The Tribes and Castes of the Central Provinces of India, Volume 1. Robert Vane Russell
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Tamil Sūdra castes is awarded. In the Madras Census Report of 1901 Mr. Francis gives an interesting description of the structure of the caste and its numerous territorial, occupational and other subdivisions. He shows also how groups from lower castes continually succeed in obtaining admission into the Vellāla community in the following passage: “Instances of members of other castes who have assumed the name and position of Vellālas are the Vettuva Vellālas, who are only Puluvāns; the Illam Vellālas, who are Panikkāns; the Karaiturai (lord of the shore) Vellālas, who are Karaiyāns; the Karukamattai (palmyra leaf-stem) Vellālas, who are Balijas; the Guha (Rama’s boatmen) Vellālas, who are Sembadavāns; and the Irkuli Vellālas, who are Vannāns. The children of dancing-girls also often call themselves Mudali, and claim in time to be Vellālas, and even Paraiyāns assume the title of Pillai and trust to its eventually enabling them to pass themselves off as members of the caste.”
This is an excellent instance of the good status attaching to the chief cultivating caste of the locality and of the manner in which other groups, when they obtain possession of the land, strive to get themselves enrolled in it.
The Jāts are the representative cultivating caste of the Punjab. They are probably the descendants of one of the Scythian invading hordes who entered India shortly before and after the commencement of the Christian era. The Scythians, as they were called by Herodotus, appear to have belonged to the Mongolian racial family, as also did the white Huns who came subsequently. The Gūjar and Ahīr castes, as well as the Jāts, and also the bulk of the existing Rājpūt clans, are believed to be descended from these invaders; and since their residence in India has been comparatively short in comparison with their Aryan predecessors, they have undergone much less fusion with the general population, and retain a lighter complexion and better features, as is quite perceptible to the ordinary observer in the case of the Jāts and Rājpūts. The Jāts have a somewhat higher status than other agricultural castes, because in the Punjab they were once dominant, and one or two ruling chiefs belonged to the caste.48 The bulk of the Sikhs were also Jāts. But in the Central Provinces, where they are not large landholders, and have no traditions of former dominance, there is little distinction between them and the Kurmis. The Gūjars for long remained a pastoral freebooting tribe, and their community was naturally recruited from all classes of vagabonds and outlaws, and hence the caste is now of a mixed character, and their physical type is not noticeably distinct from that of other Hindus. Sir G. Campbell derived the Gūjars from the Khazars, a tribe of the same race as the white Huns and Bulgars who from an early period had been settled in the neighbourhood of the Caspian. They are believed to have entered India during the fifth or sixth century. Several clans of Rājpūts, as well as considerable sections of the Ahīr and Kunbi castes were, in his opinion, derived from the Gūjars. In the Central Provinces the Gūjars have now settled down into respectable cultivators. The Ahīrs or cowherds and graziers probably take their name from the Abhīras, another of the Scythian tribes. But they have now become a purely occupational caste, largely recruited from the indigenous Gonds and Kawars, to whom the business of tending cattle in the jungles is habitually entrusted. In the Central Provinces Ahīrs live in small forest villages with Gonds, and are sometimes scarcely considered as Hindus. On this account they have a character for bucolic stupidity, as the proverb has it: ‘When he is asleep he is an Ahīr and when he is awake he is a fool.’ But the Ahīr caste generally has a good status on account of its connection with the sacred cow and also with the god Krishna, the divine cowherd.
The Marāthas are the military caste of the Marātha country, formed into a caste from the cultivators, shepherds and herdsmen, who took service under Sivaji and subsequent Marātha leaders. The higher clans may have been constituted from the aristocracy of the Deccan states, which was probably of Rājpūt descent. They have now become a single caste, ranking somewhat higher than the Kunbis, from whom the bulk of them originated, on account of their former military and dominant position. Their status was much the same as that of the Jāts in the Punjab. But the ordinary Marāthas are mainly engaged in the subordinate Government and private service, and there is very little distinction between them and the Kunbis. The Khandaits or swordsmen (from khanda, a sword) are an Uriya caste, which originated in military service, and the members of which belonged for the most part to the non-Aryan Bhuiya tribe. They were a sort of rabble, half military and half police, Sir H. Risley states, who formed the levies of the Uriya zamīndārs. They have obtained grants of land, and their status has improved. “In the social system of Orissa the Sreshta (good) Khandaits rank next to the Rājputs, who are comparatively few in number, and have not that intimate connection with the land which has helped to raise the Khandaits to their present position.”49 The small Rautia landholding caste of Chota Nāgpur, mainly derived from the Kol tribe, was formed from military service, and obtained a higher status with the possession of the land exactly like the Khandaits.
Peasant’s hut
Several Rājput clans, as the Panwārs of the Wainganga Valley, the Rāghuvansis, the Jādums derived from the Yādava clan, and the Daharias of Chhattīsgarh, have formed distinct castes, marrying among themselves. A proper Rājpūt should not marry in his own clan. These groups have probably in the past taken wives from the surrounding population, and they can no longer be held to belong to the Rājpūt caste proper, but rank as ordinary agricultural castes. Other agricultural castes have probably been formed through mixed descent from Rājpūts and the indigenous races. The Agharias of Sambalpur say they are sprung from a clan of Rājpūts near Agra, who refused to bend their heads before the king of Delhi. He summoned all the Agharias to appear before him, and fixed a sword across the door at the height of a man’s neck. As the Agharias would not bend their heads they were as a natural consequence all decapitated as they passed through the door. Only one escaped, who had bribed a Chamār to go instead of him. He and his village fled from Agra and came to Chhattīsgarh, where they founded the Agharia caste. And, in memory of this, when an Agharia makes a libation to his ancestors, he first pours a little water on the ground in honour of the dead Chamār. Such stories may be purely imaginary, or may contain some substratum of truth, as that the ancestors of the caste were Rājpūts, who took wives from Chamārs and other low castes. The Kīrārs are another caste with more or less mixed descent from Rājpūts. They are also called Dhākar, and this means one of illegitimate birth. The Bhilālas are a caste formed of the offspring of mixed alliances between Rājpūts and Bhīls. In many cases in Nimār Rājpūt immigrants appear to have married the daughters of Bhīl chieftains and landholders, and succeeded to their estates. Thus the Bhilālas include a number of landed proprietors, and the caste ranks as a good agricultural caste, from whom Brāhmans will take water. Among the other indigenous tribes, several of which have in the Central Provinces retained the possession of large areas of land and great estates in the wilder forest tracts, a subcaste has been formed of the landholding members of the tribe. Such are the Rāj-Gonds among the Gonds, the Binjhāls among Baigas, and the Tawar subtribe of the Kawar tribe of Bilāspur, to which all the zamīndārs50 belong. These last now claim to be Tomara Rājpūts, on the basis of the similarity of the name. These groups rank with the good agricultural castes, and Brāhmans sometimes consent to take water from them. The Dāngis of Saugor appear to be the descendants of a set of freebooters in the Vindhyan hills, much like the Gūjars in northern India. The legend of their origin is given in Sir B. Robertson’s Census Report of 1891: “The chief of Garhpahra or old Saugor detained the palanquins of twenty-two married women and kept them as his wives. The issue of the illicit intercourse were named Dāngis, and there are thus twenty-two subdivisions of these people. There are also three other subdivisions who claim descent from pure Rājpūts, and who will take daughters in marriage from the remaining twenty-two, but will not give their daughters to them.” Thus the Dāngis appear to have been a mixed group, recruiting their band from all classes of the population, with some Rajpūts as leaders. The name probably means hillman, from dāng, a hill. Khet men bāmi, gaon men Dāngi or ‘A Dāngi in the village is like the hole of a snake in one’s field,’ is a proverb showing the estimation in which they were formerly held. They obtained estates in Saugor and a Dāngi dynasty formerly governed part of the District, and they are now highly respectable
See article Jāt for a more detailed discussion of their status.
Proprietors of large landed estates.