CHAPTER - IV

BANJARA CULTURE: PAST AND PRESENT

Society is a mixture of many cultures. The culture of any tribe

expresses the unique way of lifestyle through a set of systems, beliefs,
literature, language, superstitions, myths, rituals, customs, traditions, and
arts. It is perhaps the most important and well-acclaimed component of the
cultural heritage of a civilization. Man is differentiated from the rest of the
living beings by the culture which gives him not only a unique identity but
also a cause to live for. Humans have been endlessly engaged in developing
the great asset namely, culture. All these cultural assets make human life a
thing of beauty on the earth. People of any caste, creed, race, religion should
strive and struggle to develop, promote and preserve culture. While stating
the greatness of Banjara community late Prime Minister Indira Gandhi said:

The weavers weave the cloth with golden threads here or there.
This adds beauty. Similarly, the Lambani are like the golden
threads in the rich Indian cultural heritage (Naik 1).

As this chapter deals with culture in general and Banjara culture in

particular, it would be better to define culture. It can be defined as follows:

The social thinkers, Vidya Bhushan and D. R. Sachdeva, have

defined culture in the book Introduction to Sociology as:

In the opinion of Tylor, "Culture is that complex whole which

includes knowledge, belief, art, morals, law, custom and any other
capabilities acquired by man as a member of society” ( 775).

C. C. North says “Culture consists in the instruments constituted by

men to assist him in satisfying his wants” (loc. cit).

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 In the opinion of Redfield, “Culture is an organized body of
conventional understanding manifest in art and artifact, which,
persisting through tradition, characterizes a human group” (loc. cit).

According to Joseph Pieper, "Culture is the quintessence of all-

natural goods of the world and of those gifts and qualities which,
while belonging to man, lie beyond the immediate sphere of his needs
and wants” (loc. cit).

Malinowski says,” Culture is the handiwork of man and the

medium through which he achieves his ends” (loc. cit).

In the opinion of Ralph Paddington, “The culture of a people

may be defined as the sum total of the material and intellectual
equipment whereby they satisfy their biological and social needs and
adapt themselves to their environment” (Ibid. 776).

E. A. Hoebel says, “Culture is the sum total of integrated

learned behavior patterns which are characteristics of the members of
a society and which are, therefore, not the results of biological
inheritance” (loc. cit).

According to Anderson and Parker, “Culture is the total

content of the physic-social, bio-social, and psycho-social products
man has produced and the socially created mechanisms through which
these social products operate” (loc. cit).

According to Crober and Clockhon culture means,” The

exchange, distribution and respecting the age-old traditions and
creations of valued things by a person” (loc. cit).

In the opinion of Arnold W. Green, “ Culture is the socially

transmitted system idealized ways in knowledge, practice, and belief,

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along with the artifacts that knowledge and practice produce and
maintain as they change in time” (loc. cit).

Lapierre says, "Culture is the embodiment of customs,

traditions, etc., of the learning of a social group over the generation”
(loc. cit).

According to Koenig, “Culture is the sum total of man’s

efforts to adjust himself to his environment and to improve his modes
of living” (loc. cit).

According to Spencer, “Culture is the super organic enviro-

nment as distinguished from the organic or physical, the world of
plants and animals” (loc. cit).

In the opinion of Lundberg, “Culture refers to the social

mechanisms of behavior and to the physical and symbolic products of
these behaviors” (loc. cit).

According to A. F. Walter Paul, “Culture is the totality of

group ways of thought and action duly accepted and followed by a
group of people” (loc. cit).

Cooley, Argyll and Carr define culture as, “ the entire accum-
ulation of artificial objects, conditions, tools, techniques, ideas,
symbols and behavior patterns peculiar to a group people possessing a
certain consistency of its own, and capable of transmission from one
generation to another” ( Ibid. 777).

Robert Bierstedt says, “Culture is the complex whole that

consists of everything we think and do and have as members of
society” (loc.cit).

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 According to Sapir, “Culture includes those general attitudes,
views of life, and specific manifestations of civilization that give a
particular people its distinctive place in the world” (loc.cit).

According to Mazumdar, “Culture is the sum total of human

achievements, material as well as non-material, capable of transm-ission,
sociologically that is by tradition and communication, vertically as well as
horizontally” (loc.cit).

In the opinion of Nulkar and Muthumani, "The beliefs, ideas,

attitudes, science, and technology are all parts of the complex phenomenon
that is called culture” (284).

The following components make the culture of any tribe or

community:

Language

Language plays a very vital role in the development of human culture.

The diversity of languages is the glorious trait of Indian culture. India is a
multilingual, multicultural and multi-ethnic nation. There are many
languages in India that have only oral traditions. Banjara or Lamani is one
such language. There is a close relationship between language and culture.
The relationship between language and culture is like that between soil and a
tree. Every language provides a new perspective to look at the world and
human beings. In order to understand the diversity of Indian culture, its
spirit, and the core, it is essential to make an elaborative study of the Indian
languages.

Language either written or spoken is part and parcel of any

community or tribe. Right from ancient times, Indian as well as Western
scholars have been studying Indian culture, society, and languages.
Language is an invaluable asset to human beings. India is a multilingual

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nation. There are many languages in India that have no script of its own.
‘Gormati or Gorboli’ is one such language. It is the spoken language of
Banjara community. It has no script of its own. In fact ‘Gor’ means Banjara
and ‘Mati’ means a person. So Gormati means a Banjara person and the
language spoken by them is also known as ‘Gormati’. It is said that this
language has an association with Rajasthani language. Dr. Devendra Kumar
Shastri in his book Bhasha Shashtra Tatha Hindi Bhasha Ki Rooprekha says,
“Lamani language is originated from Nemadi Bhasha. There are many
similarities between Lamani and Nemadi (283).

Banjara is an ethnic tribal group. It was a wandering community for

many years. Even now they migrate from one place to the other in search of
bread and butter. Because of this, it has many names like Lambadi, Lamani,
and Banjari and so on. In Parbhani district the community is known as
Banjara or Lamani and the language spoken by them is known as Gormati. It
is the unique identity of Banjara tribe as no other community in India can
speak this language. The language has no script and independent history.
Though it does not have a script, it has kept them culturally and socially
united. The linguists have been trying to unravel the origin of the language;
some aspects of the language pose a challenge to the linguists.

As per the linguistic survey of 1921, Dr. Grierson records the

existence of one hundred and seventy-nine languages. He writes about the
Lamani language. As for their language in many of the countries, they have
lost their dialect and use their local language of the non-Lamani majority
population of the areas of their settlement. But in the areas of their
concentration the Lambanis have successfully retained their language
Banjari”. Still, the language is preserved by Banjara people. But there seems
to be an impact of the major language of the respective state. Now it has
become a mixture of many languages. At the same time, Banjaras can speak

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the major language of the state in which they live. For ex. The Banjaras in
Maharashtra speak Marathi, Banjaras in Karnataka speak Kannada, Banjaras
in Tamilnadu speak Tamil, and Banjaras in Andhra Pradesh and Telangana
speak Telugu while Banjaras in Rajasthan, Punjab, Delhi, Uttar Pradesh,
Bihar, Madhya Pradesh and Himachal Pradesh speak Hindi with the local
people. But Banjaras speak only in ‘Gomati’ language while speaking among
themselves. Banjara language is the mirror of its culture. It is said that
language is the carrier of culture and it is very true with Banjara language.

Food Habits

Banjaras have especially vegetarian and non-vegetarian preparations

of their own. The traditional food of Banjaras is Bati (roti) and boti (mutton
or chicken). They have a great fascination for non-vegetarian food. Saloi is
the special non-vegetarian food item exclusively made from the blood of a
male goat and a few parts of flesh. Only Banjaras can make it. They like to
eat spicy food. Most of the people drink liquor whenever non-vegetarian
food is cooked at home. On festival occasions, they make the vegetarian food
called lapsi, kadao, churrmo, wheat chapatti and Puran poli. Many have the
habit of taking a heavy meal. Generally, people in villages take three full
meals.

Dressing Pattern and Ornaments of Banjaras

Every tribe has its own cultural system and the history of the tribe lies
behind it. Therefore the tribe can be easily differentiated from other tribes.
The cultural system of Banjara community is ancient and traditional. It
includes their dressing pattern, food habits, and crafts. Prof. Motiraj Rathod
says, "The dressing pattern of Banjara men is not very attractive. But the
colorful dressing pattern of women depicts the colorful history of the
community. Men prefer turban of red color. Men have an attraction for

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ornaments. Painters have always been attracted towards women. Women
wear ornaments of silver” (27).

In Banjara culture, the dressing pattern has great significance. Due to

the dressing pattern Banjaras are easily identified in any corner of India.
Dressing pattern is an external reflection of culture. Though Banjara was a
wandering community, it has not affected the age-old dressing pattern. There
seems to be an impact of Rajasthani dress pattern on Banjara dressing. From
the dressing pattern itself, one comes to know that Banjaras' origin is in
Rajasthan. It was a wandering community throughout India for the purpose
of trade. They stopped the trade of salt after the arrival of British in India.
Then they settled down in various states of the nation. Banjara tribe because
of its unique dressing pattern, language and food habits settled down on hills,
in valleys and a little away from encampments of other people. They have
their own dwelling place known as tanda. It is clear that they don't live in
multicultural villages. One more reason for choosing deserted places to live
is that every family has at least a dozen animals. Due to typical dressing
pattern, language and food habits, they came to be known as Banjara,
Laman, and Lamani.

There seems uniformity as far as traditional dressing pattern, language

and arts of Banjara are concerned. Even in this modern age nearly 60 to 70 %
Banjara women who live at tanda wear the traditional dress. It shows that
Banjaras are fond of customs and traditions. At the same time, modern girls
have almost given up the age-old dress. It is perhaps the impact of
modernization, globalization, and liberalization.

Dressing Pattern of Banjara Women

Banjara women are fond of wearing colorful costumes. Their most

favorite color is red. They wear Phetiya or Lehanga (skirt), Kanchali

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(blouse), Pambadi or Chhatya (a piece of cloth to cover the body) and
ghungato (it is made up of pieces of different cloth of different colors). Even
now traditional women decorate kachali, pambadi and phetiya with pieces of
glass. Most of the women can do embroidery work on their own. They need
many days for making a skirt.

Kanchali (Blouse or bodice)

Kachali (blouse) is made up of cloth of different colors. But it is not

like a blouse that the women wear. It is stitched in a special way by Banjara
women only. At present in the Banjara community, the women above sixty
years of age can make and wear this kind of blouse. It is not stitched by a
tailor. It is to be stitched by Banjara women only. There is embroidery on the
front part of a kachali. The back of kachali is open. It is tied at the back.
There are a few pieces of glass fixed on the front part of kachali. Sometimes
the women use its glass as a mirror.

Pambadi, Chhatya or Tukri (Veil or Head Cloth)

Banjara women wear a Pambadi or Chhatya or Tukri to cover the

body. At present no woman wears a Chhatya. Most of them wear a Pambadi.
It is an identity of a Banjara woman. A Pambadi requires five to six meters
of cloth. It is stitched in a particular style. All traditional women prefer a
Pambadi of red color. The women above fifty to sixty years of age wear
Pambadi. The modern women don't prefer the traditional dress.

Phetiya or Ghagro (Skirt)

Phetiya is a skirt made of red and black cotton cloth. There are
patches of silk cloth on it. The borders are embroidered in mustard and green
thread Mostly they use red, yellow and green colored cotton threads, small
mirrors, mercury lac beads, snail shells and coins for carving the designs and
decorating the dress with needlework. It is long enough to cover the legs up

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to ankles and right side of the waist. There is one hanging called ‘Ghero’
which is adjacent to the right thigh and ornamented with snail shells and
beads which hang up to knees. The traditional Banjara women wear Phetiya
or Ghagro. It is quite heavy and colorful. A woman needs a few months for
making a Phetiya.

Ornaments of Banjara Women

Banjara women have a great fascination for ornaments. In Banjara

language, the ornaments are called as ‘Geno’. It is very difficult to find a
Banjara woman without ornaments. It can be said that ornaments are part and
parcel of Banjara women’s lives. The ornaments are made up of metals like
gold, silver, bronze, copper, and brass. In ancient time Banjaras had their
own goldsmith known as ‘Sanar Banjara. It was one of the subcastes of
Banjara community. The women from wealthy families wear ornaments
made of gold and silver while women belonging to common families wear
ornaments of copper, bronze, and brass. In the context of Banjara women's
ornaments, Dr. Ganpat Rathod quotes the view of Dr. Shriram Sharma as:

Banjara women are fond of clothes as well as ornaments. The

women of mainstream society wear ornaments on special
occasions but a Banjara woman never separates the ornaments
from her body. Like women from other tribal community
Banjara women also make ornaments from kodi, seep and
coins (30).

The following are the major ornaments of Banjara women:

Ghugri - It is the most important ornament of married women. Generally is

presented by a bridegroom. A woman wears it as a token of a
married woman.

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Chudo - It is another significant ornament of married women. Many
women prefer to wear bangles made from tusk of an elephant.

Wakadi - Wakadi is worn by married women in the anklet. It is made of

copper. A few women wear it in modern times. It produces music
while walking.

Chatki – A woman starts wearing Chatki from the day of marriage. It is

brought by the bridegroom. Women wear it in the middle finger
of both the legs.

Bhuriya – The most favorite ornament of Banjara women is Bhuriya. It is an

ornament of the nose. It is made from gold. Its weight is
minimum five grams. It is round with decoration on it. Those who
cannot afford Bhuriya wear Nathani (nose ring) in place of it.

Phuli- This is an ornament of fingers. The women wear it while dancing

on the occasion of festival and wedding. It is made from old and
outdated coins.

Hasali, Hasali - Most of the traditional women wear Hasali or Hasalo in the
neck. It is round in size and made from silver. Hasalo is bigger
than Hasali as far as its size is concerned. Women wear Hasali or
Hasalo after wedding only.

Kopriya – Kopriya is a common ornament of Banjara women. They wear it

on the wrist. This ornament is an identity of Banjara women.

Folk Arts

Folk art is the traditional art. It is deeply rooted in customs and

traditions of a tribe or community. It is an expression of cultural identity. It is
made from cloth, wood, clay, and metal by individuals whose creative skills
convey the community’s authentic cultural identity.

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Tattooing

The custom of tattooing on the body is seen in Banjara community.

They get tattoo marks on hands, forearms, wrists and even on the face. For
Banjara women, tattooing is a symbol of beauty. They feel that tattooing
enhances their beauty. The tattoo sign is an identity of a Banjara woman. In
Banjara language, it is known as ‘khanano’. Generally, women get tattooed
the names of a brother and father. It is because of women’s sensitiveness and
affectionate nature. It is also observed that after marriage Banjara women
remember her kith and kin by looking at the tattoo. Not all but some men
also like tattooing on the body. It is observed that men have the image of a
tiger on the chest and a scorpion on the forearm. Some like to have their own
name tattooed.

Dancing

Banjara men, as well as women, are very fond of dancing. They learn
it in a natural way from elderly men and women. The singing of folk songs
and dancing go hand in hand. They dance on the occasions of wedding and
festivals like Holi and Teej.

Embroidery

Banjara women are skill oriented. They have no formal education and
training but they have the skill of embroidery. The women do embroidery
work on their dresses. Even now every tanda has a few women who know
the art of embroidery.

Traditional Instruments of Music

Many tribal communities in India have sustained traditional folk arts.

Folk art is an integral part of the lives of people. These people take interest in
folk art in order to get relief from day to day hard work. Banjaras also are no
exception to it. Every community has its own traditional musical

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instruments. Banjaras have also traditional instruments of music which they
play on various occasions. Every tanda has a group of singers. They are
called as ‘Bhajnya’ in Banjara language. One or two women lead and the
others sing in chorus. The most important and difficult instrument is
Nangara. One should be an expert to play it. The other instruments like
Zaang, Sarangi, Thali, and Dafda are not very difficult to play. The singer
sings in many modes and music also changes accordingly. Women don’t
require all the instruments for singing and dancing. Dafda or Halgi is the
most favorite musical instrument of women. Women sing and dance in round
simultaneously. Even after many years; Banjaras have retained the tradition
of singing and dancing with the help of musical instruments.

In India, there live many tribes. Each tribe celebrates its festival in its
own way. Banjara is one of many nomadic tribes in India. It is found in
almost all the states of India. Banjaras are basically Hindus. So they
celebrate most of the Hindu festivals but the way they celebrate is totally
different from them. The chief festivals celebrated by them - Holi, Diwali,
Teej, Gokul Astami and Dasrah. Holi is a national festival but the Banjaras
celebrate it in a unique way. Diwali is the most important and colorful
festival of Banjaras. Generally, the Teej festival is celebrated when the
financial position of Banjaras is good. On the occasion of Dasrah festival,
Banjaras worship goddesses such as Durga, Kankali, and Wagjayi. The
culture of any community can best be understood by studying its festivals
and rituals. The festivals depict an age-old Banjara culture.

Holi Festival

Holi is a very popular and significant festival of Banjaras. It holds an

important place in the socio-cultural and religious life of Banjaras. It is
celebrated in a colorful and romantic way all over India. They rejoice to the

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fullest on this occasion. The women dress in a gorgeously dress and move
about the tanda with men singing and dancing romantic songs. The Holi
celebration has holy significance also. Unlike all other people who burn the
Kama, the God of Jupiter (God of love) in the evening, Banjaras burn the
Kama early in the morning if there is Dhund ritual in the tanda otherwise it is
burnt in the evening. Holi is celebrated by all the inhabitants of the Tanda
and sometimes collectively by the people of more than one Tanda. Banjaras
perform Dhund of a male child on this occasion. It is, in fact, the birthday
celebration of a child. It is not known to people other than Banjaras. It is a
unique celebration by Banjaras. During the celebration, Banjara men and
women sing a particular folk song known as ‘Lengi’.

Banjaras start singing the Lengi songs before a month or two of the
festival. Sometimes it is sung while doing agricultural work. Generally, the
people gather after dinner for singing the Lengi songs. Lengi dance is always
performed in two groups. Either the groups are from the same tanda or from
two tandas. Singing and dancing go hand in hand. It is also an opportunity
for young people to learn dancing and songs from elderly people. Most of
them drink liquor on such occasion. The women have their own groups.

Dhund of a male child is celebrated in the most romantic way but it is

not celebrated by Banjaras of all the clans. This practice was very common
in the past but it has become rare in modern times. Young as well as old wait
and watch for this romantic event. It is the celebration of children who are
born before the Holi festival. The hosting family invites relatives, friends and
family members for the celebration. Every day people of the Tanda sing the
Lengi songs till late in the night. The organizer has to provide liquor to all.
Even some women also drink on this occasion. Women enjoy a kind of
freedom on this occasion.

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Festival of Diwali (Diwali)

Next, to Holi, the most important festival of Banjaras is Diwali. In

Banjara language (boli), Diwali festival is known as Diwali. This festival is
celebrated by almost all Hindus but Banjaras observe it in a unique way all
over the nation. Like Hindus, Banjaras also worship the ancestors on this
occasion. All the members of the family come together for the celebration of
Diwali. Banjaras celebrate Diwali for two days. They do not perform
Lakshmi Pooja on the first day of Diwali as other Hindus do perform.They
have their own celebration on the day of Amavasya that is known as
Kalimaas by Banjaras.

On the first day of Diwali, like Hindus, the Banjaras light an oil lamp
in every home. It is said Diwali is a festival of light. It is also a festival of
unmarried girls. The unmarried girls in the tanda come together with a lamp
in hands for the ceremony known as ‘Mera’. Mera means prayer to gods and
goddesses. The girls show respect for elders and express love and affection
for their kith and kin. They also sing Mera song collectively for the
prosperity of cattle in the tanda. They repeat the song in chorus with the
names of inmates in the tanda. They visit all the houses in the tanda and
people keep awake for the arrival of the girls at their home. Generally, it
begins after dinner. They gather at the house of the Naik (chief) of the tanda.
While coming together they sing the following song.

Raat andheri ye, divlo bal lijo

Paniro toto ye, Pani Bharlijo

Meaning

Through the above couplet, the girls plead all people of the tanda to
light lamps as it is the night of darkness (Amavasya). They also ask people to
store water as there is the scarcity of water.

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 Then the girls move from house to house and sing the following song
in chorus.

Varse dader kot dawali, Balaji ton mera

Varse dader kot dawali, Durga ton mera

Varse dader kot dawali, bhaya to mera

Varse dader kot dawali, yadi ton mera

Varse dader kot dawali, yadi ton mera.

Varse dader kot dawali, bhiya ton mera

Varse dader kot dawali bhabhi ton mera.

Varse dader kot dawali, baai ton mera

Varse dader kot dawali, mama ton mera

Varse dader kot dawali, phupha ton mera

Varse dader kot dawali, phuphi ton mera.

Meaning

The girls repeat this song at every house with the names of respective
family members. Through this song, the girls pray to gods and goddesses for
the well being of all the people of the tanda as well as cattle. The
householders give some money as present to the girls. The next day the girls
equally distribute money among themselves.

The next day that is the second day of Diwali, the girls of
marriageable age in the tanda get ready to go to forest, field to bring
wildflowers, earheads of corns for performing ‘Godhan Puja’. It is the
special worship on the occasion of Diwali festival. It is not found among any
community in India. It is a unique culture of Banjara. In fact, it is the
worship of cow dung. It shows that Banjaras are cow worshippers. The girls

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go from house to house and worship cow dung in front of every house. The
girls have to take two rounds of the whole tanda. But the girls do it
devotedly.

There was a practice of observing ‘Kalimaas’ on the first day of

Diwali. The tradition was that the people of the tanda used to come together
and cut a male goat to please gods and goddesses and used to distribute the
meat among them. All the houses would get an equal share of meat. The
Naik (chief), Karbhari (secretary) and other elderly people in the tanda used
to lead all others. Any event would run under the supervision of the Naik, the
chief of the tanda. But in modern times, this practice is vanishing in many
tandas in Parbhani district. It is due to the impact of urbanization and
westernization.

It is also a tradition among Banjara community to take the blessing of

elderly people. For this young as well as middle-aged people take the
blessing of old ones. Generally, the blessing given by old people is ‘Talo
Shilo Kar'. It means keep your head cool. In other words, one should not be
impatient for anything. In Banjara language, it is called as ‘Navan karnu’.
Next day, the Banjaras worship their ancestors. They make a sweet food
known as’lapsi’ as Prasad for dead ones. Then the head of the family puts
ghee over the sweet food on the plate and worships ancestors. Even now this
is practiced by the Banjaras.

In this way, this festival is celebrated by Banjaras to worship cows. It

is perhaps due to the reason that Banjaras had been fond of cattle for
hundreds of years. So the unmarried damsels in the tanda pray to Diwali to
keep all the people of the tanda in peace. Therefore worshipping of Godhan
and Mera (prayer) has great importance on this occasion.

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Teej Festival

Teej is the third most important festival of Banjaras. This festival is

not celebrated regularly like Holi and Diwali festivals. Generally, it is
celebrated with great enthusiasm when everything in the tanda is favorable.
In every tanda no function proceeds without the permission of the Naik. So
the Naik (chief), Karbhari (secretary) and Daye Sane (wise people) in the
tanda decide whether Teej festival is to be celebrated or not. Like Diwali,
this is the festival of unmarried girls. Young boys also take part in it
willingly. When the girls get the permission of the Naik, they feel overjoyed
and sing the following song:

Lakadi ma suo labore kanhaiya lal

Tandero nayak aacho re kanhaiya lal

Betin teej boraro re kanhaiya lal

Kunvariri aashish lerore kanhaiya lal.

Meaning

The young girls feel very happy and say that the Naik of the tanda is a
nice person as he has granted them permission to celebrate the Teej festival.
The girls also think that by giving them permission, he is taking their
blessing.

The girls need baskets for the celebration of Teej festival. So they go
to a nearby market and buy baskets. Then the girls need soil for planting
wheat seeds in the basket. All the girls gather with baskets on the head. They
go together to bring soil from ant hill and return home with baskets full of
soil. Then they sow wheat seedling in the baskets. They keep all the baskets
in a safe place. Usually, this ritual is carried out in the evening. The young
girls and ladies dance with great enthusiasm. Unmarried girls water wheat

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seedling twice a day and observe fast for ten days. It becomes the routine
activity for girls. In the evening the girls sing various songs. It is also an
opportunity for girls to learn songs and dance from elderly women in the
tanda.

On the ninth day of Teej festival a ritual known as ‘Gangaur’ is

performed. ‘Gan’ means male and ‘Gaur’ means female. The boys and girls
make images of men and women with mud and keep beside the baskets. The
images of men are made by girls and the dummy statues of women are made
by the boys. This is a type of game in which boys and girls tease one another.
The boys and girls enjoy a lot on this occasion. In fact, the Banjaras enjoy all
the festivals to the fullest.

‘Teej Vakadno' (removing of the wheat seedling from the basket) is

the final phase in the celebration of Teej Festival. It is almost an end of the
festival. It is a moment of great sorrow for girls. The girls get ready early in
the morning and worship Teej and Gangaur (a ritual). All the people of the
tanda are offered sweet meal which is known as ‘Dhamboli’. For this ritual,
all the people assemble at the house of the Naik. Teej is removed and given
to one another as a present. Then all the people immerse Teej and Gangaur
with a heavy heart. First of all the Naik's basket is thrown into the river and
then others. The unmarried girls cannot bear this scene and they return home
weeping.

Teej festival is not celebrated every year like Holi, Diwali, Gokul
Astami, Pola and Gudi Padva festivals. At the same time, it is not celebrated
by all the Banjaras. Now a days its celebration has become rare. Even the
modern girls and boys are not aware of the folk songs sung on this occasion.
Sometimes it is celebrated by educated Banjaras living in urban area.

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Dasrah (Dasrav)

In Banjara language, Dasrah is called as Dasrav. It is another

important festival in the Banjara community. But it is not celebrated like
Hindus. At the same time, it is not celebrated by all on the same day.
Banjaras cut goats to worship goddess Durga. They feel that goddess Durga
has seven sisters and some of them are Tuljabhavani, Mariyamma, Kankali,
Renuka, Wagjayi and Amba Bhavani. On the day of Dasrah, the silver or
bronze idols of goddesses are washed of and kept at a place where goats are
cut. They invite relatives for this festival.

Tanda Structure or System

Tanda is a dwelling place of Banjaras. It is the place where only

Banjaras live. Generally, a tanda is located on a hill or in a valley. It is a little
away from a village or a town. Many times a tanda is known by the name of
the chief of the tanda or the clan of the chief of the tanda. For ex. Mudero
tando, vadtyaro tando, Jemlaro tando, Nanyaro tando etc. Earlier a tanda
used to have huts or houses of tin. But now a days well-built houses are seen
at tandas. Sometimes the houses are constructed through financial assistance
of the government. In the past, they were far away from modern facilities but
now every house has a TV set and a cell phone.

Gor Panchayat System (Banjara Judicial System)

Man is a social animal. Every tribe has its own judicial system for
maintaining law and order in the community. In Banjara community also
there has been an ancient judicial system known as ‘Gor Panchayat’ with the
following objectives:

• To sustain purity of the tanda

• To maintain peace in the tanda

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 • To resolve any dispute among people of the tanda

• To enhance progress of the tanda

The office bearers of the tanda Gor Panchayat are as follows:

• Nayak (Chairman or Head)

• Karbhari (Secretary)

• Hasabi (Treasurer)

• Nasabi (Judge)

• Davesane (Wise people)

• Panch (Members)

• Dhadi (Servant)

• -Dhaliya (Servant)

• Barber (Servant)

The Nayak

Generally, the head of the tanda is known as Nayak. A person

becomes the Nayak by heredity. Every tanda should have someone as the
head. The Nayak has to bear the sole responsibility of the tanda. In Gor
Panchayat the role of the Nayak is that of a judge. He should be capable of
addressing any issue, dispute in the tanda. At the same time, he is expected
to have thorough knowledge of the community and its culture. In the
judgment, he should be unbiased, impartial and honest.

Duties of the Nayak

• To maintain social harmony in the tanda

• To redress any issue with the assistance of Secretary,

Treasurer, Judge and the wise people

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 • To give permission to conduct any meet, function or festival
and to take part in it

• To order the Secretary to collect funds for organizing common

functions and meetings

• To take part in weddings and to bless bride and bridegroom

• To perform Pooja in religious rituals

• To welcome any guest of the tanda

Karbhari (Secretary or Registrar)

Next, to Nayak, the important person in the tanda is Karbhari

(secretary or registrar). This post is also hereditary. It is the duty of the
Karbhari to keep an eye on each and every activity of the tanda. He should
also see whether the orders of the Nayak are obeyed or not. He should also
keep the record of each and everything in the tanda. He is expected to make
efforts for the welfare and progress of the tanda. He is considered as the right
hand of the Nayak. It is also his responsibility to look after the tanda in the
absence of the Nayak. The Karbhari has to help the Nayak in judgment and
he has to express his views in light of the judgment of the Nayak. He is also
expected to give information of any program to the people of the tanda. He
has to maintain the financial record of the tanda. He should organize
meetings, functions, and festivals in the tanda. He should take part in social
work and provide money for Pooja and rewards. In this way, a secretary is an
important person in the Gor Panchayat.

Hasabi (Treasurer)

Hasabi is another important office-bearer of Gor Panchayat. His

accountability is to keep the financial record of the tanda. He also takes

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initiative to raise funds for the overall development of the tanda. For any
function, meeting or festival his presence is always honored.

Nasabi (Judge)

Nasabi’s role in Gor Panchayat is that of a judge in the court. He

always takes the decision in consultation with Nayak and Karbhari of the
tanda. He also takes part in all the functions and festivals that are celebrated
at the tanda. He is the head of the meeting known as ‘Nasab’. The meeting of
nasab is held to resolve any issue, dispute in the tanda.

Daye-Sane (Wise people in the tanda)

Daye-Sane are the wise, experienced and elderly members of the Gor
Panchayat. They play an important role in the process of judgment. They
assist and guide the Nayak from time to time. They take part in each and
every event that takes place in the tanda. They provide a kind of consultancy
service to all the citizens of the tanda.

Panch (Members)

Members are the elected members of the Gor Panchayat. They help
the Nayak, Karbhari, Hasabi, Nasabi, and Daye-Sane in all matters. They are
considered by the Nayak and Karbhari in all important meetings.

Dhadi (Servant)

Dhadi is a genealogist in Banjara community. He plays the role of a

servant in tanda Gor Panchayat. He provides information of Banjara culture
to those who are unknown about it. They move from tanda to tanda and
narrate the stories of ancestors and sing religious songs. In fact, they are
entertainers. He has a musical instrument known as ‘Sarangi’. With the help
of it, he can produce various types of sounds. In return, he gets something in
the form of alms. He earns his bread and butter by begging. They are also

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messengers. They carry a message from one to the other tanda. They are also
called matchmakers as they knew boys and girls of marriageable age from
different tandas.

Dhaliya (Servant)

Dhaliya is a loyal servant of Gor Panchayat. He has to follow the

orders of Nayak, Karbhari, and Daye-Sane. At the same time, he has to
convey the orders of the Nayak and others. Dhaliya used to take part in
weddings, festivals, and functions and amuse the people of the tanda. For
music, he used to have a musical instrument known as ‘Halki’. Sometimes
both husband and wife used to entertain the people. People used to give him
money and eatables as a reward. The Dhaliya used to play Halki and his wife
used to dance. Earlier every tanda used to have Dhaliya but now a days few
tandas have Dhalia.

Nhavi or Hajam (Barber)

Banjaras had a barber at every tanda. The barber besides his routine
work used to follow orders given by Nayak, Karbhari and other office
bearers of tanda Gor Panchayat. He also used to help the families which
celebrate weddings of their children. They used to live at the tanda only. It
was the system in the past but in modern times the Banjara barbers have
given up the traditional profession.

Mainly three types of matters were resolved in the ancient Judicial

System of

Banjaras that is Gor Panchayat:

Nasab (Judgement)

The matters like quarrel, murder, attacks were redressed in Nasab.

Hasab (Account)

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 All the matters related to finance were addressed in Hasab.

Malaao (Meet)

Disputes between citizens of the tanda or between people of two or

three tandas were resolved in Malaao.

All the tandas in the past had working Gor Panchayat. But in Modern
times a few tandas have this age-old judicial system known as ‘Gor
Panchayat’. Even now people approach Nayak for any problem, injustice or
help. The Nayak tries his best to resolve all the problems of the people. The
meeting used to be held under the neem tree in front of the temple of
Sevabhaya. But at present, this system is almost outdated as people approach
the court for any matter.

Superstitions

Banjara is a highly superstitious tribe. They believe in good as well as

the bad omen. For example, If a dog barks and an owl hoots at night, they
believe that somebody would pass away at the tanda. If they see a cat
crossing a person, barber, donkey, jackal, a pot, they consider these entire as
an ill omen and if a pregnant woman passes from left to right, they regard it
as a good omen. Banjaras also believe in ghost haunting, magic, and
witchcraft. For any disease first they consult an exorcist and then they go to a
doctor.

Banjara Folk Literature

The folklore of Banjara contains in itself the unwritten record of

cultural life. In other words, the folk literature is the mirror of Banjara
culture. Banjara folk literature is available in all the forms of folk literature
in general like folk songs, folk tales, proverbs, riddles etc. All these forms
have been dealt with in detail in the respective chapters. Banjara culture gets
reflected through its folk literature. Folk literature is the cultural heritage of

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any tribe. The festivals are accompanied by folk songs, folk dance, proverbs
and riddles. Folk songs and folk dance is a salient feature of the tribal life.
Banjaras are the people who sing, dance and enjoy life in spite of poverty.
The women sing and dance according to occasions. Their mythology, history
and the culture are reflected in their folk literature. The folk songs, folk tales,
proverbs, and riddles are the cultural heritage of their life.

The Banjara folk literature is not available in written form as the

language has no script of its own. The younger generation learns from elders
on the occasions of festivals and rituals. Therefore every tanda has a number
of men and women who have been trying to retain the age-old tradition of
folklore. The beautiful folk songs, folk tales, proverbs, and riddles are full of
meaning. It is the duty and responsibility of younger generation to preserve it
for the forthcoming generations. It is noticed that the life of folk literature is
ingrained in the blood of any community or tribe and will not be easily
erased even if their colorful dress is given up and modern dress is adopted.
Even now educated Banjara women in modern dress join the ladies in tanda
and sing and dance during festivals like Teej, Holi, and Diwali.

The collection of songs, tales, sayings, and riddles is a very interesting

work though it is rather a difficult task. However, efforts should be made to
collect and preserve this precious treasure of literature which depicts their
mythology and culture. As the songs, tales, sayings, and riddles are too
numerous to collect and analyze, an attempt has been made to compile some
samples of it.

Banjara Rituals

Folklore is an integral part the folk culture. Banjara culture is implied

in its rituals, customs, and traditions. Even today the rituals and traditions of
Banjaras are alive. The rituals are performed from birth to death. The rituals

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of birth and wedding are performed with great joy and enthusiasm while
death ritual is performed with utmost sorrow. As Banjara is a traditional
community, its rituals have an association with its customs and traditions. It
is very much reflected in the folk songs. Rituals have great significance in
the community. Dr. Ganpat Rathod says:

A person without rituals has no place in Banjara community.

Every ritual has been given due importance as per customs and
traditions of Banjara community. The rituals are not performed
in a scientific manner but according to their traditions (46).

Though Banjaras follow Hindu religion, most of the rituals are

performed without a Brahmin. In many places, even marriage is also
celebrated without chanting incantation. No Ved Mantra is chanted while
performing any ritual. In this context Dr. Ganpat Rathod says:

The rituals of Banjara community are not performed on the

basis of science. It is because being primitive, Banjaras do not
know what science and Ved Mantra is! They have no
knowledge of science and mantras. They have been performing
rituals as per the traditions, may it be birth, wedding or death
ritual (46).

In spite of modernization, Banjaras have retained the rituals from

ancient time. In Banjara rituals, the place of mantras has been taken by folk
songs. Men, as well as women, sing and dance on various occasions. There
are three chief rituals of Banjara community- Birth, Wedding, and Death.

Birth Ritual

Human life begins with this ritual in general and Banjara community
in particular. A barren woman has no place in the community. If a woman is
barren, the man has the freedom to marry another woman or even a girl.

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Banjaras celebrate this ritual with great joy and enthusiasm. In the context of
birth ritual, Dr. Ganpat Rathod quotes the view of Bapurao Desai as:

It is the initial ritual in human life. This ritual begins even

before the birth of a child. The rituals performed during nine
months are considered as birth rituals (47).

It is the tradition to beat Nangara (musical instrument) on the birth of

a male child and Thali (musical instrument) is played on the birth of a female
child. It is because the Nangara has masculine gender while the Thali has
feminine gender. So the people of tanda come to know that a child is born in
the tanda.

Dhund Ritual (Birthday celebration)

It is the most important ritual regarding the birth of a child in Banjara

community. It is the most favorite ritual of the people. It is because the
Banjara men and women have an opportunity to enjoy to the fullest on this
occasion. They sing a special song known as ‘Lengi’. Singing and dancing
go hand in hand. Men, as well as women, start singing and dancing even
before a month or two in front of the house of the host family. They are
provided liquor almost every day. Even now every tanda has one or two
families that perform Dhund ritual every year. This ritual is performed on the
occasion of the first Holi festival after the birth of a child. But it is not
performed by all the clans of Banjara tribe. In the end of the ritual, all people
gather and bless the child through the following song:

Charik chariya champa dhol

Ju ju champa lera le

Tut u beta lera le

Aatra wore kaka dada

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 Aatra wore bhai band

Pelo beta nayki kariye

Dusro beta karbhari kariye

Tisro beta khadu charaye

Chauto beta ghodi ghod charaye

Pachvo beta cheli charaye

Chovo beta maa-baap sambhaliye

Satvo beta hui suputi

Shikach, shikavach hore-ho

Aavda viyor aavda.

Meaning

The theme of the above song is to bless and determine the karma of
the child. In ancient times, Banjaras used to have many children. In this
song, the responsibilities of the children are determined and allotted to them.
The eldest son will be the chief of the tanda and the second son will be the
secretary of the tanda. The third son will look after the cattle and the fourth
son will take care of horses. The fifth son will take goats for grazing and the
sixth son will look after parents. The seventh son will get an education and
teach others. In this way, all the sons will be busy with different work.

Wedding Ritual

Wedding is one of the most important rituals in Banjara community.

A marriage ceremony among Banjara community is common all over the
nation. Even now Banjaras celebrate marriage in a unique way. No tribe or
community celebrates marriages like Banjaras. They celebrate the marriages
with great enthusiasm and dedication. Almost half a dozen rituals are

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performed in the traditional way. Customary marriage ceremony among
Banjaras was too long and it was celebrated for a couple of days. The
marriages were celebrated during nights. There was no dowry system among
Banjara community in the past. There was a tradition of giving bride price
and bridegroom’s father used to give young oxen to the bride. After the
wedding, the bride was not sent immediately to her in-laws but the
bridegroom had to stay there for a couple of months. It was a custom among
Banjara community. In Banjara slang, ‘Navleri' means bride and ‘Vetdu’
means bridegroom.

Banjara women keep on singing songs at various stages during the

wedding. Every tanda has a couple of women who are fond of dancing and
singing. They like to sing songs on mike system. Most of the songs are sung
in chorus. Generally, the women get divided into two groups. One group
leads and the other follows them. Sometimes the women keep on singing the
whole night.

Fixation of Marriage (Sagair Vaat, Kaan sambli)

After oral communication about fixation of marriage, the father of

would be bridegroom and a few wise men of the tanda go to the house of a
girl who is supposed to be engaged. The chief of the tanda (Naik), secretary
(karbhari) and other members of the Tanda Panchayat are invited at the
house of the girl. After the formalities, the Naik, and others discuss and
decide the celebration of marriage and ‘ karar money’ (bride price). There
was no custom of giving dowry in the community. But there had been a
tradition of giving five oxen as bride price. Finally, the Naik declares that.
This custom is also known as ‘kan sambli'. Kan means ear and sambli means
to hear. After this, all the people of the tanda come to know that so and so
boy has been engaged to so and so girl. The meal is served to those who are
present.

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Jaggery Eating Ceremony (Gol Khayro)

After the fixation of marriage, there was a custom known as ‘Gol

Khayro’. In Banjara language, Gol means Jaggery and Khayro means to eat.
On a certain day, the father of the boy and a few wise men of the tanda
would go to the place of the bride for the ceremony. They all gather at the
house of Naik. The parents of the girl, the Naik, Karbhari and elderly people
of the tanda would welcome them. The Dhadi (bard) or Dhaliya (entertainer)
or Nhavi (barber, servant) was sent to call the householders to come at the
Naik’s house. After that jaggery used to be distributed to all. The Naik would
declare that the Gol Khayro ceremony is over. But this custom in Banjara
community is almost outdated.

Sadi Tanero (Preparation of bridegroom for wedding)

‘Sadi Tanero' is a typical custom during the wedding in Banjara

community. In fact, the wedding ceremony begins with this ritual. It takes
place at the bridegroom’s house. It is arranged before a day or two of the
marriage. Rich people celebrate it on a grand scale while poor people carry it
out according to their financial capacity. Usually, it begins in the evening.
The Dhadi (bard) informs about this ritual to inhabitants of the tanda. The
Naik, karbhari and wise men of the tanda assemble at the house of the
bridegroom. Men start doing their work and women keep on singing. It is the
duty of wise men of the tanda to erect a pandal of two blankets (made from
the wool of sheep). It is an art and a few people in the tanda know it. Even
now this tradition is observed at every tanda. The small vessels are fixed one
above the other on a stick and fixed in the center of the pandal. This is
known as ‘mandav ubho karero’ (mandav means pandal, ubho means to erect
and karero means to do).

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 In the late evening, they perform another ritual known as ‘Ghota
Ghasero'. It is the responsibility of unmarried youth to carry it out. The boys
sing a particular song while doing this. In fact, Ghota is a blend of jaggery
and water. It is kept in a big vessel in the center of the pandal. Next morning
it is distributed to youth. The bridegroom is asked to take bath. He and his
brother or if there is no brother, his cousin is made to sit by his side. A
certain person cauterizes the bridegroom as well as the younger brother with
a hot needle on the right hand. Banjaras call it ‘vadayiro daag or garur daag’.
While cauterizing the person chants:

Koli aav koli java

Koli mai jag samav

Dholo ghodo haslo

Dhavlo Custom (A mode of weeping)

A ‘Dhavlo’ is a unique mode of expressing sorrow through woeful

songs. No community in India has a custom of expressing sorrow through
songs. In the Banjara community, a bride is regularly taught a typical mode
of giving way out to sorrow which is known as ‘Dhavlo’. It is a kind of
training imparted at the time of marriage to a Banjara bride who is called
‘Navleri’ in their language. This custom is as old as the origin of Banjara
tribe. It is not simply an expression of sorrow for separation from parents and
relatives but for the long separation due to trade from one place to another.
Once they were separated, they used to meet after a long time as they used to
move to different regions for trading. Whenever Banjara women meet after a
long gap, they give way out to their feelings through Dhavlo. Every tanda
has a couple of women who are capable of teaching Dhavlo to a bride and
young girls. This process begins as soon as the bridegroom reaches the
bride’s house for marriage. This is a peculiar custom among the Banjara

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community. There are plenty of songs about the wedding ritual. The songs
are sung according to various customs during the wedding. The songs are
sung by women only. The men have different duties and responsibilities to
be performed during the wedding.

Death Ritual

‘Samago’ or ‘Margo’ is the word for a dead person in Banjara

community. This is the last ritual in all the tribes in India. The way Banjara
women express sorrow on the death of a person is entirely different from
others. They express utter sorrow through Dhavlo songs which are full of
pathos. A woman narrates the qualities and work of a dead person. It is
observed that Banjaras express more sorrow than the people of other
communities. If a person dies in the Banjara tanda, they don’t cook food
until the last ritual is performed. The whole tanda observes sorrow on the
death of any person. In this connection Dr. Ganpat Rathod says:

In Banjara community the intensity of sorrow is not felt on the

death of an old man but if a young die the intensity of sorrow is
severe. Its news is spread quickly and the people of the tanda,
relatives, and people from suburbs gather in no time (6).

Dr. Kashinath Jadhav has narrated the following Dhavlo song through
which a widow expresses sorrow over the death of her husband:

Maro saheb shevteri nind lero bai aa hiya

Mare saheberi Jodi tutgi yadi aa hiya

Ram sitari Jodi tute lagi yadi aa hiya

Maro saheb aadi vatep chodan man chalo aa hiya

Maro saheb sari andharo pad chalo tare laar aa hiya (63-64).

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Meaning

A wife expresses her sorrow over the death of her life partner.
One can imagine the intensity of sorrow in this song. She says that her
saheb (an officer) will never wake up from the last sleep. They have
been separated from each other like Ram and Sita, the mythological
characters. The husband has left her all alone in the middle of life and
died. There will be darkness in the family in his absence. In this way,
the women express sorrow over the death of kith and kin.

A dead person is given a public bath before it is taken for

cremation. According to Banjara culture, a person is given public bath
three times in the lifetime that is on birth, wedding, and death. The
scene is very pathetic and sad. The family members and relatives
express sadness through the woeful ballad. The wife cannot believe
that her husband is dead. She laments over the death of her husband
through the following mournful song. Dr. Kashinath Jadhav refers to
the following song in this context:

Ladka! taro baa kati beto vhiyo to balalare ladka

Ladka! taro baa kati risan beto vhiyo to mana lare ladka

Ladka! Tare baan bhukh lagi vhiye to

Kun kho karan kiye re ladka (64).

Meaning

In the above song, the wife does not accept the death of her
husband. She pleads her son to go and call his father from wherever
he is. She also asks him to request his father to come home even if he
is morose. She also says that if his father is hungry who will ask him
to eat. In this way, the woman expresses her sorrow.

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 In Banjara community, the married are burnt while unmarried
are buried. But the boys and girls of marriageable age are applied
turmeric and burnt. After the funeral rite people on their way back
bath in river, canal or well. On the way back every person bites leaf of
a berry bush and throw it away. Then at the house, all sit in a circle
and the elderly or wise person addresses the gathering as follows:

Samlo ra ba

Ye pale mahir goddin saran len

Pade sarik padau dhalgech

Kenavat cha

Muyen mati aan

Jivten baati

Aapnen bhi yech vaten jayer cha

Rovo mat, saso karo mat

Wo yadir seva karo

Bhai bhai aache ro

Bhenepar najar rakado

Aacho ro itch keno cha.

Meaning

The speaker tries to console the kith and kin and gives a piece
of advice. Further, he says that even the great people have passed
away. He means that death is unavoidable and truth of human life. He
mentions a saying which means that dead person is to be burnt and
others should eat to be alive. They too have to go by the same way. So
don’t lament over the death of your father. Children are advised to

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 look after the mother and sisters. Try to maintain harmony in the
family. Then someone declares the date of the tenth and thirteenth-day
rituals to be performed.

Dado Karno (Thirteenth-day ritual)

This is the last ritual of death. Banjaras perform the thirteenth-

day ritual according to Hindu religion. They call it ‘dado karno’. They
also believe in rebirth and ghost of a dead person. If a person dies on
Saturday or Sunday there was a tradition of sacrificing goat by the
relatives of the dead ones. Because according to them Saturday and
Sunday are hard days. On this occasion teams of Banjara poets are
invited for presentation of folk songs. There are many professional
singers in the community. They not only entertain but also preach.
Most of the songs are about human life, death, rebirth and social
reformation. One such folk song narrated by Vyankat Rathod from
Tivthana Tanda in Sonpeth Tahsil is:

Aare aaycha paman ram rami kariya

Vad jaye re pakeru phir kab maliya
Pad jay madi ghasar jayar
Chut jay jivda dagar jayar
Khub lido khet vadi
Aajin balder Jodi
Pad jay madi ghasar jayer
Chut jay jivda dagar jayar.
Meaning

The speaker of the above song says that human beings are like birds.
The human life is compared with birds. As birds cannot meet once they are
separated, in the same way, human beings are separated by death. Even if a

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person owns a lot of land, he has to leave everything here and leave the
world. In this way, Banjaras perform birth, wedding and death rituals by
observing certain customs and traditions. They believe in superstition and
rebirth. The songs presented on the entire occasions make Banjara culture
unique and outstanding.

The Banjara culture is unique in its nature. The rituals, customs,

traditions, food habits, dressing patterns, festivals, rituals, and language are
entirely different from other nomadic tribes in India. But the age-old culture
of Banjara like the Indian culture in general, is becoming a victim of
modernization, urbanization, westernization, education, and association with
other people in cities and towns. Many states have established Tribal
Research Centers. The purpose of such centers is to preserve folk arts,
culture and folk literature of the nomadic tribes in the respective state. So the
Government of Maharashtra should take initiative to establish ‘Banjara
Research Center' for preserving age-old traditions, folk songs, folk tales,
proverbs, riddles, legends, culture, history and language Banjara community.
It is our national accountability to preserve ‘culture’ of any tribe or
community in the nation.

*****

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