of "Poli Poli Deva" (may the Gods grant bountious harvests) by all present. Then the symbolic harvesting of the crop begins. The paddy is cut and stacked and tied in sheaves that are then carried home to be offered to the gods. The sheaves are attached over the front door and the main lamp in the home to mark the generosity of the gods and attract a good harvest in the following season.
The younger generation then light fire crackers and revel, symbolising prosperity. Groups of youngsters visit neighboring houses to celebrate 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 mutton curry. Alcoholic beverages are also served at such feasts in Kodagu.
The Kodavas have a local trinity comprising theKuladevi(patron goddess)Kaveri,Maguru(chief preceptor)IgguthappaandGuru Karana(revered common ancestor). The Kodavas of Kodagu are Hindus, since the deities Kavari and Igguthappa are documented as gods inHindu scriptures. Kaveri was originally worshiped as a natural element (water, in the form of river).
Igguthappa, the most important local God, the God of snakes, rain, harvest and rice (Incidentally, the famous Kukke Subramani temple located near Kodagu is dedicated to snakes, hence Subramani is the God of snakes despite the misconception that his carrier, the peacock, which eats grains and insects, kills and eats snakes).  There are many spirits worshipped in Kodagu. The Kodavas also practised snake worship. Consumption of soma (liquor) and pork is permitted,
They maintained sacred groves on their public village lands from ancient times, hunting and cutting trees was prohibited in these woods called the Devakadu. However these days the government and private speculative land buyers have acquired these sacred groves and converted them into farms for monetary gains with disrespect towards native religious feelings. The Kodavas believe in astrology as well.
On their ancestral clan lands they have a shrine (Kaimada), which is the shrine of the clan's first ancestor (Guru Karana – Karana). 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 Kaimadas.Every year, members of each family get together to remember the 'Karana's of their family and give offerings (similar toOfrenda).
Each village had a Bhagwathi, each lane had a snake deity and each nad(region) had anAiyappa. 
Some of the main shrines of the Kodavas are the temples of Talakaveri, Bhagamandala, Padi Igguthappa, Peggala (Heggala), Kakot Parambu and Bythoor.
The word Kodakar was the Malayalam word for a Kodava, and it comes from the word "Kodag-kara". The ancient Kodavas of Kodagu had land trade with Northern Malabar, especially withThalassery(Tellicherry) port on the coast, and would also go on regular pilgrimage to the temples of the region. Devotees from Kodagu were, and still are, frequent visitors to the temples of Kannur and Waynad (districts of North Kerala). These temples are in places like Baithur or Bythoor (Vayathur andUlikkal),Payyavoor, Parassinikkadavu, Thirunelli, Kanjirath, Nileshwar and Payyanur. Also the Nambima (Namboothiri) priests of North Malabar traditionally served as the temple priests in the temples of Kodagu. The folk songs of the Kodavas speak of the temple deities having originated in North Malabar. These folk songs while talking of Kodagu and its people also mention the temple regions as well as theThiyyar,Nambiya(Nambiar), theNambima(Namboothiri) and theNayamma(the Kodava word for Nair – in Malayalam Nayanmmar means Nairs) people of Northern Malabar.
Baithurappa (Bythoorappa) is a chief deity of the Kodavas. The Puggera family of Kodavas were hereditary temple managers at the Bythoor (Vayathur, in Kerala and near Karnataka's Kodagu border) temple which was in the dominion of the  kaliat Nambiar who like the Kolathiri was an ally of the Kodavas. Every year Kodavas from Southern Kodagu pilgrimage to this place. Likewise the Bovverianda and the Mundiolanda families of Kodavas were the hereditary temple managers at the Payyavur temple which was under the dominion ofmannanar.This is because a few of the Kodavas lived in North Malabar in theTaliparamba(ancient capital of the Cheras) region in the ancient past and fought on their side as mercenary soldiers.
The Kodavas revered weapons, such as guns and the traditional sword and dagger, which are essential for their ceremonial purposes and in accordance to their religious and cultural customs.The Kodavas stood guard at the Mysore, Mangalore and Malabar boundary posts. The support of the Kodagu native police, army and offices, held by Jamma ryots (native militia farmers, also called jamma tenure-holders), who were mostly Kodavas while including people from a few other communities as well, exempted the Kodavas from the 1861 Indian Arms Act.The 1878 Indian Arms Act listed among those groups of persons not restricted by the Act: "all persons of Kodava race, and all jumma tenure-holders in Coorg who by their tenures are liable for police and military duties."
TheKodava language, called Kodava takk, is an independent and has quite a few words from languages of neighboring states as well as from Kannada. Kodava takk similarity in accent and pronunciation with that ofBeary bashe, a dialect spoken byBearysofCoastal Karnataka.Kodava people are the native speakers ofKodava languageare origins of district of Kodagu.As per 1991 census, the speakers of Kodava Takk make up to 0.25% of the total population of the Karnataka state. According toKarnataka Kodava Sahitya Academy, apart from Kodavas, 18 other ethnic groups speak Kodava Takk in and outside the district including Amma Kodavas, Kodava Heggade, Iri, Koyava, Banna, Madivala, Hajama, Kembatti, and Meda.
First script for Kodava Thakk was found at Bhagamandala inscription dating back to 1370 AD. Later in the year 1887 Dr. Koravanda Appaiah invented a script for Kodava Thakk, Followed by DrI.M.Muthannain 1970, Kiran Subbaiah in 1980, Ponjanda Appaiah in 2003, Dr. Cox in 2005, Charles Henry in 2008. 
A meeting which was held on 21 February 2022 by Karnataka Kodava Sahitya Academy at Madikeri officially accepted Dr.IM Muthanna's script as the official script ofKodava Thakk. Thus, ending the debate for the need of a script forKodava Thakk.
The Kodavas revered nature and their ancestors they formerly hunted for sport, the Kodavas would even conduct ceremonies symbolically uniting in marriage the spirits of killed tigers with the spirit of the hunter, highlighting the intimate relationship between Kodava culture and the wildlife living in their forest realm.Sacred groves, known as devarakadu (devara = God's and kadu = forest), continue to be maintained in their natural state amongst the coffee plantations since the time of the Rajas.Each village has at least one devarakadu, which is believed to be an abode of the gods, with strict laws and taboos against poaching and felling of trees. These groves are also an important storehouse of biodiversity in the district.
A system of land tenure, known as Jamma (privileged tenureship), was formerly instituted in Kodagu during the pre-colonial Paleri Dynasty of the Lingayat Rajas. Jamma agricultural lands were held almost exclusively by Kodavas as a hereditary right, and were both indivisible and inalienable. Importantly, rights over the adjacent uncultivated woods (bane) were also attached to Jamma tenure, such that relatively expansive agricultural-forestry estates have remained intact across Kodagu. The exclusion of plantation crops, such as coffee, from India's Land Ceiling Act has further insulated these holdings from post independence land reform efforts across India. Importantly, rights over the adjacent forests (bane) were also attached to Jamma tenure, such that relatively expansive agricultural-forestry estates have remained intact across Kodagu. A unique feature of Jamma tenure is that tree rights remained with the Rajas, and were subsequently transferred to the colonial and post-independence governments and remains an import determinant of land use practices in the district.
Coffee cultivatuion is widely believed to have been introduced in the western ghats from the Yemeni port of Mocha by the Muslim saint, Baba Budan, in the 16th century and some time after its introduction, coffee cultivation was embraced by the Kodavas in western Karnataka. Following the British annexation of Kodagu in 1834, large numbers of European planters began settling in the forested mountains to cultivate coffee, dramatically changing the economic and environmental management structures of Kodava society.Today, more than one third of India's coffee is grown inKodagu district, making it the most important coffee growing district in India, the world's fifth largest coffee-producing country.
Lately, some organisations including theCodava National Council (CNC)andKodava Rashtriya Samitiare demanding Kodava homeland status and autonomy and to Kodagu district and also Scheduled Tribe status to Kodava TribeThe population of the Kodavas is around 1.5 lakh (150,000).
Kodavas proper are primarily natives of Kodagu. They have a 1000 family names. They are a warrior race and play a dominant role in Kodagu. The Kodava community numbers about one-fifth out of a total population of over 500,000, in Kodagu. Many Kodava people have migrated to areas outside Kodagu, to other Indian cities and regions, predominantly to Bangalore, Mysore, Mangalore, Ooty, Chennai, Mumbai, Kerala, Hyderabad and Delhi for better job prospects. A few of them have now migrated outside India to foreign countries, like North America (the US and Canada), the Middle East (especially Dubai in UAE and Muscat in Oman), the UK and Australia (especially to Sydney where they are prominent members in the financial industry as well as contributing to the health industry).
Besides the Kodavas there were other indigenous people who followed the same culture and spoke the sameKodava language. One of them, the Amma Kodavas, were believed to be the original priests' at all important temples in Coorg including temples of Talakaveri, Igguthappa and Irupu. The religious customs and practices of thehill peopleof Coorg gradually and subtly began to be influenced by the Brahmin practises and rituals. The role of the Coorg priest, via: Amma Kodavas declined and that of the Brahmin priest increased. In due course, the Amma Kodavas had no role to play in the religious aspects of the people of Coorg.
The loss of this important role earned some powerful Brahmin sympathisers, one of whom was a Havyaka Brahmin Thimmapaya, who had a large following of Amma Kodavas. During the later part of the 19th century, it appears that an attempt was made for assimilating the Amma Kodavas into the Brahmin fold. One batch of Amma Kodavas performed the rites to wear the sacred thread. Another batch is reported to have done so early in the 20th Century. Both these batches were assigned the Gothra names of their Brahmin patrons. The process of assimilation did not move any further. Today, many of the Amma Kodavas wear the sacred thread, a large number of them performing the rites a day before marriage (not after puberty, as done by the mainstream Brahmins). There are as many, who do not wear the sacred thread. Some of the Amma Kodavas do not have gotras assigned to them. They are vegetarians and endogamous. However, all other social activities such as marriage, dress and festivals are similar to the Kodavas.
Kodagu Brahmin people have been residing in Coorg since theHaleri dynasty.They have been said to have migrated during that period from the South Canaran area. Their prime occupation was to perform rituals and were Archakas in the temples of Kodagu. Kodagu Brahmins celebrate kodava festivals such as puthari, kaveri sankramana but not kailpodh. They are pure vegetarians and wear the sacred thread. They speak Kannada, Havigannada or Havyaka or Tulu. follow kodava customs to an extent. They have clan system as well like the others some of them are, 'Cukkemane', 'Doddmane', 'Makkimane', 'Paremane', 'Kirumakki mane', 'Narasajjanamane', ' Kadangamakki mane', 'Nooroklunaadumane', 'Mottemane' , Mooterimane and many more. They worship spirits or 'theray' and ancestors as well. They perform a ritual at every year end called "Bhandaara pooje" when all the clan members unite for the event. They have 'gothras' assigned just like the amma kodavas. Currently they have settled in bigger cities and even abroad for better occupations. They are also coffee planters and have made a mark in the military and defense services. Being a part of kodava society for many ages they are equipped with weapons i.e. 'thok' or 'kovi' and are used efficiently. They have local cuisines as well like thambuli, majjigehuli, kanile palya, pathrode, akki rotti etc. Jewelry includes 'Jomaale' ,'Kokkethaathi' 'havaladasara', kadaga (coorg kada), 'muttina sara' and 'thaali'. The original Brahmins of Kodagu are either Havyaka or Shivalli type of Brahmins who migrated to this region under various dynastis. A major group of Brahmins are said to have migrated from Haleri during the time of Chola dynasty. Although they have been residents of Kodagu, none of their mother tongue has never been 'Kodava thak', although some of them may know the language to converse.
The Kodagu Heggades are another of these indigenous castes of Coorg although originally they were believed to have come from North Malabar.  They have around 100 family names.  They follow the Kodava habits and customs, dress like other Kodavas and speakKodava Takk.  The Kodagu Heggades and the Amma Kodavas are similar to the Kodavas and hence might have been related to them in the ancient past.
Some kodava were forcibly converted under threat to life by Tipu and his followers these coverts were called maaplas who were descendants of the Kodavas, these conversions happened on various forays into kodagu are calledKodava Maaple.During theThird Anglo-Mysore War(1789–1792) 5,000 Kodava men and their family members, escaped from captivity in Seringapatam and returned to Coorg.During the war in 1791, one night the British attacked the Sultan's army which fled. That day theAsadulai(converts) who were seized at Coorg and other places along with theNeze Cardar(lancers), all numbering 10,000 people, escaped with their weapons to Coorg.Tipu's batteries were taken and there was confusion among Tipu's troops during that nightly encounter. According to Moegling, Kodavas, who had been carried away by Tipu with their wives and children, made their escape and returned to their native country (Coorg).These converts remained Muslims as they didn't reconvert to Hinduism,
The descendants of these Muslims, many of them now inter-married withMappilasofKeralaand Bearys ofTulu Nadu, constitute a very small minority in modern Kodagu. In spite of their change in faith, they maintained their original clan names and dress habits and speak Kodava takk, although now they do follow someMappila–Bearycustoms also. Today, many Muslims bear Kodava family names. There is Kathanira, Joypera, Periyanda,  Alira, koovalera, Cheeranda, Chakkera, Chimmacheera, Duddiyanda, Kaddadiyanda, and Kolumanda in Virajpet.
Yemmemadu Dargah is the main shrine of the Kodava Muslims and is revered by the Kodava Hindus as well. Thisdargahis located in a place called Yemmemadu in Kodagu district. There is an annualUrsheld at this place which goes on for around eight days and more than two lakh devotees from all religions across the state come here to participate and get the blessings of theSufisaints. Women are denied entry into thedargahand separate arrangements are made to enable them to offer prayers.
Coorg has a significant Muslim population who are Syeds and Sheikhs who speakUrduat home orMappilaswho speak Malayalam at home. There areBearyBhashe speaking Beary Muslims andNawayathispeakingNawayathMuslims as well. Muslims of the Syed and the Sheikh clans who were on good terms with Kodavas and their Raja were allowed to remain in Kodagu after the fall of Tipu Sultan.
These include communities such as, kodava thiyya, kodava Nair, kodava Koleya, kodava Airi, kodava Malekudiya, kodava Meda, kodava Kembatti, kodava Kapala, kodava Kavadi, kodava Kolla, kodava Koyava, kodava Banna, kodava Golla, kodavaKanya, kodava Maleya and others. . and they culturally ingrained themselves in the Kodava Society. They speakKodava takkand follow the Kodava customs and habits t.
Are bhashe speaking Gowda communitiesof somwarpet taluk as their name indicates, hail mostly from those districts before the British period Amara sullia and puttur wa under coorg . Originally they are the migrants from Ikkeri (Keladi) Maha Samsthana (present Shimoga, Chikka Magaluru and Hassan Districts). They were originally Natha Pantha and Shivaites owing allegiance to Kigga and Sringeri Matha. Later Emperor Vishnuvardhana's rule they became Vaishnavites and worship 'Tirupati Timmappa' (Balaji of Thirupati) and 'Sabbakka' (Sharada of Sringeri). They are also calledTuluva Gowdasas they spoke Tulu when they came from Ikkeri, later in the Haleri kingdom, and settled the Mangalore-Udupi (Dakshina Kannada-Udupi) region. They now speak the Are Bhashe or Gowda Kannada dialect of Tulu and Kannada. They are said to have 10 Kutumba and 18 Balis as their primordial root families, from which arose around a Nooru Mane or hundred families. In Kodagu, there were quite a few families settled in Kodagu from the time of Lingayat King of Coorg, Rev. G. Richter, in Gazetteer of Coorg (1870) lists them asTulu Gowdas(Vokkaligasin Kodagu are residents of yelusaviraseeme taluk from immemorial.
Around 2000, some of theKodava languagespeakers were included in theOther Backward Classeslist ofKarnataka. The Kodavas were listed asKodagaruunder theCategory III Aof the Other Backwards Caste (OBC) List of Karnataka State Government.TheCoorg National Councilhad appealed to the State Government to correct this and mention them as Kodavas and to include them in theCentral Government Other Backward Castes (OBC) List.Among the other castes included in theCategory III Aof the State OBC List are theKodagu Gowda(Gowda).
The Amma Kodava, the Kodagu Banna and the Kodagu Heggade have been included under theCategory II Aof theState OBClist, while the Kodagu Kapala have been included underCategory I Aof the State OBC List.All four have been included in theCentral GovernmentOther Backward Castes(OBC) List.kodava kembati and kodava kudiya have been included in Scheduled caste and Scheduled tribe List of Karnataka Respectively.
The Kodavas have contributed immensely towards the growth of the Indian nation, despite them being in small numbers. Their most significant contributions are in the armed forces and in sports. Originally being land-owning militiamen farmers fromKodagu, hence their traditional twin occupations were as agriculturists and as soldiers.
The Kodava ancestors grew paddy and plantation crops like bananas and pepper, their descendants are now into coffee cultivation. The distinguished among them had been local chieftains, palace officials, officers of the Raja's army and brave battle veterans, therefore invariably having attained fame in either government service or in the local army.
Many Kodavas joined theIndian armed forcesboth as officers and as servicemen. They distinguished themselves in times of war and peace, army-men are still shown the most respect in Kodagu (Coorg).Quite a number of Kodavas have been martyred on enemy frontiers. Many Kodavas participated in the two World Wars before Indian Independence and in the wars against China and Pakistan after 1947.
Field MarshalCariappaof theRajput Regimentand GeneralThimayyaof theKumaon Regimentwere the most distinguished army-men among the Kodavas.Many other Kodavas have been made Lt. Generals, Major Generals, Brigadiers and Air Marshals. Lt. General A. C. Iyappa (orApparanda Aiyappa) is best remembered for his contributions towards theCorps of Signalsand towardsBharat Electronics Limited. There were several war heroes as well such as Nadikerianda Bheemaiah, a JCO who was awarded theVir Chakrafor conspicuous bravery in J&K Operations in 1947, Air MarshalCheppudira D Subbaiawho was a fighter pilot during WW II and was awarded the Vir Chakra and the PVSM, Squadron LeaderAjjamada B Devaiah, (known as the 'wings of fire') another fighter pilot was awarded theMaha Vir Chakraafter he shot down an enemy aircraft and died inPakistanduring the 1965 Indo Pak War,Major Ganapathi Puttichanda Somiah, (known as the 'Major who kept his cool') awarded the Maha Vir Chakra, during the Indian Intervention in Sri Lanka,Major Ranjan Chengappa,Shaurya ChakraAwardee who was in Congo for UN mission as part of a peace keeping force, Col Chembanda M Thimanna, awarded the Shaurya Chakra for bravery in counter insurgency operations, Major Chottangada Ganesh Madappa, was awarded Shaurya Chakra posthumously in 1996, Squadron LeaderMandepanda Appachu Ganapathy, awarded the Vir Chakra in 1972 (when as a Flight Lieutenant he shot down Pakistani Sabre Jets). Major (now Retd Maj Gen) K P Nanjappa was awarded the Vir Chakra in 1971.
There was a separateCoorg regiment(now forming a unit of the IndianRegiment of Artillery, this unit being called the 37 (Coorg) Anti-Tank Regiment RIA) which largely included people from non-Kodava backgrounds while the Kodavas themselves served in different other regiments; this is in keeping with the army's non-bias policy according to which people were recruited in regiments other than those belonging to their region and community of birth.
Kodavas have a long history of association with the game offield hockey. The district ofKodaguis considered as thecradle ofIndianhockey.
More than 50 Kodavas have represented India in international hockey tournaments,M. P. Ganesh,M.M Somaiah, B. K. Subramani, A. B. Subbaiah, K. M. Chengappa, .K. K. Poonacha, C. S. Poonacha, Jagadish Ponnappa, M.A.Bopanna, Len Ayyappa, Amar Aiyamma to name a few, out of whom 7 have also participated in theOlympics.
The passion for hockey inKodaguis so much that teams representing more than each of 200 families participate in an annualKodava Hockey Festival. This festival is recognised as one of the largest field hockey tournaments in the world and has been referred to theGuinness Book of Records.However it has already found a mention in theLimca Book of Records, which is an Indian variant of the Guinness Book.
Kodavas have also been known in other individual sport events as well especially in athletics;Ashwini Nachappa,National Champion in Athletics,Olympian andArjuna Awardee,Rohan Bopanna,National Tennis Champion,Joshna Chinappa,Ace squash player,Jagat and Anita Nanjappa,motor racing champions,C.C. Machaiah, (Chenanda Machiah) National boxing Champion, Olympian and Arjuna Awardee,Reeth Abraham(née Devaiah; of Kodava parentage),National Athletics Champion, Arjuna Awardee and Olympian, Arjun Devaiah, National Athlete and Arjuna Award winner, Pramila Aiyappa (née Ganapathy), National Champion in Athletics and Olympian, P G Chengappa, Former National Badminton Player, M R Poovamma (Maachettira Poovamma), National Champion in Athletics and Olympian andAshwini Ponnappa, national badminton player. Of late Kodavas have begun to distinguish themselves in cricket. Robin Uthappa,K. P. Appanna, N. C. Aiyappa, K C Cariappaand Shyam Ponnappa have representedKarnatakastate in national tournaments, like theRanji trophy, and Bangalore city in theIndian Premier League. Among them,Robin Uthappawent on to play for Indian National Cricket Team, as well.
The Kodavas language was a spoken language and had no written literature until 1900. Appanervanda HaridasaAppachcha Kavi,Nadikerianda Chinnappaand Dr.I M Muthanna, have contributed immensely towards developing a literature for this language. The Kodavas are almost all Hindus a few of them had taken up monkhood and contributed towards the development of the religion, especially in Kodagu and Mysore regions, the most famous among them beingSwami Shambhavananda,Sadguru Appayya SwamiandSwami Narayanananda. In the government service as well there were many prominent Kodavas. One remembersRao Bahadur IGP P.K.Monnappa, for his contributions towards theIndian Policein South India, be it in Hyderabad, Madras, Mysore or Coorg.Diwan Bahadur Ketoli Chengappa, was the last Chief Commissioner (the governor of a British province which had no elected assembly) of Coorg. There were others like Rai Saheb Muthanna who served in Ceylon (Sri Lanka) and Mesopotamia (Iraq) during WWII and Rao Saheb Pattamada Devaiah, SP of Coorg. Some were judges in the High Court, such as Palecanda Medappa for Mysore and Ajjikuttira S Bopanna for Karnataka.C M Poonachahad been the Chief Minister of Coorg State (1952–'56), MP, Union Minister and later Governor of Orissa and Madhya Pradesh.C B Muthammawas the first womanIndian Foreign Serviceofficer. Mr CG Somaiah was the First IAS Officer to rise to the position of Home Secretary, Chief Vigilance Commissioner (CVC) and Comptroller and Auditor General (CAAG)
The Kodava people and culture have been depicted in a number of movies and books. Some such popular Kannada movies wereHuliya Haalina MevustarringRajkumarand based on Kodagu-based Kannada author Bharathisutha’s novel of the same name,Muthina Haaradirected byRajendra Singh Babuand starringVishnuvardhanandSuhasini Maniratnam, and Golden StarGaneshstarrerMungaru Male. Some of the popular English novels on Kodavas areKaveri Nambisan’s The Scent of Pepper published in 1996 byPenguin booksand Sarita Mandanna’s Tiger Hills which was long listed for theMan Asian Literary Prize.