Golla: Deccan
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Golla
This article is an extract from THE CASTES AND TRIBES OF H. E. H. THE NIZAM'S DOMINIONS BY SYED SIRAJ UL HASSAN Of Merton College, Oxford, Trinity College, Dublin, and Middle Temple, London. One of the Judges of H. E. H. the Nizam's High Court of Judicature : Lately Director of Public Instruction. BOMBAY THE TlMES PRESS 1920 Indpaedia is an archive. It neither agrees nor disagrees |
Golla: Deccan
Golla, Gulla, Gullai (in the Carnatic),' Gollewar, Gavali, Dhangar— a numerous pastoral caste of the Telugu and Carnalic Districts, found also on the eastern outskirts of the Marathawada country. Dwelling generally on the plains, they move, 0uring the dry season, to the forest-clad hills which yield abundant pasture for their flocks and herds.
Etymology
Opinions differ regarding the etymology of the word 'Golla.' Some derive it from the Sanskrit word 'gopal,' mean- ing 'a keeper of cows' ('go' — a cow, and 'pal' — a keeper). Others hold that it is a corruption of ' Godlawaru ' (grazier of cows), ' GoUa- waru' (cow-herd) or 'Gurlawaru' (shepherd). The last derivation is probably suggested by the fact that the Gollas have, of recent date, taken to tending sheep.
The titles of respect which are afdxed to the names of the male members of the caste are ' Anna ' (elder brother), ' Ayya ' (father) and 'Boyadu' (elder).
Origin
The Gollas are not a homogeneous race, but are com- posed of a large number of endogamous groups, the members of which are found to differ from one another in their features and complexion and even in their manners and usages. Their traditions tend to sup- port the same view and to show how people of different origin have been linked together by common occupations and constitute the Golla caste.
The Eja Gollas of the Karimnagar and Nalgunda districts trace their descent from the god Krishna's sons, who escaped the des- truction by fire of the Yadava race. The survivors were, according to a legend, subsequently grouped under divisions based upon the manner in which they effected their escape. Those who were red- dened by the glow of the fire were called Yera Gollas, the word
'yeta' meaning 'red' in Telugu ; those who lay concealed in the green foliage of umbrageous trees were called Paknati, 'paknati' meaning 'green branches'; those who implored the god Krishna to save them, were known as Puja GoUas ; while others, who carried their family gods in baskets (Telugu gampa) got the name of Gampa Gollas ; and, lastly, the descendants of those who fought in the melee, have borne the designation of Mushti Gollas.
Another tradition, purely of a local character, comes from Kurvinal in the Atrafi Balda district, and represents the Gollas as having sprung from one Iranna, the son of the king Pidiraj of Dona- kunda in *Telingana and his wife Padma. Iranna, and his brave brother Kathanna saved the bovine race from a female goblin and have been, in consequence, elevated to the rank of gods.
Internal Structure
The number of sub-castes into which the Gollas are divided is unusually large. A few, deserving notice, have been enumerated below : —
1. Yera or Era Golla.
2. Sadnam or Boya Golla.
3. Yaya Golla.
4. Paknati Golla.
5. Puja Golla.
6. Mushti Golla.
7. Modati Golla.
8. Mudra Golla.
9. Sale Golla.
10. Sarsa Golla.
11. Adi Golla.
12. Gujarathi Golla.
13. Ale Golla.
14. Pedwati Golla.
15. Manda Golla or Buchewad.
16. Yadava Golla.
17. Karne Golla.
18. Gampa Golla.
These names appear to refer either to the physical type of the sub-caste, as in the case of the Era Gollas, or to some traditionarj function, as puja and modati, or to a legendary event, as m the case of Musfiti and Paknati. They have also reference either to the place from which the members immigrated, or their descent (probably fictitious) from a particular stock. Gujarathi Gollas are an instance of the former class and Yadava Gollas of the latter.
The Vera or Era Gollas derive their name from the colour of their skin, which is more transparent than that of the other GoUa tribes. They form the bulk of the caste living in 'H. H. the Nizam's Dominions. Their tall, muscular frames, regular features and com- paratively light complexions (sun-burnt by constant exposure) indicate their foreign origin, although history is silent upon the exact period of their immigration. They claim a social rank higher than all the other sub-castes, except the Gujarathi and the Adi, who are, however, to be rarely met with in the districts.
It is customary among members of this sub-caste to dedicate both boys and girls to their patron deities Mallana and Raj Rageshwar ; in fulfilment of vows they may have made to these deities. The girls are also married to swords. Such dedicated girls are called Parvati and Jogini and are known to lead loose lives, associating themselves with men of their own caste, or of higher castes, but on no account of inferior castes. A curious, but ancient custom, forbids Yera women to perforate their noses and to wear nose-rings or head ornaments. The panot is neither tamed nor touched, and the veneration with which the bird is regarded by the members of this sub-caste, leads to the inference that it might be the totem of the tribe.
In Gulbarga and other Canarese districts the name 'Vera' has been dropped and the members of the sub-caste call themselves Anam Gollas, speak Canarese and have preferred the cultivation of land to their original occupation. The Anam Gollas deal also in medicinal herbs and roots and in their capacity of Wai-mandlus (mountebanks) are popularly believed to be very skilful in cupping and bleeding, in extracting guinea worms, preparing embrocations and ointments, feel- ing the pulse and prescribing for ordinary diseases. Their women are engaged as farm-labourers, but will never stoop to accept service as domestic servants.
The Sadnam, or Boya Golas are hypergamous to the Era Gollas to whom, it is said, they give their maidens in maiiiage. The members of this sub-caste profess to abstain from eating fowls. Their women do not wear cholis or petticoats.
The Yaya Gollas appear to be an offshoot from the Yera Gollas, whom they closely resemble in physical type, although they are a little swarthier in complexion. They maintain the Panchayat system, the headman of which is termed chaudhari or Mehter. At a wedding ceremony the chaudhari has the privilege of placing the first spot of sandal paste on the forehead of the bridegroom, for which he claims betel-leaves, areca-nuts, a piece of bodice cloth and five copper (Jains as his perquisite.
The Paknati Gollas are divided into two endogamous groups — Domatiwaru and Magdiwaru — based upon the difference of the usages which regulate their marriage ceremony. Before marriage, some male members (usually nine) of a Domatiwaru family are required to observe a fast for a whole day, in honour of their patron deity, Mallanna in Telingana and Chandramma in the Carnatic, and to drink ghi at the time when the fast is broken. If any of them declines to drink the liquid it is forcibly poured down his throat and, should he fall ill thereby, he is given wine to drink and onions to eat, and a ram is slaughtered and placed upon the pandal beneath which the wedding is to be celebrated. No such usage obtains among the members of the Magdiwaru sub-division. The Paknati maidens are, like their Yera sisters, dedicated to deities and married to swords and trees and, under the designation of Parwati or Jogini, live sub- sequently the lives of prostitutes.
The Puja Gollas are a dark complexioned sub-caste, possessing coarse and indelicate features and taking their name from a legend purporting that their ancestors were priests to the shepherd god Mallana. A usage, evidently of a non-Aryan origin, requires them to eat pigs on the first day of the new year, as an act of merit, which is believed to bring them good fortime and happiness during the year to come. Like the Yera women, their females are debarred from per- forating their noses or from wearing nose-rings and head ornaments. The Puja women do not wear bodices, owing to the mythological event, which they still fondly cherish, that Shri Krishna, in one of his amorous frolics, bore away on the kolarnb tree (Stepheg^ne parvi- jolia), the garments of the milkmaids of Brindaban while they were bathing, undressed, in the waters of the holy Jamna. The members of this sub-caste honour, among their deities, the river Ganges, which is represented by small stones placed outside their dwellings and wor- shipped, on a dark night, by the eldest member of the community.
The Mushti Gollas allege that they inherited their name from their ancestors, who were distinguished for their- skill in boxing.
The Gujarathi Gollas profess to observe a high standard of ceremonial purity, drink water which is not exposed to the sun s rays and claim, on this ground, to be superior to other Golla stb-castes, with whom they neither interdine nor intermarry.
TTie Modati Gollas ('modati' meaning 'indigenous') appear, as their name indicates, to be a group of local formation. They earn their living by begging from the higher classes of Gollas, to whom they stand in the relation of family bards and genealogists, singing and extolling the history and renown of the families of their supporters. They travel from village to village under their popular name of Tuljawad or Teljilodu, the word 'tulja' being, it is said, derived from tira chira' which means 'a sari with patterns of dolls em- broidered on it.' This sari they spread on the ground in front of their moveable huts, or hang as a curtain at the door and, assuming various disguises, entertain their audience by dancing and singing before the idols.
The Pidwati Gollas, also called Pusalwad (pedlars), are the lowest of the Golla sub-castes. They lead a sort of nomadic life, moving from place to place and retailing, in villages, glass beads, sham corals, trinkets, needles, thread, tape, \un\um (red aniline powder) and other articles which they procure at the bazars in the cities.
Of these sub-castes, only the Yera, Paknati, Adi, Mushti, Sadnam, Mudra, Puja, Kame, and Gampa interdine. All eat from the hands of the Gujarathi Gollas who are, as already mentioned, regarded as the highest of the Gollas. TTie Modati, Paykani, Padapotolo, and Manda Gollas subsist by begging alms of the Yera and other higher Golla tribes.
The' exogamous sections into which the sub-castes are broken up are of the totemistic type. The totems comprise the names of trees, plants cind animals and, it has been ascertained, are generally taboo to the members of the sections bearing their names. A member of the Wankfl^alu section will not touch nor injure the wanka])alu (egg- plant or brinjal — Solarium Melongena) nor eat its fruit. So, also, a member of the Shzishila section will not touch, injure or kill a shashilu (serpent). Some of the sections are worth noticing as being of peculiar formation and possessing curious beliefs and usages.
1. The Shalandalu section. — Members belonging to this do
, not use turmeric coloured rice in their marriages.
2. Tffe Kanya Sarolu section. — The parents of a boy belong-
ing to this section will not make the first proposals towards the settlement of their son's marriage.
3. The Surwala section. — Members of this will never milk
into an empty vessel, i.e., they will put at least a little water into the vessel before milking.
4. The Tanala section. — It is essential for a member of this • section that, while on pilgrimage, he should bathe stealth- ily in tirtha (holy-water) or, in other words, he should avoid attracting the attention of the Tirtha Brahmans and paying their dakshina (fees). Should a Brahman detect him while bathing and demand his fees, it is believed that all the merit he acquires by his holy trip disappears.
5.The Basutolu section.— Members of this worship the plant
basutolu, from which they receive their name, on Sun- days, or at the commencement of sowing operations, or before they sell a sheep, with offerings of flowers and sweet dishes. The section name descends in the male line. The rule of exogamy requires a man not to many a woman of his own section, but it does not preclude him from marrying a girl of his mother's section. A man may marry two sisters, but two brothers cannot marry two sisters. He may also marry the daughter of his elder sister, or of h.s mother's brother, but not of his father's sister.
Marriage
Except among the Puja Gollas, who practise both infant and adult marriages, the Golla girls are married before they have attained the age of puberty. Boys and girls, as has been already mentioned in connection with the Yera Golla sub-caste, are dedicated to temples and married to the deities Mallanna and Raj Rajeshwar, such dedicated boys being called Waghes or Mallannas and the girls Parwatis or Murlis. Signs of a girl's puberty in her father's house forebodes no good to her brothers, and she is immediately sent, with her face covered with a blanket, to her husband's house. Cohabitation before the girl matures is allowed, on the performance of a ceremony, when forty seers of rice are cooked and caste-people are feasted, clothes and jewels being presented to the girl and her husband on the occcision. Poly- gamy is permitted theoretically, without limit, but is restricted in practice to two wives, the second wife being taken only in case the first wife is barren, or incurably diseased.
Marriage
The marriage ceremony is of the usual type. Pro- posals of marriage are made to the girl's parents and, if they are accepted, the bridegroom's father goes to the bride's house, and per- forms Supa Idam (ceremony of betrothal). In the presence ot the caste Panchayat, he makes a turmeric spot on the girl's forehead, presents her with wadibium and declares that he has approved of the girl and has accepted her for his son. In the Pedda or Gatii Idam, the boy's father pays to the parents of the girl the bride-price, amounting to Rs. 12, and makes a present of a new sari and choli to the girl, the ceremony being concluded with a drink and a feast to the bride- groom's party. The Gollas celebrate the Praihanam ceremonial, at which a curved ring, sanctified by a Brahman and blessed by elderly relatives, is solemnly put on the girl's right hand ring finger. On this occasion, the girl receives from her hus- band-elect, wedding gifts consisting of jewels and clothes. The ritual that follows closely resembles that performed at a Kapu marriage and needs no separate mention. Kanyadan, or the formal gift of the bride to the bridegroom and his formal acceptance of her, is believed to be the essential portion of the ceremony. In the Nagbali ceremony, which constitutes their Kulachar, the Golla bride- groom, with a plough and oth^r implements of husbandry, goes a little distance from the marriage booth and furrows the soil, in which he sows navadhan^a, or nine sorts of seed grains. His young wife, in the meanwhile, brings him bread and water, as she would do in actual manied life.
The Paknati Gollas of the Carnatic have some curious cere- monials among them. During the course of the wedding, a quantity of ghi is distributed in three vessels. Two of these are offered to the parents of the wedded, couple, who quaff their contents. A relative of the bridegroom is required to drink the ghi in the third vessel. On the Nagbali day, in the Carnatic, the bride and bridegroom, seated side, by side, are bathed in a polu, formed of a jawari square with a vessel of water at each corner, the vessels being encircled by a raw cotton thread. The parties, after the bath, exchange their garments, the bridegroom wearing the clothes of the bride and the bride attired in those of her husband and, thus dressed, fetch, in procession, water from a village well. This ceremony over, their maternal uncles mount them on their hips respectively and jump and prance like horses, and as they cross each other the bridal pair throw red powder {abhir and gulal) by the handful on each other's person.
Puberty
A Golla girl, on attaining puberty, is considered unclean for eleven or thirteen days, and the ceremonial observed among members of this caste more or less resembles that prevailing among other Telugu castes. During this period, she has to occupy a separate room, fitted for the purpose, where she is scrupulously screened by a curtain from the evil gaze of strangers. A wooden puppet, clothed and decorated, and a sword, are kept by her side and are her constant companions throughout. She is sumptuously feasted all the time for the first five days by her husband's people and for the remaining days by her mother and her relatives. On the fifth day after menstruation, she receives her first bath. A female barber attends upon her on the occasion, smears her with turmeric paste and oil, and pares her nails. Married women present her with wadibium. On the eleventh day, she receives her last bath and is then ceremonially clean.
Widow-Marriage
The Gollas allow a widow to marry again, but do not require her to many her deceased husband's younger brother. She may, however, marry the husband of her elder sister. When a widow marries again, the bridegroom is required to give her parents half the exf>enses they incurred on her first marriage. The ritual ordained for the marriage of a widow is of the simplest character. The bridegroom gives her a white sari, some bangles and a pair of toe rings. He ties a pusti round her neck and this forms the binding portion of the ceremony. He then provides a feast to his friends and relatives and the ceremony ends. In the Carnatic, a widow bride, dressed in white, is first led by other widows to a temple, and thence, after she has put on, with her own hands, th^ 'pusti round her neck, she is conducted to the house of the bridegroom; TTio pair, thereupon, bathe and become husband and wife. Divorce is permitted, on the ground of the wife's adultery or disobedience, and is effected as follows. The husband gives the offending woman a white sari, daubs red lead on her forehead and removes the upper garment from off her head. This done she is deprived of her pusti and IS expelled from the house in the presence of the caste P^anchayat. Divorced women are allowed to marry again by the same rites as widows. Adultery with a man of her own caste, or with one of a higher caste, is condoned by a small fine and the matter is hushed up. An intrigue with a lower caste man does not admit of such tolerance and the adulterous woman is instantly expelled from the caste.
Religion
The favourite deity of the Gollas is Mallaiina, worshipped every Sunday and on the light 14th of Magh (January-February), with offerings of sweetmeats, flowers, milk and curds. On the Til Sankrant holiday, when the sun enters the sign of Capricorn, the god is worshipped with great pomp in every Golla household. Garlands of zendu flowers (marigold), hung over painted pots containing milk and curds, represent the deity, to whom red lead, sweet dishes, and flowers are offered by every member of the community. The dog, which is sacred to Mallanah, is fed on the occasion. A loaf is coated with curds, one piece of it is thrown to a dog, another is offered to the son and the third is cast on the top of the house.
Another deity, characteristic of the Golla caste, is the river goddess Ganga (yerudu), propitiated with great ceremony on a moonlight night in the month of Shravan (July-August). In the sheepfold situated outside the village, a square piece of ground is plastered clean with cowdung and adorned with fine patterns of kunkum and lime-stone powder. Over this ground, which is bor- dered by flint pebbles and surrounded by green boughs, a small bower of tangade-chellu twigs {Cassia amiculata) is erected. The goddess is installed in. the centre of the bower, being represented by a branch of the rut plant (Calotropis gigantea), a pitcher of water and a sharp-edged iron-blade resembling a knife. The puja done to these fetishes consists mainly of animal sacrifices. The eldest and most respectable member of the community, called Saokar Lacha^y^a by the Puja Gollas Palwancha, acts as the priest of the deity, brings forward the sacrificial animal (sheep), daubs its forehead with red lead and decapitates it at one stroke before the deity. The blood of the animal is sprinkled over the deity, its skin is interred in front of the bower and its flesh is cooked and partaken of by the devotees. It is said that the votaries spend the remainder of the night in drinking, singing and merry-making. Women generally keep them- selves aloof from this festival.
Pochamma, Maisamma, Ellama, Nagalu and a host of minol gods and spirits are appeased by the Gollas with sacrifices of goats, sheep, fowls and sometimes buffaloes. Reverence is paid to the souls of decezised ancestors and, if a new ancestor dies, and his reappearance in this world in a spirit form is apprehended, his image is stamped upon a metal plate and included among the domestic gods.
The religion of the Gollas, saturated with animism, is gradually drifting towards Hinduism, under the sectarian influences of the Shri- vaishnava and Aradhi Brahmans. The Gollas are divided between Titmanidharis and Vibhutidharis. They worship all the Hindu gods and observe all the Hindu festivals. Brahmans are called in on religious and ceremonial occasions and for the performance of the Satya Narayan worship. Gauramma is honoured by females in the lunar half of the month of Kartika (October-November).
Child-Birth
A Golla woman is impure for twenty-one days subsequent to child-birth. A female barber generally attends upon her, as midwife, and cuts the umbilical cord which, enclosed in an earthen pot, is buried near the bed. On the third day after birth, Purud is celebrated, at which five leafy plates, containing small heaps of cooked rice with lighted lamps on them, are worshipped and given away to the midwife. On the twenty-first day the mother bathes, besmears the well with ^un^um, draws water and is free from all ceremonial impurity.
Disposal of the Dead
The Gollas, as' a rule, bury their dead in a lying posture, with the head turned towards the south. After the grave has been filled up, the principal mourner walks three times round it, carrying an earthen pot of water on his shoulder*. At the third round he drops the vessel on the ground and returns home, followed by all the relatives attending the funeral. On the third day after death, the relatives offer food at the grave and wait till it is touched by a crow, which indicates that the offering has been accepted by the hovering soul of tbe deceased. The Gollas observe mourning for their adult dead for ten or fifteen days, and for children for three days. On the fifteenth day libations of til water (tilodak) and balls, of cooked rice are offered to the manes and a funeral feast is provided for the caste people. Sradha is performed on the Pitra AmaWassa, or the last day of Bhadrapad (middle of September). The bodies of females are laid m the grave face downwards and those of pregnant women are burnt. It is observed that the usage of cremation is deemed the more respectable and is frequently resorted to by the higher classes of the Golla community.
Social Status
The social status of the Gollas cannot be precisely defiried. The Erra, Paknati, Mushti, Sadnam and Adi Gollas are ranked with the Kapu, Velama, Munnur, and other culti- vating castes. The Yaya Gollas occupy a lower position, while the Modati, Pidwati, Manda and other inferior groups are looked down upon as degraded castes whose touch causes impurity. On the other hand, the Gujarathi Gollas affect a high standard of ceremonial purity, and regard themselves as being higher than the other Golla castes. The Gollas drink fermented and spirituous liquors and eat the flesh of goats, sheep, deer, fowls, fish, pigs and lizards. They eat the leavings of a Brahman's meal.
Occupation
The Gollas believe their original occupation to be the tending and breeding of cows, sheep and other domestic animals, the making of butter and the dealing in milk and milch cattle. Unlike the Kurmas, they do not weave blankets, an occupation which they deem degrading to them. Many have taken, of late, to cultivation and trade, and by the acquirement of wealth have raised themselves to great importance. They are both pattedars and landless day labour- ers. A few have bsen educated and, under the title of 'Pillays' (Madras), hold eminent positions as Government servants, pleaders, doctors and in other branches of the learned professions. The GoUas do not wear the sacred thread.
Distribution
The following statement shows the number and distribution of the Gollas in 1911 : —
