A significant question has emerged within the Kodava community of Karnataka: how should their religious identity be recorded in the state’s ongoing Social and Educational Survey? This pivotal survey has sparked an intense debate, with community members deliberating whether to register themselves under the broad ‘Hindu’ umbrella or declare a distinct ‘Kodava’ faith.
This divergence in opinion has created two distinct camps. One group of influential community leaders is actively encouraging Kodavas to mark ‘Kodava’ in all three relevant sections of the survey: caste, language, and religion. Their reasoning stems from a desire to formally recognize and safeguard their unique cultural heritage. Conversely, another faction is urging members to maintain their traditional identification as ‘Hindu’ in the religion column, emphasizing their historical ties to the larger Hindu faith.
Paradanda Subramani Kaverappa, who presides over the Akhila Kodava Samaja, firmly believes that ‘Kodava’ should be explicitly stated in the caste, language, and religion sections. He highlights that prior to the 1941 census, Kodavas were recognized as a unique tribal group. “Kodavas inherently do not adhere to traditional caste systems, specific sects, or a formalized religion in the conventional sense,” Mr. Kaverappa asserts, stressing their distinct identity.
Kaverappa further argues that the Kodava population, already small and dwindling over recent decades, faces the serious risk of diluting its unique cultural essence if its identity is absorbed into larger communities through generic categorization in the survey.
A Community Divided: The Spectrum of Opinion
Mr. Kaverappa openly acknowledges the varied perspectives within the Kodava community on this matter. A recent meeting organized by the Samaja to discuss the issue concluded without a unanimous decision. Despite the lack of consensus, he stressed that the final decision remains a personal one. “There is absolutely no coercion. Every family has the autonomy to decide for themselves,” he stated, clarifying that the survey’s primary goal is to provide the government with an accurate snapshot of communities’ current social and economic conditions.
He further clarified that choosing ‘Kodava’ as their religion would not necessitate a departure from current religious customs. “Even if individuals identify as Kodava for religious purposes, our traditional rituals, temple visits, and the profound influence of Hindu practices will persist, just as they have for generations. Our ancestral customs have consistently drawn inspiration from Hinduism,” he elaborated.
The Ongoing Identity Debate
However, advocating for the other side of this critical discussion, several prominent community leaders are earnestly appealing to Kodavas to retain their identification with Hinduism in the survey.
“Our rich culture is deeply interwoven with Hindu traditions,” stated A. Manu Muthappa, former president of the Napoklu Kodava Samaja. He pointed to examples like the veneration of Naga and Aiyappa deities in homes and villages, and the observance of festivals such as Tula Sankramana and Puthari, all of which align with Hindu customs and practices.
The gravity of the decision has led many Kodava families to hold extensive discussions within their traditional ainmane (ancestral homes) to determine how to approach the religion column in the survey, according to Mohan Devaiah, a Ponnampet resident. “I’ve seen numerous videos from various clans documenting these meetings, where families have ultimately decided to either select ‘Hindu’ or ‘Kodava’ for their religious affiliation,” Mr. Devaiah noted.
Seeking Formal Recognition and the Survey’s Scope
Adding to the discourse, the Codava National Council (CNC) has launched a vigorous campaign, strongly advocating for Kodavas to unequivocally state “Kodava” in the caste, language, and religion sections. CNC president Nandineravanda U. Nachappa articulated the council’s stance: “This isn’t merely a matter of identity; it’s about our cultural survival and securing legal recognition. Only when the government formally records us as Kodava across all classifications can we truly safeguard our distinctive heritage.”
Interestingly, the Karnataka Backward Classes Commission Chairperson, Madhusudan Naik, previously clarified that the religion column in the current survey holds limited significance for the commission’s work. He explained that religion falls outside the commission’s direct purview. “We will not be conducting evaluations based on religious affiliations, and the information collected under this category is intended for broader demographic understanding,” Naik stated, offering a perspective on the survey’s ultimate utility for the commission.