Badagas of the Blue Mountains

Badaga women

by Dr.R.K.Haldorai

Tremendous changes have taken place in the status and position of women in our society. Now woman is no longer looked upon as a ‘hari bakke’ (running grit i.e., child-bearing machine). She has acquired a new status and a higher social stature. Women are now better educated and few of them fortune enough to hold important jobs. At the same time, there is a grey area which is to be pondering over. On the one hand the socio-economic condition of our women has improved in the last few decades, thus resulting in lesser restrictions within the home and greater freedom of movement outside the home. On the other hand, still in some domain their status appears to have remained the same.

The women in our society seem more independent and self-assured. As wage-earners Badaga women occupy primary place and many of them earn more than their husbands. Nevertheless they continue to occupy an inferior status and the ‘hatti’(hamlet) is still very much male dominated. Economic independence and education do not seem to necessarily make women more powerful or enable them to get a place in decision making process. Even though the female population of our ‘hatti’ is a sizable one, the women seem to have very little decision making power.

To our dismay, even they do not participate in the public affairs like manda (village assembly) etc. Even though many of them are well educated, still they have to act as intellectually dependent upon men on common affairs and religiously they have no public role. A woman in the role of wife is subordinate to all desires, the whims and the angers of her husband.

It is said that in olden days, mother-in-law with sons and daughters-in-law is very powerful within the home and she forgets her past and starts ill treating her young daughter-in-laws. But the present generation mother-in-laws changed their attitude altogether. Now, it is true that some treat their daughters-in-law as their own daughters. Due to this, most of the present generation women are treating their mothers-in-law as their companion and interacting with them freely.

Compared to our ‘hethais’ (grandmothers) now women go out quite a lot. They go out to see the matters like buying groceries, selling farm products, visiting hospitalised patients. In the past woman would never sit in front of her father-in-law of her husband. In fact they were expected to stand behind a door and answer their questions. This attitude also changed considerably. However, if daughters-in-law are very dutiful they may not have any trouble with their in-laws.

Widows unlike married and menstruating women are pure but inauspicious in some other societies. But in Badaga society widows enjoy equal status like other women. Of course with borrowed ideas few prefer widows not to perform some rituals in rare occasions. In fact this is insignificant. In total, in our society there is no inauspicious attached to them.

Formerly women stayed away from the house in a shed (olegudi) each month during their menstrual periods. Women used to feel absolutely miserable on those three days. At night they have to sleep on mat and use only old blankets etc. That was the practice in those days and every one had to follow it. But now women do not adhere to these rules very strictly. Of course even now some do not enter ‘ogamane’ (kitchen) or puja room on these three days and sleep alone in a separate bed. Here we shall see that the rules of pollution and purity are not abandoned but are redefined.

Due to various socio-economic reasons late marriages are slowly being introduced in our society. Women now seem to get married only in early twenties or later than that. The convention that men and women from respectable families ought to get married according to the wishes of their parents still persists, strongly in our society. In olden days the bride groom’s family would be satisfied if she could cook, take care of a family and generally know everything that was necessary to be a good wife. Now, in addition, the education given to women comes as a plus point. Hence Badaga women believe that education given to their daughters fetches eligible men, as most young men these days prefer to marry only educated women.

Old women, in other societies, do lose their power within their homes and become unwanted. Older women in our society, on the contrary, have greater freedom and wield a large influence in the management of household affairs. They are respected more and as older married women they are symbols of auspiciousness.

In short the tradition oriented atmosphere of the ‘hatti’ is clearly reflected in the lives of its women. Indeed our women have tried and adapted the modern living conditions to suit their traditional way.
[ Wg Cdr JP adds – I have met Dr.R.K.Haldorai on a few occasions – he was one of the main architects of Nanjanadu Peace Committee – and found him to be highly knowledgeable and a simple & friendly person. Being a scholar and involved in researching about our society, he has written many books on Badaga – both people and language.  These books have been published by Nellikolu Trust -under the able care of R.Dharuman. He lives in Chennai (733, Mullai nagar, Tambaram West, Chennai -600045) and can be contacted on cell: 9444503414 ]

One of the enchanting aspects of Badaga Language is its disarming simplicity. But though the sentences are swathed in sweetness of simple words, it can contain deep expressions of emotions conveyed in the proper usage of rhymes [holla – alla] or pair words [huttu – nattu] apart from other attributes. When the sweetness of this language is combined to carry the human expressions in the form of a poetry, it is a great pleasure to indulge oneself in a world of sheer bliss.

When I came across the following poem, my first reaction was, ‘how beautifully the love of a mother has been brought out’. That set me thinking that there may be many other ‘unsung’ poets among ourselves. How nice if their poems in BADAGA could find a wider audience? I am not talking about some KAVITHAI in Tamil or a poetry in English. BUT ONLY BADAGA POEMS. By the way what is the word in Badaga for poem & poetry? I am sure it is not kavithai or kavi . Cannot be kadhe (song) too. Then……..??

This poem titled ‘My Mother’ by Mohan (hope he reads this and sends more of his creations) beautifully describes the filial bond and eternal love a mother has for her son even in very adverse, trying and difficult situations. She could not find any fault nor found anything demeaning, in the one whom she had brought into this world,nurtured, carried on her hips, cared for and brought up even when the rest of world rejected and rediculed him. I have attempted an English translation and hope I have captured the essence of the deep feelings expressed in the poem.The author has really ‘ played’ with the rhyming Badaga words and forcefully brought out not only the sadness and silent suffering of a son but also the uncompromised love of a mother.

Enna Awai
by B.Mohan [of Kunna Bikkatti]

(From ‘Mandhadha Maathu’ – Published by Badaga Welfare Association, Madras, issue dated 1-4-93 (Hannu 3,- Hoo 10)

Kettu Muridhu Naa Kerio Kulibaneyu
Huttu Nattu Enna Hollandhu Hegoneyu
Hethu Thathi Saakidha Awai Enna
Hollandhu Hegule Maathi Allandhu thallule
Goonu bhuddu Naa Cooli Geevaneyu
Huttu Kettu Naa Maasi Kulibaneyu
Pattu Beetha Batte Ikkoneyu
Kettandhu Hegule Awai Enna Mattandhu Thallule
Kottage Huggi Naa Geria Baakoneyu
Araya Kulidu Naa Danava Mesoneyu
Horia Thookki Naa Hotte Kaibeneyu
Kore Ondhu Hegule Awai Ondhu Ariandhu Nudivile

என்ன அவ்வை

[ பி .மொஹன் – குன்ன பிக்கட்டி]

(மந்தத மாத்து, படக வெல்ஃபெர் அசொசியெஷன், மெட்ராஸ்,1-4-93 ,(ஹண்ணு 3, ஹூ 10)

கெட்டு முரிது நா கேரியோ குளிபனெயு,

ஹுட்டு நட்டு என்ன ஹொல்லந்து ஹெகொனெயு,

ஹெத்து தத்தி சாக்கித அவ்வை என்ன,

ஹொல்லாந்து ஹெகுலே, மாத்தி அல்லாந்து தள்ளுலெ.

கூனு புத்து நா கூலி கீவனேயு,

ஹுட்டு கெட்டு நா மாசி குளிபனெயு,

பட்டு பீத்த பட்டே இக்கொனேயு,

கெட்டுண்டு ஹொகலி எந்து அவ்வை

என்ன மட்டாந்து தள்ளுலெ.

கொட்டகே ஹுக்கி நா கொரெய பாக்கோனெயு,

அரய குளிது நா தனவ மெசுவொனெயு,

ஹோரிய தூக்கி நா ஹொட்டே கைபெனெயு,

கொரெ எந்து ஹேகுலெ அவ்வை

ஒந்து அரியாந்து நுடிவிலெ

*+*+*+*

My Mother

[English Translation of the above poem by Bellie Jayaprakash]

Even when I was down with poverty and sat at the front court yard,
Even when the near and dear ones despised and deserted,
My mother who gave birth, cared for and brought me up,
Did not blame me and did not reject me- her son, as bad

Even when I toiled as a Cooli with a bent back,
Even when I sat down with my looks dulled and dirty
Even when I wore patched up old clothes
My mother never said that I was down ; never rejected me as poor !

Even when I swept the stables to clean the cow dung,
Even when I sat on the rock to tender the cows,
Even when I lifted loads so as to suppress the hunger with the earning,
My mother never found any fault ; never scolded me as ignorant.

(Read more in http://www.badaga.co/badaga-poetry)

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Wishing you all a very happy Deepavali !

On this festival of lights, may happiness fill our hearts and the darkness of jealousy (uri in Badaga) be driven away !!

Though Deepavali is not one of the traditional festivals (habbas) of Badagas, it is celebrated in some hattis, especially in Kundah Seemay as a habba.

By the way, Deepavali is ‘lighting’ of oil lamps. Badagas have a great tradition of ‘lighting’ the DEVIGE (lamp) everyday in the evening. Badaga Devige is slightly different from the traditional south Indian lamp (kuthu Villakku). It is shorter.

In good old days, this lamp was made out of tree bark and called ‘kattey devige’. The oil used was THUPPA – pure ghee (clarified butter). This lamp is placed on the ‘madillu’ – the arch opening connecting the idha mane and ogha mane (inner and outer rooms).

[more on this in a future post]

There are a lot of emails I get from youngsters wanting clarity on Morey and its ‘unjustified restrictions’ on marriages. While we see the alarming trend of many Badagas getting married to outsiders, atleast, some of these ‘naadu jana madhuvey’ is due to the confusion and complications created about Morey. With the changing times, it is high time, we give a serious thought to this system. What was intended by our fore fathers to be scientific restriction to stop ‘in breeding’ among close relatives, has unfortunately, gone a bit too far – unreasonable restriction by the un/semi informed.

If at all, there are important ‘reforms/reinventions’ to be done about certain traditions and customs, ‘Morey restrictions’ should come on top.

An informal assembly of informed and educated Badagas from all the four Seemays that includes both MEN and WOMEN should deliberate, discuss and decide on this issue on high priority.

Million dollar question is – who will bell the cat?

In our constant efforts to make this website a great one, we try our best to get the most suitable theme with widget options !

You, the regular visitors, numbering more than 150 per day, are the true motivation.

Your visit gives me the Vitamins. Humbled but honoured!

The problem is, I do not know how to thank you !

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Badagas are no exception in treating girls as NOT equal(s) to boys.

Let us change that perception !

Did you know?

• Roughly 1.65 billion women and girls around the world are officially classed as “poor”. This is double the amount of men in the same category.
• 35% of women worldwide have been subjected to either physical and/or sexual intimate partner violence or non-partner sexual violence.
• One in three girls in low and middle income countries will marry before the age of 18 and one in nine will marry before they reach their 15th birthday.
• Pregnancy and childbirth complications kill more 15-19 year old girls around the world than any other cause.
• Half of all sexual assaults are against girls aged 15 and under.
• Every year 47,000 women and girls die from unsafe abortions.

Remember ….Empowering a girl is empowering the whoe family and society!

visit – http://www.ippf.org/International-Day-Girl

You can also sign I DECIDE MY FUTURE petition that will be sent to UN Secretary General Ban Ki Moon in the summer of 2015 with a million signatures!

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Child Labour

Dharmalingam Venugopal

Picture courtesy: Nilgiri Documentation Centre

It is said a picture is worth a thousand words. This picture was taken in the 1960s at a match factory in Sivakasi by Late Philo Hiruthayanath to highlight the plight of child labour. 

 

Hiruthayanath is no more but the child may be around, about  the same age as Kailash Satyarthi, the Nobel laureate who has been recognized for fighting child labour world wide. Perhaps it was a sight like this which inspired him.

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[Reproduced]

BADAGAS – ON FLORA AND FAUNA

The Badagas have attached a lot of importance to flora and fauna for thousands of years.

In fact most of the names of Badaga Hattis (Villages) are based on ‘Nature’.

For example , the name ‘ Hubbathalai ‘ ( a village near Aravankadu Railway Station) is based on a plant ‘HUBBE THALE ‘. ‘ Bikka mora hatti’ (another village) gets the name after the tree BIKKE (a kind of olive) MORA (tree)

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Thumbay Hoo – Thumbay Flower

Image via Wikipedia

This flower finds a a lot of importance/mention in Badaga Festivals and rituals.

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Bird or Flower ??

The beautiful flower bird

Badaga folklore is full of glory about Nature. The Nilgiri Hills are endowed with rich flora and fauna, a true gift of mother NATURE. Of the many wild flowers, this particular one which grows on a short wild tree near many villages, has always fascinated me, where it appears that mother Nature created a bird as a flower….or is it a flower as a bird ? !

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” A miniature pet ??? “.

Another instance of Nature at its best. A ‘Kambli Poochi’ at our residence at Coonoor.  The day after I took this snap, I was desperately trying to locate it again, but……it has just vanished !! Any insect is called ‘hoo’ in Badaga. Incidentally, ‘hoo’ also means flower.

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Seen this animal somewhere?

Oh..yes..it is a butterfly..’bendu’ in Badaga

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Also, see the beautiful blue mountains here – the-picturesque-nilgiris

The Creative Shop (Creative Alliance for Nilgiris- CAN)

Dharmalingam Venugopal [Honorary Director, Nilgiri Documentation Centre, Kotagiri, The Nilgiris, Cell #9444365360] writes : I have great pleasure in welcoming you to the opening of The Creative Shop at Kotagiri, The Nilgiris on Oct 1, 2014 A  note on what  The Creative Shop is all about follows. You are aware that Financial Inclusion is being implemented in the country with great vigor and vitality both by the previous Congress government and the present Modiji’s government. Mountainous regions of the country pose special challenges to inclusion because of their terrain, communication and transport difficulties and tribal or indigenous nature of their population. In 2012, while working as the Economist of Indian Overseas Bank, I suggested to my good and respected friend, the then Deputy Governor of Reserve Bank of India, Dr. K.C.Chakrabarty, who was spearheading the financial inclusion movement in the country, that I would try a pilot experiment in the Nilgiris among the Todas. He readily agreed and Dr. M.Narendra, the Chairman and Managing Director of Indian Overseas Bank was only too eager to join. Normally, the lead bank of the district, Canara Bank in the case of Nilgiris, should take the lead. But an exception was made in my case. When some reporters asked why restrict the project to just one tribe, Dr. Narendra promptly extended the project to all the Primitive Tribes of Nilgiris. When, later, Dr. Chakrabarty came to inaugurate the project, he was so impressed with the project that he announced an exclusive Rural Self Employment and Training Institute (Rseti) for the Primitive Tribes of Nilgiris to be set up at Kotagiri by Indian Overseas Bank. Normally, the Lead Bank of the district runs such institutes at the district headquarters, Ooty in this case. The Nilgiris is, perhaps, the only case where there are two such institutes. Under the Financial Inclusion of the Primitive Tribes of Nilgiris, more than Rs.4 crores loans have been given. Seven Banking Correspondents, mostly tribals, have been appointed. In the last two years, the  Kotagiri Rseti run by Indian Overseas Bank has trained a number of candidates in a variety of self-employment opportunities. Then, a question was asked. How will these trainees, mostly women, be able to market their products viably? We then came up with the idea of forming a Creative Alliance for Nilgiris (CAN) to impart confidence to the trainees that anybody ‘CAN’ do it. The Creative Shop is the first initiative under CAN. The Creative Shop will promote all kinds of local products and services. It will also bring creative products from all over India so that local producers can learn how creative products are made in other parts of country. To start with we have ordered all racks from the Lantana Furniture produced by the Eco-development and Sustainable Livelihood Society at Moyar. We hope to leverage the extensive network of the branches of Indian Overseas Bank through interested employees and retirees to identify creative products in different parts of the country. They will also be encouraged to launch similar Creative Shops so that eventually there can be network of such shops promoting the products produced by the trainees of Rsetis throughout the country. For  details contact scindiababu@gmail.com or 9487071793

We appeal : To the Press and Media for extensive publicity to our endeavour. To the Corporates and Banks to consider supporting us through their Corporate Social Responsibility To the Government and administration to support us through any of the social development projects. To the IOBians, past and present, to support this sincere initiative.

Dharmalingam Venugopal is a great and committed Badaga who ‘looks beyond what you see’. His tireless efforts to make Nilgiri Documentation Centre a source of information have brought laurels from all over the globe and has become a ‘must see’ for the informed tourists. I take great pleasure in wishing him the very best in his new endevour and have no doubts that ‘CAN’ will be a great success. Yes, we CAN – Wg Cdr JP

Update 3-10-14:- Prime Minister Modi’s USA visit was a grand success. At Madison square, the treatment he received was simply great. How many Badagas in USA attended the meeting…?

Indian Americans – Badaga Indians The surprising but highly satisfying fact is that out of 334,000 + visits to this website on and of Badagas, a large number is from USA. Next only to the number of visitors from India. Needless to say, a majority of them are YOUNG BADAGAS. Like many other  Indian American communities, these Badagas have done exceptionally well for themselves, to America (the country they have chosen to be citizens of) and to India (the country of their origin). One guesses that there are more than 300 hundred Badaga families spread around many states of USA. Some of them are settled there for decades and are more Americans than Indians. Sadly, a minuscule minority among this ABC (American Badaga Community) are ashamed to call themselves Indians let alone Badagas. These ‘doreys and dorasaanis’ do not speak Badaga nor follow any of our customs. They have, cut off their connections with the ‘roots’. But, lo and behold, whenever they pay a ‘royal’ visit to their hattis and families, they involve in petty politics and are more concerned with creating confusion and ill will among the relatives than bringing peace and unity. Being truly materialistic, their only motive is money. Fortunately, and one hopes feverishly, they form only a very small group. But the majority of  American Badagas are ‘proud Indians’ and ‘prouder Badagas’. They have made the rest of us, proud of them. Now a small appeal to all of ABC. Prime Minsiter of India Narendra Modi is visiting USA from 25th Sep 2014. He is there for five days. He is not another Indian PM visiting the USA. He is simply different. Have no doubts that he will change the perception of India. Specially to the Indians in America. Hopefully the American Badagas.

So, please be at Madison Square to attend Modi’s rally and make it a MODIson square. Meet, mingle and make merry with other Badagas. Exchange a few pleasantries in your mother tongue. If possible make ‘avare and koi udhakka in typical Badaga style ( see our page for these recipes).

 Eat, enjoy, dance and celebrate.

Make India proud! Make Badagas proud!!

Indian Prime Minister Modi’s Madison Square Garden Event Sold Out

Erigittu with Thuppa, Avare Udhakka and Keere Soppu

Thuppadha hittu or Enne Hittu

Badagas usually grow vegetables in their small patch(es) of land called ‘HOLA’ (see photo) for their regular use apart from other commercial crops like potato, cabbage, carrot and cauliflower etc. These would also include many varities of beans, peas, greens, corn etc. Every variety of avere(bean) has a specific (sometimes unique) badaga name. No Badaga wedding meal is complete without ‘Avare & Gaasu udakka’ [beans & potato curry]. Incidentally, Badagas do not serve non-vegetarian (meat) dishes on the wedding day , main meal is called – ‘maduve hittu‘. Another great trait among these simple peasant people is called ‘nattu‘ – a sort of gift (again mainly the home grown vegetables & grains) given to relatives, friends and guests.

>>Tea Leaves… the crop on which Badaga ‘economy’ depends so much..

The food, eating habits, preparations of some dishes as well as the ingredients used are covered. along with the methods used in cooking (like in a mud pot known as MADAKE in traditional fire place – OLE)

It must be mentioned that though many masala powders are available in the market, the Badagas use a specially prepared curry powder known as ‘ BADAGARU MAASU HUDI’ in their preparations.

I remember my childhood days when the dried GANJE / GHODUME (barley/wheat) used to be spread in the fore court of the houses called KERI (street) , between two groups of Hatti HEMMAKKA (ladies) squatted opposite to each other with GANJE DHADIS (sticks of about four feet long and an inch thick) systematically & alternatively beating to remove the chaff. The rhythmic ‘tak tak’ noise would be accompanied by some folk lore Badaga songs. This is known as GANJE SACHODHU.

How can anyone forget the GANJE that would be HURUTHU – fied (fried) in a HURI MADDAKKE (mud pot with a hole on its side) through which a HURI KOL (a short stick with cloth tied at one end as a ball) would be inserted and the contents stirred constantly for uniform frying?

Huri Maddakke >

The fried ganje called GANJIKKE would be taken with BELLA (jaggery) and THENKE (coconut). The taste of this would increase if hurutha keerai is added. Used to be a very common snack during the “kodai” season when no one can venture out on account of severe wind and rain.

This ganjikke would be powdered in a ‘ BEESA GALLU ‘ or ‘BEESARAN KALLU’ ( grinding stone ‘flour mill’) that was a permanent feature in the EDHA or NADU MANE and stored for furture use. People who go on long journeys (in olden days travel was by foot only) took this powder along with them, a very handy and healthy meal. This powder would be mixed with hot water to make a gruel. Salt and jaggery could be added to taste.

[ Also see BADAGA RECIPES]

[Illustration by Bellie Jayaprakash]

Edha Mane (notice the Beesa Gallu (Grinding Stone-mill) at the right bottom corner. The corner is called GOTTU MOOLE)

(Buttermilk) MAJJIGE [ also known as – Pay’ray’] KADANJODHU or HAALU SORAKKODU( milk churning ) used to be a routine job and great fun for the children in trying their hands. The BENNE (butter) and THUPPA (ghee or clarified butter) are very healthy. When taken with ERAGI HITTU (wheat ball in the size of cricket/hockey ball), it is very tasty.

EEGAVE THIMBUDHUGA AASE BANDHARAVA ? (don’t you feel like eating now)?

POTHITTU (wheat dosai) has to be an all time favourite of Badagas. During SAKKALATHI HABBA (the last festival before HETHAI HABBA ) POTHITTU with THENKE NEERU (coconut water) is the main dish.

What about dishes like OTTU KUDI UDAKKA (bamboo shoot curry) which can put any BAADU UDAKKA (non veg curry) to shame?And KOONU (mushroom) preparations?

There are many side dishes like SOPPU, BARRATHA AVARE , GAASU SANDEGE Then the question of how to ERAGI HITTU HOKKUDU (make wheat ball?) or make HABBA (festival) specials like BADE (vadai) KAL KAL (sweets made out of maida) etc etc.

Talking about chutney – GAASU SANDEGE , when GAASU (potato) is cooked in KENDA (ember) – SUTTA GAASU – and mixed with UPPU & OLLIYA MAASU (salt & pepper) it really tastes great ……umm…really mouth watering.

Incidentally, a DODDARU SHULOKA (Badaga Proverb) goes like this ; “GHANDA (GHANDU) ILLADHA MANE HOLLA, GAASU ILLADHA UDAKKA HOLLA” meaning : -” without a man(husband), house is bad ; without potato, curry is bad”

I was pleasantly surprised to know that Taj Garden Retreat hotel in Coonoor (in the Nilgiris) serves some exclusive Badaga specials like THUPPADITTU & OTTU KUDI curry.

“Since the British lived here for long, there was a mix of the English food with the local ingredients – mostly, the native Badaga food. Thuppathittu, is an example. That makes it different from the typical English food…..For vegetarians, … Ottakudi Gassu poriyal ( a typical Badaga food of potatoes, spices and bamboo shoots), …. Avarai Uthaka (traditional Badaga speciality), Khuni khichri (spice preparation) and Gassu Dhotti (boiled potato preparation)”

http://www.expresshospitality.com/20050808/viewpoint02.shtml

Rasam is called MAASU NEERU ( milagu thanni in Tamil that has found its way into dictionaries).BATHA HOKKUDHU was done by elephants in ancient period, and till a few decades ago, by 50 to 60 bulls and cows brought from the plains (mainly Avinashi near Coimbatore) to the villages and mostly done during night time. One of the methods/processes in storing/pruning our farm produce ERAGI (millet) is known as ” ERAGI METTODHU ” (Stamping).

This is done on the green ERAGI stems freshly harvested from the fields. A bunch of this is put indoors on the floor and squeezed by bare feet . This is done mainly in the night in the EDHA MANE (middle room) and stored in the DHARSAE PETTI / BALLA (storage basket) which is located on top of the HAGALAE (permanentally fixed long wooden plank from wall to wall that also served as a huge cot) in the EDA MANE . See the illustration above.

BALLA or BALLA PETTI is a big cylindrical basket for storage and fixed to the wall/floor by cow dung. There would be hole at the bottom to take out the grain. The hole is sealed with cow dung and removed whenever required. Smaller storage basket is called KUKKE. Depending on the usage they are known as BENNE KUKKE (butter basket), HUYIGAL KUKKE (multi utility basket), DODDA KUKKE (big basket) with a handle to carry mud to clean the temples before puja in the olden days and of course, the GANJIKE KUKKE with smaller baskets attached to a central bigger one used in SAVU (funeral) rites. MAKKIRI was a larger basket used to carry food items to fields (HOLA) and on long journeys.

BESAKATTI is a large flat basket, used for drying grains, hung above the fire place/ hearth ( OLE ) in the inner room (OGE MANE) of a Badaga Home during earlier days.The basket is suspended from the beam with wire rods /ropes (KANNI).

There are a lot of DODDARU SHULOKAs on BALLA (storage container for grains). A couple of them are listed here :

“Ballada hattale siri, Kukkeya hattale uri” ,

“Baavava balla ethone getta, badava baathu satha “

visit Badaga Recipes for more

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