Chapter 2

Gamit Tribe

Before we go to the genesis of Gamit tribe, the tribal community under research study, let us have a look at the cultural and political Gujarat, where Gamits are inhabiting in maximum numbers.

Dr. Bhagwnlal Indraji, an Indian archeologist and scholar has s aid, “The richness of the mainland of Gujarat, the gift of Sabarmti, Mahi, Narmada and Tapi rivers and the goodliness of much of Saurashtra, the goodly-land, from the beginning of the history, continued to draw strangers to Gujarat, both as conquerors and refugees. Each of the incoming groups, castes, races, types, tribes or nationalities have materially affected the characteristics of the racial types of the country .” (2)

Gujarat state is situated on the Western side of the country, having a coastline of 1600km. Gujarat is a cultural, social and linguistic unit which has acquired an independent political status since 1960. The modern map of Gujarat retains its classical shape in western India with sandy flat boundary towards the North with Cutch, Sind, Rajputana and Malwa, flanked on the coast also by the Malwa plateau and by the hilly forests of Khandesh and with a tapering cone caused by the ancient region of Kalyan and Thana pressing towards the sea. The eastern boundaries of Gujarat fixed by the mountain ranges of Aravalli, Satpura and Vindhya. Thus, protected by a long sea coastline on South and East, and on the West by regions of hilly and forest areas, on the North by sandy desert, Gujarat has become an unusual meeting ground of various cultures and peoples coming from over vast areas and long distance. (Shah 1)

The word‘Gujarat’was not known until the inroads of the Gujjar tribe from the Punjab made the name more familiar. The Gujjars were supposed to be the sub tribe of Huns. The region was known in ancient time as Anarta,Surastra, Lata and Aparanta, which extended till Konkan region came to be known as ‘Gujartra ’ or the land of Gujjars,

61 only about the 6th century. Dr. K.M.Munshi had discovered linguistic affinities between the folk songs of Gujjar milkman found by him at Baisu-ran in Kashmir in 1945, and old Gujarati songs.

From the ancient times Yadavas, Yavanas, Greeks, Bactrians, Parsis, Portuguese , Turks, Arabs, Africans, Armenians, Dutch, French and the British migrated to Gujarat. During the reign of the Chavdas, Chapotkatas and Chalukya dynasties, the foundation of modern Gujarat was laid down and Gujarat reached to the highest summit of its glory.

During 13th century, a few Koli and Warli chiefs, one of them Paupera, came into Surat district from the Deccan with a handful of Mahadeo - kolis and established a ruling family with control over 22 forts. These tribal people were left undisturbed during the Musalman Period (1297 to 1403), by the Ahmedabad Sultans (1403-1573), the Mugal Viceroys (1573-1758), and by the Marathas (1760-1819). These outside rulers had no time to conquer the tribes or to reform them, unless their depredations became very heavy and disturbing. The hill forts of Bagwada in Pardi, Parnera in Bulsar and Dharampur were taken by the troops of Mahmud Begda when the tribes began to harass the population. The great rise of the Maratha power disturbed the quite economic life of the tribal and rural people of Gujarat. There is a record that fort Songad came into the hands of the tribal people in 1719, but finally went into the hands of the Maratha Rulers. (Shah 5,6)

In India and Gujarat Bhil is a very ancient ethnic and original tribe, and the majority of the tribes found in Gujarat are believed to be the sub- tribes of the Bhils. The Bhils have at present spread themselves on the “Bhilwara” land situated on the hill bordering of Rajasthan, Gujarat and Central India, “Bhils are more ancient than Aryans or Dravidians for the name it self is derived from a Dravidian word ‘Bill’ for bow. The Bhils have therefore important claims to be regarded as one of the most ancient tribes of India” (Deliege 1985). The earliest traditional rulers of Gujarat were Bhils or Kolis namely ‘Asha Bhil’, the founder of Ashaval, Ashapalli; the oldest site of the modern city of Ahmedabad.

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Merutangacharya in ‘PrabodhChitamani’ in 1306, has mentioned that Kar nadev I of Solanki Dyansty defated AshaBhil of Asha Palli and founded Karnavati. Dr. K. K. Shastri syas that, in 1411, after 162 years of establishment of Ahmedabad, two separate cities of Ashapalli and Karnavati were in existence (2013. my tran.).

R.E.Enthoven, in ‘The Tribes and Castes of Bombay,’ says, ‘The Bhils, so contemptuously spoken in Sanskrit literature were however, at one time a powerful race owing considerable tracts of the country.’ Ex -Hod of History Department, Gujarat University, Ahmedabad, Emirates Professor and well known historian Dr.Makrand Maheta says that many scholars have mentioned it again and again that Karnadev defeated Asha Bhil and founded Karnavati, but they had nowhere discussed the role of Bhil rulers and the contribution they had made for the new capital of Gujarat, was neglected deliberately. Colonial historians referred to them as the predatory and criminal tribes.

Historical evidence about Ashapalli is found in the verse, written in 1762 entitled ‘Amadavad Shaherni Lavani’ compiled by Ambalal Jain. According to this verse, Sultan Ahmadshah attacked on Ashapalli. Asha Bhil was not ready to surrender but his wife advised him not to fight with the powerful sultan and in the treaty Asha Bhil got his daughter Teja married to the Sultan.

Scholar and historian S.C.Mishra says ‘Asawal was the junction of several important routes and was an important centre before Ahmedabad was founded a new capital thus affecting a break from the tradition of Patan. The erection of this new capital at a much strategic site indicates the sultan’s awareness of the new tasks in implementing his authority in new area and half subjected lands. There are records in the history that Rajput Rajas honoured Bhil chiefs by putting their figure in their emblem. Bhil chiefs used to be invited at the time of coronation of Rajput Rajas. The Rajputs recognized the tribal leaders as their allies and as the leaders-gameti- of their respective communities. There were both commensally and connubial relationship between Bhils and Rajputs.

Identity of these tribal communities have undergone considerable change if we consider the census records. As per 1871 census, these tribes were considered out of the

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Hindoo religion and were called aboriginals and animist tribes in Independent India. They got the status as the Scheduled Tribes. According to the census records of 1872, the aboriginal tribes, the dark rac es or ‘Kali Paraj’ numbered 166 565 souls or no less than 33.31 percent of the entire population of the district.(Surat) Though among these tribes marked difference and considerable variety in condition are to be found as compared with the fair cultivators, all of them are distinctly inferiors in mental and bodily power.(Gazetteer of the Bombay Presidency. Vol. XII)

Gujarat houses 14.8% tribal population of the country. Central Indian tribal belt stretches from Gujarat to Assam in the East across the states of Madhya Pradesh, Chhattisgarh and Jharkhand encompassing the maximum tribal population. In Gujarat they are concentrated in the Eastern districts, from mount Abu in Rajasthan border in the North to Dahanu district, on the Maharashtra border in the South. The tribal populated area Constitutes Sabarkantha, Panchmahals and Baroda in the East,Surat Dang and Broach in the South and Ahmedabad, Mahesana and Banaskantha in the North. The tribal populated area constitutes 18% of the S tate’s geographical ar ea. There are 11 major tribes and 25 subtribes residing in Gujarat, the largest number is of Bhils constituting 47.89% of the state’s tribal population. Majority of tribals are concentrated in 14 districts of Gujarat where they have traditionally lived, constituting majority of forests, hills and undulating terrain rich in natural resources.

SCHEDULED TRIBES OF GUJARAT:

Ø Barada Ø Bavacha,Bamcha Ø Bharwad,Rabari Ø Bhil-Garasiya,Dungari,Mewasi,Tadvi,Bhilala,Pawara Ø Charan-Raval Ø Chaudhari Ø Dhanka-Tadvi,Tetariya,Valvi, Ø Dhodia, Dhodi Ø Gamit-Gamta,Gamot,Mavchi,Padvi Ø Gond-Raj Gond

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Ø Halpati-DublaTalavia Ø Kathodi-Dhor,Son Ø Kokana Ø Koli-Dhor,Kolcha Ø Kunbi Ø Naikda Ø Padhar Ø Paradhi Ø Patelia Ø Pomla Ø Rathwa Ø Siddi Ø Vagher Ø Varali Ø Vitolia trti.gujarat.gov.in

Warli Art

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Table 1 Population in 2001

Proportion to the Name of Scheduled Total Sr.no Total ST Population Tribe Population

All Sechduled 1 7481160 100 Tribes 2 Bhil 3441945 46.0

3 Dubla 596865 8.0 4 Dhodia 589108 7.9

5 Rathawa 535284 7.2 6 Naikda 393024 5.3

7 Gamit 354362 4.7 8 Kokna 329496 4.4 9 Chaudhri 282392 3.8

10 Varli 255271 3.4

11 Dhanka 252637 3.4 12 Patelia 109390 1.5 13 Koli 95655 1.3

Table 2 Population of Major STs v District wise Gamit Population – Gujarat State – Census 2011

ST DT FE STCOD DIST TOTA PERSO MAL COD COD MAL E NAME N E E E L E 24 1 511 Kachchh Total 62 29 33

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BanasKanth 24 2 511 Total 126 63 63 a

24 3 511 Patan * Total 45 28 17

24 4 511 Mahesana Total 132 72 60

24 5 511 SabarKantha Total 226 128 98

24 6 511 Gandhinagar Total 598 321 277

24 7 511 Ahmadabad Total 396 224 172

Surendranag 24 8 511 Total 161 97 64 ar

24 9 511 Rajkot Total 121 67 54

24 10 511 Jamnagar Total 52 32 20

24 11 511 Porbandar * Total 14 11 3

24 12 511 Junagadh Total 208 109 99

24 13 511 Amreli Total 136 63 73

24 14 511 Bhavnagar Total 99 52 47

24 15 511 Anand * Total 155 82 73

24 16 511 Kheda Total 139 69 70

PanchMahal 24 17 511 Total 89 47 42 s

24 18 511 Dahod * Total 11 5 6

24 19 511 Vadodara Total 665 363 302

24 20 511 Narmada * Total 3598 1755 1843

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24 21 511 Bharuch Total 3695 1918 1777

16204 16342 24 22 511 Surat Total 325461 1 0

24 23 511 The Dangs Total 7072 3535 3537

24 24 511 Navsari * Total 10391 5250 5141

24 25 511 Valsad Total 710 419 291

17678 17758 Total 354362 0 2

Source: trti.gujarat.gov.in/Assets/downloads/population_gamit.pdf

Scheduled Tribes:

While often clubbed under the same umbrella by the ill informed, Scheduled Castes and Scheduled Tribes are quite different. True, these both marginal groups have faced and continue to face, severe oppression and marginalization before and after Independence of India but where Scheduled Castes face social, educational and economic deprivation, Scheduled Tribes are classified as marginalized communities on the basis of geographical isolation. Key difference between the two is that SCs face oppression and ostracism as a result of the Hindu caste system. The marginalization of STs is result of geographical isolation.

There are over 645 Scheduled Tribes in India according to the National Commission for Scheduled Tribes.

The Indian Constitution in article 342(1) has a provision with respect to Scheduled Tribes with an aim to consider special needs to safeguard their interest.

Acts and Rules:

Ø Forest Rights Act 2006 Ø Protection of Civil Rights Rules,1977

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Ø The Schedules Castes and Scheduled Tribes (Prevention of Atrocities)Rules 1995 ( as amended) Ø The Schedules Castes and Scheduled Tribes (Prevention of Atrocities) Act,1989-No.33 of 1989(As amended) Ø SC/ST(Prevention of Atrocities) Rules,1995 Ø Panchayat extension to the scheduled Areas (PESA) Act-1996. Vikaspedia.in>scheduled-tribles-welfare

Distinctive Features of Indian Tribes · Definite common topography · Sense of unity · Endogamous dialect · Ties of blood relationship · Protection awareness · Distinct political organization · Common culture · Egalitarian values · Rudimentary type of religion

Scheduled Areas in Gujarat: According to the Scheduled Area order 1950 issued by the President, the following areas where the intensity of tribal population exceeds fifty per cent are considered most backward and deserve intensive service and attention. The following are the scheduled areas of Gujarat. 1. Uchchhal. Vyara, Nizar, Songadh, Valod talukas in Tapi district. 2. Dediapada, Sagbara, Valia, Nandod and Jhagadia talukas in Bharuch district. 3. Dangs district and talukas. 4. Bansda, Dharampur, Chikhali, Paradi and Umbergaon talukas in Valsad district. 5. Jhalod, Dahod, Santrampur and Deogarh Bariamorva (hadaf). Pratapgad (Khedapa) talukas in Panchmahal district. 6. ChhotaUdepur, Naswadi, Tilakwada and Panchmahal in Vadodara district.

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7. Khedbrahma, Bhiloda, Meghraj and Vijaynagarmahal, Vadodara district. 8. Mahuva,Mandvi,Mangrol,Bardoli-Surat district

The Scheduled Areas of Gujarat were originally specified by the Scheduled Areas (Part-A States) dated 23/01/1950 and have been respecified as above by the Scheduled Areas. (States of Bihar, Gujarat, Madhya Pradesh and Orissa) Order 1977. (Order 109) dated 31/12/1977 after rescinding the order cited first so far as that related to the states of Bihar and Gujarat. (pesadarpan.gov.in )

Tribal Habitat:

Gujarat state occupies 5 th position in tribal populace. Total tribal population of Gujarat is 8917174 as per census 2011. It is significant that the largest aboriginal tribe in the states is of the Bhils (47%) which is mainly distributed on the North West portion. Previously, the Bhils were divided into main two divisions, one part being pure Bhil descent and the other derived of mixed descent by inter-marriage with Rajputs. Many sub-tribes of Gujarat are believed to be the sub-castes of the Bhils. In Gujarat 11 major and 25 sub tribes are residing with their distinctive traditions and sub-culture

Gamit tribe:

Gamit in an indigenous, ethnic tribal community inhabiting Gujarat. The Gamits inhabit the eastern- southern region of Surat, Tapi and part of Bharuch district. Predominantly, the population of Gamits is found in the districts of Surat, Tapi,Valsad, Bharuch and Dangs. Gamits are also found in less number in the districts of Panchmahal, Ahmedabad, Kheda, Sabarkantha and Vadodara. They also reside in Maharastra, Karnataka, Rajsthan state and Union Territory; Dadra and Nagar Haveli, but their maximum population is in Gujarat and in Maharashtra. ( joshuaproject.net )

The sub groups of Gamit are Gavit, Mavchi, Vasave, Padvi and Walvi. They are also called‘Gamta’ or ‘Gamti’. The Gamits are a regimented tribe and consider them selves distinct from the main lineage of Bhil. Among the Gamits, the word ‘Gamta’ or ‘Ganvataha’ mean s the headman of the community. Possibly giving the Gamit a

70 feeling of superiority over the tribes. Their language, Gamit is one of the Bhili languages. They are often called Gamta or Gamatada.

There is no authentic information available regarding the origin of Gamit tribe. Anthropologists and historians propose different theories about the genealogical roots about this community: v Some scholars believe that when war like Aryas invaded the Indus Valley regions, they defeated original inhabitants ‘anaryas’ and they took refuge in the forest and consequently they were pushed towards the extreme south. v According to Gamit local leader of Kalamkui village of Valod taluka, Kishansinh Gamit, some historians believed them to be migrated from Bihar. During Mughal Period, some people of Gidhor, Gamtgaon, Girdi, Jaisiki, Gaya, Budh Gaya. Madhupur regions worked to collect the taxes. These people were called ‘Gamits’. This belief is deduced on the ba se of similarity among customs, beliefs, ornaments, way of dressing and at some extent in language too. v As per the record of Gemjibhai Vasava, ‘Gamit’ - term originated from ‘Gamtada’ - tribal headman worked as the revenue collectors under different rulers. He also worked as the local judge and resolved the feuds of his people. This headman was called Gavit and their descendants came to be known as the Gavits. ( Vyas 24 ) v Renowned anthropologist Dr. B.K. Roy Burman proposes, “They were originally Marathas and manned Shivaji’s navy. On the defeat of the Peshwas by the Biritsh and the consequent abolition of the Maratha navy, they took to fishing. v Community head of the Gamits, Gimabhai Gamit believes, ‘ Gamits are ‘Rani Paraj’ - forest dwellers and Adivasi as they are the original inhabitants of the region. He has got this knowledge from his ancestors that earlier some community people migrated from the Saler-Muler Fort of Dang district and settled down on the agricultural plateau. One important fact supports this belief is that still the Bhil kings of Dang call them Gamit. ( Chauhan 11 ) v Dr. Siddharaj Solanki in his monograph about Gamit community says that Gamits believe that basically they are descendants of the Rajputs who worshipped the

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Sun. They might have migrated from the Khaiberghats and Bolanghats and settled down in Marwar region. To support his belief, he quotes a ‘Lol’ - Holi song being sung by Gamit women; Dihigiyo Malwe honar tun Hido hido ghadje honar tun

This ‘lol’ provides historical evidence abou t the origin of these people. They were also believed to be concentrated around Ahmedabad for some time which has been suggested in the following ‘lol’;

‘Amdavad main kay kay lahun va amdavad main lol

Amdavadmain adlo-vati lahunva Amdavad main lol’ v It is also believed that they settled around Pavagadh but migrated to south because of the consistent raids of the invaders and the Muslims. Some of them resided in the forest of Rajpipla and Sagbara; who came to be known as Vasavas, while some groups resided in the plateau and settled there. As Rajputs have the constant danger of Muslim attackers, they settled in distant forest areas and adopted the culture, language and way of living like Adivasi people. v One elderly Gamit respondent Pannaben of Vansada Taluka informed that their ancestors believed to be migrated from the Himalayan region and that is why Gamits worship ‘BagalaDev’, White deity. v R.E. Enthoven in The Tribes and Castes of Bombay’ (1920), has shown Goa as the original place of Gamits. Then, they shifted to Maharastra and Gujarat. Gamits of Maharasta identify themselves as Konkani Marathas. v It has been found during the observation that Gamits use their clan name as their surname, e.g. Kumar, Bharati, Chaudhari, Gramani etc. The same way Gamit might have been some clan of primitive caste and with the passage of time it came to be known as one independent tribe.

Gamits are found all across Gujarat but chiefly they inhabit Surat, Tapi, Valsad, Navsari, Bharuch, Narmada and Dang districts. Their population is maximum number in Tapi and Surat districts.

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Gamits share the common physical features of other tribes of south Gujarat. Anthropologist Dr. Guha believes that primitive tribes of Gujarat have proto-astraloid racial traits, thus Gamits are connected racially with Central Indian Ttribes .

Physical Features: Dark brown complexion, medium height, semi thick lip

But this can not be established clearly as available anthropometric data are too scanty. Under the auspices of Gujarat Research Society, D.M. Majumdar and Stephen Fuchs collected extensive anthropometric data, Which show that at least five Gujarat tribes; Bhils, Naikas, Dublas, Gamits and Dhankas have racially much in common and as a group differ from the non-tribal population of Gujarat. (265)

Occupation:

Gamits are basically involved in agricultural activities mainly as the cultivators. However, there some landless labourers too. Conventionally, they were hunters and also doing farming through slash and burn agricultural method. Hardiman says, ‘T he fact that they practiced so many different methods of cultivation, that they are known to migrated from place to place.’ With agriculture they were dependent chiefly on forest for their livelihood. They worked as the wood cutters, did liquor brewing of mahuwa flowers, collecting toddy (palm wine) cattle rearing, poultry and fishing. But when the penetration of the administrators and the high caste people increased into their habitat, these Adivasis were forced to live their farming land. Because of the exploitation of the outsiders and liquor addiction, many Gamits have turned into tenants and the bonded labourers. After soico-religious upliftment and spread of education, considerable changes have occurred in their lives. Today, Gamit peasants make use of modern means of agriculture and because of increased irrigation facilities, they take three crops in a year. Many Gamit men-women have reached to the higher post in the government jobs and employed in private sectors too. Because of better road and betters means of transportation, more and more youth is moving towards towns and cities for the employment. Many Gamit youth have started their music band and work as DJs. Educated young persons surrounding Tapi district are employed in the various malls of Surat city or they do miscellaneous jobs in the private firms. Gamit women in rural areas have also found new avenues of income.

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Milk co-operative societies are formed at village level and this has become the chief source of income generation for them. They are employed in Anganwadis, in Self- Help Groups, sell vegetables, are self employed or do seasonal jobs like working in catering groups, in local singers’ or dancers’ group during marriage sea son. Many rural women are earning through stone sticking job work. Government vocational programmes like KausalyaVardhanKenraYojna have led to employment, self-employment and income generation for the women and tribal youth. Ukai dam, Kakarapar Atomic Power Station, paper mill at Songadh, sugar factories, Papad Grih Udyog at Valod; these units have considerably changed the socio-economic condition of Gamit people. Few people are also employed by the Christian Missionaries in their institutes for miscellaneous jobs.

Paddy Threshing

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Gamit House

Artistic Granary Grain Mill

Habitat:

Traditional Gamithouses are made of wood, bamboo, clay, cowdung and husk. Poor Gamits use reed for walls and thatch the hut with paddy grass and palm leaves. Prosperous Gamits use Manglory or indigenous tiles for the roof. Their houses are not

75 made adjacent but each house is an independent structure facing North. Front door of the house always opens in North while the back door is in the South. There is an enough space around the house which is used to lay agricultural equipments. They sow vegetables around the house. The trees like tamarind, mango, sweet imli etc. are grown near the house where bullocks or calves are stabled during day time. Barn is made near the house. Sometime half portion of one side of the house is extended and covered with walls for multipurpose use called pejari in local dialect. Generally, the Gamit dwelling is a windowless structure divided into four main parts; front open space without walls, otlo, passage connecting front, kitchen, stable and leading to back door is called va-an-nsi and inner passage ovro where kitchen is located. Kitchen is divided with cooking space partitioned with a bamboo mat or by a big grain storing containers called kothadi or butadi. Kitchen is in the South-West side of the house. Stable is made parting the passage with a long horizontal wood as barricade. Fodder and temporarily non-usable things are stored in the attic, which covers stable and passage of the house. The house is protected all around with small, one or two feet high ‘otta’ called shidi where firewood and dried cow-dung cakes are stored for the rainy season. Flooring is leveled with clay and cow- dung mixture, moulded with the hands in a beautiful half-moon design. Bath place is made out side the house and bushy, hilly, deserted areas are used to answer nature’s call.

Now-a-days, sight of such house has become rare. In rural areas too, RCC structures have been mushrooming and houses are built in the pattern of towns and cities.

Gamit Bride

(Uchchhal Taluka)

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Gamit Man Gamit Woman

Clothing:

Traditional dressing of Gamit people is done in such a manner that they can easily perform agricultural activities. In very old days, Gamit men wore loin cloth and half sleeved bundi, women wore blouse and thick, dark colored fadakan - a long cloth having small checks design- parting and covering legs like dhoti is called kachhado. Tucking of this sari of Gamit women can be extended from knee to ankle length depending upon the occasion. Girls used to wear half piece of the full sari in a style of small kachhadi and blouse. Presently, men folk of old generation wear dhoti, bundi or shirt and cover their head with a white topi or with a white sari like cloth. Village headman wore turban.

Today, with the contact of town life Gamit youth have fully adopted the dressing pattern of the modern style.

Ornaments:

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Formerly, Gamit women used to wear necklaces made of shell, silver and brass coins called hare; married women wore kidihan - necklace of black beads- or colourful stone necklaces called kanjan . Married women also wore kanthi -one or two fold silevr necklace made of hexagonal beads. Women wore bracelets in the wrist called patali or chuda and ponchi on sleeves, made of silver decorated with small bells. They wore anklets made of solid silver called dollo or kaden and silver rings in hands and in leg fingers. Women used to have tatoos on legs, on hands and on the face. Young girls wore thin ring piercing the nose while married women wore nose pin.

Gamit men also wore silver chain on waist and small silver rings on the upper side and at the ear lobes.

Food and Food Habits:

Since Gamits is the agrarian community, their food and the foodproducts are derived from their chief crops; which include, paddy, jowar. nagli, wheat, toor, val, adad, chana, mung, vatana, masoor etc. and vegetables like okra, brinjal, tomato, various types of gourds etc. They also grow cash crops like sugar cane, cotton and oil seeds like ground nut and castor. Because of increased irrigation facility sugar cane and okra farming has considerably increased in these regions.

Rice and rice products are the chief food intake for the Gamits. They used to have brown sticky rice called kode. In former days poor Gamit families used to have thick coarse chapattis made of rice flour and fine rice husk called batrabakhe . They eat chapattis made of rice flour and the potion like mixture made of fermented flour called gatho, sometime whole rice are added to it. Liquid made of whole rice boiling the rice called dasali. Only salt is added to it which is given to sick person and the mother of the new born. They eat stale chapattis with tea or left-over dal and gatho in the morning and set out for their daily routine. In staple diet they have chapattis –cereals, rice, dal, gatho and chutney. They eat fish, chicken, mutton and wild boar, deer, rabbit etc. and also eat squirrel and some birds but they do not eat meat of crow, mouse and monkey. They invariably serve chicken and mahuwa liquor to their guests. Liquor made of mauwa (mahua longifolia) and toddy (palm wine) are alcoholic beverages which are inseparable

78 drinks of their life. Rice and dal, mix vegetable of potato and brinjal, fresh onion-mango pickle, are the permanent food items on their marriage menu. Because of the spread of Sat- Keval and ‘M oksh-Margi’ cults, many Gamit families h ave renounced alcoholic drinks and many have stopped even taking non-vegetarian food.

Gamits residing in towns, cities and the prosperous families have adopted modern food habits. People of rural area are also exposed to fast food when they visit haats or towns.

Family Pattern:

The traditional family pattern of Gamit is of nuclear type, though some live in joint family pattern. After marriage, couple start living separate, building a separate house or in the extended pejari of the same house. This arrangement is done to avoid conflict and also for privacy purpose. Their family system is the patriarchal one. If the land is not divided, headmen of the family is in charge of it and he distributes food grains according to the family size; keeping reserve store with him which can be used for the sowing of next season or in the time of difficulty.

There is a clear division of labour among the family members. Menfolk plough the fields, cut the wood or do hard work, like mending agricultural equipments and taking care of bullocks etc., women also share agricultural activities like sowing, weeding, harvesting or threshing in addition to their house - hold duties like cleaning, pounding grinding of flour and fetching water etc. Both men and women share rearing of live- stock. Men often help in preparing food, and when women is menstruating, man dose all the cooking, including fetching water. Young children assist in all such activities. Adolescents take cattle for grazing, and elder girls look after the younger siblings. If khandadyo, son-in law has been brought for the daughter, parents live with them. When the man has two wives, a separate house is made for her and her children. Often the members of the hamlet belong to one family.

Gamit men and women freely mix with one another, in the fields, in fairs, during social occasions or during festivals. Men and women often seen smoking bidi or enjoying liquor together.

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Avoidance relationship exists between women and her father-in-law as well as with her husband’s elder brother. Contrary to this , joking relations are maintained between her and the younger brother of her husband. Inheritance is based on male equigeniture. After marriage, residence rules are patrilocal. Divorce and remarriage - pachhali -are permitted.

Customs:

There are certain customs prevalent in Gamit community and they perform various ceremonies which are attached to various stages of their life.

Child –birth: Customs related to child birth have undergone many changes from the earlier days. In those days, before thirty - forty years, the ceremony of panchroho worshipping was done on the fifth or sixth day after child birth. The place, where child was born, would be daubed with cowdung. Kumkum would be sprinkled on small rice heaps made in odd number, a lighted earthen lamp would be put on the rice heap, flower and essence were used in puja. Then, the midwife would give little amount of liquor to the present elder women in leaf cups. These women wish for the well - being of the new born and liquor is poured upon the rice heaps and consumed after offering. Women and children of the maholla would be given the feast of toddy and val. Putting of paper and pen at the place where baby was born suggests the penetration of Brahminism. However, these people did not consider stars responsible for the person’s good or bad situation as the hardwork is only their fate. Conventionally, name to the baby was given by midwife from the weekdays or from the local festivals like Somlo, Budhyo, Chhano, Sukkar, Raviyo, Ravali, Vanti, Chhagni etc, Midwife would be given rice, dal money and would also be entertained with liquor. Often family members of the child take vow not to cut the hair of the child until he or she reaches to a particular age.Mother and baby were guarded against evil eye. There was a common practice to keep sickle or scythe, under the pillow of the mother. (Shah 48)

If the child cried at night, the mother would not be allowed to speak, as this would catch the attention of the evil bird. Because of ignorance, superstition and lack of hygiene, child and mother mortality rate was higher in the past.

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Present days, Gamit people seek help of professional medical practitioners and mid-wives as the women were also provided training of midwifery by the Government. Rural women are availing government maternity benefit programme like Pradhan Mantri Matru VandanYojana. Help of 108 emergency service is also sought after.

Custom of scarification is also prevalent among the Gamits. After few days of the birth, the child was given a scar- dam- on chest by the bhagat with a fine red hot needle, with a purpose to keep away illnesses. Gradually, this practice has been declining.

During the field work surprising fact was revealed related to an umbilical cord of the new born. It was cut with the shell and then preserved so as not to be seen by others. If the child is suffering from some illness and cries incessantly, cord-scrub mixed with water was given to the child. Infertile women were also given some part of it. Men used to keep it with them as the good omen, if they wish to have favourable judgement in the cases related to land or about some other matter.

Engagement and Marriage:

Marriage and death are two most important incidents in the life of these tribals.As there is no restriction on the meeting of young person in haats, social occasions and during festivals, marriageable Gamit boy and the girl may decide about their life partner. El ders decide their ward’s marriage through some mediator of the community. Cross - cousins marriages are acceptable, so the parents of the children decide about their nuptial knot when they become young. They marry exogamous. In some cases sister-in-law ’s younger sister /brother is selected.

In past Gamit, Dhodia and Chaudharis would not marry inter caste but now many educated Gamits marry inter caste among Vasava, Chodhari or in Dhodia communities.Financial condition of the family and the possession of agricultural land, house, such matters prove influential for the finalization of arrange marriage.

Once marriage proposal is accepted, day is finalized for the engagement called piye . People of bride groom’s party would go to bride’s house in unlimited numbers. Before fifty-sixty years, this ceremony used to take place at night. Engagement would

81 take place in the light of kerosene lamp. The girl would serve water to the boy first and then to the other relatives. After preliminary hospitality, bride groom’s party would dance in the company of dhol and dovadan. Bride would get ready wearing dark coloured cheks sari in Gamit style. Another sari would be wrapped in a typical style and pinned, keeping only one hand out called pachakbidan. Too much hair oil was applied in her hair and plaited, in a tight choti. Many women relatives would lend their silver necklaces to be worn by the would be bride. Bride would wear heavy anklets. Black marks were done on the girl ’s forehead, cheeks and on c hin, eyes were smeared with kajal. Younger sister or the cousin of the bride holds the earthen lamp. Bride would sit on the chair or a raised platform. Women of both the parties would sing songs teasing and jesting each other party’s relatives.

When the bride would be ready and would go out with other relatives, a pair of water pot would be put on her head. Then the women’s party would sing,

Damanan aje kabali deje Rameshbayara…

Damana vagar bar nay ninge amhe benava….

Women singers tell bride’s brother to promise to give a heifer. Otherwise the – sister would not come out of the house.

Ritual of pivan, would begin in the evening. In the front part of the girl’s house, a small raised platform would be made, freshly smeared with cowdung by a virgin. She would be paid by the elder wo men of boy’s party putting four anna in the water utensil. Rangoli of rice flour and turmeric would be made on otli. Thali of worship is prepared with coconut, rice, kumkum, flowers, one and four annas are put in thali and the burning earthen lamp would be put on the platform. Rest of the gathering, chiefly menfolk not participating in the ritual, would dance on the rhythm of Dhol and dovadan.

Headmen and elders of both the parties would sit and the discussion would begin, in an entertaining environment. Girl’s party would say, “Do not criticize our girl; she washes clothes as white as milk! She would light the chulha even with green sticks! She would catch the fish from the dried up stream and cook for you!” Boy’s party wo uld not

82 lag behind and would say, “Our boy is so clever a hunter that he would pierce the arrow across the tree trunk and hunt! He is so expert in farming activities that he would mend farm border with a soil chunk even in rainy season!” This whole act pro vided entertainment and provoked laughter of the people present.

Tea, sirbet or liquor would be served in the leaf cups of palas or banyan tree. Children would be given dates, dry coconuts and balloon rice.

When the boy puts one rupee and four annas in the pitcher on the girl’s head, she pours water from the small pitcher on the boy and makes him drench if he does not save himself from the water attack! This gives amusement to the guests and they guardedly watch who wins! Then, raw groundnuts, dates, dried coconut, balloon rice are distributed to all present. ‘Gur and dhana’ is also given to all the present , served in the leaves.

Both, would be bride and the groom are given green leaves to hold and asked about their consent by the elders before all the persons present. This custom serves as the oral pact or formal promise to the boy’s party that the girl would marry to this boy only. Then, the would be bride and bridegroom are made to stand in the inner passage of the house before the pounding place, east-west side facing each other. They are made to hold green leaves of palash or banyan tree and their consent for this affinal relation is asked. Both give confirmation saying ‘ gamhe’, kind of ‘I do’. Girls had always been in high demand than the boys in Gamit c ommunity. Ritual of holding ‘green leaf ’ serves formally as the promise, which can not be broken, echoing this the singers would sing:

“Nilan pataran davay giyan

Ami hagay nay tute bena va

Baya chay piyay giyi

Ami hagay nay tute bena va”

Then, the head men of the community ‘panch’ would prepare the documents of engagement, which is signed by the boy and the girl in the presence of witnesses. This document bears the list of the ornaments to be given by the boy’s side and the amount of

83 dapu, bride price is also mentioned. It also includes the list of various rituals and money to be given for that ritual; e.g. for singers, for the musicians, etc. Expenses of all the ritual is to be borne by the boy’s side. In some of the cases dej- bride price- is given for all the expense on the day of piye as per the convenience of both the parties. Before dispersal of both the parties, marriage date is also fixed. The Gamits did not consult almanac to perform any family or social occasion except no moon day-amavasya . Respective father of the boy and the girl would hug each other twice (right and left) before dispersal and would say,

“Vevaha! rama rami” One such custom is -kata bajvani - literally means ‘breaking of thorns.’ According to this custom, expense of ‘kata -bajavani ’ given by boy’s party to forget and forgive any unpleasant incident occurred between both the parties, during marriage. Groundnuts and dates are distributed to the guests and children are given sev-mamara , balloon rice and fine namkeen made of gram flour. In former days, when the expenditure of various rituals was not given on the day of pivan , boys party would pay visit with few elders to give amount of expense to the girls side which was called rupiyatakan . Amount of all the ritual is fixed by the panch and every community member has to adhere to it. The day for the shopping of cloths and ornaments is fixed from the town which would be in close proximity to both the parties. For shopping, minimum 5 to 10 people might accompany the boy and the girl from both sides!

Now-a-days, the engagement is done according to Hindu custom assisted by the Hindu pandit and the followers of Christianity perform this ceremony according to Christian custom.

In those day, silver ornaments like anklet, kanthi , braelets, earing, bangles etc. roughly amounting 25 tola of silver and 3 to 5 pair of clothes were to be given to the bride. Bridegroom’s party would even buy toiletries like comb, hair oil, talcum powder, kajal etc. for the bride. Bridegroom would be given only one pair of clothes or only a tuval - a kind of sash.

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Musical Instruments (Dhol&Dovadu)

‘ Brother -in-law Dance’

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Marriage: Custom of marriage in Gamit community has undergone considerable changes till the end of 1960s. Formerly, Gamit marriage would take place at night and bride’s party would go to leave her at bride groom’s house accompanied with marriage procession. This practice ended towards 1970s. In those days marriage rituals were performed without Hindu pandit. Now-a- days, bridegroom goes to bride’s house and marriage ceremony takes place in a day light assisted by the Hindu pandit.

Marriage preparation begins roughly before a month. Cleaning and getting foodgrains ready is done by the women of the family and maholla. Paddy grains were pounded and grinded at home accomnied with singers’ songs. People of the village and the relatives would be invited putting turmeric and kumkum mixed yellow rice at the threshold of their houses. Pandal- mandap- was made of 9 to 12 wooden poles covered with neem, Jamun branches and bundles of paddy husks.Inner side of the pandal would be decorated with mango and neem leaves string- garlands Pandal was decorated with colourful paper of different shapes. One day before marriage, mandapmuhurt is done. In this ritual, family members and bhagat would worship the house deity. Bhagat – shaman- plants the branch of kakada tree having a twin small branches – bekhi - was planted with the pole of the mandap near the front door. Erection of the branch was purified tying mango leaves around it, applying turmeric, kumkum, rice, putting one and four annas and earthen lamp near it. This small green branch of the tree is brought in to the pandal with a particular customary gesture. Two close, male relatives of the person to be married, would become bullocks and they hold both the side of the temporary cart which is made for this purpose only. One person would control them with a whip or stick in his hand. All the three person involved in this act would cover their head and tilak was also applied to them.

Another person who collects extra leaves from the pandal, would sit in the basket and would not get up until the relatives of the bride/groom would come and get him/her up giving him/her money. Such acts put all the family members and present people in a jovial mood and hilarious spirit. Before going to dispose of this dump, the person would dance in the pandal lifting basket upon his/her head.

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Musicians playing dhol and dovada would also enter performing their skill. Mother or the sister-in-law would welcome them applying tilak and putting money in to their pockets.

Ritual of pithi – termric- applying is done before two days of the marriage. Before applying turmeric and oil paste to bride/groom, sister-in-law, or maternal aunt would dance with these material holding them on her head in a winnowing basket in the pandal. Such gestures add colour and fervor to the marriage preparations.

Bride/ groom is taken to seek the blessing of the deity near the house accompanying dhol and dovada. With other things of worship like coconut, flower, rice, turmeric paste is also offered to the deity before applying it to the bride/groom.

Bride / groom would be given bath in the stable and then would be made to sit at the pounding place in vanasi on the wooden platform. At first the customary offering of oil and turmeric paste is done by a virgin and a married woman with the two dried shorghum sticks. Bride/ groom would hold coconut in hand. Then, the sister-in-law applies mixture of turmeric and oil all over the bride/groom’s body. Other married women of family would also participate in this ritual. Kajal would be done and kumkum tlaika with rice would be applied. After pithi bride/groom would be brough in the pandal. He/she would be made to stand in the pandal facing West direction. Sister-in-law would offer reverence turning in all for directions.Turmeric paste, kumkum, rice and coin is put on the upper edge of the muhalan -pounding pin- which is applied on the main beam of the house. He/she is made so yellow that it is difficult to identify him/her. Would be bride/groom applies turmeric to his/her relatives with whom he/she has joking relations, to friends and to relatives as a playful gesture.

Marriage eve is full of frolic and frivolity; rice, dal, vegetable, salad, and complimentary sweet made of wheat, ghee and gur would be cooked. All would sit on the ground in the lines and enjoy the food in the leaf plates which are home made. Preparing of food and serving responsibilities are shouldered by the menfolk of the village community and relatives. There is no limitation on the invitees, whole family is invited. If marriage occasion takes place in the hamlet, neighbouring houses would not cook food

87 of both the time on the marriage day. Whole night people would dance in the company of changiyodhol and dovadan ,- weighing till 12kgs musical instrument made of bullock horn, sweet gourd, and with palm leaves, one or two small pipes put inside it. Invitees would hold hands at one another’s back forming a chain of human hands and dance in various styles called chala - e.g . tirhadi chalo, maraghi chalo etc.when the rhythm of dhol changes, dancing style is also changed. Brother-in-law of the bride would lift her on his shoulder and dance. Bride or groom are also made to sit on dhol by the dholi and made to dance.

Marriage rituals begin early in the morning; which include, turmric applying, bathing and getting ready for marriage procession.Mother of the bride welcomes the bridegroom applying kumkum and rice on his forehead. Bridegroom would be brought in the pandal and made to sit on the raised platform

Then, the bridegroom’s mother gives the things which are purchased for the bride putting in the winnowing basket after offering her prayer in all four directions. She also throws rice in all four directions. Jones attaches a deep meaning to this ritual and says that throwing of the rice is a symbolic gesture of fertility.

Respondent, Manjibhai Gamit of Kukada village in Vansada taluka, said that in old marriage custom, people would go to leave the bride, and marriage ceremony used take place at the bride groom’s place at night. People would reach on marriage evening at the bride groom’s place. Bride’s party consisted about 100 peop le, rode in the bullock carts and the men folk and the young would merrily walk singing songs and reach at the house where they would be temporarily accommodated. No special arrangement would be done except for the bride and close relatives. Simple food, (rice-dal-vegetable) would be provided to everybody. As the marriage would always take place in summer season, people would sleep wherever they find the place; whether in the barn, on husk or in the sandbed of the river, when they get tired of dancing. Marriage would take place the next day. This practice came to halt because of increase in quarrel and marriage functions came to be conducted in a day. Bridegroom’s party would go to receive the bride’s party with the close relatives and musicians, at the nearby place which might be under the tree or at some nearby house. After the preliminary hospitality, bride would be made to stand

88 on the raised platform. Bridegroom’s mother applies kumkum and rice tilak to the bride and offers the clothes and the other things purchased for her. All the things are put in the new winnowing basket. Before offering, she moves in all four directions and seeks blessings of the god. She also throws rice in all four directions. Same way bridegroom would be received by the bride’s mo ther and she would offer him the things purchased for him. Then, the bride and bride groom would be made to stand at the pounding place of inner passage of the house where singers sing songs. Rituals were conducted by the shaman. Groom’s mother would give kidihan to bride.

Then, the couple would be given introduction of the elders of both side family members through songs; e.g. father-in-law, mother-in-law, brother-in-law etc. Then, the bride and her party would be brought under the nearby tree where her relatives would take leave of her. Male members of close relation like father, brother and chiefly the women would come one by one, would give some money to the bride as the parting gift. While doing so, bride would hold her relatives or friends so tightly that it necessitated others intervention to make them free.

When all the rituals were over, respective brother-in-law of the bride and bride- groom would lift them up on the shoulder and join the dance which would be in the full sway. This would be the height of happiness and cheerfulness. Everybody would dance as if to catch the passing moments. Many competitions would be won and lost; many hearts would be won and lost. Woman dancing with thali of worship on her head would be the centre of attraction, who would dance with such a full sway that blood would ooze out of her feet. In the region of Tapi, Songadh and Uchchhal, dancers dance with a decorative mirror basket which is known as ‘Chhibali Dance’.

It is important to note here that Gamit women, even bride would not put on bindi as the Hindu women do, it was only kumkum and rice would be applied as the customary tilak before sixty years or so.

After marriage, the girl had to wash the turmeric daubbed clothes of the bridegroom. When the newly wed bride would go to river or to the well to wash the

89 clothes, brother-in-law or sister-in - law would pack stones and make the cloth-bundle heavy as a teasing gesture. The use of liquor was abundant in all rituals of marriage.

After marriage ceremony bride’s party would go to bring her back which is called aa-a-nan. This coming and going of the bride would continue for the whole year on different occasions like Holi, Diwali, Haraden, Bivahan etc. On such occasion of anu,in the region of Songadh taluka, the newly wed bride would hide in to the kothadi- granary and bridegroom would have to find her out. In-laws entertain one another’s guests with chicken-mutton and liquor. They also help one another in agricultural activities.

Now-a-days, all the rituals are performed assisted with the Hindu pundits and Christians marry in the church as per Christian marriage customs. Those who have settled in towns and cities also arrange reception ceremony.

Cross-cousin marriages were permissible in Gamit community and it was preferred by the parents as well. Customs like taki ng bride at her in law’s place, brother- in-law’s dan ce, lifting the bride and bridegroom suggest child marriage used to take place in the community in past. As the discrepancy in the sex ration, women in less numbers, the tradition of bride price existed. Towards 1950s the bride price was Rs 25/- which has reached to •• 9000/- in the present days. This may very according to the region. Cross cousin marriage, escape marriage, widow marriage were quite common. In past, practice of polygamy and sororate marriages were also prevalent. Love marriage, re- marriage and contract marriage, marriage by exchange were also in to practice. In contract marriage, a prosperous father or having only daughter would prefer khandadiya - residential son-in- law. Khandadiya- who shoulders the responsibility of the father-in-law. P.G.Shah had also noted down the important feature oh khandadiya system that such marriage was optional and it could be terminated if not approved by the girl or by her family. Clandestine pre-marital sex relations were not considered as the taboo for these tribals.

It has been observed that the trend of Gamit girls marrying with higher catse candidates in North Gujarat regions particularly, in Mahesana, Bhavnagar and Rajkot districts has increased for some years.

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Table 3 KINSHIP TERMINOLOGY IN GAMIT COMMUNITY

SR.NO ENGLISH GAMIT ENGLISH GAMIT 1 Father Abboho Father-in-law Haharoho Mamo 2 Mother Ayo Mother-in-law Hahu Fuchi 3 Brother Baha Brother-in-law Halaho ( wife’s brother ) (husband side) 4 Sister Banhin Sister-in-law Nandehe (husban d’s sister) 5 Father’s Brother Kako Sister –in-law Halahi ( wife’s sister ) 6 Father’s Sister Fuchi Brother-in-law Bavaloho (Husband’s elder Brother 7 Grand Father Dadoho Sister-in-law Bavalanihi Dhohala abo (Husband’s elder brother’s wife) 8 Grand Mother Dhohala ayo ------9 Mother’s Brother Mamoho ------10 Mother’s Sister Jijihi ------

Death:

The fear of the dead and the return of evil spirit of the dead are universal. Through carefully following the funeral rites, departed person’s soul is made to rest in peace.

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Funeral Rites: The Gamits believe in life after death and that the deceased persons have supernatural power. They erect stone in the memory of the dead and give offerings before harvesting seasons, festival or before some auspicious occasion in the family. They fear that if the dead are not worshipped, they can inflict sickness upon the living family members.

Gamits exhume the dead. Children below seven years and the person died of snake-bite are buried.

When the person passes away, the corpse is removed from the cot and is laid down on the ground near the pounding place, keeping headside towards the North. Women start wailing loudly sitting around the dead. Tur -a type of drum with a particular sound is played which announces the departing of the person in the hamlet and in the village.

When the kith and kin of the deceased assemble, elder persons of the hamlet start preparation for the funeral procession. Firewood is carted to the funeral ground which is mostly at the river bank. Bamboo frame, bier is prepared to carry the corpse. Meanwhile, the corpse is made to bath by the close relatives and the turmeric, curd mix paste is applied on it. Then, it is made to lie down on the bier. The corpse is covered with white shroud in case of male while red shroud is used in case of female.

The bier is lifted by the close relatives of the deceased; by the son, brother, nephew etc. In the funeral procession, the person who carries fire into the earthen pot walks in the front. He is followed by the persons beating tur and thali . Close relative of the deceased throws paddy grains and coins at the interval of certain distance. Women follow the procession till vihavo - resting place- where the bier is put on the ground, keeping head side towards the funeral ground and the person carrying fire performs certain rites there. If the deceased is male, his wife removes all the ornaments and she also takes off her blouse, from which a piece is cut with the sickle to be burnt with the deceased husband.

The person carrying fire breaks coconut with an axe. He also breaks dry gourd dovadi - which suggests breaking all the ties of the deceased with the family. Two men

92 carrying axe and scythe walk on either side of the frame carrying the dead, who keep on beating the frame slowly to keep the evil spirits away from the dead. On reaching the cremation ground, taking seven round of the funeral pyre, the corpse is placed keeping head in the South and feet in the North. Agiyo cleans the teeth and washes the mouth of the deceased. He feeds dahi-khichadi and last drink is also offered by the relatives which can be liquor or tea. Then, agiyo breaks firepot throwing it in the West from East and the persons joined in funeral procession offer their last reverence to the departed soul offering rice and flowers. Funeral pyre is lighted by the husband or the son of the deceased. Clothes, utensils and some personal belongings of the deceased are also put on the funeral pyre. After the dead body is reduced to ashes, the funeral spot is washed properly. The persons joined in funeral procession are offered alcoholic beverage like liquor or toddy. Whole house is smeared with cowdung as a cleansing rite. Womenfolk take head bath till the men return. After funeral procession, men assemble near the house of the deceased and decide about the day to perform the rest of the funeral rites. The bereaved family does not cook food for three days, which is provided by the relatives or from the neighbours’ house.

Gamits following Christianity bury the dead or the person died of chickenpox is also buried. After two days chibalan (bamboo basket containing offering for the deceased) is performed. Various types of food items are prepared which are distributed in nine leaf plates and offered to the deceased, placing offering at the particular place in house. One leaf plate is also put at the cemetery. Water, tea and liquor are offered by the relatives of the departed. Every evening tea or liquor is offered to the departed pouring it on the ground which is called, chhak padan. Saman presides over all the funeral rites.

Matho dihi - Big day or chokha-pan is the custom of mass worshipping the ancestors. All these rites are performed by bhagat with the men - folk of the house. Bhagat invokes spirits of the dead. Spirits are offered food and drink with chanting, singing and playing music on gangali or sarangi. Shaman would shout and scream while worshipping the dead. At the end of this rite, all spirits are sent back to their place.

Regionwise these customs vary. In Songadh taluka funeral rites include dihi, chokha-pan, or chhibalan, vali-pan, havayan, khatran etc. Baraman- twelth day

93 worshipping is done as per the Hindu rituals now. Khatran - erecting memorial stone in the reverence for the departed- is very significant custom among the Gamits. This suggests their belief in totemism and fetishism. Often this ritual is performed by more than one shamans. Memorial stone is brought from the river water, which is worshipped as per tribal custom and by sacrificial offerings. Wandering spirit of the deceased is invoked and transformed into the stone. Shaman talks to the spirit of the deceased and on behalf of the family promises to give due reverence and worship on various occasions. Bhagat also brings the spirit of the deceased into his body and the family members of the departed would hug the deceased person in bhagat’s physical form. In the end , this stone is planted at the decided place. Through out the year, khatran is worshipped by the family member assisted by the shaman. This reveal that Gamit society has deep faith in ancestors worshipping. There are songs related to ancestors worshipping too. The Gamits believed that worshipping of ancestors bestowed good luck and prosperity in all fields of life and neglecting this worship, spirits of ancestors would inflict, sickness, problems or even death. Day by day, followers believing in memorial stone are decreasing.

The ritual of mass worshipping of the departed parjan performed by the Dhodia community of South Gujarat, is not performed by the Gamits.

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Ancestral Worship

Researcher with the Respondent

Religion:

Until the penetration of the outsiders namely, Hindu, Christian, Muslims and Baudh, Gamit community was following animist based religion and they had their own plethora of Gods and Goddesses. Being closely connected to nature, their deities are various forms of nature incarnations. Tribal deities are ambivalent, if they are not worshipped or neglected, they get angry and punish the devotees, however they are appeasable as well. Gamits worship various deities, animate or inanimate forms of nature. Their place is under the trees at some distance from the house. Often they are placed inside the moulded clay houses.

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Himaryo Dev: Himaryo Dev is the god of boundaries. He is enshrined at border of individual property and at the village boundary too. He is a superintending deity and protects the boundaries from wild animals, thieves and from the robbers. He is worshipped offering what ever things are available with the person when he or she crosses boundary of the village.

Kansari Devi: The term ‘ kana-shree’. is self explanatory, meaning food grain and prosperity. It seems to derive from Sanskrit ‘ kana ’ or corn. Kansari is the goddess of prosperity and fertility. Kansari is in the form of stone who is worshipped before doing all agricultural activities. Any agricultural activity is begun after made her small portion of offering. During harvesting season ceremonial and often sacrificial offerings are performed to please the goddess.

There is a tale popular in Kukana community about Kansari that she was the daughter of the god. S he came to earth and married a ‘ Kunabi ’- farmer. She distributed grain in the time of severe draught and thus she came to be worshipped as the goddess of good crop.

Goval Dev: Goval Dev is the deity who looks after cattle. Cowherds, who are called goval in local dialect, are paid reverence once in a year which is celebrated with great fervor and enthusiasm. Many rustic games are organized and participated by the cowherds and the villagers. Often ‘Goval Dev’ is installed at some distance from the Head deity. So, the devotee has to take the permission first from the govaldev making him offering and then they pay reverence to the chief deity.

NandarvoDev: Nandrvo Dev is the God of greenery or of the new sprouts in the fields or the new bloom of forest fruits. Without making an offering to him, no green vegetable or newly harvested crop is consumed by a Gamit farmer. No idol is fixed to him, however offerings are made to the deity at the spot marked for him, a shade or a tiny hut.

Vagh Dev: Vagh Dev is paid reverence out of fear that if he is displeased, he may harm cattle or the person. He is believed to have supernatural power and can take any form at night. He possesses chiefly melvolent charm than the benevolent. His idol is installed in the form of a wooden column or with a painting of a tiger.

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Bagla Dev (white deity), Kalio Bhoot, Devali Madi, Kaliomegh, Guhmai Madi; all the deities are worshipped with great reverence and ceremonial festivities by the Gamits.

Faith in many deities suggests that the Gamits is basically a polytheistic society. These deities have not come from the another world. They are the part and parcel of tribal life. They are bestowed with super-human power. Tribal deities are the different forms of nature itself. P.G.Shah says that the pre-literate primitive brings his ideas of tribal gods and goddesses, magic and mantras, superstition and witchcraft as wells as a belief in the super natural powers as a part of his ancient culture (63).

Gamits also worship Son, Moon, mountains, water and natural phenomena residing in four directions. Before making offering to either deity or human beings, they seek blessings from all four directions throwing rice, flower and paying reverence to them.

Social Organisation:

Gamit people were governed by the l ocal community authority called ‘ panch’ comprised of village headmen predominantly attended to the domestic affairs and sometime enforced social code of conduct during festivals and celebration. “ The tribal organization is mostly orthodox and rigid, and freedom of the individual is completely restricted and any departure from the orthodox custom is not tolerated and the person, man/ women violating these codes is punished”( 112 ).

P.G.Shah who has closely studied the functions of panch, says that the elders of a tribe carry responsibilities through the organization of the panch and endeavour to settle internal disputes, after full discussion. Both sides are given a due hearing, and when a party is found guilty, it is punished by imposition of a nature of the offence. In most cases it has to be paid in cash. The whole amount of fine is not given to the injured person, but a part of it is spent in drinking or feasting by the members of the panch. (114)

Gamit panch is headed by the patel, who is selected from the community on the bases of his experience. Karbhari works as the secretary and pradhan helps in

97 summoning the people at a place which is convenient to both the parties. To resolve the dispute they gather under the shady tree .

Personal and Administrative Qualities:

Chiefly, the cases attended by this local court is about quarrel between husband and wife, divorce, remarriage, extra marital affairs, sexual misconduct, issues of elopement etc. Strict actions were enforced if any Gamit inter-dined or inter-married with the person of lower community. In old days, such persons were out-cast. He or she would be re-admitted to the community after paying the due fines. There are the references of fire ordeal that the punished person had to pass through, seems inflicting cruelty which remind us the ancient justice system of punishing the offender publicly. Some poor people who could not pay the fines were out caste forever or some chose to return never.

Panch tried to settle the conjugal dispute through amicable conclusion but if not resolved, the party adamant for divorce had to pay the fine. If wife wanted divorce, she had to pay higher amount than the husband. Panch levied the minimal fees but did not demand in case of a divorced woaman. Generally, children used to stay with the mother. The decision regarding divorce – fargati was documented and preserved by the panch.

Apart from heading the panch, headmen enjoyed respect of the villagers and community. During festivals and celebrations, their special status was maintained. Their permission was sought after before betrothal. Patel used to wear turban to mark his higher social status. During British Raj these headmen of local panch were assigned with the additional duties as their representatives in the villages.

In the present days, functions of this community panch are over powered by democratically elected village representatives and law courts. These panchs have been abolished from the most of the tribal villages.These tribal panchs played an instrumental role when the waves of social reform were blown in early 19 th century. Social changes were open heartedly welcomed by these panchs. These panchs had played significant roles when Nationalistic Movement for freedom was in full sway in the country.

Festivals:

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Tribal festivals are deep rooted in their culture. Holi, Divaso, Dhuleti and many Hindu festivals are celebrated with enjoyment and fervor by the Gamits.Holi is the biggest festivals of all the tribal communities of Gujarat and Gamits are no exception to this. Celebration of Holi continues till 20 days. Holi festival falls on full moon night of Falgun as per Hindu calendar. Gamit singers start singing Holi songs called lolaren , prior to two weeks of the festival. Holi festival comes when the crop is ready for harvesting. Flowers bloom and new grain is about to come in the larder, so Holi is the festival of fertility and frivolity. ‘ Holaiya ’ ask for alm from the each house of the village. Women sing Holi songs and youngsters play various games called kukadkandiyen . Holi is lighted at the same spot meant for it every year. People gather around the pyre which is made of wood trunks, firewood and cowdungs. A triangular flag dhaja is put on the raised bamboo. Bhagat and headman make offering. As soon as the pyre is lighted, the young boys make screams of happiness. People offer coconut, Harda- strings of hard sweet made of sugar syrup- palash flowers, mango flowers and baby mangoes, new harvested grain, peas, roasted jowar dhani , dates etc. Women move around the pyre making offering to Holimata. Elders observe fast on this day. Many Gamit farmers do not eat new grain until offering it to Holi. People dance around the lighted fire.

Children start playing with each other applying black colour smearing their hands upon the burnt wood from Holi pyre. P.G.Shah, who had seen the Gamit Holi celebration says, ‘I have witnessed the Gamit Holi celebration with great ‘eclat’; a chicken was offered to the fire goddess, with a bottle of liquor, inspite of the prohibition while the tribal priest was chanting his own mantras with great faith and sincerity”.

Next day of the Holi is celebrated as Dhuleti. Youngsters, children apply charcoal colour or colour made of palash flower on one other. For falling five days after Holi, Gamits enjoy this festival doing nothing except in ‘eat, drink, and be merry’. Hence, P.G.Shah aptly says that though Holi is celebrated by the Hindus, it is essentially a tribal festival. James Forbes, the Colonial documenter, gives vivid description of this tribal festival celebration in his monumental work Oriental Memoirs, “The licentiousness of the songs and dances at this season was extended to express the effect of the warmth on all

99 animated objects….the ceremonies are concluded by burning the past or deceased year, and welcoming the renovation of nature” (Forbes 166 -167).

Holi marks the beginning of social occasions. Mostly, engagements are finalized during this time of the year. Marriages are conducted before rains as Gamits do not keep engagement for long time. Holi festival permits proportionate liberty to even the elite class of people, and to the tribals, it is the nature’s bounty to offer and the young people exploit it with unprecedented joy and liberty. Spring was the season when God Mahadeo had fallen for Parvati! Affinity developed during Holi festivities often results into affinal relations. Here,it is significant to mention that earlier Gamit people were not aware of the mythological reference of Holika and Prahalad.

Divaso:

This festival falls on the last day of ‘Asadh’ as per Hindu calendrical month. In local dialect it is called Bivahan . This festival is celebrated with great zeal, significance attached to it is religious but it marks the end of labourious agricultural activities and beginning of series of festivals. Gamits cook non-vegetarian food on this day. They do not make dolls and get them married as Dhodias, Dublas and Nayaks do in this festival.

Baraho:

This festival is celebrated on the day of Vaagh Baras before Diwali. For Gamits, this is the festival for their cattle. Cattle, bullocks are given rest on this day and not employed in agricultural activities.

On this day, cattle were gathered in the community open ground. Three-four cowherds would enact tigers removing their upper cloth and tying up towel to their waist and keep the rice, flowers, kumkum in it. These cowherds have to run through the cattle, jumping and hoping as they were beaten by other cowherds and by the people with tomatoes, mud balls and with in-edible round gourds. Cowherds would run among the cows saving themselves from the throw and they run towards the river. There, they had bath, would return and collect flour from the village houses and roast the thick cake like chapattis in fire, covering with leaves called pango , which is enjoyed by the cowherds.

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On this day, water-milk mixture, in which some herbs are mixed with the powder of wasp-comb, was sprinkled over the cattle. This festival is celebrated for the good health of the cattle and to protect them from wild animals like tigers and leopards.

On the next day, of Dhan Teras , horns of the cattle were coloured with geru- soil brown colour - and they were also given hand impressions upon their body smeared with geru. This prints were also applied on the walls of the houses. This festival reveals the ancient past of the tribals ’ pastoral way of living.

Kali Chaudas:

This day is marked to worship the black magic and witchcraft. Bhagats, ‘shamanas’ and the witches worship their craft and mantras. Competitions of such practices were also held known as ‘ playing gaadi’ or ‘ playing ball’ . The person on whom such witchcraft was practiced, he/she would perform impossible tasks under the influence of blackmagic. Gamits believed that the witches would accept their disciples on this day. It was believed that shamans transformed themselves into tigers on the night of kali chaudas. Diwali festival has entered in this community quite late. Now-a-days, Gamits have adopted all the Hindu festivals and importance of native festivals is reducing continuously. Gamits who have embraced Christianity, celebrate ‘Natal’ -Christmas with great enthusiasm.

Situation of Women:

Gamit community is basically a patriarchal society however, women of this community enjoy higher status like all tribal women do, compared to elite class of women. Analyzing this gender equality in tribal society, P .G. Shah says that an important reason behind this is the economical and social equality from childhood the tribal girls enjoy. There is no discrimination in the treatment between male and female children. She is the most useful person in the house even as a small girl, both in keeping the house and taking care of the siblings. When she grows up, she goes to graze the cattle, manages the domestic chores and even helps in agricultural activities. A Gamit father is not worried if he has four daughters, as the most of the marriage expense is borne by the bridegroom’s party. She enjoys the freedom of going to- haat- local market, social or

101 religious gathering, which provides her an opportunity to find a mate for her. Generally, the consent is granted without making too much fuss by the elders if the candidate belongs to the same community.

Gamit wife shoulders most of the agricultural responsibilities with her husband. After marriage, mostly they start leaving in a separate house, which saves her of domestic disputes. Cases of divorce are very less. Widow or divorce women can remarry. Often the cases of married woman’s elopement with another man happen; in such cases woman’s children stay with her or with her parents. Child, borne of illicit relationship is also accepted and not discriminated. Unwed mother also finds the match. Compared to elite class of society, Gamits social structure is quite liberal and this provides higher status of liberty and equality to women with her male counter part in the community.

This tribal community is dependent on local weekly market called haat for their daily needs where they also sell their agricultural products. Dance and songs are inseparable parts of the Gamit life.

Belief in Witchcraft:

Gamits had deep conviction in black magic or witchcraft. They consider witchcraft responsible for any adversary that had befallen upon them or upon the cattle or affected even crop. Mostly old women, widows are alleged as the expert in such craft. Many such women have been killed cruelly by their own family members or neighbours. When they find person or animal sick under the influence of evil eye or witch craft, they seek help of bhagat who uses his craft to remove the evil influence. Bhagat sees or studies dana-rice grain- and suggests ways to get rid of witchcraft. He shakes his body violently and chants strange mantras threatening the evil influence to get away from the victim.

Belief in witchcraft has become very rare in present days among the Gamits but still the incidents of killing the women alleging them practicing witchcraft are reported in the news papers mostly from the interior regions.

Bhagat:

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Tribal priest –shaman- bhagat had distinct place in Gamit community before 20- 30 years. He would be consulted on all the occasions pertaining to tribal life. Whether sad or happy, worshipping of tribal deities, curing the sick or removing the influence of witch craft or snake-bite. He would closely study dana-rice grain brought from the sick person, shake his head and the whole body, chanting mantras in local dialect, playing on his towali or ektara - musical instruments. It was believed that he was bestowed with the power of changing his form to any human or animal. Mostly, he accepted few coins, sacrificial food and drink as his fees. He would also offer some herbal medicine for the sickness or snake bite. He would maintain celibacy, ceremonial purity and follow certain rules like if lamp was extinguished while he was having food, he would not have the food. Dealing with the witchcraft, his behaviour would seem more fearful and powerful than on the happy occasions. Except in some interior regions, status and importance of bhagat is almost abolished.

Conversion to other religions:

Gamits as one of the tribes used to follow ‘Adi’ -ancient religion and worshipped the different forms of nature like trees, hills, water streams; animated and inanimated forms of nature. Like other adivasis, traditionally Gamits were treated as completely outside the Bhrahmanic caste structure. But with the passage of time and under the different names of sanskritization, offering them opportunities of education, medical facilities or sometime convincing to relieve them from witches and bhoots, they were converted to other religious faiths depending up on the political, social scenario of the region.

Christianity entered into Gamit inhabited areas in Gujarat in 19 th century, through their missionary works during Colonial rule. Christian missionaries established churches, residential schools, started dispensaries, distributed food products, oil, clothes etc. It is very important to mention that missionaries were the first to effort for social upliftment of the tribals in the interior and backward areas. Missionary clergies learnt native language, participated in social functions and the tribes who came in contact with missionary activities renounced drinking and their belief in supernatural also reduced. This delineated noteworthy difference in their social, economical life. Christian religious

103 organization like German Mission, Roman Catholic Mission Society for the Propagation of Gospel Mission, Gossner Evangelical Lutheran Mission, undertook various activities to spread education and providing medical assistance in the tribes inhabited areas. Establishing co-operative institutions they won the trust of these natives. So many Gamits have embraced the Christian religious faith. Majority of the Gamits of Songadh and Tapi region have embraced Christianity. These Gamits follow Christian customs of marriage, death and go to church every Sunday. Songs of Christian religious zeal, to renounce drinking habits are created in Gamit native language. Even the Bible has also been translated into Gamit language.

Many Gamits have also embraced Islam due to their belief in Pir, Dargah and by marrying the Muslims. Some have also accepted Budhism, Jainism, Shikism and other too. But, the majority of the Gamits practice Hinduism.

Despite conversion to Hindusm, most of this Adivasis have retained their social and religious customs. The Brahminical order was comfortable with this as long as the integration and hierarchisation of this ‘ancient people’ was kept within the defined boundaries of transgression. (Kanungo Frontline)

Changing Time:

Responsible factor that drew the Gamits to social reform was the exploitation by Brahmins usurer, Banias, Parsis, and the fear of bureaucracy. Trapped in the vicious circle of ‘these four’, their condition had become wretched and they took to drinking too much neglecting their families and agriculture. We get detail description of their plight in Hardiman’s Assertion of Devi (1987). Many affluent Gamit farmers like Panabhai Gamit of Bedkuva, Dhuriabhai Gamit and his son Amarsinh Gamit of Bhagat family of Ghata of today’s Tapi destrict, undertook activities of social uplifiment P.G.Shah who has done a pioneering research on Gamit community, has all praise for this spontaneous urge of reform among the Gamits. He says, ‘Gamit community has developed, modified, and evolved their structural organization in a remarkable manner. The story of this achievement is told in two remarkable printed pamphlets that are available now-one was printed in 1938 and another after nearly 21 years in 1959. Each pamphlet is the result of

104 discussions by the leaders during tours extending over several months in the various areas where the tribe lives. The rules were ordered to be effective from 15 th June at a special meeting held on 5 th June 1938. These details are expressive of some thought and orderly planning behind these strenuous efforts of self-improvement” (Shah 131).

21 clauses introduced in these booklets were pertaining to restrictions on social expenses, ahimsa , use of swadesi articles, cleanliness habits, fixing up of marriage age, renunciation of liquor, to consider polygamy as the offence and also pertaining to the election of panchs and renounce to wear heavy ornaments.

Besides, the religious movement ‘Devi Movement’ also played an important role for the social reform of the Gamits including other tribal communities residing between Bardoli to Khandesh regions. Devi Movement, basically a religious movement converted to social and finally transformed into the Nationalistic Movement of India. Historian and sociologist David Hardiman has studied this movement in 1920s from a subaltern perspective as these marginalised societies were trying to assert themselves in the changing national scenario.

Many Gamits have also embraced Islam due to their belief in Pir, Dargah and by marrying the Muslims. Some have also accepted Budhism, Jainism, Shikism and other religons but majority of the Gamits practice Hinduism.

Despite conversion to Hindusm, most of this Adivasis have retained their social and religious customs. The Brahminical order was comfortable with this as long as the integration and hierarchisation of this ‘ancient people’ was kept within the defi ned boundaries of transgression (Kanungo Frontline).

Gamit youth, who had been educated in the residential schools established by Maharaja Sayaji Rao Gayakwad and Uttar Buniyadi residential schools established under National Education Policy also worked for the spread of education and for social reform in the community.

Gamit community have their association ‘ Akhil Gujar at Gamit Samaj Seva Mandal’ established in 1998, which has been working for the spread of education,

105 undertakes social and cultural activities as well as works towards the women empowerment in the community.

Gamit language:

Grierson considers Gamit dialect as one of the Bhili languages and places it in the category of Indo Aryan Family of Central Group. Gamit dialect has limited vocabulary and it absorbs words of neighbouring Gujarati, Marathi and Rajasthani. The general tendency of Gamit dialect is to near standard Gujarati. (248)

There is a marked variety among the Gamit speech users between Tapi-Uchchhal and Vansada regions. In Gamit dialect aspirates bh, gh, dh are dropped, instead un-aspirates of same sounds are used.

Example of Gamit language of the verb ‘khyan’, ‘to eat’:

1 Future Tense. Singular Plural Ain khahin . Ama khahun. 2 Present Tense. Ain khatahav. Ama khajhe. 3 Past Tense. Maien khadan. Amhay khadan.

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Respondents:

Charavi village, Vansada taluka, Navasari district.

Kelkutch village, Vansada taluka, Navasari district.

Kukada village, Vansada taluka, Navasari district.

Navtad village, Vansada taluka, Navasari district.

Pati village, Dolwan taluka, Tapi district.

Pithadara village, Dolwan taluka, Tapi district.

Unai town, Vansada taluka, Navasari district.

WORKS CITED

Campbell, James M. Gazetteer of the Bombay Presidency, vol.12. Khandesh, 1880.

Chauhan, Raymond A. Gamit Bhasanu Vyakaran. Catholic Church , 1997.

Grierson, G.A. Linguistic Survey of India: Indo-Aryan Family Central Group. The Bhil Languages. Vol.9. Office of the Superintendent of Digital South Asia Library, 1907. archive.org details in

Hardiman, David. The Coming of the Devi: Adivsi Assertion in Western India. Centre for Social Studies, 1986.

Forbes, James. Oriental Memories: A Narrative of Seventeen Years Residence in India. Vol. 13. Richard Bentley, 1834.

Gamit Jati. “Gujaratni Adi Jati Sanskruti: Surat Jillo .” Mahi ti Niyamakni Kacheri, 2006.

Shah.P.G. Tribal Life in Gujarat: An Analytical Study of the Cultural Changes with special reference to the Dhanka Tribe. Gujarat Research Societ,1964.

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Solanki, Siddhraj. Gamit: Gujatratni Ek Anusuchit Janjatino Sanskrutik Abhyas . Gujarat Vidyapeeth,1983.

Vyas, Daksha, and Navin Modi. Gamit Jati: Samajik Ane Sanskrutik Adyayan , Institute for Tribal and Rural Development and Research & Prafull Bhakti Centre for Post Graduate Studies and Research, 1993.

Gujarat State Gazetteers, Surat District, Government of Gujarat,1962.

trti.gujarat.gov.in/Assets/downloads/population_gamit.pdf pesadarpan.gov.in PESA-ACT,1996

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