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I. Distri

origin.

but like the Mehtars and Ghasias elsewhere they will not take food or water from a Kayasth. Only the lowest castes will eat with Gadbas, but they are not considered as impure, and are allowed to enter temples and take part in religious ceremonies.

Gānda. A servile and impure caste of Chota Nagpur bution and and the Uriya Districts. They numbered 278,000 persons in 1901, resident largely in Sambalpur and the Uriya States, but since the transfer of this territory to Bengal, only about 150,000 Gāndas remain in the Central Provinces in Raipur, Bilaspur and Raigarh. In this Province the Gandas have become a servile caste of village drudges, acting as watchmen, weavers of coarse cloth and musicians. They are looked on as an impure caste, and are practically in the same position as the Mehras and Chamārs of other Districts. In Chota Nagpur, however, they are still in some places recognised as a primitive tribe,1 being generally known here as Pān, Pāb or Chik. Sir H. Risley suggests that the name of Gānda may be derived from Gond, and that the Pāns may originally have been an offshoot of that tribe, but no connection between the Gāndas and Gonds has been established in the Central Provinces.

2. Caste subdivisions.

The subcastes reported differ entirely from those recorded in Orissa. In the Central Provinces they are mainly occupational. Thus the Bajna or Bajgari are those who act as musicians at feasts and marriages; the Mãng or Mangia make screens and mats, while their women serve as midwives; the Dholias make baskets; the Doms skin cattle and the Nagarchis play on nakkaras or drums. Panka is also returned as a subcaste of Ganda, but in the Central Provinces the Pankas are now practically a separate caste, and consist of those Gāndas who have adopted Kabīrpanthism and have thereby obtained some slight rise in status. In Bengal Sir H. Risley mentions a group called Patradias, or slaves and menials of the Khonds, and discusses the Patradias as follows:-" The group seems also to include the descendants of Pans, who sold themselves as slaves or were sold as Merias or victims to the Khonds. We know that an extensive 1 Risley, Tribes and Castes of Bengal, art. Pān.

II

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traffic in children destined for human sacrifice used to go on in the Khond country, and that the Pāns were the agents who sometimes purchased, but more frequently kidnapped, the children, whom they sold to the Khonds, and were so debased that they occasionally sold their own offspring, though they knew of course the fate that awaited them.1 Moreover, apart from the demand for sacrificial purposes, the practice of selling men as agricultural labourers was until a few years ago by no means uncommon in the wilder parts of the Chota Nagpur Division, where labour is scarce and cash payments are almost unknown. Numbers of formal bonds have come before me, whereby men sold themselves for a lump sum to enable them to marry." The above quotation is inserted merely as an interesting historical reminiscence of the Pāns or Gāndas.

3. Mar

The Gandas have exogamous groups or septs of the usual low-caste type, named after plants, animals or other inanimate riage. objects. Marriage is prohibited within the sept, and between the children of two sisters, though the children of brothers and sisters may marry. If a girl arrives at maturity without a husband having been found for her, she is wedded to a spear stuck up in the courtyard of the house, and then given away to anybody who wishes to take her. A girl going wrong with a man of the caste is married to him by the ceremony employed in the case of widows, while her parents have to feed the caste. But a girl seduced by an outsider is permanently expelled. The betrothal is marked by a present of various articles to the father of the bride. Marriages must not be celebrated during the three rainy months of Shrawan, Bhādon or Kunwār, nor during the dark fortnight of the month, nor on a Saturday or Tuesday. The marriagepost is of the wood of the mahua tree, and beneath it are placed seven cowries and seven pieces of turmeric. elderly male member of the caste known as the Sethia conducts the ceremony, and the couple go five times round the sacred pole in the morning and thrice in the evening. When the bride and bridegroom return home after the wedding, an image of a deer is made with grass and placed behind the

An

1 The human sacrifices of the Khonds were suppressed about 1860. See the article on that tribe.

4. Reli

gion.

5. Occupation and

social status.

ear of the bride.
at it made of grass or thin bamboo, and is allowed seven
shots. If he fails to knock it out of her ear after these the
bride's brother takes it and runs away and the bridegroom
must follow and catch him. This is clearly a symbolic
process representing the chase, of the sort practised by the
Khonds and other primitive tribes, and may be taken as a
reminiscence among the Gandas of their former life in the
forests. The remarriage of widows is permitted, and the
younger brother of the deceased husband takes his widow if
he wishes to do so. Otherwise she may marry whom she
pleases. A husband may divorce his wife for adultery before
the caste committee, and if she marries her lover he must
repay to the husband the expenses incurred by the latter
on his wedding.

The bridegroom then throws a toy arrow

The Gandas principally worship Dūlha Deo, the young bridegroom who was carried off by a tiger, and they offer a goat to him at their weddings. They observe the Hindu fasts and festivals, and at Dasahra worship their musical instruments and the weaver's loom. Being impure, they do not revere the tulsi plant nor the banyan or pipal trees. Children are named on the sixth day after birth without any special ceremony. The dead are generally buried from motives of economy, as with most families the fuel required for cremation would be a serious item of expenditure. man is laid on his face in the grave and a woman on her back. Mourning is observed for three days, except in the case of children under three years old, whose deaths entail no special observances. On the fourth day a feast is given, and when all have been served, the chief mourner takes a little food from the plate of each guest and puts it in a leaf-cup. He takes another leaf-cup full of water and places the two outside the house, saying 'Here is food for you' to the spirit of the departed.

A

The Gandas are generally employed either in weaving coarse cloth or as village musicians. They sing and dance to the accompaniment of their instruments, the dancers generally being two young boys dressed as women. They have long hair and put on skirts and half-sleeved jackets, with hollow anklets round their feet filled with stones to

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GANDHMĀLI

17

make them tinkle. On their right shoulders are attached some peacocks' feathers, and coloured cloths hang from their back and arms and wave about when they dance. Among their musical instruments is the sing-bāja, a single drum made of iron with ox-hide leather stretched over it; two horns project from the sides for purposes of decoration and give the instrument its name, and it is beaten with thick leather thongs. The dafla is a wooden drum open on one side and covered with a goat-skin on the other, beaten with a cane and a bamboo stick. The timki is a single hemispherical drum of earthenware; and the sahnai is a sort of bamboo flute. The Gandas of Sambalpur have strong criminal tendencies which have recently called for special measures of repression. Nevertheless they are usually employed as village watchmen in accordance with long-standing custom. They are considered as impure and, though not compelled actually to live apart from the village, have usually a separate quarter and are not permitted to draw water from the village well or to enter Hindu temples. Their touch defiles, and a Hindu will not give anything into the hands of one of the caste while holding it himself, but will throw it down in front of the Ganda, and will take anything from him in the same manner. They will admit outsiders of higher rank into the caste, taking from them one or two feasts. And it is reported that in Raipur a Brahman recently entered the caste for love of a Gānda girl.

Gandhmāli,1 Thānāpati.-The caste of village priests of the temples of Siva or Mahadeo in Sambalpur and the Uriya States. They numbered about 700 persons in the Central Provinces in 1911. The caste appears to be an offshoot of the Malis or gardeners, differentiated from them by their special occupation of temple attendants. Hindustan the priests of Siva's temples in villages are often Mālis, and in the Maratha country they are Guraos, another special caste, or Phulmālis. Some members of the caste in Sambalpur, however, aspire to Rājpūt origin and wear

1 This article is compiled from papers by Mr. Jhanjhan Rai, Tahsildar,

VOL. III

In

Sārangarh, and Satyabādi Misra of the
Sambalpur Census office.

C

the sacred thread. These prefer the designation of Thānāpati or 'Master of the sacred place,' and call the others who do not wear the thread Gandhmālis. Gandh means

incense. The Thānāpatis say that on one occasion a Rājpūt prince from Jaipur made a pilgrimage to the temple of Jagannath at Puri, and on his return stopped at the celebrated temple of Mahadeo at Huma near Sambalpur. Mahadeo appeared before the prince and asked him to become his priest; the Rājpūt asked to be excused as he was old, but Mahādeo promised him three sons, which he duly obtained and in gratitude dedicated them to the service of the god. From these sons the Thānāpatis say that they are descended, but the claim is no doubt quite illusory. The truth is, probably, that the Thānāpatis are priests of the temples situated in towns and large villages, and owing to their calling have obtained considerable social estimation, which they desire to justify and place on an enduring basis by their claim to Rājpūt ancestry; while the Gandhmālis are village priests, more or less in the position of village menials and below the cultivating castes, and any such pretensions would therefore in their case be quite untenable. There are signs of the cessation of intermarriage between the two groups, but this has not been brought about as yet, probably owing to the paucity of members in the caste and the difficulty of arranging matches. Three functional subdivisions also appear to be in process of formation, the Pujāris or priests of Mahādeo's temples, the Bandhādias or those who worship him on the banks of tanks, and the Mundjhulas1 or devotees of the goddess Somlai in Sambalpur, on whom the inspiration of the goddess descends, making them shake and roll their heads. When in this state they are believed to drink the blood flowing from goats sacrificed in the temple. For the purposes of marriage the caste is divided into exogamous groups or bargas, the names of which are usually titles or designations of offices. Marriage within the barga is prohibited. When the bride is brought to the altar in the marriage ceremony, she throws a garland of jasmine flowers on the neck of the bridegroom. This custom resembles 1 Mund-jhulānā, to swing the head.

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