KORAGA: TRIBAL COMMUNITY

Koraga Tribe

The Koragas are perhaps the poorest among the scheduled tribes in Karnataka and Kerala. Koraga is an aboriginal tribe of Dakshina Kannada and Udupi Districts in Karnataka. Though the Koragas are tribal’s, they are regarded as ceremonially impure and unclean in the local Hindu Society and were considered untouchables by the main stream of social group. The Koragas are the most backward among the tribes of Karnataka State in every respect. A great majority of them lead on hard life and good proportion of they are engaged in their traditional occupations like basket making.

Koragas are, a very quiet and inoffensive race, small and slight, the men seldom exceeding five feet six inches, black skinned, thick lipped, noses broad and flat, high-check bones and sloping foreheads, and with bushy rough hairs. Their principal occupation was basket making and food gathering. At present, they are engaged with many other occupations. Most of them are labourers.

According to the 2001 Census, the total population of the Koraga tribe is 11,566. The District and Taluk wise population is as follows: Sl.No District / Taluk No. of families Male

Female Total

A. Dakshina Kannada

1. Bantwal 170 296 267 563

2. Belthangadi 98 152 136 288

3. Mangalore 716 1372 1419 2791

4. Sullia 47 77 74 151

5. Puttur 104 170 174 344

Total 1135 2067 2070 4137

B. Udupi

1. Udupi 959 1975 1875 3850

2. Karkala 354 666 678 1344

3. Kundapura 607 1135 1100 2235

Total 1920 3776 3653 7429

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Grand total 3055 5843 5723 11566

At present, the Koraga Population is about 21,000.

In the Kerala State Koragas are inhabitations of the Cannanore district. They are seen at Hosabettu Mudabidri. Puttur, Uppinangadi, Narumpadi. Karadukka ,Manieswara, Mangalapalli of the Kasargod District.

They have been worshippers of spirits. They live in hamlets comparable to those of the present in the Nilgiri hills. These thatched huts have only one small entrance. Their one of the sub-sections called Soppu Koraga who was not, formerly, wearing clothes. But were tying some leaves round their waist.

2. Etymology of the label ‘Koraga’

‘Kora’ the first part of their name refers to the sun and the name may have originated from their conventional worship of the sun. There is a possibility that their name is a corruption of Koruvar which in Tulu means the people of the hills.

3. Food pattern – Traditional

They are non-vegetarians and once those were the ones who use to eat even carcass for their diet. However, now-a-days the practice is outdated among many Koragas.

4. Origin of Koragas

Regarding the origin of the Koragas there are, a few legends. One such legend describes them as the issue of Brahmin woman by a ṡūdra on account of the difference in the social status of their parents. The children were treated with contempt. Another legend connects the origin of the Koragas to Chiot Hubushika [Habaṡhika] who invaded Tulu Nadu and drove out Mayura-varma the founder of the Kadamba Dynasty and Empire. The army of Habashika is also claimed to have defeated the Anagaravarma son of Viravarma of Manjeshwara. Later, Habashika and his followers were defeated and driven out by Lokaditya Raya, son of Mauryavarma of Gokarna and Brahmins were brought into zone to replace the Koragas,

A third legend states that Habashika [King of the Chandalas] consented to marry Kanayathi the daughter of Lokaditya - a Kadamba Princes and a girl of the Varma family. The legend states obscurely that at the marriage ceremony Habashika and his party were killed by Lokaditya soldiers and his followers driven out to the forest. The Koragas are reported to have surrendered on the assurance that they would be looked after and maintained by them but were neglected.

5. Socio-Cultural life

Once upon a time the Koragas were the ruling tribe of some parts of Dakshina Kannada District and Western Ghats region of the Karnataka State. It is also said that the Koragas were enslaved around 6th A.D. Since then, the Koragas were slave labourers and women were sent to forests.

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The District Gazetteer of Dakshina Kannada reveals that till the beginnings of the 20th century, the Koragas were treated as slave labourers, in weekly fairs and yearly fairs in the district. Koragas have their highly distinct and unique folk culture and language. Their language is Koraga and undoubtedly grouped as Dravidian. The Koraga language has no script, but today a few literates have mostly borrowed its linguistic resources from Kannada. Thus, the Koragas are bilinguals and multilinguals too.

The multilingual Koragas are living in Kundapura and Karkala taluks speak Koraga, Kannada and Tulu, whereas the other Koragas living in Udupi and Mangalore taluks speak Koraga and Tulu. The ethnic and anthropometrical features reveal that the Koragas are aboriginal Dravidian tribe. They are short to medium stature with curly hair and very distinct eyes and lips which would not allow them to be mistaken. The Koragas belong to matriarchal family system and they were worshipping major Hindu deities along with their specific type of bhūta worship. They perform simple ceremonies during death, puberty and marriage.

Their God is called Koraga Thaniya, which is the god of Koragas. In every Koraga colony we can find small stones, a few plants or trees representing different cults. It is evident from the foregoing analysis that the Koragas are leading a hard life and they have not been removed from the clutches of superstitious beliefs and practices.

6. Name of sub-group

Several studies report the existence of many sub-groups among the Koragas. However, we could observe only 6 groups. They are Onti Koragas, Soppu Koragas, Mudu Koraga, Tappu Koraga, Dadi/kada Koraga, Vastra/Kuntu Koraga and Kappada Koraga.

7. Family type

The Koraga family reveals that like any where else, joint family system is disappearing among the Koragas. Traditional joint families of the Koragas were not as large as in the main stream of Indian society. Nearly two-third of the sample respondents live in nuclear families and only about a third live in joint families.

8. Health

Good health is crucial for socio-economic development of the people. Health is defined as “complete physical and mental fitness of an individual. But health is one of the serious problems among the Koragas. Some of them are suffering from fatal diseases. Frequently they are affected by T.B., fever, typhoid, cold, skin diseases etc. The other problems reported were leprosy, malaria, jaundice, typhoid, heart pain, back pain, stomach pain etc.

9. Ajal

The Koragas are expected to perform “ajal” duties. In other words, a particular area is assigned to a group of families and they are expected to play a key role in certain occasions like village festivals, death ceremonies social and religious functions.

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The Koraga men beat drums and play flute during deaths and other socio-religious functions. They also announce the dates of festivals, village functions etc. for performing these duties. They enjoy certain special privileges like collecting leftover food and old clothes. In addition, the Koragas are allowed to collect leftover food from the plantain leaves. The leftover food, clothes and some other used household articles are usually collected by women. But keeping this in mind they were asked to state the things that they collect from ajal area. At present the habit of ajal and collection of leftover food has been undergoing transition. The younger generations are having greater disagreement with their elders for such habits.

10. Economic activities and household income

In recent days, many of the Koraga households have been allotted free house sites and house. In the backyard and front space grow different trees like coconut, banana, cashew nut and others. Due to Inadequate of water facilities they qultinate (the limited corps).

11. The Koraga language

Koraga is a tribal language spoken mainly in Dakshina Kannada and Udupi Districts of Karnataka State and Kasaragod District of Kerala State. Koraga language is divided into a number of distinct dialects, which are separated from one another by both geographical and social factors. According to early research works (Bhat, 1971), there are four major dialects in Koraga. They are, i) Onti spoken in Udupi, ii) Tappu spoken in Hebri, iii) Mudu spoken in Kundapura and iv) Ande, spoken in Mangalore. Most of the Koragas are bilinguals, the other language being Tulu or Kannada. The speakers of the third dialect (i.e., Mudu Koraga) mentioned above, know Kannada in addition to their mother-tongue. But Tappu Koragas are multilinguals. They speak both Tulu and Kannada other than their mother - tongue.

12. Marriage

The marriage systems in Koraga are simple but convincingly matching with the common core of the Hindu marriage methods. Here, lexical items related to the marriage ceremony have been taken. Matrimonial allied will be made as according to the cross-matrimonial relations allowed in their community. Usual marriage system is simple and arranged marriages are common but no such rule within the community.

For the concept ‘marriage we find four forms birdi ‘marriage’, pudarata ‘marriage’ madme ‘marriage’, mangila ‘marriage’ and out of which the first and second forms do not have cognates in other Dravidian languages, third one partly matches with the Kannada form maduwe ‘marriage’. The fourth form maṅgila is an adapted Sanskrit word (maṅgaḷa).The term dibbaṇa ‘the marriage procession’ is identical with the Kannada and Tulu terms with same meaning.

13. Ritualistic items – Woman and Marriage –birth and death

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Here the lexical items of ritualistic notion related to the woman, puberty, marriage, pregnancy etc, are given. The language show the ritualistic vocabulary related many to major events similar to that of main stream Hindu society.

Except the forms lagina and murta, all other forms are native words of Koraga. The form bāyke is well relatable to the Kannada form bayake ‘longing’. Even in Kannada too it is having ritualistic extension as in the Koraga language. However the Koraga language has lost the general counterpart of the meaning. Remaining other forms listed above is native Koraga words and not borrowings; however, lack the relatable cognates.

14. Gods

Even though the Koraga community is a primitive tribe, which is associated with the spirit worship we find that the ethnic group hold distinction between holy spirits and evil spirits. And their association with the trends other than bhūta worship is quite evident to the fact that those people were associated with the major trends in the Hindu society from the very beginning. This is a linguistic evidence as reflected in their lexicon for the fact which is reflected in their legendary King Habashika who fought with the Kadamba dynasty of Karnataka and defeated the army of Kadambas twice and later who got killed tyranneously by the Dynasty.

How far their relation with Kadamba dynasty can be proved with this is a difficult question. However, their co-existence with the dominant society of plain land can be well established with this at least from the period of Kadambas.

15. Demons - holy

Here we find several names of spirits found exclusively in the Koraga community which are worshibed and the names of the permanently built places for worship, like temples which do not have cognates in Kannada, Tamil, and Tulu.

CONCLUSION

The Present paper concludes the format and results of the research as presented in the dissertation. General introduction to the present paper study involves broader ground chosen for the paper which defines most fundamentals of the research work undertaken.

Brief introduction to the Koraga tribe involves facts like their regional affiliation, population, possible etymology of the term Koraga, their appearance (traditional), their traditional food pattern, ethnic historicity and origin of the tribe, traditional occupations, socio-cultural life and status, sub groups of the tribe, family type, health and alcoholism, their ‘ajal’ duties and their relation with main stream society, and their relative status with other tribes in the zone, house hold income, and the sub varieties in the Koraga language.

Biblogrphy

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1. Ayyappan. 1948. “Report on the Socio-Economic Condition of the Aboriginal Tribes” of the Madras Presidency.

2. Bhatt, S.C.& Bharagava, G.K. 2005. “Land and People of India States and Union Territories in 36 volumes, Karnataka – Volume 13

3. Hemananda,B.P.& M. Selvadurai. 2004. Comparison of Ethic identity between Koraga and Narikorawas UGC –ASIHSS National Seminar CAS in Linguistics Annamalai University Annamalai nagar.4. Purushothama Bilimale, 1993. “Koragara Sunkrithi -A cultural study, Deemed College, Pone.

5. Ramakrishna T. Shetty 1978. ‘Koraga Gammar. Unpublished Ph.D Thesis PoonaUniversity, Poona

6. Siva Kumar, M. 1994. “An Ethno linguistics Study of Nilgri Tribes” ICSSR Project CAS in Linguistics, Annamalai University.

7. Srinivasa Varma,G. 1978. “Kurumba Kannada” ( Pudukkottai Kurumba Dialect) CAS in Linguistics Annamalai University, Annamalai Nagar.

THE KARNATAKA KORAGAS (PROHIBITION OF AJALU PRACTICE) ACT, 2000

ARRANGEMENT OF SECTIONS

Statement of Object and Reasons

Sections :

1. Short title, extent and commencement.

2. Definitions.

3. Prohibition of Ajalu Practice.

4. Penalty.

5. Protection of action taken in good faith.

6. Power to make rules.

7. Repeal and savings.

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STATEMENT OF OBJECTS AND REASONS

Act 30 of 2000.- Koragas who belong to primitive tribes of Dakshina Kannada and Udupi districts are illiterate and superstitious. Using service of Koragas for Ajalu Practice exists in certain parts of Dakshina Kannada and Udupi Districts.

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Ajalu practice includes differentiating between Koragas and persons belonging to other communities, treating them as inferior human beings, mixing hair, nails or any other inedible or abnoxious substance in the food and asking them to eat that food and to make them to run like buffaloes before the begining of Kambala. These practices amount to exploitation of Koragas and treating them as slaves and thus offends human dignity. Refusal to practice Ajalu voluntarily may render the life of Koragas extremely difficult. Therefore, it is considered necessary to bring a suitable legislation to prohibit Ajalu practice and make it punishable under law.

Hence the Bill.

(Obtained from L.A. Bill No. 18 of 2000)

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KARNATAKA ACT NO. 30 OF 2000

(First Published in the Karnataka Gazette Extraordinary on the thirteenth day of December 2000)

THE KARNATAKA KORAGAS (PROHIBITION OF AJALU PRACTICE) ACT, 2000

(Received the assent of the Governor on the tenth day of December, 2000)

An Act to provide for the prevention of using the services of Koragas for Ajalu practice in some parts of the State of Karnataka.

WHEREAS using services of Koragas for Ajalu practice exists in certain parts of the State of Karnataka specially in Dakshina Kannada and Udupi Districts;

AND WHEREAS such practice amounts to exploitation of Koragas and treating them as slaves and which offends human dignity;

AND WHEREAS it is expedient to put an end to such practice;

BE it enacted by the Karnataka State Legislature in the fifty first year of the Republic of India, as follows:-

1. Short title, extent and commencement.- (1) This Act may be called the Karnataka Koragas (Prohibition of Ajalu Practice) Act, 2000.

(2) It extends to the whole State of Karnataka.

(3) It shall be deemed to have come into force with effect from the seventeenth day of August 2000.

2. Definitions.- In this Act, unless the context otherwise requires,-

(a) “Ajalu practice “ means, performance of any act or ceremony,-

(i) differentiating between Koragas and persons belonging to other communities by paying no wages or lesser wages to Koragas for using their service;

(ii) treating Koragas as inferior human beings as compared to others;

(iii) mixing hair, nails or any other inedible or abnoxious substance in the food and asking Koragas to eat that food;

(iv) driving Koragas to run like buffaloes before the beginning of Kambala.

(b) ‘Kambala‘ means buffalo race in marshy land;

(c) “Koraga” means an Adivasi Tribal person belonging to Koraga Community of any age.

3. Prohibition of Ajalu Practice.- Notwithstanding anything contained in any law , custom, usuage or practice by whatever name called, no person

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shall use the services of a Koraga for Ajalu practice with or without his consent.

4. Penalty.- Any person who, after the commencement of this Act, uses or abets the using of the services of a Koraga for Ajalu practice shall on conviction be punishable with imprisonment for a term which shall not be less than six months but, which may extend up to five years and with a fine not exceeding five thousand rupees.

5. Protection of action taken in good faith.- No suit, prosecution, or other legal proceedings shall lie against the Government or any person for any thing which is done or intended to be done in good faith under this Act. 3

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6. Power to make rules.- (1) The State Government by notification, after previous publication may make rules for carrying out the purposes of this Act.

(2) Every rule made under this Act shall be laid, as soon as may be after it is made before each House of the State Legislature, while it is in session for a total period of thirty days which may be comprised in one session or in two or more successive sessions, and if, before the expiry of the session immediately following the session or successive sessions, both Houses agree in making any modification in any such rule or both Houses agree that the rule should not be made, or issued, the rules shall there after have effect only in such modified form or be of no effect, as the case may be, so, however, that such modification or annulment shall be without prejudice to the validity of anything previously done under that rule.

7. Repeal and savings.- (1) The Karnataka Koragas (Prohibition of Ajalu practice) Ordinance, 2000 (Karnataka Ordinance No.7 of 2000) is hereby repealed.

(2) Notwithstanding such repeal anything done or any action taken under the said Ordinance shall be deemed to have been done or taken under this Act.

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(The above translation of the ‘йÑþ©‘Ð ‘Ù֤ЖФР(ƒ¡ÃÔ »Ð·Ðì´ ºÈÙÓ·°Ð) ƒ¸°º¦ÐÔÀÐÔ, 2000 (2000·Ð ‘йÑþ©‘Ð ƒ¸°º¦ÐÔÀÐÔ ÊДÙô 30) was published in the official Gazette (Extraordinary) dated 26.2.2001 as No. 393 (Note: No. DPAL 19 Shasana 2000 dated 26.2.2001) under clause (3) of Article 348 of the Constitution of India.)

* * * *

Living conditions of tribal communities – 2011 Kerala survey

Posted on 07/03/2012 by website administrator

The Hindu, Thrissur, December 1, 2011

About 49 per cent tribal houses in the State do not have toilets. As many as 24,289 families do not hold ration cards. Hundreds of graduates and post graduates among the tribal communities are job less.

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A survey conducted by the Kerala Institute of Local Administration in association with local bodies and the Scheduled Tribe Welfare Department reveals pathetic living conditions of the Scheduled Tribe Communities in the State.

There are 33 Scheduled Tribe communities in the State. Of the 40,1401-strong tribal population, ‘Panian’ community is the largest.

The total population of the five primitive tribal groups – Koraga, Kattunayakan, Cholanaikan, Kurumba and Kadar – is 26,273.

There 4614 landless tribal families in the State. More than 55 per cent live in dilapidated houses. In all, 39,850 houses do not have kitchen and 49 percent does not have toilets.

Half of the population deprived of pure drinking water and 1252 tribal hamlets are not electrified. More than 1300 tribal settlements face threat from wild animals.

The survey shows that there are 887 unwed mothers and 20,301 widows among ST women. Only 17 per cent of them are getting pension.

Many of the families do not have any access to medical care. Among them 4,036 are differently-abled and 2386 are mentally-challenged. The community has 40,323 chronic patients.

The literacy rate among the scheduled tribes is 72.77. Most of them used to drop out from schools at the primary level itself. Poverty and lack of access to educational institutions are the major reasons.

According to the survey, 77,680 people in the age group of 15-59 are unemployed. This includes 2112 graduates, 200 postgraduates and 2066 with professional qualifications.

Almost half the population of the community has taken loans, mostly from private institutions or individual money lenders.

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The survey started in 2008 was completed in October 2011.

Source: The Hindu : States / Kerala : Census reveals poor status of tribal communities in the State

INTRODUCTION

Koraga is an aboriginal tribe of Dakshina Kannada district which is notified as a primitive tribe in 1986. From 1956 to 1986 they were listed in the category of schedule tribes. Though the Koragas are tribal’s they are regarded as ceremonially impure and unclean in the local Hindu society. The Koragas are the most backward among the tribes of Karnataka state in every respect. A great majority of them lead a hard life. A good proportion of them are engaged in their traditional occupation like basket weaving, coir making and scavenging in village Panchayat, town municipalities and city corporations.

Today the Koragas are facing a serious threat to their existence because of widespread fatal diseases, malnutrition and unhygienic living conditions. They are experiencing even negative population growth due to rising mortality rates. If the degenerating conditions are not arrested and programmes are not initiated to increase their welfare, they may go out of existence in the next few decades. The waves of modernization and industrial growth have not touched the Koragas.

The social and economic conditions of the Koragas are really pathetic. They are among the lowest rung of development in comparison to other tribal communities in Dakshina Kannada district in terms of income, educational levels, housing and sanitation, living conditions and health status. The development schemes have not helped them to improve their condition. On the contrary, these schemes have adversely affected in their life. Most of the programmes initiated for the development of Koragas have been a failure due to the inadequate knowledge about their problems, requirements and socio-cultural values.

Life and Conditions :-

The total population of the Koragas in the district is 17,000 persons. They are concentrated mainly in Udupi, Mangalore, Kundapur and Karkal, only 10% of them live in other taluks of the district. Though the Koragas are among the earliest inhabitants of the districts, their population has not increased much.

The Koragas are regarded as the lowest among the backward castes. Since the caste Hindu do not mix with them, they are forced to have their own colonies on the outskirts of the villages. Even in the cities their colonies are segregated from that of others. Their interaction is restricted. They visit others localities to remove the dirt from their streets and to beat drums during social and religious functions.

In spite of legislation and other modern forces the traditional relationship of Jajman and Kameen has not disappeared in the rural areas, particularly in the case of the Koragas. They have assigned the task of beating drums during religious and social

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functions and go around the village informing the dates of festivals, oxen race etc. For rendering these services, the Koragas are entitled to collect some left over food and old cloths.

The interaction of Koragas with the members of other castes and communities is restricted. In the past, the Koragas were prohibited from entering the streets of other castes and forbidden to spit on the public place. If they saw the Koragas on their way particularly when they go for sub Kelasa it becomes Asuba. During the night time the caste Hindus do not pronounce the word Koraga unless it is absolutely necessary, even then they refer to them as Kappu Kallu (black leg). Because of inhuman treatment against them and subjugation, the Koragas have become mild, docile and fearful. Almost all the Koragas being landless, earn their livelihood through basket weaving, coir making, scavenging and begging.

What is more depressing and shameful is that in a district of South Kanara there is 100% literacy and the people are regarded as more cultured and disciplined, they have made the Koragas to eat the leftover food form the plantain leaves thrown during marriages and functions. They are practicing this custom from a very long time and even today they are eating this defiled food. Though a time studies reveal that the custom of eating defiled food is disappearing, we have observed in the field study the Koraga drying the defiled food. They store the leftover food after drying in an earthen pitcher to be taken during the lean period. It is said that the Koragas eat the fish of dead animals.

Socio – cultural life :-

It is said that the Koragas were once upon a time the ruling tribe of some parts of Dakshina Kannada district and western ghats region of Karnataka state. It is also said that the Koragas were defeated by Maurya Sharma of the famous Kadamba dynasty and were enslaved around 6th century A.D., since then the Koragas were slave laborers and women were sent to forests. The District Gazetteer of Dakshina Kannada reveals that till the beginnings of the 20th century the Koragas were treated as slave laborers in weekly fairs and yearly jatras in the district. The price of a male slave was three pagoda (equal to Rs. 14) and of 5 the female slave 5 pagoda.

Koragas have their highly distinct and unique folk culture and language. Their language is called Koraga and may be grouped as Dravidian. The Koraga language has no script, but today a few literate Koragas use Kannada script to write their language. The Koraga language has mostly borrowed its linguistic resources from Kannada and Tulu. Thus, the Koragas are bi-linguistics and multi-linguistics. The bi-linguistics Koragas are living in Kundapur and Karkal taluks speak Kannada and Tulu languages; whereas the other Koragas living in Udupi and Mangalore taluks speak Koraga Kannada and Tulu languages.

The ethnic and anthropometrical features reveal that the Koragas are aboriginal Dravidian tribe. They are short to medium statured with curly hair and very distinct eyes and lips which would not allow them to be mistaken. The Koragas belong to matriarchal family system and worship all most all major Hindu deities. The perform simple ceremonies during death, puberty and marriage. Their god is called Koraga Thaniya who is their god, guide and mentor and they consider as their friend. In every Koraga colony we can find small stones, a few plants or trees representing different bhutas.

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It is evident from the foregoing analysis that the Koragas are leading a hard life and they have not come out from the clutches of superstitious beliefs and practices. Keeping this in mind, the present study examined the reasons for the social, economic backwardness of the Koragas and suggests the measures to be initiated in redressing their grievances and problems.

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1.1 A profile :- The Zilla Parishath entrusted with the responsibility of undertaking a study of the

social and economic conditions of the Koragas in Daskhina district to Mangalore University. There are 383 Koraga settlements spread over through out the district with the total population of around 17,000 having an average of 42 persons per settlement. In Kundapur there are 98 settlements followed by Udupi with 96 settlements. The Koragas are predominantly concentrated in Udupi, Kundapur, Karkal and Mangalore taluks where they constitute nearly 90% of the total population of the Koragas, only 10% of the Koragas are found in other taluks.

Though it is said that there are many sub-groups among the Koragas, we could identify only 3 groups, namely soppu Koraga, onty Koraga and Chippu Koragas. However, we have not noticed any differences among them. Though the Koragas were originally forest inhabitants, they have been rehabilitated in different places. Still about 75% of the settlements are in forest, lands or in adjoining them. Koragas are traditional basket weavers and their habituation in these places enables them to local raw materials.

The data of the settlements reveal that while Karkal, Kundapur, Mangalore and Udupi have more than 5 houses per settlement, the other have less than 5. The number of households are more than the number of houses. On an average there are 1.12 households, the proportion is greater in Udupi. The average population per settlement in more than 40 in Karkal and Mangalore, around 30 in Kundapur and Udupi and less than 25 in other taluks. The average number of population per household is around 4.5 in Karkal and Kundapur, 3.8 in Udupi and Mangalore and less than 3.5 in others. The total population of female is more than the males, i.e the females outnumber males by 1.7%. In other words, there’re are 1017 females for every 1000 males in taluks like Karkal, Kundapur and Mangalore. The age-wise classification of the data reveal that about 17% of the males and 1 of the females are in the age-group of below 6 years while 22% males and 26.4% females are above 35 years. The school going (6-14 years) population is 20% males and 19 females.

1.2 Activities :- Of the total population 51% are workers, among them only 0.12% are cultivators

(two in Karkala). The proportion of workers engaged in household activities are 37.6%, rural artisans 18.2%, followed by service like attenders, sanitary workers, hotel cleaners etc. 17%, non-agricultural laborers 14.4% and agricultural laborers 12.4%. In addition to main activity a few households have beedi rolling as minor activities. In about 4% of the households, agricultural labour in a minor activity, while in 10.5% of the households non-agricultural labour is their minor activity.

2. Infrastructure 2.1 Land

The average land available per settlement is 1.73 acres. Karkal has the highest area per settlement followed by Kundapur and Udupi. In other places the area is less than once acres per settlement. If we taken an average area of 0.5% per house the land available per household for non-housing purposes is 0.18 acres. Over 75% of the available land has been there since long whereas the rest of the land has been regularized

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recently. Information about government land available around these settlements shows that in Udupi, Karkal and Mangalore the area is some what high as compared to other taluks. The proportion of government land available is 2.5 times more than the settlement.

2.2 Live Stock :- The live stock data show that for all the sample settlements the average number

of cattle is 0.04 (higher in Karkal), buffalo 0.06 only in Karkal, goats, 0.08 (mainly in Karkal), pigs 0.04, mainly in Karkal and Mangalore, and poultry 0.07. The average number of live stock including poultry is 1.16 per settlement 0.24 per house and 0.21 per household.

2.3 Assets :- There are two scooters for private transportation in Mangalore taluk and the

average number of bicycles per settlement is 0.08. There is only on bullock cart in Karkal.

2.4 Roads :- About 20% of the villages have no approach roads at all. About 50% of them

have approach roads to nearby towns also. In about 11% of the settlements the roads are seasonal and in 20% of the settlements there is also bus facility.

2.5 Electricity and other Facilities :- Electricity supply is available in 53% of the settlements and only in about one-

third of the settlements street lights are in a good condition. Raw material is available in 42% settlements at an average distance of 1.5-3kms; sales market availability is in 60% cases at an average distance of 1.5 kms. Government Fair Price shops are available at a distance of 2 kms. Similar or slightly less distance is reported for hotels, cloth shops, provision stores and markets. But the arrack shops are at a distance of nearly 0.4 kms.

2.6 Healthy facilities :- Regarding health facilities, the public health centers are at a distance of 4.3 kms,

private health centers are at a distance of 2.5 and local doctors (clinics) 1.8 kms including Ayurvedic. The Koragas seek the services of sorcerers for curing ills caused by the bhutas in a few settlements, the distance being less than 0.5 kms.

2.7. Banks, Cooperatives and Loans :- The average distance to a schedule bank or cooperative is around 2 kms. In the

sample settlements, 168 Koragas have borrowed loan from the scheduled banks (per capita assistance being Rs. 1483. The loan obtained from cooperative banks is in the case around 20, the average assistance being around Rs. 600. Though the LAMP societies are existing in many settlements, very few benefits have been obtained from the same. Some 10% of the households are indebted to private money lenders also, the average borrowing being Rs. 600. On the whole, the average loan amount per household from all sources has been around Rs. 1000 and 80% of it still not being repaid.

About 15% Koragas have been benefited from IRDP loan (average Rs. 1700 for mainly basket weaving), 58% have obtained housing facilities, 30% from SC / ST Corporation and 3% from private persons for either residential (consumption / production) purposes.

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2.8 Schools :-

Most of the settlements have school facilities (upto high school) at an average distance of less than two kilometers. Majority of the students go to school irregularly, their studies are satisfactory and are not poor. About 225 students get scholarship from sources like SC / ST Corporation, ITDP etc.

3. Social, Economic and Education Status 3.1 Education

In spite of the societal commitment to an equitable access to education, facilities to all the people, there is a wide gap between access to education and utilization of the given facilities, though the government is providing several facilities, a majority of the Koragas are either illiterates or have a very low level of education. The census data of 1981 reveal that 82.19% of them are illiterates. 9.7 are just literate, 6.7% and 1.8% had primary and middle school education respectively. Less than 0.5% of them have high school and college education. The literacy rate among hem has gone up from 5% to 18% from 1961-1981. However, more than 80% of them are illiterates even today.

Sample Respondents :- Amount our sample respondents, nearly three-fourth were illiterates, 2.29% just

literates and 22.9% have primary education, only 2.2% have high school education. Though the educational positions of the respondents children has improved, yet they are more backward compared to any other group in Dakshina Kannada district. The age-wise classification of the data reveal that 53.6% of the children are below 14 years age-group and 46.4% belong to 14+ age-group. Among below 14 years only 44% of them are going to schools and 11.38% in 14+ age-group. In other words, only 29,37% of the respondents children were pursuing studies.

Regarding levels of education, 42.94% possess primary education, 30.4% high school and only 1.9% of the children could step into the college. Furthermore, 17.66% of the children have dropped out from the schools at primary school itself. It is thus clear that the Koragas have not properly availed the educational facilities given to them.

It is important to note that the funds allocated for education of Koragas have not fully reached to them. In residential schools a great majority of children belonged to other groups and their number is very small. For instance, in Koraga Residential school, Kundapur, out of 75 students, only 5 Koragas has sought admission, of them, only 3 were continuing their education. The situation is more or less same even in other residential schools also.

What is surprising is though 87% of the Koragas were aware of the educational facilities to them, they are reluctant to admit their children in these schools. The parents said that their children are finding the problem of adjusting in a new environment, some parents said that they are not in favour of sending their children to far off places and the children also are not willing to live separately, a few parents said that they do not study well in these schools. Added to this, no security, lack of discipline and lack of good food are the other reasons given for their reluctance to send them to residential schools.

3.2 Health

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Health is one of the serious problems faced by the Koragas. Some of them are suffering from fatal diseases. Unhygienic conditions, lack of access to clean water, under-nourishment and malnutrition and the belief in evil spirits and superstition are some of the important factors responsible for their health problems. Frequently they are affected by T.B., fever, typhoid, cold, skin diseases. Among the sample respondents in 78.62% (out of 131) households 149 persons were suffering from various diseases. Of them 42.7% were under treatment and 57.28% of them were not taking any treatment well by private practitioners, only very few of them said that they go to government hospital. Among them, a majority of them were suffering from TB, Asthma, anemia and skin disease. A few of them were suffering from leprosy, and elephantiasis. Many materinity related deaths have also reported by the sample respondents.

Due to malnutrition and under nourishment and lack of proper care 40.45% of the total households have reported infant deaths. On an average two children have died in these families. The range vary between 1 and 7.

3.3 Basket Making :- Basket weaving is the major economic activity carried out by the Koragas in DK

district. Today, because of lack of demand for their products and raw material, this occupation is not enabling them to meet their basic amenities of life, though for a greater proportion of them this is a major source of subsistence. The Koragas prepare baskets of different sizes and varieties. The price and baskets vary between Rs. 8 and Rs. 50 depending upon its size, variety, marketing facility and region. One of the problems associated with basket making is the raw material. They have to go to forest or to other distant places to bring creepers, bamboo rattan, twigs of various species and coconut palms. The time spent to procure raw materials very from one day to one week depending upon the place, the type of material and the quantity of material that they bring. It is reported that in Bantwal taluk they go for a week and bring sufficient material. However, at least a minimum of one day is spent to bring the material for preparing B baskets.

Generally, the material is procured on share basis. It is reported that they have to give 4 baskets for every 100 creepers. It is estimated that B baskets can be made for 100 creepers, after giving 4 baskets to the owner only 4 baskets are left with are left with them. It is said that they need one week to prepare 8 baskets. This also includes the time taken to bring the material. The baskets are sold at the rate of Rs. 20. To Rs. 25 depending upon the season and area. In summer the demand for baskets dwindles, therefore, they sell them for lesser price. This is a season that the Koragas eat the defiled food that they had preserved after drying it.

3.4 Marketing :- Marketing is another problem associated with basket making in all the taluks of

the district. Except in Kaup, the voluntary organizations are not rendering any service in marketing their products. Consequently, they go to the door steps in nearby villages by carrying head load to sell baskets. But in some seasons they sell them for lower prices. It is also noticed in some areas that a few local traders come to their door steps and buy baskets at a cheaper rate. However, it shall be placed on record that Samagra Grameena Ashrama is doing an important serfice in marketing their products through cooperatives at reasonable prices.

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3.5 Sanitary Workers :- The condition of Koragas working in town municipalities and city corporations is

pathetic indeed. They are leading a depressed life and their social, economic and ritual status is very low. They are the untouchables among the untouchables. The nature of the job or work traditionally associated with them, on imposed on them, pushed them to the lowest stratum of the social hierarchy of exterior castes. Being economically poor and socially backward, they could not revolt against the unjust sanctions nor could they rid themselves of the scavenging work.

The literacy rate among the sanitary workers is very low and even among the literates, most are either just literate or have only primary education. The data reveal that 235 just literate, 21% have primary education and 6% each have middle and high schools education. Though we can find some improvement in the educational level of the respondents over that of their parents, a majority of them have dropped put from schools at primary and middle school levels. The sex-wise break-up of the educational accomplishment of the respondent’s children shows that 15.5% of the boys of school going age are illiterate as compared to 24.61% of the girls. 3 boys and 2 girls are attending college. In accordance with their sex and age attending college. In accordance with their sex and age differences, we find that there is no significant difference between male and female education.

The drop-outs data reveal that of the total 54.02% discontinued education at the primary level, 19.54% at middle school level and 26.44% at the high school level, poverty, failure, lack of interest, employment, marriage are the factors associated with their drop-outs.

The high incidences of serious diseases is one of the burning problems among the sanitary workers 51% are affected by serious diseases. They suffer from diseases like TB, asthema, skin disease, typhoid and elephantiasis. The data further reveal that of the a total of 170 cases of death in the respondents only 63% were due to the natural reasons like age; the rest 37% expired due to diseases like TB, skin disease, accident asthma, typhoid. T.B is the major disease among the sanitary workers and 16.47% of the deaths were due to it.

Alcholism is a major obstacle that is coming in the way of the overall welfare of the sanitary workers and their family members. A majority of the respondents (88%) do consumer alcohol on a regular basis and only 12% of them abstain from alcoholism altogether. Again 44% of the respondents families only men consu e, alcohol. In seven per cent of the respondents families, men, women and even children consume alcohol. It is interesting to observe that 4% of the families only women consumer alcohol.

Due to absence of change in the traditional sanitary occupation majority of them are still depending on sanitary work as their main source of income. A major share of their income is spent for the requirement of food. Due to addiction to alcoholism, smoking, bad working conditions, they are also spending a major share of their monthly income on health. Majority of them are not having the housing problem, only a few of them have good amenities at home and are living in unhealthy surroundings.

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In spite of the special facilities provided by the government, their educational situation has not improved much and the drop-out rate is also very high both at the primary and high school level.

3.6 Women :- The women are the worst suffers among the Koragas. Though they part a major

share in managing a house, their condition is really pathetic. A good percentage of women are anemic and look much older than their actual age. One of the main reasons is that the major activity of women is manufacturing rope or basket making from wild plants is laborious and unproductive. More than 50% of women were also suffering from various diseases.

A majority of women are illiterates. From the beginning they will burdened with procurement of raw materials, weaving baskets, selling them besides attending to their household chores. What is pathetic is that the entire responsibility of arranging for food is rest on them.

More than three – fourth women are engaged in household industries. Among them, 56.48% basket weaving, 11.49% sanitary workers, 6.10% casual laborers and only 25.49% were non-workers. Further, 33.6% work for 5-8 hours and the rest of them work more than 8 hours.

When we asked to state the type of problems faced by them, the following problems were mentioned. 35.44% said that besides doing their household work, they have to spend considerable amount of time is procuring raw materials, 28.06% said that they have to walk a long distance for procuring raw material. The rest of them pointed out that they get tired in the evening and falling sick frequently.

Only 40% of the women said that household expenses are met with the earnings of both men and women and 60% women said that the responsibility of meeting the expenses rested on them. It is reported that the women go for begging food and old cloths in ajal area. 41.01% said that they get cloths, 39.175 food, and only 20% said that they received nothing.

The health status of women is deprolable. It is observed that only 40% of the women had maintained good health and the remaining 60% were suffering from various diseases. Further 93.89% said that they go to see a sorcerer when their health get upset. The believe that the diseases are caused by evil spirits further, 76.33% said that they take less than one months rest after delivery.

The Koragas have remained tradition bound and superstitious. The belief that hey are the lowest human creatures had made them thoroughly inward looking and fatalistic. The society at large also exploited this and made them ever dependent and exploitative. At no where in the history of this region we find any tangible action taken to bring them to the mainstream or organize them for better awareness and realization. The sheer lack of achievement motivation cultivated in the Koragas has been the major cause for their impoverishment and alienation from the development process. Hence any action plan intended to develop them should start from the very beginning. That is, the development initiatives starting from basic socio-cultural perspective would be more appropriate to them. In short, self realization, self-organization, motivation and effective participation become the essential ingredients of the development plan rather than giving assets

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ingredients of the development plan rather than giving assets at a stroke which may not be productively utilized at all. The following suggestions attempt to put the plight of the Koragas in proper perspective and are intended as reverse discriminative and short term and long term solutions for their improvement. Our study as also amply provided us the strong belief that qualitative programme should have a precedence over quantitative and target oriented palliatives as have been practiced hitherto.

The voluntary agencies and the Koraga sanghas have to identify the productive

Koraga Youth and send them for training and habituation in agricultural operations with like-minded tribals or depressed castes elsewhere. Also, a model Koraga Farm is to be established by the government and training could be imparted to the Koraga youth for a specified period ranging from one to two years. Once the Koragas are well at agricutlrual operations, the Model Farm is entrusted to them and many more Model Farms have to be started in select clusters. The basic thing to be noted is that the Koragas have never been farmers themselves and to tune to the agricultural way of live would take their own time and which fact necessitates the utmost necessity and importance to be given to such programmes. The change in avocation may be repulsed by them if they should be prevailed upon to realize the potentialities of such schemes for their own betterment. The agencies and Sanghas and the government as well would bear out with utmost consideration. The social carriers and barriers are to be duly recognized without any furtherance would be jeopardy.

Once the Model Farm flourishes, it could be integrated with dairy, poultry and other avocations as suited best to the resource endowment. When the raw materials for basket making are fast deplating and the products turned out by the Koragas face stiff competition from synthetics, it is a most excessive dependence on it is reduced by alternative employment opportunities in land and skill based activities as suggested above. The agencies and sanghas should play a key role in organizing and motivating the Koragas toward this direction.

The Model Farm experiment could be extended depending upon the interest shown by the Koragas and many more could be started wherein the Koraga cooperatives could maintain and manage the farms effectively. Once the experience gains hard and most of the Koragas are fit enough to be cultivators, land could be given where available not only for agricultural purposes but also for and secondary and also other purposes. We emphasize that the experiment is a strenuous one requiring at least a decadeful dedication without which the efforts would be fruitless as has been the case hitherto.

According to government record eight irrigation schemes have been allotted to Koragas, none of them have fully executed, however, one well has been completed but pump set has not been installed. Some families have between 1 and 2 acres of land. If government insists on the condition of sanctioning this scheme to only those who have 2.5 acres of land, none of them would be eligible. In this regard the Koraga Sanghas have given representations to the government of Karnataka and the District administrator to relax this condition and requested to sanction the scheme to those who have land between 1 and 2 acres. By thanking in account the landlessness among the Koragas the committee feels that irrigation scheme may be sanctioned to those who have a land of 1 acre and above. However, the voluntary organizations and Sanghas shall motivate them to utilize the scheme properly. It is observed during the field work that the Koragas carry water from distant places to save coconut, cashew plants.

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Though the SC/ST Development Corporation has a scheme to provide subsidy upto Rs. 10,000 for purchase of 1 acre of cultivable land, so far we have not noticed any Koraga family benefiting from this scheme. The committee feel that the scheme shall be implemented wherever possible.

The agencies and Sanghas could convince the Koragas to be clustered into workable groups to undertake joint ventures or avail of the infrastructural facilities. Adult education classes with health and family education are to be stated (the help of the Adult Education Department can be obtained in this) and regular classes have to be intensified and deliberate on their development issues. Education and personal hygiene, regularly sending the children to schools, health care and a changed lifestyles become crucial in such sessions. We feel the process would take its own course of action and the process of change may take not less than 5 years. The government would provide the basic infrastructure like community halls, functional literacy equipments, besides giving honorarium to the course conductors. The schemes could be started in a few clusters on a priority basis.

Regarding supply of raw materials and marketization, cooperatives amongst Koragas and Koraga women may be established in concentrated clusters by organizing them the various productive groups like raw material procures, basket makers and so on. The agencies and the sanghas should bear the responsibility toward establishing such organizations. The necessary inputs and impetus has to come from the government and the donor agencies. Wherever possible mechanical processing may be strengthened. The cooperative would also work toward diversification, of activities especially for women, child care, thrift, self regulation and so on amongst the Koragas.

The labourious and time consuming work, multiple responsibilities and severe starvation lead the women to fall sick frequently. They workd 7-8 hours for non-household work and earn a paltry sum of Rs. 5-6 per day. The major responsibility running a house lies on the earning of women. On account of the problem of raw material and marketing they are really facing a serous problem. To minimize their problem and for women’s welfare, the committees feels that A Koraga Women’s Multipurpose Cooperative Society with branches have to be established. The purpose of this society is to augment as much laborers as possible. They should be apportioned activities depending upon their skill. Minimum wages for their work has to be prestribed. The government should provide marketing and other infrastructure. Further, the household consumer goods shall be provided through these societies.

A complete health survey amongst the Koragas has to be undertaken by the agencies and the sanghas and a detailed profile has to be prepared about ailment, nature of treatment and after care. It is essential that is select clusters, the PHCs are made effective and periodic health and nutrition camps are conducted to educate the Koragas toward good health and hygiene. Select sanghas members should be trained as health visitors to periodically supervise the health conditions amongst the Koragas.

In the long term, it could be better if the thinly spread colonies are clustered for better economics of scale. Of course, the existing settlement pattern has been disliked by many Koragas and future clustering should take into account their willingness and

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economic provision of infrastructural facilities like drinking and irrigation water, health facilities, social and cooperative organizations, etc.

The existing self employment programme are less useful the Koragas since the placement of those who seek training is nil. Hence forth the training should be conducted in the areas where the Koragas can become self employed. We recommended that necessary incentives have to be given to them to make them self employed. The training may be imparted in the fields, like carpentry, commercial arts, engineering works, handicrafts, masonry etc.

The training programme should take place in two phases. The first phase is pre-training period. In this phase the organizations and sanghas have to play an important role in creating interest, familiarity and need to acquire training. It is brought to our notice that those who have joined acquiring training have left in between and could not complete it. Besides other reasons, lack of interest and inability to adjust in new environment have contributed to their drop-out. Therefore, for the success of these programs we feel that pre-training is necessary. For conducting these programmes, necessary infrastructure is needed. Therefore, we recommended that the organizations should be provided with infrastructure like buildings, equipments, tools etc.

With a traditional culture of not worrying for tomorrow, how could the Koragas be expected to repay the loan for housing? The existing policy of building subsidy houses without consideration to aesthetic, habituation and work motivation has to be discouraged. Most of the houses constructed begin to fall in short span of time owing to poor construction. A satisfactory level of investment to house a Koraga family in tune with various demands should be provided and housing plan is to be launched wherein every year a specified number of good houses and adjacent infrastructure are build with due emphasis on quality aspect. Now most of the Koragas have been endowed with houses, the quality scheme should start up from the very poor houses. We feel that the process of construction of poor houses for all the Koragas could be completed in about 10years depending upon the integration with major activities in the sense of self reliance.

Regarding the existing loans outstanding waiver could be resorted to in the appropriate cases. But once the loan is waived, the Koragas would apply for fresh loans which has to be discouraged. Rather, the cooperatives could be strengthened giving seed money and working capital so that the Koragas are indirectly benefited from the cooperatives. All the Koragas are to be made members and the group entrusted with the appropriate production or marketing strategy. All the Koragas should market their produce through the cooperatives.

Regarding schools no new schools may be started. But the policy should to motivate the Koragas to send the children to schools regularly. The social clubs and the sanghas along with government and the agencies have to play a crucial role in this. We suggest that the amount to be spent on any new Koragas schools may be diverted to more useful activities as mentioned above. Similar would be the case as regards, hostels, roads, etc.

However, we recommended that one Model School may be started in Kaup exclusively for the Koragas on an experimental basis.

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The government should pass a notification giving preference to Koraga youth for employment opportunities in local establishments.

It is a shame that in this developed district, the Koragas have been left to languish work than animals. The society at large should realize its fault and strive toward emancipating them. A Koraga Fund has to be raised and the fund may be utilized to sponsor the Koraga students to higher or specialized training in self employment or wage employment activities. More specifically the following could be its objectives :

1. Support for higher education 2. Whenever the government funds are delayed or inadequate, the fund may be

utilized for augmenting their development programmes. 3. To support the economic and welfare activities of the sanghas 4. For building infrastructure of Koraga sanghas to carry out these activieis.

The signing authority of this fund shall be the Chief Executive Officer, Zilla Parishat The committee recommend that the Sanghas and voluntary organizations should be

involved while taking decisions concerning the Koragas.

The Koraga Abiridhi Committee and Research Committee should continued and should meet once in three months under the Chairmanship of the Chief Executive Officer to review the recommendation of the report and to chalk out the future course of action. The committee consists of District Social Officer, ITDP officer, sangha representative, voluntary organizations representatives, the Chairman of the Research committee and Prof. S. Giriappa Member, Research Committee.

1. The Action Plan for the coming years is given below.

1. Year : Rs. In lakhs A. Starting Modal Koragas Farm Government Land

Irrigation facility 1.0 Land Development 0.5 Building, equipments, infrastructure 2.5 Housing Koraga youth and employment 1.0 Total 5.0

B. Adult Education Sangha Volunteers honorarium 0.5 Community halls 5.0 Equipments and tools 1.0 Training health visitors 0.5 Total 7.0

C. Formation of Cooperatives 2.0 Equipments and Activities 2.0 10 houses with good infrastructure 3.5 Total 8.5

D. Miscellaneous 2.0

Total investment in the first year 22.5

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From the second year onwards the investment could be multiplied as per the availability of suitable infrastructure and activisation in the select clusters.

It may be mentioned that at present about Rs. 100 lakhs are being expended on the Koragas. But the entire benefit does not go to them since others are also get the benefit. Preference could be given to the above action plan and often meeting the present training and scholarship expenses only, any remaining amount may be earmarked for general tribal welfare prorammes. Instead of constructing structures which do no help the Koragas it is better the amount earmarked for their development is spend exclusively to them. As in the past owing to the benefits accessing to the tribals and other communities (buildings, schools, roads etc), the per capita Koragas assistance has been very small through if we go by programmes, it would be more than their population share in the district.

Implementation and Administration of the Programmes Currently there are two ITDP officers in the district located in Mangalore and Udupi

taluks. The ITDP officer Udupi may be given exclusive jurisdiction to implement the programmes suggest by the committee. The programmes suggested by the committee include the following.

1. Purchase / acquire land and rehabilitation 2. Irrigation 3. Agricultural and horticultural activities 4. Self – employment 5. Education 6. Co-operatives 7. Sanghas 8. Awareness programmes 9. Health

Further the committee suggest that necessary staff shall be provided to assist the ITDP officer to implement the programmes. The committee strongly recommends that the ITDP officer shall remain in one place at least for 4 years so that the programmes may be effectively implemented.

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