The Tribes and Castes of the Central Provinces of India Volume II Part 41

The Dhakars are mainly engaged in cultivation as farmservants and labourers. Like the Halbas, they consider it a sin to heat or forge iron, looking upon the metal as sacred. They eat the flesh of clean animals, but abstain from both pigs and chickens, and some also do not eat the peac.o.c.k. A man as well as a woman is permanently expelled for adultery with a person of lower caste, the idea of this rule being no doubt to prevent degradation in the status of the caste from the admission of the offspring of such unions. If one Dhakar beats another with a shoe, both are temporarily put out of caste. But if a man seduces a caste-man's wife and is beaten with a shoe by the husband, he is permanently expelled, while the husband is readmitted after a feast. On being received back into caste intercourse an offender is purified by drinking water in which the image of a local G.o.d has been dipped or the Raja of Bastar has placed his toe. Like other low castes of mixed origin, they are very particular about each other's status and will only accept cooked food from families who are well known to them. At caste feasts each family or group of families cooks for itself, and in some cases parents refuse to eat with the family into which their daughter has married and hence cannot do so with the girl herself.

Dhangar

1. Traditions and structure of the caste.

_Dhangar._ [523]--The Maratha caste of shepherds and blanket-weavers, numbering 96,000 persons in the Central Provinces and Berar. They reside princ.i.p.ally in the Nagpur, Wardha, Chanda and Nimar Districts of the Central Provinces and in all Districts of Berar. The Dhangars are a very numerous caste in Bombay and Hyderabad. The name is derived either from the Sanskrit _dhenu_, a cow, or more probably from _dhan_, [524] wealth, a term which is commonly applied to flocks of sheep and goats. It is said that the first sheep and goats came out of an ant-hill and scattering over the fields began to damage the crops of the cultivators. They, being helpless, prayed to Mahadeo to rescue them from this pest and he thereupon created the first Dhangar to tend the flocks. The Dhangars consequently revere an ant-hill, and never remove one from their fields, while they worship it on the Diwali day with offerings of rice, flowers and part of the ear of a goat. When tending and driving sheep and goats they e.j.a.c.u.l.a.t.e 'Har, Har,' which is a name of Mahadeo used by devotees in worshipping him. The Dhangars furnished a valuable contingent to Sivaji's guerilla soldiery, and the ruling family of Indore State belong to this caste. It is divided into the following subcastes: Varadi or Barade, belonging to Berar; Kanore or Kanade, of Kanara; Jhade, or those belonging to the Bhandara, Balaghat and Chhindwara Districts, called the Jhadi or hill country; Ladse, found in Hyderabad; Gadri, from _gadar_, a sheep, a division probably consisting of northerners, as the name for the cognate caste of shepherds in Hindustan is Gadaria; Telange, belonging to the Telugu country; Marathe, of the Maratha country; Mahurai from Mahur in Hyderabad, and one or two others. Eleven subcastes in all are reported. For the purposes of marriage a number of exogamous groups or septs exist which may be cla.s.sified according to their nomenclature as t.i.tular and totemistic, many having also the names of other castes. Examples of sept names are: Powar, a Rajput sept; Dokra, an old man; Marte, a murderer or slayer; Sarodi, the name of a caste of mendicants; Mhali, a barber; Kaode, a crow; Chambhade, a Chamar; Gujde, a Gujar; Juade, a gambler; Lamchote, long-haired; Bodke, bald-headed; Khatik, a butcher; Chandekar, from Chanda; Dambhade, one having pimples on the body; Halle, a he-buffalo; Moya, a gra.s.s, and others. The sept names show that the caste is a functional one of very mixed composition, partly recruited from members of other castes who have taken to sheep-tending and generally from the non-Aryan tribes.

2. Marriage.

A man must not marry within his own sept or that of his mother, nor may he marry a first cousin. He may wed a younger sister of his wife during her lifetime, and the practice of marrying a girl and boy into the same family, called Anta Santa or exchange, is permitted. Occasionally the husband does service for his wife in his father-in-law's house. In Wardha the Dhangars measure the heights of a prospective bride and bridegroom with a piece of string and consider it a suitable match if the husband is taller than the wife, whether he be older or not. Marriages may be infant or adult, and polygamy is permitted, no stigma attaching to the taking of a second wife. Weddings may be celebrated in the rains up to the month of Kunwar (September), this provision probably arising from the fact that many Dhangars wander about the country during the open season, and are only at home during the rainy months. Perhaps for the same reason the wedding may, if the officiating priest so directs, be held at the house of a Brahman. This happens only when the Brahman has sown an offering of rice, called Gag, in the name of the G.o.ddess Rana Devi, the favourite deity of the Dhangars. On his way to the bride's house the bridegroom must be covered with a black blanket. Nowadays the wedding is sometimes held at the bridegroom's house and the bride comes for it. The caste say that this is done because there are not infrequently among the members of the bridegroom's family widows who have remarried or women who have been kept by men of higher castes or been guilty of adultery. The bride's female relatives refuse to wash the feet of these women and this provokes quarrels. To meet such cases the new rule has been introduced. At the wedding the priest sits on the roof of the house facing the west, and the bride and bridegroom stand below with a curtain between them. As the sun is half set he claps his hands and the bridegroom takes the clasped hands of the bride within his own, the curtain being withdrawn. The bridegroom ties round the bride's neck a yellow thread of seven strands, and when this is done she is married. Next morning a black bead necklace is subst.i.tuted for the thread. The expenses of the bridegroom's party are about Rs. 50, and of the bride's about Rs. 30. The remaining procedure follows the customary usage of the Maratha Districts. Widows are permitted to marry again, but must not take a second husband from the sept to which the first belonged. A considerable price is paid for a widow, and it is often more expensive to marry one than a girl. A Brahman and the malguzar (village proprietor) should be present at the ceremony. If a bachelor marries a widow he must first go through the ceremony with a silver ring, and if the ring is subsequently lost or broken, its funeral rites must be performed. Divorce is allowed in the presence of the caste _panchayat_ at the instance of either party for sufficient reason, as the misconduct or bad temper of the wife or the impotency of the husband.

3. Religion.

Mahadeo is the special deity of the Dhangars, and they also observe the ordinary Hindu festivals. At Diwali they worship their goats by dyeing their horns and touching their feet. One Bahram of Nachangaon near Pulgaon is the tutelary deity of the Wardha Dhangars and the protector of their flocks. On the last day of the month of Magh they perform a special ceremony called the Deo Puja. A Dhimar acts as priest to the caste on this occasion and fashions some figures of idols out of rice to which vermilion and flowers are offered. He then distributes the grains of rice to the Dhangars who are present, p.r.o.nouncing a benediction. The Dhimar receives his food and a present, and it is essential that the act of worship should be performed by one of this caste. In their houses they have Kul-Devi and Khandoba the Maratha hero, who are the family deities. But in large families they are kept only in the house of the eldest brother. Kul-Devi or the G.o.ddess of the family is worshipped at weddings, and a goat is offered to her in the month of Chait (March). The head is buried beneath her shrine inside the house and the body is consumed by members of the family only. Khandoba is worshipped on Sundays and they identify him with the sun. Vithoba, a form of Vishnu, is revered on Wednesdays, and Balaji, the younger brother of Rama, on Fridays. Many families also make a representation of some deceased bachelor relative, which they call Munjia, and of some married woman who is known as Mairni or Sasin, and worship them daily.

4. Birth, death and social status.

The Dhangars burn their dead unless they are too poor to purchase wood for fuel, in which case burial is resorted to. Unmarried children and persons dying from smallpox, leprosy, cholera and snake-bite are also buried. At the pyre the widow breaks her bangles and throws her gla.s.s beads on to her husband's body. On returning from the burning _ghat_ the funeral party drink liquor. Some ganja, tobacco and anything else which the deceased may have been fond of during his life are left near the grave on the first day. Mourning is observed during ten days on the death of an adult and for three days for a child. Children are usually named on the twelfth day after birth, the well-to-do employing a Brahman for the purpose. On this day the child must not see a lamp, as it is feared that if he should do so he will afterwards have a squint. Only one name is given as a rule, but subsequently when the child comes to be married, if the Brahman finds that its name does not make the marriage auspicious, he subst.i.tutes another and the child is afterwards known by this new name. The caste employ Brahmans for ceremonies at birth and marriage. They eat flesh including fowls and wild pig, and drink liquor, but abstain from other unclean food. They will take food from a Kunbi, Phulmali or a Sunar, and water from any of the good cultivating castes. A Kunbi will take water from them. The women of the caste wear bracelets of lead or bra.s.s on the right wrist and gla.s.s bangles on the left. Permanent or temporary excommunication from caste is imposed for the usual offences, and among those visited with the minor penalty are selling shoes, touching the carcase of a dog or cat, and killing a cow or buffalo, or allowing one to die with a rope round its neck. No food is cooked for five weeks in a house in which a cat has died. The social standing of the caste is low.

5. Occupation.

The traditional occupation of the Dhangars is to tend sheep and goats, and they also sell goats' milk, make blankets from the wool of sheep, and sometimes breed and sell stock for slaughter. They generally live near tracts of waste land where grazing is available. Sheep are kept in open and goats in roofed folds. Like English shepherds they carry sticks or staffs and have dogs to a.s.sist in driving the flocks, and they sometimes hunt hares with their dogs. Their dress consists frequently only of a loin-cloth and a blanket, and having to bear exposure to all weathers, they are naturally strong and hardy. In appearance they are dark and of medium size. They eat three times a day and bathe in the evening on returning from work, though their ablutions are sometimes omitted in the cold weather.

Dhanuk

1. Original and cla.s.sical records.

_Dhanuk._--A low caste of agriculturists found princ.i.p.ally in the Narsinghpur District, which contained three-fourths of the total of nearly 7000 persons returned in 1911. The headquarters of the caste are in the United Provinces, which contains more than a lakh of Dhanuks. The name is derived from the Sanskrit _dha.n.u.ska_, an archer, and the caste is an ancient one, its origin as given in the Padma Purana, quoted by Sir Henry Elliot, being from a Chamar father and a Chandal or sweeper mother. Another pedigree makes the mother a Chamar and the father an outcaste Ahir. Such statements, Sir H. Risley remarks in commenting on this genealogy, [525] serve to indicate in a general way the social rank held by the Dhanuks at the time when it was first thought necessary to enrol them among the mixed castes. Dr. Buchanan [526] says that the Dhanuks were in former times the militia of the country. He states that all the Dhanuks were at one time probably slaves and many were recruited to fill up the military ranks--a method of security which had long been prevalent in Asia, the armies of the Parthians having been composed entirely of slaves. A great many Dhanuks, at the time when Buchanan wrote, were still slaves, but some annually procured their liberty by the inability of their masters to maintain them and their unwillingness to sell their fellow-creatures. It may be concluded, therefore, that the Dhanuks were a body of servile soldiery, recruited as was often the case from the subject Dravidian tribes; following the all-powerful tendency of Hindu society they became a caste, and owing to the comparatively respectable nature of their occupation obtained a rise in social position from the outcaste status of the subject Dravidians to the somewhat higher group of castes who were not unclean but from whom a Brahman would not accept water. They did not advance so far as the Khandaits, another caste formed from military service, who were also, Sir H. Risley shows, originally recruited from a subject tribe, probably because the position of the Dhanuks was always more subordinate and no appreciable number of them came to be officers or leaders. The very debased origin of the caste already mentioned as given in the Padma Purana may be supposed as in other cases to be an attempt on the part of the priestly chronicler to repress what he considered to be unfounded claims to a rise in rank. But the Dhanuks, not less than the other soldier castes, have advanced a pretension to be Kshatriyas, those of Narsinghpur sometimes calling themselves Dhankarai Rajputs, though this claim is of course in their case a pure absurdity. It is not necessary to suppose that the Dhanuks of the Central Provinces are the lineal descendants of the caste whose genealogy is given in the Puranas; they may be a much more recent offshoot from a main caste, formed in a precisely similar manner from military service. [527] Mr. Crooke [528] surmises that they belonged to the large impure caste of Basors or basket-makers, who took to bow-making and thence to archery; and some connection is traceable between the Dhanuks and Basors in Narsinghpur. Such a separation must probably have occurred in comparatively recent times, inasmuch as some recollection of it still remains. The fact that Lodhis are the only caste besides Brahmans from whom the Dhanuks of Narsinghpur will take food cooked without water may indicate that they formed the militia of Lodhi chieftains in the Nerbudda valley, a hypothesis which is highly probable on general grounds.

2. Marriage.

In the Central Provinces the Dhanuks have no subcastes. [529] The names of their _gotras_ or family groups, though they themselves cannot explain them, are apparently territorial: as Maragaiyan from Maragaon, Benaikawar from Benaika village, Pangarya from Panagar, Binjharia from Bindhya or Vindhya, Barodhaya from Barodha village, and so on. Marriages within the same _gotra_ and between first cousins are prohibited, and child-marriage is usual. The father of the boy always takes the initiative in arranging a match, and if a man wants to find a husband for his daughter he must ask the a.s.sistance of his relatives to obtain a proposal, as it would be derogatory to move in the matter himself. The contract for marriages is made at the boy's house and is not inviolable. Before the departure of the bridegroom for the bride's village, he stands at the entrance of the marriage-shed, and his mother comes up and places her breast to his mouth and throws rice b.a.l.l.s and ashes over him. The former action signifies the termination of his boyhood, while the latter is meant to protect him on his important journey. The bridegroom in walking away treads on a saucer in which a little rice is placed. Widow-marriage and divorce are permitted.

3. Social rank and customs.

A few members of the caste are tenants and the bulk of them farmservants and field-labourers. They also act as village watchmen. The Dhanuks eat flesh and fish, but not fowls, beef or pork, and they abstain from liquor. They will take food cooked without water from a Brahman and a Lodhi, but not from a Rajput; but in Nimar the status of the caste is distinctly lower, and they eat pig's flesh and the leavings of Brahmans and Rajputs. The mixed nature of the caste is shown by the fact that they will receive into the community illegitimate children born of a Dhanuk father and a woman of a higher caste such as Lodhi or Kurmi. They rank as already indicated just above the impure castes.

Dhanwar

List of Paragraphs

1. _Origin and traditions._ 2. _Exogamous septs._ 3. _Marriage._ 4. _Festivities of the women of the bridegroom's party._ 5. _Conclusion of the marriage._ 6. _Widow-marriage and divorce._ 7. _Childbirth._ 8. _Disposal of the dead._ 9. _Religion._ 10. _Magic and witchcraft._ 11. _Social rules._ 12. _Dress and tattooing._ 13. _Names of children._ 14. _Occupation._

1. Origin and traditions.

_Dhanwar, Dhanuhar._ [530]--A primitive tribe living in the wild hilly country of the Bilaspur zamindari estates, adjoining Chota Nagpur. They numbered only 19,000 persons in 1911. The name Dhanuhar means a bowman, and the bulk of the tribe have until recently been accustomed to obtain their livelihood by hunting with bow and arrows. The name is thus merely a functional term and is a.n.a.logous to those of Dhangar, or labourer, and Kisan, or cultivator, which are applied to the Oraons, and perhaps Halba or farmservant, by which another tribe is known. The Dhanwars are almost certainly not connected with the Dhanuks of northern India, though the names have the same meaning. They are probably an offshoot of either the Gond or the Kawar tribe or a mixture of both. Their own legend of their origin is nearly the same as that of the Gonds, while the bulk of their sept or family names are identical with those of the Kawars. Like the Kawars, the Dhanwars have no language of their own and speak a corrupt form of Chhattisgarhi Hindi. Mr. Jeorakhan Lal writes of them:--"The word Dhanuhar is a corrupt form of Dha.n.u.sdhar or a holder of a bow. The bow consists of a cleft piece of bamboo and the arrow is made of wood of the _dhaman_ tree. [531] The pointed end is furnished with a piece or a nail of iron called _phani_, while to the other end are attached feathers of the vulture or peac.o.c.k with a string of tasar silk. Dhanuhar boys learn the use of the bow at five years of age, and kill birds with it when they are seven or eight years old. At their marriage ceremony the bridegroom carries an arrow with him in place of a dagger as among the Hindus, and each household has a bow which is worshipped at every festival." According to their own legend the ancestors of the Dhanuhars were two babies whom a tigress unearthed from the ground when scratching a hole in her den, and brought up with her own young. They were named Naga Lodha and Nagi Lodhi, _Naga_ meaning naked and _Lodha_ being the Chhattisgarhi word for a wild dog. Growing up they lived for some time as brother and sister, until the deity enjoined them to marry. But they had no children until Naga Lodha, in obedience to the G.o.d's instructions, gave his wife the fruit of eleven trees to eat. From these she had eleven sons at a birth, and as she observed a fortnight's impurity for each of them the total period was five and a half months. In memory of this, Dhanuhar women still remain impure for five months after delivery, and do not worship the G.o.ds for that period. Afterwards the couple had a twelfth son, who was born with a bow and arrows in his hand, and is now the ancestral hero of the tribe, being named Karankot. One day in the forest when Karankot was not with them, the eleven brothers came upon a wooden palisade, inside which were many deer and antelope tended by twelve Gaoli (herdsmen) brothers with their twelve sisters. The Lodha brothers attacked the place, but were taken prisoners by the Gaolis and forced to remove dung and other refuse from the enclosure. After a time Karankot went in search of his brothers and, coming to the place, defeated the Gaolis and rescued them and carried off the twelve sisters. The twelve brothers subsequently married the twelve Gaoli girls, Karankot himself being wedded to the youngest and most beautiful, whose name was Maswasi. From each couple is supposed to be descended one of the tribes who live in this country, as the Binjhwar, Bhumia, Korwa, Majhi, Kol, Kawar and others, the Dhanuhars themselves being the progeny of Karankot and Maswasi. The bones of the animals killed by Karankot were thrown into ditches dug round the village and form the pits of _chhui mithi_ or white clay now existing in this tract.

2. Exogamous septs.

The Dhanuhars, being a small tribe, have no endogamous divisions, but are divided into a number of totemistic exogamous septs. Many of the septs are called after plants or animals, and members of the sept refrain from killing or destroying the animal or plant after which it is named. The names of the septs are generally Chhattisgarhi words, though a few are Gondi. Out of fifty names returned twenty are also found in the Kawar tribe and four among the Gonds. This makes it probable that the Dhanuhars are mainly an offshoot from the Kawars with an admixture of Gonds and other tribes. A peculiarity worth noticing is that one or two of the septs have been split up into a number of others. The best instance of this is the Sonwani sept, which is found among several castes and tribes in Chhattisgarh; its name is perhaps derived from _Sona pani_ (Gold water), and its members have the function of readmitting those temporarily expelled from social intercourse by pouring on them a little water into which a piece of gold has been dipped. Among the Dhanuhars the Sonwani sept has become divided into the Son-Sonwani, who pour the gold water over the penitent; the Rakat Sonwani, who give him to drink a little of the blood of the sacrificial fowl; the Hardi Sonwani, who give turmeric water to the mourners when they come back from a funeral; the Kari Sonwani, who a.s.sist at this ceremony; and one or two others. The totem of the Kari Sonwani sept is a black cow, and when such an animal dies in the village members of the sept throw away their earthen pots. All these are now separate exogamous septs. The Deswars are another sept which has been divided in the same manner. They are, perhaps, a more recent accession to the tribe, and are looked down on by the others because they will eat the flesh of bison. The other Dhanwars refuse to do this because they say that when Sita, Rama's wife, was exiled in the jungles, she could not find a cow to worship and so revered a bison in its stead. And they say that the animal's feet are grey because of the turmeric water which Sita poured on them, and that the depression on its forehead is the mark of her hand when she placed a _tika_ or sign there with coloured rice. The Deswars are also called Dui Duaria or 'Those having two doors,' because they have a back door to their huts which is used only by women during their monthly period of impurity and kept shut at all other times. One of the septs is named Manakhia, which means 'man-eater,' and it is possible that its members formerly offered human sacrifices. Similarly, the Rakat-bund or 'Drop of blood Deswars' may be so called because they shed human blood. A member of the Telasi or 'Oil' sept, when he has killed a deer, will cut off the head and bring it home; placing it in his courtyard, he suspends a burning lamp over the head and places grains of rice on the forehead of the deer; and he then considers that he is revering the oil in the lamp. Members of the Surajgoti or sun sept are said to have stood as representatives of the sun in the rite of the purification of an offender.

3. Marriage.