The Tribes and Castes of the Central Provinces of India, Volume 3

by R. V. Russell

2. Marriage.

In the Central Provinces the Kirārs have no regular subcastes. In Chhindwāra a subdivision is in course of formation from the illegitimate offspring of male Kirārs, who are known as Vidūr or Saoneria. The Dhākar Kirārs do not marry or eat with Saonerias. The section-names of the Kirārs are not eponymous, as might be anticipated from their claim to Rājpūt descent, but they are generally territorial. Instances are Bankhedi, from Bankhedi, a village in Hoshangābād; Garhya, from Garha, near Jubbulpore; and Teharia, from Tehri, a State in Bundelkhand. Other section-names are Chaudharia, from Chaudhari, headman; Khandait or swordsman, and Bānda, or tailless. Some gotras are derived from the names of other castes or subcastes, or of Rājpūt septs, as Lohāria, from Lohār (blacksmith); Chauria, a subcaste of Kurmis; Lilorhia, a subcaste of Gūjars; and Solankī and Chauhān, the names of Rājpūt septs. These names may probably be taken to indicate the mixed origin of the caste, and record the admission of families from other castes. A man cannot marry in his own gotra nor in the families of his grandmother, paternal uncle or maternal aunt to three degrees of consanguinity. Boys and girls are usually married between the ages of five and twelve. Marriages take place so long as the planet Venus or Shukra is visible at nights, i.e. between the months of Aghan (November) and Asārh (June). The proposal for marriage proceeds from the boy’s father, who ascertains the wishes of the girl’s father through a barber. If the latter is willing, the Sagai or betrothal ceremony is performed at the girl’s house. The boy’s father proceeds there with a rupee, two pice and a cocoanut-core, which he presents to the girl, taking her into his lap. The fathers of the boy and girl embrace, and this seals the compact of betrothal. The date of the marriage is usually fixed in consultation with a Brāhman, who computes an auspicious day from the ceremonial names of the couple. But if it is desired to perform the marriage at once, it may take place on Akhātīj, or the third day of the bright fortnight of Baisākh (April–May), which is always auspicious. The lagan or paper containing the date of the marriage is drawn up ceremonially by a Brāhman of the girl’s house, and he also writes another, giving the names of the relatives who are selected to officiate at the ceremony. The first ceremony at the marriage is that of Māngar Māti, or bringing earth for ovens, the earth being worshipped by a burnt offering of butter and sugar, and then dug up by the Sawāsin or girl’s attendant for the marriage, and carried home by several women in baskets. This is done in the morning, and in the evening the boy and girl in their respective houses are anointed with oil and turmeric, a little being first thrown on the ground for the family gods. This ceremony is repeated every evening for some three to fifteen days. The mandwa or marriage-shed is then erected at both houses, under which the ceremony of tel or touching the feet, knees, shoulders and forehead of the boy and the girl with oil is performed. Next day the khām or marriage-post is placed in the mandwa, a little rice, turmeric and two pice being put in the hole in which it is fixed, and the shed is covered with leaves. The bridegroom, clad in a blanket and with date-leaves tied on his head, is taken out for the binaiki or the marriage procession on horseback. Before mounting, he bows to Māta or Devi, Mahābīr, Hardaul Lāla, and Patel Deo, the spirit of the deceased mālguzār of the village. He is taken round to the houses of friends and relatives, who present him with a few pice. On his return he bathes and puts on the marriage dress, which consists of a red or yellow jāma or gown, a pair of trousers, a pagrī, a maur or marriage crown and a cloth about his waist. A few women’s ornaments are put on his neck, and he is furnished with a katār or dagger, and in its absence a nutcracker or knife. He then comes out of the house and the parchhan ceremony is performed, the boy’s mother putting her nipple in his mouth and giving him a little ghī and sugar to eat as a symbol of the termination of his infancy. The Barāt or marriage procession then sets out for the girl’s village, being met on its outskirts by the bride’s father, and the forehead of the bridegroom is marked with sandalwood paste. The bridegroom touches the Mandwa with his hand or throws a bamboo fan over it and returns with his followers to the Janwāsa or lodging given to the Barāt. Next morning the ceremony of Chadhao or decorating the bride is performed, and the bridegroom’s party give her the clothes and ornaments which they have brought for her, these being first offered to an image of Ganesh made of cowdung. The bride is then mounted on a horse provided by the bridegroom’s party and goes round to the houses of the friends of the family, accompanied by music and the women of her party, and receives small presents. The Bhānwar ceremony is performed during the night, the couple being seated near the marriage-post with their backs to the house. A ball of kneaded flour is put in the girl’s right hand, which is then placed on the right hand of the bridegroom, and the bride’s brother pours water over their hands. The bride’s maternal uncle and aunt, with the skirts of their clothes tied together, step forward and wash the feet of the couple and give them presents. The other relatives follow suit, and this completes the ceremony of Paon Pakhurai or Daija, that is giving the dowry. The couple then go round the marriage-post seven times, the girl leading for the first four rounds and the boy for the last three. This is the Bhānwar ceremony or binding portion of the marriage, and the polar star is called on to make it inviolable. The bridegroom’s party are then feasted, the women meantime singing obscene songs. The bride goes back to the bridegroom’s house and stays there for a few days, after which she returns to her parents’ house and does not leave it again until the gauna ceremony is performed. On this occasion the bridegroom’s party go to the girl’s house with a present of sweets and clothes which they present to her parents, and they then take away the girl. Even after this she is again sent back to her parents’ house, and the bridegroom comes a second time to fetch her, on which occasion the parents of the bride have to make a present in return for the sweets and clothes previously given to them. The marriage expenses are said to average between Rs. 50 and Rs. 100, but the extravagance of Kirārs is notorious. Sir R. Craddock says[5] that they are much given to display, the richer members of the caste being heavily weighted with jewellery, while a well-to-do Kirār will think nothing of spending Rs. 1000 on his house, or if he is a landowner Rs. 5000. Extravagance ruins a great many of the Kirār community. This statement, however, perhaps applies to those of the Nāgpur District rather than to their comrades of the Nerbudda valley and Satpūra highlands. The remarriage of widows is permitted, and the widow may marry either her husband’s younger brother or any other member of the caste at her choice. The ceremony takes place at night, the woman being brought to her husband’s house by the back door and given a new cloth and bangles. Turmeric is then applied to her body, and the clothes of the couple are tied together. When a bachelor marries a widow, he must first be married to an akau plant (swallow-wort). Divorce may be effected for infidelity on the part of the wife or for serious disagreement. A divorced woman may marry again. Polygamy is allowed, and in Chhindwāra is said to be restricted to three wives, all living within the District, but elsewhere no such limitation is enforced. A man seldom, however, takes more than one wife, except for the sake of children.