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4.2.4 Inheritance
Badis have no property to inherit from their ancestors, but they inherit the villages in which they do their traditional work. According to Birkhe Badi, he
inherited not even a chimta tong from his father, but he inherited the tools
used to make maadal, sulpa, ishing net, and ishing hook. Prem Badi says he
considers the skills handed down by his father as inheritance. he village in which the father worked would receive his sons hospitably and people treat the
Badis well when they go around begging. Tase Badi says he is a good horse rider because Badis from the past used to rear and ride horses, so he has no property
but a horse.
Sometimes the sons would compete and ight against each other to inherit the best village, which may lead to bad relations between brothers.
Pewa: Pewa is the property given to a bride by her parents during wedding.
Without consent of the wife, the husband cannot use pewa. In Badis, the pewa
tradition was present from the olden days. Mostly, fowls are reared by the woman’s parents at their house, and when the daughter comes she is welcomed
by killing the fowl, and given the money from the sale of the fowls.
4.3 Representation
Representation in various activities and user’s groups is essential for overall development of Badis. Regarding this issue, the representation of Badis is
comparatively high in school management committee 86.84, women’s groups 85.53, community forestry 62.50 and mothers groups 44.74
than in construction works, agriculture, health, youth clubs and micro inance. he representation of Badis in savingcredit groups seems satisfactory. By gender
perspective, representation of Badi males is higher than females in community forestry, school management committee, while that of females is higher in the
health committee. However, males are more involved as general members in organizations while females are higher in executive committee, which is quite
interesting. he representation of Badis in employment, in either state or non- state sectors, is extremely poor. Badis are more dependent on inancial assistance
from their relatives than from inancial institutions. his shows the lack of access of Badis to inancial institutions in general see Table 4.
Table 4: Representation in development activities and user’s groups
Source: NSIS, 2012.
Representaion in Construcion works 18.42 Agriculture 17.11 Health 22.37
development
Community forestry 62.50 SavingCreditCooperaive 40.79
aciviies Micro inance 17.11 School Management Commitee 86.84
and user’s groups
Women’s groups 85.53 Mothers groups 44.74 Youth clubs 11.84
Paricipaion in Male 50.00
Female 46.43 Execuive commitee 6.67
Commitees of General member 93.33
community forestry Paricipaion in
Male 33.33 Female 66.67 Execuive commitee 100.00
Commitees of General member 0.00
Health Commitee Paricipaion in
Male 75.00 Female 25.00 Execuive commitee 50.00
Commitees of General member 50.00
School Management Commitee
Do your family Civil Service 4.61 NGOINGO 2.63 Private enterprises 7.24
members work in the following
employment?
Where do you
tradiional insituions 1.32
Relaives 42.11
get assistance
Neighbors or friends 30.26 Cooperaive 16.45
during crisis?
BankFinance 7.89 Moneylenders 1.97
4.4 Traditional Institution
Badis were migratory and in the past used to live in huts in a group of 15 to 20. here are no traditional organizations of Badis. However, the responsibility
of organizing the group fell to a person called maji, but not all groups or all
members regard him as maji and respect him. He used to resolve disputes
related to ights and inheritance and manage accounts in festivals. According to Gopal Badi, he used to divide Badi families into groups so that diferent groups
went for begging to diferent villages on a day. He was a leader of the Badis. Even now if a child talks a lot he is reprimanded not to “become a
maji.” But the system is no longer there.
In the past, there used to be a mukhiya or a pradhan in the village who used to
solve diferent problems. Nowadays political leaders are responsible for solving
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such problems. No traditional authority exists anymore. he leaders of the village are also ailiated with political parties, so they themselves are responsible
for development and have major role during festivals.
In Rakam VDC, three political parties—Maoist, Congress, and UML—have inluence. here is representation of women, Dalits, and Janajatis in politics to
ill the quota, but men are responsible in decision-making levels. Women, Dalits, and Janajatis have low participation in district, village, and ward level institutions.
Political parties have no Badi representatives. his shows that there is no room for Badis at the higher level. Badis have also not been able to beneit from the Dalit
quota. Dalit women have no access at the decision-making level, whether at district level or village or ward level. Some men have been occupying the higher posts.
4.5 Representation Groups in Study Areas
In Jamnune Bazaar and Goji bazaar of Rakam VDC, there are mainly women’s groups. Kalika Badi women’s group and Badi Chautari women’s group are
conducting income-generation activities. here are many disputes inside such groups regarding leadership and distribution of proit. Educated and
economically strong women seem to have beneited from such groups, while women who should receive actual beneits are not involved at all. here are
mainly three user groups: drinking water user groups, forest user groups, and women’s groups. Except in their own Badi women’s group, there is no
representation of Badi women in other groups, while men are active members in water user groups. here was a Badi president in the school management
committee in Rakam VDC for the irst time in the history of the committee. he reason for low political participation is that Badis themselves are not politically
active and secondly they are not accorded respectable higher positions even if they are active in politics. Badis are not active in politics because their concern
is mainly on basic survival.
4.6 Education
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