The Tribes and Castes of the Central Provinces of India, Volume 2

5. Religion and social status.

The Basors worship the ordinary Hindu deities and also ghosts and spirits. Like the other low castes they entertain a special veneration for Devi. They profess to exorcise evil spirits and the evil eye, and to cure other disorders and diseases through the agency of their incantations and the goblins who do their bidding. They burn their dead when they can afford it and otherwise bury them, placing the corpse in the grave with its head to the north. The body of a woman is wrapped in a red shroud and that of a man in a white one. They observe mourning for a period of three to ten days, but in Jubbulpore it always ends with the fortnight in which the death takes place; so that a person dying on the 15th or 30th of the month is mourned only for one day. They eat almost every kind of food, including beef, pork, fowls, liquor and the leavings of others, but abjure crocodiles, monkeys, snakes and rats. Many of them have now given up eating cow’s flesh in deference to Hindu feeling. They will take food from almost any caste except sweepers, and one or two others, as Joshi and Jasondhi, towards whom for some unexplained reason they entertain a special aversion. They will admit outsiders belonging to any caste from whom they can take food into the community. They are generally considered as impure, and live outside the village, and their touch conveys pollution, more especially in the Marātha Districts. The ordinary village menials, as the barber and washerman, will not work for them, and services of this nature are performed by men of their own community. As, however, their occupation is not in itself unclean, they rank above sweepers, Chamārs and Dhobis. Temporary exclusion from caste is imposed for the usual offences, and the almost invariable penalty for readmission is a feast to the caste-fellows. A person, male or female, who has been convicted of adultery must have the head shaved, and is then seated in the centre of the caste-fellows and pelted by them with the leavings of their food. Basor women are not permitted to wear nose-rings on pain of exclusion from caste.

6. Occupation.

The trade of the Basors is a very essential one to the agricultural community. They make numerous kinds of baskets, among which may be mentioned the chunka, a very small one, the tokni, a basket of middle size, and the tokna, a very large one. The dauri is a special basket with a lining of matting for washing rice in a stream. The jhānpi is a round basket with a cover for holding clothes; the tipanna a small one in which girls keep dolls; and the bilahra a still smaller one for holding betel-leaf. Other articles made from bamboo-bark are the chalni or sieve, the khunkhuna or rattle, the bānsuri or wooden flute, the bijna or fan, and the sūpa or winnowing-fan. All grain is cleaned with the help of the sūpa both on the threshing-floor and in the house before consumption, and a child is always laid in one as soon as it is born. In towns the Basors make the bamboo matting which is so much used. The only implement they employ is the bānka, a heavy curved knife, with which all the above articles are made. The bānka is duly worshipped at the Diwāli festival. The Basors are also the village musicians, and a band of three or four of them play at weddings and on other festive occasions. Some of them work as pig-breeders and others are village watchmen. The women often act as midwives. One subcaste, the Dumār, will do scavenger’s work, but they never take employment as saises, because the touch of horse-dung is considered as a pollution, entailing temporary excommunication from caste.

Bedar

1. General notice.

Bedar. 252—A small caste of about 1500 persons, belonging to Akola, Khāndesh and Hyderābād. Their ancestors were Pindāris, apparently recruited from the different Marātha castes, and when the Pindāris were suppressed they obtained or were awarded land in the localities where they now reside, and took to cultivation. The more respectable Bedars say that their ancestors were Tirole Kunbis, but when Tipu Sultān invaded the Carnatic he took many of them prisoners and ordered them to become Muhammadans. In order to please him they took food with Muhammadans, and on this account the Kunbis put them out of caste until they should purify themselves. But as there were a large number of them, they did not do this, and have remained a separate caste. The real derivation of the name is unknown, but the caste say that it is be-dar or ‘without fear,’ and was given to them on account of their bravery. They have now obtained a warrant from the descendant of Shankar Achārya, or the high priest of Sivite Hindus, permitting them to describe themselves as Pūt Kunbi or purified Kunbi.253 The community is clearly of a most mixed nature, as there are also Dher or Mahār Bedars. They refuse to take food from other Mahārs and consider themselves defiled by their touch. The social position of the caste also presents some peculiar features. Several of them have taken service in the army and police, and have risen to the rank of native officer; and Rao Sāhib Dhonduji, a retired Inspector of Police, is a prominent member of the caste. The Rāja of Surpur, near Raichur, is also said to be a Bedar, while others are ministerial officials occupying a respectable position. Yet of the Bedars generally it is said that they cannot draw water freely from the public wells, and in Nāsik Bedar constables are not considered suitable for ordinary duty, as people object to their entering houses. The caste must therefore apparently have higher and lower groups, differing considerably in position.

2. Subdivisions and marriage customs.

They have three subdivisions, the Marātha, Telugu and Kande Bedars. The names of their exogamous sections are also Marāthi. Nevertheless they retain one or two northern customs, presumably acquired from association with the Pindāris. Their women do not tuck the body-cloth in behind the waist, but draw it over the right shoulder. They wear the choli or Hindustāni breast-cloth tied in front, and have a hooped silver ornament on the top of the head, which is known as dhora. They eat goats, fowls and the flesh of the wild pig, and drink liquor, and will take food from a Kunbi or a Phulmāli, and pay little heed to the rules of social impurity. But Hindustāni Brāhmans act as their priests.

Before a wedding they call a Brāhman and worship him as a god, the ceremony being known as Deo Brāhman. The Brāhman then cooks food in the house of his host. On the same occasion a person specially nominated by the Brāhman, and known as Deokia, fetches an earthen vessel from the potter, and this is worshipped with offerings of turmeric and rice, and a cotton thread is tied round it. Formerly it is said they worshipped the spent bullets picked up after a battle, and especially any which had been extracted from the body of a wounded person.

3. Funeral rites.

When a man is about to die they take him down from his cot and lay him on the ground with his head in the lap of a relative. The dead are buried, a person of importance being carried to the grave in a sitting posture, while others are laid out in the ordinary manner. A woman is buried in a green cloth and a breast-cloth. When the corpse has been prepared for the funeral they take some liquor, and after a few drops have been poured into the mouth of the corpse the assembled persons drink the rest. While following to the grave they beat drums and play on musical instruments and sing religious songs; and if a man dies during the night, since he is not buried till the morning, they sit in the house playing and singing for the remaining hours of darkness. The object of this custom must presumably be to keep away evil spirits. After the funeral each man places a leafy branch of some tree or shrub on the grave, and on the thirteenth day they put food before a cow and also throw some on to the roof of the house as a portion for the crows.

Beldār

1. General notice.

Beldār, 254 Od, Sonkar, Rāj, Larhia, Kārīgar, Matkūda, Chunkar, Munurwār, Thapatkari, Vaddar, Pāthrot, Takāri.—The term Beldār is generically applied to a number of occupational groups of more or less diverse origin, who work as masons or navvies, build the earthen embankments of tanks or fields, carry lime and bricks and in former times refined salt. Beldār means one who carries a bel, a hoe or mattock. In 1911 a total of 25,000 Beldārs were returned from the Central Provinces, being most numerous in the Nimār, Wardha, Nāgpur, Chānda and Raipur districts. The Nunia, Murha and Sānsia (Uriya) castes, which have been treated in separate articles, are also frequently known as Beldār, and cannot be clearly distinguished from the main caste. If they are all classed together the total of the earth- and stone-working castes comes to 35,000 persons.

It is probable that the bulk of the Beldārs and allied castes are derived from the non-Aryan tribes. The Murhas or navvies of the northern Districts appear to be an offshoot of the Bind tribe; the people known as Matkūda (earth-digger) are usually Gonds or Pardhāns; the Sānsias and Larhias or Uriyas of Chhattīsgarh and the Uriya country seem to have originated from the Kol, Bhuiya and Oraon tribes, the Kols especially making excellent diggers and masons; the Oddes or Vaddars of Madras are a very low caste, and some of their customs point to a similar origin, though the Munurwār masons of Chānda appear to have belonged originally to the Kāpu caste of cultivators.

The term Rāj, which is also used for the Beldārs in the northern Districts, has the distinctive meaning of a mason, while Chūnkar signifies a lime-burner. The Sonkars were formerly occupied in Saugor in carrying lime, bricks and earth on donkeys, but they have now abandoned this calling in Chhattīsgarh and taken to growing vegetables, and have been given a short separate notice. In Hoshangābād some Muhammadan Beldārs are now also found.

2. Beldārs of the northern Districts.

The Beldārs of Saugor say that their ancestors were engaged in refining salt from earth. A divine saint named Nona Rīshi (non, salt) came down on earth, and while cooking his food mixed some saline soil with it. The bread tasted much better in consequence, and he made the earth into a ball or goli and taught his followers to extract the salt from it, whence their descendants are known as Goli Beldārs. The customs of these Beldārs are of the ordinary low-caste type. The wedding procession is accompanied by drums, fireworks and, if means permit, a nautch-girl. If a man puts away his wife without adequate cause the caste panchāyat may compel him to support her so long as she remains of good conduct. The party seeking a divorce, whether husband or wife, has to pay Rs. 7 to the caste committee and the other partner Rs. 3, irrespective of where the blame rests, and each remains out of caste until he or she pays.

These Beldārs will not take food from any caste but their own, and will not take water from a Brāhman, though they will accept it from Kurmis, Gūjars and similar castes. Sir H. Risley notes that their women always remove earth in baskets on the head. “The Beldārs regard this mode of carrying earth as distinctive of themselves, and will on no account transport it in baskets slung from the shoulders. They work very hard when paid by the piece, and are notorious for their skill in manipulating the pillars (sākhi, witness) left to mark work done, so as to exaggerate the measurement. On one occasion while working for me on a large lake at Govindpur, in the north of the Mānbhum District, a number of Beldārs transplanted an entire pillar during the night and claimed payment for several thousand feet of imaginary earthwork. The fraud was most skilfully carried out, and was only detected by accident.”255 The Beldārs are often dishonest in their dealings, and will take large advances for a tank or embankment, and then abscond with the money without doing the work. During the open season parties of the caste travel about in camp looking for work, their furniture being loaded on donkeys. They carry grain in earthen pots encased in bags of netting, neatly and closely woven, and grind their wheat daily in a small mill set on a goat-skin. Butter is made in one of their pots with a churning-stick, consisting of a cogged wheel fixed on to the end of a wooden rod.

3. Odias of Chhattīsgarh.

The Beldārs of Chhattīsgarh are divided into the Odia or Uriya, Larhia, Kūchbandhia, Matkūda and Kārīgar groups. Uriya and Larhia are local names, applied to residents of the Uriya country and Chhattīsgarh respectively. Odia is the name of a low Madras caste of masons, but whether it is a corruption of Uriya is not clear. Kārīgar means a workman, and Kūchbandhia is the name of a separate caste, who make loom-combs for weavers. The Odias pretend to be fallen Rājpūts. They say that when Indra stole the sacrificial horse of Rāja Sāgar and kept it in the underworld, the Rāja’s thousand sons dug great holes through the earth to get it. Finally they arrived at the underworld and were all reduced to ashes by the Rīshi Kapil Muni, who dwelt there. Their ghosts besought him for life, and he said that their descendants should always continue to dig holes in the earth, which would be used as tanks; and that whenever a tank was dug by them, and its marriage celebrated with a sacrifice, the savour of the sacrifice would descend to the ghosts and would afford them sustenance. The Odias say that they are the descendants of the Rāja’s sons, and unless a tank is dug and its marriage celebrated by them it remains impure. These Odias have their tutelary deity in Rewah State, and at his shrine is a flag which none but an Odia of genuine descent from Rāja Sāgar’s sons can touch without some injury befalling him. If any Beldāar therefore claims to belong to their caste they call on him to touch the flag, and if he does so with impunity they acknowledge him as a brother.

4. Other Chhattīsgarhi Beldārs.

The other group of Chattīsgarhi Beldārs are of lower status, and clearly derived from the non-Aryan tribes. They eat pigs, and at intervals of two or three years they celebrate the worship of Gosain Deo with a sacrifice of pigs, the deity being apparently a deified ascetic or mendicant. On this occasion the Dhīmars, Gonds, and all other castes which eat pig’s flesh join in the sacrifice, and consume the meat together after the fashion of the rice at Jagannāth’s temple, which all castes may eat together without becoming impure. These Beldārs use asses for the transport of their bricks and stones, and on the Diwāli day they place a lamp before the ass and pay reverence to it. They say that at their marriages a bride-price of Rs. 100 or Rs. 200 must always be paid, but they are allowed to give one or two donkeys and value them at Rs. 50 apiece. They make grindstones (chakki), combs for straightening the threads on the loom, and frames for stretching the threads. These frames are called dongi, and are made either wholly or partly from the horns of animals, a fact which no doubt renders them impure.

5. Munurwār and Telenga.

In Chānda the principal castes of stone-workers are the Telengas (Telugus), who are also known as Thāpatkari (tapper or chiseller), Telenga Kunbi and Munurwār. They occupy a higher position than the ordinary Beldār, and Kunbis will take water from them and sometimes food. They say that they came into Chānda from the Telugu country along the Godāvari and Prānhita rivers to build the great wall of Chanda and the palaces and tombs of the Gond kings. There is no reason to doubt that the Munurwārs are a branch of the Kāpu cultivating caste of the Telugu country. Mr. A. K. Smith states that they refuse to eat the flesh of an animal which has been skinned by a Mahār, a Chamār, or a Gond; the Kunbis and Marāthas also consider flesh touched by a Mahār or Chamār to be impure, but do not object to a Gond. Like the Berār Kunbis, the Telengas prefer that an animal should be killed by the rite of halāl as practised by Muhammadan butchers. The reason no doubt is that the halāl is a method of sacrificial slaughter, and the killing of the animal is legitimised even though by the ritual of a foreign religion. The Thāpatkaris appear to be a separate group, and their original profession was to collect and retail jungle fruits and roots having medicinal properties. Though the majority have become stone- and earth-workers some of them still do this.

6. Vaddar.

The Vaddars or Wadewārs are a branch of the Odde caste of Madras. They are almost an impure caste, and a section of them are professional criminals. Their women wear glass bangles only on the left arm, those on the right arm being made of brass or other metal. This rule has no doubt been introduced because glass bangles would get broken when they were supporting loads on the head. The men often wear an iron bangle on the left wrist, which they say keeps off the lightning. Mr. Thurston states that “Women who have had seven husbands are much respected among the Oddes, and their blessing on a bridal pair is greatly prized. They work in gangs on contract, and every one, except very old and very young, shares in the labour. The women carry the earth in baskets, while the men use the pick and spade. The babies are usually tied up in cloths, which are suspended, hammock-fashion, from the boughs of trees. A woman found guilty of immorality is said to have to carry a basketful of earth from house to house before she is readmitted to the caste. The stone-cutting Vaddars are the principal criminals, and by going about under the pretence of mending grindstones they obtain much useful information as to the houses to be looted or parties of travellers to be attacked. In committing a highway robbery or dacoity they are always armed with stout sticks.”256

7. Pāthrot.

In Berār besides the regular Beldārs two castes of stone-workers are found, the Pathrāwats or Pāthrots (stone-breakers) and the Takāris, who should perhaps be classed as separate castes. Both make and sharpen millstones and grindstones, and they are probably only occupational groups of recent formation. The Takāris are connected with the Pārdhi caste of professional hunters and fowlers and may be a branch of them. The social customs of the Pāthrots resemble those of the Kunbis. “They will take cooked food from a Sutār or a Kumbhār. Imprisonment, the killing of a cow or criminal intimacy of a man with a woman of another caste is punished by temporary outcasting, readmission involving a fine of Rs. 4 or Rs. 5. Their chief deity is the Devi of Tuljāpur and their chief festival Dasahra; the implements of the caste are worshipped twice a year, on Gudhi Pādwa and Diwāli. Women are tattooed with a crescent between the eyebrows and dots on the right side of the nose, the right cheek, and the chin, and a basil plant or peacock is drawn on their wrists.”257

8. Takāri.

“The Takāris take their name from the verb tākne, to reset or rechisel. They mend the handmills (chakkis) used for grinding corn, an occupation which is sometimes shared with them by the Langoti Pārdhis. The Takāri’s avocation of chiselling grindstones gives him excellent opportunities for examining the interior economy of houses, and the position of boxes and cupboards, and for gauging the wealth of the inmates. They are the most inveterate house-breakers and dangerous criminals. A form of crime favoured by the Takāri, in common with many other criminal classes, is that of decoying into a secluded spot outside the village the would-be receiver of stolen property and robbing him of his cash—a trick which carries a wholesome lesson with it.”258 The chisel with which they chip the grindstones furnishes, as stated by Mr. D. A. Smyth, D.S.P., an excellent implement for breaking a hole through the mud wall of a house.

Beria, Bedia

[Bibliography: Sir H. Risley’s Tribes and Castes of Bengal; Rājendra Lāl Mitra in Memoirs, Anthropological Society of London, iii. p. 122; Mr. Crooke’s Tribes and Castes of the North-Western Provinces and Oudh; Mr. Kennedy’s Criminal Classes of the Bombay Presidency; Major Gunthorpe’s Criminal Tribes; Mr. Gayer’s Lectures on some Criminal Tribes of the Central Provinces; Colonel Sleeman’s Report on the Badhak or Bāgri Dacoits.]

1. Historical notice.

A caste of gipsies and thieves who are closely connected with the Sānsias. In 1891 they numbered 906 persons in the Central Provinces, distributed over the northern Districts; in 1901 they were not separately classified but were identified with the Nats. “They say that some generations ago two brothers resided in the Bhartpur territory, of whom one was named Sains Mūl and the other Mullanur. The descendants of Sains Mūl are the Sānsias and those of Mullanur the Berias or Kolhātis, who are vagrants and robbers by hereditary profession, living in tents or huts of matting, like Nats or other vagrant tribes, and having their women in common without any marriage ceremonies or ties whatsoever. Among themselves or their relatives the Sānsias or descendants of Sains Mūl, they are called Dholi or Kolhāti. The descendants of the brothers eat, drink and smoke together, and join in robberies, but never intermarry.” So Colonel Sleeman wrote in 1849, and other authorities agree on the close connection or identity of the Berias and Sānsias of Central India. The Kolhātis belong mainly to the Deccan and are apparently a branch of the Berias, named after the Kolhān or long pole with which they perform acrobatic feats. The Berias of Central India differ in many respects from those of Bengal. Here Sir H. Risley considers Beria to be ‘the generic name of a number of vagrant, gipsy-like groups’; and a full description of them has been given by Bābu Rājendra Lāl Mitra, who considers them to resemble the gipsies of Europe. “They are noted for a light, elastic, wiry make, very uncommon in the people of this country. In agility and hardness they stand unrivalled. The men are of a brownish colour, like the bulk of Bengalis, but never black. The women are of lighter complexion and generally well-formed; some of them have considerable claims to beauty, and for a race so rude and primitive in their habits as the Berias, there is a sharpness in the features of their women which we see in no other aboriginal race in India. Like the gipsies of Europe they are noted for the symmetry of their limbs; but their offensive habits, dirty clothing and filthy professions give them a repulsive appearance, which is heightened by the reputation they have of kidnapping children and frequenting burial-grounds and places of cremation.... Familiar with the use of bows and arrows and great adepts in laying snares and traps, they are seldom without large supplies of game and flesh of wild animals of all kinds. They keep the dried bodies of a variety of birds for medical purposes; mongoose, squirrels and flying-foxes they eat with avidity as articles of luxury. Spirituous liquors and intoxicating drugs are indulged in to a large extent, and chiefs of clans assume the title of Bhangi or drinkers of hemp (bhāng) as a mark of honour.... In lying, thieving and knavery the Beria is not a whit inferior to his brother gipsy of Europe. The Beria woman deals in charms for exorcising the devil and palmistry is her special vocation. She also carries with her a bundle of herbs and other real or pretended charms against sickness of body or mind; and she is much sought after by village maidens for the sake of the philtre with which she restores to them their estranged lovers; while she foretells the date when absent friends will return and the sex of unborn children. They practise cupping with buffalo horns, pretend to extract worms from decayed teeth and are commonly employed as tattooers. At home the Beria woman makes mats of palm-leaves, while her lord alone cooks.... Beria women are even more circumspect than European gipsies. If a wife does not return before the jackal’s cry is heard in the evening, she is subject to severe punishment. It is said that a faux pas among her own kindred is not considered reprehensible; but it is certain that no Berini has ever been known to be at fault with any one not of her own caste.” This last statement is not a little astonishing, inasmuch as in Central India and in Bundelkhand Berni is an equivalent term for a prostitute. A similar diversity of conjugal morality has been noticed between the Bāgris of northern India and the Vāghris of Gujarāt.259