Koli: Deccan
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Koli
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 |
Koli, Taru, Dhimar (Sansk- Dhivar) — i boating and fishing tribe, many of whom are engaged as village watchmen and water carriers. The Kolis are numerous near Naldrug, along the Balaghat range on the western frontier of the Nizam's territory, extending eastwards to the districts of Nsmder 2ind Nizamabad, and also to the tract of country lying between the Godavari and Hyderabad.
Traditions of Origin
The etymology of the name Koli is obscure. Some seek to derive it from the word ' Kul ' denoting ' clan ' as distinguished from the word ' Kunbi ' meaning a ' family man ' from ' Kutumb ' a ' family.' This, however, proves nothing. The members of the tribe claim descent from Walmiki, the author of the Ramadan. Others believe them to be the modem representatives of the Kirdtds (hunters) spoken of in the Puranas as the offspring of Nishad, who was sprung from the arm of the solar king Vena. These mythical stories, however, throw very little light on the origin of the tribe.
Early History
The first reference to the tribe was in 1340, when Muhammad Tughlak found the fort of Kondana or Sinhagad, about 10 miles south of Poona, in the hands of a Koli chief. In 1347, another Koli chief was mentioned as ruling over Javhar, in Thana, which yielded an annual revenue of 9 lacs of rupees and included thirty-two forts. By the Bahmani kings, the Kolis were left almost independent under their own hereditary chiefs or naiks. The Koli country wcis then known as Bavan Mavals, or fifty-two valleys, each under a naik_. These naiks held a good position, both in the Bahamani and in the Ahmednagar kingdoms, ranking among the nobles called ' Sardars ' and ' Mansabdars.' About the middle of the seventeenth century, when the Emperor Shahjahan, on the final tali of Ahmednagar, introduced the Toda Mai's survey into the con- quered territories, the Kolis resented the minute measuring of thei: lands and the fixing of a regular rental. Under one Kheni Naik they rose in rebellion against their Mogal rulers and the revolt was not put down without extreme severity. After this outbreak was crushed, the Kolis were treated with kindness by Aurangzeb. Under »he Peshwas they gained a high reputation for their skill and daring in taking hill forts. During the latter part of the eighteenth century, and for many years after, the beginning of British rule, the country was disturbed by the robberies of bands of Koli outlaws. In 1760, the peace was broken by a rising of Kolis under their Naik Jiwaji Bomla (Trans. Bom. Georg. Soc, I, 245 and 256). Jiwaji with- drew to the hills and organised a series of gang robberies, causing widespread terror and misery throughout the country. For twenty years he held out bravely, defeating and killing the generals the Peshwa's Government sent against him. At last he was so hotly pursued that, on the advice of Dhondo Gopal, the Peshwa's governor at Nasik, he surrendered all his forts to Tukoji Holkar and, through Holkar's influence, was pardoned and placed in military and police charge of a district of sixty villages with powers of life and death over Koli robbers and outlaws. In 1798, a fresh disturbance took place among the Kolis. The leader of this outbreak was Ramji Naik Bhangria, who was an abler and more daring man than his prede- cessors, and succeeded in baffling all the efforts of the Government officers to seize him. As force seemed hopeless, the Government offered Ramji a pardon and gave him an important police post, in which he did excellent service.
Even after the establishment of the British rule in the Deccan, nearly twenty years passed before the warlike Kolis were brought to order. In 1829, they were again troublesome and, under their leaders Ramji Bhangria and Rama Kirwa, ravaged the country far and wide. In 1830, they were joined by the Bhils and their conjoint raids became most daring and systematic. Troops were des- patched against them under the command of Captain Luykin and Lieutenants Lloyd and Forbes and, with the help of the people, the revolt was put down and the leaders were taken and executed.
During the 1857 mutiny, the soldierlike qualities of the Kolis were turned to account and a corps was formed under Captain Nuttall, which proved very useful cind serviceable. In spite of want of time, the Kolis mastered their drill with the ease of born soldiers and proved skilful skirmishers among the hills and on rough ground. They were great walkers, moving with the bright, springy step of High- landers, often marching thirty or forty miles in a day over the roughest ground, carrying their arms, ammunition, baggage and food. Every time they met an enemy, though soijietimes taken by surprise and sometimes fighting against heavy odds, they showed the same dashing and persevering courage. When the regular troops were withdrawn in 1860, their places were taken by detachments of Koli corps. These corps continued to perform this outpost duty till 1861, when they were disbanded and all, except a few who entered the police, returned to their former occupation of tillage and field labour The Kolis have now settled down to peaceful pursuits.
Internal Structure
The Kolis are divided into several endog- amous sub-tribes two of which, Malhar Koli and Mahadev Koli, are to be found in these Dominions. The Malhar Kolis take their name from the god Malhari, whom they reverence as their tutelary deity. They are also called Panbharis, or water carriers, and Chumli Kolis, because they wear on their head the chumli or twisted cloth on which to rest the water pot. Captain Mackintosh describes them as one of the purest =ind the most respectable of the Koli tribes. They are found In almost every village of the plains, where they are employed as members of the Balota and supply water to the villagers and travellers and clean out the village rest house and office. A few of them cure headmen of villages.
The Mahadev Kolis, who derive their name from the god Mahadev, are very numerous in this territory and deserve special description. They are dark in colour and short of stature, but strong and muscular. The women are generally slender and well- formed, with a pleasing expression of features, and some are very pretty.
The Mahadev Kolis have twenty-four exogamous septs, each of which is further divided into a number of surnames or sub-sections.
The sept names show a very curious mixture of different ele- ments. Two of them, Namdev and Shiv, are of the eponymous type. Six, oiz., Bhonsle, Chavan, Dalvi, Gaikwad, Kadam and Pavar are evidently taken from the Marathas and suggest a common element in the two communities. This view is supported by Captain Mackintosh (Trans., Bom. Georg. Soc, I, 204), who says, " we are supported by tradition in stating that, in former ages, from necessity, choice or other cause, persons of rank occasionally joined the Koli community and became founders of new clans." A few of the names, such as Bhagivant (fortunate), Budivant (intelligent), Gowli (milkman). suggest reference to some personal distinction, or attribulje, or occupa- tion of the original founder of the sept. On the whole the sept names give no clue to the early affinities of the tribe.
The Kolis observe the simple rule of exogamy that a man may not marry outside the sub-tribe or inside the sept to which he belongs. He may marry the daughter of his maternal uncle. He may also marry two sisters, provided that the younger is not married first. Polygamy is permitted and, in theory, no limit is set as to the number of wives a man may have. In actual life, however, it is unusual for a Koii to have more than two wives.
Marriage
Girls are married either as infants, or as adults at ages ranging from eight to sixteen years. Sexual intercourse before marriage is not recognised and is visited with expulsion of the girl from the community. The marriage ceremony corresponds closely with that of the Maratha Kunbis. The initiative is taken by the father of the bridegroom, who sends some elderly persons to the girl's house to ascertain whether her parents approve of the match. After the preliminary negotiations have been completed and a bride-price, varying from Rs. 15 to Rs. 30, has been paid to the father of the girl, the boy's father goes to the house of the bride and makes her a present of new clothes and jewels according to his means. This ceremony, knovm as Mangani, having been performed, an auspicious day for the marriage is fixed by consulting a Brahman skilled in astrology. On the wedding day, the bridegroom's party march in procession to the bride's house, the time of starting being so arranged that they shall arrive there at sunset. On arrival, the bridegroom is conducted to a seat placed under the wedding canopy. When the bride enters, both are made to stand opposite to each other and a curtain is held between them. Rice, coloured with turmeric, is thrown on the heads of the couple by the assembled persons and also by the officiating Brahman who, at the same time, recites sacred texts (mantras) purporting that the bridal pair have now become husband and wife. This part of the ceremony is called Antarpdt and is deemed to be the binding and essential portion of the marriage ritual. On the removal of the curtain, the wedded couple are seated side by side, the bride on the left of her husband, and their clothes are tied in a knot.
Horn isperformed by throwing ghi and rice on the sacred fire. The bridal pair then go round making obeisance before the family gods and the elders and securing their blessings, after which the knot of their garments is untied. Thus end the rites which are necessary to make a marriage binding.
Widow=Marriage._A widow may marry again and is under no restrictions in her choice of a second husband. In case a widow re-marries she is allowed to take nothing with her, not even thi children she may have had by her late husband. The ritual used at the marriage of a widow is very simple. On an auspicious night, th pair are seated facing each other on low wooden stools in a square made of wheat flour, and the officiating Brahman priest ties the ends of their garments in a knot and daubs vermilion on the bride's fore- head. For three days after her re-marriage the widow remains in concealment, since to see her face, during this time, is considered unlucky by married females whose husbands are living.
Divorce
Divorce is permitted with the sanction of the tribal Panchayat =and divorced women are allowed to marry again by the same form and in the same manner as widows.
Child-Birth
Koli women are unclean for twelve days after child-birth, at the end of which time the mother and child are bathed and the floor of the house is plastered with cowdung. The ceremony of Chhatti, for propitiating the goddess Satwai, is performed on the sixth day after birth.
Religion
In religion, the Kolis differ very little from other com- munities of the same social position. Their patron deity is Mahadev, m whose honour a fast is observed on Mahashivatra, or the 14th of the dark half of Magh (end of February), and offerings of milk, flowers and bel leaves {/Egle marmelos) are made. Their house- hold worship, in which priests take no part, is addressed to Bhairoba of Sonari (Ahmadnagar), Devi of Tuljapur (Nizam's territory) and Khandoba of Jejuri (Poona). Among their minor gods are Daryabai, Ghorpaddevi, Gunavir, Hiroba, Kalsubai, Mhasoba and Navlai, who are propitiated with a variety of offerings. Reverence is also paid to Musalman saints and to the spirits of ancestors who have died a violent death. The assistance of Brahmans is called in on all religious and ceremonial occasions. Their chief festival is celebrated on the 2nd of the light half of Magh (January) when a goat is sacrificed and offered to Khandoba ; the victim is afterv^fards cooked and eaten by the votaries. This period corresponds to the harvesting of the rabi (cold weather) crops.
The Kolis have a strong belief in spirits and sorcery. Persons who die a violent death, or those who leave this world with their desires unfulfilled, are liable after death fo reappear as bhuts or malevolent ghosts and give trouble to the living. In such ccises the services of an exorcist (jdnta) are requisitioned to ascertain what spirit (bhut), witch, or god has caused a particular illness and to prescribe the cure. The spirits or gods who are pronounced by the jdnta to have been the cause of the illness are appeased by gifts of money, goats or fowls.
Disposal of the Dead
The dead are buried in a lying posture, with the face upwards and the head pointing to the north. If the body be that of a woman whose husband is alive, it is bathed, rubbed with oil and dressed in a green sari. In the case "of a widow this is omitted. Mourning is observed for 10 days. On the 10th day, the chief mourner shaves, bathes himself and offers to the deceased twelve balls [pinda) made of cooked rice and daubed with vermilion and turmeric paste. This ceremony is performed with the assistance of a Brahman who receives presents of money and corn on that account. On the thirteenth day, relatives are fed and final purification is obtained.
Social Status
Socially, the Kolis rank below the Maratha Kunbis, Kapus and Gollas and above the Parit, Nhavi and the lowest unclean classes. They eat fowl, fish, mutton and venison and indulge in spirituous and fermented liquors.
Occupation
Little is known regarding the original occupation of the tribe. At the present day, the great bulk of the Kolis are cultivators holding land as occupancy or non-occupancy raiats. They are said, however, to be less painstaking and less skilful in the management of crops than the Maratha Kunbis. Many of them are pateh, or village headmen, holding service land, while others make a livelihood, as landless day labourers. They are also engaged as village watchmen and boatmen and are known as tarus while serving in the latter capacity. Of late years, a few have entered govern- ment service.
