Tribals culture continues ....

MARRIAGE SYSTEM OF TRIBALS

Among the social institutions, marriage appears to be the most important one. It is practiced almost universally by the tribal people, the only exception being the Hos of Kolhan. The extreme cupidity of fathers of kolhan brides and their high sense of family dignity have made them to demand an unusually high price for the hands of their daughter in marriage.
Maiden aged 40 to 50 are a common sight in Kolhan villages. However, recently young man and women began to arrange for their own unions without the knowledge of their parents and went through the operations of mock capture of the bride. The father of the bride in such cases demanded a higher price but not with the hope receiving any payment.
The tribals of India have more advanced views regarding the age of marriage of the young people than their advanced neighbors. The practice has come under the influence of Hindu culture. Among the Gonds, Kulis and Bhumias in Orissa, child marriage was said to be common, because of the influence of Hindu culture.

This has yielded place to marriage of adults. The Souras, Koyas, Kondhs, Gadabas and Bondas of Koraput district marry at a fair age and infant marriages are unknown among them. The groom is generally older than the bride in the tribal area.
There is enough opportunity for the satisfaction of sex impulses outside marriage among the tribes of India. Pre-marital sexual chastity is not very rigidly insisted upon in a large number of tribes. Among the Murias of Madhya Pradesh, for instance, it is a custom on certain days of the week, for those boys and girls of dormitories who are prefects to spend the nights with each other and have sexual relations. Half a century ago each oraon bachelor had a sweet heart in the spinsters’ house. If the girl refused to accept a lover, she was cut of by the older girls who refused to dance with her till she accepted a paramour. Before marriage love affairs and even intimate relationships are permitted and widely practiced among the Bondas, Koyas, Gadabas and Soura women in Koraput region. Even after marriage on some festive post-marital laxity is also found among Hos and Oranos, during important festivals, when men and women freely indulge in sex relations. However, sex activity is not the only objective of marriage. Economic co-operation as found in the division of labour between husband and wife seems to be another important consideration for marital union among tribals.
The selection of mateis an important affair even in primitive tribal society. The rules of endogamy, exogamy, hypergamy, preferential mating and prohibited degrees operative simultaneously and there by considerably restrict the freedom of choice. Among the koyas and kondhs marriage with the maternal uncles’ daughter is prevent and is preferred to marriage with others. However, among Bondas this custom is absent. Marriage within the clan and certain brother clan is strictly prohibited among the tribes in Orissa. Generally marriage also does not occur with in the same village. The ways and means of acquiring a mate in tribal society are varied and interesting eight important ways of acquiring a mate maybe listed for Indian tribes. They are:
1. Probationary Marriage.
2. Marriage by captures.
3. Marriage by trial.
4. Marriage by Service.
5. Marriage by Purchase.
6. Marriage by exchange.
7. Marriage by mutual consent and elopement.
8. Marriage by intrusion.
Marriage by purchase and marriage by service are accepted way of finding a bride. The amount of bride price varies according to the economic conditions of tribe. The Bhumias, Oraons, Saharas, Juangs, Santals,Hos, Nagas, Bhils and many other tribes pay for their brides as a general rule. A Kondha of Koraput who is not able to pay the bride price is asked to workunder the father-in-law’s house till his final payment.
Probationary marriage Marriages by trial and intrusion marriage are found in limited cases of tribes in India.
Marriages among the Bonda tribe are arranged in an extraordinary manner. About two months before Dashara festival each village Naik dig a hole of about 8 square and nine feet deep and roofed with logs and mud so arranged as to leave one small opening. In this all unmarried girls of the village have to sleep. Any youth desirous of matrimony joins them there a night and next morning leaves his brass bracelet with the girl of his choice. The pair after wards goes together to the girl’s people and explains matters. Ultimately with relatives on both the side, they repair to jungles, where a fire is lit and the girl applies it to the boy’s buttocks. If he cries out in pain the girl refuses him, but if he makes no sound the couple are considered to be man and wife. The system has the advantages of giving both parties a choice in the matter.
The marriage customs and rituals among the tribals are elaborate and vary from tribe to tribe. It affects the economics life of a person, who gets a wife, to a great extent. It is necessary to discuss in brief the marriage customs and rituals, which is generally found among the tribes.
The parents of the bridegroom initiate marriages amongst the Soura. They visit the girls parents bearing with them a present of a pot containing palm wine. The reason for their visit is not immediately made plain. However, sooner or later, the name of the girl is mentioned and she is informed by her parent of the proposal. If she consents, they accept the pot of wine and ceremonially drink it before several witnesses. After several such visits the bride price is finalized. The presentation of an arrow and its acceptance by the bride’s family is equivalent of an engagement. About a year after the engagement the bride is brought to the bridegroom’s house & made to the ancestors by a shah man.
Each tribal marriage is accompanied by a lot of feasting and dancing. These are done at Bridegroom’s house at his cost. Marriage of a tribal boy becomes very expensive as it becomes a source of exploration by the money lenders and land grabbers, who are ready to advance money to the tribals at the time of marriage and charge very high rate of interest.
MORTUARY CUSTOMS
Among the Bauris the dead are either burnt or buried. The corpse is borne in the hands, or on a bier, by four men. Soon after the village boundary is crossed, the widow of the deceased throws rice over the eyes of corpse, and also a little fire, after taking it three times round.
Among the Bhumias the dead are burnt and pollution lasts for nine days. On the tenth day a ceremonial bath is taken and a feast with copious supplies of liquor is held.
The Bhottadas burn their dead and observe pollution for ten days during which no agricultural work is done and no food is cooked in the Vasma if the deceased which is fed by some relatives. On the tenth day on which bath is taken some fried rice and new pot are carried to the burning round and left there.
Among Chitra-Ghasis the dead are burnt and death pollution is observed for three days during which the caste occupation is not carried on. On the third day the ashes are collected together and a fowl is killed. The ashes are then buried or thrown into running water.
When a Koya dies, a cow or bullock is slaughtered, and the tail is cut off and put in the dead man’s hand. The liver is said to be put in his mouth. It is customary among the more prosperous families to put a few rupees into the mouth of a corpse before the funeral pyre is lighted. The money is made to represent the value of the animal sacrificed.
Among the Gadava males, as a rule are burnt but if a person dies in the night or on a rainy day, the corpse is sometimes buried. Women and children are usually buried presumably because they are not thought worth the fuel necessary for cremation. Only relations are permitted touch a corpse. Death pollution is observed for three days, during which the caste occupations must not be engaged in. Stone slabs are erected to the memory of the dead, and sacrifices are offered to them now and again.
Saora death is an embarrassment, as every death in a family adds a new danger from the other world. But it is not a separation. After death the corpse is laid on its back across the mortar in the central room of the house and is covered with a cloth. Women carry the corpse out of the house and lay in on a plank of wood in the street outside. They remove most of the ornaments, bathe the body and comb the hair.
The Tribal Culture in Chattisgarh is quite vast and varied with its unique ways and means. The culture is has its own uniqueness. If you have an inclination towards knowing about various tribal cultures and their various ways and means, then Chattisgarh is the right place to be in and a study of the Tribal Culture in Chattisgarh would be quite interesting. If you want more insights about the Tribal Culture in Chattisgarh, India you can visit the Memory Pillars of Gamawada in Dantewada, Maria Menhirs in Bastar and Anthropological Museum in Bastar.
The well known tribes in Chhattisgarh are the Gond Tribe, Bhunjia Tribe, Baiga Tribe, Bisonhorn Maria Tribe, Parghi Tribe, Muria Tribe, Halba Tribe, Bhatra Tribe, Parja Tribe, Dhurvaa Tribe, Muriya Tribe, Dandami Mariya Tribe, Dorla Tribe, Dhanwar Tribe, Kol Tribe, Korwa Tribe, Rajgond Tribe, Kawar Tribe, Bhaiyana Tribe, Binjwar Tribe, Savra Tribe, Manji Tribe, Bhayna Tribe, Kamar Tribe, Munda Tribe and Abujmaria Tribe.
To speak about the Tribal Culture in Chattisgarh, each of the tribes possesses its own rich history and culture. Their various forms of dance, music, dress and food are different from each other. The chief of a tribe is called the 'Sarpanch', who acts as the main advisor and mediator during disputes and other important matters. The Chief is is assisted by a team of 5 advisors, each of them called panch. The tribes tremendously respect their Sarpanch and the 5 Panchs. The tribes have a lot of unity within them. Marriages usually take place within the tribe. The dead are either buried or cremated. Due to the expensive multi-day rituals in cremation, it is not very popular. But the important elders are always cremated.
Tribal Culture, Bastar Chattisgarh
Bastar, Chattisgarh, was once one of the largest districts in India, bigger even than the state of Kerala and countries like Israel and Belgium. Its early history is obscure - it is believed to have been established in the 11th century.
Historically, Bastar formed the buffer zone between Deccan in South India and the Rajput splinter-states of Central India. It did not impact and was not impacted by happenings outside. As such, it developed its own way of life and governance. The population, mostly tribal, was native to India long before the Aryans arrived (10,000 years ago!), and they still follow their traditional lifestyle.
The Indravati River is the largest and the most important river in Bastar. Pamer Chinta is its main tributary. Almost half of Bastar is under forest cover, and the region is full of dense jungles full of bamboo, sal, teak wood, sheesam and bija. High mountains, valleys, streams, waterfalls, natural caves, and natural parks abound.
There is plenty to see and do in Bastar and it is recommended that you spend at least 3 days here.
Bastar Dassera
As with the rest of India, Bastar celebrates Dassera. In fact, it is the region's most important festival, and all the tribes participate in the 10-day event. But Dassera in Bastar is different from anywhere else. Here, instead of rejoicing over the triumphant return of Lord Rama (the hero of the epic Ramayana) to Ayodhya after 14 years of exile, the tribals celebrate Dassera as a congregation of Devi Maoli (Bastar's native deity, revered as the “elder sister” of Devi Danteshwari, the family goddess of the ruling Kakatiya family), and all her sisters. Hundreds of priests bring flower-bedecked local deities to the Danteshwari temple in Jagdalpur, arriving with all pomp and show. Bastar Dassera is believed to have been started, in the 15th century, by Maharaj Purushottam Deo, the fourth Kakatiya ruler. This would make it a 500 year old festival.
Though the ruling family was Hindu and the festival has its roots in Hinduism, it has assimilated many tribal elements and is a perfect example of the unique amalgam of traditional Hinduism and tribal traditions that make up the local culture.
Bastar Lokotsav
This fortnight-long tourism event, organized to coincide with Bastar Dassera , showcases the best of Bastar. It takes place every year after the monsoons, when the forests and waterfalls are at their best. Tribal handicrafts can be bought directly from artisans. A folk arts festival of tribal dances and music, Bastar Parab, is organized in Jagdalpur.
The dates for Bastar Lokotsav are according to the Hindu (Lunar) calendar, which means the date is not fixed as per the Gregorian calendar. In 2006, it will be held from September 23 to October 7.
Madai Festival
This tribal festival is celebrated by the tribes of Kanker and Bastar regions, to worship the local God(dess). The God(dess) is taken all through the Kanker, Bastar and Dantewada regions from December to March each year. In December, celebrations start in Bastar to honour the goddess Kesharpal Kesharpalin Devi. In January, the people of Kanker, Charama and Kurna celebrate the festival. In February the festival goes back to Bastar and Cheri-Chher-Kin is honoured this time. Towards the end of February, the festival goes to Antagarh, Narayanpur and Bhanupratappur. In March it goes to Kondagaon, Keshkal and Bhopalpattanam. It is held in a big ground, so that thousands of people can attend the ceremony, which starts with a procession of the local God(dess), followed by worship of the same, culminating in cultural programs, dancing and lots of good food. And, you always thought Christmas was the longest week of celebrations.
Hareli
Celebrated in the month of 'Shravan', Hareli is a symbol of aricultural properity. Farmers worship farm tools and cows on this occasion. They place branches and leaves of 'Bhelwa' (a tree resembling cashew tree) in the fields and pray for good harvest. People also hang small Neem branches at the main entrance of houses on this occasion to prevent occurrence of seasonal diseases.
Pola
Pola follows Hareli. It is celebrated by worshipping bullocks. Children play with idols of Nandi bull (the vehicle of Lord Shiva) made of clay and fitted with clay wheels. A bull race is a major event of the festival.
Tribal Culture / Tribal Crafts The tribals of Chhattisgarh, in particular, those of Bastar, are skilled at making a wide range of exquisite handicrafts. Be sure to pick up some of them for souvenirs. While you can buy crafts from government emporia, the best place to shop for them is at a haat bazaar (weekly market) where you can buy directly from the artisans. Look out for Bamboo Crafts, Bell Metal Work, Fiber Hangings, Kosa Fabric, Terracotta items, Wood Crafts, Tribal Jewellry and ingeniously handcrafted Wrought Iron work.
Haat Bazaar
Haat Bazaar is the weekly market in rural areas. rural areas. It's colourful, friendly and fun! Villagers gather her to socialize over a cup of landa (rice beer), salphi (the sap of fish-leaf sago-palm) or mahua ( the local brew, very heady ); sell their (agricultural or forest) produce, from salt to tribal jewellery to live red ants; and buy supplies for the week ahead. Visiting a haat is highly recommended, for a memorable peek into tribal life and a glimpse of commerce at its most primary stage (you can see barter deals taking place). It might interest you to know that the raw material for many fancy products come from here (for example, Bastar sal butter is an ingredient in many international chocolate brands). There are more than 200 haats in Chhattisgarh.