Lessons in co-existence: Karnataka tribes blend rituals with conservation

Many of Karnataka’s indigenous communities worship the tiger in groves and through rituals. Pavan Kumar H explores how these traditions continue to offer lessons in co-existence

Waghoba, Beteraya, Wageli, Wagro, Hulidevara, Huliyappa, and Huliveerappa — these are just some of the many names by which the awe-inspiring tiger is known among forest dwellers across Karnataka. These names are not merely linguistic variations. They reflect deep devotion among Kunabi, Soliga, Havyaka and Jenukuruba communities.

For these communities, the tiger is both protector and destroyer, revered as a divine being who rules the land. To live in harmony with this king of the forest, they believe, is to ensure a win-win relationship for both humans and the beast.

Long before the world began observing International Tiger Day on July 29, celebrated globally since 2010, forest communities in India — including those in Karnataka’s Western Ghats and coastal tiger territories — have worshipped the big cat.

For centuries, certain rituals have invoked the tiger’s blessings. For instance, when newlywed daughters or daughters-in-law pass through forested paths on their way to their husband’s home, families seek the tiger’s protection for a safe journey. Similarly, prayers are offered at the start of the harvest season or before cattle are sent to graze in the forest.

This blend of reverence and ritual can be seen clearly in the town of Londa in Belagavi district, where the Waghoba temple stands as a symbol of enduring devotion. Locals say the recently renovated temple is more than 300 years old. It was once surrounded by dense forest, until railway tracks laid during British rule fragmented the landscape and brought human settlements closer.

Ravishankar Mirashi, a priest from the Kunabi community, recalls how the temple served as a ritual starting point for brides heading to their new homes. “The entire village would gather at the temple and pray to Lord Waghoba to keep her safe as she passed through the forest path,” he says.

Even today, Waghoba is honoured with special prayers during the ten days of Dasara. Devotional songs in Marathi echo through the temple, sung by members of the Kunabi community. On Mondays and new moon days, rituals are held to seek protection from the tiger deity. “No labourer will begin harvesting in nearby fields without offering prayers to Waghoba first,” says Mirashi.

Elevated status

Beyond individual temples, the belief system itself gives the tiger an elevated place in spiritual life. There are sacred sites where the tiger is worshipped even before Lord Ganesha, who traditionally receives the first prayers in Hindu rituals. In some places, the tiger is venerated as the mount of deities; in others, it is worshipped as a deity in its own right.

For the Soliga community, tiger worship is not a seasonal ritual but an intrinsic part of daily life. Frequently cited as a model of human-animal coexistence, the Soligas do not see the tiger merely as the mount of their deity, Male Mahadeshwara.

“Every Soliga child grows up hearing hundreds of songs praising the tiger’s strength and grace. Huliveerappa is our judge. We believe he punishes those who harm the community or break the laws of the forest,” says Soliga leader Dr C Madegowda from B R Hills.

Tiger worship among the Soligas peaks during Ugadi and the harvest season. From February to May, community members carry tiger idols in processions as part of seasonal rituals that reinforce their respect for the animal.

Samira Agnihotri, who has worked with the Soliga tribes, explains that deifying a wild animal was a conscious way to ensure its protection.

Early tribal communities recognised that safeguarding the tiger also meant preserving the forest around it.

“At a time when tigers are rapidly losing their habitat and human-tiger conflicts are rising, there is much to learn from these traditional practices. They remind us that conserving this apex predator, an umbrella species, is also a way of conserving the forest itself,” she adds.

This reverence is echoed across regions. In Uttara Kannada, Dakshina Kannada and Udupi districts, there are hundreds of Hulidevara temples and sacred groves dedicated to tigers. In Joida taluk, for instance, the Kunabi community places the tiger third in their religious hierarchy. “After our local deity and the Astadikpalakas, the tiger or Vagro is our most important god. During Holi, we offer him special prayers,” says community member Jayanand Derekar.

According to him, the tiger is regarded as a leader or Nayak. Every hamlet has either a statue or a stone that serves as a site of worship. “Though we have lived among tigers for centuries, not a single one has harmed or killed a member of our community. We believe a tiger will attack only if one commits an unpardonable sin. In such cases, we perform special prayers at one of the tiger’s sacred sites as an act of repentance,” he says.

Jayanand also notes that the tiger defines the boundaries between its territory and human habitation. “This understanding ensures that we do not over-extract minor forest produce from protected areas. Today, the modern forest department’s tender system is breaching these boundaries, leading to more human-animal conflict.”

Further south, in Yellapur and neighbouring areas, the tiger is revered with an added sense of fear. Members of the Havyaka community offer one coconut for each head of cattle they own, a gesture of supplication to the tiger.

During the holy month of Karthika, as the rest of the country celebrates Deepavali, the Havyakas begin their rituals with prayers to the tiger before turning to their cows.

Conservation

Environmentalist Shivananda Kalave explains that the practice of balake ondu tenginakai — one coconut for every cattle tail — is a prayer asking the tiger not to harm their livestock when grazing. Here, the Hulidevara temples are not located within villages, but deep inside the jungle.

“The presence of such temples is proof that tigers once lived in these areas. Within half a kilometre of each site, there is usually a perennial water source. These forest patches were left untouched by humans in reverence for the tiger,” Kalave says. He has documented more than 160 such places between Bhatkal and Yellapur in Uttara Kannada.

“Not all of these temples have tiger idols. Some are marked by stones, hillocks or trees that were known tiger haunts. The Malnad region is dotted with many such Hulikallu and Hulimane,” he adds.

While many experts agree that these traditions stem in part from fear, they also acknowledge the role such beliefs have played in creating safe spaces for wildlife. These cultural practices, born from reverence and restraint, have quietly contributed to conservation for generations.