Dolobēhara.—The name of headmen or their assistants among many Oriya castes. In some cases, e.g., among the Haddis, the name is used as a title by families, members of which are headmen.
Doluva.—The Doluvas of Ganjam are, according to the Madras Census Report, 1891, “supposed to be the descendants of the old Rājahs by their concubines, and were employed as soldiers and attendants. The name is said to be derived from the Sanskrit dola, meaning army.” The Doluvas claim to be descended from the Puri Rājahs by their concubines, and say that some of them were employed as sirdars and paiks under these Rājahs. They are said to have accompanied a certain Puri Rājah who came south to wage war, and to have settled in Ganjam. They are at the present day mainly engaged in agriculture, though some are traders, bricklayers, cart-drivers, etc. The caste seems to be divided into five sections, named Kondaiyito, Lenka, Rabba, Pottia, and Beharania, of which the first two are numerically the strongest and most widely distributed. Kondaiyito is said to be derived from kondo, an arrow, and to indicate warrior. The Kondaiyitos sometimes style themselves Rājah Doluvas, and claim superiority over the other sections. It is noted, in the Madras Census Report, 1891, that “Oriya Zamindars get wives from this sub-division, but the men of it cannot marry into the Zamindar’s families. They wear the sacred thread, and are writers.” In former days, the title writer was applied to the junior grade of Civil Servants of the East India Company. It is now used to denote a copying clerk in an office.
Various titles occur among members of the caste, e.g., Bissoyi, Biswālo, Dolei, Jenna, Kottiya, Mahanti, Majhi, Nāhako, Porida, Rāvuto, Sāmulo, and Sāni.
The ordinary caste council system, with a hereditary headman, seems to be absent among the Doluvas, and the affairs of the caste are settled by leading members thereof.
The Doluvas are Paramarthos, following the Chaitanya form of Vaishnavism, and wearing a rosary of tulsi (Ocimum sanctum) beads. They further worship various Tākurānis (village deities), among which are Kālva, Bāgadēvi, Kotari, Mahēswari, and Manickēswari. They are in some places very particular regarding the performance of srādh (memorial ceremony), which is carried out annually in the following manner. On the night before the srādh day, a room is prepared for the reception of the soul of the deceased. This room is called pitru bharano (reception of the ancestor). The floor thereof is cleansed with cow-dung water, and a lamp fed with ghī (clarified butter) is placed on it by the side of a plank. On this plank a new cloth is laid for the reception of various articles for worship, e.g., sacred grass, Zizyphus jujuba leaves, flowers, etc. In front of the plank a brass vessel, containing water and a tooth brush of Achyranthes aspera root, is placed. The dead person’s son throws rice and Zizyphus leaves into the air, and calls on the deceased to come and give a blessing on the following day. The room is then locked, and the lamp kept burning in it throughout the night. On the following day, all old pots are thrown away and, after a small space has been cleaned on the floor of the house, a pattern is drawn thereon with flour in the form of a square or oblong with twelve divisions. On each division a jak (Artocarpus integrifolia) leaf is placed, and on each leaf the son puts cooked rice and vegetables. A vessel containing Achyranthes root, and a plank with a new cloth on it, are set by the side of the pattern. After worship has been performed and food offered, the cloth is presented to a Brāhman, and the various articles used in the ceremonial are thrown into water.
Dōmb.—The name Dōmb or Dōmbo is said to be derived from the word dumba, meaning devil, in reference to the thieving propensities of the tribe. The Dōmbas, Mr. H. A. Stuart writes,[52] “are a Dravidian caste of weavers and menials, found in the hill tracts of Vizagapatam. This caste appears to be an offshoot of the Dōm caste of Bengal, Behār, and the North-Western Provinces. Like the Dōms, the Dōmbas are regarded with disgust, because they eat beef, pork, horse-flesh, rats, and the flesh of animals which have died a natural death, and both are considered to be Chandālas or Pariahs by the Bengālis and the Uriyas. The Dōmbs weave the cloths and blankets worn by the hill people, but, like the Pariahs of the plains, they are also labourers, scavengers, etc. Some of them are extensively engaged in trade, and they have, as a rule, more knowledge of the world than the ryots who despise them. They are great drunkards.” In the Census Report, 1871, it was noted that “in many villages, the Dōms carry on the occupation of weaving, but, in and around Jaipur, they are employed as horse-keepers, tom-tom beaters, scavengers, and in other menial duties. Notwithstanding their abject position in the social scale, some signs of progress may be detected amongst them. They are assuming the occupation, in many instances, of petty hucksters, eking out a livelihood by taking advantage of the small difference in rates between market and market.”
“The Dōmbs,” Mr. F. Fawcett writes,[53] “are an outcast jungle people, who inhabit the forests on the high lands fifty to eighty or a hundred miles from the east coast, about Vizagapatam. Being outcast, they are never allowed to live within a village, but have their own little hamlet adjoining a village proper, inhabited by people of various superior castes. It is fair to say that the Dōmbs are akin to the Pānos of the adjoining Khond country, a Pariah folk who live amongst the Khonds, and used to supply the human victims for the Meriah sacrifices. Indeed, the Khonds, who hold them in contemptuous inferiority, call them Dōmbas as a sort of alternative title to Pānos. The Paidis of the adjoining Savara or Saora country are also, doubtless, kinsmen of the Dōmbs. [The same man is said to be called Paidi by Telugus, Dōmbo by the Savaras, and Pāno by the Khonds. It is noted in the Census Report, 1881, that the Pāno quarters in Khond villages are called Dōmbo Sai.] In most respects their condition is a very poor one. Though they live in the best part of the Presidency for game, they know absolutely nothing of hunting, and cannot even handle a bow and arrow. They have, however, one respectable quality, industry, and are the weavers, traders, and money-lenders of the hills, being very useful as middlemen between the Khonds, Sauras, Gadabas, and other hill people on the one hand, and the traders of the plains on the other. I am informed, on good authority, that there are some Dōmbs who rise higher than this, but cannot say whether these are, or are not crosses with superior races. Most likely they are, for most of the Dōmbs are arrant thieves. It was this propensity for thieving, in fact, which had landed some hundreds of them in the jail at Vizagapatam when I visited that place, and gave me an opportunity of recording their measurements.” The averages of the more important of these measurements are as follows:—
| cm. | |
| Stature | 161.9 |
| Cephalic length | 18.8 |
| Cephalic breadth | 14.3 |
| Cephalic index | 75.6 |
| Nasal index | 86.5 |
It is noted by the Missionary Gloyer[54] that the colour of the skin of the Dōmbs varies from very dark to yellow, and their height from that of an Aryan to the short stature of an aboriginal, and that there is a corresponding variation in facial type.