Part 49

Colonel Dalton notes that the Kols, like the Gonds, give names to their children after officers visiting the village when they are born. Thus Captain, Major, Doctor are common names in the Kolhan. Mr. Mazumdar gives an instance of a Kol servant of the Raja of Bamra who greatly admired some English lamp-chimneys sent for by the Raja and called his daughter 'Chimney.' They do not address any relative or caste-man by his name if he is older than themselves, but use the term of relationship to a relative and to others the honorific title of Gaontia.

21. Occupation.

The Mundari language has no words for the village trades nor for the implements of cultivation, and so it may be concluded that prior to their contact with the Hindus the Mundas lived on the fruits and roots of the forests and the pursuit of game and fish. Now, however, they have taken kindly to several kinds of labour. They are much in request on the Assam tea-gardens owing to their good physique and muscular power, and they make the best bearers of dhoolies or palanquins. Kol bearers will carry a dhoolie four miles an hour as against the best Gond pace of about three, and they shake the occupant less. They also make excellent masons and navvies, and are generally more honest workers than the other jungle tribes. A Munda seldom comes into a criminal court.

22. Language.

The Kols of the Central Provinces have practically abandoned their own language, Mundari being retained only by about 1000 persons in 1911. The Kols and Mundas now speak the Hindu vernacular current in the tracts where they reside. Mundari, Santali, Korwa and Bhumij are practically all forms of one language which Sir G. Grierson designates as Kherwari. [556]

KOLAM

List of Paragraphs

1. General notice of the tribe. 2. Marriage. 3. Disposal of the dead. 4. Religion and superstitions. 5. Social position. 6. Miscellaneous customs.

1. General notice of the tribe.

Kolam. [557]--A Dravidian tribe residing principally in the Wun taluk of the Yeotmal District. They number altogether about 25,000 persons, of whom 23,000 belong to Wun and the remainder to the adjoining tracts of Wardha and Hyderabad. They are not found elsewhere. The tribe are generally considered to be akin to the Gonds [558] on the authority of Mr. Hislop. He wrote of them: "The Kolams extend all along the Kandi Konda or Pindi Hills on the south of the Wardha river and along the table-land stretching east and north of Manikgad and thence south to Dantanpalli, running parallel to the western bank of the Pranhita. The Kolams and the common Gonds do not intermarry, but they are present at each other's nuptials and eat from each other's hand. Their dress is similar, but the Kolam women wear fewer ornaments, being generally content with a few black beads of glass round their neck. Among their deities, which are the usual objects of Gond adoration, Bhimsen is chiefly honoured." Mr. Hislop was, however, not always of this opinion, because he first excluded the Kolams from the Gond tribes and afterwards included them. [559] In Wardha they are usually distinguished from the Gonds. They have a language of their own, called after them Kolami. Sir G. Grierson [560] describes it as, "A minor dialect of Berar and the Central Provinces which occupies a position like that of Gondi between Canarese, Tamil and Telugu. The so-called Kolami, the Bhili spoken in the Pusad taluk of Basim and the so-called Naiki of Chanda agree in so many particulars that they can almost be considered as one and the same dialect. They are closely related to Gondi. The points in which they differ from that language are, however, of sufficient importance to make it necessary to separate them from that form of speech. The Kolami dialect differs widely from the language of the neighbouring Gonds. In some points it agrees with Telugu, in other characteristics with Canarese and connected forms of speech. There are also some interesting points of analogy with the Toda dialect of the Nilgiris, and the Kolams must, from a philological point of view, be considered as the remnants of an old Dravidian tribe who have not been involved in the development of the principal Dravidian languages, or of a tribe who have not originally spoken a Dravidian form of speech."

The family names of the tribe also are not Gondi, but resemble those of Maratha castes. Out of fifty sept names recorded, only one, Tekam, is found among the Gonds. "All their songs and ballads," Colonel Mackenzie says, "are borrowed from the Marathas: even their women when grinding corn sing Marathi songs." In Wun their dress and appearance resembles that of the Kunbis, but in some respects they retain very primitive customs. Colonel Mackenzie states that until recently in Berar they had the practice of capturing husbands for women who would otherwise have gone unwedded, this being apparently a survival of the matriarchate. It does not appear that the husbands so captured were ever unphilosophical enough to rebel under the old regime, though British enlightenment has taught them otherwise. Widows and widowers were exempt from capture and debarred from capturing. In view of the connection mentioned by Sir G. Grierson between the Kolami dialect and that of the Todas of the Nilgiri hills who are a small remnant of an ancient tribe and still practise polyandry, Mr. Hira Lal suggests that the Kolams may be connected with the Kolas, a tribe akin to the Todas [561] and as low in the scale of civilisation, who regard the Kolamallai hills as their original home. [562] He further notes that the name of the era by which the calendar is reckoned on the Malabar coast is Kolamba. In view of Sir G. Grierson's statement that the Kolami dialect is the same as that of the Naik Gonds of Chanda it may be noted that the headman of a Kolam village is known as Naik, and it is possible that the Kolams may be connected with the so-called Naik Gonds.

2. Marriage.

The Kolams have no subtribes, but are divided for purposes of marriage into a number of exogamous groups. The names of these are in the Marathi form, but the tribe do not know their meaning. Marriage between members of the same group is forbidden, and a man may not marry two sisters. Marriage is usually adult, and neither a betrothal nor a marriage can be concluded in the month of Poush (December), because in this month ancestors are worshipped. Colonel Mackenzie states that marriages should be celebrated on Wednesdays and Saturdays at sundown, and Monday is considered a peculiarly inauspicious day. If a betrothal, once contracted, is broken, a fine of five or ten rupees must be paid to the caste-fellows together with a quantity of liquor. Formerly, as stated above, the tribe sometimes captured husbands, and they still have a curious method of seizing a wife when the father cannot procure a mate for his son. The latter attended by his comrades resorts to the jungle where his wife-elect is working in company with her female relations and friends. It is a custom of the tribe that the sexes should, as a rule, work in separate parties. On catching sight of her the bridegroom pursues her, and unless he touches her hand before she gets back to her village, his friends will afford him no assistance. If he can lay hold of the girl a struggle ensues between the two parties for her possession, the girl being sometimes only protected by women, while on other occasions her male relatives hear of the fray and come to her assistance. In the latter case a fight ensues with sticks, in which, however, no combatant may hit another on the head. If the girl is captured the marriage is subsequently performed, and even if she is rescued the matter is often arranged by the payment of a few rupees to the girl's father. Nowadays the whole affair tends to degenerate into a pretence and is often arranged beforehand by the parties. The marriage ceremony resembles that of the Kunbis except that the bridegroom takes the bride on his lap and their clothes are tied together in two places. After the ceremony each of the guests takes a few grains of rice, and after touching the feet, knees and shoulders of the bridal couple with the rice, throws it over his own back. The idea may be to remove any contagion of misfortune or evil spirits who may be hovering about them. A widow can remarry only with her parents' consent, but if she takes a fancy to a man and chooses to enter his house with a pot of water on her head he cannot turn her out. A man cannot marry a widow unless he has been regularly wedded once to a girl, and once having espoused a widow by what is known as the pat ceremony, he cannot again go through a proper marriage. A couple who wish to be divorced must go before the caste panchayat or committee with a pot of liquor. Over this is laid a dry stick and the couple each hold an end of it. The husband then addresses his wife as sister in the presence of the caste-fellows, and the wife her husband as brother; they break the stick and the divorce is complete.

3. Disposal of the dead.

The tribe bury their dead, and observe mourning for one to five days in different localities. The spirits of deceased ancestors are worshipped on any Monday in the month of Poush. The mourner goes and dips his head into a tank or stream, and afterwards sacrifices a fowl on the bank, and gives a meal to the caste-fellows. He then has the hair of his face and head shaved. Sons inherit equally, and if there are no sons the property devolves on daughters.

4. Religion and superstitions.

The Kolams, Colonel Mackenzie states, recognise no god as a principle of beneficence in the world; their principal deities are Sita, to whom the first-fruits of the harvest are offered, and Devi who is the guardian of the village, and is propitiated with offerings of goats and fowls to preserve it from harm. She is represented by two stones set up in the centre of the village when it is founded. They worship their implements of agriculture on the last day of Chait (April), applying turmeric and vermilion to them. In May they collect the stumps of juari from a field, and, burning them to ashes, make an offering of the same articles. They have a curious ceremony for protecting the village from disease. All the men go outside the village and on the boundary at the four points pointing north-east, north-west and opposite place four stones known as bandi, burying a fowl beneath each stone. The Naik or headman then sacrifices a goat and other fowls to Sita, and placing four men by the stones, proceeds to sprinkle salt all along the boundary line, except across one path on which he lays his stick. He then calls out to the men that the village is closed and that they must enter it only by that path. This rule remains in force throughout the year, and if any stranger enters the village by any other than the appointed route, they consider that he should pay the expenses of drawing the boundary circuit again. But the rule is often applied only to carts, and relaxed in favour of travellers on foot. The line marked with salt is called bandesh, and it is believed that wild animals cannot cross it, while they are prevented from coming into the village along the only open road by the stick of the Naik. Diseases also cannot cross the line. Women during their monthly impurity are made to live in a hut in the fields outside the boundary line. The open road does not lead across the village, but terminates at the chauri or meeting-house.

5. Social position.

Though the Kolams retain some very primitive customs, those of Yeotmal, as already stated, are hardly distinguishable from the Kunbis or Hindu cultivators. Colonel Mackenzie notes that they are held to be lower than the Gonds, because a Kolam will take food from a Gond, but the latter will not return the compliment. They will eat the flesh of rats, tigers, snakes, squirrels and of almost any animals except dogs, donkeys and jackals. In another respect they are on a level with the lowest aborigines, as some of them do not use water to clean their bodies after performing natural functions, but only leaves. Yet they are not considered as impure by the Hindus, are permitted to enter Hindu temples, and hold themselves to be defiled by the touch of a Mahar or a Mang. A Kolam is forbidden to beg by the rules of the tribe, and he looks down on the Mahars and Mangs, who are often professional beggars. In Wardha, too, the Kolams will not collect dead-wood for sale as fuel.

6. Miscellaneous customs.

Here their houses contain only a single room with a small store-house, and all the family sleep together without privacy. Consequently there is no opportunity at night for conjugal intimacy, and husband and wife seek the solitude of the forest in the daytime. Colonel Mackenzie states: "All Kolams are great smokers, but they are not allowed to smoke in their own houses, but only at the chauri or meeting-house, where pipes and fire are kept; and this rule is enforced so that the Naik or headman can keep an eye on all male members of the community; if these do not appear at least once a day, satisfactory reasons are demanded for their absence, and from this rule only the sick and infirm are exempt. The Kolams have two musical instruments: the tapate or drum, and the wass or flute, the name of which is probably derived from the Sanskrit waunsh, meaning bamboo (of which the instrument is made). In old times all Kolams could read and write, and it is probably only poverty which prevents them from having all their children educated now." This last statement must, however, be accepted with reserve in the absence of intimation of the evidence on which it is based. At present they are, as a rule, quite illiterate. The Naik or headman formerly had considerable powers, being entrusted with the distribution of land among the cultivators, and exercising civil and criminal jurisdiction with the assistance of the panchayat. His own land was ploughed for him by the villagers. Even now they seldom enter a court of justice and their disputes are settled by the panchayat. A strong feeling of clannishness exists among them, and the village unites to avenge an injury done to one of its members. Excommunication from caste is imposed for the usual offences, and the ceremony of readmission is as follows: The offender dips his head in a river or stream and the village barber shaves his head and moustaches. He then sits beside a lighted pile of wood, being held to be purified by the proximity of the holy element, and afterwards bathes, and drinks some water into which the caste-fellows have dipped their toes. A woman has to undergo the same ceremony and have her head shaved. If an unmarried girl becomes with child by a member of the caste, she is married to him by the simple rite used for widow-remarriage. A Kolam must not swear by a dog or cat, and is expelled from caste for killing either of these two animals. A Kolam does not visit a friend's house in the evening, as he would be suspected in such an event of having designs upon his wife's virtue. The tribe are cultivators and labourers. They have not a very good reputation for honesty, and are said to be addicted to stealing the ripe cotton from the bolls. They never wear shoes, and the soles of their feet become nearly invulnerable and capable of traversing the most thorny ground without injury. They have an excellent knowledge of the medicinal and other uses of all trees, shrubs and herbs.

KOLHATI

[Bibliography: Mr. Kitts' Berar Census Report (1881); Major Gunthorpe's Criminal Tribes of Bombay, Berar and the Central Provinces (Times Press, Bombay).]

List of Paragraphs

1. Introductory notice. 2. Internal structure. 3. Marriage. 4. Funeral rites. 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 class, 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 prostitute 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 class 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 grass, [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 assembly. 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 ass 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 principal deity of the caste and is worshipped with great ceremony every second year. [568]

5. Other customs.