Badaga Origin

    

Badaga Origin                  

                   Many mistakenly claim that Badaga Origin is nothing but Badaga migration from Mysore  [now in Karnataka state] about 300 years ago, during Tipu’s time only because of  the name Badaga (meaning northerner). It is very debatable. Unfortunately many Badagas have believed it in the absence of any convincing and conclusive evidence to the contrary. But the latest revelations and links about the language, especially from the epics and writings during the Tamil Sangam period tell a totally different story (see below).

                 I am firmly of the view that our history is much older- may be a thousand years or more older – and my initial ‘research’ confirms that.

Tipu Sultan

              There is a lot written about the migration from Mysore theory by many anthropologists, researchers  and others. For obvious reasons, most of them are/were 'outsiders' - like the early European missionaries and British. The one person who has done a lot to highlight about Badagas, in 1960s, Prof.Paul Hockings has chosen to go along with his predecessors in concluding that since Badaga means north[ner], they have migrated from southern  Mysore  during Tipu Sultan's rule over Mysore to avoid being forcibly converted to Islam. Also sited in support of migration is the resemblance/similarity of Badaga (language) to Haleya [old] Kannada.
             

                    

            But, B.Balasubramaniam, a highly educated Badaga, [who has done extensive research before writing his book “ Paamé ” – The history and culture of the Badagas of the Nilgiris ] feels that Badagas migrated from Southern Karnataka [then Mysore State] about 700 years back, much before Tipu’s time, around 1311 AD during the plundering raid of Malik Kafir.

                            Though I am in agreement with Bala that Badaga migration, if at all, took place much earlier then Tipu’s time in late 1700s, I am firmly of the view that “It is possible that Badagas have lived in the Nilgiris for thousands(?) of years like the Thodas [Thodhamaru ] or Kothas [Kotharu]. Migration theory is an attempt by historians and anthropologists to explain away a ‘historical puzzle’. Based on the name ‘Badaga’ or on the so called'legends' that are open to many interpretations or on the basis of similarity of Badaga [language] with haliya /mid Kannada, can we conclude that Badagas migrated from Southern Mysore?

                      When there is no definite evidence about the origin of Todhas or Kothas, how can we presume that they predated Badagas as natives of the Nilgiris?

                       I am sure the mystery of migration is far from over. If you look at the issue as of ‘definitive migration’ then you try to guess about the dates but what happens if we believe that Badagas have always been there in the Nilgiris much before or along with Todhas or Kothas? Uncomfortable questions that are very interesting and worth digging deeper into.

                    But given the diversity but the highly commendable unity and uniformity with minor changes in their customs, Badaga Migration, in all probability, has taken place even within the Nilgiris Hills reverently called ‘Naakku Betta’ by the Badagas.

                      The Badagas are a unique community living mainly in the Nilgiris District in Tamil nadu in South India. They are also the single largest community of the Nilgiris. Though classified backward, a significant factor is the high status of their women……….says Indu K Malla, a Badaga writer of distinction, in her article " The myth of Badaga origin & migration "

                  The Badagas are one of the important indigenous peoples, and the largest single community in the Nilgiri Hills which nestle at a point where the rugged beauty of the Eastern Ghats merge with the wooded verdancy of the Western Ghats, in Tamilnadu. Since the Badagas have no script, their history has been documented in other languages (mostly English) by non-Badaga historians and anthropologists (mostly westerners). Since the Nilgiris formed part of the Mysore state domains till 1799, the question of the migrations of the Badagas to the Nilgiris, does not arise.

                     It is said that during the reign of Tipu Sultan, seven brothers and their sister were living in a village called Badagahalli on the Talaimalai Hills near Mysore. One evening as the sister, who was a ravishing beauty, was busy making preparations for the milking of the cows as usual, one of the calves broke loose from the tree to which she had tied it . Not finding anything handy with which to tie it again, she uncoiled her long, luxuriant hair and held the calf back with it, while her brother milked the cow.

                  

           Legend has it that Tipu Sultan was riding in the vicinity and was witness to this sight. He was captivated by the sister and wanted to marry her. The brothers, who were staunch Hindus, disguised themselves and their sister, and fled by night to the Nilgiris. Legend has it too, that when they reached River Moyar, which is the northernmost limit of the Nilgiri District, their pursuers started to close in on them. The family is said to have placed a ‘Shivalingam’ on the ground, and prayed before it. The river Moyar is then said to have parted, and the refugees to have crossed over, while their pursuers were drowned by the closing waters.

                  The distinctive dress of the Badaga women is said to be the disguise adopted by them in flight, and the tattooing on their fore-heads and fore-arms, a measure taken to make them unattractive.

     

                 Legend also has it that in their hurry, they forget to pickup a baby asleep in a cradle, and even today, as a reminder of that lapse, the more orthodox Badagas will not use a cradle for a baby. The brothers are said to have settled down near the present village of Bethelhada. After a short stay there, they separated and dispersed in different directions. The oldest brother told one of his younger brothers to follow a deer and build a village where it stopped. The younger brother followed his instructions and settled down in Kinnakorai, where the deer stopped. Another brother settled down in Koderi, yet another in Hubbathalai. These brothers where the founders of the Porangad [seemay] division of the Badagas.

  

                The establishing of three other ‘semais’ or divisions have interesting histories behind them. It is said that as one group of Badagas or Gowdas reached the Nilgiris, they took shelter in a forest and in their hurry to leave, left a baby behind, which crawled into a cave. A Toda who happened to pass by glimpsed the baby, and enticed it to came out, but it would not. He then went and brought his own child and sprinkled some roasted amaranth grains in front of it. As the Toda child started picking the grains, the Gowda baby joined him, and the Toda father brought him up and it is said that he is the founder of the ‘Thothanad’ division of the Badagas.

              

            According to another account, two Gowda brothers arrived from Mysore and reached Nunthala. They were very hungry. The younger brother is said to have shot a pigeon, and to have roasted and eaten it, while the elder brother abstained. It is said that the vegetarian brother is the ‘Hethappa’, or ancestor of the Kundah Division of the Badagas, while the non-vegetarian brother, the founder of the Mekunad Division of the Badagas.