BADAGA HISTORY

The Badagas are the largest aboriginal Tribes of the Nilgiri district. Nilgiris was originally a tribal land.

The Badagas live in nearly 303 villages, called "Hattis", throughout the district. Badaga people speak the language called "Badugu." Language has no Script.

Some of the villages  are Kukal, Kadanad, Ithalar, Nundala, Meluru, Hulical, Athikaratty, Melkunda, Kilkundha, Ketti, Thanthanadu, Milidenu, Nandatti, Jakkanari, Aravenu, Thinniyoor, Iyooru, Kannerimukku, Beragany, Pethuva, Jakkatha, Thuneri etc.,

They are also called as Gowdas of  Nilgiris.

Pre-Historic

Badagas belong to paleolithic period. Neolithic cultures like Dolmens, Cromlech, Cairns, Kistavens, Burrows could be found in many Badaga villages, which is considered as sacred by Badagas("H.B.Grigg,1880:242", "W.Francis, 1908:96", "Thurston, 1913:140"). Ashmound an unique feature of neolithic culture, was in practice with Badagas. Terrace Cultivation an another unique feature of Neolithic culture followed by Badagas and still exists (“Bridget & Raymond Allchin,1968:261”)

Badaga Tribe inhabited Nilgiris thousands and thousands of years ago even before Lord Christ was Born. They are inhabiting in Nilgiris over 5000 B.C ("Shobana Swaminathan 1998:66, Reprint 2005", "R.Sugumaran Vol IV, 2009:5").

Precious Stone Trade was carried on between Indus Valley civilization(3300 B.C) and the Nilgiris. At Mohanja Daro and Harappa, "The beautiful green amazon stone could be found near Doddabetta, Nilgiris." Probably Doddabetta derived from Badaga Words ("Dodda - Big"+ "Betta - Mountain", "Doddabetta"), ("Marshall 1913:32","Sakhare M.R., 1978:39", "Dr.J Halan, 2012:16").

Mouriyan Dynasty

During Mouriyan period(321 B.C - 184 AD) Buddhist Monks entered Nilgiris to spread Buddhism among the Badagas in Nilgiris, where came the tree worship among Badagas("H.B.Grigg, 1880:242", " Dr.J Halan, 2012:146", "R.Sugumaran,  2014:12"). Still there is a place called "Mouria Manae" in Nilgiris, belonging to Badagas.

Kadamba Dynasty

During Kadamba(2AD - 6AD) period, the land revenue and other taxes were collected from Badagas of Nilgiris. Food grains were measured by "Kolaga" and "20 Kolaga" a "Kanduga", "Kolaga" in Badaga is "Koga". Still the word Koga is used by Badaga people. Food grains were paid as a tax to Kadambas("B.L.Rice, 1877:468", "Dr.JHalan, 2012:144", "R.Sugumaran, 2014:12").

The Gangas

Later, during Ganga Dynasty(200 AD to around 930AD), a Ganga general came to Nilgiris in 908 AD saw the Badagas living in Nilgiris; says, can find a Fort near Droog. A Badaga Chief has built the Fort (" Gopala krishnan, 1995:1305"). Gangas Ruled Nilgirs (M.Gopala Krishnan, 1995:203) No doubt Nilgiris was an administrative unit of Gangas("Dr.J Halan, 2012:142", "A. RamaKrishnan, 1993:28", " R.Sugumaran, 2014:12").

The Cholas

Raja Raja Cholan I, was crossing eighteen forests for the sake of his emissary to visit Nilgiris and reached the Nilgiris around 985 - 1014 and found Badagas("K.K.Ramachandran, 1986, Vol II:184", "M.Gopala Krishnan, 1995:206", "Dr.J Halan, 2012:140", " R.Sugumaran , 2014:13").

The Kala

In 1116 A.D. a Badaga King called Kalaraja was ruling Nilgiris. Vishnuvardana of Hoysala Kingdom of Karnataka was the first king to invade Nilgiris, sent his army and tried to threaten the Badagas and ordered to obey him.  

The Brave Badaga King, Kalaraja refused his order and fought with him. In his second invation, Hoysala army killed Kalaraj's son, inspite of his son death Kalaraja refused to obey Vishnuvardana. In third invation, King kala was killed by Hoysalas. Three inscriptions refers to Kala's rule from his fort in Kukal Village("B.L.Rice, 1877: Vol:IV, Chp:2"). It testified that King Kala was ruling from 1116 AD and implied that his ancestors had been living here centuries earlier. King Kala was killed in a "Dhandu(war)",("B.L.Rice, 1877: Vol:IV, 19", " Dr.J Halan, 2012:139", "R.Sugumaran, Vol IV 2011:5,6, Vol V, 2014:13"). The Nilgiris came under Hoysala Empire after Kala Raja's death.

Hoysala Dandanayaka

Perumal Dandanayaka, the great minister of Ballala III of Hoysalas was the builder of Dandanayakakottai. His son Madhava Dandanayaka  was ruling Padinalkunadu in the south of Mysore. According to Nicholson, author of Coimbatore Manual(1898), Dandanayakakottai was constructed in1338 by Madappa Dandanayaka who was ruling Nilgiris and Wyanad. He was followed by his son Ketaya Dandanayaka ruled in1321 and by Singaya Dandanayaka in 1338. They are the Subduer of Nilgiris. Descendants of these were the Nava Dandanayakas, nine brothers and chief among them was Perumal Dandanayaka.("Gopala Krishnan, 1995:210").

Vijayanagara Empire

Later in 13th century, the Hoysala Kingdom was defeated by Vijayanagara Empire("H.B.Grigg, 1880:266"),so Nilgiri came under Vijayanagara Empire. The tax was collected at Dandanayaka Kotae, Which was build during Hoysalas, Which is near Gopichettipalayam, Submerged in the river Bavani. The history of Nilgiris during Vijayanagara period was under two different poligars. The Ummathur and Danayakas. The Ummathur chief held the taluks of Ootacamund and Gudalur while Danayakas held the taluks of Kotagiri and Coonoor adjoining the Coimbatore District("Gopala Krishnan, 1995:211").

Ummattur Chiefs

During 15th and 16th  centuries Ummattur chiefs ruled Nilgiris and Terakanambi near Myore as a subordinate of Vijayanagara empire. They rebelled against he suzerain power to become independent but in vain. Nelekota their important fort in Nilgiris. Certain Ummattur chiefs bore the title Nilgiri Sadaran(Ruler of Nilgiris).("Gopala Krishnan, 1995:212").

Sulthan Rule

Later Nilgiris came under  Sulthan rules after the fall of Vijayanagara Empire("H.B.Grigg, 1880:271"). Later the Dandanayakas in Dandanayakakottae was dependent on Nayakas of Madurai. Hyder Ali attacked the King Virapandya Devan at Dandanayakakottae  and captured the Dandanayakakottae. In the inscriptions its mentioned Nilagiri Sadaran Kotae(the fort of conqueror of Nilgiris). Dandanayakakottae villages along with Nilgiri ws called as Oduvanganadu. Hyder Ali was succeeded by Tipu Sultan("Gopala Krishnan, 1995:213").

The British

Later in 1799, British defeated Tipu Sultan and captured Nilgiris(H.B.Grigg, 1880:272). Mountain tracts were unknown to them till 1818, however tax were collected from Dandanayakakotae("Gopala Krishnan, 1995:223").

Until then Nilgiris was a part of Mysore Province. Later British merged Nilgiris with Madras province after defeat of Tipu Sultan. In post Independence, Nilgiris was permanently merged with Tamilnadu .

In 1800 Buchanan made a one-day visit to Nilgiris, partly describes its climate, forest collection, swidden farming and cattle keeping of the Nilgirians and the lifestyle of Badagaru("Buchanan in 1807:161", " Almanack, 1866", "R.Sugumaran, 2014:15", " Dr.J Halan, 2012:1").

In 1812, Williams Key visited Nilgiris from the plains of Coimbatore(" H.B.Griggs, 1880:XLVIII", " R.Sugumaran, 2014:15", "Dr.J Halan, 2012:2") Wish and Kindersley visited Nilgiri in 1819. John Sullivan visited Nilgiris in 1819 with help from Badagas.

Later in 1819, John Sullivan came to Nilgirs from Coimbatore with help of a Badaga elder named Muthiya Gowder. He first reached Kotagiri, then Ootacamund. An inscription about Muthiya Gowder who guided the Sullivan still exist in Milidane village near Kotagiri. After his arrival The Nilgiris was declared as summer capital of Madras Province.

Sullivan constructed the stone house in 1822. In 1868 Nilgiris was separated from Coimbatore and placed under a commissioner and assistant commissioner. Later commissioner became the Collector.  

After Independence the Nilgiri was a part of the composite Madras presidency and after reorganization of states under linguistic basis in 1956, Nilgiri became a part of (Madras State) Tamilnadu.

      Even before Britishers arrived to Nilgiris, a Portuguese Priest called Rev. Jocome Fierier visited Nilgiris in 1602, he reacheda Badaga Village called Melur("James Wilkinson Breekes, 1873:33",Frederick Price 1908:1, H.B.Grigg 1880:273). He did not stay in Nilgiris. He returned back and informed that he found a group of Tribal people called Badagas and Todas.

Nilgiris was called as Badaga Nad or Badaga Country("Frederick Price, 1908:15,16", "W.Francis, 1908:209", R.Sugumaran, 2014:13").

Lord Hethe worship is in practice since around 1200 year ago i.e., 826A.D. Their principle object of adoration is named as "Hette-du"("James Hough, 1826:97", " Dr.J Halan, 2012:141").

Badaga people distinguished their living place into four categories called Porangadu semae, Thothanadu (Thodanadu became Thothanadu) seemae, Merkunadu seame, Kundae seame, where nearly 303 Villages come under these four seame.

The Badagas have no kolas.

Badaga tribal language called "Badugu" was the contact language between Badagas and other tribal people before Britishers and other community people arrived to Nilgiris.

Many names of places in the Nilgiris District are derived from the Badugu language, e.g., Doddabetta, Coonoor, Kotagiri, Gudaluru, Kunda and Othagae(Ooty), Kattabetu, Kodanadu, Aravenu etc.,

Due to lack of script, Badaga people could not record their history.

In 1814 William Keys came from plains of Coimbatore and reached Denad (Kil Kotagiri). He met a group of Wodeas and had conversations with them and collected information(Dr.J Halan, 2012:2). At the time Nilgiris was a part of Mysore and every transaction was with Mysore.

William Keys, by his obscure notice,  he simply grouped them into three - Badagas, Wodeas, and Toreas migrated from Mysore and thus emerged the factual error (Dr.J Halan, 2012:2). Thus, in 1897, when Edgur Thurston wrote a book called "Anthropological Bulletin" and "Cast and Tribes of South India(reprint) in 1909", he followed work done by William Keys("H.B.Griggs, 1880:XLVIII") and, Edgar Thurston also gave a wrong information that Badagas migrated from Mysore.

Badaga men attended the Toda and kota panchayat ("B.L.Rice, 1877:237", "R.Sugumaran 2014:10").

Many research has been done on Badaga community and one of the important researches was done by a French Linguist Called Christian Pilot Raichoor. She has proved that Badagas are the aboriginal Tribes of Nilgiris and they speak an unique language, not a dialect of any language.

Badagas worship several Hindu deities, including Shiva, but their main deities are Hethai and Ayya. They celebrate Hethai Habba in a grand fashion spread over a month during December–January every year, and the festival is celebrated all over the district. They also celebrate Devva Habba yearly once through out the district, considered as an important festival.

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UNKNOWN FACTS OF BADAGA

There are many interesting facts about Badagas which are unknown to the world. 

Badagas are the aboriginal Tribes of Nilgiris. 

Badagas belong to paleolithic period. Neolithic cultures like Dolmens, Cromlech, Cairns, Kistavens, Burrows could be found in many Badaga villages, which is considered as sacred by Badagas. Ashmound an unique feature of neolithic culture, was in practice with Badagas. 

Badagas lived in Nilgiris thousand and thousands of years ago, even before Lord Christ was born i.e., over 5000 B.C. ("Shobana Swaminathan 1998:66, Reprint 2005"), another road to Betalada, here there is selikallu temple; two huge stone carved with figures of horseman and man with axes, presumed to be more than 10,000 years old. Betlada is a well-to-do Badaga Village(" R.Sugumaran 2009:5"). 

In 1116 A.D. a Badaga King called Kalaraja was ruling Nilgiris. Vishnuvardana of Hoysala Kingdom of Karnataka was the first king to invade Nilgiris, sent his army and tried to threaten the Badagas and ordered to obey him. 

The Brave Badaga King, Kalaraja refused his order and fought with him. Three inscriptions refers to Kala's rule from his fort in Kukal Village("B.L.Rice, 1877: Vol:IV, Chp:2"). It testified that King Kala was ruling from 1116 AD and implied that his ancestors had been living here centuries earlier. King Kala was killed in a "Dhandu (war)", (" B.L.Rice, 1877: Vol:IV, Chp:2", "Dr.J Halan, 2012:139", " R.Sugumaran, 2014:13"). 

Even before Britishers arrived to Nilgiris, a Portuguese Priest called Rev. Jocome Fierier visited Nilgiris in 1602("James Wilkinson Breekes, 1873:33"). He did not stay in Nilgiris. He returned back and informed that he found group of Tribal people called Badagas and Todas. He has spoken on Christianity with Badagas.

Hethe Worship

Lord Hethe worship is in practice since around 1200 years ago i.e., 826 A.D. Their principle object of adoration is named as "Hette-du"("James Hough, 1826:97", ", "Dr.J Halan, 2012:141"). 

At first Hethe festival was celebrated at Banacombai, Kannerimuku Village later shifted to Beragani Village. 

We can't find any crow in Beragany Hethe Temple, during festival times even though sumptuous food being served through the day. 

Cloth Making 

Their clothes were spun with the fibres of Hullathu (Debregeasia valutina) and Thurusay barks. The specimen of them can be seen even now being presented to the dead body of a women by her maternal relatives. No special machine had been used for spinning of clothes("Dr.J Halan, 2012:17"). 

Tree Worship 

Tree Worship is one of the important custum of the Badaga community. Nilgiri was within the hegemony of Mauriyan Empire, where the Tree Worship considered as sacred. Badagas credence is that the trees are abodes of Gods and bogies. Even today, people are in perpetual fear of nearing these solitary trees. "Nerla(Engelia Cataphyllifolia Wight Myrtacea)" called "Neri mara in Badaga" considered as Holly Tree("Dr.J Halan, 2012:146", " R.Sugumaran, 2014:12"). Even now we can witness the holly tree in every Badaga village.

Precious Stone Trade

Precious Stone Trade was carried on between Indus Valley civilization and the Nilgiris. At Mohanja Daro and Harappa, "The beautiful green amazon stone could be found near Doddabetta, Nilgiris." Probably Doddabetta derived from Badaga Words ("Sakhare M.R., 1978:39","Dr.J Halan, 2012:16"). 

Badagas have their own worship methods and they have their own death rituals. 

Badaga tribal language called "Badugu" was the contact language between Badagas and other tribal people before Britishers and other community people arrived to Nilgiris. 

Many names of places in the Nilgiris District are derived from the Badugu language, e.g., Doddabetta, Coonoor, Kotagiri, Gudaluru, Kunda, Otthagae(Ooty), Kattabetu, Kodanadu, Aravenu etc., 

There were no cows in Nilgiris until Britishers arrived to Nilgiris, cows were brought by them. 

No Tea gardens, Eucalyptus tree and Vegetables like Carrot, Potato, Cauliflower, cabbage etc., were in Nilgiris until Britishers arrived to Nilgiris, were brought by Britishers. 

Nilgiris was a part of Mysore until 19th century, later merged with Madras after democracy. 

Otthagae was the original name of ooty. Later it was called in different names like ootacamund, Ooty and Udagai. 

Badaga men attended the Toda and kota panchayat ("B.L.Rice,1877:237", "R.Sugumaran, 2014:10").

There is a temple for Kariyabetta Ayya in Nelithorai village near Mettupalayam, Coimbatore. Temple belongs to Adikaratty (Badaga Village) people, they used to do puja in that temple. It’s an interesting story, and the legend goes like this - the incident took place around 2500 B.C. to 3000 B.C.; once Kariyabetta Ayya from Nilgiris visited Nelithorai, he accidently met a Rakshasha, that Rakshasha tried to kill Kariyabetta Iyya but the brave Kariyabetta Iyya slaughtered the Rakshasha into pieces. As the blood of Rakshasha dropped in soil, each drop changed as an insect and tried to attack Kariyabetta but the divine Karitabetta turned himself to a statue. Even now, we can see the statue in that temple. 

You could learn about Rakshasha in ancient history of India. But after Lord Buddha was born, you could not find any evidence of existence of these Rakshashas. Budda period is around 500 B.C. So Lord Kariyabetta Iyya’s incident should have been be taken place over 2500 B.C. 

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BADAGA CULTURE

Badagas have an unique culture which is entirely different from other communities.

The Badagas are an important Tribe of Nilgiris and their Culture is very rich and unique in many ways. The tribal ways of doing rituals while celebrating the following life-cycle rituals by Badagas even today reveals the fact that they followed a distinctive tribal culture in the Nilgiri hills.

They have certain rules and regulations to be followed in implementing their cultural rituals from the birth of a child and follows through functions like Puberty, Marriage, Naming ceremony, Seventh Month Pregnancy, Housewarming, Festivals and finally Death ceremony.

Naming Ceremony

A child receives its name on the seventh, ninth, or eleventh day. A sumptuous meal is given to the guests who attend the function. Grandfather milks a cow and pours the milk into a brass plate and a little cooked samai grain is mixed. The baby is washed with water brought from a stream; marked on the forehead with sacred ashes; a turmeric – dyed thread is tied around its waist; a silver or iron bangle placed on its wrists; and a silver bead tied by a thread around its neck. Thus decorated, the infant is taken up by the oldest man of the village who is not a widower, who gives baby a name, which has already been chosen. The elders, child’s parents and grandparents then feed little milk to the infant. 

Puberty ceremony

The puberty Ceremony is also unique. The maternal uncles have to bring new mud pots. The girl is given a ceremonial wash and decorated with new dress and ornaments; one of which should necessarily be the special “malaimani” made of “silver” which was used by the girl’s ancestors. The mud pot is filled with water and the girl is made to dip her hand in that water thrice. Later, prayers are done and the relatives who attend the function are served with food.

Marriage ceremony 

The Badaga men and women have equal rights in matters of human bondage and family life. Since the Badaga society is a proverbial kinship society, a Badaga male and a female can enter into matrimonial alliance only where the kinship relationship permits. Dowry is unthinkable among the Badagas, who are proud people with unique self-respect. “Thali” was alien to the Badaga culture, but is widely used for identification in their association with outsiders to show that the girl is married. 

They have peculiar marriage customs. Marriage, as a rule, is held at Bridegroom’s residence. The parents of the boy would locate a suitable girl for him. If the kinship relation permits, they ascertain through the elders as to whether they could take the girl as a bride for their son. If the response from the girl’s parents is positive, some elders are sent to the girls house on an appointed date and the alliance is initiated by a ritual called “holding the right hand” A date is fixed for confirmation. 

On the appointed day, The Bridegroom’s party of five members visits the girl’s house late in the evening. The villagers and the kith and kin assembled there would welcome them. The guests wash their legs and mouth and enter in to the girl’s house. Even before drinking a cup of water in that house, the guests would ask the girl’s parents for their consent for the marriage. If assented, the girl is asked to come in front of the elders and give her willingness. Only on getting the girl’s consent, the traditional necklace called ‘Ungaramani’ and the eldest lady of the Bridegroom’s party ties it to the neck of the Bride. Then, the representative of the boy would pay the confirmation money of Rs (200) Two hundred only, all in one rupee coins. 

Before marriage day evening, the Bridegroom’s party of five members will be sent to the house of the bride and stay there. Early morning, the next day, the party will lead the Bride and her relatives to the Bridegroom’s house. As soon as bride enters to the Bridegroom’s house, the mother-in-law welcomes her daughter-in-law by offering water for cleaning her feet, then she would tie the ‘malai mani’ a typical and indispensable Badaga ornament made of silver around the neck of the bride, who is then, permitted to step into the house where elders who have specific kinship relation would bless her.

A ceremonial milk food is prepared and served in a special type of plate called “katchu ganguva” from which the bride and two sisters in-law ceremonially eats tiny morsel of that food. Then she takes the plate to the front courtyard of the house and washes it. 

Then the bride along with five sister-in-laws go to the stream and fetch fresh and pure water (as a sign that she has entered upon her household duties). On reaching back home, eleven elders from both the sides Gurus of the couple would sit in a row in front of the marriage pandhal in the courtyard. On cleaned floor, new gunny bags are spread and only a set of beetle nut and a tribute “kanickkai” Rs 1.25 only is placed in front of eleven elders assembled. The couple then simultaneously, bow to touch the feet of each of the Gurus and ceremonially wash their feet; the Gurus and the elders assembled there would bless them in a chorus in a typical Badaga way.

Death Ceremony 

Their death ceremony is unique and the like of which is not prevalent anywhere. The funerals of the Badagas are more complicated than any other of their domestic ceremonies. 

“When a person is at the point of death, a gold coin called ‘Sinnatha Hana’ is placed in his/her mouth. The funeral ceremonies of the Badagas are shared by the Kotas, Todas and Kurumbas. (1908 Gazetteer – page-137).

On the occurrence of a death, the village boys are sent to all the villages, even to the far corners of the hills if the deceased had relations to pass on the message. All assemble at the open ground, mostly in the centre of the village; where the unique Badaga catafalque is placed. The relatives with certain specific kinship relation have to come in group with traditional artifact like the ceremonial pounds suitably decorated, baskets full of certain tribal edibles.

The funeral pyre is lit, not by the eldest son but by the eldest brother in the particular sect of the community. The “Ole” ceremony, the rituals of putting millets on the dead and “Karu Harusuvathu” are extraordinary and exceptional to the Badagas. 

The Badagas observe both the burial and cremation methods. In the olden days, the Badagas put spear heads, stickles, copper, silver and gold ornaments, beads etc., along with the ceremonial edibles brought by the relatives. Nowadays, burying such things have almost disappeared. 

In the case of cremation, the bones are collected on the second day after cremation and preserved in a new mud pot or a cloth and kept in a specified place in the burial ground.

When death occurs in a family, respective villagers take responsibility of death ceremony, while the family doesn't have any burden. 

Folk dance and music 

Their devotion to their own music, dance, folklore and oral literature depicts their long presence on the hills and their oral tradition reflects the ancient Tribal tradition of the Nilgiri hills.

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UNITED NATIONS ON BADAGAS

BADAGAS OF NILGIRIS INCLUDED IN UN WORLD’S INDIGENOUS PEOPLE DATA BASE.

The Badagas, the largest indigenous social group in the Nilgiris, have been included in the Data Base of World’s Indigenous Peoples by the United Nations Mountain Partnership.

The Inscription on the Badagas says, “ Traditionally Buffalo herders, recently there is a strong trend back to farming with particular attention to organic farming”. On the Badaga language, the Inscription says, “Badaga language (Badaga) is part of the Dravidian language family. One of world’s primary language families spoken by over 200 million people in south, central and north India”.

The Mountain Partnership is a United Nations alliance of partners dedicated to improving the lives of mountain peoples and protecting mountain environments around the world.

Founded in 2002, it has more than 400 members including International Organizations, major private sector organizations and NGOs and 60 governments including India.

MP is currently preparing an international Data Base of Indigenous Peoples and a detailed global map to identify 1. Who are the indigenous and local mountain communities and 2. Where do such communities live?

Indigenous Mountain Peoples are defined by the UN on the following criteria

1) How long they have been living in a specific territory. 

2) Their  cultural distinctiveness, including exclusive language, social organization, religion and spiritual values, modes of production, laws and institutions.

3) Self-identification, as well as recognition by other groups, or by State authorities, as a distinct community.

4) an history of struggle and exploitation.  

5) Their continued inhabitation, at least part of the year, on a mountain.

6) Their continued use  of  traditional food systems around mountain ecosystems.

7) Their clear connection to a particular mountain or range. 

Based on these criteria, the Nilgiri Documentation Centre, a local research body with nearly four decades of work, submitted the case of the Badagas of Nilgiris for inclusion in the World’s Indigenous Peoples Data Base with all necessary supporting evidence and documents.

The UN Mountain Partnership has accepted the application of the NDC and included the Badaga community in their Data Base of World’s Indigenous Peoples.  

World’s  Indigenous People

Indigenous Peoples are distinct social and cultural groups that share collective ancestral ties to the lands and natural resources where they live. There are approximately 476 million Indigenous Peoples worldwide, in over 90 countries. They make up 6 % of the global population but   account for 15 percent of the global poverty.  They occupy 25% of the world’s area but safeguard 80% of the global biodiversity.

The UN and Indigenous Peoples

The UN General Assembly proclaimed 1993 as the International Year of the World’s Indigenous People to seek international cooperation for solving problems faced by indigenous people in terms of human rights, environment, development, education and health. August 9 is observed worldwide as International Day of the Indigenous Peoples. India is one of the 144 states which adopted the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) by the General Assembly on in 2007. The government is yet to prepare a list of indigenous communities in the country.

Mountains and Indigenous Peoples

Majority of the indigenous peoples live in mountains. The United Nations has recognized that the involvement of indigenous peoples and local communities is essential for sustainable mountain development. 

The Documents on Badagas was submitted by Mr. Venugopal Dharmalingam to UNO. 

Mr.Venugopal, belongs to Kannerimukku Village, Son of Dharmalingam.A, the first journalist from Badaga community. He is an Economist, Writer, Environmental Activist and Historian of Nilgiris. He worked for 40 years outside Nilgiris in a Research Institution, The Hindu and a Govt. Bank. He worked in Hong Kong for three years. He is founder of Save Nilgiris Campaign in 1985 and the Nilgiri Documentation Centre in 2006. Venugopal has visited about 30 countries to speak about Nilgiris and its people.

He has attended Global Meetings in China, South America, Scotland, Turkey and France.He has attended UN Global Meetings in Brazil ( 2012) and New York (2015). He is the only member of UN Economic and Social Council and UN International Mountain Partnership from south India. He lives in Kannerimukku village, Kotagiri. 

He was  the Co-founder of the all-Badaga football team in the 1970s with late A.S.K.Rajendran. He is the only person to have arranged Badaga Music programmes in Music Academy, Chennai  and British Council, Chennai.

He has written several books on Nilgiris. The application was made by his capacity as the Honorary Director of Nilgiri Documentation Centre.

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FESTIVALS

Badagas call festivals as "HABBA." Badagas main deities are Hethai and Ayya. They also worship several Hindu deities, including Shiva, Krishna, Khaali, Maari, Muniappa.

They celebrate Hethai Habba in a grand fashion spread over a month during December–January every year, and the festival is celebrated all over the district.

The important festivals are Devva habba, Hethe habba, Sakalathi habba, Uppattuva Habba.  They also worship Sun, Nature and Ancestors. They also celebrate Maa Khali Habba, Dedisimi Habba, Krishna Jeyanthi, Vinayagar Chaturthy, Marri Habba, Murugar Habba, Ramar Habba, Hanuman Jeyanthi etc.,

The aborigine Badaga had prudently observed the origin of forest fire by the violent friction of bamboo stems against one another during the fierce monsoon blows and learnt that they could make fire by rubbing together at two pieces of wood.

Their ancient fire making process still demonstrated and effected as a necessary ritual during their Devva festival. They had produced fire by friction in rubbing two stones or two sticks. The flints are known as ‘Chikkimukki kallu’ (Chikkimukki – Flinting or rubbing, Kallu – stone) meant for that purpose. The fire making process is known as "Niligolu" or upright stick.

Sun Worship

Sun probably called as "Hothu" in Badaga language. The sun worship is a  primitive worship found among Badagas. As soon as they got up early morning, worship Hothu(sun). Hothu considered as an incarnation of Lord Shiva.

Fire Worship

Fire probably called as "Agni Deva" in Badaga language. Fire worship is a primitive worship found among Badagas. Badagas put Mantha Kitchu during Hethe festivals and worship Agni Deva. They used to walk on fire wood pieces as a part of their many festivals. 

Water Worship

Water probably called as "Neeru" and also called as "Gangae" in Badaga language. They worship Gangae as it is base for living. Can find a well near Temples and people pay tribute. Even while crossing a small running water people pay tribute and cross it. 

Snake Workship

Snake probably called as "Nagaappa" and also as "Haavu". Badagas consider snake as an incarnation of Lord Vishnu. You could find snake statues in most of the temples. Snake worship is in process from Neolithic peroid. 

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BADAGA TATTOO MARKS

The Badagas has a habit of using tattoo marks in their various parts of the body like forehead, hands etc.,

The various designs used by them can be seen in the picture.

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