Jump to content

Kota people (India): Difference between revisions

From Wikipedia, the free encyclopedia
Browse history interactively
← Previous editNext edit →
Content deleted Content added
VisualWikitext
Citation bot (talk | contribs)
Bots
5,271,101 edits
Altered pages. Added pmid. Formatted dashes. | Use this bot. Report bugs. | Suggested by Abductive | Category:Wikipedia articles needing clarification from January 2024 | #UCB_Category 6/962
Restored revision 936884327 by Nittawinoda (talk): All the citations were available at that stage
Tags: Twinkle Undo Reverted Mobile edit Mobile web edit Advanced mobile edit
Line 1: Line 1:
{{Other uses|Kota (disambiguation){{!}}Kota}}
{{Other uses|Kota (disambiguation){{!}}Kota}}
{{Short description|Ethnic group in India}}
{{Use dmy dates|date=August 2020}}
{{Use Indian English|date=August 2020}}
{{Infobox ethnic group
{{Infobox ethnic group
| group = Kotas
| group = Kotas
| image = [[File:Kota women 1870.jpg|150px]]
| image = [[File:Kota women 1870.jpg|150px]]
| caption = Kota women in traditional clothes circa 1870s
| caption = Kota women in traditional clothes circa 1870s
| total = 1203
| total = 1203
| total_year = 1974
| total_year = 1974
| languages = [[Kota language (India)|Kota language]], [[Tamil language|Tamil]]
| languages = [[Kota language (India)|Kota language]], [[Tamil language|Tamil]]
| religions = Hinduism and non-Traditional beliefs
| religions = [[Animism|Kota Religion]], [[Hinduism]]
| related = [[Toda people]] and other [[Dravidian languages|Dravidian]] speakers
| related = Tamils, other Indians
| native_name =
| native_name =
| native_name_lang =
| native_name_lang =
}}
}}
'''Kotas''', also '''Kothar''' or '''Kov''' by self-designation, are an ethnic group who are indigenous to the [[Nilgiri Mountains]] range in [[Tamil Nadu]], [[India]]. They are one of the many tribal people indigenous to the region. (Others are the [[Todas]], [[Irulas]] and [[Kurumbas]]). Todas and Kotas have been subject to intense anthropological, linguistic and genetic analysis since the early 19th century. Study of Todas and Kotas has also been influential in the development of the field of [[anthropology]]. Numerically Kotas have always been a small group, not exceeding 1,500 individuals spread over seven villages for the last 160 years.{{sfn|Ganesh|Rajakumar|Acharya|Vasumathy|2021}} They have maintained a lifestyle as jacks-of-all-trades such as potters, agriculturalist, leather workers, carpenters, and blacksmiths, and as musicians for other groups. Since the [[British Raj|British colonial period]] they have had greater educational opportunities. This has improved their socio-economic status and they no longer depend on providing their traditional services to make a living. Some anthropologists have considered them to be a specialised [[caste]] as opposed to a tribe or an ethnic group.
'''Kotas''', also '''Kothar''' or '''Kov''' by self-designation, are an ethnic group who are indigenous to the [[Nilgiris]] mountain range in [[Tamil Nadu]], [[India]]. They are one of the many tribal people indigenous to the region. (Others are the [[Todas]], [[Irulas]] and [[Kurumbas]]). Todas and Kotas have been subject to intense anthropological, linguistic and genetic analysis since the early 19th century. Study of Todas and Kotas has also been influential in the development of the field of [[anthropology]]. Numerically Kotas have always been a small group not exceeding 1,500 individuals spread over seven villages for the last 160 years. They have maintained a lifestyle as a jack of all trades such as potters, agriculturalist, leather workers, carpenters, and black smiths and as musicians for other groups. Since the [[British Raj|British colonial period]] they have availed themselves of educational facilities and have improved their socio-economic status and no longer depend on the traditional services provided to make a living. Some anthropologists have considered them to be a specialized [[caste]] as opposed to a tribe or an ethnic group.


Kotas have their own unique language that belongs to the [[Dravidian language]] family but diverged from South Dravidian subfamily at some time [[before the common era]] (BCE). Their language was studied in detail by [[Murray Barnson Emeneau]], a pioneer in the field of Dravidian linguistics. Their social institutions were distinct from mainstream Indian cultural norms and had some slight similarities to Todas and other tribal peoples in neighbouring [[Kerala]] and the prominent [[Nair]] caste. It was informed{{clarify|date=January 2024|reason=Informed how? What, exactly, was 'informed by' fraternal polyandry?}} by a fraternal [[polygyny]] where possible. The religion of the Kota is unlike [[Hinduism]]; it worships non-[[anthropomorphic]] male deities and a female deity. Since the 1940s, many mainstream [[Hindu]] deities also have been adopted into the Kota pantheon and temples of [[Dravidian architecture|Tamil style]] have been built to accommodate their worship. Kotas have specialised groups of priests to propitiate their deities on behalf of the group.{{cn|date=January 2024}}
Kotas have their own unique language that belongs to the [[Dravidian language]] family but diverged from South Dravidian sub family at some time in BCE. Their language was studied in detail by [[Murray Barnson Emeneau]], a pioneer in the field of Dravidian linguistics. Their social institutions were distinct from mainstream Indian cultural norms and had some similarities to Todas and other tribal people in neighbouring [[Kerala]] and the prominent [[Nair]] caste. It was informed by a fraternal [[polygyny]] where possible. Kota religion was unlike mainstream [[Hinduism]] and believed in [[Anthropomorphism|non-anthropomorphic]] male deities and a female deity. Since the 1940s, many mainstream [[Hindu]] deities also have been adopted into the Kota pantheon and temples of [[Dravidian architecture|Tamil style]] have been built to accommodate their worship. They’ve had specialized groups of priests to propitiate their deities on behalf of the group.


==Identity==
==Identity==
The Indian government classifies the Kota as a [[scheduled tribe]] (ST), a designation reserved for indigenous tribal communities throughout India that are usually at a lower socio-economic status than mainstream society.<ref name=Wolf/> They also have a special status as a [[particularly vulnerable tribal group]] (PVTG) based on certain socio-economic and demographic indicators.<ref name=Mohanty>{{Harvnb|Mohanty|2003|page=305}}</ref> The Kotas are a relatively successful group that makes its living in varied roles, such as agriculturalists, doctors, bankers and postmasters, for example; they are in both government- and private-sector employment.<ref name=Wolf>{{Harvnb|Wolf|n.d.|loc="Orientation: Identification"}}</ref> A few anthropologists and some members of other local communities consider them to be a service [[caste]] placed in the Nilgiris for that purpose; Kotas themselves do not believe this. They consider themselves to be original inhabitants of the region, whose provision of traditional artisan skills to other Nilgiri tribes was mutually beneficial and non-servile.{{sfn|Wolf|n.d.|loc="History and Cultural Relations"}}
The Indian government considers them to be a [[scheduled tribe]] (ST), a designation reserved for indigenous tribal communities throughout India that are usually at a lower socio-economic status than mainstream society.<ref name=Wolf/> They also have a special status as a [[Primitive Tribal Group]] (PTG) based on certain socio economic and demographic indicators.<ref name=Mohanty>{{Harvnb|Mohanty||page=305}}</ref> But the Kotas are a relatively successful group that makes its living as agriculturalists, doctors, post masters and availing themselves of any government and private sector employment.<ref name=Wolf>{{Harvnb|Wolf||pages=Kotas}}</ref> Few anthropologists and local community members consider them to be a service [[caste]] placed in Nilgiris to service others but Kotas consider themselves to be original inhabitants of the region and do not accept the servile status.<ref name=Wolf/> The name Kota is a term applied to the group by outsiders; Kotas refer to themselves as 'Kov'. There are number of meanings attributed to the term, but according to Emeneau,<ref name=E1980240>{{Harvnb| Emeneau|1980|page=240}}</ref> ''GUND'' meant a male potter and ''PEMOG'' a female potter.<ref name=Mohanty/> Since the 1930s through the efforts of a Kota school teacher, social reformer and activist named [[Sulli Kota]] and his followers, Kotas have transformed their previous traditional relationships away from serving other so called high prestige ethnic groups and upgraded their socio-economic status.<ref name=M1971470>{{Harvnb| Mendelbaum|1971|page=470}}</ref> They still observe their traditional practices.<ref name=Wolf/>

The name Kota is an [[exonym]], a term applied to the group by outsiders; Kotas refer to themselves as 'Kov'. There are a number of meanings attributed to the term, but according to Emeneau,<ref name=E1980240>{{Harvnb| Emeneau|1980|page=240}}</ref> ''ko-v'' meant a male potter and ''ko-ty'' a female potter.<ref name=Mohanty/> Since the 1930s through the efforts of a Kota school teacher, social reformer and activist named [[Sulli Kota]] and his followers, Kotas have transformed their previous traditional relationships away from serving other, so-called high-prestige ethnic groups and upgraded their socio-economic status.<ref name=M1971470>{{Harvnb|Mandelbaum|1971|page=470}}</ref> They still observe their traditional practices.<ref name=Wolf/>


==History==
==History==
[[File:Nilgiri foothills.jpg|thumb|Foothills of the Nilgiris, lower elevation was occupied by Kurumbar and Irulas whereas Kotas occupied the higher elevations.]]
[[File:Nilgiri foothills.jpg|thumb|Foothills of the Nilgiris, lower elevation was occupied by Kurumbar and Irulas whereas Kotas occupied the higher elevations.]]
Although many theories have been put forth as to the origins of Kotas and Todas, none have been confirmed. What linguists and anthropologists agree is that ancestors of both Kotas and Todas may have entered the Nilgiris massif from what is today Kerala or [[Karnataka]] in centuries BCE and developed in isolation from the rest of the society.<ref name=RB05>{{Harvnb|Reddy|Balaji Rao|1997|page=05}}</ref> According to Friedrich Metz,<ref name=Metz112>{{Harvnb|Metz|1864|page=112}}</ref> a missionary, Kotas had a tradition that alluded to them coming over from a place called Kollimale in Karnatakas. They seem to have displaced the previous Kurumba inhabitants from the higher altitudes to lower altitude infested with [[malaria]]l [[mosquitoes]].<ref name=Metz107>{{Harvnb|Metz|1864|page=107}}</ref>
Although many theories have been put forth as to the origins of Kotas and Todas, none have been confirmed as factual. What linguists and anthropologists agree is that ancestors of both Kotas and Todas may have entered the Nilgiris massif from what is today Kerala or [[Karnataka]] in centuries BCE and developed in isolation from the rest of the society.<ref name=RB05>{{Harvnb|Reddy & Balaji Rao|2004|page=05}}</ref> According to F. Metz,<ref name=Metz112>{{Harvnb|Metz|1856|page=112}}</ref> a missionary, Kotas had a tradition that alluded to them coming over from a place called Kollimale in Karnatakas. They seem to have displaced the previous Kurumba inhabitants from the higher altitudes to lower altitude infested with [[malaria]]l [[mosquitoes]].<ref name=Metz107>{{Harvnb|Metz|1856|page=107}}</ref>


The Kota tribe shows the maternal [[Haplogroup M (mtDNA)|haplogroup M]] at a frequency of 97 per cent, which is one of the highest in India.<ref name="DK">{{Harvnb|Kumar|2004|page=74}}</ref> Within M haplogroup, M2 lineages are common amongst Dravidian-speaking populations of South India.<ref name="DK" /> The Kota also demonstrate very low admixture rate from other neighbouring groups.<ref name="S54">{{Harvnb|Singh|2004|page=54}}</ref> A 2012 study on the haematological profile of Kota showed that a large segment of the population has a low MCV ([[mean corpuscular volume]]), with high [[mean platelet volume]] (MPV), and [[red blood cell distribution width]] (RDW). Together, these are often indicators of inherited [[haemoglobinopathies]] such as [[thalassemia]]s, and [[sickle cell]] or other [[anaemia]]s. However, several other haematological parameters (for example, [[Red blood cell|RBC]] and [[platelet]] counts) that were measured ruled out these conditions. The investigators suggested that the abnormal MCV, MPV and RDW may instead indicate a genetic propensity to a [[glucose-6-phosphate dehydrogenase deficiency]] ([[G6PD]] deficiency) among this group.{{sfn|Jyothi|Priya|Sanil|Rauf|2012}}
The Kota tribe shows the maternal [[Haplogroup M (mtDNA)|haplogroup M]] frequency of 97%, which is one of the highest in India.<ref name="DK">{{Harvnb|Dhavendra Kumar|2004|page=74}}</ref> Within M haplogroup, M2 lineages are common amongst Dravidian speaking populations of South India.<ref name="DK" /> They also demonstrate very low admixture rate from other neighbouring groups.<ref name="S54">{{Harvnb|Singh|2004|page=54}}</ref> The studies on the hematological parameters of Kota showed that they have a low MCV (mean corpuscular volume) even though there in no trace of anemia. However it is also suggested that there is a probability for G6PD deficiency among this group.<ref>http://www.ajbpr.com/issues/volume2/issue4/FINAL%2014.pdf</ref>


At some point in their history they developed a symbiotic economic relationship with their [[Water Buffalo|buffalo]]-rearing Toda neighbours as service providers in return for Todas' buffalo milk, hides, [[ghee]], and meat. They also had a trading and ritual relationship with Kurumba and Irula neighbours who were cultivators and hunter-gatherers. They specifically used the Kurumbas as their [[Magician (paranormal)|sorcerers]] and as village guards. The origin myth of Kotas postulates that Kotas, Todas, and Kurumbas were all placed in the Nilagiris area at once as brothers by the Kota god.<ref>{{Harvnb|Emeneau|1984|pages=212–213}}</ref> This symbiotic relationship survived until disturbed by the British colonial officers starting in the early 19th century.<ref name=RB05-08>{{Harvnb|Reddy|Balaji Rao|1997|pages=5–8}}</ref><ref name=Watson>{{Harvnb|Watson|Kaye|1875|pages=433–436}}</ref>
At some point in their history they developed a symbiotic economic relationship with the [[Water Buffalo|buffalo]] rearing Toda neighbours as service providers in return for Toda’s buffalo milk, hides, [[ghee]], and meat. They also had a trading and ritual relationship with Kurumba and Irula neighbours who were cultivators and hunter-gatherers. They specifically used the Kurumbas as their [[Magician (paranormal)|sorcerers]] and as village guards. Origin myth of Kotas postulates that Kotas, Todas, and Kurumbas were all placed in the Nilagiris area at once as brothers by the Kota god.<ref>{{Harvnb|Emeneau|1984|pages=212–213}}</ref> This symbiotic relationship survived until disturbed by the British colonial officers starting in the early 19th century.<ref name=RB05-08>{{Harvnb|Reddy & Balaji Rao|2004|pages=5–8}}</ref><ref name=Watson>{{Harvnb|Watson & Kaye|1875|pages=433–436}}</ref>


Since the early 19th century, British bureaucrats and both Western and Indian missionaries, anthropologists and linguists have spent an enormous amount of time studying the different ethnic and tribal groups of India; of all, the Todas were the most studied, followed by Kotas. Other groups such as Irulas and various groups of Kurumbars were least studied. The study of the ethnic groups of the Nilgiris was instrumental in the early development of the field of [[Anthropology]].<ref name=Hockings>{{Harvnb|Hockings|2008|pages=1–16}}</ref> Although most groups lived in peace with each other and had developed an interdependent relationship, taboos and cultural practices were developed to maintain social distance. According to Metz,<ref>{{Harvnb|Metz|1864|pages=107–109}}</ref> as the original settlers of the highland, Kurumbars were subject to continuous violence including occasional massacres by the Todas and Badagas. According to Kota informants, they had supplied battle drums during periods of war.{{sfn|Wolf|n.d.|loc="Sociopolitical Organization"}}
Since the early 19th century, missionaries, British bureaucrats, anthropologists and linguists of both Western and Indian kind have spent an enormous amount of time studying the different ethnic and tribal groups; of all, the Todas were the most studied, followed by Kotas. Other groups such as Irulas and various groups of Kurumbars were least studied. The study of the ethnic groups of Nilgiris was instrumental in the early development of the field of [[Anthropology]].<ref name=Hockings>{{Harvnb|Hockings|2008|pages=1–16}}</ref> Although most groups lived in peace with each other and had developed a symbiotic relationship, taboos and cultural practices were developed to maintain social distance. According to F. Metz,<ref>{{Harvnb|Metz|1856|pages=107–109}}</ref> as the original settlers of the highland, Kurumbars were subject to continuous violence including occasional massacres by the Todas and Badagas. According to Kota informants, they had supplied battle drums during periods of war.<ref name=Wolf/>


==Society==
==Society==
Kotas were settled in seven relatively large nuclear villages interspersed between Toda and Badaga settlements. Six villages were within the Nilgiris district in Tamil Nadu and the seventh one in the [[Wayanad district]] in Kerala. Kota villages are known as Kokkal in their language and as Kotagiri by outsiders.<ref name="Metz112"/> Each village had three [[exogamous]] [[clans]] of similar name. Each clan settled in a street called ''Kerr'' or ''Kerri''. Clan members were prohibited from marrying within each within the same village but could from the same clan or any other clan from a non-native village. The relationship between similarly named clans was unknown and no social hierarchy was evident amongst the inter- and intra-village clans.{{sfn|Wolf|n.d.|loc="Sociopolitical Organization"}}
Kotas were observed to be domiciled in seven relatively large nuclear villages intercepted between Toda and Badaga settlements. Six villages were within the Nilgiris district in Tamil Nadu and the seventh one in the [[Wayanad district]] in Kerala. Kota villages are known as Kokkal in their language and as Kotagiri by outsiders.<ref name="Metz112"/> Each village had three [[exogamous]] [[clans]] of similar name. Each clan settled in a street called ''Kerr'' or ''Kerri''. Clan members were prohibited from marrying within each within the same village but could from the same clan or any other clan from non-native village. The relationship between similarly named clans was unknown and no social hierarchy was evident amongst the inter and intra village clans.<ref name=Wolf/>


===Position of women===
===Women’s position===
Women had a greater say in choosing their marriage partners than in any mainstream Indian villages and also participated in many economic activities. They had the right to divorce.<ref name=Mandelbaum1941-574>{{Harvnb|Mandelbaum|1941|pages=574–583}}</ref> They were also exclusively engaged in making pottery. According to early western observers, unlike Toda women, who were friendly towards visitors to their villages, Kota women maintained their distance from outsiders. Wives of Kota priests played an equally important ritual role in religious functions. Women who became possessed to flute music are called ''Pembacol'' and were consulted during important village decisions.<ref name=Mandelbaum1941-24>{{Harvnb|Mandelbaum|1941|page=24}}</ref> Women also had specialised roles associated with cultivation, domestic chores and social functions.{{sfn|Wolf|n.d.|loc="Economy"}}
Women had a greater say in choosing their marriage partners than in any mainstream Indian villages and also helped out in many economic activities. They had the right to divorce.<ref name=Mendelbaum1938-574>{{Harvnb|Mendelbaum|1941|pages=574–583}}</ref> They were also exclusively engaged in making pottery. According to early western observers, unlike Toda women, who were friendly towards visitors to their villages, Kota women maintained their distance from outsiders. Wives of Kota priests played equally important ritual role in religious functions. Women who became possessed to flute music are called ''Pembacol'' and were consulted during important village decisions.<ref name=Mendelbaum1941-24>{{Harvnb|Mendelbaum|1941|page=24}}</ref> Women also had specialized roles associated with cultivation, domestic chores and social functions.<ref name=Wolf/>


===Food===
===Food===
Unlike Todas, Kotas ate meat and were in good physical condition when met by early anthropologists.<ref name=Watson/> Their traditional food is [[Italian millet]], a grain important throughout arid regions of India, known in the [[Kota language (India)|Kota language]] as {{transl|kfe|vatamk}}. {{transl|kfe|Vatamk}} is served in almost all ceremonial occasions but rice is the preferred daily food. It is served with {{transl|kfe|udk}}, a [[Sambar (dish)|sambar]]-like item made of locally available pulses, vegetables and [[tamarind]] juice. Beef is seldom eaten but eggs, chicken and [[mutton]] are consumed, when available, along with locally grown vegetables and beans.{{sfn|Wolf|n.d.|loc="Economy: Subsistence and Commercial Activities"}}
Unlike Todas, Kotas ate meat and were in good physical condition when met by early anthropologists.<ref name=Watson/> Their traditional food is a type of [[Italy|Italian]] [[millet]] known as ''vatamk. Vatamk'' is served in almost all ceremonial occasions but rice is the preferred daily food. It is served with ''udk'', a [[Sambar (dish)|sambar]] like item made of locally available pulses, vegetables and [[tamarind]] juice. Beef is seldom eaten but eggs, chicken and [[mutton]] are consumed, when available, along with locally grown vegetables and beans.<ref name=Wolf/>


===Governance===
===Governance===
Prior to colonial era penetration of the Kota area there was little-to-no formal relationships between neighbouring political entities and Kota villages. It is assumed that political entities from Karnataka made forays into the highland, but their control was not permanent. There was no formal differentiation that existed within and outside the village level. Each village had an expectation to meet. The village of Thichgad is famous for its women's song and dance, the funerals are well known in Menad, and the Kamatraya festival and instrumental music are famous in Kolmel.{{sfn|Wolf|n.d.|loc="Sociopolitical Organization: Social"}} Kota village is led by a village headman called ''Goethgarn''. The ''Goethgarn'' from Menad was the head of all the seven villages. Whenever a dispute arose, the ''Goethgarn'' will call a meeting known as a ''kuttim'' with the village elders and decide the solutions. Within a village, the ''Goethga-rn'' and elders decide when festivals are to be held and how to solve problems in the community. Although regular justice is handled through the Indian judicial system, local decisions of Kota cultural requirements are handled by the village ''kut''.{{sfn|Wolf|n.d.|loc="Sociopolitical Organization"}}
Prior to colonial era penetration of the Kota area there was very little if not no formal relationships between neighbouring political entities and Kota villages. It is assumed that political entities from Karnataka made forays into the highland but their control was not permanent. Kotas are the head of the nilgiri. There was no formal differentiation that existed within and outside the village level. Each village had an expectation to meet. The village of Thichgad is famous for its women's song and dance, the funerals are well known in Menad, and the Kamatraya festival and instrumental music are famous in Kolmel.<ref name=Wolf/> Kota village is led by a village headman called ''Goethgarn''. The ''Goethgarn'' from Menad was the head of all the seven villages. Whenever a dispute arose, the ''Goethgarn'' will call a meeting known as a ''kuttim'' with the village elders and decide the solutions. Within a village, the ''Goethga-rn'' and elders decide when festivals are to be held and how to solve problems in the community. Although regular justice is handled through the Indian judicial system, local decisions of Kota cultural requirements are handled by the village ''kut''.<ref name=Wolf/>


==Religion==
==Religion==
Kota religion and culture revolved around the [[Forge|smithy]].<ref name=Mandelbaum1941-20>{{Harvnb|Mandelbaum|1941|page=20}}</ref><ref name=Mandelbaum1941-23>{{Harvnb|Mandelbaum|1941|page=23}}</ref> Their major deities are ''[[aiyyanar|A-yno-r]]'' also divided into big or ''Doda-ynor'' or small or ''kuna-yno-r,'' a father god and ''Amno-r'' or mother goddess. Father god is also called ''Kamati-cvara'' or ''Kamatra-ya'' in some villages. Although there were two male gods, there was only one version of the female goddess.{{sfn|Wolf|n.d.|loc="Religion and Expressive Culture"}}<ref name=Watson/><ref name=Wilson/> These gods were worshiped in the form of Silver disks at specific temples.<ref name=Mandelbaum1938-576>{{Harvnb|Mandelbaum|1938|page=576}}</ref> Historians Joyti Sahi and Louis Dumont note these deities may have roots in proto-[[Shaivism]] and [[History of Shaktism|proto-Shaktism]]{{sfn|Sahi|1990}}{{sfn|Sharma|1993}}{{sfn|Dumont|1991}} Pre-colonial contact, Kotas had a number of religious festivals which continued into the immediate post-colonial-contact period. These included praying to their rain god ''kakakaku kana- bado '' or titular deity ''Kamatra-ya''. During the seed sowing ceremony, they used to build a forge and a furnace within the main temple and smiths would make [[votive]] item like axes or gold ornaments to the deity.<ref name=Tribhuwan>{{Harvnb|Tribhuwan|2003|pages=175–176}}</ref> The head priest ''mundika-no-n'' and headmen ''gotga-rn'' usually belong to the particular family (''kuyt'') and it was passed from father to son. ''Mundika-no-n'' is assisted by the ''navya-navkaru'', through whom the god (''so-ym'') communicates with the people while being possessed. ''Te-rka-ran'' could come from any family but ''mundika-no-n'' comes from a specific family in a village.{{sfn|Wolf|n.d.|loc="Religion and Expressive Culture: Religious Practitioners"}}<ref name=Watson/>
Kota religion and culture revolved around the [[Forge|smithy]].<ref name=Mendelbaum1941-20>{{Harvnb|Mendelbaum|1941|page=20}}</ref><ref name=Mendelbaum1941-23>{{Harvnb|Mendelbaum|1941|page=23}}</ref> Their major deities are ''[[aiyyanar|A-yno-r]]'' also divided into big or ''Doda-ynor'' or small or ''kuna-yno-r,'' a father god and ''Amno-r'' or mother goddess. Father god is also called ''Kamati-cvara'' or ''Kamatra-ya'' in some villages. Although there were two male gods, there was only one version of the female goddess.<ref name=Wolf/><ref name=Watson/><ref name=Wilson/> These gods were worshiped in the form of Silver disks at specific temples.<ref name=Mendelbaum1938-576>{{Harvnb|Mendelbaum|1938|page=576}}</ref> Historian Joyti Sahi and L. Dumont notes these deities may have roots in [[Shaivism|proto-Shaivism]] and [[History of Shaktism|proto-Shaktism]]<ref>{{cite book |last1=Sahi |first1=Jyoti |title=The child and the serpent: reflections on popular Indian symbols |publisher=Penguin Group |location=Canada |isbn=978-0140190816 |page=194 |url=https://books.google.com/?id=VzpeqN8VrkoC&q=The+child+and+the+serpent:+reflections+on+popular+Indian+symbols&dq=The+child+and+the+serpent:+reflections+on+popular+Indian+symbols |accessdate=10 March 2019|date=1 July 1990}}</ref><ref name = tattva>{{cite book|title=Tattvāloka, Volume 16|year=1993|publisher=Sri Abhinava Vidyatheertha Educational Trus|page=246|url=https://books.google.com/books?id=6H9TAAAAYAAJ}}</ref><ref name = Dumont>[http://www.mylibrary.britishcouncil.org/knowledge-and-society/religion-in-india 'A Folk Deity of Tamil Nad' by L. Dumont, in Religion in India ed. T.N. Madan]</ref>


Kotas had a number of religious festivals during the colonial precontact and immediately after the colonial contact period. It ranged from praying to their rain god ''Kannatra-ya'' or titular deity ''Kamatra-ya''. During the seed sowing ceremony, they used to build a forge and a furnace within the main temple and smiths would make [[avocatory]] item like axes or gold ornaments to the deity.<ref name=Tribhuwan>{{Harvnb|Tribhuwan|2003|pages=175–176}}</ref> The head priest ''mundika-no-n'' and headmen ''gotga-rn'' usually belong to the particular family (''kuyt'') and it was passed from father to son. ''Mundika-no-n'' is assisted by the ''te-rka-ran'', through whom the god (''so-ym'') communicates with the people while being possessed. ''Te-rka-ran'' could come from any family but ''mundika-no-n'' comes from a specific family in a village.<ref name=Wolf/><ref name=Watson/>
⚫
Kota [[funeral rites]] consist of two ceremonies. The first one is called Green funeral and concerns cremation of the body. The second ceremony is called a dry funeral and involves exhumation of buried bones from the first ceremony, followed by sacrifice of semi-wild buffaloes. The second funeral is no longer practiced widely.<ref name=Watson/><ref name=Wilson>{{Harvnb|Wilson|2003|pages=97–99}}</ref> Kota temples are unique in being run by a variety of people not restricted to original priestly families.{{sfn|Wolf|n.d.|loc="Religion and Expressive Culture"}}{{sfn|Poduval|1990}}

⚫
Kota [[funeral rites]] consist of two ceremonies. The first one is called Green funeral and concerns cremation of the body. The second ceremony is called a dry funeral and involves exhumation of buried bones from the first ceremony, followed by sacrifice of semi wild buffaloes. The second funeral is no longer practiced widely.<ref name=Watson/><ref name=Wilson>{{Harvnb|Wilson|2003|pages=97–99}}</ref> Kota temples are unique in being run by a variety of people not restricted to original priestly families.<ref name=Wolf/><ref>{{cite book | url=https://books.google.com/books?id=NsPMtQ3UdmYC | title=Travancore Inscription: A Topographical List | publisher=New Delhi: Asian Educational Services | author=Poduval, R. Vasudeva | year=1990 | pages=76| isbn=9788120605558 }}</ref>.


==Language==
==Language==
⚫
Kotas speak the Kota language or ''Ko-v Ma-nt'' and it is closely related to Toda language. It was identified as an independent Dravidian language in as early as 1870's by [[Robert Caldwell]].<ref name=C>{{Harvnb|Caldwell|1875|page=512}}</ref> It diverged from the common [[South Dravidian]] stock in years BCE. Kota language speakers became isolated and the language developed certain unique characteristics that were studied in detail and by the prominent Dravidian linguists Murray Emeneau. It is informed by maintenance of words that shows strong affinity to [[Archaic Tamil]]. According to Emeneau<ref name=E389>{{Harvnb|Emeneau|1994|pages=389}}</ref> Kotas have been living isolated since their separation from the mainstream Tamil speakers in years BCE. Emeneau<ref name=E389/> dates the split to the 2nd century BCE as ''[[terminus ante quem]]'' ("limit before which") and was unable to date the period earlier than this in which the split may have happened, but it happened after [[Kannada]] split from the common Tamil–Kannada stock.
{{further|Kota language (India)}}
⚫
Kotas speak the Kota language or ''Ko-v Ma-nt'' and it is closely related to Toda language. It was identified as an independent [[Dravidian language]] in as early as 1870s by [[Robert Caldwell]].<ref name=C>{{Harvnb|Caldwell|1875|page=512}}</ref> It diverged from the common [[South Dravidian]] stock in years BCE. Kota language speakers became isolated and the language developed certain unique characteristics that were studied in detail and by the prominent Dravidian linguist Murray Emeneau. It is informed by maintenance of words that shows strong affinity to [[Archaic Tamil]]. According to Emeneau<ref name=E389>{{Harvnb|Emeneau|1994|pages=389}}</ref> Kotas have been living in isolation since their separation from the mainstream Tamil speakers in years BCE. Emeneau<ref name=E389/> dates the split to the 2nd century BCE as ''[[terminus ante quem]]'' ("limit before which") and was unable to date the period earlier than this in which the split may have happened, but it happened after [[Kannada]] split from the common [[Tamil–Kannada]] stock.<ref name=E389/>


All Nilgiri languages show [[Areal feature|areal influence]] and show affinity to each other.<ref name=E1980>{{Harvnb|Emeneau|1980|pages=78–85}}</ref> Since the reorganization of linguistic states in India, most Kota children study in [[Tamil language|Tamil]] at schools and are bilingual in Kota and Tamil. Previously Kotas were multilingual in Kota, Toda and Badaga languages.<ref name=E1994>{{Harvnb|Emeneau|1994|pages=391–392}}</ref>
All [[Nilgiri languages]] show areal influence and show affinity to each other.<ref name=E1980>{{Harvnb|Emeneau|1980|pages=78–85}}</ref> Since the reorganization of linguistic states in India, most Kota children study in [[Tamil language|Tamil]] at schools and are bilingual in Kota and Tamil. Previously Kotas were multilingual in Kota, Toda and Badaga languages.<ref name=E1994>{{Harvnb|Emeneau|1994|pages=391–392}}</ref>


===Kota kinship terms===
===Kota kinship terms===
{| class="wikitable"
{| class="wikitable"
|-
|-
! Kota<ref name=Wolf/>
! Kota{{sfn|Wolf|n.d.|loc="Kinship"}}
! English
! English
|-
|-
Line 86: Line 82:
| Akken
| Akken
| elder sister
| elder sister
|-
|Mamn
|Uncle
|-
|Ath
|Aunt
|}
|}


Line 103: Line 93:
{{commons category|Kota (ethnic group in India)}}
{{commons category|Kota (ethnic group in India)}}
*{{Citation|last=Caldwell|first=Robert|title=A comparative grammar of the Dravidian or South-Indian family of languages
*{{Citation|last=Caldwell|first=Robert|title=A comparative grammar of the Dravidian or South-Indian family of languages
|publisher=Trubner and Co|url=https://books.google.com/books?id=AfwCAAAAMAAJ&q=kota|year= 1875|oclc=635088088 }}
|publisher=Trubner and Co|url=https://books.google.com/?id=AfwCAAAAMAAJ&printsec=frontcover&dq=A+Comparative+Grammar+of+the+Dravidian#v=snippet&q=kota&f=false|year= 1875|isbn=|oclc=635088088 |ref=harv}}
⚫
*{{Citation|last=Emeneau|first=Murray|title=Language and Linguistic Area: Essays by Murray B. Emeneau |publisher=Stanford University Press |url=https://books.google.com/?id=qTGsAAAAIAAJ&pg=PA80&dq=Kota+%2B+Murray+Barnson#v=onepage&q=Kota&f=false|year= 1980|isbn=978-0-8047-1047-3|oclc= |ref=harv}}
*{{Cite book |url=https://archive.org/details/religioninindia0000unse/page/n11/mode/2up |chapter=A Folk Deity of Tamil Nad: Aiyanar, the Lord |first=Louis |last=Dumont |title=Religion in India |editor=T. N. Madan |pages=38–[https://archive.org/details/religioninindia0000unse/page/48/mode/2up 49] |date=1991 |url-access=registration |chapter-url=https://archive.org/details/religioninindia0000unse/page/38/mode/2up |publisher=Oxford University Press |location=Delhi |isbn=978-019-563-0923}} {{webarchive| url=https://web.archive.org/web/20110224211847/http://www.mylibrary.britishcouncil.org/knowledge-and-society/religion-in-india |date=2011-02-24}}
*{{Citation|last=Emeneau|first=Murray|title=Language and Linguistic Area: Essays by Murray B. Emeneau |publisher=Stanford University Press |url=https://books.google.com/books?id=qTGsAAAAIAAJ&q=Kota&pg=PA80|year= 1980|isbn=978-0-8047-1047-3}}
*{{Citation|last=Emeneau|first=Murray|title=Dravidian Studies: Selected Papers |publisher=Motilal Banarsidass |url=https://books.google.com/?id=3-KSgMeRbtAC&pg=PA391&dq=Kotas&cd=12#v=onepage&q=Kotas&f=false|year= 1994|isbn=978-81-208-0858-4|oclc= |ref=harv}}
*{{Citation| last1=Emeneau| first1=Murray|title=Toda Grammar and Texts|publisher= American Philosophical Society| year=1984| isbn=978-0-87169-155-2| url=https://books.google.com/books?id=-B94uj2p4hQC}}
*{{Citation| last1=Emeneau| first1=Murray|title=Toda Grammar and Texts|publisher= American Philosophical Society| year=1984| isbn=978-0-87169-155-2| url=https://books.google.com/books?id=-B94uj2p4hQC|ref=hav}}
⚫
*{{cite journal|last=Ghosh|first=Alok Kumar|year=1976|title=The Kota of the Nilgiri hills: a demographic study|journal=Journal of Biosocial Science|publisher=Cambridge University Press|volume=08|issue=1|doi=10.1017/S0021932000010415|url=http://journals.cambridge.org/action/displayAbstract?fromPage=online&aid=1382280|accessdate=24 December 2010|ref=harv}}
⚫
*{{Citation|last=Emeneau|first=Murray|title=Dravidian Studies: Selected Papers |publisher=Motilal Banarsidass |url=https://books.google.com/books?id=3-KSgMeRbtAC&q=Kotas&pg=PA391|year= 1994|isbn=978-81-208-0858-4}}
⚫
*{{cite journal|last=Hockings|first=Paul|year=2008|title=All Aboard the Nilgiri Express!—Sustained Links between Anthropology and a Single Indian District|journal=History and Anthropology|publisher=Routledge|volume=19|issue=1|pages=1–16|ref=harv|doi=10.1080/02757200802150869}}
*{{cite journal |last1=Ganesh |first1=Balasubramanian |last2=Rajakumar |first2=Thangarasu |last3=Acharya |first3=Subhendu Kumar |last4=Vasumathy |first4=Sridharan |last5=Sowmya |first5=Sridharan |last6=Kaur |first6=Harpreet |title=Particularly Vulnerable Tribal Groups of Tamil Nadu, India: A Sociocultural Anthropological Review |journal=Indian Journal of Public Health |date=October 2021 |volume=65 |issue=4 |pages=403–409 |doi=10.4103/ijph.IJPH_2_21 |url=https://journals.lww.com/ijph/fulltext/2021/65040/particularly_vulnerable_tribal_groups_of_tamil.16.aspx |doi-access=free |pmid=34975088 |issn=0019-557X}}
⚫
*{{cite book|last1=Kalla|first1=Alok Kumar|last2=Joshi|first2=P.C.|title=Tribal health and medicine|url=https://books.google.ca/books?id=DDdjLiITmUQC&pg=PA63&dq=Kota+tribe&cd=1#v=onepage&q=Kota%20tribe&f=false|year=2004|publisher=Concept Publishing|isbn=978-81-8069-139-3|ref=harv}}
⚫
*{{cite journal|last=Ghosh|first=Alok Kumar|year=1976|title=The Kota of the Nilgiri hills: a demographic study|journal=Journal of Biosocial Science|publisher=Cambridge University Press|volume=08|issue=1|pages=17–26|doi=10.1017/S0021932000010415|pmid=956200|s2cid=33682820 |url=http://journals.cambridge.org/action/displayAbstract?fromPage=online&aid=1382280|access-date=24 December 2010|url-access=subscription}}
⚫
*{{Citation|last=Kumar|first=Dhavendra|title=Genetic Disorders of the Indian Subcontinent|publisher=Springer|url=https://books.google.com/?id=bpl0LXKj13QC&pg=PA74&dq=Kota+tribe&cd=12#v=onepage&q=Kota%20tribe&f=false|year= 2004|isbn=978-1-4020-1215-0|oclc= |ref=harv}}
⚫
*{{cite journal|last=Hockings|first=Paul|year=2008|title=All Aboard the Nilgiri Express!—Sustained Links between Anthropology and a Single Indian District|journal=History and Anthropology|publisher=Routledge|volume=19|issue=1|pages=1–16|doi=10.1080/02757200802150869|s2cid=162196281}}
⚫
*{{cite journal|last=Mandelbaum|first=David|year=1938|title=Polyandry in Kota society|journal=American Anthropologist|publisher=University of California, Berkeley|volume=40|issue=4|pages=574–583|url=http://escholarship.org/uc/item/2pz1m3wt|ref=harv|doi=10.1525/aa.1938.40.4.02a00030}}
*{{cite journal |last1=Jyothi |first1= M. |first2=C. |last2=Priya|first3=R. |last3=Sanil |first4=Arun A. |last4=Rauf |title=Hematological Disorder From The Kota Tribes Of The Nilgiris, India: Novel Research |date=2012 |journal=Asian Journal of Biochemical and Pharmaceutical Research |volume=2 |issue=4 |pages=156–162 |url=http://www.ajbpr.com/issues/volume2/issue4/FINAL%2014.pdf |archive-url=https://web.archive.org/web/20160304122319/http://www.ajbpr.com/issues/volume2/issue4/FINAL%2014.pdf |archive-date=4 March 2016}}
⚫
*{{cite journal|last=Mandelbaum|first=David|year=1941|title=Culture Change among the Nilgiri Tribes|journal=American Anthropologist|publisher=University of California, Berkeley|volume=43|issue=1|pages=19–26|url=http://escholarship.org/uc/item/0zj0w51k|ref=harv|doi=10.1525/aa.1941.43.1.02a00040}}
⚫
*{{cite book|last1=Kalla|first1=Alok Kumar|last2=Joshi|first2=P.C.|title=Tribal health and medicine|url=https://books.google.com/books?id=DDdjLiITmUQC&q=Kota+tribe&pg=PA63|year=2004|publisher=Concept Publishing|isbn=978-81-8069-139-3}}
*{{Citation|last=Kumar|first=Dhavendra|title=Genetic Disorders of the Indian Subcontinent |publisher=Springer |url=https://books.google.com/books?id=bpl0LXKj13QC&q=Kota+tribe&pg=PA74|year= 2004|isbn=978-1-4020-1215-0}}
*{{Citation|last=Mandelbaum|first=David|title=Society in India: Volume 1|publisher= University of California Press|url=https://books.google.com/?id=igfd9YYCqf8C&pg=PA470&dq=kota+%2B+sulli#v=onepage&q=kota%20%20%20sulli&f=false|year= 1971|isbn=978-0-520-01623-1 |oclc= |ref=harv}}
⚫
*{{Citation|last=Metz|first=Friedrich|title=The tribes inhabiting the Neilgherry Hills|publisher=Basel Mission Press, Mangalore|url=https://books.google.ca/books?id=WHwPAAAAYAAJ&pg=PA112&dq=Kotas&cd=10#v=onepage&q=Kotas&f=false|year= 1864|isbn=|oclc=302321001 |ref=harv}}
⚫
*{{cite journal|last=Mandelbaum|first=David|year=1938|title=Polyandry in Kota society|journal=American Anthropologist|publisher=University of California, Berkeley|volume=40|issue=4|pages=574–583|url=http://escholarship.org/uc/item/2pz1m3wt|doi=10.1525/aa.1938.40.4.02a00030|s2cid=159846446 |url-access=subscription}}
⚫
*{{cite journal|last=Mandelbaum|first=David|year=1941|title=Culture Change among the Nilgiri Tribes|journal=American Anthropologist|publisher=University of California, Berkeley|volume=43|issue=1|pages=19–26|url=http://escholarship.org/uc/item/0zj0w51k|doi=10.1525/aa.1941.43.1.02a00040|doi-access=free}}
*{{Citation|last=Mandelbaum|first=David|title=Society in India: Volume 1|publisher= University of California Press|url=https://books.google.com/books?id=igfd9YYCqf8C&q=kota+++sulli&pg=PA470|year= 1971|isbn=978-0-520-01623-1 }}
⚫
*{{Citation|last=Metz|first=Friedrich|title=The tribes inhabiting the Neilgherry Hills|publisher=Basel Mission Press, Mangalore|url=https://books.google.com/books?id=WHwPAAAAYAAJ&q=Kotas&pg=PA112|year= 1864|oclc=302321001 }}
*{{Citation|last=Mohanty|first=P.K.|title=Development of primitive tribal groups in India
*{{Citation|last=Mohanty|first=P.K.|title=Development of primitive tribal groups in India
|publisher= Kalpaz Publications|url=https://books.google.com/books?id=vVHR13x6fAMC&q=Kota+tribe&pg=PA305|year= 2003|isbn=978-81-7835-024-0 }}
|publisher= Kalpaz Publications|url=https://books.google.com/?id=vVHR13x6fAMC&pg=PA305&dq=Kota+tribe#v=onepage&q=Kota%20tribe&f=false|year= 2003|isbn=978-81-7835-024-0 |oclc= |ref=harv}}
⚫
*{{Citation|last1=Reddy|first1=K. N.|last2=Balaji Rao|first2=N.S.|title=Technology, life and livelihood strategies of Tribes of Nilgiris:Past, Present and the Continuum|publisher=S.V. University, Tirupati|url=http://www.sasnet.lu.se/tribalbalaji.pdf|year=1997|ref=harv|url-status=dead|archiveurl=https://web.archive.org/web/20110622033057/http://www.sasnet.lu.se/tribalbalaji.pdf|archivedate=2011-06-22}}
*{{cite book | url=https://books.google.com/books?id=NsPMtQ3UdmYC | title=Travancore Inscription: A Topographical List | publisher=New Delhi: Asian Educational Services | last=Poduval |first= R. Vasudeva | year=1990 | pages=76| isbn=9788120605558 }}
*{{Citation|last=Singh|first=R.|title=Social transformation of Indian tribes|publisher= Anmol Publishing Ltd. Press|url=https://books.google.ca/books?id=ix4T-qyrhWAC&pg=PA50&dq=Kota+tribe&cd=2#v=onepage&q=low%20admixture%20%20%20kota&f=false|year= 2004|isbn=978-81-261-0452-9 |oclc= |ref=harv}}
⚫
*{{Citation|last1=Reddy|first1=K. N.|last2=Balaji Rao|first2=N.S.|title=Technology, life and livelihood strategies of Tribes of Nilgiris: Past, Present and the Continuum|publisher=S.V. University, Tirupati|url=http://www.sasnet.lu.se/tribalbalaji.pdf|year=1997|url-status=dead|archive-url=https://web.archive.org/web/20110622033057/http://www.sasnet.lu.se/tribalbalaji.pdf|archive-date=2011-06-22}}
*{{cite book |last1=Sahi |first1=Jyoti |title=The child and the serpent: Reflections on popular Indian symbols |publisher=Penguin Group |location=Canada |isbn=978-0140190816 |page=194 |url=https://books.google.com/books?id=VzpeqN8VrkoC&q=The+child+and+the+serpent:+reflections+on+popular+Indian+symbols |access-date=10 March 2019|date=1 July 1990}}
*{{Citation|last=Tribhuwan|first=Robin|title=Fairs and Festivals of Indian Tribes|publisher=Discovery publishing house|url=https://books.google.com/?id=JC-014hKeKAC&pg=PA175&dq=Kota+tribe#v=onepage&q=Kota%20tribe&f=false|year= 2003|isbn=978-81-7141-640-0|oclc= |ref=harv}}
⚫
*{{cite book|last1=Watson|first1=Forbes|last2=Kaye|first2=John William|title=People of India:A series of Photographic illustrations|url=https://books.google.com/?id=ThQFAAAAYAAJ&pg=RA1-PA437&dq=kota+people,+india#v=onepage&q=Kota&f=false|volume=8|year=1875|publisher=India Museum|oclc=316376538|ref=harv}}
*{{cite book|first=Shri Pandit Rudrajha |last=Sharma|title=Tattvāloka |volume= 16|year=1993|publisher=Sri Abhinava Vidyatheertha Educational Trust|page=246|url=https://books.google.com/books?id=6H9TAAAAYAAJ}}
*{{Citation|last=Singh|first=R.|title=Social transformation of Indian tribes|publisher= Anmol Publishing Ltd. Press|url=https://books.google.com/books?id=ix4T-qyrhWAC&q=low+admixture+++kota&pg=PA50|year= 2004|isbn=978-81-261-0452-9 }}
*{{cite book|editor=Wilson, Lisa |title=The Living and the Dead:Social Dimensions of Death in South Asian Religions|url=https://books.google.com/?id=rC2zWYj6d2sC&pg=PA97&dq=kota+religion#v=onepage&q=kota%20religion&f=false|year=2003|publisher=State University of New York Press|isbn=978-0-7914-5677-4|ref=harv}}
⚫
*{{cite web|url=http://www.everyculture.com/South-Asia/Kota.html|title=Kotas|last=Wolf|first=Richard Kent|publisher=www.everyculture.com|accessdate=25 December 2010|ref=harv}}
⚫
*{{Citation|last=Tribhuwan|first=Robin|title=Fairs and Festivals of Indian Tribes|publisher=Discovery publishing house|url=https://books.google.com/books?id=JC-014hKeKAC&q=Kota+tribe&pg=PA175|year= 2003|isbn=978-81-7141-640-0}}
⚫
*{{cite book|last1=Watson|first1=Forbes|last2=Kaye|first2=John William|title=People of India: A series of Photographic illustrations|url=https://books.google.com/books?id=ThQFAAAAYAAJ&q=Kota&pg=RA1-PA437|volume=8|year=1875|publisher=India Museum|oclc=316376538}}
*{{cite book|editor-last1=Wilson |editor-first1=Lisa |title=The Living and the Dead: Social Dimensions of Death in South Asian Religions|url=https://books.google.com/books?id=rC2zWYj6d2sC&q=kota+religion&pg=PA97|year=2003|publisher=State University of New York Press|isbn=978-0-7914-5677-4}}
⚫
*{{cite web|url=http://www.everyculture.com/South-Asia/Kota.html|title=Kota |website=Countries and Their Cultures |last=Wolf|first=Richard Kent|publisher=www.everyculture.com|access-date=25 December 2010|date=n.d.}}


==Further reading==
==Further reading==
*{{Citation|last=Wolf|first=Richard|title=The Black Cow's Footprint: Time, Space and Music in the Lives of the Kotas of South India |publisher=University of Illinois Press|year= 2006|isbn=978-0-252-03116-8}}
*{{Citation|last=Wolf|first=Richard|title=The Black Cow's Footprint: Time, Space and Music in the Lives of the Kotas of South India |publisher=University of Illinois Press|year= 2006|isbn=978-0-252-03116-8|oclc= |ref=harv}}


==External links==
==External links==
*[https://web.archive.org/web/20190402202304/http://hellomyexpert.com/breekschatter/summer2012/2012/06/30/the-kotas-jamuna-raju-89/#comment-37 Pictures and Videos of Kotas]
*[http://hellomyexpert.com/breekschatter/summer2012/2012/06/30/the-kotas-jamuna-raju-89/#comment-37 Pictures and Videos of Kotas]
*[http://www.washingtonbanglaradio.com/content/111416110-exquisite-tribal-handicrafts-nilgiris-blue-mountains-india Handicrafts of Kota people] {{Webarchive|url=https://web.archive.org/web/20160303175021/http://www.washingtonbanglaradio.com/content/111416110-exquisite-tribal-handicrafts-nilgiris-blue-mountains-india |date=3 March 2016 }}
*[http://www.washingtonbanglaradio.com/content/111416110-exquisite-tribal-handicrafts-nilgiris-blue-mountains-india Handicrafts of Kota people]
*[http://www.ethnologue.com/show_language.asp?code=kfe Ethnologue: Kota, A language of India]
*[http://www.ethnologue.com/show_language.asp?code=kfe Ethnologue: Kota, A language of India]


Line 142: Line 126:
[[Category:Dravidian peoples]]
[[Category:Dravidian peoples]]
[[Category:Social groups of Tamil Nadu]]
[[Category:Social groups of Tamil Nadu]]
[[Category:Indian castes]]
[[Category:Ethnic groups in India]]

Revision as of 12:47, 11 June 2024

For other uses, see Kota.
Kotas
Kota women in traditional clothes circa 1870s
Total population
1203 (1974)
Languages
Kota language, Tamil
Religion
Hinduism and non-Traditional beliefs
Related ethnic groups
Tamils, other Indians

Kotas, also Kothar or Kov by self-designation, are an ethnic group who are indigenous to the Nilgiris mountain range in Tamil Nadu, India. They are one of the many tribal people indigenous to the region. (Others are the Todas, Irulas and Kurumbas). Todas and Kotas have been subject to intense anthropological, linguistic and genetic analysis since the early 19th century. Study of Todas and Kotas has also been influential in the development of the field of anthropology. Numerically Kotas have always been a small group not exceeding 1,500 individuals spread over seven villages for the last 160 years. They have maintained a lifestyle as a jack of all trades such as potters, agriculturalist, leather workers, carpenters, and black smiths and as musicians for other groups. Since the British colonial period they have availed themselves of educational facilities and have improved their socio-economic status and no longer depend on the traditional services provided to make a living. Some anthropologists have considered them to be a specialized caste as opposed to a tribe or an ethnic group.

Kotas have their own unique language that belongs to the Dravidian language family but diverged from South Dravidian sub family at some time in BCE. Their language was studied in detail by Murray Barnson Emeneau, a pioneer in the field of Dravidian linguistics. Their social institutions were distinct from mainstream Indian cultural norms and had some similarities to Todas and other tribal people in neighbouring Kerala and the prominent Nair caste. It was informed by a fraternal polygyny where possible. Kota religion was unlike mainstream Hinduism and believed in non-anthropomorphic male deities and a female deity. Since the 1940s, many mainstream Hindu deities also have been adopted into the Kota pantheon and temples of Tamil style have been built to accommodate their worship. They’ve had specialized groups of priests to propitiate their deities on behalf of the group.

Identity

The Indian government considers them to be a scheduled tribe (ST), a designation reserved for indigenous tribal communities throughout India that are usually at a lower socio-economic status than mainstream society.[1] They also have a special status as a Primitive Tribal Group (PTG) based on certain socio economic and demographic indicators.[2] But the Kotas are a relatively successful group that makes its living as agriculturalists, doctors, post masters and availing themselves of any government and private sector employment.[1] Few anthropologists and local community members consider them to be a service caste placed in Nilgiris to service others but Kotas consider themselves to be original inhabitants of the region and do not accept the servile status.[1] The name Kota is a term applied to the group by outsiders; Kotas refer to themselves as 'Kov'. There are number of meanings attributed to the term, but according to Emeneau,[3] GUND meant a male potter and PEMOG a female potter.[2] Since the 1930s through the efforts of a Kota school teacher, social reformer and activist named Sulli Kota and his followers, Kotas have transformed their previous traditional relationships away from serving other so called high prestige ethnic groups and upgraded their socio-economic status.[4] They still observe their traditional practices.[1]

History

Foothills of the Nilgiris, lower elevation was occupied by Kurumbar and Irulas whereas Kotas occupied the higher elevations.

Although many theories have been put forth as to the origins of Kotas and Todas, none have been confirmed as factual. What linguists and anthropologists agree is that ancestors of both Kotas and Todas may have entered the Nilgiris massif from what is today Kerala or Karnataka in centuries BCE and developed in isolation from the rest of the society.[5] According to F. Metz,[6] a missionary, Kotas had a tradition that alluded to them coming over from a place called Kollimale in Karnatakas. They seem to have displaced the previous Kurumba inhabitants from the higher altitudes to lower altitude infested with malarial mosquitoes.[7]

The Kota tribe shows the maternal haplogroup M frequency of 97%, which is one of the highest in India.[8] Within M haplogroup, M2 lineages are common amongst Dravidian speaking populations of South India.[8] They also demonstrate very low admixture rate from other neighbouring groups.[9] The studies on the hematological parameters of Kota showed that they have a low MCV (mean corpuscular volume) even though there in no trace of anemia. However it is also suggested that there is a probability for G6PD deficiency among this group.[10]

At some point in their history they developed a symbiotic economic relationship with the buffalo rearing Toda neighbours as service providers in return for Toda’s buffalo milk, hides, ghee, and meat. They also had a trading and ritual relationship with Kurumba and Irula neighbours who were cultivators and hunter-gatherers. They specifically used the Kurumbas as their sorcerers and as village guards. Origin myth of Kotas postulates that Kotas, Todas, and Kurumbas were all placed in the Nilagiris area at once as brothers by the Kota god.[11] This symbiotic relationship survived until disturbed by the British colonial officers starting in the early 19th century.[12][13]

Since the early 19th century, missionaries, British bureaucrats, anthropologists and linguists of both Western and Indian kind have spent an enormous amount of time studying the different ethnic and tribal groups; of all, the Todas were the most studied, followed by Kotas. Other groups such as Irulas and various groups of Kurumbars were least studied. The study of the ethnic groups of Nilgiris was instrumental in the early development of the field of Anthropology.[14] Although most groups lived in peace with each other and had developed a symbiotic relationship, taboos and cultural practices were developed to maintain social distance. According to F. Metz,[15] as the original settlers of the highland, Kurumbars were subject to continuous violence including occasional massacres by the Todas and Badagas. According to Kota informants, they had supplied battle drums during periods of war.[1]

Society

Kotas were observed to be domiciled in seven relatively large nuclear villages intercepted between Toda and Badaga settlements. Six villages were within the Nilgiris district in Tamil Nadu and the seventh one in the Wayanad district in Kerala. Kota villages are known as Kokkal in their language and as Kotagiri by outsiders.[6] Each village had three exogamous clans of similar name. Each clan settled in a street called Kerr or Kerri. Clan members were prohibited from marrying within each within the same village but could from the same clan or any other clan from non-native village. The relationship between similarly named clans was unknown and no social hierarchy was evident amongst the inter and intra village clans.[1]

Women’s position

Women had a greater say in choosing their marriage partners than in any mainstream Indian villages and also helped out in many economic activities. They had the right to divorce.[16] They were also exclusively engaged in making pottery. According to early western observers, unlike Toda women, who were friendly towards visitors to their villages, Kota women maintained their distance from outsiders. Wives of Kota priests played equally important ritual role in religious functions. Women who became possessed to flute music are called Pembacol and were consulted during important village decisions.[17] Women also had specialized roles associated with cultivation, domestic chores and social functions.[1]

Food

Unlike Todas, Kotas ate meat and were in good physical condition when met by early anthropologists.[13] Their traditional food is a type of Italian millet known as vatamk. Vatamk is served in almost all ceremonial occasions but rice is the preferred daily food. It is served with udk, a sambar like item made of locally available pulses, vegetables and tamarind juice. Beef is seldom eaten but eggs, chicken and mutton are consumed, when available, along with locally grown vegetables and beans.[1]

Governance

Prior to colonial era penetration of the Kota area there was very little if not no formal relationships between neighbouring political entities and Kota villages. It is assumed that political entities from Karnataka made forays into the highland but their control was not permanent. Kotas are the head of the nilgiri. There was no formal differentiation that existed within and outside the village level. Each village had an expectation to meet. The village of Thichgad is famous for its women's song and dance, the funerals are well known in Menad, and the Kamatraya festival and instrumental music are famous in Kolmel.[1] Kota village is led by a village headman called Goethgarn. The Goethgarn from Menad was the head of all the seven villages. Whenever a dispute arose, the Goethgarn will call a meeting known as a kuttim with the village elders and decide the solutions. Within a village, the Goethga-rn and elders decide when festivals are to be held and how to solve problems in the community. Although regular justice is handled through the Indian judicial system, local decisions of Kota cultural requirements are handled by the village kut.[1]

Religion

Kota religion and culture revolved around the smithy.[18][19] Their major deities are A-yno-r also divided into big or Doda-ynor or small or kuna-yno-r, a father god and Amno-r or mother goddess. Father god is also called Kamati-cvara or Kamatra-ya in some villages. Although there were two male gods, there was only one version of the female goddess.[1][13][20] These gods were worshiped in the form of Silver disks at specific temples.[21] Historian Joyti Sahi and L. Dumont notes these deities may have roots in proto-Shaivism and proto-Shaktism[22][23][24]

Kotas had a number of religious festivals during the colonial precontact and immediately after the colonial contact period. It ranged from praying to their rain god Kannatra-ya or titular deity Kamatra-ya. During the seed sowing ceremony, they used to build a forge and a furnace within the main temple and smiths would make avocatory item like axes or gold ornaments to the deity.[25] The head priest mundika-no-n and headmen gotga-rn usually belong to the particular family (kuyt) and it was passed from father to son. Mundika-no-n is assisted by the te-rka-ran, through whom the god (so-ym) communicates with the people while being possessed. Te-rka-ran could come from any family but mundika-no-n comes from a specific family in a village.[1][13]

Kota funeral rites consist of two ceremonies. The first one is called Green funeral and concerns cremation of the body. The second ceremony is called a dry funeral and involves exhumation of buried bones from the first ceremony, followed by sacrifice of semi wild buffaloes. The second funeral is no longer practiced widely.[13][20] Kota temples are unique in being run by a variety of people not restricted to original priestly families.[1][26].

Language

Kotas speak the Kota language or Ko-v Ma-nt and it is closely related to Toda language. It was identified as an independent Dravidian language in as early as 1870's by Robert Caldwell.[27] It diverged from the common South Dravidian stock in years BCE. Kota language speakers became isolated and the language developed certain unique characteristics that were studied in detail and by the prominent Dravidian linguists Murray Emeneau. It is informed by maintenance of words that shows strong affinity to Archaic Tamil. According to Emeneau[28] Kotas have been living isolated since their separation from the mainstream Tamil speakers in years BCE. Emeneau[28] dates the split to the 2nd century BCE as terminus ante quem ("limit before which") and was unable to date the period earlier than this in which the split may have happened, but it happened after Kannada split from the common Tamil–Kannada stock.

All Nilgiri languages show areal influence and show affinity to each other.[29] Since the reorganization of linguistic states in India, most Kota children study in Tamil at schools and are bilingual in Kota and Tamil. Previously Kotas were multilingual in Kota, Toda and Badaga languages.[30]

Kota kinship terms

Kota[1] English
Per-in Grandfather
Per-av Grandmother
Ayn Father
Av Mother
Ann Elder brother
Kada-l Younger brother
Kadas younger sister
Akken elder sister

See also

Notes

  1. ^ a b c d e f g h i j k l m n Wolf, pp. Kotas
  2. ^ a b Mohanty, p. 305
  3. ^ Emeneau 1980, p. 240
  4. ^ Mendelbaum 1971, p. 470
  5. ^ Reddy & Balaji Rao 2004, p. 05
  6. ^ a b Metz 1856, p. 112
  7. ^ Metz 1856, p. 107
  8. ^ a b Dhavendra Kumar 2004, p. 74
  9. ^ Singh 2004, p. 54
  10. ^ http://www.ajbpr.com/issues/volume2/issue4/FINAL%2014.pdf
  11. ^ Emeneau 1984, pp. 212–213
  12. ^ Reddy & Balaji Rao 2004, pp. 5–8
  13. ^ a b c d e Watson & Kaye 1875, pp. 433–436
  14. ^ Hockings 2008, pp. 1–16
  15. ^ Metz 1856, pp. 107–109
  16. ^ Mendelbaum 1941, pp. 574–583
  17. ^ Mendelbaum 1941, p. 24
  18. ^ Mendelbaum 1941, p. 20
  19. ^ Mendelbaum 1941, p. 23
  20. ^ a b Wilson 2003, pp. 97–99
  21. ^ Mendelbaum 1938, p. 576
  22. ^ Sahi, Jyoti (1 July 1990). The child and the serpent: reflections on popular Indian symbols. Canada: Penguin Group. p. 194. ISBN 978-0140190816. Retrieved 10 March 2019.
  23. ^ Tattvāloka, Volume 16. Sri Abhinava Vidyatheertha Educational Trus. 1993. p. 246.
  24. ^ 'A Folk Deity of Tamil Nad' by L. Dumont, in Religion in India ed. T.N. Madan
  25. ^ Tribhuwan 2003, pp. 175–176
  26. ^ Poduval, R. Vasudeva (1990). Travancore Inscription: A Topographical List. New Delhi: Asian Educational Services. p. 76. ISBN 9788120605558.
  27. ^ Caldwell 1875, p. 512
  28. ^ a b Emeneau 1994, pp. 389
  29. ^ Emeneau 1980, pp. 78–85
  30. ^ Emeneau 1994, pp. 391–392

Cited literature

Wikimedia Commons has media related to Kota (ethnic group in India).

Further reading

  • Wolf, Richard (2006), The Black Cow's Footprint: Time, Space and Music in the Lives of the Kotas of South India, University of Illinois Press, ISBN 978-0-252-03116-8 {{citation}}: Invalid |ref=harv (help)
Retrieved from "https://en.wikipedia.org/w/index.php?title=Kota_people_(India)&oldid=1228475567"