Jālāri
This article is an excerpt from Government Press, Madras |
Jālāri
The Jālāris are Telugu fishermen, palanquin-bearers, and cultivators in Ganjam and Vizagapatam. The name, Mr. C. Hayavadana Rao writes, is derived from jāla, a net. Some are fresh-water fishermen, while others fish with a cast-net (visuru valalu) from the sea-shore, or on the open sea. They bear the name Gangavamsamu, or people of Ganga, in the same way that a division of the Kabbēra fishing caste is called Gangimakkalu. In caste organisation, ceremonial, etc., the Jālāris coincide with the Mīlas. They are called Noliyas by the Oriyas of Ganjam. They have house-names like other Telugus, and their females do not wear brass bangles, as low-caste Oriya women do. The Jālāris have two endogamous divisions, called panrendu kotla (twelve posts), and edu kotla (seven posts), in reference to the number of posts for the booth. The former claim superiority over the latter, on the ground that they are illegitimate Jālāris, or recently admitted into the caste.
Like other Telugu castes, the Jālāris have a caste council under the control of a headman called Pilla. In imitation of the Oriyas, they have created an assistant headman called Dolobēhara, and they have the usual caste servant. In their puberty, marriage and death ceremonies, they closely follow the Vādas and Palles. The prohibitions regarding marriage are of the Telugu form, but, like the Oriya castes, the Jālāris allow a widow to marry her deceased husband’s younger brother. The marriage ceremonies last for three days. On the first day, the pandal (booth), with the usual milk-post, is erected. For every marriage, representatives of the four towns Peddapatnam, Vizagapatam, Bimlipatam, and Revalpatnam, should be invited, and should be the first to receive pān-supāri (betel leaves and areca nuts) after the pandal has been set up. Peddapatnam is the first to be called out, and the respect may be shown to any person from that town. The representatives of the other towns must belong to particular septs, as follows:—
Vizagapatam Buguri sept.
Revalpatnam Jonna sept.
Bimlipatam Sundra sept.
The Jālāris are unable to explain the significance of this “counting towns,” as they call it. Possibly Peddapatnam was their original home, from which particular septs emigrated to other towns. On the second day of the marriage ceremonies, the tying of the sathamānam (marriage badge) takes place. The bridegroom, after going in procession through the streets, enters the house at which the marriage is to be celebrated. At the entrance, the maternal uncle of the bride stands holding in his crossed hands two vessels, one of which contains water, and the other water with jaggery (crude sugar) dissolved in it. The bridegroom is expected to take hold of the vessel containing the sweetened water before he enters, and is fined if he fails to do so. When the bridegroom approaches the pandal, some married women hold a bamboo pole between him and the pandal, and a new earthen pot is carried thrice round the pole.
While this is being done, the bride joins the bridegroom, and the couple enter the pandal beneath a cloth held up to form a canopy in front thereof. This ceremonial takes place towards evening, as the marriage badge is tied on the bride’s neck during the night. An interesting feature in connection with the procession is that a pole called digametlu (shoulder-pole), with two baskets tied to the ends, is carried. In one of the baskets a number of sieves and small baskets are placed, and in the other one or more cats. This digametlu is always referred to by the Vādas when they are questioned as to the difference between their marriage ceremonies and those of the Jālāris. Other castes laugh at this custom, and it is consequently dying out.
The Jālāris always marry young girls. One reason assigned for this is “the income to married young girls” at the time of the marriage ceremonies. Two or more married couples are invited to remain at the house in which the marriage takes place, to help the bridal couple in their toilette, and assist at the nalagu, evil eye waving, and other rites. They are rewarded for their services with presents. Another instance of infant marriage being the rule on account of pecuniary gain is found among the Dikshitar Brāhmans of Chidambaram. Only married males have a voice in temple affairs, and receive a share of the temple income. Consequently, boys are sometimes married when they are seven or eight years old. At every Jālāri marriage, meals must be given to the castemen, a rupee to the representatives of the patnams, twelve annas to the headman and his assistant, and three rupees to the Mālas.
Like other Telugu castes, the Jālāris have intipērus (septs), which resemble those of the Vādas. Among them, Jonna and Buguri are common. In their religious observances, the Jālāris closely follow the Vādas. The Madras Museum possesses a collection of clay and wooden figures, such as are worshipped by the fishing castes at Gopalpūr, and other places on the Ganjam coast. Concerning these, Mr. J. D’A. C. Reilly writes to me as follows. The specimens represent the chief gods worshipped by the fishermen. The Tahsildar of Berhampūr got them made by the potters and carpenters, who usually make such figures for the Gopalpūr fishermen. I have found fishermen’s shrines at several places. Separate families appear to have separate shrines, some consisting of large chatties (earthen pots), occasionally ornamented, and turned upside down, with an opening on one side. Others are made of bricks and chunam (lime). All that I have seen had their opening towards the sea.
Two classes of figures are placed in these shrines, viz., clay figures of gods, which are worshipped before fishing expeditions, and when there is danger from a particular disease which they prevent; and wooden figures of deceased relations, which are quite as imaginative as the clay figures. Figures of gods and relations are placed in the same family shrine. There are hundreds of gods to choose from, and the selection appears to be a matter of family taste and tradition. The figures which I have sent were made by a potter at Venkatarayapalle, and painted by a carpenter at Uppulapatti, both villages near Gopalpūr. The Tahsildar tells me that, when he was inspecting them at the Gopalpūr traveller’s bungalow, sixty or seventy fishermen objected to their gods being taken away. He pacified them by telling them that it was because the Government had heard of their devotion to their gods that they wanted to have some of them in Madras. The collection of clay figures includes the following:— Bengali Babu.—Wears a hat, and rides on a black horse. He blesses the fishermen, secures large hauls of fish for them, and guards them against danger when out fishing.
Sāmalamma.—Wears a red skirt and green coat and protects the fishermen from fever.
Rājamma, a female figure, with a sword in her right hand, riding on a black elephant. She blesses barren women with children, and favours her devotees with big catches when they go out fishing.
Yerenamma, riding on a white horse, with a sword in her right hand. She protects fishermen from drowning, and from being caught by big fish.
Bhāgīrathamma, riding on an elephant, and having eight or twelve hands. She helps fishermen when fishing at night, and protects them against cholera, dysentery, and other intestinal disorders.
Nūkalamma.—Wears a red jacket and green skirt, and protects the fishing community against small-pox.
Orosondi Ammavāru.—Prevents the boats from being sunk or damaged.
Bhāgadēvi.—Rides on a tiger, and protects the community from cholera.
Veyyi Kannula Ammavāru, or the goddess of a thousand eyes, represented by a pot pierced with holes, in which a gingelly (Sesamum) oil light is burnt. She attends to the general welfare of the fisher folk.
