[4] Their folklore claims Hubbashika to have been one of their chiefs but the Kadamba narrative asserts a Chandala origin, that they are the descendants of the offspring of a Brahman woman and a Shudra father.

[7] Edgar Thurston quotes M. T. Walhouse, who wrote in 1875 that this narrative was recorded by Brahmans and that, together with the Kapata, the Koraga were the lowest of the fifteen Chandala groups.

However, Thurston thinks it probable that they were in fact the aboriginals of the region who were dispersed, dispossessed and turned into slaves by the influx of Aryans from the north of India.

[27] Attempts are being made to revive the art by forming drum-beating troupes such as Gajamela in Dakshina Kannada, with support from the Government.

The first PhD to be awarded to a member of the community was reported in 2010[30] and two other Koragas made headlines in 2012 when they passed the National Eligibility Test (NET) for lectureship conducted by the University Grants Commission.

[3] Government agencies are encouraging improvements in education for Koraga children by opening schools exclusively for their community in villages like Madhya Padavu.

"[32] Government authorities are helping the progress of Koraga people by activities such as granting cultivable lands,[33] cross bred cows etc.

Some of the Koraga colonies are developed with concrete lanes, tiled houses, electricity with financial support from District authorities, Taluk and village panchayats.

[13] Government authorities promised low cost concrete houses to all the 1126 Koraga families living in Dakshina Kannada.

[34] Residential summer camps are held exclusively for Koraga children by Government agencies, to impart non-curricular and vocational skills.

In places such as Kokkarne, Koraga people have stopped their practice of drum beating during Kambala fairs on the grounds that they were forced to keep a watch on slush paddy fields for the entire night.