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For strangers are received among them and naturalized without difficulty, and such as have been, excommunicated, are received back without much ado.

A few years later, Rev. The Kodava history, many elements of our culture, and the narratives of people who have had close contact with our ancestors discloses to us that ancient Kodavas took pride in honor, integrity, loyalty to clan and country, and a general belief in treating human beings, whether man or woman, Kodava or non-Kodava with dignity and humaneness.

Good to read diverse ideas on Kodava culture. Everyone have their opinions. Live and Let live…must be the theme…. At least for the Kodavas to read, Kodava race must be present on this earth.

If every girl gets inspired by this article and gets married outside the community, then there wont be a single Kodava to read any Kodava article.

Inter-caste marriages are common these days,especially in Kodava community. Not just Kodava girls,but we have to teach our Kodava boys too against marrying a non-Kodava.

If a Kodava boy marries from outside the community, his children too tend to marry on their own will and wish.

We have already lost a lot of Kodava-born girls and boys. Now it is the turn of Nidhi. I am married to a Christian and all these years we used to go to Our Balya Mane as fly.

Now we were told only Kodavas can go. This kind of discrimination will distance us from participating in cultural activities.

One can follow his or her culture no matter to whom they are married. Such open discrimination in this day and age is shocking…not to forget illegal.

I hope this decision is reversed soon. On a larger scale I hope our community realizes that continuation of any culture depends on growth and growth cannot happen by resisting change.

Inter-caste marriages are taking place in all communities, not only in Kodava community, may be since about half a century. Now-a-days most marry as they wish.

That can also mean that if a Kodava marries a non-Kodavathi, their children may as very well marry from the Kodava community according to their will and wish.

You have a well laid argument in this article. So it is more about necessity than right. It is more about the way she has been publicizing her wedding at all available forums, and projecting it as if marrying outside the community is the coolest thing to do in this world.

This can have negative impact on the young impressionable mind of girls. Sure…necessity provided women with the right to carry forward the lineage… But is it fair to the woman to just be used as a stand-in only?

Historically, if you see, women have been in the forefront to safeguard the culture of any religion or community.

Because children first learn their basics from their mother. Now if women themselves are not following their respective culture, then imparting the basics of culture to their children is ruled out.

You said it… Never underestimate the power of a woman, especially over her children! Each family will deal with things their own away. It is up to the community to either accept the ones who want to enter their folds and thus keep our culture going or reject and pay the price for it.

My kids have my kodava last name with my parents blessings. It really depends on the person how they manage their relationship, and the author is right about assimilation.

I recall elders often would suggest that the family name remain if one married outside. My kids too married in the Kodava paddathi.

SO I was shocked to learn that certain folks do not allow and actually prevent the groom or bride from observing the Coorg customs, if one of them is non Kodava.

We hoped Nidhi Subbaiah would be an ambassador of Kodava culture. If she had married a Kodava, she would have been a great example for the future generation to come.

Even if she chooses to be a ambassador of Kodava culture, it will be hypocrisy at the best. One cannot pick and choose the aspects of culture which is convenient to her, either accept as a whole or none.

If she thinks she has problem with certain aspects of culture, she will be best placed to change it being part of the community and not being a outsider yes, marriage defines a person in this context.

It just means, here is a man or woman with whom they feel comfortable sharing a home and a life. Why only Nidhi Subbaiah be an ambassador of Kodava culture?

Is that because she is a film star? There is another film star, Prema, who married a Kodava. Why she is not being taken as a great example by Kodavas, star in any field or not, and married only from our community?

If at all one wants to comment on the personal issue of marrying a non-Kodava, better find out the true reason behind such an alliance. Marrying within or outside the community is not the ultimate.

How many marriages have survived irrespective of marrying within or outside the community. But what matters is that the children must be accepted in either of the community.

Acceptance is the crucial aspect that makes a community to grow. We as a community need to learn to grow by inclusion. Just as we are willing to accept a new bride who has married a Kodava boy?

Inclusion of individuals who respect our culture, who are willing to be part of our tradition, should be accepted by the community.

A small number of Mangalorean Catholics are also found in Coorg. These immigrants were welcomed by Raja Veerarajendra himself a former captive of Tippu Sultan, having escaped six years of captivity in who realising their usefulness and expertise as agriculturists, gave them lands and tax breaks and built a church for them.

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National interest monuments: Main list. Bangalore circle. North Kanara. Clearly, Ponamma was a larger than life figure. She got married at the age of 13 and then set about building the family fortunes against all odds.

She taught herself English and inculcated the value of education in her vast family. Subamma, a gentler version of her mother Ponamma, struggled throughout her life.

She was widowed young. But this did not prevent her from learning all the arts and excelling at playing the violin.

She was a shrewd businesswoman and made wise investments that saw her family through the collapse of the banks and the crash in coffee prices in the s.

Though she lost her vision in later years she still fought a bitter legal battle to retain control of her marital property.

Subamma's daughter, Neelamma, was initially not keen on marriage but wanted children. She made the first move in her relationship with her husband, Subiah, quaintly referred in the book as Willie, an English nickname.

A large part of the book is devoted to the letters exchanged between Neelamma and her husband. The couple discussed women's rights, education and their hopes for a bright future.

The letters also provide a fascinating insight into the minds of two educated, socially enlightened people during the Freedom Struggle and as India gained Independence.

For Poonacha, writing about her mother Neelamma was not an easy task. For one, her own version of her parents differed considerably from that of her brothers.

Gaining a perspective into the lives of her ancestors, and through them, into that of her community, Poonacha's book chronicles a significant journey into the changing fortunes of women in India.

Geeta Seshu 01 January Geeta Seshu is a Mumbai based freelance journalist who writes on development issues. India Together is published with support from Oorvani Foundation.

Also see our sister publication. Human Rights. Right To Info. Geeta Seshu 01 January Geeta Seshu is a Mumbai based freelance journalist who writes on development issues.

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There is another film star, Prema, who married a Kodava. Why she is not being taken as a great example by Kodavas, star in any field or not, and married only from our community?

If at all one wants to comment on the personal issue of marrying a non-Kodava, better find out the true reason behind such an alliance.

Marrying within or outside the community is not the ultimate. How many marriages have survived irrespective of marrying within or outside the community.

But what matters is that the children must be accepted in either of the community. Acceptance is the crucial aspect that makes a community to grow.

We as a community need to learn to grow by inclusion. Just as we are willing to accept a new bride who has married a Kodava boy?

Inclusion of individuals who respect our culture, who are willing to be part of our tradition, should be accepted by the community. Being a Kodava by birth gives us a right to ancestral property.

Being a Kodava by belief and acceptance is the need of the day! Very true…It is is high time we became a more inclusive society.

Live and let live.. The whole definition of marriage is taken wrongly in India not only in Kodagu. The only base of marriage is love, unconditional love.

There are lot of ways where the tradition and the customs of any community can be kept alive. I feel, to a certain extent we guys are responsible for the girls in our community opting for inter-caste marriage.

Due to hard work and exposure, girls have been excelling in the fields they have chosen. Now being a male dominated society for so many generations, most of the Kodava boys have been taking their life very casually, thus not able to match the fast track chosen by the girls.

Nowadays, most of the girls do not want to settle down in Kodagu. One of the reasons apart from social status of the guy is the economic status.

There could be some exceptions where the so-called love could crop in where both respect each other in the inter-caste marriages and it is not that, most of them calling a split after few years and in some cases it is even days.

The advantage of marriage in the same community is the entire line of kith and kin would stand up to patch the difference and that would seldom happen in an inter-caste marriage, thus ending up with courts.

Personally I still believe woman is the first teacher and she shares a better wavelength with the kids and they have to be at their easy reach.

If the kids grow with the nanny, then it is very clear that family is not their priority so the inculcating customs does not meet expectations. I really appreciate the way you have pinpointed the differences between the girls and boys…I too think it is an important factor because very different life goals bring about major compatibility issues.

Moreover, life in Coorg though beautiful has its limitations. Whatever it is, I agree its up to them and its their life. We should not harass them using bad words.

But this should not be an example for the youths to follow marrying non-Kodava. Its not the matter to be taken easily. Say no to intercaste!

Unity is very important! What has happened cannot we undone. I am not here to offend anybody. I am sharing my views. Our ancestors gave their life at young age to save this community so that we lead a safe and secure life.

Let us respect their sacrifice. Let us not continue inter-caste marriages,no matter whether it is girl or boy. I married a non kodava 42 years back he speaks kodava tak and my only daughter and my 2 grand daughters speak kodava tak at home she stays at mumbai follow all kodava namme.

After my husband s retirement we now settled in Kodagu. We bought small coffee plantation here. My husband is from Bangalore.

She has already parted ways with the non-Kodava and married to a kodava now.. We believe in live and let live.

If that hurts a person like Nidhi Subbaiah, it is her own guilt. Why blame the Kodava clan for her guilt? It was her decision and I am sure she knew the repurcussions of her action.

For a person like me, yes it is her choice agreed. I would not discuss about her period. Not ours. That is my take on it. Your email address will not be published.

Save my name, email, and website in this browser for the next time I comment. Notify me of follow-up comments by email. Notify me of new posts by email.

Email Address. Note: This article is an introduction to my proposed new book. Bopanna Are Kodavas Coorgs Hindus? The answer Kodagu Culture Devaiah says:.

February 3, at am. Cdr Somana says:. Bopanna says:. Roona Ballachanda says:. February 4, at am. Mahesh Nachaiah says:. Vijaya Alexander says:.

December 4, at pm. December 16, at am. Iynanda Prabhu says:. February 6, at am. Naveen Belliappa says:. February 3, at pm. February 5, at pm.

February 7, at am. Apana says:. July 29, at am. Devaiah PA says:. Veena says:. February 5, at am. Laaj Ganapathy says:. Komini Biddappa says:.

She got married at the age of 13 and then set about building the family fortunes against all odds. She taught herself English and inculcated the value of education in her vast family.

Subamma, a gentler version of her mother Ponamma, struggled throughout her life. She was widowed young. But this did not prevent her from learning all the arts and excelling at playing the violin.

She was a shrewd businesswoman and made wise investments that saw her family through the collapse of the banks and the crash in coffee prices in the s.

Though she lost her vision in later years she still fought a bitter legal battle to retain control of her marital property. Subamma's daughter, Neelamma, was initially not keen on marriage but wanted children.

She made the first move in her relationship with her husband, Subiah, quaintly referred in the book as Willie, an English nickname.

A large part of the book is devoted to the letters exchanged between Neelamma and her husband. The couple discussed women's rights, education and their hopes for a bright future.

The letters also provide a fascinating insight into the minds of two educated, socially enlightened people during the Freedom Struggle and as India gained Independence.

For Poonacha, writing about her mother Neelamma was not an easy task. For one, her own version of her parents differed considerably from that of her brothers.

Gaining a perspective into the lives of her ancestors, and through them, into that of her community, Poonacha's book chronicles a significant journey into the changing fortunes of women in India.

Geeta Seshu 01 January Geeta Seshu is a Mumbai based freelance journalist who writes on development issues. India Together is published with support from Oorvani Foundation.

Also see our sister publication. Human Rights. Right To Info. Geeta Seshu 01 January Geeta Seshu is a Mumbai based freelance journalist who writes on development issues.

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