Hindu Of Universe

Castes: The Hindu community is found divided into various socially differentiated groups better known as castes. In consonance with changes in government policy, the Census enumeration has ceased to take cognisance of these groups since 1941. However, of the ninety or more castes enumerated in the district in 1931 the following ones could be considered as important. (Figure of male and female population are given in bracket against each caste and its traditional occupation, arranged alphabetically).

Ahir, graziers. (3.092: 2,555): Bahana, cotton carders. ((2,529; 2, 543); Banana-Hindu and Jain traders. (5, 486: 4,733); Badhai, carpenters. (7,653; 7,494) Bhoyer, agriculturists. (1,989; 1,906): Brahman, Priests. (21, 494; 16, 344); cambhar, leather-workers. (5,074; 4,979); Darzi, tailor. (2,029; 1,984): Dhirmar, water-Bearers, (11, 871; 11,698);Dhobi, washermen, (4,583; 4, 589); Gond-Hindu; agriculturists. (21,546; 21, 801); Gond-tribals, (4, 925; 4, 730) Govari, graziers. (11, 020; 10,940): Kalar, distillers,(5,278; 4,969); Kayastha, writers, (1,028; 928); Kosti, cotton-wavers, (23, 822; 23,327); Kumbhar, potters, (2,172; 2,166); Kunbi, agriculturists, (89,934; 86, 345); lodhi, agriculturists, (4,652; 4,604); Lohar, iron smith, (6,202; 6,049); Mali, vegetable and fruit growers, (17,366;16,708); Mana, agriculturists. (2,308; 2,345); Mang, native musicians, (4,523; 4,659); Maratha, soldiers, (5,081; 4,877); Mehra; cotton-weavers, (82, 360; 82, 477); Mehtar, scavengers, (2, 314; 2,175); Mhali, barbers. (5,468; 5,554); Pardhan, tribal-priests, (3,009; 5,398); Rajput, soldiers, (6,650; 5, 398); Sonar, goldsmiths, (5,716, 5,778); and Teli, Oil-pressers, (40,317; 39,625)

Of these the most numerous casts in the district in 1931 were the Kunbis, the Mehras or Mahars, the Telis, the Gonds, the Kostists, the Brahmans, the Malis, the Dhimars, the Govaris, and the Barhais who constituted respectively about 19, 17, 8.5, 5.6, 5.4, 3.6, 2.5, 2.3, and 1.6 per cent of the population.

Speaking generally about these castes the old District Gazetteer of Nagpur (1908) states: the most numerous castes in the district are the Kunbis constituting 20 per cent of the population, and the Mahars or Mehras 16 per cent. Brahmans are the largtest proprietors and own 750 villages or a third of the total number and next to them come Kunbis with 440. The bulk of the population are of Maratha extraction, but in the north of the district there is a fair sprinkling of Hindustani castes, Kirars, Lokhis and Raghvis, who have come down from the Satpuda plateau, and thise are the best agriculturists. Gonds are the only forest tribe, constituting 6 per cent of the population, but many of them have taken to work in the mines, and as cookies and porters in towns, and except in features are hardly distinguishable from Hindus. The reminder live principally in the tracts adjoining the Satpuda hills to the north.

The old Gazetteer describing at some length these caste-groups makes some pertinent observations about them. Written as early as ds1908 the account derives now some historical value and it is worth while to mention a part of it which to some extent still holds good.

Brahmans: Of the Brahman community the majority consisted of maratha Brahmans of Desastha sub-caste, whose home is Poona country above the western Ghats. As distinguished from the Konkanasthas who belong to the Bombay Konkan or littoral, and the Karhades from Satara and the north. These are further divided into sects such as Rgvedis and Yajurvedis according to the Vedas from which the prayers which they recite are taken. Inter-marriage was formerloy prohibited among these sub-castes. Maratha Brahmans generally use three names. Their own Christian name. Their father’s and their surnames. They have also a gotra or exogamous group named after a Rsi or saint of Vedic times.

Mr. Craddock describes the Maratha Brahmans as follows:- ‘as traders, moneylenders they fall far below the ideal standard. As clerks and officials they are second to none, and they almost monopolise the subordinate appointments in Government service. An outsider in an office largely manned by Maratha Brahmans stands a very small chance of success.

Excellent judges of character themselves, they are past masters in concealing their own thought. Their abhorrence of practial and mechanical work is also beginning to give way. Bragmans have become thoroughly practical as well as scientific agriculturises, and have also taken to engineeridng and othr professions.

Marathas: The Marathas are castes formed from military service, and it seems probable that they sprang mainly from the pesant population of Kunbis and followed sivaji in his guerilla warfare aginst the armies of Aurangzeb. In the Central Provices the Marathas are divided into 96 exogamous clans which marry with each other. But the Bhosle Rajas selected seven of the highest clans including their own, and confined their alliances to these. The names of these clans are Bhosle, Gujar, Mohite, Sirke, Mahadik Phalke and Ahirrav. Now that the authority of the ruling chief has been removed, this arrangement, though still commonly observed. Has in some cases been violated. The Marathas proper seclude their woman, do not permit them to wear silver ornaments on the arms or to spin cotton, and prohibit widow-marriage.

Speaking about the Maratha families connected with the Bhosles Mr. Craddock observed:-

Many of them own villages or hold tenant land, but as a rule they are extravagant in their living; and several of the told Maratha nobility have fallen very much in world. …… The sons are brought up to no employment and the daughters are married with lavish pomp and show. ……. It is a question whether thir pride of race will give way before the necessity of earning their livelihood soon enough for them to maintain or regain some of their former position; thorerwise those with the largest landed estates may be saved by the intervention of Government, but the rest must gradually deteriorate till the dignities of their class have become a mere memory. The humble members of the caste find their employment as petty contractors or traders, private servants, government peons, sowars and hangers-on in the retinue of the more important families.

Kunbis: The kunbis, the traditional tillers of the soil, have several sub-castes, of whom the Tiroles are considered the highest. These generally held offices of Desmukh under indigenous rule, and the Desmukh families have taken to marrying among themselves and prohibiting widow-marriage. The Manes and Dhanojes are the lowest sub-divisions. Manes appear to be Manas who have become Kunbis; the Dhanojes are probably an their name from the term Bavan, formerly applied to Berar; and the Khaires from the occupation of boiling catechu from the bark of the Khair tree.

Speaking about this caste. Mr. Craddock remarked: 'to the outside world the Kunbi is regarded as the embodiment of the agriculturist and the term Kunbi and become the generic name for professional cultivator. He is certainly a most plodding. Patient mortal with a cat-like affection for his land. Some of the more intelligent and ffluent of the caste, who have risen to be among the most prosperous member of the community, are as shrewd men of business in their way as any section of the people, though lacking in education. But of the general body of the kunbi caste it is true to say that in the matterof enter prise, a capacity to hold their own with the money-lender, determination to improve their standard of comfort or their style of agriculture, they lag far behind the cultivating classes as the Kirar, the Raghvi and the Lodhi. However, he is muchtheir superior in endurance under adversity, is more law-abiding, and commands both by reason of his character and caste, greater social respect among the people at large.

Northern Cultivating Castes: 'The Kirars, Raghvis and Lodhis', Mr. Craddock remarked, 'are exceptionally good cultivators and represent the immigrants from Hindustan (upper India), as distinguished from Kunbis who are much given to display. Extravagance ruins a great many of the community and they have no compunction about preying on each other. Still, with all their faults they take high place among the cultivators, a position which would be impossible if they had no compensating virtue.

The Raghvis who are but Raghuvansis of Chindvada have by their pushing charactedr occcupied the most fertile tracts of the Saoner and Narkhed country. Though of Rajput descent, they are of mixed blood, and have split off into a separate caste. Some have a sect of their own and have gurus or priests, discarding Brahmans. Though fond of comfort a Raghvi combines a good deal of thrift with it, and whatever may happen to other classes, he will never give way to the money-lender.

The Lodhis are good cultivators and generally men of strong character. But their constant family feuds and love of faction militate against their prosperity.

Kostis: Among the artisan-castes the principal are the Kostis who are still engaged in the production of finer kinds of cotton cloth. They are found in great number generally in Nagpur, Umrer and other smaller towns. The old Gazetter reproduces a description of the community from the Nagpur Settlement Report which though may strike as quaint at present pictures well a situation arising at the time an artisan caste had to face in inception of mechanized labour and factory life. The account says-

"The Kosti is an inveterate grumbler and indeed from his point of view he has a great deal to complain of. On the one hand the price of raw cotton and th3e cost of his living have increased very largely: on the other hand the product of his loom commands no higher price than it did before and he cannot rely on selling it when the market is slack. He cannot adapt himself to the altered environments and clings to his loom. He dislikes rough manual labour, and alleges, no doubt with truth, that it deprives him of the delicacy of touch needed in weaving the finer cloths. If prices rise he is the first to be distressed, and on relief works he cannot perform the requisite task and has to be treated with special indulgence. The mills have been established many years in Nagpur, but very few of the older weavers have sought employment there. They have begun to send their children but work at home themselves, though they nearly all use machine-spun yarn. The Kostis are quarrelsome and addicted to drink and they have generally been the chief instigators of grain riots when prices rise. They often marry several wives and their houses swarm with a proportionate number of children. But although the poorer members of the community are in struggling circumstances, and are put to great straits when prices of food rise, those who turn out the finer sill-bordered work are fairly prosperous in ordinary times.. Though riotous, the Kostis are not physically strong… they are a religious caste and are divided into numerous sects. Some are Kabirpanthis, other Lingayats and Sivites. In Nagpur they have two or three other sects, one of which consists of the followers of a local saint Koliba Baba-a miracle-worker. As already stated the Kostis marry a number of wives to obtain their assistance in spinning-work and in the preparation of the frame of the warp. Without several assistants a weavers business does not pay at present, and a wife is really a factory hand. Well-to-do Kostis buy or occasionally steal as many women as they can, and cases in which wives are sold or mortgaged are by no means unknown."

Mahars: Mahars or Mehras formed about 17 per cent (1931) of the population. "Looked down upon as outcastes by the Hindus, they are hampered by no sense of dignity or family prejudice. They are fond of drinking but are also hard workers. They turn their hands to anything and every thing. But the great majority to them are agricultural labourers. If there is only one well in the village he may not use it but has to get his water supply from where he can. His sons are consigned to a corner in the village school and the schoolmaster, if not superior to caste prejudice, discourages their attendance. Nevertheless Mahars will not remain for years down-trodden in this fashion and are already pushing themselves up from this state of degradation. In some places they have combined to dig wells and in Nagpur have opened a school for member of their own community". Occasionally a Mahar is the most prosperous man in the village. Several of them are money-lenders in a small way and a few are malguzars.

A large number of the Mahars have turned to Buddhism following the lead given by Dr. Ambedkar and call themselves as neo-Buddhists. In schools, colleges and in Government services a number of seats are reserved for them and economic aiod is given. Gonscious and painstaking efforts by social workers to create a proper social attitude as also by the members of their own community to come up in various spheres have helped to overcome the former prejudices, and a new trend has begun.

The other important castes in the district are the Telis, the Malis, the Dhimars, the Govaris and the Barhai.

Telis: Telis, the occupational caste of oil pressers and sellers though found in great number in the district have now generally abandoned their hereditary trade and have taken to agriculture, the number actually engaged in oil-divisions. On Nagpur side the principle sub-division are the Ekbaile and the Dobaile, so called because they used to yoke one or two bullocks, respectively, to the oil-press. The distinction is still maintained, the Dobaile being also known as Tarane. Each sub-caste is divided into a number of exogamous groups for the regulation of marriages. The names of the groups appear to be taken either from villages or titles or nicknames. The derivation of most of them cannot be deciphered except for a few such as Baghmare(Vaghmare). A tiger-killer; Deshmukh, a village officer; Vaidya, a phusician; Bavankule, the fifty-two steps; Satpute, seven sons; Caudhari, a caste headman; and Sonicar, born on Saturday. The marriage of persons of the same sent and of first cousin is usually forbidden. Divorce and widow-marriage are permitted. The caste especially revere Mahadev or Siva, who gave them the oil-mill. They do not work the mill on Monday, because it is Mahadev’s day. Like other low castes the Telis of Nagpur make the sacrifice of a pig to Narayan Dev or the Sun God at intervals. The social status of the Teli was in t he past consdered low, in the group of castes from which Brahmans would not take water, and below such menials as the blacksmith and carpenter. The Teli was considered a caste of bad omen. The proverb says,’God protect me from a Teli, Cambhar and a Dhobi, and the Teli was considered the most unlucky of the three.

The opening up of oil-mills have robbed a number of them of their traditional occupation. However. The Telis are a very enterprising caste. And the great bulk of them have abandoned their traditional occupation and taken to other to other which are more profitable. Many of them have became money-lenders in a small way, and some have even acquired property. They are also shopkeepers and petty traders travelling about the goods like the Banjaras.

Mali: Mali, the functional caste of vegetable of flower gardeners, derives the name from the Sanskrt Mala, a garland. The caste has numerous endogamous groups, varying in different localities. The Phulmalis, who derive their name form their occupation of growing and selling flowers (phul), usually rank as the highest. The Jire Malis, are so named because they were formerly the only sub-caste who would grow cumin (Jire), but this distinction no longer exists as other Malis, except perhaps t he Phulmalis, now grow it. The caste has also exogamous septs or vargas, with designations taken from villages, titles or nicknames or inanimate objects. Marriage is forbidden between members of the same sept and between first and second cousins. Girls were once betrothed in childhood and married before maturity. The marriage ceremony follows the standard form prevalent in the locality. Widow-marriage is permitted. Like other castes practising intensive cultivation the Malis once married several wives where they could afford it. The dead may be either buried or burnt: in the former case the corpse is laid with the feet to the north. Devi is the principal deity of the Malis, weddings being celebrated in front of her temple.

The Mali combines the callings of a gardener and nusery man. In laying out a flower-garden and in arranging beds he is an expert. Many Malis live in the towns and keep vegetable or foler-garden just outside. Thy sell flowers, and the Mali girls are very good flower-sellers. The mali also prepares the Maur or marriage crown both for the bride and the bridegroom at marriages.

Dhimar: Dhimar, the caste of fishermen and palanquin –bearers derives the names from a corruption of the Sanskrt Dhivara, a fisherman. It has a large number of sub-divisions of a local or occupational nature. The Singadia or those who cultivate. Singada nut; the Nadha or those who live on banks of streams, and the Dhurias who sell parched rice. A large number of exogamous group are also returned, either of titular or totemistic nature: such as Baghmare or Vaghmare, tiger-slayer; Godhve, a vulture; and Kolhe or Jackal. Marriage is prohibited between members of the same sept and also between first cousins. In many localities families do not intermarry so long as they remember any relationship to have existed between them. Two families may exchange daughters in marriage. A custom exists among the poorer Dhimars of postponing the marriage ceremony to avoid expense: a man will thus simply take a girl for his wife, making payment of Rs. 1.25 or so to her father and giving a feast to the community. She will them live in the house as his wife, and at some subsequent date, perhaps in old age, the religious ceremony will be held so that the couple may have been properly married before they die. In this fashion the weddings of grandparents, parents and children have all been celebrated simultaneously. Widow-marriage is freely permitted; divorce is allowed, but is of rare occurrence. Adultery on the part of wife will be frequently overlooked, and the extreme step of divorcing her is only taken if she creates a public scandal. When a widower marries a second time his wife sometimes wears a tawiz or amulet round her neck in order to ward off the evil machinations of her predecessor’s spirit. Dhimars usually bury the dead, cremation being beyond their means.

The occupations of Dhimar are many and various. Primarily he is a fisherman and a boatman. He is adept in various methods of river-fishing and is also regularly employed as a worker on a ferry. He monopolises growing Singade or waternuts in tanks; also grows melons, cucumbers and other vegetables on the sandy stretches along the banks of streams, but at agriculture proper he does not excel. The Dhimar’s connection with water has led to his becoming the water-carrier for Hindus. Another business of the Dhimars is to take sweet potatoes and boiled plums to the fields in harvest times and sell them; he also supplies water for drinking to the reapers and receives from them shares in payment. With the introduction of wheeled transport the Dhimar’s or Bhoi’s occupation as carriers of palanquins or litters has dwindled. Because of his comparative social purity all castes will take water and cakes and sweetmeats from a Dhimar. The Dhimar is often seen selling parched grain and rice to travellers in markets and railway stations.

Govari: Govari the herdman or Grazier caste corresponds to the Ahirs or Gavlis. The name is derived form gai or gao, the cow, and mean a cowherd. Many of the caste have largely abandoned the work of grazing cattle in the forest and have taken to more profitable business of making milk and ghee. They have three divisions, the Gai-Gavari, Inga and Maria or Gond-Govari, the Gai or cow Govari being considered the higehst. The Govaris have exogamous sections of the titular and totemistic types, such as: Cancamia from cacan, a bird; Lohar form loha, iron; Ambadare, a mango branch: Kohria fom kohri or Kohli caste: and Sarwaria, and Gond sept. some septs do not permit inter-marriage between their between their members, saying that they are Dudh-Bhais or foster-brothers. Marriage is prohibited within the same section or Kul, and as mentioned above between sections related to ecach other as Dudh-Bhais. Girls are usually married after attaining maturity, and a bride-price is paid by way of grain, cash and cloth. The auspicious date of the wedding is calculated by a Mehra mohturia or soothsayer. Brahmans are not employed the ceremony being performed by the bhanya or sister’s son of either the girl’s father or the boy’s father. The wedding is held mainly according to the Maratha ritual. Divorce and the remarriage of widow are permitted. The dead are either buried or burned being more common. The principal deities of the Govaris are the Kade Kodvan or deeitied ancestors. All Govaris revere the haryal or green pigeon calling it a kinsman. The community has a caste committee the head of which is known as sandia. He is elected and holds office for life.

Badhai: Badhai, the occupational caste of carpenters is naturally most numerous in large towns. The name Badhai is said to be from the Sanskrt Vardhika and the root vardh, to cut. Sutar is a common name of the caste, and is from Sutra-Dhara, meaning a holder of string, referring to the strings used in planning and measuring. The caste is of comparatively recent growth as is shown by its sub-divisions. There are sub-castes like Pardesi or foreigner, so also Jat and Teli Badhais, consisting of Jat and Telis (oil-pressers) who have taken to carpentry. The castes are also divided into exogamous septs named after villages. In some localities they have no septs, but only surnames, and persons of the same surname cannot intermarry. Brahman priests are employed at weddings, though on other occasions their services are occasionally dispensed with. The caste worship Visvakarma, the celestial architect, and venerate their implements on the Dasara festival. In some localities well-to –do members of the caste have begun to wear the sacred thread.

In cities the carpenters are rapidly acquiring an increased degree of skill as the demand for a better class of house and furniture becomes continually greater and more extensive. In villages he works as a village artisan and makes and mends plough and harrow and other wooden implements of agriculture for which he receives annual contribution of grain from each cultivator.

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