M.N. Srinivas's ethnographic study, 'Religion and Society Among the Coorgs of South India' (1952), is a seminal work that provides deep insights into the intricate relationship between religion and social structure. Srinivas meticulously documented the religious practices, rituals, and beliefs of the Coorgs (Kodavas), a prominent agricultural community in Karnataka, demonstrating how religion permeated every aspect of their social life.

Srinivas highlighted that Coorg religion was not a monolithic entity but a complex tapestry woven from various strands: ancestor worship (Karanava), local deities, village gods, and Sanskritic Hinduism. Ancestor worship, particularly of the patrilineal ancestors, was central to Coorg identity and social organization. The ancestral house (ainmane) served as the focal point for rituals, reinforcing kinship ties, property rights, and social hierarchy. The annual ancestor worship ceremonies (Karanang Kodpa) were crucial for maintaining social cohesion and reaffirming the lineage's status.

He observed that the Coorgs worshipped a pantheon of deities, including village gods (grama devatas) and regional deities, often associated with specific geographical features or historical events. These local cults were integrated with broader Hindu traditions, illustrating Srinivas's concept of 'Sanskritization' – a process where lower castes or groups adopt the customs, rituals, and beliefs of higher, often Sanskritic, castes to enhance their social status. While the Coorgs were a dominant caste in their region, they also engaged in practices that reflected a blend of local traditions and Sanskritic influences.

Srinivas emphasized the functional role of religion in Coorg society. Religious rituals marked significant life-cycle events (birth, marriage, death), agricultural cycles, and community festivals, providing a framework for social interaction, conflict resolution, and the reinforcement of moral codes. The performance of rituals, often led by family elders or priests, underscored the authority structure within the community. He also noted the importance of festivals like Puthari (harvest festival) and Kailpodh (arms worship), which were deeply intertwined with their agrarian lifestyle and martial traditions.

In essence, Srinivas's study revealed that for the Coorgs, religion was not merely a set of beliefs but a dynamic force that shaped their social organization, kinship patterns, economic activities, and collective identity, demonstrating the profound embeddedness of religion in the fabric of their society.