THE PEOPLE

RELIGION AND CASTES (HINDUS)

The Census tables previously given show that the Hindus professing Vedic and non-Vedic beliefs predominate in the district in point of numbers. The only other important minority groups are Muslims and Jains. The census does not enumerate Hindus caste-wise of late. But caste has not ceased to exist, though its rigour has certainly decreased. Sub-castes are showing a clear tendency to merge in a single caste and this may eventually lead to abolition of caste altogether. It is only inter-caste marriages on a considerable scale that can lead to the end of the caste-system but such marriages are by no means numerous at present. Castes have generally conformed to occupational divisions. It is the craft or the occupation followed by families for generations that have given those families the name of a particular caste among Hindus. Quite many of them are on the same cultural plane and their co-mingling is feasible under the forces released by modern life and education. Relations between the various castes are not unfriendly in normal times. All of them get on well together and social intercourse is restricted only so far as inter-marrying and inter-dining is concerned. The latter has already lost much of its rigidity, but the former still persists practically unabated. Smoking, Pan-chewing and even taking tea, in common has been prevalent for years among members of different castes, the railways and bus transport having accelerated the process. Un touch-ability has been legally and constitutionally abolished in the Indian Union and social reformers have, for years, exerted to eradicate it. In the rural areas it is not so strictly observed now. Once upon a time untouchability meant in practice even unapproachability and unseeability, if such expressions might be used. Some untouchable village communities, particularly, the Mahars have embraced Buddhism, under the influence of the late Dr. B. R. Ambedkar and they now call themselves Nava-Bauddhas. This has not, however, resulted in raising them in social status, to an appreciable extent.

Castes.

There is no getting away from the fact that castes are still there. Brahmans belonging to all sub-castes among them are not more than five per cent, of the total Hindu population in the district. The Kunbis and the Marathas together constitute the biggest group. There is not much to distinguish between the Kunbis and the Marathas except that the former form a poorer section and the latter a better placed section of the community. Some Maratha families are said to have a larger strain of north Indian or Rajput blood than the Kunbis, though this is not always the case. The distinction between them is almost entirely social, the Maratha as a rule preferring military or police or messenger service to husbandry. The Satara Marathas do not seem to have historic or legendary evidence as to when or from where they came into the district. They are somewhat fairer in complexion and more refined in manners, but they cannot be distinguished from the Kunbis with whom all eat and the poorer marry. Now-a-days they all pass under the name Marathas.

There are besides, several groups conforming chiefly to the occupations they have traditionally followed, who are neither Kunbis nor Marathas but now are classified as similar communities. They are the Malls or Gardeners, Beldars or Quarry-men, Buruds or Bamboo-workers, Ghisadis or Tinkers, Kanjaris or Weaving Brush-makers, Karanjikars or Fountain makers otherwise known as Dalsingars or Jingars, Kasars or Bangle-makers, Koshtls or Weavers, Kumbhars or Potters, Lohars or Black-smiths, Lonaris or Cement-markers, Otaris or Casters, Patharwats- or Stone-dressers, Patvekars or Tassel-makers, Rangaris or Dyers, Rauls or Tape makers, Salis or Weavers, Sangars or Wool-weavers, Shimpis or Tailors, Sonars or Goldsmiths, Sutars or Carpenters, Telis or Oilmen, Vadars or Earth-diggers, Ghadsis or Musicians, Guravs or Priests, Holars or Fieldmen, Nhavis or Barbers, Parits or Washermen, Dhangars or Shepherds, Gavlls or milkmen, Bhois or Fishers who used to be Palanquin-carriers, Kolls or Ferrymen, Pardeshis or Outsiders i.e. Upper India Men and Thakurs or Chiefs. People belonging to what were known as Unsettled Tribes like the Kaikadis, Ramoshis and Vanjaris have lost their traditional occupations and they are gradually merging among the Kunbis i.e. agriculturists, whether as farm labourers, tenant-cultivators or peasant proprietors. Formerly, the Kaikadis were basket-makers, the Ramoshis were sentinels and the Vanjaris were caravan-men.

Scheduled Castes

The case of the scheduled castes is on a different footing. Although held to be generally belonging to the Hindu fold, they have been classed apart as specially backward and needing special help for their uplift in society. Seats have been reserved for them in the local bodies like the village panchayats, district local board, the State legislature and the Indian Parliament. Special educational facilities, are also offered to them. Those belonging to this group in Satara are the Bhangis or Night-soil men, Mangs and Mahars. The last two are said to be hereditary rivals. The Mahgs worked as useful and trustworthy village watchmen as also scavengers, hangmen, musicians and songsters. They still make and sell brooms and baskets, ropes of sisal-hemp and leather. Among the Mahars there are many sub-castes such as Murli Mahars, Gavai Mahars and Jogti Mahars. All these sub-divisions eat together but do not intermarry.

Mendicants Castes

Satara villages are still familiar with what might be called beggars who go from place to place and earn their livelihood on alms and fees for their other skills. Bhats or Bards, who speak Hindustani and Marathi, were formerly in the service of the Rajas of Satara and the Maratha nobility. They had minute knowledge of the family trees of their patrons and composed and recited crude but forceful poems in their honour with much gusto and gesture. Except for their long and shabby, greasy coat and necklaces of Cowrie shells they cannot be distinguished from the average Kunbis. They are called upon to settle social disputes at caste meetings an indication of what prestige they enjoy as honest, impartial judges. The Chitrakathis or picture showmen chiefly hail from Tasgaon but wander from place to place. The Gondhalis or Gondhal dancers are worshippers of Ambabai in whose honour they sing and dance. It is customary to requisition their services in Hindu households after some joyful event such as birth of a son or a wedding, for performing a gondhal dance. Gopals or cowherds are found in Javli and Satara. They sing, dance and wrestle and amuse people. Gosavis or Passion Lords claim descent from the sage Kapila, but their ranks are in fact swelled from all Hindu castes. They let their hair and beards grow like the Sikhs and speak Hindustani; they claim to be vegetarians and refrain from eating meat and drinking liquor, but are hemp and opium addicts. They rub themselves with ashes and wear oehre-coloured robes. They now live only by begging but formerly took service as soldiers and had a good name for bravery and loyalty. In 1789, Mahadaji Shinde enlisted large numbers of these people, formed them into a distinct body and placed them under the command of Himat Bahadur who was both their captain and religious leader. Jangams or Lihgayats are seen here and there all over the district and are worshippers of Shiva. Round their necks, they wear a silver or copper casket with an emblem of Shiva. Their head who is called a svami has a monastery in Karad. The Joshis or astrologers tell fortunes by reading palms and while doing so, speak in tones so solemn, serious and respectful that the listener is greatly impressed.

The Kolhatis or tumblers constitute a strange set of an itinerant tribe. They are a light, active, intelligent people with fair skins, dark eyes and short black hair. They speak a mixture of Guiarati, Marathi and Hindustani; they have no settled homes anywhere: they generally move in gangs of about 20, carrying small mat huts and cots on the backs of donkeys or ponies or on their own heads. They pass the rainy season in some dry part of the country. They eat the flesh of almost any animal and are excessively fond of drink. Prohibition scarcely seems to have affected them. Both men and women are tumblers. Yet they hold the cow in great sanctity.[ What might bo called rather a damaging description of. this wandering tribe was given in all seriousness in the old Saturn District Gazettcr. It said, " On coming of age, a Kolhati girl is called upon to choose between marriage and prostitution. If she chooses marriage, she is closely looked after; if she prefers prostitution her parents call a caste meeting, feast them, and declare lhat their daughter is a prostitute." The account also adds, "All Kolhati women, whether married or single arc watched by the police and that " They steal and kidnap high caste girls to bring them up as prostitutes and so arc under the eye of the police."] Their priests are village Brahmans and they use charms and believe in witchcraft. They also worship Muslim saints and Firs. Manbhavas or Respectables have now become practically extinct, hut they were supposed to have come to the district about 600 years ago and later divided themselves into two sects known as Bairagis and Gharvasis. that is to say, celebrates and. married. Among the Bairagis were both monks and nuns. Tirmalis or 'Bullock showmen have also disappeared but their original home was in Andhra Desha and their home tongue was Telugu. Uchlas or Pickpockets, literally lifters, also spoke Telugu. As their name indicated they indulged in petty thieving and pilfering whatever they could lay hands on but were not helped in their calling by their wives. They also settled down to agriculture or merged in other callings. Vaidus are drug hawkers. When they go about their work, they sling across their shoulders a bamboo pole hung with one or two bags containing healing roots. herbs, hides and poisons. They arc ready to cure anything from a common cold to consuming diseases by some medicine in their bags. Their origin also is presumably Andhra Desh as they still speak Telugu at home and corrupt Maratha with others. Vasudevs are wandering beggars. Their begging dress is a long crown adorned with peacock feathers, a long coat having numerous folds and trousers, but have now become almost scarce.

Religion.

All these numerous Hindu castes and sub-castes live in peace with one another, following their traditions loyally and believing that whatever was ordained for them by time-honoured customs was good enough for them. As Hindus, they are believers, holding that there is only one Almighty governing this universe and he could be worshipped in any of his manifestations according to individual taste and family tradition. This code of conduct does not make for a life of strife and competition. Contentment with one's Jot is also a traditional teaching to which all are generally reconciled. Ordinarily', this is the way of life of the common people. But Western education which gradually spread all over the country during the British regime and is spreading faster still in the nooks and corners of the country, with the advent of Svaraj, modem concepts about social equality and justice, individual freedom and religious ideas are gripping the mind of rising generations. In all sphere.; of life, including the social and religious, static ways are yielding place to dynamic ways and as a result a transformation of life is in progress. Effects of this process are noticeable in the customs of all Hindus.

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