Historical conflict between badaga and kurumba

specific stories, notable episodes, and modern-day perspectives on the Badaga–Kurumba conflict, especially in the Nilgiris, where both communities have lived for centuries in a complex web of ritual obligation, fear, and coexistence.

???? 1. Historical Conflict: True Stories of Tragedy

???? The 1835 Massacre (Documented in colonial records)

Location: A Badaga village in the Nilgiris.
Trigger: A series of cattle deaths and a child’s unexplained illness were blamed on a Kurumba man, accused of "casting spells."
Incident: Local Badagas, with silent approval from neighboring Todas and Kotas, surrounded the Kurumba hamlet at night. At least 48 Kurumbas were killed, and their homes were burned.
British Reaction: Initially minimal, but later reports surfaced in administrative records, where British officials expressed concern over such vigilante justice but did little to intervene effectively.

???? The 1875–1882 Series of Killings

Pattern: These were not isolated events. Every time a death occurred without a clear reason, Kurumbas were targeted.
Witness Accounts: Oral traditions from surviving Kurumbas speak of entire families being poisoned or pushed off cliffs, especially those believed to be “sorcerers” or “elephant whisperers.”

Kurumbas were so feared that if a Badaga saw one while leaving for work, he’d cancel the day’s activity.

????‍♂️ 2. Ritual Paradox: The Sacred Role of the Feared

Despite the fear, every Badaga village had at least one Kurumba appointed as:

“Kari Kurumba”: A ritual priest who:
- Conducted sacred rites at ploughing time, naming ceremonies, and funerals.
- Guarded the village boundaries using chants and forest spirits.
Paid with grains and respect—but never allowed to enter homes.

???? The contradiction:

"He is sacred… but should not be touched."
"He guards our village… but might curse us if angered."

This sacred/dangerous duality defined their relationship.

????️ 3. Modern Changes (20th–21st Century)

???? Post-Independence Reforms:

Legal protections for Scheduled Tribes helped curb violent retaliation.
Kurumbas moved out of forests, often working in tea estates, brick kilns, or government schemes.

???? Slowly Changing Attitudes:

Many younger Badagas no longer believe in sorcery.
Inter-village festivals sometimes involve Kurumbas in music, rituals, or crafts.

However…

In some remote areas, superstitions persist, especially among elders.
Kurumbas still face social stigma, occasionally being blamed for bad omens or illness.

???? 4. A Note of Reconciliation

In recent decades:

NGOs and tribal rights activists have helped bridge cultural understanding.
Educational efforts have led to some Kurumbas becoming teachers, forest rangers, and ASHA workers, improving their visibility and dignity.
Some Kurumba elders now tell stories not with fear, but pride—that their forest knowledge and rituals protected not just their own, but the whole Nilgiri ecosystem.

???? Summary Timeline

Year/Period	Event
Pre-1800s	Ritual roles coexist with rising fear of sorcery
1835	First documented massacre of Kurumbas by Badagas
1875–1900	Series of violent purges of suspected "sorcerers"
1950s–1970s	Scheduled Tribe protections, settlement into plantations
1990s–Now	Gradual social integration, although stigma remains in pockets