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MAZEDAN INT. J. OF SOCIAL ALIENATION AND OSTRACISM: A STUDY ON SCIENCE AND HUMANITIES e-ISSN: 2582-9564 KORAGA TRIBE OF KASARAGOD DISTRICT Article id-MIJSSH0202004 Vol-2, Issue-2 Received: 07 Mar 2021 1 2 MRIDUL C MRINAL *, REPALLE SUDHAKAR Revised: 03 Apr 2021 Accepted: 11 Apr 2021

Citation: Mrinal, M. C., & Sudhakar, R. (2021). Alienation and Ostracism: A Study on Koraga Tribe of Kasaragod District. Mazedan International Journal of Social Science and Humanities, 2(2), 12-14.

ABSTRACT The Koraga Tribe belongs to one of the five primitive tribes of Kerala. Koragas are found Throughout the historical Tulunadu region of Karnataka and Kerala. They play a prominent role in the Cultural and Traditional landscapes of Tuluva Culture. The Koragas are facing Cultural and linguistic alienation against socio cultural motives. The Koraga Tribe had lost their language in past decades. The culture of Koraga Tribe like Bootha Kola is on the verge of extinction. This paper proposes to discuss the Cultural and Linguistic Alienation of the Koraga Tribe in the Kasaragod District. Cultural discourses on the Koraga Tribe had been subjected to study. The motives of Language loss are also addressed. The methodology of study is based on the empirical approach of data. Personal Interviews had been conducted during the cultural discourse. Field visits had been conducted into the Koraga Hamlets in the Perla and Enmakaje Panchayaths of Kasaragod. The Literature reviews carried out were mainly from the studies of Historians like Dr. Gururaja Bhat and B. A Salathoor are available exclusively in Kannada and Tulu. Oral Folk traditions had been recorded during the study The preliminary findings of the paper include the motives of the cultural deterioration of the Koraga Tribe. Three motives are being identified.1) Cultural Detachment2) Acculturation and 3) Cultural Transformation. The Linguistic Alienation is identified due to Language shift and attrition. Keywords: Koraga Tribe, Kasaragod, Cultural Alienation, Bootha Kola, Language loss 1. INTRODUCTION Kerala. Malayalam, Tulu, Kannada, Beary, Marathi, Konkani and Urdu are spoken in the district. Apart from The name Kerala has an uncertain origin. One folk these languages, several minor tongues are also prevalent etymology derives Kerala from the Malayalam word kera throughout the district. The ethnicity in the district is coconut tree and alam land, thus land of coconuts, which associated with the linguistic aspects. There were is a nickname for the state. Used by locals due to the migrations from several parts during different time period. abundance of coconut trees. The word Keralaputra is It is also an amalgamation of languages where new recorded in the rock inscription of the Maurya Emperor, dialects were found. Some of these dialects are on the Asoka in the 3rd –century (BCE). According to the 17th transition to the status of independent languages. century Malayalam work Keralolpathi, the land of Kerala was recovered from the sea by the axe-wielding warrior Koraga sage Parasuraman, the sixth avatar of Vishnu (hence Kerala is also called Parasuraman kshetram, the land of Koragas are one of the five primitive tribes in Kerala, Parasuraman) India. The definition for the primitive tribe is given as a specific group of tribals who still continues as food According to some of the ancient Sumerian records, the gatherers and not practicing any form of agriculture and region of Kerala was a major spice exporter before the their social condition will be poor with a diminishing common era. It is still referred to as the garden of spice or population and a very low or little literacy rate. as the spice garden of India. Kerala state is situated on the Cholanaikans, Kurumbas, Kattunaikans, Kadars and south western part of the Indian peninsula. The land is rich Koragas are the five primitive tribal groups in Kerala. in the abundance of water and there are forty-four rivers They constitute nearly 5 % of the total tribal population in flowing throughout the state. the State. It could be said that the Koragas are one of the Spanning from the river Kalyanpura in Udupi to the river earliest inhabitants in south India, and thus one of the Payaswini in the south in Kasaragod, Tulunad had the primitive tribal groups. The Koragas are perhaps the Western Ghats and the Arabian Sea as its boundaries in poorest among the scheduled tribes in Karnataka and east and west respectively. Kasaragod or the entire Kerala. Koragas are the aboriginal tribe founded in the Tulunadu in general was considered as the melting pot of Dakshina Kannada and Udupi districts of Karnataka state. diverse cultures and tongues. Kasaragod is often known as 1PG Department of English, MES Keveeyam College, Valanchery, India sapthabhasha sangama bhoomi (the conjuncture of seven 2Independent Scholar, India languages). It is the most linguistically diverse region in *Corresponding author email- [email protected] 13 Alienation and Ostracism: A Study on Koraga… ©Mrinal, M. C., & Sudhakar, R. (2021)

In the Kerala State Koragas are found in the Kasaragod tradition found in adjacent north Malabar. Several cultural District. interactions and similarities could be observed in these two regions. Bootha Kola is called Tulu Theyyam in Origins of the Koragas are rooted in legends and stories. Malayalam while Bhutas of Kerala origin are called There are different legends narrating the origin of the Malayali Bhuta in Tulu. The Malayalies and Tuluvas use Koragas. According to a prominent legend Koragas are the term Theyyam and Bhuta kola to represent the same progenies of a Brahmin women with a Sudra man. ritualistic tradition. Several Theyyams or Bhutas of Kerala Another legend accounts that to Habaṡhika who invaded origin like Vishnumoorthi and Chamundi are popular in the Tulu country and drove out Mayura-varma, the Tulunadu while Tulu Theyyams like Dhoomavathi and founder of the Kadamba Dynasty. The army of Habashika Panjuruli are popular in north Malabar. Bhuta Kola is a is also claimed to have defeated the Anagaravarma, son of tradition where the Bhutas are impersonated through a Viravarma of Manjeshwara. However later, Lokaditya ritual dancer. There are more than 300 Bhuta cults. The Raya, son of Mauryavarma of Gokarna defeated popular among this Bhutas are Jumadi, Bobbariya, Habashika and his followers were driven out of the land. Kalkudan Kallurutti, Vishnumoorthi, Koraga Thaniya, Brahmins were brought into the region to replace the etc. the Bhuta impersonators are from the lower strata of Koragas. A third legend states that Habashika [King of the the social system, an untouchable. Communities like Chandalas] consented to marry Kanayathi the daughter of Koppala, Nalikadaye, Pambada, etc are the traditional Lokaditya; a Kadamba Princes and a girl of the Varma Bhuta impersonators in Tulunadu. During the ritual, family. The legend states obscurely that at the marriage elaborate makeups and costumes are using to adorn the ceremony, Lokaditya’s soldiers killed Habashika and his ritual dancer. The stories of the deities were sung in the party and followers driven out into the forest. The Koragas background in the form of padddanas or Tulu oral are reported to have surrendered on the assurance that they traditions. This can be equated with the thottam of would be looked after and maintained by royals but were Theyyam traditions. Instruments such as kulal, tasse and neglected. dholu are accompanied during the ritual. After the Language transcendence the dancer is considered as Bhuta or deity where his social status is elevated. Koraga tribe is having their own cultural traits like language, rituals and beliefs. Their language is Koraga The Koraga Community just like any other community in and undoubtedly grouped as Dravidian. The Koraga Tulunad, practice Bootha Kola. Koragathaniya or language has no script, but today a few literates have Koragachan Theyyam, as it is known in Malayalam is a mostly borrowed its linguistic resources from Kannada. popular Bhoota deity of Tulunadu. Also known as Thus, the Koragas are bilinguals and multilingual too. The Koragajja, the Bhuta was considered as the primal deity multilingual Koragas living in Kundapura and Karkala of the Koraga people. Rituals like Bootha Kola are help in taluks speak Koraga, Kannada and Tulu, whereas the honour of Koragajja Koragathaniya or Koragachan other Koragas living in Udupi and Mangalore taluks speak Theyyam, as it is known in Malayalam is a popular Bhoota Koraga and Tulu. Koragas living in Kasaragod today deity of Tulunadu.. mainly speak Malayalam along with Tulu. In the The alienation of the Koraga tribe Kasaragod district there had been a massive language shift among the Koraga community. The Tulu speaking Koragas are one of the backward tribal communities not populations are witnessing a transition from Tulu to only in India perhaps in the entire world. Mainly forest Malayalam as the popular tongue. Koragas are no dwellers, they are marginalised as the untouchable exceptions. Koragas in the Kasaragod district early used community. The social system excluded Koragas. In a Tulu for external communication outside the community meaner way, the Koragas was not even considered as and their own native Koraga tongue inside the community. human beings. It was equivalent to the untermensch or sub Now days the Koraga language is disappearing from the human slave material concept in Nazi racial policy. community mainly due to attrition and language shift. Koragas were treated more or less like animals. Their Only a handful of Koragas possess a nominal knowledge social contexts were not different from that of an animal. in the native Koraga tongue. Most of them use Malayalam It can also be said that the Koraga was merely human to or Tulu to a lesser extent. In Kasaragod district, Koraga non-Koraga eyes. The Koraga community was subjected tongue is alienated from its native speakers. The ethnic to several ill treatments throughout history. Race through and anthropometrical features reveal that the Koragas are the Kambala track and Ajilu practice are some of them. an aboriginal Dravidian tribe. The Koragas are a part of a Kambala is the traditional buffalo race conducted matriarchal family system and they worship major Hindu throughout the Tulu nadu. It was considered as one of the deities along with their own Bhoota pantheon. They symbols of the Tuluva culture. It is packed with customs perform simple ceremonies during death, puberty and and traditions. One of the practices was that Koragas are marriage. Their primary deity is known as KoragaThaniya made run acrross the Kamabala fields like buffaloes. or Koragajja. He is also the patron of the Koragas. In every Further, traditions existed in association with Kambala Koraga hamlets, shrines will be dedicated to Koragajja in like the Kadri Kambala near Mangaluru where the the form of small stones or any flora such plants or trees. Koragas were subjected to sexual exploitation. Bootha Kola Ajilu practice is described as a cruel custom existed in independent India against the subaltern. The practice Bootha Kola is a ritual tradition exclusive to the Tuluva involves providing food for the Koragas mixing with culture. It incorporates the ancient dravidian worship of human remnants such as nails and hair. They were made lesser deities or demi gods known as Bhutas or Daivas. to eat it. There are reports of this practice have been Bootha Kola is the Tuluva counterpart of the Theyyam MAZEDAN INTERNATIONAL JOURNAL OF SOCIAL SCIENCE AND HUMANITIES [e-ISSN: 2582-9564] 14 performed in modern days. Several Koraga and human 4. CULTURAL TRANSFORMATION right groups were fought against this practice of injustice. The relocation of the Koraga community in Kasaragod The government of Karnataka had prohibited the Ajilu also resulted in a cultural transformation of the practice as a punishable offense under the Karnataka community. Some of the community members had given Koraga Ajilu prohibition act in 2000. up the nomadic life style. They had undergone a cultural This paper observes the motives of the cultural transition that involves the urbanization and globalization deterioration of the Koraga Tribe. Three motives are being elements. the cultural transformation is a slow process. In identified.1) Cultural Detachment 2) Acculturation and 3) the digitalized world this accelerated due to technological Cultural Transformation. The Linguistic Alienation is advancement identified due to Language shift and attrition. CONCLUSION 2. CULTURAL DETACHMENT The Koraga Tribe in the Kasaragod District is undergoing Koragas were the outcasts from the mainstream a gradual change, which is social, economic and cultural community living in the forest edges of the land. The in nature. These above factors serve as motives for the mainstream communities consider the Koragas as deterioration of the Koraga tribe in Kasaragod. The savages. The traditional and cultural practices of the Koraga counterpart of the Karnataka is also needed to be mainstream community are alien to the Koragas counted on further discourses. More enquiry and community. They don’t have their own festivals. They interventions of the administration is required for the become participants of the festivals observed by the other further uplifting of the Koraga tribe. Along with that, more communities. The culture, tradition, language, etc of a academic discourses should be conducted on the various community are important. Here Koragas are left with aspects concerning the Koraga tribe. nothing but the remnants of the mainstream community. REFERENCES As mentioned, the native Koraga tongue is on the verge of extinction, and it is somewhat disappeared from the [1] Kuthar,Greeshma.(2019,September 20). Adivasis Koraga hamlets of the Kasaragod district. The Koragas are and the Indian State: Karnataka's Koraga tribe detached from the mainstream society even in the modern battles centuries-old discriminatory practice; period. They are confined in their own world. This is often official inaction adds to woes. Retrieved from viewed as a comfortable zone for them. But the basic https://www.firstpost.com/india/adivasis-and-the- amenities are absent in their settlements. This withdrawal indian-state-karnatakas-koraga-tribe-battles- syndrome is leading the Koraga community into more centuries-old-discriminatory-practice-official- seclusion rather than a comfortable point. The dropouts of inaction-adds-to-woes-7371531.html Koraga children from the schools are high. The literacy [2] Thurson, Edgar. 1909.Castes and Tribes of levels among the Koragas are somewhat near 15%. Still, Southern India/Koraga. Retrieved from many of them liked to live by their own clan profession of https://googleweblight.com/i?u=https;//en.m.wikis basket making. They went inside the forest to collect the ource.org/wiki/Castes_and_Tribes_of_Southern_I raw materials and get back by dusk. Most of the members ndia/Koraga&hl=en-IN. of the tribe are drawing into the outside world for cheap [3] John,Haritha.(2015 September 19).Kerala’s manuel labour. However, contact with the outside world should be associated with their efforts to survive in a Koraga tribals remain where they are , fundsgo into globalized modern world. politicians’ pockets. Retrieved from https://www,google.com/amp/s/www.thenewsmin 3. ACCULTURATION ute.com/article/KERALAS-KORAGA-Tribals- remain-where-they-are-funds-go-politicians- Koragas who are exposed to the outside world are pockets-34441%3famp. sometimes settled outside their hamlets and persuade others to come out of the comfort zone. Few Koraga [4] ಐವರ್ನಾ蓁, ಚರ賍 (2018 September 28). community members had completed their primary 哊ರಗ烍ಜ ಮತ್ತು 哊ರಗ상. Retrieved from education and involved in cheap labours around the http://bahurupibharatha.blogspot.com/2019/09/blo district. A few members who obtained a secondary g-post.html education are opting to move out of the hamlets to urban centres for better life conditions. Thus, considerate amounts of Koragas are assimilated into the modern mainstream community. The consequent factors could be identified with the identity loss and language loss. Cultural assimilation compelled Koragas to accept the living standards of the neighbouring communities. The tradition and customs are also accepted. Moreover, a cultural transformation could be visible throughout the relocated Koragas. A language shift is often viewed along with it. In the Kasaragod district, Malayalam is the native tongue whereas in the Mangaluru and Udupi regions it is Tulu and Kannada respectively. The younger generation is receiving education in either of these languages and using these languages while communicating with others.