Thaipusam, the Tamil Hindu festival honoring Murugan's gift of a divine lance to defeat the demon Soorapadman, was first celebrated at Batu Caves in 1892, the year after Thamboosamy Pillay founded the cave shrine, and has grown since into one of the largest annual Hindu gatherings held anywhere outside India, drawing hundreds of thousands of pilgrims to the site each year. Carl Vadivella Belle's study of the festival situates its growth at Batu Caves within the broader history of Tamil indentured and later free migration to colonial and postcolonial Malaya, arguing that Thaipusam became a vehicle through which a scattered diaspora, separated from ancestral temples and communities in South India, reconstructed a shared identity around Murugan devotion in an unfamiliar land.
Many pilgrims carry kavadi, ritual burdens ranging from simple pots of milk to elaborate frameworks of skewers, hooks and spears attached to the skin, up the two hundred and seventy two steps as a vow fulfilled or a request made to Murugan, a practice of body piercing devotion that draws considerable outside attention but that Belle's fieldwork situates within a wider Hindu tradition of vow fulfillment through physical discipline rather than treating it as spectacle alone.
Batu Caves today functions simultaneously as a living Hindu temple complex with daily worship, a major tourist attraction drawing visitors with no religious connection to the site, and the anchor of Malaysian Tamil Hindu communal identity, three roles that coexist at the same physical location without formal separation between them, a combination Belle's study treats as characteristic of diaspora religious sites more broadly rather than as unique to Batu Caves.