Konda Dora caste is surname of many people in southern India. Konda Dora caste meaning is The Konda Doras are a caste of hill cultivators, found chiefly in Vizagapatam. Concerning them Surgeon-Major W. R. Cornish writes as follows.152 Contrasting strangely with the energetic, patriarchal, and land-reverencing Parja (Poroja), are the neighbouring indigenous tribes found along the slopes of the eastern ghauts. They are known as Konda Doras, Konda Kapus, and Ojas. From what has been ascertained of their languages, it seems certain that, divested of the differences which have been engrafted upon them by the fact of the one being influenced by Uriya and the other by Telugu, they are substantially of the same origin as the Parja language and the Khond language. But the people themselves seem to have entirely lost all those rights to the soil, which are now characteristic of the more northern tribes. They are completely at the [350]mercy of late immigrants, so much so that, though they call themselves Konda Doras, they are called by the Bhaktas, their immediate superiors, Konda Kapus. If they are found living in a village with no Telugu superior, they are known as Doras. If, on the other hand, such a man is at the head of the village affairs, they are to him as adscripti glebæ, and are denominated Kapus or ryots (cultivators). It is apparent that the comparatively degraded position that this particular soil-folk holds is due to the influence of the Telugu colonists; and the reason why they have been subjected to a greater extent than the cognate tribes further inland is possibly that the Telugu colonization is of more ancient date than the Uriya colonization. It may further be surmised that, from the comparative proximity of the Telugu districts, the occupation of the crests of these ghats partook rather of the character of a conquest than that of mere settlings in the land. But, however it came about, the result is most disastrous. Some parts of Pachipenta, Hill Madugulu, and Kondakamberu, which have been occupied by Telugu-speaking folk, are far inferior in agricultural prosperity to the inland parts, where the Uriyas have assumed the lead in the direction of affairs.
In the Census Report, 1891, Mr. H. A. Stuart writes that these people all speak Telugu, and the majority of them have returned that as their parent-tongue. But a large number returned their caste name in the parent-tongue column. I have since received a vocabulary, which is said to be taken from the dialect of the Konda Doras; and, if this is correct, then the real speech of these people is a dialect of Khond. One Durgi Patro, the head of a mutta (division of a Zemindari) informed Mr. G. F. Paddison that Konda Doras and Khonds are [351]identical. In the Census Report, 1901, Mr. W. Francis states that the Konda Doras seem to be a section of the Khonds, which has largely taken to speaking Telugu, has adopted some of the Telugu customs, and is in the transitional stage between Animism and Hinduism. They call themselves Hindus, and worship the Pandavas and a goddess called Talupulamma. They drink alcohol, and eat pork, mutton, etc, and will dine with Kapus. At times of census, Pandavakulam (or Pandava caste) has been returned as a title of the Konda Doras.
For the following note I am indebted to Mr. C. Hayavadana Rao. There are, among the Konda Doras, two well-defined divisions, called Pedda (big) and Chinna (little) Kondalu. Of these, the former have remained in their old semi-independent position, while the latter have come under Telugu domination. The Chinna Kondalu, who have been living in contact with the Bhaktha caste, have adopted the Telugu system of intiperulu, as exogamous septs, whereas the Pedda Kondalu have retained the totem divisions, which occur among other hill castes, e.g, Naga (cobra), Bhag (tiger), and Kochchimo (tortoise). Among the Chinna Kondalu, the custom of menarikam, according to which a man marries his maternal uncles daughter, is observed, and may further marry his own sisters daughter. The Chinna Kondalu women wear glass bangles and beads, like women of the plains. Men of the Chinna Kondalu section serve as bearers and Government employees, whereas those of the Pedda Kondalu section are engaged in cultivation. The former have personal names corresponding to those of the inhabitants of the plains, e.g, Linganna, Gangamma, while the names of the latter are taken from the day of the week on which [352]they were born, e.g, Bhudra (Wednesday), Sukra (Friday).
Among the Chinna Kondalu, a girl is married before or after puberty. When a marriage is decided on, the girls parents receive a present (voli) of four rupees and a female cloth. On an auspicious day fixed by the Chukkamusti (star-gazer), the bride is conducted to the home of the bridegroom. The contracting couple are bathed in turmeric-water, put on new cloths presented by their fathers-in-law, and wrist-threads are tied on their wrists. On the same day, or the following morning, at a time settled by the Chukkamusti, the bridegroom, under the direction of a caste elder, ties the sathamanam (marriage badge) on the brides neck. On the following day, the wrist-threads are removed, and the newly married couple bathe.
Among the Pedda, as among the Chinna Kondalu, a girl is married before or after puberty. When a man contemplates taking a wife, his parents carry three pots of liquor to the home of the girl whose hand he seeks. The acceptance of these by her father is a sign that the match is agreeable to him, and a jholla tonka (bride-price) of five rupees is paid to him. The future bridegrooms party has to give three feasts to that of the bride-elect, for each of which a pig is killed. The girl is conducted to the house of the bridegroom, and, if she has reached puberty, remains there. Otherwise she returns home, and joins her husband later on, the occasion being celebrated by a further feast of pork.
Both sections allow the remarriage of widows. Among the Pedda Kondalu, a younger brother may marry the widow of his elder brother. By both sections divorce is permitted. Among the Chinna Kondalus, a man who marries a divorcée has to pay her first husband twenty-four [353]rupees, of which half is divided among the neighbouring caste villages in certain recognised proportions.
The dead are usually burnt by both sections. The Pedda Kondalu kill a pig on the third day, and hold a feast, at which much liquor is disposed of. By the Chinna Kondalu the chinna rozu (little day) ceremony is observed, as it is by other castes dwelling in the plains.
The Chinna Kondalu bear the titles Anna or Ayya when they are merely cultivators under Bhaktha landlords, and Dora under other circumstances. The Pedda Kondalu usually have no title.
A riot took place, in 1900, at the village of Korravanivalasa in the Vizagapatam district, under the following strange circumstances. A Konda Dora of this place, named Korra Mallayya, pretended that he was inspired, and gradually gathered round him a camp of four or five thousand people from various parts of the agency. At first his proceedings were harmless enough, but in April he gave out that he was a re-incarnation of one of the five Pandava brothers; that his infant son was the god Krishna; that he would drive out the English and rule the country himself; and that, to effect this, he would arm his followers with bamboos, which should be turned by magic into guns, and would change the weapons of the authorities into water. Bamboos were cut, and rudely fashioned to resemble guns, and armed with these, the camp was drilled by the Swami (god), as Mallayya had come to be called. The assembly next sent word that they were going to loot Pachipenta, and when, on the 1st May, two constables came to see how matters stood, the fanatics fell upon them, and beat them to death. The local police endeavoured to recover the bodies, but, owing to the threatening [354]attitude of the Swamis followers, had to abandon the attempt. The District Magistrate then went to the place in person, collected reserve police from Vizagapatam, Parvatipur, and Jeypore, and at dawn on the 7th May rushed the camp to arrest the Swami and the other leaders of the movement. The police were resisted by the mob, and obliged to fire. Eleven of the rioters were killed, others wounded or arrested, and the rest dispersed. Sixty of them were tried for rioting, and three, including the Swami, for murdering the constables. Of the latter, the Swami died in jail, and the other two were hanged. The Swamis infant son, the god Krishna, also died, and all trouble ended at once and completely.
Concerning the Konda Kapus or Konda Reddis of the Godavari district, Mr. F. R. Hemingway writes as follows.153 The hill Reddis, or Konda Reddis, are a caste of jungle men, having some characteristics in common with the Koyas. They usually talk a rough Telugu, clipping their words so that it is often difficult to understand them; but it is said that some of them speak Koya. They are of slighter build than the Koyas, and their villages are even smaller. They will not eat in the house of a Koya. They call themselves by various high-sounding titles, such as Pandava Reddis, Raja Reddis, and Reddis of the solar race (Suryavamsa), and do not like the plain name of Konda Reddi. They recognize no endogamous sub-divisions, but have exogamous septs. In character they resemble the Koyas, but are less simple and stupid, and in former years were much given to crime. They live by shifting cultivation. They do not touch beef, but will eat pork. They profess to be both Saivites and Vaishnavites, and occasionally employ [355]Brahman priests at their funerals; and yet they worship the Pandavas, the spirits of the hills (or, as they call them, the sons of Racha), their ancestors including women who have died before their husbands, and the deity Muthyalamma and her brother Poturazu, Saralamma, and Unamalamma. The last three are found in nearly every village. Other deities are Doddiganga, who is the protector of cattle, and is worshipped when the herds are driven into the forests to graze, and Desaganga (or Paraganga), who takes the place of the Maridamma of the plains, and the Muthyalamma of the Koyas as goddess of cholera and small-pox. The shrine of Saralamma of Pedakonda, eight miles east of Rekapalle, is a place of pilgrimage, and so is Bison Hill (Papikonda), where an important Reddi festival is held every seven or eight years in honour of the Pandava brothers, and a huge fat pig, fattened for the occasion, is killed and eaten. The Reddis, like the Koyas, also observe the harvest festivals. They are very superstitious, believing firmly in sorcery, and calling in wizards in time of illness. Their villages are formed into groups like those of the Koyas, and the hereditary headmen over these are called by different names, such as Dora, Muttadar, Varnapedda, and Kulapatradu. Headmen of villages are known as Pettadars. They recognise, though they do not frequently practice, marriage by capture. If a parent wishes to show his dislike for a match, he absents himself when the suitors party calls, and sends a bundle of cold rice after them when they have departed. Children are buried. Vaishnavite Reddis burn their adult dead, while the Saivites bury them. Satanis officiate as priests to the former, and Jangams to the latter. The pyre is kindled by the eldest male of the family, and a feast is held on the fifth day after the [356]funeral. The dead are believed to be born again into their former families.
Konda Dora caste is one of the many castes subcastes of India.
India has thousands of castes and subcastes, they are in existence and practice since the Vedic times. They were created to solve the problem of division of labor. Konda Dora caste name could indicate the type of work people belonging to the Konda Dora caste do or did in earlier times. Many last names in India indicate the place the person originally belongs to. All castes sub castes are primarily divided into 4 categories:
1.Brahmins – The learned or priestly class
2.Khastriyas – The warrior class or those with governing functions
3.Vaishyas – The trader, agriculturalists or cattle rearers class
4.Shudra – The class that serves other three categories
Konda Dora caste belongs to one of the above 4 categories. Indian caste system is the best system to solve the problem of division of labor. In earlier times there was no rigidity in caste system. Indian caste system is still the best solution for the problem of division of labor, the only change that is needed as per changed times is that rather than having a vertical hierarchical system with Brahmins on top and Shudras at bottom, it would be good to have a horizontal socialist system with Brahmins, Khastriyas, Vaishyas and Shudras all at same level.
The caste system of India is in ruins at present. It is also cause of bloody quarrels in certain parts of the rural India. People of backward castes have reservations in government jobs, this facility is widely misused in India. Many of the backward caste people have become rich and still use the facility for their benefit. Many in India believe reservation in jobs should be given on the basis of poverty rather than caste because there are many poors in upper castes as well.
Many criticize the Indian caste system because of bad material condition of lower castes but if they observe in an unbiased way they would find that there are many in upper castes with bad material conditions. The problem lies in power not in castes, power can corrupt anyone be it from upper caste or lower caste.
All cultures, all countries, all religions have caste system in one form or the other. Christians have different churches depending on the region or language or skin color of people. Muslims have a priestly class that tries to control everything. Arab Muslims before the oil boom were so much divided among tribes that if you drank water from a well of a different tribe you could be shot dead. Tribal divisions still exists among Muslims. You can also see the caste system in a different form in your corporate companies. I had seen different food and drinking facilities for people at different levels.
Konda Dora caste is also known as Konda Dora Gotra.
Caste situation is quiet different in urban India, people in urban areas especially youngsters don?t bother about castes. Inter caste, inter religious, inter lingual marriages are quiet common in urban India. Inter caste, inter religious and inter lingual marriages in rural areas attract severe criticism and many times people are expelled from community for not marrying as per religious and caste rules.