The Tribes and Castes of the Central Provinces of India Volume III Part 53

5. Other customs.

6. Occupation.

1. Introductory notice.

Kolhati, Dandewala, Bansberia, Kabutari. [563]--The name by which the Beria caste of Northern and Central India is known in Berar. The Berias themselves, in Central India at any rate, are a branch of the Sansias, a vagrant and criminal cla.s.s, whose traditional occupation was that of acting as bards and genealogists to the Jat caste. The main difference between the Sansias and Berias is that the latter prost.i.tute their women, or those of them who are not married. [564]

The Kolhatis of Berar, who also do this, appear to be a branch of the Beria caste who have settled in the Deccan and now have customs differing in several respects from those of the parent caste. It is therefore desirable to reproduce briefly the main heads of the information given about them in the works cited above. In 1901 the Kolhatis numbered 1300 persons in Berar. In the Central Provinces they were not shown separately, but were included with the Nats. But in 1891 a total of 250 Kolhatis were returned. The word Kolhati is said to be derived from the long bamboo poles which they use for jumping, known as Kolhat. The other names, Dandewala and Bansberia, meaning those who perform feats with a stick or bamboo, also have reference to this pole. Kabutari as applied to the women signifies that their dancing resembles the flight of a pigeon (kabutar). They say that once on a time a demon had captured some Kunbis and shut them up in a cavern. But the Kunbis besought Mahadeo to save them, and he created a man and a woman who danced before the demon and so pleased him that he promised them whatever they should ask; and they thus obtained the freedom of the Kunbis. The man and woman were named Kabutar and Kabutari on account of their skilful dancing, and were the ancestors of the Kolhatis. The Kolhatis of the Central Provinces appear to differ in several respects from those of Berar, with whom the following article is mainly concerned.

2. Internal structure.

The caste has two main divisions in Berar, the Dukar Kolhatis and the Kham or Pal Kolhatis. The name of the former is derived from dukar, hog, because they are accustomed to hunt the wild pig with dogs and spears when these animals become too numerous and damage the crops of the villagers. They also labour for themselves by cultivating land and taking service as village watchmen; and they are daring criminals and commit dacoity, burglary and theft; but they do not steal cattle. The Kham Kolhatis, on the other hand, are a lazy, good-for-nothing cla.s.s of men, who, beyond making a few combs and shuttles of bone, will set their hands to no kind of labour, but subsist mainly by the immoral pursuits of their women. At every large fair may be seen some of the portable huts of this tribe, made of rusa gra.s.s, [565] the women decked in jewels and gaudy attire sitting at each door, while the men are lounging lazily at the back. The Dukar Kolhati women, Mr. Kitts states, also resort to the same mode of life, but take up their abode in villages instead of attending fairs. Among the Dukar Kolhatis the subdivisions have Rajput names; and just as a Chauhan Rajput may not marry another Chauhan so also a Chauhan Dukar Kolhati may not marry a person of his own clan. In Bilaspur they are said to have four subcastes, the Marethi or those coming from the Maratha country, the Bansberia or pole-jumpers, the Suarwale or hunters of the wild pig, and the Muhammadan Kolhatis, none of whom marry or take food with each other. Each group is further subdivided into the Asal and Kamsal (Kam-asal), or the pure and mixed Kolhatis, who marry among themselves, outsiders being admitted to the Kamsal or mixed group.

3. Marriage.

The marriage ceremony in Berar [566] consists simply in a feast at which the bride and bridegroom, dressed in new clothes, preside. Much liquor is consumed and the dancing-girls of the tribe dance before them, and the happy couple are considered duly married according to Kolhati rites. Married women do not perform in public and are no less moral and faithful than those of other castes, while those brought up as dancing-girls do not marry at all. In Bilaspur weddings are arranged through the headman of the village, who receives a fee for his services, and the ceremony includes some of the ordinary Hindu rites. Here a widow is compelled to marry her late husband's younger brother on pain of exclusion from caste. People of almost any caste may become Kolhatis. When an outsider is admitted he must have a sponsor into whose clan he is adopted. A feast is given to the caste, and the applicant catches the right little finger of his sponsor before the a.s.sembly. Great numbers of Rajputs and Muhammadans join them, and on the other hand a large proportion of the fair but frail Kolhatis embrace the Muhammadan faith. [567]

4. Funeral rites.

The bodies of children are buried, and those of the adult dead may be either buried or cremated. Mr. Kitts states that on the third day, if they can afford the ceremony, they bring back the skull and placing it on a bed offer to it powder, dates and betel-leaves; and after a feast lasting for three days it is again buried. According to Major Gunthorpe the proceedings are more elaborate: "Each division of the caste has its own burial-ground in some special spot, to which it is the heart's desire of every Kolhati to carry, when he can afford it, the bones of his deceased relatives. After the cremation of an adult the bones are collected and buried pending such time as they can be conveyed to the appointed cemetery, if this be at a distance. When the time comes, that is, when means can be found for the removal, the bones are disinterred and placed in two saddle-bags on a donkey, the skull and upper bones in the right bag and the leg and lower bones in the left. The a.s.s is then led to the deceased's house, where the bags of bones are placed under a canopy made ready for their reception. High festival, as for a marriage, is held for three days, and at the end of this time the bags are replaced on the donkey, and with tom-toms beating and dancing-girls of the tribe dancing in front, the animal is led off to the cemetery. On arrival, the bags, with the bones in them, are laid in a circular hole, and over it a stone is placed to mark the spot, and covered with oil and vermilion; and the spirit of the deceased is then considered to be appeased." They believe that the spirits of dead ancestors enter the bodies of the living and work evil to them, unless they are appeased with offerings. The Dukar Kolhatis offer a boar to the spirits of male ancestors and a sow to females. An offering of a boar is also made to Bhagwan (Vishnu), who is the princ.i.p.al deity of the caste and is wors.h.i.+pped with great ceremony every second year. [568]

5. Other customs.

Although of low caste the Kolhatis refrain from eating the flesh of the cow and other animals of the same tribe. The wild cat, mongoose, wild and tame pig and jackal are considered as delicacies. The caste have the same ordeals as are described in the article on the Sansias. As might be expected in a cla.s.s which makes a living by immoral practices the women considerably outnumber the men. No one is permanently expelled from caste, and temporary exclusion is imposed only for a few offences, such as an intrigue with or being touched by a member of an impure caste. The offender gives a feast, and in the case of a man the moustache is shaved, while a woman has five hairs of her head cut off. The women have names meant to indicate their attractions, as Panna emerald, Munga coral, Mehtab dazzling, Gulti a flower, Moti a pearl, and Kesar saffron. If a girl is detected in an intrigue with a caste-fellow they are fined seven rupees and must give a feast to the caste, and are then married. When, however, a girl is suspected of unchast.i.ty and no man will take the responsibility on himself, she is put to an ordeal. She fasts all night, and next morning is dressed in a white cloth, and water is poured over her head from a new earthen pot. A piece of iron is heated red hot between cowdung cakes, and she must take up this in her hand and walk five steps with it, also applying it to the tip of her tongue. If she is burnt her unchast.i.ty is considered to be proved, and the idea is therefore apparently that if she is innocent the deity will intervene to save her.

6. Occupation.

The Dukar Kolhati males, Major Gunthorpe states, are a fine manly set of fellows. They hunt the wild boar with dogs, the men armed with spears following on foot. They show much pluck in attacking the boar, and there is hardly a man of years who does not bear scars received in fights with these animals. The villagers send long distances for a gang to come and rid them of the wild pig, which play havoc with the crops, and pay them in grain for doing so. But they are also much addicted to crime, and when they have decided on a dacoity or house-breaking they have a good drinking-bout and start off with their dogs as if to hunt the boar. And if they are successful they bury the spoil, and return with the body of a pig or a hare as evidence of what they have been doing. Stolen property is either buried at some distance from their homes or made over to the safe keeping of men with whom the women of the caste may be living. Such men, who become intimate with the Kolhatis through their women, are often headmen of villages or hold other respectable positions, and are thus enabled to escape suspicion. Boys who are to become acrobats are taught to jump from early youth. The acrobats and dancing-girls go about to fairs and other gatherings and make a platform on a cart, which serves as a stage for their performances. The dancing-girl is a.s.sisted by her admirers, who accompany her with music. Some of them are said now to have obtained European instruments, as harmoniums or gramophones. They do not give their performances on Thursdays and Mondays, which are considered to be unlucky days. In Bombay they are said to make a practice of kidnapping girls, preferably of high caste, whom they sell or bring up as prost.i.tutes. [569]

KOLI

List of Paragraphs

1. General notice of the caste.

2. Subdivisions.

3. Exogamous divisions.

4. Widow-marriage or divorce.

5. Religion.

6. Disposal of the dead.

7. Social rules.

1. General notice of the caste.

Koli.--A primitive tribe akin to the Bhils, who are residents of the western Satpura hills. They have the honorific t.i.tle of Naik. They numbered 36,000 persons in 1911, nearly all of whom belong to Berar, with the exception of some 2000 odd, who live in the Nimar District. These have hitherto been confused with the Kori caste. The Koris or weavers are also known as Koli, but in Nimar they have the designation of Khangar Koli to distinguish them from the tribe of the same name. The Kolis proper are found in the Burhanpur tahsil, where most villages are said to possess one or two families, and on the southern Satpura hills adjoining Berar. They are usually village servants, their duties being to wait on Government officers, cleaning their cooking-vessels and collecting carts and provisions. The duties of village watchman or kotwar were formerly divided between two officials, and while the Koli did the most respectable part of the work, the Mahar or Balahi carried baggage, sent messages, and made the prescribed reports to the police. In Berar the Kolis acted for a time as guardians of the hill pa.s.ses. A chain of outposts or watch towers ran along the Satpura hills to the north of Berar, and these were held by Kolis and Bhils, whose duties were to restrain the predatory inroads of their own tribesmen, in the same manner as the Khyber Rifles now guard the pa.s.ses on the North-West Frontier. And again along the Ajanta hills to the south of the Berar valley a tribe of Kolis under their Naiks had charge of the ghats or gates of the ridge, and acted as a kind of local militia paid by a.s.signments of land in the villages. [570] In Nimar the Kolis, like the Bhils, made a trade of plunder and dacoity during the unsettled times of the eighteenth century, and the phrase 'Nahal, Bhil, Koli' is commonly used in old Marathi doc.u.ments to designate the hill-robbers as a cla.s.s. The priest of a Muhammadan tomb in Burhanpur still exhibits an imperial Parwana or intimation from Delhi announcing the dispatch of a force for the suppression of the Kolis, dated A.D. 1637. In the Bombay Presidency, so late as 1804, Colonel Walker wrote: "Most Kolis are thieves by profession, and embrace every opportunity of plundering either public or private property." [571] The tribe are important in Bombay, where their numbers amount to more than 1 1/2 million. It is supposed that the common term 'coolie' is a corruption of Koli, [572] because the Kolis were usually employed as porters and carriers in western India, as 'slave' comes from Slav. The tribe have also given their name to Colaba. [573] Various derivations have been given of the meaning of the word Koli, [574] and according to one account the Kolis and Mairs were originally the same tribe and came from Sind, while the Mairs were the same as the Meyds or Mihiras who entered India in the fifth century as one of the branches of the great White Hun horde. "Again, since the settlement of the Mairs in Gujarat," the writer of the Gujarat Gazetteer continues, "reverses of fortune, especially the depression of the Rajputs under the yoke of the Muhammadans in the fourteenth century, did much to draw close the bond between the higher and middle grades of the warrior cla.s.s. Then many Rajputs sought shelter among the Kolis and married with them, leaving descendants who still claim a Rajput descent and bear the names of Rajput families. Apart from this, and probably as the result of an original sameness of race, in some parts of Gujarat and Kathiawar intermarriage goes on between the daughters of Talabda Kolis and the sons of Rajputs." Thus the Thakur of Talpuri Mahi Kantha in Bombay calls himself a Pramara Koli, and explains the term by saying that his ancestor, who was a Pramara or Panwar Rajput, took water at a Koli's house. [575] As regards the origin of the Kolis, however, whom the author of the Gujarat Gazetteer derives from the White Huns, stating them to be immigrants from Sind, another and perhaps more probable theory is that they are simply a western outpost of the great Kol or Munda tribe, to which the Korkus and Nahals and perhaps the Bhils may also belong. Mr. Hira Lal suggests that it is a common custom in Marathi to add or alter so as to make names end in i. Thus Halbi for Halba, Koshti for Koshta, Patwi for Patwa, Wanjari for Banjara, Gowari for Goala; and in the same manner Koli from Kol. This supposition appears a very reasonable one, though there is little direct evidence. The Nimar Kolis have no tradition of their origin beyond the saying--

Siva ki jholi Us men ka Koli,

or 'The Koli was born from Siva's wallet.'

2. Subdivisions.

In the Central Provinces the tribe have the five subdivisions of Surajvansi, Malhar, Bhilaophod, Singade, and the Muhammadan Kolis. The Surajvansi or 'descendants of the sun' claim to be Rajputs. The Malhar or Panbhari subtribe are named from their deity Malhari Deo, while the alternative name of Panbhari means water-carrier. The Bhilaophod extract the oil from bhilwa [576] nuts like the Nahals, and the Singade (sing, horn, and gadna, to bury) are so called because when their buffaloes die they bury the horns in their compounds. As with several other castes in Burhanpur and Berar, a number of Kolis embraced Islam at the time of the Muhammadan domination and form a separate subcaste.

In Berar the princ.i.p.al group is that of the Mahadeo Kolis, whose name may be derived from the Mahadeo or Pachmarhi hills. This would tend to connect them with the Korkus, and through them with the Kols. They are divided into the Bhas or pure and the Akaramase or impure Kolis. [577]

In Akola most of the Kolis are stated to belong to the Kshatriya group, while other divisions are the Naiks or soldiers, the begging Kolis, and the Watandars who are probably hereditary holders of the post of village watchman. [578]

3. Exogamous divisions.

The tribe have exogamous septs of the usual nature, but they have forgotten the meaning of the names, and they cannot be explained. In Bombay their family names are the same as the Maratha surnames, and the writer of the Ahmadnagar Gazetteer [579] considers that some connection exists between the two cla.s.ses. A man must not marry a girl of his own sept nor the daughter of his maternal uncle. Girls are usually married at an early age. A Brahman is employed to conduct the marriage ceremony, which takes place at sunset: a cloth is held between the couple, and as the sun disappears it is removed and they join hands amid the clapping of the a.s.sembled guests. Afterwards they march seven times round a stone slab surrounded by four plough-yokes. Among the Rewa Kantha Kolis the boy's father must not proceed on his journey to find a bride for his son until on leaving his house he sees a small bird called devi on his right hand; and consequently he is sometimes kept waiting for weeks, or even for months. When the betrothal is arranged the bridegroom and his father are invited to a feast at the bride's house, and on leaving the father must stumble over the threshold of the girl's door; without this omen no wedding can prosper. [580]

4. Widow-marriage or divorce.

The remarriage of widows is permitted, and the ceremony consists simply in tying a knot in the clothes of the couple; in Ahmadabad all they need do is to sit on the ground while the bridegroom's father knocks their heads together. [581] Divorce is allowed for a wife's misconduct, and if she marries her fellow delinquent he must repay to the husband the expenses incurred by him on his wedding. Otherwise the caste committee may inflict a fine of Rs. 100 on him and put him out of caste for twelve years in default of payment, and order one side of his moustache to be shaved. In Gujarat a married woman who has an intrigue with another man is called savasan, and it is said that a practice exists, or did exist, for her lover to pay her husband a price for the woman and marry her, though it is held neither respectable nor safe. [582] In Ahmadabad, if one Koli runs away with another's wife, leaving his own wife behind him, the caste committee sometimes order the offender's relatives to supply the bereaved husband with a fresh wife. They produce one or more women, and he selects one and is quite content with her. [583]