CENSUS OF INDIA 1961

VOLUME XIV

RAJASTHAN

PART VI-C

VILLAGE SURVEY MONOGRAPHS

4. GORIYA

, Field imestigation and First Draft by B. R. GULATJ

Supenision and Final Dra!, by G. R. GUPTA

Editor C. S. GUPTA OF THE fNDlAN ADMINlSTKATIVE SERVICE Superintendent of Census Operations, Rajasthall 1966

FOREWORD

Apart from laying the foundation of to find out how much of a village was static and demography in this sub-continent, a hundred yet changing and how fast the winds of change years of the Indian Census has also produced were blowing and from where. 'elaborate and scholarly accounts of the variegated phenomena of Indian life, sometimes with no Randomness of selection was, therefore, statistics attached but usually with just enough eschewed. There was no intention to build up a statistic~, to give empirical underpinning to their picture for the whole State in quantitative terms conclusions'. In a country, largely illiterate, where on the basis of villages selected statistically at statistical or numerical comprehension of even random. The selection was avowedly purposive: such a simple thing as age was liable to be the object being as much to find out what was inaccurate, an understanding of the social struc­ happening and how fast to those villages which ture was essential. It was more necessary to had fewer reasons to choose cbange and more attain a broad understanding of what was happen­ to remain lodged in the past as to discover bow ing around oneself than to wrap oneself up in the more 'normal' types of villages were changing. 'statistical ingenuity' or 'mathematical manipula­ They were to be primarily type studies which, tion'. This explains why the Indian Census came by virtue of their number and distribution, would to be interested in 'many by-paths' and 'nearly also give the reader a 'feel' of what Was going on every branch of scholarShip, from anthropology and some kind of a map of the country. aud sociology to geography and religion'. A brief account of tbe tests of selection wiII In the last few decades the Census has help to explain. A minimum of thirty-five villages increasingly turned its efforts to the presentation of was to be chosen with great care to represent village sta1istics. This suits the temper of the times adequately geographical, occupational and even as well as our political and economic structure. ethnic diversity. Of this minimum of thirty-five, For even as we have a great deal of centralisation the distribution was to be as follows: on the one hand and decentralisation on the other, my colleagues thought it would be a wel­ (a) At least eight villages were to be so come continuation of the Census tradition to selected that each of them would contain one try to invert the dry bones of village statistics with dominant community with one predominating flesh-and-blood accounts of social structure and occupation, e. g., fishermen, forest workers, jhum social change. 1t was accordingly decided to cultivators, potters, weavers, salt-makers, quarry select a few villages in every State for special workers etc. A village should have a minimum study, where personal observation would be popUlation of 400, the optimum being between brought to bear on the interpreta1ion of statistics 500 and 700. (i v)

(b) At least seven villages were to be of the Surveys set itself the task of what might be numerically prominent Schedu1ed Tribes of the called a record in situ of matenal traits, like settle­ State. Each village could represent a particular ment patterns of the village; house types; diet; tribe. The minimum population should be 400, dress; ornaments and footwear; furniture and the optimum being between 500 and 700. storing vessels; common means of transport of goods and passengers; domestication of animals (c) The third group of villages should each and birds; markets attended; wOfl>hip of deities; be of fair size, of an old and settled character festivals and fairs. There were to be recordings, and contain variegated occupations and be, if of course, of cultural and social traits and occu­ possible, multi-ethnic in composition. By fair pational mobility. This was followed up in March size was meant a population of 500-700 persons 1960 by two specimen schedules, one fur each household, the other for the village as a whole or more. The village should mainly depend on which, apart from spelling out the mode of inquiry agriculture and bc sufficiently away from the major sources of modern communication such as suggested in the September 1959 conference, in­ the district administrative headquarters and troduced groups of questions aimed at sensing changes in attitude and behaviour in such fields as business centres. It should be roughly a day's marriage, inheritance, movable and immovable journey from the above places. The villages were property, indu~try, indebtedness, education, com­ to be selected with an eye to variation in terms of size, proximity to city and other means of munity life and collective activity, social disabili­ ties, forums of appeal over disputes, village lea­ modern communication, nearness to hills, jungles and major rivers. Thus there was to be a regional dership, and organisation of cultural life. It was distribution throughout the State of this category now plainly the intention to provide adequate of villages. If, however, a particular district statistical support to empirical 'feel', to approach contained Significant ecological variations within qualitative change through statistical quantities. its area, more than one village in the dit>tflct It had been difficult to give thought to the impor­ might be selected to study the special adjustments tance of 'just enough statistics to give empirical to them. underpinning to conclusion', at a time when my colleagues were straining themselves to the utmost It is a unique feature of these village for the success of the main Census operations, surveys that they rapidly outgrew their original but once the census ('aunt itself was left behind terms of reference, as my colleagues warmed up in March 1961, a series of three regional seminars to their work. This proved for them an absorbing in Trivandrum (May, 1961), Darjeeling and Srina­ voyage of discovery and their infectious enthusiasm gar (June, 1961) restored their attention to this compelled me to enlarge the inquiry's scope again field and the importance of tracing social change and again. It was just as well cautiously to feel through a number of well-devised statistical tables one's way about at first and then venture further was once again recognised. This itself presuppo­ afield, and although it accounts to some extent sed a fresh survey of villages already done; but for a certain unevenness in the quality a it was wor th the trouble in view of the possibili­ coverage of the monographs, it served to com pen· ties that a close analysis of statistics offered, and sate the pureJy honorary and extra-mural rigours also because the 'comanguinit)' schedule remained of the task. For, the Survey, along with its many to be conva~sed. By November 1961, however, ancillaries like the survey of fairs and festivals more was expected of these 5Urveys than ever of small and rural industry and others, was a~ before. There was dissatisfaction on the one hand 'extra', over and above the crushing load of the with too many general statements and a growing 1961 Census. desire on the other to draw conclusions from statistics, to regard social and economic data as It might be of interest to recount briefly the interrelated processes, and finally to examine the stages by which the Survey enlarged its scope. At social and economic processes set in motion through the first Census Conference in September 1959 land reforms and other laws, legislative and (v) administrative measures, technological and cultural quantity has been more than made up for in change. Finally, a study camp was organised in quality. This is, perhaps, for the first time that the last week of December 1961, when the whole such a Survey has been conducted in any country, field was carefully gone through over again and a and that purely as a labour of love. It has programme worked out closely knitting the various succeeded in attaining what it set out to achieve: aims of the Survey together. The social studies to construct a map of village India's social Section of the Census Commission rendered structure. One hopes that the volumes of this assistance to State Superintendents by way 0 f Survey will help to retain for the Indian Census scrutiny and technical comment on the frame of its title to 'the most fruitful single source' of Survey and presentation qf results. information about the country'. Apart from other features, it will perhaps be conceded that the This gradual unfolding of the aims of the Survey has set up a new Census standard in Survey prevented my colleagues from adopting as pictorial and graphic documentation. TheSchedules many villages as they had originally intended to. finally adopted for the monographs have been But I believe that what may have been lost in printed in an appendix.

New Delhi, A. MITRA July 30, 1964. Refistrar General, India Villages selected for the Survey

Village Tehsil District

Rang Mahal Suratgarh Ganganagar

Mukam Nokha Bikaner Mudh Kolayat .. Bajawa Udaipurwati Jhunjhunu'

Bhangarh Rajgarh Alwar Hasanpur Tijara " Poonchhari Deeg Bharatpur Aghapur Bharatpur .,

Sanganer Sanganer Jaipur Chimanpura Bairath Nangal Soosawatan .. , Amber " Abhaneri Baswa ".. Shivpura Ghata Beawar Ajmer

Ramdeora Pokaran Jaisalmer

Bujawa:r Jodhpur Jodhpur Kalija) Jodhpur ., Malar Phalodi " Ehadwasi Nagau.r Nagaur

Goriya Bali Palj

Tilwara Pachpadra Barmer Pachpadra Ramsin " Janvi Sanchor Jalor Hotigaon SanchoI' >,

Nichlagalh Abu Road Sirohi

Eagor Mandai Bhilwara

Panarwa Phalasia Udaipur Manpur Phalasia Kallashpuri Girwa " Sadri Ranawatan Bhupalsagar ..

Khajoora Kusbalgarh Banswara Peepalkhool'lt Ghatol .. Ramnagar Bundi Bundi

SHnwara Shahbad Kota Gagron Kanwas .. Kaithool'l Ladpura " Kyasara Dag Jhalawar PREFACE

Goriya is a picturesque village located in the valley of the Arravallis. It is iflhabited mostly by the Girasias-a scheduled tribe. A money lender who established himself here some sixtyseven years ago during the time of a severe famine is now so deeply entrenched in the life of the village community that almost all the life of the village appears revolving around him. He has been rising in power; from a petty village moneylender he grew up into a prosperous forest contractor and when the Panchayati Raj came to be introduced in the State, he assumed the office of the Sarpanch, thanks to the innocent village folk, thus adding political authority to his economic power. The Girasias, however, have remained as backward as they were before; their sap being continuously taken away in the form of never ending premiums of interests by the moneylender.

Shri B. R. Gulati, M. Sc. (Anth.) investigator of this office has done the field work for tbis study. He visited the village for short durations thrice. The work was supervised by Shri G. R. Gupta, M. A., LL. B. Photography for this report was largely done by Shri P. C. Acharya but a few photographs have also been contributed by Shri Gulati. Line drawings have been prepared by Shri L. R. Pend harker who visited the village for this purpose.

Dr. U. B. Mathur, Deputy Superintendent, Census Operations, Rajasthan has assisted me in editing this report while Shri S. R. Luhadia has seen it through the press. I thank them all. I also thank Shri Chaunpa Patel, Haji Misru Khan and Shri Mangilal, Gram Sewak of this village for their help during the investigation.

I am grateful to Shri Asok Mitra, Registrar General, India and Dr. B. K. Roy Burman for their guidance in this work.

Ram Bagb Palace Almoxe, C. S. GUPTA, Jaipur. Superintendent, Census Operations, 1st September, 1966. Rajasthan. CENSUS PUBLICATIONS for Rajasthan State

The Rajasthan 1961 Census Publications, which will have volume No. XIV in All India Censull series, will be published in the following parts :-

Part I-A General Report. Part I-B Subsidiary Tables. Part II-A General Population Tables (A Series) and Primary Censul'l Abstract. Part II-B (i) Economic Tables (B Series, Tables I-IV). Part II-B (ii) Economic Tables (B Series, Tables V-IX). Part II-C (i) Cultural Tables (C Series). Part I1-C (ii) Migration Tables (D Series). Part III Household Economic Tables (B Series, Tables X-XVII). Part IV-A Report on Housing and Establishments. Part IV-B Housing & Establishment Tables (E Series). Part V-A Tables on Scheduled Castes and Scheduled Tribes. Part V-B Ethnographic notes on Scheduled Castes/Scheduled Tribes. Part VI-A to F Survey of Selected Villages. Part VII-A Survey of Selected Crafts. Part VII-B Notes on Selected Fairs & Festivals. Part VIII-A *Census Administration Report (Enumeration). Part VIII-B *Census Administration Report (Tabulation). Part IX-A & B Census Atlas.

A separate District Census Handbook prepared by this office will be issued by the Government of Rajasthan for each of the 26 districts.

·Not for sale CONTENTS

Page FOREWORD (iii)

PREFACE (vii)

MAP OF VILLAGE GORIY A Before Page 1

CHAPTER I- THE VILl.AGE

Location - Approach - Surroundings - Climate - Flora and fauna - Residential pattern­ Communication - Source of water - Market - Important public places - Origin of the village - Conmiunities - Origin of the Girasia - Bhils - Kumhar - Lohars and Hargada.

CHA~TER II - THE PEOPLE AND THEIR MATERIAL EQUIPMBNTS

Ethnic composition - Girasias - Bhils- Lohars - Hargada - House type-Dress - Ornaments - Tatooing - Hair dressing - Arms - Household goods - Personal hygiene - Diseases and cures - Food habits - Stimulants and narcotics - Life cycle. 7

CHAPTER III - ECONOMY

Ecor:orr.ic resources - Agriculture - Shifting cultivation - Ownership and occupation of land - Manure - Irrigation - Tools and ('quipment - Animal husbandry - Forestry­ Hunting and fishing - Village industry - Commerce - Weights and measures - Changes in pJpulation - Income - Changes in occupation - Workers and non-workers - Average income - Per capita income. 19

CHAPTER IV-SOCIAL AND CULTURAL LIFE

General - Population and sex ratio - Education - Language - Composition of the households­ Intra-family relationship - Position of ",omen in the society - Division of labour - Leisure and recreation - Musical instruments - Dances - Religion - Superstition and magical rites - Hang - Rakhi - Navaratra & Dashera - Kali Katki - Diwali - Holi - Folk song - Village Panchayat - Tribal Panchayat - Socio-economic reforms. 31

CHAPTER V-CONCLUSION 42

GLIMPSES OF GORIY A IN DRAWINGS & PICTURES

APPENDIX (Household & Village Schedules and Instructions)

VILLAGE GORIYA TEHSIL BALI DISTRICT PALl

VILLAGE GO RIYA

\l.l

\(Alllberwaro

District Udaipur

RE:FE RENCE:­ Abadl ][ VIIIClge Road Schoo I [ijjJ Well o Shop GOdown IAI Pune hayat Ghar

CENSUS 1961

CHAPTER I

THE VILLAGE

At 27° Nand 13°31' E in the Aravallis in tehsil place the temperature at midday is at times fairly Bali of Pali district lies village Goriya. It is high (about 40° C in shade). The rainy season situated at the foot of Kanangra hill in a valley is sometimes rendered unpleasant by the prevalence which is itself situated at a height of 517 metres of fog and drizzle and intense moisture in the above the mean sea level. atmosphere, but there is nothing like the stifling heat of the plains. A short interval of warmer Approach weather follows the monsoon and during this period there is a good deal of fever and ague, 2. The village is approachable from rail­ but the ailments are generally of a mild type. way station Erinpura Road on Delhi-Ahmedabad From December to the end of February the metre-gauge section of the Western Railway. climate is cold. Frosty nights are frequent. A From Erinpura Road a bus plies upto Bijapur cold north-easterly wind often blows over the (23 km) from where one has to cover another hills. In view of the favQurable location amidst 23 km on foot, by pony or camel to reach Goriya. lovely surroundings, Goriya forms one of the There is an alternative route. It is from railway most beautiful spots in Rajasthan. station Falna which is situated on the same line. From Falna there is a regular bus service to The following statistics give the amount of Bijapur via Bali. rainfall in centimetres recorded at the tehsil headquarters Bali' during the decennium 1951 to 3. Goriya is being joined to Udaipur by a 1960 : 64 km rubble road. The distance between Goriya and the district headquarters, Pali, is about 160 Year Rainfall km. The village lies in a Development Block of 1951 30.15 which Bali is the headquarters. 1952 72.49 1953 40.44 Surroundings 1954 61.01 1955 78.23 4. Goriya is bounded on the north by 1956 55.35 village Korwan, on the east by Udaipur district 1957 33.81 on the south by village Samberwara and on the 1958 40.89 west by forest villages of Sakra and Danbarli. 1959 70.13 The route from Bijapur to Goriya lies through a 1960 34.54 meandering hilly track It is full of picturesque spots and bewitching natural scenery. River The average rainfall in the region thus comes Jawai flows through the village. The habitations to 51.70 cms. are perched on hillocks and slopes on either side of the river. Flora and fauna

Climate 6. The following flora are commonly found in this area: Bahera (Terminalia bellerica); the 5. The climate of this place is very well-known shade giving banyan or bar tree agreeable and salubrious for the greater part of (Ficus-bengalenis); dhak (Butea frondosa) also the year. The hot weather commences about the known as palas from which a useful gum exudes, middle of April and looking to the altitude of the while the flowers yield a yellow dye, and the 2

leaves are commonly used by the people as is not according to any definite plan. Huts are platters or for thatching huts; dhaman (Grewia constructed in fields with an eye on convenience. oppesitfolia) the wood of which is stroni and elastic, and is used for making bows; dhav 8. The village is divided into thirteen (Anogeissus latifoJia), yielding both, fuel and well-defined parts or wards termed as phalis. timber. and for carpentry; ha/du (Adina cordi folia). Most of these phalis have natural boundaries. suitable for roofing houses, jarnan (Eugenia Tlieir distribution is not based on any jambolana), the fruit of which is commonly eaten, ethnic or occupational or status differentiation. and the wood used as planks; khair (Acacia The growth of the phalis has been morc or less catechu) from the wood of which catechu is adventitious, and there is no indication of any extracted by decoction and evaporation; khajur special purpose in the grouping of households in or date palm (Phoenix sylvestris); mahua (Basia them, so much so that the households of Girasias Iatifolia) from the flowers of which country and Bhils lie side by side, and the houses of liquor is distilled, while the timber is used for Lohars, Kumhar and Hargada are also mixed up roofs; the gum-yielding salar (Boswelha thurifera); with them. Each of the phalis derives its name tbe cotton [ree or sernal (Bombax malabaricum), from certain characteristics which are peculiar to it. remarkable for its fine grey trunk, spreading arms, and gaudy red flowers, and shisharn (Dalbergia The Dak Phali owes its name to the fact sissoo), yielding a hard durable wood used in house­ that Dak (mail bags) between Mewar and Marwar building. There are trees like neem (Azadirachta used to be exchanged at this place during the indica) pipal (Ficus religiosa) palas (Butea frondosa) regime of the former princely states. This was which have religious significance. the WQod of the first phali to be formed. pipal is not used as fuel by the Hindus. It is. however, utilised for cremating the dead. Even Panihara Phali is named after a well whose the Mohammedan family will not burn the pipa/ water is used for drinking purposes. It never wood out of regard for the feelings of th", Hindus. goes dry. The great grand fatber of Chaunpa the The twigs of palas are used for brushing teeth. present patel of the Girasias, who was the first They are distributed to the headmen settler of the M ama-ri-Phali used to treat and call of the other villages on festive ~ccasions as the first Bhi! settler's wife in the dak phali as his a token of invitation to participate in social and sister. Subsequently, he came to be addressed as religious (unctions. Oil is extracted from the Mama ( mother's brother) by the children of the seeds of the karji (Pongemia glebra) and is Bhils and the phali came to be known by this utilised for massage. It is a cure for f>prains and name. In the Kapi-ra-darra phali the earth gout. Tigers and black deer are still found in washed down by rain and streams accumulates. the adjoining Abu-Sirohi forest but appear to be Kapi is a local name for the earth brought down becoming scarcer every year; Sambhar (Cervus by running streams. unicolar) used to be plentiful, but many of these animals died, or were kjJ]ed by tbe Bhils during The Banjara PhoJi derives its name from the the famine of 1899-1900 and they are now not Banjaras, a semi-nomadic tribe, who used to camp so numerous. Panthers are common. Chi tal at the spot while passing through the village. In (Cervus axis) which are found on the lower slopes the local dialect Japsia is the name given to a water of surrounding hills and wild pigs are also quite pooL As the water of streams collects in a pool common. in this pbaIi it is known as Lapsia phali. In the Sarnadh Phali there is a samadhi (memorial Residential pattern platform) of a holy person. The Tha/a Phali is situated in a plain, and a level piece of land is 7. The entire Abadi is not situated at one called thala. There is a water pool in whicb an site and is scattered. The houses are built far amphibian resembling a fish named dokalia, used off from one another and the location of houses to be found. Although it is no more to be seen 3 there the phali is named after it. The Wateria stated is Erinpura Road. The nearest Post Office Phali derives its name from the hillock of the name is at Bijapur. The Telephone office and the of Wateria which stands nearby. There is a big Police Station are located at Bali. The nearest banyan tree in Wasura-war Phali and a cattle shed wholesale market is at Sumerpur 48 km from the has been constructed under it. Wasura means village. So far as communication inside the village rest. The phali signifies a resting place for the is concerned the villagers generally move on foot animals. The Jhalwa Phali is so called because and carry their loads on head. When however, the waters of a few streams trickle down its side. the goods to be transported are in considerable quantity they are carried on donkey or camel 9. It is worthy of note that the Panihara backs. The money lender availa of camel to Phali is situated at the north-eastern extremity of collect grain from the various phalis and brings it the village and the Jhalwa Phali to its opposite, to his shop. During the rains the Jawai cuts the that is on the south-western extremity; and the village into two parts and communication between distance between the two phalis is not less than them becomes difficult. Donkeys and camels are !>ix kilometres. then of no avail and the people on one side desirous of approaching those on the other have CO.Dl.Dlunication no alternative but to wade through the nver. 10. Owing to the hilly nature of the village, When the stream is in spate life is almost standstill. communication is naturally difficult. Bullock Such occasions are, however, not frequent for the carts are conspicuous by their absence. The only waters subside within a few hours after the rains. mode of conveyance is either a pony or a camel. The 23 km of kutcha track which connects Goriya Source of water to Bijapur is negotiable by jeeps and trucks. People &enerally travel on foot. They also make 1 L The river lawai forms the main source use of the contractor's trucks that ply on the of water in the village. It cuts its way tbrough road for the transport of coal and bamboo. the village dividing into a number of unequal Though the nearest railway station to Goriya is parts so that it is difficult to ascel'tain the exact Mori Bera which stands at a distance of 29 km area of the parts of the village lying on either side from Goriya, no regular conveyance is available of the river. The number of families belonging to reach the village from tbere. The next to different categories of the population in the convenient railway station as has been already various phalis is, however, given below:

Total Number of households belonging to Name of pbaJi . number of households Girasias Bbils Kumhar Hargada Lohars Muslim Dak Phali 15 7 6 1 1 Panihara Phali 11 3 8 Mama-ri-Phali 7 7 Banjara Phali 10 6 4 Thala Phali 21 18 1 Kapi-ra-darra 13 9 4 Khcra-ri-phali 9 5 4 Dokhalia Phali 4 4 Samadh Phali 3 3 Lapsia Phali 5 3 2 Wateria Phali 9 9 Wasura-war Phali 22 22 Ihalwa Phali 8 8 Total 137 104 28 1 2 4

12. There is no bridge over the river. It there is a pucca temple of Ramdeoji. The people is a perennial river fordable throughout the year. of the village contribute for its maintenance in the In the summer its stream becomes very narrow form oflabour. There is a place dedicated to god and yet its water remains uniformly clear and Shanker in the Banjara Phali. It is worshipped on healthy. There are 16 wells in the village which all ceremonial occasions. In the Samadh Phali are used for irrigation. All have persian also there is a place of worship. In other Phalis wheels. there are Deoras (places dedicated to deities) at 13. A pucka well with drinking water which the villagers, residing in the respective phalis called pejgah was constructed in the Dak Phali in offer their worship. There are no monuments in 1958. A bath room is attached to it and there is the village. People do not congregate at the a tank for storing wat;r. A sum of Rs. 850/- was places of worship to discuss their family matters given by the Block authorities as subsidy. A or social affairs. They do sometimes assemble at pucka road about 50 metres in length connecting the village moneylender's shop in the Dak Phali. Pllnchayatghar with Pejgah was also :constructed. There is no particular place allotted for crema­ Villagers are not however making frequent use of torium in any phali. The villagers burn their the well as it is not situated at a convenient place. dead on the bank of the river Jawai at places convenient to them. The ashes are washed away Market from time to time when the river is in spate. 14. The villagers seldom go to Sumerpur for purposes of marketing. Their immediate needs Origjo of the village are met by the shop set up by the moneylender. 16. The village is said to have been founded It has two branches in the village, one in the Dak more than 150 years ago by a Bhil named Docra Phali and the other in the Jhalwa Phali. Tapur whose descendants no longer reside in the village. Later on another Bhil named Kairo came Itnportant public places and established himself in the village. Among his 15. The most important public place in the descendants is the present headman, Deva, who village is the Panchayatghar which is a pucka is the Patel of the Bhils in the village. Subsequently building constructed in 1955 in the Oak Phali. Just the Girasias came from the Mewar side. Their opposite of this house is the village Primary leader was the great grand father of the prescnt School. There is a place named Devasthan in Patel Chaunpa. Girasias who came to this village Mama-ri-Phali which is a place of worship for the belonged to the Sisodia alld Raidara clans. The Girasias. The management for this place is in Girasias of Vansia and other clans came later. their hands and they have appointed a Bhopa to look after it. In the Oak Phali there is a place Cotntnuoities allotted to god Bhairon. It is situated in the field ) 7. Goriya is a small village with an area of the village moneylender who pays for the of 6,386 acres. It consists of 137 households with expenses incurred in the rituals and ceremonies a total popUlation of 782 souls. Tbere are except when an individual offers worship for tbe six communities in the village as detailed fulfilment of his own object. In the Lapsia Phali below Percentage Community Number of Persons Males Females to total households popUlation Girasia 104 608 305 303 77.75 Bhil 28 151 89 62 19.31 Lohar 2 10 5 5 1.28 Kumbar 1 5 3 2 0.64 Hargada 1 7 3 4 0.89 Muslim 1 1 1 0.13 Total 137 782 406 376 100.00 5

18. The dominant community in the village It is also said that the term Girasia has been is the Girasia, ene of the Scheduled Tribes of derived from the word giri (meaning land) plus Raja.than. It was with a view to study the social ish (meaning lord) i.e. landlord. and economic conditions of this tribe in juxta­ position with the BhiIs, another important 22. In the Gazetteer of Sirohi State, Scheduled Tribe of Rajasthan, that Goriya was compiled in 1910, Lt. Col. Erskine has described selected for survey. the Girasias as follows: "Allied to the Bhils but ranking just above Origin of the Girasia them in the social scale are the Grasias, the principal inhabitants of the Bhakar and also 19. The word Girasia is spelt differently numerous in the Santpur and Pindwara tehsils. and is spoken with different accents. Girasia, According to Sir John Malcolm, term Girasia Garasia, Girasiya, Girrasia, Grasia and lastly denotes 'Chiefs who were driven from their Grahia as pronounced in Goriya. The most possessions by invaders and established and common form is, however, Girasia which has maintained their claim to a share of the revenue been adopted in this monograph. There is a upon the ground of their power to disturb or legend that a Rajput Sardar who went out for prevent its collection'. The word is derived from hunting got lost in the jungle and arrived at a the Sanskrit Giras which signifies mouthful and hamlet III search of water. There he met a has been metaphorically applied to designate the girl who entt:rtained him. The Rajput fell in love small share of the produce of the country which with her. The girl belonged to Dhedh (Chamar) the~e plunderers claim. The Girasias are said caste. The followers of the Raj put gentleman to have come from Mewar many centuries ago, outcasted him. The children of this Rajput and as they still have their internal gots or Sardar were caned Girasias. Some say that it circles of affinity such as Parmar, Chouhan, was a Bhil girl who had entertained the Rathor etc. upon the model of a regular clan, we Rajput. may perhaps assume that they are the descendants of Rajputs by Bhil women". 20. Another view regarding the origin of the Girasias is that in very old times Bhils used to 23. The Girasias try to relate themselves reside in this area. When Rajputs came there with Rajputs and say that they were originally they pushed the Bhils towards the forests and left Rajputs and when they moved to the forest of very small portion of the land in their possession. Udaipur, Sirohi and neighbouring areas they got Gras in Sanskrit means a morsel and the persons their share of land in those forests. They state who were given lands for their mere subsistence that they were formerly called Bhomias in the were called Girasias. Bhomat areas of Udaipur, but when they got the lands and started doing agricultural work they 21. Col. Tod writing of Girasias says: came to be called Girasias. Some of the Girasias "Grasya is from gras, 'a subsistence'; literally and state that they originally came from Chitorgarh familiarly 'a mouthful'. Whether it may have a and then spread in the hilly areas. At that time like origin with the Celtic word gwas said to the chieftains in the area were Bhils; and the mean 'a servant' and whence the word vassal is Girasias defeated the Bhils, wrested lands from derived, I shall leave to etymologists to decide, them; and settled down to follow agriculture. It who may trace the resemblance to the grasya, the seems that the Girasias are really an admixture of vassal chieftain of the Rajpoots. All the chartula- the Rajputs and the Bhils. ries or puttas commence, "To ...... gras has been ordained". * Bhils 24. Tradition ascribes the origm of Bhils * Annals and Antiquities of Rajasthan Vol. I page 133 By Col. Top. to Mahadeva who is said to have fallen in love 6 with a forest girl. He had a number of children Lohars from her. One of the boys being ugly and vicious 26. The Lohars as their name implies, are invited the wrath of his father Mahadeva by the blacksmiths. They work on loha i.e. iron. slaying his favourite bull Nandi and was, therefore, Sir Henry Elliot describes them as the descendants expelled by him from the habitation of men. It of a Kurmi by a concubine of an unknown caste. was from this person that the Bhils descended. Rev. Sherring, however. regards them as popularly considered to be descended from the Rishi KUlDhar Vishwakarma. Hargada 25. The word Kumhar is derived from the 27. Hargada or Sargara trace their origin Sanskrit kumbhkar, kumbh meaning an earthen from Rishi Valmiki, the author of Ramayana the water pot. The Kumhar is also known as great Sanskrit Epic. In former times, Hargadas Prajapati. Kumhars trace their origin from are said to have manufactured tirs or arrows. lallandar Nath who is said to have been the The name of the caste is supposed to have been grandson of Brahma, one of the three principal derived from sar that is, the pointed part of deities of Hindu mythology. the arrow. CHAPTER II

THE PEOPLE AND THEIR M!\ TERIAL EQ.UIPMENTS

Ethnic cOlllpositiOD KUlIlhar

As has already been stated in the previous 31. Kumhars form a very useful class. chapter, the Girasias and the Bhils form the bulk They make earthen pots for domestic use and for of the population of Goriya. Out of the total the Persian wheels. The appearance of a Kumhar number of 137 households, as many as 104 belong on the right side of a person proceeding on a· to the Girasias and 28 to the Bhils. forming 78% journey is considered a good omen according to and 19% respectively of the total popUlation. the proverb: The rest of the communities, the Lahar, the ~1='1I<:, t;f~, itiT"n:), Q~ora if f~"{l!Tr , Kumhar, the Hargada and the Muslim account t:!;cfT m~ ;;rrorurr q~ 'IlT~ frr~l:!JT t for the remaining 3%. (If one goes out early in the morning without a breakfast and meets a potter, a screaching owl, :it Girasias monkey, or a deer towards his right side he is sure to be successful in his errand.) 29. The Girasias of the village belong to the Sisodia, Sonigra and Mod clans. The Sisodias 32. In Goriya, the Kumhars occupy a special are further divided into Raidara and Vansia, the social status, being the highest caste. The Kumhar Somgra into Chohan and Damar and the Mori family of Goriya belongs to Goda clan. Its ancestors into Rajoria sub-clan!!. The sub-clan Raidara is came to the village several generations ago. further divided into several groups like Raidara Khemji and Raidara KhelJi.* Lohars

Bhils 33. There are two divisions of Lohars viz. Gadia and the Malvia. They do not have inter­ 30. The Clans and sub-clans of the Bhils are as follows: caste alliances. The Lohar ranks as a low caste and is generally regarded as forming an impure I. Kharadi which is sub-divided into Sisodia, group probably because they work in the black Raidara and Doni, 2. Chohan, 3. Doongari, metal, which is associated with evil omen or 4. Kher with sub-clan Parmar. 5. Damor with because they use bellows made of hide.· In sub-clan Pemavat, 6. Pargi with sub-clan Bansia, Goriya, however, there is no stigma attached to and 7. Khokaria with sub· clan Nagiia. the profession and Lohars are considered next to the Kumhars in the caste hierarchy.

* Among the Girasias in general the group Raidara 34. The Lohars of Goriya belong to the Khemji consists of the following sub-groups:· Malvia sub-division, and clan Honigra (Sonigra) 1. Lekhavat, 2. Gangavat, 3. Hatvat, 4. Chelavat, and sub-clan Chohan. They came to this village 5. Dailavat, 6. Hailavat, 7. Minavat and 8. Khumavdt. some thirty years ago from village Bhatoon, which Rair'ara Khetji has tl1'll following sub-groups: lies at a distance of 32 km in tehsil Bali. 1. Hooravat, 2. Deetavat, 3. Khalringavat, 4. Diyalavat, 5. Rahmgavat, 6. Roopavat, 7. Vaigavat and 8. Padaria. Hargada The Vansias have the following ten groups: 1. Kala Doongaria, 2. Malvia, 3; Mekhavat, 4. Ghatia, 5. Kadia, 6. Pavadia, 7. Jeevavat, 8. Lodhavat, 35. Hargadas make pattals and daunas 9. Lend lVat and 10. Heeravat. (leaf platters and leaf cups), which are used by the 8

villagers in feasts. The Hargadas are divided into There is only one house of Hargada ( Sargara ) in some 2S exogamous clans the mo~ important of the village. The Household is said to have come which are: to Goriya several generations ago from village Penva near Mt. Abu. 1. Maru, 2. Mal, 3. Khambivada, 4. Bhoora, 5. Bhandra, 6. Hanvas, 36. The distribution· of population of 7. Dhaunar, 8. Panival, 9. Kag, 10. Bhainsa, 11. Jorusa, 12. Dhawal, Goriya according to the clans and sub-clans, along 13. Kbaradi, 14. Abivada, 15. Dhagal, with the number of households of each community, 16. Donaand 17. Khabivada. is given in the following table: S. Community Clan Sub-dan Number of No. households

l. Girasias ( i) Sisodia (a) Raidara 54 (b) Vansia 26 (ii) Sonigra (a) Chohan 21 (b) Damor 1 (e) Rajoria 2

2. Bhils ( i ) Kheradi (a) Sisodia 11 (by Doni 2 ( ii ) Chohan 7 ( iii) Doongari 3 ( iv) Kber Parmar 2 (v) Damor Pemawat I ( vi) Phrgi Bansia 1 (vii) Khokaria Nagija

3. Lohars Honigra Chohan 2 4. Kumhar Boda 1 5. Hargada Maru 1 6. Muslim 1 Total 137

37. The hierarchy of the castes in Goriya is as flour, gur. (jaggery), dol (pulses) etc. from as follows: which they cook their own food. The Bhil does not take food prepared by a Hargada, though he 1. Kumhar, 2. Lohar, 3. Girasia, does so willingly if cooked by a Kumhar or a 4. Bhil, S. Hargada, and 6. Muslim. Lohar or a Girasia. The Hargada, who stands at the lowest rung of the social ladder takes food A kumbar will not take food prepared by any prepared by all other castes living in the village. other caste except that of his own. A Lohar None of the communities mentioned above, who will take food from the hands of Kumhar but are all Hindus, will agree to take food or water not from Girasia, Bhil or Hargada. Girasias take from the bands of a Muslim. food prepared by the K umbar and the Lohars. They do not eat food prepared by a Bhil or a 38. The bead of the Muslim housebold, Hargada. When invited by Bhils on social Haji Misru Khan, resident of Sewari (which is at occasions, they are given the raw materials such a distance of 30 km from Goriya) has his 9

establishment in Goriya; and carries on the dust storms or cyclones, they do not make circular business of moneylending. He has been maintain­ or @val types of ,houseso. The roof is supported ing a shop, as already stated, with two branches, by a vertical wooden pole in the middle, which one in the Oak Phali and the other in the Jhalwa is called thambla or king's post. Two or more Phati for the last fifty years or more. There are poles are placed at equal distances on either side fourteen assistants engaged by him who work at of the thambla. These are named thambli or his shops. Twelve of them are from Sewari, one queen's post. No windows are provided in the from Bijapur and one rom Madra. hut. The space left between the roof and the side walls serves for ventilation. The sloping 39. There are two kitchens run by the Haji roof projects over the walls and provides a sort one called the Mohamadl rasora and the other of verandah where the family members squat the Hindu kitchen called Ram rasora. Mohamme­ during the day and sleep during the night. The dans can take meals from the Hindu mess, but house is a one-room tenement. No I>eparate the Hindus do not take food prepared in the kitchen or bed room is provided. The one serves other mess. Non-vegetarian food is never for living, cooking and storing the goods. prepared in the Hindu kitchen. It may be prepared outside Ram rasora for the Hindus who 41. The cattle are kept in a separate shed may like to eat non-vegetarian diet, but it is not adjoining the hut, called dagla. It is made of a acceptable to the Muslims due to their religious bamboo mat supported by four wooden poles, scruples for they do not take meat of an animal each of whiCh is 2.5 m high and approachable killed._ by· jhatka i. e. by 40ne stroke. They eat by a Jesni, a notched log which serves as a ladder. meat only when it is prepared by the method of The dagla mayor may not be covered for it is halal which is a gradual and slow process of primarily meant for storing the fodder. On the cutting off the animal's neck with a sharp weapon. right of the verandah is a small place ealled dagli. Generally, however, only the Hindu mess which It is meant for keeping goats or for tying the cooks vegetarian food serves the Haji and his young ones of cows and buffaloes. employees without any discrimination. 42. Dag/as are also built in the fields for House type keeping a watch over the crops during the night. They are also used for sleeping during the summer 40. The people of Goriya live in small and especially by the newly-married when there houses infront of which extend their fields. is shortage of accommodation in the hut. The Ordinarily, there is only one house in a field, but dag/a is not a prosaic affair but it is often referred if there are two or more brothers, they live as to in the folk lores. fhe reference sometimes is neighbours in houses situated in a cluster at one even scandulous. One such typical song which place. The ground plan of the house is rectan­ relates to an illicit aff8lf of a person WIth his own gular and almost every house has a separate llIeee is as under: cattle-shed attached to it. The huts are made on a raised platform of stones. The found ations do <:~FIT~T ifT<:t in +rr~ ~TiT~ ~Gfl >;fr~ ~ not go deep. Depending upon the avail a bility <:""~ ~if) ~r f:s >;fT q,~ :Slqiif RifT q'T~ t of material, .the walls are made of stone and mud. Sometimes a bamboo framework is used in the qr~ ;:y '+fr~;;rT .n~ 6Fr~ ROlf "fr~ t construction of the walls. They are plastered :Slq{1T 0>,<: :srlJ~t +rr~ mqi'f RifT m~ t with mud on both the sides. The roof is made >;fT1fiT<:T -':T :SIq~T in~ Slq~ RifT ~T~ 't of framework of bamboo covered with baked q)qfiilfT q)C:'fiT~r +rr~ srq~ RifT q'r~ t mud-tiles. prepared by the local Kumhar. The ~rrT~T nat '>fl=qr qr~ ~lq~ RiifT ~r~ ~ is of gable type sloping on either sides of the hut. House of this type helps in draining water during :srq{1T :s)~r :sr~ t llT~ :srif~ RifT ~T~ ~ tbe rains. Since the area is least affected by ~Tlf !:TIFf +f'q'fi. fHT t +fT~ :srlf~ R'IT ~r~ t 10

qe it 'l'T~ i'rf~l!T '"~ 6r~ R"fT '>I'rif ~ long. Young girls get the border of the ghagra Cl'Tq')~ IfU :snf... l£A' ~, 6TiT~ R'iI'T ~ ~ made into red or black stripes. The ghagra is tied at the waist with a cord and its lower border ~)if if'T"U ~. 6) JfT~ "T~ R'iI'T mit =t reaches 5 or 6 em above the ankles. Printed R'iI'r ~Tll~) 1fT'!.~) Il'1l! 6T~ m~ ~ piece knowh as odhni is worn to cover the bust 43. Some of the huts are provided with a and the head. wooden door to which a lock can be fastened. In most of them, however, there ar:e thick mats 45. The dress ot Bhil men is similar to that of bamboo, one side of which is fixed to the wall­ of the Girasias. Bhil women use lighter clothes. base near the entrance while the other is kept They do not put on the odh"i except on festive free. The s1iding mat-door is fitted witb a twig occasions. They also usejhu/ki but only married or a string to serve as a handle. While building women use a kanchli (corset) under it. All these a hut the front is kept in the direction which articles of dress are readily available at the local allows maximum of sunlight. All the communi­ village shop. ties of the village have houses of one type. The material used in construction is the same, except 46. On festive occasions both men and women go out in their best dresses. Young men in the case of the four Bhil huts, where instead stick combs in the sides of their hair, and tie of stone, bamboo skeleton and mud are used in the construction of walls. The entire hut is multi-colour silken handkerchiefs round their neck and wrists and sometimes keep them in their encircled with a stockade of bamboo or thorny pockets jutting out for display. bushes to demarcate the premises of the hut. It gives privacy and provides safety from wild 47. The school-going children have started animals. wearing khaki shorts and shirts. Occasionally a .Dress young boy· is seen clad in a bush shirt, and on festive occasions, even trousers. 44. Girasia men generally wear turbans called phento which are either white or red; white 48. There is not much difference in the kurtas (shirts) with long sleeves and dhoties to dress worn by the Kumhars, the Lohars and the cover the loins. They carry a sheet calledpacheroo Hargadas except that the clothes, put by the men (I m X 3 m) on the shoulder when they go out to folk are lighter and scantier. see their friends or relatives or to attend a fair or OrDalDeDts to visit a market. It is used as a shawl if the nights are cold, and while returning from the 49. Both men and women of all the market, sundry purchases are wrapped and carried communities bedeck themselves with ornaments of in it. Instead of a kurta they often put on a various kinds. long-sleeved jacket with the front open. Silver or gold buttons or studs are tucked in the button­ Ornaments worn by men : Men put on holes in the front. Women wear angi or kanchali silver or gold ear rings called mUfkis. Some (corset) to cover their breasts; and over it is worn of them, especially the Gira~ias, put on a a black or red blouse called ihu/ki, with long more elaborate and decorative type of gold ear­ sleeves going down to the elbows and parts of the ornament called the jhe/a. The decorative part, fore-arms. It has two pockets on the sides. which is made of gold, covers, the front portion Occasionally a mirror may be seen jutting out of the ear while the chain, which may be of gold from one of these on festive occasions. They or of silver, rests on the back side. The Bhils wear ghagra (a long skirt), the lower circum­ wear jhela of silver also while the Girasias wear ference of which formerly used to measure about only of gold. This is obviously due to the better 10 m but so big a ghagra is no longer in vogue. economic position of the Girasias than that of Now-a-days it is made of piece of cloth 7 or 8 m the Bhils. Men also put on silver ornaments 11 called kodla on the legs. Mathi made of solid white plastic bangles are worn on the wrists. silver is used by men only, and put on the wrists. Some women also wear the same number of chudis It is like a bangle and its two ends are shaped above the elbow. In addition to white chudis, like snake heads. bangles made of shellac and studded with small pieces of glass are also worn. These chudis have Ornaments worn by women: Women get now more or less replaced the bangles made of their nose and ears pierced at an early age. coconut shell which used to be worn extensively The ornaments usually worn by them are as in the past. Balia: It is also a wrist ornament follows: a!ld is worn by women. Mutia: It is a flat silver bangle about 10 em in width. This is worn by Boro: It is a small ball-like silver orna­ widows. Gajra: This is a pair of hollow silver ment worn at the centre of the forehead. It is tiod bracelets worn on the wrists. Hathphool or hath by means of a black string. labia: It is a flat pan: It is a highly decorative piece of ornament piece, triangular or quadrangular in shape made covering the back of the hand, and is made of a of silver and is supended below the boro. Dhemna: circular leaf-like plate with floral or other geomet­ It is a silver stud which is put in the iole of the ric designs. It has four chains ending into ear lobe. It is comparatively less broad at one side circular rings, and two more which pass around and the central smooth pully-Iike portion rests in the wrist and are tied in front by means of hooks the hole of the ear lobe. This hole is made by and loops. Through the circular rings pass the gradually inserting successively pieces of wood of four fingers giving a firm and safe supvort to the growing thickness till it becomes wide enough to ornament. Vinti: It is a silver ring worn in accommodate the ornament. Jhumra: A silver anyone or all the fingers. Kadla: These are chainlike ornament attached to the dhemna worn hollow silver ornaments put round the ankles. in the lobe of the ear. The chain is suspended Anguthia: These are silver rings worn on the on both sides of the forehead by hooks fixed in toes. the hair. Vella or Ognya: These are silver rings worn on the upper rim of the ear and are three 50. Not all Girasias are in a position to in number on either side. Vall or Kanto or provide all the aforesaid ornaments. They try Nathdi: A ring generally made of gold or a to present as many of them to their women as silver pin called kanto (meaning a thorn), is worn their economic condition permits. This also on the left side of the nose. Hansli: It is a holds good for the Bhil women whose ornaments silver ornament worn around the neck. It is are fewer and lighter. broader at the centre and tapers either way. At one end is a hook, called naku and at the other 51. The women of the Bonda sect of the is a loop called bali. The hook passes through Kumhars do not get their nose pierced; nor do the loop at the back of the neck. It bears floral they wear buro on their head. Men of this sect designs. When tiny silver pellet bells are attached do not wear kada on their legs. The reason for at tbe lower edge of it, it is called ghongaroo vali this abstainance on their part is inexplicable. This, hansli. If cbains are attached to the ornament however, clearly differentiates this sect of it is called hans. It is worn exclusively by women Kumhars from the other sect called Maru, whose while the one without pellet bells are used by women wear nose ornaments and the men leg both men and women. Wadli: It is another ornaments too. The two sects do not enter into neck ornament made of silver. It is tbin and matrimonial alliances. solid at the lower end and broad and hollow at the upper. Its loop at one end is broad and 52. Kumhar, Lohar and Hargada men engraved with various designs. A hook is provi­ also put on murkis in their ears and kadas on their ded at tbe other side, of the ornament. The wrists. Their women also wear ornaments upper part is further decorated by thin silver coils similar to those worn by Girasia women to the in intricate patterns. Chudis: Four or five extent they can afford them. 12

Tattoolag Arms

53. Girasias of both sexes are fond of 55. As the Girasias and the Bhils live tattooing. Tattoo marks can be seen on their face, mostly in forest, the men folk always carry arms such as bow and arrow, big knives about 10 12 hands and feet. On the face tattooing is done above the eye brows and in a line below the em long. eyes, just above the cheek bones in two small semicircles. Tattoo dots are also common on 56. Bows called dhunno are prepared by the forehead, on the cheeks and on the chin. the persons concerned from split bamboos. The Three lines of tattoo marks may also be seen size and thickness of the bow depends on the at the outer corners of the eyes. A male Girasia stature and strength of the person who wishes to generally has tattoo marks on the fore-arms and use it. The sa/up (string of the bow) is not on the back of the palm near the thumb and the actually a string but a thin strip of a bamboo at fore-finger and occasionally on th.e Jegs. the end of which buffalo or bullock gut is glued Tattooing got done by men on their arms, hands and tied fast and the string tied to one end of and feet consists of a few dots or figures of a the bow. The other end of the strip to which also flower or a scorpion on the fore-arm, and only a the gut is glued and ti ed is kept loose and the gut few dots on feet. Women get taltooing done is worked up in a loop so that when required it on the calves and fore and hind arms, in addition can be fixed to the other end of the bow. The to the face. Young girls get themselves tattooed arrows are made of reed~. They vary in length when they are about 8 to 12 years of age. In from 60 to 75 cm. At one end of the reed bhalri the past it used to be done by collecting soot fr JID i.e. an iron blade is fix.ed and tied fast with a gut. the pan used for baking loaves, or from an At the other end two thin strips of wood and four earthen lamp, mixing it with oil and pressing it in pieces of feathers are tied with a thin string and the skin, with a fine needle. This process was glued to it lengthwise. The feathers help maintain crude and very painful and the results were also a steady and balanced flight. Normally an arrow not satisfactory. Now-a-days the services of is barbed and pointed. The barbs point back­ professional tattooers are availed of. This is wards, so that the arrow may not extricate itself possible in fairs. out of the prey. When the arrow is taken out the wound is broadened thereby causing more pain and greater injury to the animal. If the object is not Hair dressing actually to be killed but only to be knocked down the blade of the arrow i.e. tukk i is small and blunt. 54. Old Girasias often keep beards and The iron blade of the arrow is of various forms moustaches and wear their hair long tied in a dependlDg upon the nature of the object to be knot. Young Girasias get their beards shaved shot. The children, however, do not carry arrows • and cut their hair short. They do their own with iron blades. They practise with only reeds shaving by using soap and a razor. Women wear with wooden arrow heads known as phinno. The their hair long and Gil them regularly. Mustard case in which the arrows are kept is called khalito. or til (sesamum) oil is used for the purpose. The Girasias and the Bhlls are skilled archers and They comb their hair regularly and part them in can aim faIrly accurately from a distance of 50 to the middle of the head. Women make two 60 metres. additional smaller plaits on either sides in addition to the main one and are tucked to the main tuft 57. The curved sword which they carry, is at the back of the neck. Children's hair is dressed of local make and size. The guns owned by the in a peculiar way. A tuft of hair is left intact in Glfaslas and the Bhils are of the mUzzle loader the front while the rest is closely cropped. Some­ type and are hung on the fight shoulder by a tlrues the tuft is intended to be offered to a diety leather belt. A kDlfe is uarried either in a leather by way of jadulo. belt or tied with a stnng to the waist. 13

Household goods consists of a long wooden staff which is thinner at the upper end and thicker at the lower. To the 58. The articles found in the houses at lower end is affixed the wooden agitator called Goriya are big containers made of mud called phool which consists of two broad semi-circular kothi for storing grain. At times they are so big pieces of wood crossing each other at the centre and tall that they can accommodate a man erect. where the lower end of the staff fits. Churning is These attract the attention of the outsider done in an earthen pot with a narrow mouth called immediately. Occasionally these pots are made goli. The staff is turned by pulling a string, of bamboo skeleton pla~tered with mud. The called netar coiled around its middle portion. skeleton is made by men while plastering is done Two string loops (one below the and the by the women. There is a hole at the lower end netar other above it) encircle the staff and a piller of the of it whicb is plugged with rags. If grain bas to be stored for a long time the hole is closed with hut beside which the apparatus is placed for mud. The mouth at the top is closed with a lid. churning. Cots are also found in every house. When grain is put mside the kothi the lid is The two Lohar families possess wooden stools. fixed by mud. To protect grain from insect cow The muslim household has also chairs, tables and dung ash is mixed before it is put into the kothi. a radio set in addition to the one belonging to These pots are so arranged in the hut that they panchayat. serve as a partition so as to convert one side of the room into a kitchen. There are smaller Personal hygiene containers in which other things like clothes, 62. Girasias use neem or babool or palas remains of the meals and ornaments, etc. are twigs f~r cleaning their teeth in the morning. stored. The water for drinking is kept in earthen They wash themselves usually on every alternate pitchers which are placed on a raised platform in day but in winter once a week or so. Toilet soaps the verandah. They use brass Iotas for drinking such as the Lifebuoy, Lux, Hamam, Rexona etc. water. are used by women for cleaning their hair, and 59. A stone handmill which is an article of washing soap for clothes. White clay called common use is to be found in every house in the bhutda is also used for washing hair and clothes. village. It is placed in a corner. In another Women use boiled butter milk in addition for corner of the house which serves as a kitchen washing their hair to remove oil and dust. there is a soola i.e. an oven which has generally Clothes are washed frequently in summer and less two openings with partition in between. The one often in winter. Men and women wash their mouth which is nearer to the cook is used for own clothes. In the matter of personal hygiene baking, while the other one is utilised for cooking the Bhils and the Hargada arc comparatively vegetables etc. Recently, through the agency of backward. They take bath once a week or a the Development Block, improved modds of fortnight and have little fascination for soap. The hearths have found their way in some houses. Lohar and the Kumhar, however, take their baths regularly and are fond of using soap for bath as 60. There are not many utensils in the well as for washing their clothes. The Muslim is households. The doilo (laddie), is generally of course far more advanced than any of the made of wood. A wooden Baghti or kansrot villagers. His standard of cleanliness is much (pan) is used for kneading flour. There are a few higher and the villagers stand no comparison aluminium thali, plates and bronze bowls vadki to him. which are used for serving food. Earthen pots tolarhi are used for cooking vegetables and Diseases and cures storing eatables. An earthen lava is used for baking chapatis. 63. Skin diseases are common in the village and occasionally venereal diseases are also noticed. 61. An apparatus for churning curds and The villagers still stick to their age old indigenous preparing butter is available in every house. This methods of treatment for various diseases and 14

troubles and find them more convenient and is crushed and mixed with water and given to the suitable than the allopathic ones. Some of the patient. They also use the naag-phani for this herbs and plants they use for making medicines purpose. cannot be named by them but identified readily. Those given below have their local names and for Food habits some no English or Botanical equivalents could be obtained. The medicines thus prepared are not 65. Excepting the one Lohar family which stored but prepared afresh for every occassion. has recently turned vegetarian under the influence of a religious preacher, all the inhabitants of Delivery: In cases of difficult deliveries, the Goriya are non -vegetarian. Their staple food, root of a plant, locally called oont kanta is kept however, is maize flour cooked with butter milk in the hair touching the back of the neck of the and some salt added to it. Rabdi, thus prepared, mother. Within five minutes of its appliance the is a common preparation in the village. Loaves child comes out safely and the root is thrown out. of bread of maize flour are also baked. During If the root is not removed the mother may die as illness the patient is given khichri (porridge of a result of its longer contact. rice and moong pulse) or dalia (porridge of wheat flour and moong pulse). On festive occasions, Abortion: The system of artificial abortion and for entertainment of guests, sweets are prepa­ is very simple especially when the foetus is 2-3 red from wheat or maize and jaggery. Mutton months old. They boil the Mewari jaggery in or fish is also sometime cooked. No one in the water and give this to the women twice or thrice Village eats flesh of dead animals. When suffi­ and the womb is flushed clean. cient quantity of maize or other cereals is not available, an inferior grain called kuro is used. Impotency; The white latex that exudes from This is also grown in the village. In times of the Banyan tree, when its leaves are plucked is scarcity, jungle roots and tubers called kadva kanda collected in a dry coconut and sealed airtight with (bitter tuber) and zehri kanda (poisonous tuber) wheat dough. The ball is baked in fire and left are used as these are found in plenty in the in the open for the night. The contents are forest. The kadva kanda is boiled in water till it consumed in the early hours of the next morning becomes soft. Skin is removed and the tuber is with sugar drops during the following three or cut into slices which are then kept in a bamboo four days. basket and allowed to stand in running water overnight. This process removes the bitterness. 64. For tumours and ulcers the leaves IDf a The slices are again boiled and taken out from wild creeper called tambesar are heated gently and water and then eaten with a little salt and butter applied to the part after an application of some milk. til oil. The tumour is softened overnight. For the treatment of guineaworms or wala the irrita­ 66. The zehri kanda is bigger in size. It ting spot is covered with a paste of opium. Either has to be boiled for a longer time. It gives out the worm is killed inside or comes out. In cases vapours which are very nauseating. When it of minor colds and coughs the bark of dhonkra is becomes soft the treatment given to kadva kanda kept in the mouth and its juice swallowed slowly. is followed. For the treatment of eczema the village folk apply the milk or juice of kumbri tree, and tie its leaves 67. On festive occasion articles of food over the part. The fruit of this tree is a sort of which are commonly prepared by the villagers wild fig and the people eat it too. In case of are lapsi, churma and malpua etc. Lopsi is a stomach-ache, the bark of a shrub, called koorwa, porridge prepared by cooking wheat flour in is crushed and Its juice swallowed after mixing it jaggery water. For malpuas a thin paste is with some jaggery. For the treatment of snake­ prepared by mixing wheat flour in jaggery water, bite the root tuber of a plant, called sanp kakri and stirring it with hand for a long time. Sweet 15 oil is then heated in a flat iron pan and the parents can afford to, they take her to their place paste is fried in it. When prepared malpuas for delivery. She returns to her husband's house resemble soft loaves of bread. To prepare churma. when the baby is a month or two old. Presents wheat or maize or barley flour is first mixed with of new clothes and ornaments are given to her by a little ghee and after kneading, balls are prepared the parents on this occasion. of it. These are baked on fire made from cow dung cakes. The baked balls are then reduced 71. Birth: In the event of the birth of a to a fine powder, and the powder is heated in a pan male child it is customary to beat a brass or a and allowed to cool down. Sugar or jaggery bronze plate. Drums are also beaten where powder is then mixed with it along with ghee and available. When, however, a girl is born, winnow­ laddoos (round balls) are prepared from it. ing pan is beaten. The umbilical cord of the child is cut in case of the Girasias by the sharp 68. The non-vegetarian preparations are end of an arrow and, in the case of other made by boiling meat or fish and adding oil and communities, by a knife or a flat sharp piece of some condiments to it. iron by the midwife who generally belongs to the community to which the pregnant woman belongs. Stimulants and narcotics The placenta and the umbilical cord are laid in a deep hole dug near the house. It is customary to 69. The village people use stimulants and distribute gur (jaggery) among the relations and narccltics. They are fond of drinking liquor friends at the time of the birth of a male child. prepared by fermentation and distillation of On an auspicious day between the 5th and the mahua fruit. The entire household, including the 16th day after the birth of the child, the women-folk, sits together and takes part in drink­ mother worships the Sun god; and she and the new ing. Male folk smoke tobacco and bidis. They born child are given new clothes to wear. The are passionate smokers. The use of tobacco is occasion is accompanied by singing and dancing. indeed a social rule. When caste fellows meet, Boiled wheat or maize is distributed among the they use the same pipe or bidi. Guests are offered neighbours. After the worship of the Sun god, tobacco as soon as they sit down for a chat. The the mother's uncleanliness is deemed to be over. pipe or the bid; goes continuously round in a meeting of caste fellows, at home, or in the field 72. Naming the child: No special cere­ when workers stop for a short respite. Women mony is performed when a name is given to the abstain from smoking. child. ,Sometimes no particular name is given to the child for years together. The child in such Life cycle cases is addressed by a pet name. A male child is called hoonsio and a female child hulli. Ordinarily 70. Menstruation and pregnancy: Among a name is suggested by anyone of the relatives Gira&ias, women in menses are not kept separate and the child is named accordingly if it is conside­ and they attend to all normal work except cooking. red suitable. This is true of other communities also. No IIpecial ceremony is observed when a young girl menstru­ 73. Dhoondh: On the first Holi festival ates for the first time. She simply informs her after the birth the maternal uncle of the child mother about it; and there are no restrictions, brings a jhulka, a handkerchief and some silver people do not take notice of the occurrence. A ornaments, namely, hansli and kada (the former pregnant woman continues her normal work: so for the neck and the latter for the wrist) for the long as she feels capable of attending to it. She child. The value of these articles varies according to is. however not allowed to go near a dead body or the economic condition of the maternal uncle. On to go for condolence. Also she is not allowed to the morning following Holi the child, dressed in attend a case of delivery. During the first pre­ new clothes and bedecked with ornaments, is gnancy no special ceremony is performed. In carried by the mother to the place where Holi was the sixth or the seventh month, if the girl's burnt. The mother goes round the ashes seven 16

times and then sprinkles maize grain on the into consideration the health and social status of ground and bows down and pays obeisance to the boy which she assesses by the clothes and the the Holi. This is called dhoondh ceremony. ornaments which he happens to wear. In the morning the boy usually gives the girl some presents 74. A young child is never allowed to remain such as toilet soap, a bottle of scented hllir-oil, a alone. If its mother goes out for some silken handkerchief, or StIch other articles. Once work, she puts the baby in charge of some elder the girl gives her consent he feels confident child or takes it with herself. When the child throughout the day and remains cheerful. He attains the age of seven or eight years, it is sent attends to her every now and then but in an out to graze cattle. After the age of 12 the boy unobtrusive manner. He dances with her as other helps his father in agricultural operations while boys do, but does not disclose his secret to other the girl assists her mother in her household boys. When the dance is at its peak in the chores. night and everybody is busy in the performance the boy gives a ~ignal to the girl and indicates the 75. Ear piercing; Both boys and girls place where they are to meet. He leaves first, have to get their ears pierced. Only one hole is confident that the girl would follow. When the made in each of the ear-lobes of the boys. In girl joins him. they proceed to the forest and case of girls, however, three more holes are pierced celebrate their honeymoon for a couple of days. at the upper rim of the ear. Girls have to get Then they go to a far oft'vi11age where they remain their nose pierced on the left side. The operation for a week or more at the house of some relative is performed by a goldsmith who comes from of the boy. In the meantime the parents of the outside or by some elderly woman of the village parties get into the know of the affair; and if they on the day of Akha Teej, which is considered have no objection, the couple returns home. especially auspicious for the purpose by all the When the girl does not return home from the communities except the Kumhar women. fair. the parents of the girl grow suspicious and 76. Marriage: Child marriages are not they go out in search for her. When they find prevalent among the Girasias. The age of marri­ out the whereabouts of the couple the father of age for boys is generally between 18 and 24 and the girl goes to the Patel i.e. the headman of the for girls between 14 and 18. There are three village. The patel goes to the house where the types of marriage current among the Girasias: couple is staying. If the wedding is acceptable the (i) By elopement (ii) by exchange or halo and bride-price is settled and food and drinks are (iii) by arranged marriage or Vlvah. offered to the relatives of the girl; if it is not, the parents of the girl take her away with them 77. The most common method of marriage and charge Rs. IS/-as compensation for the loss is, however by elopement. The festival of Gangore of her virginity. While taking her back they serves as a meeting ground (or the lovers who give the girl a dip in the river with a view to wipe resort to elopement. This method is popular away her sin. The penalty of Rs. 15/- is paid in among them for its romance and economy. The cash, although payment of the bride-price may elopements are generally preplanned but at times be deferred. Sometimes even an year or a still decisions are taken on the spot. People start longer time is required for settling the terms. gathering in the afternoon and go on dancing till The amount to be charged in such case is also late in the night. While dancing, the boys try to Rs. 15/-. A fine of Rs. 5/- is imposed on the influence their sweet hearts and things are settled mediator, which is als<) paid by the boy's father. through a mediator, who is generally a younger This is utilised in arranging for a feast to the boy. The matter usually starts on the initiative patels. If the girl is already married and the man of the boy and it is his messenger who reaches wants to keep her. be has to pay Rs. 450/· as dopa the spot first. He asks the girl if she is willing to (compensation) to the previous husband. If, marry the boy aDd if the girl gives her consent, however, the woman is returned, an amount ot the things are settled In doing so the girl takes Rs. 200/- is charged by her parents. In the 17 meanwhile, if the woman becomes pregnant the Rs. 30/- to Rs. 50/-. Betrothals are cancelled if the child is taken away by the biological father wh~n fee is not paid or if the boy contracts some the child starts taking food and it is no longer incurable malady. The close association of the necessary for the mother to breast feed it. The Bhils with the Girasias in Goriya, which extends cost of the maintenance of the child is paid to the over several generations, bas, however, bad its parents of the lady by the father. The amount effect on their marital customs. Occasionally is determined by the tribal panchayat. cases of elopement occur. When fairs are held and Bhils from other villages assemble at Goriya, 78. In the marriage by elopement, there is it is not surprising if one finds that a Bhil girl or no ceremony except that a feast is given to friends boy ofGoriya has run away with a Bhi! boy Of girl and relatives when the participants return to the of some other village. No case ha~, however, bride-groom's house. ever been reported in which relationship of marriage between a Bhi! and a Girasia has taken 79. If an unmarried girl becomes pregnant place. and does not disclose the name of the person with whom she has co-habited she is given a hard 83. Among tho Lohars, the Kumhars and beating till she gives out the scent. The man the Hargada the usual method of marriage concerned is required to pay Rs. 15/- and the common amongst other Hindu castes is in vogue. child, born of the union, is later handed over Among the Lohars and Kumhars a Brahmin priest to him. It may, however, be observed that such officiates at the marriage function. He is brought hap):-enings do not lower the social status of the from Bijapur or some other neighbouring Village. girl. If the betrothed girl is taken away and The Hargada marriage is attended by Gurrah returned, a fine of Rs. 85/- is imposed on the boy. as priest. The term natra marriage is applicable If a boy brings a girl of a lower status, the bride­ where a marriage takes place with a widow or price is less. If, however, he brings one from a with a woman already married to other person. higher level, be has to pay a higher bride-price. In case of a widow, dapa is payable to her If the girl has gone to l>ome family not related to husband's father and is usually less than what is or acquainted with the girl's father, the fee he payable in the case of ah unmarried girl. In the recovers varies from Rs. :00/- to Rs. 2000/- case of a divorced woman, dapa is paid to her father. If a woman, already married chooses to 80. In a marriage by exchange, a person go with some other person, dopa is payable to gives his sister in marriage to the brother of his her previous husband; and it is double of that paid bride. If the wife of one of them dies or runs by him at the time of his marriage. No special away, the other has a right to claim his sister ceremony in such cases is performed In the back. case of a marriage of a person to the widow of 81. In the third type of marriage the parents his elder brother, dapa is payable to ber parents. Marriages with the widow of an elder brother, are responsible for the selection of partners. The and with the younger sister of the deceased wife bride price is settled with the girl's parents and are permissible; but are by no means obligatory. the marriage ceremony is performed on the lines Marriage amongst prohibited degrees is looked prevalent amongst other Hindus. The method is down upon as horrible and sinful, and the now being more widely adopted by the Girasias. offender is beJieveJ to be cursed by God. Extra 82. Among the Bhils, however, marriage by marital relations before marriage are not much elopement is not ordinarily countenanced. The looked down upon amongst either the Girasias Of proposal for the girl's hand invariably comes from the Bhils. the suitor or his relatives. If the girl's father initiates the talk of betrothal, suspicions are roused 84. Death: When a person dies his body is with regard to the girl. The dapa i.e. the bride laid on the ground and a bath is given to it. A price payable to the girl's father varies between ladder-like frame of bamboos is then prepared 18 which is made of 2 long pieces and 7 small ones 85. The Girasias like other Hindus, believe tied at right angles to the longer ones. On this tikli that the soul of a deceased person migrates to or sidhi as it is called, some hay is spread and another body. All types of bodies are called the dead body placed over it. A silver coin is put khol meaning a covering. In the case of an in the mouth of the deceased and a bronze bowl unnatural death a person is believed to become as containing some maize flour is put on the chest. bhoot i,e. a ghost or an evil spirit. Those who The corpse is dressed in new clothes. After this are killed by some weapon are believed to become a piece of cloth 5 metres in length is put on the spirits known as khetri or moghi i.e. headless spirits. corpse, which is then tied with a string of the same length. A silver coin is tied to an end of the 86. To a~certain which khol a deceased cloth. This is called as bahi basa. The cloth is person has adopted after his death, a ritual is white in case of males and red in that of females. performed. This is done only in case of natural Infants. lepers and persons dying of small pox are death. When the party returns from cremation, buried. Similar is the case with those bitten by the place where the dead body was lying is cleansed snakes. If a pregnant woman dies. the child is with cow-dung and water. Some ashes are spread taken out of the womb and buried separately. over that spot at night. They are then covered Dead body is carried for cremation by four with a basket called od; or illi. In the morning persons. A man follows procession with an earthen the place is uncovered and the prints on tbe ashes pot containing fire. Women do not go to the studied. They are supposed to give an indication cremation ground. The party stops under a of the body acquired by the departed soul. A khejra tree. This i~ called Vyama-ri-khejri. Here zigzag line may indicate that the deceased has the end of the cloth, to which a silver coin was become a reptile. If signs of human feet are tied, is cut and put under a stone. This is detected, it is believed that the deceased has taken considered to be the rent of the land paid for a human form. This superstition is, however, not resting the dead body, When the party arrives at shared by the Bhils, the Kumhar and the Lahar the cremation ground they prepare a wooden communities. platform. The tikti is then placed on the ground 87. After cremation a feast is held for and the dead body transferred to the funeral pyre. which there is no fixed tIme. This is generaHy Fire is now applied by the maternal uncle or the performed within a period at one year from the sister's son of the deceased. One of them stands day of demise. All the relatives of the family of the at the head and the other at the feet. They deceased whether residing in Goriya or other nearby gradually move down to apply fire at various villages, are invited. Formerly such feasts used places till they interchange their positions. When to be held on a large scale and the cost thereof the cremation is over, they return home. They varied from Rs. 500/- to Rs. lOOO/-. Recently collect ashes on the fourth day and sprin kle water there. has been appreciable reduction in the cost over the place of cremation. as the Government has put restrictions on them. CHAPTER III

ECONOMY

Economic resources (2) Animal husbandry, (3) Forestry, fishing and hunting; and Goriya is an agricultural village, and its (4) Other occupations. economy is based mainly on agriculture. The Girasias and the Bhils who form the majority of Agriculture the population of the village depend mostly on cultivation of land for their livelihot,d. Of 92. The total area of Goriya is 6,386 acres cour~e, they supplement their income by having of which the break-up is as follows: recourse to forestry, and animal husbandry and to some extent also to fishery; but essentially they Acres are agriculturists. ( i ) Fore~t 4,129 (ii ) Uncultivable land 89. The Girasias and the Bhils are people (a) Land used for p41rposes other of the hills. They are prone to living in scattered than agriculture 7 hamlets and have a deep group-affinity. Though (b) Barren land 140 socially corporate, economically they are individu­ alistic. Primarily they are agriculturists, but the (iii) Other uncultivated land land they till in their hilly abode is inadequate. (a) Pasture land nil Their holdings hardly produce wheat or maize or (b) Cluster of trees and forests 1,290 gram sufficient for the family. The area tliey (c) Banjar land nil inhabit does not have many wells, but one is (iv) (a) Old fallow land 7 struck by their technique and engineering skill (b) New fallow land 41 in carrying water from some mountain spring (v) Land under cultivation through channels made of bamboo or hollow (a) Irrigated 295 stem; or trunks of trees across a deep vale to (b) Un irrigated 477 their distant fields on slopes of stony hills. 6,386 90. The village is greatly handicapped for want of adequate means of communication. Some Shifting cultivation improvement has been effected recently by the construction of a kutcha road from Bijapur to 93. Girasias used to practice shifting or Goriya (2:' km.) Goriya is also being linked to ;hum cultivation long ago when they used to Udaipur l1y another kutcha road, 64 km in length. destroy and burn the little patches of forest for The need for construction of metalled roads and sowing seeds in the resultant ashes. This they of plying service buses on them is, however, termed as waler or walra in the local dialect. imperative. Unless this is done the interior would After a few crops when the productive capacity remain closed to the outside world and the villagers of the land was considerably reduced, they shifted will not have any opportunity to' come into to other parts to repeat the destructive process. contact with neighbouring areas of the district. This practice was abandoned several decades ago. It is now very difficult to visualise the adjustments 91. The economic activities of the inhabi­ which Girasias had perforce to make in switching tants of Goriya may be discussed under the over from shifting cultivation to settled agriculture. following main heads: This jhum cultivation was wasteful and as long as (l) Agriculture, wide jungle tracts were available for a compara- 20 tively small population of shifting cultivators. the 96. The average yield of wheat in Goriya is cutting of trees and burning of bushes created no about 75 Kilogram per acre and of maize about a problem. The population has been rapidly quintal per acre. increasing and a large parts of the jungle have been cleared for plough cultivation. The wasteful Manure destruction of trees and woods in jhum cultivation could not have been possibly permitted indefinitely 97. The villagers use cow-dung for manure. by the Government as it would h'lVe lead to the They are, however, realising the value of catastrophic depletion of the forest, to erosion of decomposed manure and now-a-days the tendency the soil, and laying waste of the entire area. is to bury the cow-dung under the ground and use There is no doubt that the restriction put by it after It has thoroughly decomposed. Chemical Government on shifting cultivation must have fertilizers are known to the villagers but are not seriously disturbed the economic and cultural popular. equilibrium of the forest tribes practising shifting Irrigation cultivation, but it could not be helped. They have now settled down to regular cultivation. 98. There are 16 Persian wheels in Goriya. A Persian wheel consists of a chain of several Ownership and occupation of land earthen pots gharli passing over a wheel fitted at 94. Statistics regarding the ownership of the mouth of the well and rotated by means of a land are given in the following table: rough wooden gearing which is worked by a pair of bullocks going round over a circular track. This method involves less labour as compared to Name of Number of Land holdings community households in acres the alternative method of lifting water by means of a charas i.e. leather bucket. The driver sits on Girasias 104 490.00 a beam on a comlortable seat to which the yoke Bhils 28 136.00 is attached and he does not need any assistance. Lohars 2 1.60 A Persian wheel worked by the movement of feet Kumhars 1 6.40 is called pag pavti. Irrigation by means of charas Hargada 1 4.00 is not in vogue in. Goriya. The Government is Muslim 74.00 encouraging digging of more wells, and the Development Block Authorities have been 137 712.00 advancmg loans for that purpose.

An average agricultural holding comes to 5.79 99. River lawai, which traverses the village, acres. The maximum holding is that of Misru is, however, the main ~ource of water for irrigation. Khan who is in possession of 74 acres of land and To the fields situated at a level higber than the the minimum holding is of about an acre which level of water In the fiver, water is carried over belongs to a Bhil household. long distances from the tributartes of the river which are at a higher level. This b done by scooped­ 95. Two main crops are sown in Ihe village, out trunks of trees, which n:~ts on the wooden viz. Rabi and Kharif. Wheat is the main pIllars fixed in the rIver bed. This channel i.e. produce of the rabi crop although barley, gram saran is 90nstructed by the collective effort of the and gojari (mixture of wheat, barley and gram) indiVIduals who are benefittt"d by it. They contri­ are also sown. Maize, rice and millets are sown bute towards the construCtion and maintenance of in the kharif crop. For Rabi, sowing starts in the channel. Bach person is responsible for the October and harvest is gathen:d in April or May. water track passing through hiS field. There are Formerly wheat was sown by broadcasting but a number of such ducts to be found in the Village. now the method of line-sowing has been adopted When the water is required to be carried through Paddy is sown by transplanlation. some rocky region, hole, are dug in the rock upto 21 a depth of 20 cm or more and very strong wooden yoke in known as the joora and the longitudinal pegs or poles inserted in them on which the wood wooden bars fitted on either side of it tho havel. channel rests. This is further supported by The country-made jute cord that binds the yoke wooden pillars fixed in the ground below. to the haal is called the jotra. The iron plough­ share is called the soap. The sickle is called Tools and equipment datro and has a curved iron edge one end of which tapers and fits into a wooden handle. 100. The agricultural implements used are Kudalo is used for digging purposes and is an of a simple type. Hand-plough is said to have equivalent of the English word pickaxe. The been in use, during the great famine of the year hoe or the phawra is used for digging, clearing 1899-1900 A. D. (Vikram Samvat 1956). But and levelling of soil. wooden plough with iron blade came into vogue at the beginning of the present century. It opens 102. A part of the produce from agricul­ a triangular furrow to a depth of about 15 cm. ture is utilised by the villagers for their own use The plough and other implements are manufactu­ and the rest finds its way to the shop of the red and repaired locally by the village blacksmith. money-lender who enteis it against the amount The sowing is done by means of a pinni which is outstanding against the debtor. There are no made out of a bamboo from which all the nodes arrangements for the marketing of produce in the have been hollowed and one end of it is made village but at the shop of the money-lender. into the form of a funnel. This is tied to the plough at its back. The seeds are p<>ured into the Anim.al husbandry funnel which find their way through the lower end into the furrow. 103. Most of the households in the village own domestic animal!. such as bullocks, cows, 101. The plough in local dialet is called buffaloes, sheep and goats. The livestock possessed haal. The wooden handle at the top of it is called by the different communities is shown in the the sirgali and the horizontal beam the haoT. The following table:

Name of community Bullocks Cows Buffaloe~ Sheep Goats Horse Mare Donkeys 1. Bhil 48 46 29 12 82 2 2. Girasia 355 459 155 67 854 3. Lohar 2 5 2 4. Kumhar 4 3 4 10 5. Hargada 6. Muslim 6 6 5 2 Total 415 519 195 79 938 3 10

The Girasias and the Bhils keep fowls. The total these cattle as they do not cost much and are a number of those belonging to the former is 78 source of support to their owners. The cows and and to the latter is 15. buffaloes in the village are of a poor breed. There is no stud bull in Goriya a need of which is being 104. Boys and girls who have not attained keenly felt by the villagers. The average daily the age at which they could be of assistance in yield of milk of a cow is about 2 kg, buffalo 4 kg agricultural operations, are sent for grazing cattle and goat 1 kg. As the village is situated remote in the forest. No fees are charged by the Forest from other inhabited areas, milk does not find Department for grazing in ~he forest area. It is its way to outside markets. The villagers prepare an important part of the village economy to tend ghee from it and sell it to the village money-lender 22 and obtain articles of daily use such as gur contractor. He procures the forest produce at (jaggery), bldis, tobacco in exchange from him. rates much below normal and, instead of giving the 105. There is no veterinary dispensary in price of the articles in cash, pays them in kind the village at present. The people give indigenous thereby reaping a further benefit. It may, how­ treatment to their animals whenever necessary. ever, be noted that in this respect the status of They make use of various herbs and shrubs found the villagers is not of the hired labourers either in the area and other local appliances. For of the Forest Department or of the contractor, small bone fractures they apply some ointment . or of his agent, the money-lender. They go to and tie two or more bamboo-strips around the collect the forest produce voluntarily at their part with country-made cords and allow the sweet will driven by the force of economic circum­ animal to take rest till the bones are set. stances when they are more or less idle as the agricultural operations are then at a standstill, For any infection of the lung a tuber, locally and they have hardly anything with them to fall called ghas kanda or doodi kanda, which is likely back on. to be mistaken for an onion, is crushed. Some wine and turmeric are mixed with it and given to 107. The Girasias and the Bhils collect the animal once or twice. It is poisonous in nature gum from the forest. They collect wood and the and its overdose may kill the animal. seeds of a wild herb, karji. Honey is collected by Bhils who have a special knack for the purpose. When the hoofs of an animal get infected. Gum is collected twice a year; once after the Holi they boil some fish in water and sprinkle the but before the rains start: and, second time, when water over the part and also in the cattle-shed. the rains are over. During these months they This is an infectious disea"e and is locally called are not much occupied with their agricultural khurwa. operations. Gum is sold at Rs. 1/- per kg. For the diarrhoea of goats, locally called Honey is collected during Chaitra, Baisakh and toorhlo, an emulsion of onion, wine, turmeric Jestha (April, May and June). It is sold at Rs. 1.75 and the bark of koorwa tree is made and given to per kg. The process of extracting honey involves some risk. Beehives are generally located at a the goats. sharp angle of a rock, approach to which is The villagers are very skilful in orthopaedic difficult. A party of 3 or 4 persons goes on the treatment also. errand. The ends of long rope are tied to a tree nearby, and a man takes a full swing and reaches Forestry the beehive. In the first round fire is applied to 106. Goriya being a forest village, It IS the hive. This wards off the bees. After a little natural that its inhabitants derive some advantage while by another swing the hive is snatched away from the surrounding forest for which, however, and brought down. A part of the hive is always they are not required at present to render any left intact to attract the bees in the following service in return to the Forest Department. The season. The person who goes up on the swing forest is put to auction by the Forest Department gets double the share secured by others. of the State. It is leased on the basis of a contract. The village money-lender is a sub­ 108. Forest rules do not permit felling of lease holder from the main contractor. All the green trees. To circumvent Government order and produce of the forest collected by the villagers is to gain their object the village people have adopted sold by them to him and he maintains separate a novel method. They make a deep cut round the account of these transactions. The villagers are trunk of a green tree, just above the base, not allowed to dispose of the forest produce in blocking the main water channel and thus restrict any other way. The shop-keeper is, therefore, the supply of water. Within six months the tree the main gainer. He gets a certain percentage on dries up and they then claim it legitimately for the transactions by way of commission from the felling it down. 23

Hunting and fishing to float over the surface. They are then collected without difficulty. There is yet another method 109. The Girasias and the Bhils are very employed by the villagers for catching fish. At fond of bunting. Due to scarcity of wild ani­ places where water falls from bigher to a lower mals and the forest laws which prohibit their level, three bamboo mattings are fixed, one at the killing there are no longer big opportunities bottom and the remaining two at either side of it, for them to utilise their hunting skill. They are, When water falls on the mat alongwith the fish it is however, good marksmen. They use bows and filtered '&wn. leaving the fish behind to be readily arrows for tiger hunting. There have been cases caught. When the flow is brisk a stony platform where a Bhil or a Girasia has encountered a tiger having raised sides is erected at a little distance in a face-to-face fight with an axe or a sword. A in front of the trap. The platform is in level with curious method of hunting a tiger is fol1owed by the bamboo mat. The fish swim swiftly and are the villagers in Goriya. The spot where the_ tiger caught on the platform. Nets' and other elaborate has been observed to come daily for drinking water traps are not employed by the village folk for fishing. is located and its approximate height adjudged. Then a trap is fitted by so fixing a gun that its Village industry trigger is adjusted against the stretched string of a bow. If a tiger is not very stout only one gun Ill. The industry in the village is of a is fixed but if it is. two guns are fixed. The stave very crude type. Out of the total number of of the bow rests again<;t the peg fixed in the households there are only four who may be said ground. The stretched string of the bow is tied to be engaged in an industry. Two households to another peg by means of a cord across the are of Lohars, one of Kumhar and one of Hargada. One household of blacksmith depends path. The string is in close touch with the totally on smithy while the other household is trigger of the loaded gun. The trap is thus ready partly employed in agriculture also. in a charging position. As soon as --the cord is disturbed by anyone, be it a man or an animal, 112. The Lohar manufactures and repairs he becomes the target. The stretched string of agricultural implements required by the villagers. the bow is released instantaneously and the trigger Payment is made to him not in cash but in kind. is pressed. with the result that 'the gun is fired, He is paid in grain at the rate of 4 to 8 manas (1 and the tiger is shot. mana-3 seers) per pair of bullocks per family. Crude iron for new implements is furnished by 110. The Jawai river abounds in fish. The the villagers which they bring from Bijapur or Girasia and the Bhil both men and women go to SewarL The Lahar makes tools only. the river for fishing. Sometimes they catch them with their hands i.e. without making use of any 113. The Kumhar manufactures earthen appliance; but more often a method is adopted pots for domestic use of the villagers and also for in which women appear to be experts. Two the Persian wheels. The pots are prepared by women hold the corners of a stretched odhni, and placing alump of well-kneaded earthin the centre of dip it as if it were a net, in water. As soon as a mud wheel which is kept in a swift rotary motion they see a fish within its fold, they raise the sheet with the help of a wooden stick. Simultaneously above the surface of the water, and transfer the the lump is given the desired shape by skilful catch to the ground. This method is effective in handling. The central cavity on the lower side shallow water, and is practicable near the banks of the wheel rests on a small peg fixed ill a shallow of the river. Another ll!ethod of catching fish pit and some water always oozes out which keeps is by thrashing the barks of Karji tree and the peg wet. It is said that if this peg gets dry, immersing it in water. The solution so formed the weel jumps off with such a great centrifugal is poured into the water where fish are available. force as to chop off any part of the body coming Due to the smell and poisonous nature of the across it. The earthen pots are baked in an oven, solution, the fish become unconscious and begin called niwada. 24

The Kumhar is also paid in kind at the rate bangles made of coconut shel1, soap, oils, cosme­ of 4-8 manas of grain per crop. tics and similar other articles including sweets and medicines of common use are all available at 114. The Hargada prepares leaf platters or the shop. The villagers bring wheat, rice and pattals which are used on festive occasions. He maize to the shop and obtain in exchange their is paid 2 mana" of grain per year by each house­ requirements. hold. Weights and measures 115. In winter the Jogis, a semi-nomadic tribe, visit the village. They are skilled in making 119. The weights and measures for food­ grains current in the village are as follows : baskets and the local demand is met by tbem. The baskets are made of bamboos which are 4 Pavia I Paili fr~ely available in the nearby forest. 4 Paili 1 Mana (3 seers) 4 Mana 1 Sa; (12 seers) 116. The Girasias and the Bhils prepare ropes required for the Persian wheels out of the 20 Sai 1 KaJsi (6 Mds) roots of the palos trees or their fibres and prepare 20 Kalsi 1 Murro (120 Mds) strings required for domestic use from khajoor fibres. The ropes are, however, not sold but are The equivalent weights given in the above table utilised for domestic consumption. are only approximate, because the measures current in the village are not by weight, but by volume. The unit for measurement of lengh is Commerce a hath (cubit). A yard is locally measured as 2 haths. Thus the yard measure corresponds with j 17. The centre of commerce in the village what it is in actual use elsewhere. is the money-lender's shop. Haji Misru Khan came to this village half a century ago witb his 120. The money-lender collects grain from father. The Haji's father started his business by the villagers in lieu of the debts outstanding taking a small loan from the father of the present against each and stores it in his granary; and Bhil Patel, Deva. Deva's father was then in a transports the surplus to bigger markets at Sewari very prosperous condition and is said to have and Sumerpur in his own tru.cks. Be starts owned a store of 'silver and gold coins in jute collection immediately after tbe grain is removed bags'. The Haji's father prospered in business from the thrashing fioor. He assesses its value and at the moment the Haji Misru Khan has the at a very low rate and sells it to the customers at entire economy of the village under his control. a higher rate. The villagers either sell or deposit He has established a shop' with 2 branches in two their entire crop with the money-lender and obtain phalis namely, at Dak phali and Jhalwa phaii, at their requirements from him throughout the year. the two extremities of the village. The Haji has No actual assessment of the income of the money­ 14 whole time employees, 13 of whom work in lender is possible, but according to his OWn the Dak phaJi and one works at the Jhalwa phali statement his net income is about 15,000/- per branch. The emoluments of the employees vary year. from Rs. 2401- to 600/- per year. There are two accountants among these employees each of whom Changes in population is paid Rs. 900/- per annum. 121. The following• table gives compara- 118. The shop meets all the requirements tive figures in regard to the area and population of the villagers. Provisions, cereals, pulses, gur, of the vill age· and the number of persons in tobacco, bidi, cigarettes, tea, cloth, ready-made different livelihood classes with reference to the clothes, gold and silver ornaments, plastic bangles, Censuses of 1951 and 1961 : 25 are 18 in 1961. The number of persons engaged 1961 Particulars 1951 in Commerce shows no change.

Area 6386 6386 Changes in occupation No. of occupied houses 116 137 No. of households 122 142 122. There has been no change in the No. of Persons traditional occupation of the residents of Goriya Males 291 406 except that one Lohar family has begun to practise Females 306 376 agriculture along with 'smithy! It cleared nearly 4 Cultivators bighas of land some 8, :Y~S-(Uiji/~two years Males 271 395 later got a Persian ~~r'fmeci~it- well. A Females 299 364 loan of Rs, 800/- wa'~~ained by t~~-;, ousehoU In Production from the Block aut~p'tJ~etQ~~i.&Ultuy~ purposes. Males 2 10 \ ,\. :y )-, Females 2 12 Workers and Non\*~kers j );b!;' "\ ,.'- _/' In Commerce 14 14 ~~~-,,'<"''''_'''_'_''''/ "Fe Ij In Other services 123. Out of th'e-~·:tQ!ttj l~b ion of 782 Males 4 4 persons (406 males and 3 a es) as many as Females 5 431 (218 males and 213 females) are workers. Children receiving' cd ucation Children in the age group 0-4 and 5-9 numbering Males 30 147 and152 respectively have been classified as Females non-workers. 52 persons (32 males and 20 females) out of the total number of 95 (51 males and 44 females) in the age-group 10-14 have also From the statistics given above it will be seen that been classified as non-workers. 21 of these (20 the population of the village has increased by males and I female) are whole time students and 15%. The agriculture class has registered an the rest are too young to contribute any thing to increase of 13%. In the sphere of production the family income, The posltlon regarding there has been a marked improvement: as against workers and non-workers in various age-groups 4 persons engaged in production in 1951 there is elucidated in the following table.

Total Total workers Total non-workers Age groups Persons Males Females Persons Males Females Persons Mdles Females

All ages 782 406 376 431 218 213 351 188 163 0- 4 147 68 79 147 68 79 5-14 247 139 108 43 19 24 204 120 8"- 15-34 244 124 120 244 124 120 35 59 115 60 )5 155 60 55 60+ 29 15 14 29 15 14

Income maximum contnbution to this gross income has been made by cultivation and the minimum by 124. The total annual income of village salary and wa&es. Over 67% of the total income Goriya as recorded in the' year 1961. during tbe is produced by the Gira5ias; but looking to their present survey, comes to Rs. I, 25, 800. The number of homeholds and persons their individual 26 contribution is not so. The position regarding different communitieJ residing in the village is the income derived from various sources by made clear in the following table:

Total annual income derived from Number Number Total Salary Dairy Other of Culti- ~ousehold Business Community of income & Industry products sources households persons wages vation Girasia 104, 608 85,205 480 74,080 4,645 6,000 Bhil 28 151 22,785 20,230 1,260 1,295 Lohar 2 10 1,500 300 1,100 100 Kumar 5 860 500 300 60 Hargada 7 450 200 250 Muslim 15,000 4,500 10,000 500 Total 137 782 1,25,800 480 99,810 1,650 10,000 6,565 7,295

125. In the following table is shown the households of Goriya belonging to different income income derived from various sources by the groups:

Total annual income derived from Salary' Number Number Total Income of Culti- Household Dairy Other groups of mcorne & Business households persons wages vation industry products sources Rs. 20& below 3 16 610 240 110 260 Rs. 20- 30 14 67 4,340 3,090 420 830 Rs. 30- 40 17 83 7,185 5,550 250 425 960 Rs. 40- 60 31 183 19,855 480 15,600 600 1,400 1,775 Rs. 60- 80 29 155 24,160 20,480 800 1,380 1,500 Rs. 80-100 19 131 20,120 18,050 1, Ito 960 Rs. 100 & over 22 147 49,530 36,800 10,000 1,720 1,010 Total 137 782 1,25,800 480 99,810 1,650 10,000 6,565 7.295

Average income four households, two of the Lohars and one each of the Kumhar and the Hargada communities 126. Except for a solitary household of the are engaged in Household industry. The Lohar community, all the households of all the community-wise figures for the various households communities are engaged in cuitivation. Only engaged in different occupations is given below :

Number of households engaged in Number Salary 'Community Household Dairy Otber of & Cultivation indu,try Business households wages products sources Girasia 104 104 89 103 Bhil 28 28 16 24 Lohar 2 2 2 Kumhar I 1 1 Hargada I Muslim I 1 Total 137 136 4 1 109 127 27

127. The solitary Muslim household has higbest and tbe reason for tbis unproportionate the highest average annual income, and the lowest income is that there is only one household is that of the household of the Hargada. The engaged in it. The position is made clear in the average annual income from business is the following table :

A verage annual income for the households enaged in Number Average Salary Dairy Community of & Cultivation Household Business Other households income wages industry products sources

Girasia 104 819.28 480.00 712.31 52.19 58.25 Bhit 28 813.75 722.50 78.75 53.96 Lohar 2 750.00 300.00 550.00 50.00 Kumhar 860.00 500.00 300.00 60.00 Hargada 450.00 200.00 250.00 Muslim 15,000.00 4,500.00 10,000.00 500.00

Total 137 918.24 480.00 733.89 412.50 10,000.00 60.22 57.44

128. Out of the total number of 137 house­ the income group '40-60' derives its income from holds residing in Goriya as many as 136 are salary and wages. The position regarding the engaged in cultivation. There is only one house­ number of households following different occupa­ hold in the income group '100 and over' which tions in various income groups in given in the is engaged in business, and a lone household in following table :

Number of households engaged in Salary Number Household Income groups of & Cultivation Business Dairy Other households wages industry products sources

Rs. 20 & below 3 3 2 3 Rs 20- 30 14 14 10 14 Rs. 30- 40 17 17 1 11 16 R'I. 40- 60 33 32 27 31 Rs. 60- 80 29 29 2 23 27 Rs. 80-1QO 19 19 18 18 Rs. 100 & over 22 22 I 18 18

Total 127 1 136 4 1 109 127

] 29. The total average annual income other sources. In the income groups-wise table of a household in the village comes to Rs. 918.24. given below is shown the average annual income The maximum average, annual ineome is of the households engaged in different derived from business and the minimum from occupations; 28

Average annual income for the households engaged in Number Average Salary Household Dairy Other Income groups of annual & Cultivation industry Business products sources households income wages Rs. 20 & below 3 203.33 80.00 55.00 86.66 52.28 Rs. 20- 30 14 310.00 220.71 42.60 38.63 60.00 Rs. 30- 40 17 422.64 326.47 250.00 Rs. 40- 60 33 601.66 480.00 487.50 600.00 51.85 57.25 Rs. 60- 80 29 833.10 706.20 400.00 60.00 55.55 Rs 80~100 19 1,058.94 950.00 61.66 53.33 Rs. 100 & over 22 2,251.36 1,672.72 10,000.00 95.55 56.11 Total 137 918.24 480.00 733.89 412.50 10,000.00 60.22 57.44

Per capita iacolDe persons belong to the communities of the Girasias and the Bhils. There are only 7 persons whose 130. There are as many as 731 persons and income comes from salary and wages. The their dependents who derive their income from community-wise distribution of persons and their other sources such as collection and selling of dependents engaged in different occupations is fore~t products and casual labour etc. All these given below:

Number of persons engaged in Number Salary Dairy of Cultivation Household Other Community & industry Business persons wages products sources Girasia 608 7 608 536 601 Bhil 151 151 89 130 Lohar 10 3 10 10 Kumhar 5 5 5 5 Hargada 7 7 7 Muslim 1 1 Total 782 7 775 22 1 641 731 ~---

13 J. The annual per capita income as also H~rga.da .. Th~s will be evident from the community- the average income of the Muslim bousebold is wIse dlstnbutlon of households deriving their income the bighest in the village. The minimum is of the from various sources shown in tbe table below:

Annual per capita income derived from ~ ~ - ,._----- Number Total Salar), Cultivation Hou~ehold Dairy Other Community of per capita & industry Business persons income wages products sources Girasia 608 140.14 68.57 121.84 8.67 9.98 Bhil 151 150.89 133.97 - 14.16 9.96 Lohar 10 150.00 100.00 110.00 10.00 Kumhar 5 172.00 100.00 60.00 12.00 Hargada. 7 6429 28.57 35.71 MU5lim I 15,000.00 4,500.00 10,000.00 500.00 _------" -- Total 782 160.87 68.57 128.79 75.00 10.000.00 10.24 9.98 29

132. The data regarding the number of to various income-groups is contained in the persons engaged in different occupations belonging following table: Number of persons engaged in Number Salary Household Dairy Other of Cultivation Business Income groups & industry products sources persons wages Q.s. 20 & Below 16 Hi 11 16 Rs. 20- 30 67 67 47 67 Rs. 30- 40 83 83 7 54 76 Rs. 40 - 60 183 7 176 7 150 169 Rs. 60- 80 155 155 8 128 147 Rs. 80 - 100 131 131 124 124 Rs.lOO & over 147 147 127 132

"---~~~ Total 782 7 775 22 641 731

133. The total annual per capita income have the maximum per capita income from this derived from all the sources comes to Rs. 160.87. source; and it araduaIIy goes on diminishing as The per capita income from 'Other sources' is the the income groups increase. The position is stated minimum. Persons in the lowest income groups clearly in the following income-groupwise table: Annual per capita income derived from Number Per total Salary Household Dairy Other Income groups of capita & Cultivation Business industry products sources persons income wages Rs. 20 & Below 16 38.13 15.00 10.00 16.25 Rs. 20- 30 67 64.78 46'12 8.94 12.39 Rs. 30- 40 83 86.57 66.87 35.71 7.87 12.63 Rs. 40- 60 183 108.50 68.57 88.64 85.71 9.33 10.50 Rs. 60- 80 155 155.87 132.13 100.00 10.78 10.20 Rs. SO -100 131 153.59 137.79 S.95 7.74 RI. 100 & over 147 336.94 250.34 10,000.00 13.54 7.65 Total 782 160.87 68.57 128.79 75.00 10,000.00 10.24 9.98

134. Out of the total number of 137 average debt whereas the Girasias the lowest. households residing in the village as many as 106 The Kumhar and the Muslim families are free are under debt with an average of Rs. 316.18 per from the curse of indebtedness. The position is family. The Hargada family has the highest revealed in the following table: Total number Number of Percentage of Average debt for Communities of households Column 3, to the households households under debt Column 2 under debt 2 3 4 5 Girasia 104 84 80.70 295.00 Bhil 28 20 71.43 391.75 Lohar 2 1 50.00 400.00 Kumhar 1 Hargada 1 1 100.00 500.00 Muslim 1 Total 137 106 77.37 316.18 30

135. In a similar income group-wise table highest in the lowest income group: given below it is revealed that the average debt is

Total number Number of Percentage of Income group of households Column 3 to Average debt. households in debt. Column 2 Rs. 20 & Below 3 2 66.66 455.00 Rs. 20- 30 14 10 71.43 190.00 Rs. 30- 40 '" 17 16 94.12 285.00 Rs. 40- 60 33 27 SI.82 255.55 Rs 60- 80 29 20 6S.96 387.00 Rs. 80-100 19 16 84.21 391.87 Rs. 100- & over 22 15 6S.1S 223.00 Total 137 106 77.37 316.18

136. The total debt outstanding against things of daily use. The Girasias have the highest 77.37% of the households residing in the village amount of debt and the Lohars the lowest. The is Rs. 33,515 and the maximum loan has been entire position regarding total debt and the secured for 'other purposes' such as buying of causes thereof for various communities is revealed clothes, food grains, pulses and other sundry in the following table: Amount of debt due to causes Communities Total debt Agriculture Social ceremonies Other needs ------,------Girasias 24,780 4,710 5,330 14,740 Bhils 7,835 1,190 1,600 5,045 Lohars 400 300 100 Kumhars Hargada 500 200 300 Muslim Total 33,S15 6,200 7,130 20,185

137. The maximum amount of loan has income group of Rs. 20 and below. The following been secured by households falling in the income table sums up the entire position income group­ group of Rs. 40-60 and the lowest under the basic wise in the vil1age. Amount of debt due to causes Income groups Total debt Agriculture Socia~ceremonies Other needs Rs. 20 & Below 910 210 700 Rs. 20- 30 1,900 360 520 1,020 Rs. 30- 40 4,560 450 500 3,610 Rs. 40- 60 8,790 1,220 2,060 5,510 Rs. 60- 80 7,740 2,OSO 1,750 3,910 Rs. SO-lOO 6,270 340 1,800 4,130 Rs.I00 & over 3,345 1,540 500 1,30S Tota) .3.3,515 6,200 7,130 20,185 ---- C HAP T B R IV

SOC(t\L AND CULTURAL LIFE

Despite tbeir appalling poverty Girasias dence above all things. They are peace-loving, have a very optimistic outlook on life. They are truthful and hospitable, though ever ready to fight on the slightest provocation. A Bhil is bound seldom gloomy, and always cheerful. This charac- < teristic is reflected in their daily life and in all to redeem his word and he does not CQunt the cost. cultural activities. They are a leisurely people not very conscious of the backwardness in which they Population and sex ratio have remained sunk for the last so many decades. Rhythm and colour, dance and music are ingrai­ 140. The total popUlation of village Goriya ned in their very breath. They know the art of consists of 782 persons, of whom 406 are males living and enjoying life in face of all odds and and 376 females showing an excess of 30 males over females. Thi~ disparity is explained by the vicissitudes. fact that in the age group 5-9 there are 88 males 139. The Bhils on the other hand are and 64 females i.e. there is an excess of 24 males. endowed with the peculiar characterstic of their The distribution of population of the village in own. They are shy but they value their indepen- various age groups is given in the following table:

Age group Total Population Never Married Married Widowed Persons Males Females Males Females Males Females Males Females

176 181 7 All ages 782 406 376 223 187 8 0-9 299 156 143 154 143 2 10-14 95 51 44 48 39 3 5 15-19 61 31 30 16 5 15 25 20-24 54 28 26 4 24 26 25-29 77 35 42 33 42 1 30-34 52 30 22 29 21 1 1 35-39 38 20 18 19 18 1 40-44 25 12 J 3 10 11 ~ 2 45-49 30 14 16 14 IS J 50-54 14 9 5 8 4 1 55-59 8 5 3 5 3 60-64 21 10 11 9 8 3 65-69 4 3 1 3 I 70 and over 4 2 2 2 2

141. An analysis of the figures of population In are 59 males and S6 females i.e. the males and the the various age groups noted above indicates that females are almost evenly balanced. Similar Is the in the marriageable group 15-19 and 20-24, there case with the persons In the remaining age groups. 32

142. An examination of the statistics relating It was soon after constructed at a total cost of to age and marital status of the population in Rs.6,000/-. Out of this amount Rs. 1500/- were Goriya reveals that below the age of 14 there are given by the Block Development authorities, 10 married persons,5 males and 5 females. These are Rs. 3000/- by the Panchayat, and Rs. 1500/- were cases of child marriage among the Bhils. Among the contributed as donation by voluntary .labour of Girasias child marriages are not in vogue. In the the people. As a result of the Democratic De­ age group 20-24, there are 4 unmarried males, centralisation of administration, the management and in the next age group 25-29 there is one un­ of the school was transferred to the Panchayat married male. The cause is their unfavourable Samiti on the 2nd of October, 1959. The students economic condition. The position is elaborated are having free educational facilities. An year in the above table. later there were 53 students out of whom five were girls. Adult education was also started in 143. Looking to the number of married October, 1958 and the teacher was to get Rs. IS/­ persons of ages ranging from 15-30, one finds p.m. extra for that work. But due to nOD­ that there is a total number of 120 males and 132 availability of aid from the Block authorities females in this category. This is quite under­ this scheme was afterwards dropped. The only standable. The number of females exceeding the result of this experiment in adult education was males could reasonably be corelated to men in that some of the grown up villagers have learnt the higher age-groups, as tbere are 51 males and how to sign their names. 44 females of ages over 40. The overall posi­ tion of married persons is 176 males and 181 147. The attendance of the students in the females. The excess of 5 in the number of females school is rather meagre. It is due to the fact over that of malei is explained by the fact that that some of the students have to come to the persons among the Girasias have two wives each school from a distance of 8 to 10 km. In the and one Mohammedan married male lives alone rainy season it is difficult for these pupils to in this village. attend the classes.

144. No record is available in the village 148. The number of stUdents, however, can regarding births and deaths, nor of diseases or be increased if they are given free books and epidemics and hence it is not possible to give arranaements are made for a hostel in Goriya for such statistics. their residence. This is specially nec~s8ary because th.re is a distance of over six km between the two Education extremities of the village and most of the time of the students is spent in coming to the school, which is situated in the Phali. and there 145. The conditions in regard to educa­ r~turning tion in the village are very deplorable. There are from to their houses. The students' hostels opened only 31 persons receiving education in the Pri­ by the Social Welfare Department at places like mary School of whom one is a girl, in the age Sewari (32 km) and Bijapur (22 km) are not of group 5-9, and the rest are all boys below the much avail to the people of Goriya, who like their children to be near them to render assistance in age of 14. The ratio of school-going children to agricultural and domestic work. thOe entire population of the village is a little less than 4 to 100. Language 149. Girasias have their own dialect. It is 146. Prior to October 1, 1955 there were not written and it has no written literature. This no means of education in Goriya and within one dialect resembles the tongue of the BhiIs. It has month of the opening of the Primary School the actually been classed as Bhili in the past. It has a number of students enroUed went up to 30, but Gujarati tinge, and there are marked traces of the average attendance used to be about 45%. Marwari and Mewari dialect in the spoken langu. At that time there was no building for the school. age of the Girasias. When they speak to each 33 other they speak very fluently in their own dialect cases are rare. After the father's death the grown and it becomes very difficult for a stranger to up and the married stay separate. The minor follow them. But when they talk to the strangers, children remain with one of the brothers till they they do so slowly and with a great mixture of come of age and get married. If a son separates Marwari and Ngari in their conversation, so that from the family of his own accord, or due to it is not difficult to understand them. Some idea family quarrels, the father gives him necessary of the complicated nature of their language can utensils and other household goods. He might be had from their songs. even cultivate a part of his father's land, but on the death of the father he has to put it in the Composition of the household common pool and to share it with the rest of his brothers. The Girasias are courteous in their 150. Out of the total number of 137 house· behaviour towards the strangers. An elder holds in the viIJage there is only one single-member member of the family is treated with due respect household. The maximum number of households 53, by the juniors. A married woman does not talk contain 7 to 9 persons, 46 households are such as to her husband in the presence of his father or have 4 to 6 persons, 19 have 10 and more while 18 mother or other elder relatives. If she wants households have got 2 to 3 persons. to say something to her mother-in-law, she will do it through her son or daughter who are asked to 151. The following table gives statlstlcs as address her as 'moti rna' or 'bari rna'. In the to the number of simple, intermediate and joint absence of children she may seek the help of families community-wise:-- her husband's younger brother for the purpose. A daughter coming from her husband's Type of families in the household house is embraced affectionately; when a daughter­ in-law goes to her husband's house she touches Number the feet of her father-in-law and mother-in-law. Community of house- Simple Inter- Joint When friends meet they hold each others hands holds. mediate and shake them accompanied by the greeting. of Girasia 104 71 8 25 Jai Ramjiki. Unknown persons and strangers BhU 28 20 8 simply say 'Jai Ramji'. Women behave in a Lohar 2 2 similar way. Kumhar I Hargada 1 1 153. The relation between the devar Muslim 1 1 (husband's younger brother) and the bhabi (elder Total 137 94 8 35 brother's wife) is very cordial. He is her confidant and affectionate friend in the otherwise too serious In the absence of similar figures for the previous atmosphere of her father-in-law's house. She censuses it is not possible to state the trend of loves bim like her own brother and attends to him change in the family structure in the Village. when ill. He on his part cuts all sorts of jokes It is, however, evident that greater number with her. of households are of simple type; and joint ff!milies form near about 25% or the total number of Position of women in the society households in the village. 154. Women cover their faces by odhni or latra-family relationship chunri in the presence of the elder male relations. They have, however, sufficient freedom of move­ 152. The Girasias have a joint family ment in the society and are not considered in any system and some stay with their parents till they way inferior to men. Girls are as free as boys become major. In some cases soos have established while they are young, and they have full freedom separate houses dlle to domestic quarrels but such to select their own husbands. They are seldom 34

forced to marry a person whom they do not like. village he can take away only the moveable Wh",never such compulsion is brought on them property with him and the land IS they are at liberty to run away from the husband occupied by the nearest relative in the male Ii ne and secure divorce. When accused of faithless­ of the decea~ed. The Girasias are, of course, ne~s or irregularity in marital relations they can a\vare of the recent law according to which go hdort' the Tribal Panchayat and plead their daughters are entitled to a ~hare in their parent'~ case. Cases of ill-treatment are very few; and propert)'. but the la W, it seems, ha~ no validity for when they arise it is usual for the woman to run them. When sons wish to separate during the away to her parent's house and approach the lifetime of their fatber the house IS retained by the Tribal Panchayat for relief. youngest son while the elder ones go out and build separatt) huts for themselves. The father, Division of labour of course, stays with hi3 youngest son. The land is divided equally betv,een all. 155. The mal·~ memoers of the family look after the strenuous work such as ploughing and Leisure and recreation other agricultural operations. Women never touch the plough. They, however, render assis­ 157. There is no organised method evident tance in light agricultural work such as removing in Goriya where ) people may utilise their leisure of weeds, cutting of crops preparing fences around hours in a profitable way. The Block authorities the fields, and building of houses. At home they are trying to do some thing in this line through cook food, look after the cattle, fetch water from the services of Gram Sewak but so far there has the river or well, and bring grass and fodder for been no appreciable inprovement. The old people cattle from the fields. They also collect fuel from spend most of their spare time in gossip, smoking the forest and go to the village shop to make bidis and chewing tobacco. In the school children minor purchases. are being taught to play outdoor games such as 'kabaddi' and football, indoor games like 156. In a patrilineal society like that of carrom, ringh,dl and similar other games. The the Girasias and the Bhils, authority vests in the children who do not go to school are mostly head of the household whose will is supreme and occupied with tending the cattle. There they whose decisions are always followed. After the play with other graziers. Tile boys call their death of a person his sons inherit the ancl,.>,tral girl fflends and entertain them to the tune of property in equal shares. The daughters do not a flute, which they play quite skilfully. Younger get any share in their paternal effects nor are they boys and girls often imitate the bhapa (sorcerer) allowed to hold any immovable property. If a and get much fun out of it. person died without leaving a son the property is inherited by his brothers or the nearest relatives 158. Girasias are very fond of fairs. All in the male line. In the absence of a male isme, the members of the family go to attend the fairs a Girasia can adopt his brother's son or a son with great enthusiasm. Sometimes tlley travel up­ of the nearest relative in the male line. A to 20 to 30 miles on foot for the purpose. They daughter's or sister's son is not adopted usually. carry with them all the articles for cooking food If a person did not have a male issue but has a or take cooked food with themselves. They leave daughter, he selects a match for her, and invites the village early in the morning and return home the boy to come and reside with him. The boy by night. The peak time of the fair is 10 A. M. comes and stays with him. till the marriage takes to 4 P. M. Village-tradesmen open temporary place. If the new son-in-law agrees to stay with shops at the fairs and the Girasias make their him permanently, he gets all his father-in-law's purchases from them. Old persons feel satisfaction property. The relatives of the father-in-law in in meeting their friends and relatives, but the the male line, however, do not favour such young people enjoy themselves in dancing and arrangements. If the person desired to leave the singing. 'Melas' or fairs are the favourite venue 35

for the meeting of lover:-. Married couples are also standing prominently in the centre) and each of \ery fond of the fairs. the participants moves his left foot forward follo­ ""ed by a quick movement of the right. Then the Musical instruments right foot is moved first and the left follows. This goes on with a rhythmic movement, and the 159. The following mu~ical Instruments are momentum increases gradually as the dancers get in common use among the Girasias and th~ Bhils: warmed up, all the while singing songs in the form of questions put by one party and replied by the Dhol (drum): This is made of a holiow other. The participants jump at certain timings, wooden cylindri..:al frame, hoth ends of (he men raising and lowering the sticks in their which are covered with goat'~ skin. One end hands with a gesture in consonance with the spirit is beaten with a stick while fingers play on of the song and reply which generally relates to the other side. Both hands play alternately. lowe­ matters of sex. Funny things form the subjeet ring or raising the pitch ar;d thus .prllducing matter of these questions and replies, which are rhythmic sound. When the goat's skin gHs loose very often composed on the spot on the spur of it is set in order by tightening the strings. the moment. In one of the questions put by a Chorasi ( Pellet belts) : These are tied by the bho­ woman during the course of a dance, she expressed pas' around their waist when they dance to worship surprise to her husband on the birth of her first tribal gods and goddes~es. Small metal bells consi­ child as to how the event happened; and the hus­ sting of pellets attached to a belt produce tinkling band replied that he only remembered to have sound. Hainkh (conch) or Hindi 'Shankh': When planted the flag staff on the field and the rest she blown, the conch produces notes of a very should herself know better. high pitch. Bansuri (flute): It is a horizontal type of flute which is used by the Girasias. The orifice for blowing air in it is at the side. One end is closed. 161. The graceful movements of the dan­ Apart from the said orifice there are 7 holes which cers are as admirable as the fervour of their have to be controlled by the fingers. Nakkara songs. The on-lookers find it impossible to resist (kettle drum): It is single membransophone of the their temptation to throw themselves heart and friction drum series. soul in to the dance. The drummer has to keep pace with the growing tempo of the dancers. If Dances per chance he gets tired ;lnd due to his slackness the rhythm of the dance is disturbed, or the dance 160. The Girasias and the Bhils are very comes to an abrupt end, he is greatly rebuked and fond of dancing. They have a variety of traditional jeered at and characterised as impotant. The dances the more important of which are: dance always end" with a characteristic and forceful final beat of the drum. I. Balar or valur 2. Mandai 3. Kud (if~) and 4. Lubar or lur 162. In mandaI dance there is no singing, and the dance goes on to the accompaniment of In the first two dances men and women both the beat of the drum. Men and women form participate. The remaining two dances are separate parties. Men keep bamboo sticks on exclusively for women. In balar dance men their shoulders putting both their hands on the and women arrange themselves in circles; men ends of the stick in the fashion of shepherds generally holding a sword or a stick in their right The women take hold of the hands of other hand, forming the outer circle and the women the women standing next to them and dance. inner and smaller one. A person rests his arms on the shoulders of the person next to him, and he 163. The kud dance has its derivation in in turn on the shoulders of the next and this pro­ the word kud meaning jump. In lubar dance cess continues till both the wings are complete. the women form two parties and stand facing The dance begins by a beat of drum (the drummer each other at some distance. With the beat of 36

drum they rush forward, singing all along, come The idols of tbese gods consist of big earthen close together, and pace back to their original plates on each of which a male figure is painted. position. Apart from these four, there are the The one with a black figure lignifies kala Bhairon holi, the gair and the ghumar dances which are and that with a white one the gora Bhairon held on particular festivals. Worship is offered to. the Bhairons on Baisakh Shukla 5, Magh Shukla 7 and Bhadrapad ReligioD Shukla 4.

164. The Girasias and the Bhits, as almost all 167. The goddess Amba is considered the other communities residing in the village, are sacred by the Girasias. Asha Devi is worshipped followers of the Hindu religion. They worship by the Chohan Girasias and Lohari Devi by all the Hindu Gods, and have great reverence for Heerawat Girasias. The snake god Nag Vanshi the cow. They have, however, retained their whose image on an eartben plate is painted in original beliefs in spirits and black magic. They black is worshipped by both the Girasias and the are greatly afraid of ghosts and evil spirits. When Bhils. Dharam Raj and Nag Devta are offered a Girasia or a Bhit suffers from a prolonged vegetarian food. Other deities are appeased only illness or from a disease of a virulent type, the with animal sacrifice. \ egetarian food can, of ailment is attributed to some super-natural cause. course, be offered to non-vegetarian deities but The village bhapa (sorcerer) is then approached never vice versa. to appease the evil spirit, called Veer, which is supposed to have taken pesseS!lion 168. In the Lapsia phali of Goriya there is of the patient. The Veer is gener­ a masonry temple of Ramdevji who is also ally exercised on the full moon day of worshipped as an incarnation of Ood by the Kartik when the bhopa propitiates the Veer by village people. An annual fair is held at this place offering him a coconut, jaggery and ghee or during the Navratra and the local congregation is occasionally a fowl or a goat. The Girasias and about 2000. People from far and near came to the Bhils worship god Shiva and goddesses Ambaji attend. This fair sometime from a distance of 50 Chamunda, Jog Maya, Kalika and Sheetla. All km. or even more. When a dispute is not settled these goddesses arc the various forms of Shakti among the parties they come to take an oath for known to the Hindu religious thought by the name that act before Ram4evjj's idol. Ragga Girasia Durga. The gods Ganpati, Dbaram Raj, Indra, is the chief priest of this diety and his office is Shesnag and Hanuman are also worshipped. hereditary. Before hervesting it is a sort of religious compulsion to ofrer the first fruits of the crop to Ramdevji. 165. A special worship is offered during the festival of Gangore to god Shiva and goddess SuperstitioD aDd .magical rite. Parvati who are known as Isar and Gor respectively. Goddess Sheetla is worshipped on 169. Apart from the various gods and the 7th day of the month of Chaitra while goddeses goddesses and beros mentioned above, worship is Ambaji, Chamunda, Kalka and Jog Maya are also offered to nine Veers the more important of worshipped on the Purnima of Baisakh. Goats whom are the Ragtia, Bamnia, Hoolia Agia'g and are sacrificed to the goddesses in Chaitra lind Dakania. Besides the Veers, spirits and ghosts are Asoj. The Gram Devi (i. e. village goddess) of also worshil>ped. Moghi or Khetri and dakan are Goriya is known as Kheda. The goddess Baroni the more important ones of the spirits. If a person Devi is a special deity of the Hargadas. She is died as a result of a wound from some weapon be not worshipped by other communities of tbe is supposed to have become Moghi or Khetri. village. Worship is offered to them on Kartik Purnima. Dakan is supposed to cause abnormalities among 166. There are two Bbairons in the village, the human beings. Vaga~ and Masan; ghosts one is kala black) and the other gora (wbite) have their own sinister importance. 37

170. There is a superstition among the disciple in the craft by asking him to start worship Girasias according to which they try to have a of some particular god or goddess. The hhopas forecast of the rain and crops which they expect are from Bhit and Girasia communities only. in the coming year. They catch a black sparrow, 172. The following articles are used by sagun chidi, called Davasari or Dooski in the local dialect, on the Amavasya day in the month the bhopa when he is engaged in worship : of Pas. The bird is of an oily black colour and Cborasi : It is a pellet belt made of leather and has a dark beak and a white patch under the tail. tied to the waist. The sparrow is put in a cage and is fed on maize flour for about a week. In the meantime the Palkba: It is a fan made of feathers of peacock. children of the village go round and collect grain and ghee from each house. On some propitious Kotwal: It is a pair of iron tongs. day in the afternoon the sparrow is released, If the bird perches on a green tree, it is believed that Dhoop .. ra: It is an urn made of earth. Fire there will be good rains and a bumper crop will and incense are burnt in it. result. If, however, it alights on land or a dry rock the belief is that the rains would fail, and Hainkh; Conch sbell. that there will be a famine. In any case a feast is Jbala: It is a metal plate and is beaten with held in which the grain and ghee collected is a stick. utilised. Mandai: It resembles a 'dholak' but one end ] 7 J. The bright half of the month of Kartik of it is smaller than tbe other. is comidered most opportune for gaining magical or super-natural powers. The day following 173. Sacrifice of a goat is offered to the Divali is called Khankro and rites for acquisition village goddess on festive occasions. The Bhils of super-natural powers are initiated on that day. have more faith in these sacrifices than the The villagers believe that evil eye is due to the Girasias. Water is sprinkled on the head of the presence of a dakan i.e. a witch. Even stones goat to purify it. Its head is cut off in one stroke are supposed to break due to the influence of a with a sword. It is then offered to the deity and dakan. The villagers also believe that a woman is later taken away by the bhopa. The skin is who has eaten human faeces, in her childhood is given to the Khatik i.e. the Hindu butcher, a endowed with powerful evil eye. Chamunda rides member of the Scheduled Castes. on a male buffalo, Amba on a lion and Dharam Raj on a horse of red colour. Bhairon does not 174. The New Year begins from Akshaya possess any thing to ride on. Bhopa is the priest Tritiya i.e. the third day of the bright half of the of the village. He offers dhoop (incense) to the month of Baisakh. A month is divided into two deities and evil spirits on some occasions. halves, the 'uja/i' or the bright half and the Sacrifices of animals are also made on occasions. 'andhiyari' the dark balf. The bhopa beats his body with a heavy iron chain 175. Following festivals are observed during and a club known as guraj and trembles vigorously. Initially the shaking is slow but gradually it the different months of the year ;- gathers momentum. It is believed that a bhopa Month Festival shakes his body only when he is possessed of a spirit and, therefore, he does not feel any pain Baisakh: Gangore which is celebrated on the when his body gets beaten with the iron chain. 7th day of the dark half of the The bhopa makes gestures indicating that he is month. in direct communion with the spirits. The office of blwpa is not hereditary. However, a successor Akha Teej which falls on the third is chosen by the bhopa himself. He initiates his day of the bright half. 38

Jeth: Hang which is sacred to god Maha­ wood and are painted and decorated. The idol devon Mondays of the month on of Isar is 114.3 em and Gangore 184.14 em in which days a fast is observed in the height. The Girasias believv that Isar belonged honour of the god. to the clan Vansia and Gangore to that of Raidara. Sawan : Rakhl : This is celebrated on Purnima i.e. full moon day. 178. On the festival day the idols are first worshipped by the family of the patel. They are Asoj : Nava;atra and Dashera then placed on the heads of young girls, Isar being put on the bead of a Vansia girl and Kartik : Dewali which is celebrated on Karliki Gangore on that of a Raidara girl. It is the Amavas. idol of Isar which is lifted first. The deities are then carried in a procession which is accom­ Kali Katki This is observed from panied by dances, Even the girls on whose heads Kartik Shukla 1 to Kartiki Purnima. the deities are placed participate in the dance. The idols are skilfully transferred from one head Pbagun Bali which is celebratfd on the to another as the procession moves forward. It Purnima The ceJebration~ continue in is only the Girasia girls and women who carr) the month of Chaitra. deities on their head. Women of other commu­ nities can participate in the procession and also 176. Gangore is by far the most dance; but they are not allowed to carry the important festival of the Girasias. It is unique in its own way. It takes place by a system of idols. relays. the chain starting (rom village AmbaIia on 179. The men and women of the village the 9th of the bright half of Chaitra and termi­ go out of their homes, clad in their best bedecked nating at Goriya on the 7th day of Baisakh, with the ornaments which they possess. Young visiting a number of villages during the period, boys have combs stuck in their locks and they try the more important of which are Koelvave and to put up the best show with a view to impress Bhimana where it reaches on the Chaitra the girls whom they desire to marry. The girls Purn;ma and the 3rd day of Balsakh respectively. on their part use all the means at their command The procession of Girasia men and women to make themselves as attractive as possible. starts with a pair of Isar and Gangare from They make use of soap and scent. They put Ambalia and arrives at Goriya according to Kajal (Soot) in their eyes and also make use of scheduled programme. The significance of this the comb and the mirror as often as possible to relay lies in the fact that young men and girls assure themselves of their smart appearance. The participating in the fair are enabled to make the most interesting item of the fair to them is the widest possible contacts with persons of their comm­ joy-rides in the swing, known as "Dolar hinda". unity with a view to find their future life partners. They make copious use of drinks which add to After the termination of the fair at Goriya the hilarity and excitement The songs accompanying congregation takes the shape of a Panchayat in the dances are in the form of questions and ans­ which 18 vilJages are represented and various wers. The girl. put questions to which answers important social issues relating to them are are given by the boys or vice versa. At times discussed and settled. songs are composed on the spot. Girls who carry deities on their head remain bare-footed 177. The Panchayat Samiti has taken throughout the: fair. over tbe management of the fair. Two idols one of lsar and the other of Gangore, 180. Some days before the commencement have been purchased by the Samiti from of the fair the Patel of the viHage extends an village Bassi, District Chitorgarh, at a cost invitation to the Patels of aU the neighbouring of Rs. 125/-. These idols are made of villages by presenting them Jawaras i.e. the 39 sprouts of newly planted barley and the palas all the day long. In the evening prasad is twigs. The former are sown some ten days be­ distributed. fore the fair and special care is taken of them when they germinate. Worship is offered to these Rakhi seedlings in morning and evening. 184. On this day all people assemble at the house of the parel in the Mamaki phali. He ties 181. The village people believe that it is rakhi to all of them and feeds them with churma necessary to let the idols of Isar and or, Jess often, with goat's meat, Later on sisters Gangore dip in water at the end of th~ tie rakhis to the wrist of their brothers and get fair; and unless this is done the dei­ odhanis or an~Js by way of presents. ties will not be restful. It was, therefore, customary to immerse the idols in the lawai river Navaratra & Dashera at the end of the fair. Eversince the Panchayat has taken over the management of the fair the 185. On Navaratra and Dashera worship idols of Isar and Gangore which are provided by is offered to god Bhairon and Chamunda Devi the Panchayat are not permitted to be so treated, Kalka Devi and Khetri by the bhopa. At the as they are pretty costly. In order, however, to places dedicated to these deities barley is sown satisfy the participants, the idols are prepared the first day of Navaratra. The Mopa then offers by the bhapa out of a palos tree and the whole worship daily upto Navami the 9th day. On procedure is repeated in the Banjara phali, where Dashera he communicates with the spirits and the idols are taken out of Ramdeoji-ka-Devra. gives his forecasts about the coming year. Goats The idols are consigned to the water of the Jawai are sacrificed to the deities on Deshera. river in the evening after the performance of the usual ceremonies by the bhopa. A neem KaU Katki twig is split into two and one part thrown in front of the deities before they are lowered in the 186. This is important from the point of river water, and the other part thrown at the back. view of magic. Rituals supposed to give success Then the coconut which has been offered to the in attainment of magical powers are performed deities previously is broken and bits of its kernel on this day. along with some churma are distributed among those present as prasad. Since 1955 the fair Diwali organised by the Panchayat starts from the Dak phali and also ends there. The idols of Isar 187. A few days before Dewali Bhil and Gangore presented to the village by the children prepare a wooden chain called jhalar Panchayat are preserved in the Panchayatghar. out of the khejra tree. They play on dholak and beat gongs and go from door tQ door imitating , 182. Akshya Tritiya day is considered the bhopa and collecting grain and money. auspicious for starting agricultural operations. The grain is later on exchanged for jaggery and sweets which arc distributed among all. On the Hang Diwali day in the evening the Bhils and the Girasias light earthen lamps and put them near 183. The festival of Hang is observed in the doors of their dwellings. They wear new honour of the god Shiva on Mondays of the clothes and ornaments and celebrate a feast. month of Jesth. Fast is kept by adults of the Some of the Girasias prepare special lamps out village. Wheat is collected from each house of gourd for Diw(Jli. The gourd is cut into two along with some gur and a coconut, and churma and the pulp is taken out from both the halves is prepared from it. Worship is offered to the deity to form deep cups. Oil is put in them. A small with beal (vilva) leaves and kaner flowers (red twig of wood is wrapped in a piece of cloth dipped china roses). The villagers sing and dance in oil and lighted at the upper end. The lamps 40 burn for the whole night. Next morning the December 14, 1960. The following villages are horns of bullocks, cows and buffaloes are painted covered by the Panchayat : with colour. People go to the house of the patel who entertains them with lapsi or tea. Women Name of the Population Distanee sing songs and make themselves merry. village from Goriya (in Km.) Holi l. Goriya 782 2. Sambharwara 244 5 188. On the Purnima of Phagun cakes of 3. Arjiwa 161 6 cowdung and logs of wood arc placed around 4. Korwa 196 2 a pole fixed in the ground at an auspicious hour S. Sankara 256 3 a month before. At night, fire is applied to it by the piJlel. The next morning they sprinkle There are one Sarpanch and nine Panch as all coloured powder and water on each other. They drink liquor and bhang (hemp) on this occasion. elected, and two co-opted women members. The Several days before Holi the village people collect Sarpancb is the local Muslim money-lender and at the place daily at night, light a small fire with the Up-Sarpanch, the Girasia headman Chaunpa. cowdung cakes and dance to the accompaniment The other members are three Girasias, 3 Bhils and of a drum and fiute. Unmarried girls grow wheat one Hargada. Of the two co-opted women, one Glrasia and .the other Bhi!. All except the in baskets seven days before Holi and water is Sarpanch are illiterate. The villages Arjiwa and it regularly. The basket is kept in a mud jar in Korwa are each represented by a Girasia, and which no light is allowed to enter. On the festival Sambharwara by a Bhil. The rest of the members, day girls go round the fire seven times with the inclUding the women, are from Goriya. The basket on their head and dance all the time. Panchayat holds its meetings twice a month when The barley jowaras (i.e., sprouts) which are problems concerning land and the activities relating pale in colour are distributed to all those present. to the Development Block are discussed. One Men stick them into their turbans. The Girasias such meeting was held on ht October, 1961 at believe that the month of Phagun is meant for the Panchayatghar, which was presided over by merry-making and fun. Men, women and children Shri [\!oDa Ram Bhil. The proposals for establish­ grow almost wild and sing obscene songs but nobody complains. But this licence is allowed on ment of an Ayurvedic Dispensary, erection of a some specified days only. seed-god own, construction of a pucka road from the Panchayatghar to the village well, to secure l"olk song help from the Social Welfare Department to effect repairs to the road from Goriya to Bijapur transfer 189. The Girasias are fond of singing. of uncultivated fallow land to the Panchayat, They have songs for aU social and religious construction of separate manure pits for each occasions. It is at the time of the fairs that household, establishment of a training centre for Girasias find an opportunity to give a vent to making articles of bamboo, and grant of subsidy their feelings and emotions. Their folk songs for manure pits etc. were discussed. This shows can be divided into three groups viz. social, that there is great awakening in the village and the religious and those sung at fairs. people are becoming conscious of their rights and privileges. Villale Panchayat

190. It was on the 14th of April, 1955 Tribal Pa~chayat tbat the Statutory Panchayat was constituted for the first time under the Panchayat Act by holding 19l. There is a Tribal Panchayat of die elections. The existing Panchllyat was, however. Girasias and the .Bbils 0( Goriya in wIdcb .... constituted under the revised Panchayat Act on matters sucll as elopement of ~ ...... 41

cases of adultery and inheritence of property are Socio-ecoDomic reforDls dealt with. 194. The village Goriya, is under the N.B.S. 192. There are no formal elections to the Tribal Block, Bali. The village level wroker resides at Panchayat. The hereditary Parels of the neighbour­ Bijapur, and comes occasionally to Goriya. Loans ing villages are the members of the Tribal Panch a­ and subsidies are giv..:n by the Block authorities to yat, and whenever questions of grave importance the villagers for purchase of agricultural imple­ crop up, they assemble and give their decision on ments, bullocks and digging and repair of wells, etc. the matters. If the decision is not accepted, the unwilling party is excommunicated. The ex­ 195. There is ~ Cooperative Society in the communication is vacated only by carrying out village of which most of the villagers are members. the decision and giving a feast to the Panchas. The society helps the villagers in obtaining impro­ The expenditure on the Patels is borne by the ved seeds and artificial fertilizers, but not much person at whose instance the meeting is called. advantage is taken of these facilities. An average agricultural holding in the village is of about 4 to 193. The elections of the village Panchayat 5 big has. Cooperative farming has not been are held under the provisions of the Pan~hayat introduced. Loans and subsidies are obtained Act. As a matter of fact the members are elected from the Government by the villagers but they by concensus of general opinion and the choice is are not utilised by them for the purpose for usually unanimous. There is hardly any contest, which they are taken. A major portion of the and if there is any, it is always behind the scenes. loans so obtained goes to the moneylender who The villagers agree between themselves to elect a appropriates it towards the repayment of old debu. particular person who, they think, would safeguard their interests. In Goriya, however, the influence 196. The villagers are aware of several of the money lender is so great that notwithstanding sehemes of reforms introduced by the Government. the fact that the villagers know in their heart of They know what is meant by Family Planning, hearts that he is their blood-sucker and that his but do not favour contraceptives and other methods interest and their interests are poles apart of birth control. In an agrarian society like that yet his economic hold on them is $0 powerful that of the Bhils and the Girasias, where the birth of a they cannot afford to vote against hi"fl. The child is always welcome, Family Planning schemes result is that he is the Sarpanch of the village are not so much welcome by them. Untouch­ Panchayat, with the advent of Democratic ability amongst the different communities still Decentralisation the Tribal Panchayat is gradually continues. Members of one community will not losing its hold. share their pipe with those of other community. CHAPTER V CONCLUSION Goriya, as we have already seen, is mainly State and thus commands adequate political a village of the Girasias, a Scheduled Tribe in power to safeguard his interests. With his Rajasthan. It is situated in picturesqutJ surround­ numerous assistants (he has more than a dozen ings. One has to cross a belt of forests, about employees to look after his two shops only) and 16 km wide, before one reaches it. There is no servants he manages his multifarious activities, road worth the name. The kutcha rubble track, Which, it would not be incorrect to say, touch barely a couple of metres bread, which the truck­ (and control) the life of every individual in Goriya owner coal contractor occasionally repairs and at some vital point or another. uses, threads its way through the dense jungle, passes over innumerable ups and downs, crosses 200. This concentration of ~conomic numerous brooks and rivulets to come to Goriya. power, it be admitted, is used in the most intelli­ But after the weary visitor has reached the gent and unabtrusive manner. The Haji's behaviour panchayat Ghar, a three-room masonry structure towards his vast clientele is most cordial. There situated on an eminence in Dakphdli by the is absolutely nothing rough or highhanded about side of the river, his troubles are over; and he is it. He respects the customs, traditions and assured of good food, quiet time and abundant superstitions of the villagers. Knowing well that hospitality. tbey would not take food cooked by men of bis community, he set up years ago two kitchens, 198. A walk along river lawai takes the visitor Mohammedi for Muslims and Rama Rasoda for to the different wards or pha/is of the village. The the Hindus. The latter is staffed by Hindus only. visitor sees enchanting vistas opening before him All visitors to the village are feasted and treated as he proceeds, notices solitary huts resting on with such deference and liberality as cannot be raising ground on either banks of the river. He met with elsewhere. Th" total result of all this observes that the river water is ingeniously generosity or at least a show of it is to dull the channeled in fields and farms by gu1lies and critical vision of the inquirers, official as well as gutters and, at suitable points, by stone and earth unofficial to a great extent. walls, it would be incorrect to call them dams. The visitor also passes by platforms of worship 201. The money-lender has always played located under trees in fields or installed in humble a great role in the rural economy for he performed shrines. The undulating landscape is fringed with an essential function in the village organisation, a precipitous tall hills. The whole scene is enchant­ function as necessary as"the stream of sweetwater" ing and impressive. in a village*. In the unsettled political conditions in past ages, Indian rural economy was kept 199. The reader of preceding pages must have solvant by the time-honoured, tradition-ridden inferred, and correctly inferred. that the one man hereditary work of the village ~~

Glimps'es of GODIYA In Drawings &Pictures The investigation in progress. Dr. B. K. Roy Burman (Back to the camera in the left) and Thakur Shyam Karan Singh (with his usual evening cap) can be seen in the picture.

A panoramic view of village Goriya A jolly old fellow, Shri Deva, the headman of the Bbils. God-fearing and deeply religious, he used to be the Patel of the village which post he voluntarily gave up to devote most of his time to worshipping of God.

A typical Girasia of the village. wearing the traditional turban called phenta. Shri Limba A Girasia of Goriya

Sketch of another typical Girasia of the village Kumari Shanti, daughter of Shri Chaunpa, Lumberdar of _- he village and Patel of the Girasias. Fond . of orna­ ments and most colourful dresses, she is really the most charming girl of the village. She is shown wearing boro and jhumra on the head, wad/i and hansJi on the neck.

A Gfrasia married woman. Note the colourful blouse called ihulkl with full sleeves.

\ Roopli a Bhambi girl Note the ornaments on her ear-the three silver rings called ognya worn on the upper rim

•

A Girasia girl Note the thick wooden pin dhemna in the earlobe and rings ognya in the upper rim

Ornaments of the forearm­ the white plastic chudis (bangles) a silver kanwli studded with glass near the elbow and a gajra on the wrist Ornaments of the wrist called kanwZi, gajra and chudis \, .. ''/

The jheZcz-an earing. The centre-piece is worn in the earlobe, the upper end is stuck to it from the back of the ear while the lower pari dangles.

Ornaments of ankles called kadla The young lad after a nice hair cut. The remalOmg bair is reserved for jadula-offering to the family deity at a later date.

Boys take to tbe bow and arrow as they grow just enough to handle these arms. Note the peculiar mode of stretching the string without applying the thumb. A front view of Chaupa Patel's house

Plan

The section side view and the {light of steps leading to the house

In the plan alongside, A is a big kOlhi with a square lid, Band C are grinding stones, D is an earthen pot, E represents water pots, F a dholak hung to a peg and G a beam.

Alongside is the plan of an extension of the same house. The poles indicated in the plan as P used as suppor­ ts to the roof, it may be noted, are located very irregularly Some wall paintings

Another specimen of houses

Typical huts of the village. Note a well marked · stockade round a hut in the picture alongsipe ~.

A one room shelter with walls of bamboo matting and roof of unburnt clay tiles. Another ty pe of houses

,t .J AdagIo-an annC'xe to the hut. The ground floor is used for tethering the cattle while the upper one is for storing sundries. It is also used for residential purposes, for lodging the guests or the newly wed. A notched log, as shown above, is used as a ladder lesani to reach the dagla.

The plan of a hut. Note the arrangement of house effects. The rec(angular platform over which the kothis-grain containers are put, provides the required privacy to the bed on the left.

A-Hearth F-cans B-Woodeo plate K-Kotbi C-COts P-Po)e D-Matting -7 S-Grioding stone E-Vessels T -Stone slab ...... ': ~. --.-.~~ ~- - --- .. ... ~... '" Mud containers called kothi. They are used for storing grain, food articles etc. They are placed in the hut to partition the space and obtain some element of privacy.

Design on the upper grinding stone Apparatus for chur­ ning curd. The illus­ trations show the details of the chur­ ning stick. The pot is used for keeping the butter An ingenious way of carrying river water to the A form of persian wheel, cal1ed pag-paoti which fields through wooden channels cal1ed saran is operated by feet supported on dichotomous poles

• The plough and other agricultural implements Plan of a stoutly built two wheeled cart for carrying heavy objects. Below is the rear elevation of the same

A sickle A plan drawing of a cowsbed A goat under indigenous orthopaedic treatment

..

•

Fishing in the shallow waters of the Jawai river The village Potter-Kumhar in action in his workshop-cum-dwelling

The oven of the Kumhar showing the clay buckets used in the persian wheel, being made ready.

An aid used in making ropes for agricultural or domestic use. The village Blacksmith-lahar, in action

A section view of the hearth made specially for An iron pan, karh used for boiling jaggery-gur making. sugar cane juice.

The plan drawing of the bttartb

A basket with a long handle and a wooden stirrer with a bamboo. These are used when the farmers make gur. Haji Misru Khan's shop-the vi1lage departmental store, the bazar where villagers seJI their products and the banking institution where the vi1Jagers mortgage their properties and secure loans. This is also the residence of the-owner, who is the Sarpanch of the village Panchayat and it is from here that he directs his vast operations. This is also the place where the Haji (the philanthropist!) rUDS his kitchen for the visitors.

A contented family having rabdi from leaf cups. Note the material effects of the family piled at the back. A call for dance

Still. of a solo performance A group dance on the occasion of Gangaur in progress. Images of Isar and Gauri can be seen in the background.

Images of !sar and Gauri used in the Gangaur procession Wooden images of Isar and Gauri in Ihe village. placed on clay tile installed on a small platform in a field by the side of the river.

A visitor to the Gangaur fair A view of the Ramdeora temple dedicated to Ramdeoji

A lamp stand, incense burners called dhoope~a, jingle sticks of the priest and the bronze plate called jha/ar and stick known as kheb/i Aids of the Bhopa-club, chain and Kala and Gora Bhairon the pallet belt

Offering of gur to Lord Ganesh ~--- \~ --::____ ':::'c.~,~_ '~-

---- d in the Oak phali A VIew. 0 f the pucka we11 , pejgah locate

A pan1 drawing of peJg. ah APPENDIX

CENSUS OF INDIA, 1961

Socio-Economic Survey of selected villages in Rajasthan

[AJ HOUSEHOLD SCHEDULE

Name of District Nam,e and Code No. of village

Name of Tehsil Code No. of Household

I. General Description

I. Total No. of Members Total Male Female

2. Religion of Household

3. Language of Household

4. Tribe/Caste and Sub-tribe/Sub-caste of Household

5. Household vegetarian or non-vegetarian

II. Composition of Household

Illiterate Relationship Marital Age or literate S. Name Sex to Age Status at Occupation with edu- Any No. Head marri- cational Dis- age standard ability 2 3 4 5 6 7 8 9 10

2

3

4

-5

6

7

8

9

10 .. 11

III. Duaration of Residence

1. Does the Household originally belong to the village?

2. If so immigrated from where, when and why?

IV. Settlement Pattern

1. How this house has been laid out in the scheme of the settlement?

V. House Type and Household effects

-i. What is the general ground plan of house?

2. Is the house (a) owned or (b) rented or (c) owned but partly rented out?

3. What is the condition of the house (a) properly maintained or (b) dilapidated?

4. What materials have been used in the construction of-

(a) Outer walls (b) Roof (c) Floors

5. No. of room in the house used for-

(a) Living (b) Other purposes

6. Has the house a separate-

(a) Kitchen (b) Bath-room (c) Latrine (d) Cattle-shed

7. Has the house been decorated with-

(a) Folk art drawing on walls, floors etc. (b) Pictures (c) Other items

8. Does the bouse contain-

(a) Furniture (b) Lighting arrangement (c) Utensils (d) Other items (.g) Conveyance

(Give full Particulars) III

VI. Dietary Habits

1. How many times a day the members of Household take meals?

Contents of each meal

2 3 4

2. What is the ordinary medium of cooking?

3. How many members of the Household usually take daily­

(a) Tea

(b) Tobacco for

(i) eating

(ii) smoking

(c) Liquor

(d) Opium

VII. Dress and other Body Adornments

A. Dress

l. Common dress worn by:-

Male Female

------~---- -~------~------~--- ~ ------~ 2. Whether dress is made locally or obtained from outside the village? lV

B. Ornamel1l.f 3. Ornaments usually worn and description of material

Male Female

Name and description of ornaments Material Name and description of ornallieiltS -- Material -

1.

2.

3.

4.

5.

6.

7.

8.

9.

10. Co Hair style 4. General hair style of the head amongst:

(a Male (b) Female S. Do male members generally keep beards and moustaches?

D. Tattooing 6. Is body tattooed? Describe parts of body tattooed and peculiarities thereor.

E Toilet 7. What toilets and cosmetics are generally used ?

F. Footwear 8. Is footwear used by all members?

VIII. Health and Sanitary Habit.

1. At what intervals of time members usually take bath?

2. At \\ hat intervals of time do they ,,,ash their clothes?

3. What material is used to wash:-

(a) Body (b) Clothes v

4. Do they clean the house daily?

5. 00 they keep the utensils clean ?

6. Is their bedding clean ?

7. What measures are adopted at the time of:- A. Illness- (a) No action taken (b) Aid sought from village witch or other local quacks (c) Ayurvedic or Unani treatment (d) Allopathic treatment B. M aternity- (aJ Case done at home through- (i) Untrained dai (ii) Trained midwife (b) Case done outside borne through- Maternity centre 0 r Hospital

IX. Recreation

1. What type of games are undertaken?

2. Folk songs and Dances with peculiar local musical instruments, if any

3. Fairs and other festivities

x. Social CustOJDS

1. Any peculiar social rites of the Household A. Marriage- 2. Any peculiarities in rites of marriage

3. At what age marriage is usually performed of:­ (a) Male (b) Female

4. Is Divorce and re-marriage permissible ?

5. Is m

6. Is dowry usually taken or given? If so, in what form and of what e~\\mated value?

7. Is s}stem or-dowry on the increase or decrease?

8. Usual total expenditure incurred on;-

(a) Boy's marri Ige (b) Girt's marriage VI

B. Funerals- 9. Any peculiar rites ob~erved on the occasion of death

10. Is feast held on death? [f so, estimated expenditure thereon and No. of persons participating in such feast

C. Illheriiunce 11. Any peculiar cm.toms followed at the time of inheritance How inheritance devolves on surviving members?

XI. Beliefs and SupeIstitions

1. Belief in pa rticular god or goddess 2. Belief in particular spirit etc. 3. Location of object of worship in the house and mode of worship 4. Does the household believe in particular customs associated with change of seasons, cultivation etc. '? 5: Whether certain days, plants, persons, animals, other objects or happenings are considered lucky or unlucky?

XII. Social Organisation

1. How the household is governed in social matters:­ (aJ By Head of Household only (b) By Caste or Tribe Panchayat or (c) By village Panchayat

2. How these Panchayats are formed?

3. Composition of these Panchayats ?

4. How these Panchayats act?

XIII. Occupation

A. Traditional- 1. Whether the Household continues the traditional occupation?

2. If not, why discontinued?

3. If continued, is it principal or secondary?

4. Has any effort been m'lde to improve the traditional occupation '1

B. Household Industry-

1. Nature of Household industry undertaken and its products

2. No. of members of Household engaged­ (a) Whole-time (b) Part-time VB c. Household cultivation- 1. Area of land under cultivation, irrigated and unirrigated separately 2. No. of membecs engaged- (aJ Whole-time (b) Part-time

3. Principal crops etc. raised

D. Other occupations- Nature of work with full particulars

XIV. Property

1. How many houses or other immovable property other than agricultural land possessed by the Household? Give details

2. No. and type of livestock and poultry etc. possessed by the Household

XV. Income

Estimated income of the Household from following sources in a year (0) Salary and Wages (including pension) (b) Cultivation (cj Household industry (d) Business (e) Dairy products (/) Rent of land and other property (g) Interest or dividends ( h) Oth er sources TOTAL

X VI. Expenditure

1. Is the income of the household sufficient to cover all expenditure?

2. How expenditure not covered by income is met?

XVII, Indebtedness

1. Extent of debts, if any

2. Extent and purpose of debt incurred on- (aJ Purchase of land, cattle, agricultural implements and other agricultural purposes (b) Housing (c) Social ceremonies e.g. marriage, funeral rites etc. (d) Sickness (e) Business (I) Other purposes VlJl

3. Rate of interest payable on debts

4. Whether debt has increased or decreased during the past 10 years

XVIII. Social and Econo.IDic Refor.IDs

1. Is the village covered by N. B. S. Block? Has the household participatf'd in any of its activities to its advantage?

2. What works of community benefit have been taken up by the household in the village?

3. Have land reforms by the abolition of intermediary rights benefitted the household?

4. Has the Household adopted any improvements in cultivation and started use of improved seeds, fertilisers etc. ?

'). Has the household's cultivated area and yield of crops increased in recent years?

6. Has there been any improvement in irrigational facilities?

7. Has Household become member of some Co-operative society? What advantage has occurred?

8. Has it benefitted by loan schemes of the Government granted for agricultural or industrial purposes?

9. Has village Panchayat proved advantageous to the community?

10. Has the Household any idea of adopting consolidation of holdings and Co-operative farming in the near future?

11. Has the Household understood advice of Gram Sewak and followed it ?

12. Has Household got itself vaccinated against small pox & tuberculosis?

13. Has Household got its house sprayed with D. D. T. as an anti-malaria measure?

14. Has Household helped in the construction of a village school, road, drinking water well, panchayatgnar etc. for the benefit of village community?

15. Has household donated ever for any humanitarian cause e.g. relief of sufferers (flood, fire, famine, epidemics etc.)

Dated ...... Signature of Investigator Ix

[B] VILLAGE SCHEDULE I. Approach How village can be reached. Particularly in rainy season 1 D. Location Exact location of village - Distances from nearest rail-head. road point, bus stand, and Tehsil headquarters and Police Station - height above sea level - longitude and latitude. III. Topography-Map Lay-out of the village - physical features - hills - plateau - plains - rivers - ponds-dams - canals­ grouping of houses in abadi land - internal lanes & bye-lanes - shopping centre - village forest - pasture­ lands - shade bearing trees and their arrangement - village water supply system for drinking and irrigation. IV.' ClilDate Climate - Temperature - Rainfall - Storms - Floods - Famine etc. V. Origin and History of village Origin of village-Local legend about name of village-past history-archaeological excavations. VI. COIDIDunities Names of all communities living in the village-distinctive features of each community-their households & number of persons for each separately-do they live in one settlement or scattered and parcelled out in separate groups based on caste considerations etc. i.e .• housing arrangement. VII. Village Administration How village problems are tackled and solved-Control of Households-Community Panchayats, village Panchayats-village Headmen-Patwari etc. VIII. Social Life Division of society into castes and sub-eastes-Importance of family-Health and sanitary practices-food-Dress and ornaments-Hair arrangement-Face decoration-Marriage and position of women-Funeral and other peculiar ceremonies, social evils-Pastime and recreations-Minor items of social interest about etiquette and social behaviour. IX. Religious beliefs and superstitions Worship of gods and goddesses, spirits etc.-Places of common religious worship:,Community festivals and fairs connected with religious practices-Popular religious beliefs-Ascertic orders-Sacrifices. X. Educational life Objects of study-Subjects studied-Facilities for study-General trend of education-Female education-Reaction of elders towards modern methods of education-Libraries-Adult education­ Vocational education etc. XI. FconolDic life Professions-Agriculture and Animal Husbandry-Agricultural practices-Merchandise-Trade and commerce-Exchange and barter-Weights and measures--Labour--Communications- Banking system-Main markets-Storage. XII. ,Art and Architecture Architectural details-Things of art produced in the village. XIII. Recent Socio-EconOlDic ReforJDS Land Reforms-Improvement of land-Modern agricultural practices-Modern methods of industrial production-Improvement of Cottage Industries-Cooperative Societies and Cooperative Banking system-Development of education-Improvement of social customs-Removal of untouchability-Cooperative farming-Establishment of village Panchayats to improve village administration-Effect of modern health and sanitary practices-B. C. G. and Anti-malaria campaigns etc. x . In addition to the instructions already given, information on the following questions should also be collected from prominent village leaders and other intelligent persons. I. Displaced persons in the villnge- (a) No. of displaced households rehabilitated in this village after partition. (b) Whether they consider themselves to be adequately rehabilitated.

II. Awareness of various legislative or executive lI1easures-

(a) Abolition of Zamindari & intermediary rights. (b) Ceiling in ownership of land. (c) Transfering ownership rights to the fiUes of the soil. (d) Changes in Hindu laws of succession and adoption. (e) Untouchability. (f) Land reclamation & land development. (g) Family planning. (h) (i) Extension or restriction of the rights of utilisation of forest produce. (ii) How and to what extent the villagers have affected by above. (i) Extension or restriction of grazing rights over any area and how it has affected the villagers. (j) Measures abolishing forced and bounded labour. III. Labour and ell1ploYll1ent- 1. Are there educated people in this village searching for jobs '/ How many and since when unemployed? 2. What are the average rates for- Agriculture labour-Skilled worker in industry-Unskilled worker in industry-~' Unskilled general worker IV. Markets and fairs lI10st cODlll1only visited- Location-Day on which held-Name of the market-Distance from the village-How reached-Its importance in the region-Commodities exported and imported through it-Any special feature Fairs 1I10st cOJDJDonly visited- Name-Date-Location-Its importance in the region (any legcnd)-How old Size of gath~ring. Communities participating- Distance from the village-How reached - Commodities sold or purchased-Other activities. Shops- What variety of shops-Main commodities sold-When established. (In case shopkeeper belongs to other place-what place)? Nature of transactions-cash/advance/barter etc.-Side business, if any, such as money lending etc. V. Educational Institutions-- Where do the children read. If they have to go out of the village where and how far. How many children involved in such cases. VI. Maps-- Give a sketch map of the village-north line, main roads & sub-lanes. Railway line & Station, river-Layout of village-one symbol for one household-School­ Dispensary-Shop-wells (Irrigating & Drinking), ponds, streams etc. Agricultural fields - pasture - jungtas-burning ghat or grave-yards. Main communities-Settlement pattern. INSTRUCTIONS TO THE INVESTIGATOR FOR FILLING UP THE HOUSEHOLD SCHEDULE

Census in itself is a socio-economic study of the people. Apart from Census no detailed socio­ economic survey has been undertaken in Rajasthan State so far. It has been decided to undertake intensive survey of the social and economic life of the people living in selected areas of this State as a separate project but simultaneously with the Census Operations. You have been fully associated in selecting 36 villages in different districts of Rajasthan where socio-economic survey will be undertaken. You have full knowledge about the criteria and the background which have been observed in selecting these villages. Keeping this background in view, you have to make an effort now to undertake the survey but success will mainly depend on your initiative, capacity to investigate various aspects of life in the selected villages and your inclination to undertake deep research. In nut-shell, you should treat the socio­ economic survey now being entrusted to you as a research project from all points of view.

In respect of each selected village, you have to make laborious research to find out if any published literature is available about the people. You will be interested to know about the history of the village, racial characteristics of the communities living in the viIJage. customs and rites prevalent in different comm­ unites and their religious beliefs. You should know about structures of archaeological or architectural importance, You should keenly observe how people actually live and keep themselves occupied. Their main source of sustenance should be a matter of special study by you and if they are turning out things of art you should not fail to describe such beautiful things.

I have finalised a Household Schedule to serve as a guide while you make survey of the social and economic aspects of each household but it is only in a skeleton form. You have to provide real body containing flesh and blood thereon by your keen observation and unstinted labour.

The territorial unit of survey is a village. A list of villages where you are required to undertake survey is enclosed. You have to collect information in respect or each household living in a selected village except in cases of large villages where you have been specifically told to confine your survey to a limited number of households.

You should obtain a map of the village from the Patwari. This will provide to you clear information about the lay-out of the land comprised within the boundary of a village. You shall have to prepare separately a sketch map of Abadi land for this information will not be available in the Patwari's map. In this map you should indicate the boundaries of habitations, main physical features, arrangement of houses, roads, lanes and bye-lanes, village shopping centre, school, dispensary, Panchayai Ghar, places of commun­ ity worship, drinking water wells and any other places of interest. The villase map provided by the Patwari may provide to you the information about the main topographical features, for example, hills, rivers, roads, canals, village ponds, dams, agricultural fields, pasture-lands, village jungles, funeral or burial grounds etc. These sho.uld be checked up by you and if some of the items are missing in the Patwari's map, you should not fail to indicate them. In the portions of Patwari's map shown as reserved for habita­ tion, you should fill up the necessary particulars as mentioned above from your own observation.

You should keep in view the following instructious while filling the Household Schedule for each household :-- XlI

(i) General Description:- After filling up the location of the household by mentioning the name of the district, name of tehsil, name and code number of village and the code number of household assigned at the time of Census House numbering, you shall fill up this part by ascertaining from the Head of the household or some other male or female member who can give satisfactory reply to your questions, information about the total number of members in the household classified by sex. The religion of the household, language spoken in the household commonly and the composition of the household on the basis of tribe or caste, classified by sub-tribes, or sub-castes, should be mentioned. Also indicate whether the household takes meat, eggs, ect. or is strictly vegetarian.

(ii) Composition of Household:-

You have to fully ascertain information about each member of the household. No member should be left out, particularly infants and children. If you find that any member is literate and has passed some examination, then the educational standard attained by that member should be clearly mentioned. If any member suffers from and physical disability, for example, blindness, deafness, dumbness, insanity, less of any limb or any serious contagious disease like leprosy. etc., the same should also be clearly mentioned after proper enquiry and observations.

(iii) Duration of Residence:- If the household has been living in the village since its establishment, there is no difficulty; but if it bas come from some other place, you have to make searching enquiry from where the household immigrated to the village and what were the reasons which impelled it to leave its original home and to move to another village. (iv) Settlement Pottern:- It would be interesting to study how houses have been grouped within tbe Abadi land that is to say whether houses have been laid out community-wise or all communities live together. You should also study the settlement pattern of house and their construction as to whether they are in a row, leaving lanes and bye-lanes in between such rows or in mixed but undefined pattern. (v) Types of Houses and Household Effects:- You should observe the different shapes and outer pattern of every house to determine different types of houses available. Whether they are rectangular, circular or oval in shape and whether their roofs are flat or sloping making out different patterns and styles and what is the reason for giving the particular shapes to houses and roofs may be fully observed ? For example, )'OU will find in desert areas, where wind blows strongly and sand-storms are frequent, people prefer to build houses which are circular with tapering circular roofs. They also keep the height of their houses quite low. Such pattern enables the people to keep their houses safe in such areas and they are not easily blown a way even in storms. You ~hould further observe the general condition of houses from outside. It would be possible to judge the economic condition of the household by condition of the house in which it lives. Does the household invest yearly to maintain the house in proper order by effecting repairs and undertaking plastering or white-washing etc, or it allows the house to remain in dilapidated condition always crying for necessary repairs? It will be interesting to know what material is usually used for the construction of outer parts of the house for this will depend not only on the availability of the materials used in the proximity of the village but will throw a flood of light on the arrangements done by the people to face inclemencies of weather. Rest of the questions under this sub-head have been designed to find 0ut the status of the household both from Xlll social and economic point of view. A household with substantial means will think of providing several rooms, some reserved for sitting and sleeping and the others for different purposes, for example, a kitchen, • bathroom or latrine or cattle-shed. We also want to know how the house has been furnished. Whether it has been decorated, whether it contains necessary amount of furniture, e.g., cots to sleep on, chairs, tables, stools, benches to sit on and take meals, different types of utensils for cooking and eating, and. whether the household possesses its own conveyance, e.g., a bullock-cart, a cycle, a horse, a camel, or any other customary mode of conveyance. You will find that large number of houses in the villages are not ,lighted during the night daily. It will be interesting to find out what lighting arrangement exists in particular houses.

(vi) Dietary Habits:--

You should ascertain how many times each member of the household takes his meals usually and you should describe in detail each item of food that he takes at the time of each meal. It would be interesting if you describe each item of food by local name but to make it intelligible please do not forget to mention the ingredients out of which it is made. The ordinary medium of cooking, e.g .• sarson-oil, til-oil, groundnut oil, vanaspati, real ghee or animal fat etc. should be clearly mentioned. If any member of tbe household generally takes tea or is addicted to take or smoke opium. tobacco or drink liquor, you should not forget to mention this fact. Indicate total number of members who partake these things.

(vii) Dress and other lody Adornmenis!-

It would be of particular interest if you can mention the local name and describe in detail the typical type of dress that is worn by male and female members of each community living in the vilJage to which a particular household belongs. In respect of a household if you find any peculiarities in the dress of a male and a female member, you should bring out such peculiarities While filling up the Household Sche­ dule. It would not be necessary to repeat the description of dress in all the household schedules if you find similar type of dress being worn generally in the village or in a particular community. Do not forget to mention whether that dress is prepared within the village itself or is got tailored from some outside place. If tailoring arrangement is available in the village it should be specified.

You will find people belonging to the different communities and even within communities different households putting on peculiar type of ornaments. The ornaments worn by adult male and female persons will be found quite different from those worn by boys and girls. You should clearly observl! such orna­ ments, find out their local names and of what metal or alloys they have been made of and then catalogue the entire list. If you observe anything of special beauty and art, please do not forget to describe it as best as you can. If you consider it necessary you can get it photographed later on.

You will also notice that different communities have different hair style. This will be particular noticeable in the case of women. Hair style serve distinguishing mark between various communities. You should not fail to observe such important physical characteristic. Similarly, you will notice people having beards and moustaches of different shapes and styles.

Another important body adornment which is usually practised in villages by different commu­ nities is to subject different parts of their bodies to tattooing. If you find tattooing of the body which is really peculiar, you should describe this fact in detail. The different patterns of gods and goddesses or natura) things tattooed on the body should be described. If you find peculiar designs or patterns on the body_ do not forget to mention them.

It will be interesting to find out what type of 10cal cosmetics and articles of toilets are used by XIV males and females. You will find people using 'Mehandi', 'kumkum' and other types of colours etc. to beautify their body. People put 'kajjal' in their eyes and use some articles to colour their lips and gums. You will find limited number of people using foot-wear. If the foot-wear used by male and female of different communities have any peculiarities in the forms and designs or in respect of the material of which they are made, please bring out all such peculiarities in detail.

(viii) Health and Sanitary Habits :- You should make thorough study about the daily life of the members of the household. Whether they take measures to keep their body clean and the clothes which they put on or sleep upon. You should observe whether the utensils which they use for cooking and eating purposes ore properly cleaned or not. It will be interesting to study how the household reacts when a case of illness or maternity occurs.

(ix) Recreation;-

You will find villagers do find time for some sort of recreation although their life is extremely busy. If you find indoor or outdoor games being played by particular households, do not fail to describe. You will find people playing indian type of Chess and participating in different types of local outdoor games. You will also find people marry-making and indulging in singing of different types of folk songs and participating in different types of dancing. You should ascertain the local names of dances' and then describe peculiar features thereof. As regards folk songs, try to record them in the language they are sung and then try to ascertain their meaning from the people and attempt translation in Hindi or English of the subject matter. If you find peculiar type of local musical intruments being used as an accompaniment to singing and dancing, you should describ= the name and peculiar pattern of such instruments. Ofcourse you will describe the main festivities and fairs in which bouseholds participate, if they are peculiar to the household itself or to the communities to which it belongs.

(x) Social Customs;-

Your Survey would not be complete without making careful but thorough study of social customs and rites peculiar to household. You will find certain customs and rites are common to all the communities in the village which you may not answer under this head but if you find there are certain customs or rites which are observed in a particular household or in a particular community to which a particular household belongs, then mention its name under different heads, e.g., marriage. funeral, inheritance etc. You will have to interrogate households and if an opportunity occurs, you will not fail to attend performance of such customs and rites so as to observe the ritual yourself.

(xi) Beliefs and Superstitionsl-

The village folk entertain various types of beliefs and superstitions based on ignorance. They have natural dread of certain objects and happenings which are not easily inteJIigible to them. They propitiate certain gods and goddesses and evil spirits to keep them content and to refrain from injuring the members of the household. You have to bring out all such odd beliefs and superstitions by closely questioning the household.

(xii) Social Organisation:-

You will find the village consists of a closely knit community or communities. The behaviour of each member of a community is strictly controlled by their community Panchayats and at the level. of the household by elders of the household. You have to study the pattern of village administration at the household and community level in detail. vx

(xiii) Occupation

You must find out the occupation in which a particular household is engaged and describe it in detail. Without this study, you will not be able to find out the source of sustenance of the household.

(xiv) Property:-

If the household is prosperous you will find it possessing different types of properties which you have to mention including livestock and poultry etc.

(xv) Income and Expenditure:-

We do not propose to undertake any extensive study of income and expenditure of household as it is not possible at the present stage of social organisation in the village. A broad attempt to find out the total income of a household in a year under certain well known heads is to be made and then the income is to be corelated with the total expenditure incurred by the household just to ascertain whether the household's income is sufficient or less than the basic requirement. If the expenditure exceeds the income, you will ascertain how the loss is made good. Invariably the household must be incurring debt or selling out its properties to meet the extra expenditure.

(xvi) Indebtedness:-

Most of the households will be found suffering from acute indebtedness. A broad attempt is being made to study this evil from which no household can escape in rural areas.

(xvii) Social and Economic Reforms ;-

Several social and economic reforms have been introduced since the introduction of the First Five Year Plan to improve the living conditions in the villages and to provide hetter facilities for improved occupations. An attempt is being made to study the impact of such reforms on each household and to judge the extent it has benefitted by them.

In this manner by keeping your eyes open and making constant endeavour as a research assistant you can hope to succeed in bringing out sufficient material in respect of each household of a selected village where you will make the socio-economic survey and then build up a connected picture on which a beautiful monograph can be passed. It wlll certainly enrich the monograph if you also bring along with you even rough sketches of whatever intresesting things you come accross in the viliage. INSTRUCTIONS TO THE INVESTIGATOR FOR FILLING UP THE VILLAGE SCHEDULE

I have separately sent to you instructions for filling the Household Schedule and the printed forms of Household Schedule which you shall use while making Socio-Economic Survey in selected villages. I am now enclosing a form of VilIage Schedule which has been designed after close discussions with you. The Registrar General of India desires that a separate volume of deroy-quarto size containing ~oo to 600 pages should be published along with the State Census Report in which detailed account about every selec­ ted village in which Socio-Economic Survey has been conducted should be described. In order that the monograph on each village may be both interesting and instructive, you will have to prepare the Village Schedule very carefully.

2. The quality of work will be mainly judged by the wealth of information which you will be able to collect by kecm obse;rvation in each village. The whole information is to be compiled under different heads given in the Village Schedule. I describe their salient features below to high-light their importance.

(i) < Approach to VilIage:-

After describing the location of village, the first head under which you should record yct'r observations is regarding the approach to village. You should clearly describe how one can reach the selected village and whether the route remains open during the rainy season or Some alternative routes are to be adopted to reach the village. You should mention the condition of route or routes leading to the vilJage and the customary mode of conveyance available by which a traveller can reach the village.

(ii) Location of Vil/age:-

Under this head indicate exact location of the village within the Tehsil and the District. Its approximate distance from the nearest rail-head, road point, bus stand and the Police Station. From the Survey sheets you should determine the exact latitude and longi'tude of the village and mention the same as well as the height of the viUage above the sea level.

(iii) Topography.-

You should obtain a map of the village from the Patwari. From this map you shall be able to find several topographical details about tbe village. You must further make a round of the village to observe chief physical features of the village and correctly determine their position in the vilJage map. Thereafttr you should prepare a sketch map of the vi11age showing all the main physical features, e.g. hills, plateau, plains, rivers, canals, dams, pasture-land, village forest, drinking water system for the village, shade bearing trees and the situation and lay-out of the village abadi. You should note whether the village is situated at the foot of hill or on its slopes or nestles at the foot of the hill. You should mention why the village has been located at a particular place. You should further indicate the housing arrangement and whether houses face particular directions and, if so, why. Houses are grouped in abadi land and there is a pdrticular system of grouping which is-followed in making settlements. You should not forget to notice this irrportant fact. If there are internal roads, lanes and bye-lanes within the abadi or a separate shop centre, you should indicate them. Thus, all saJient features which form the landscape of the village should be keenly observed by you and fuUy described. xvii

ttv) Climate:-

What is the general climate of the village? Describe the various seasons and the periodicity thereof. Average rainfall and temperature in different seasons may be indicated. If the village is visited by wind storms or floods or famine or by all of them at regular intervals, investigate the reasons and indi­ cate when such natural havocs occur. Is something being done to improve the climate by limited human efforts?

(v) Origin and History oJvillage:- .

It will be interesting to find who established the village and when. Describe the original settlers and what is the significance of the nnme given to the village. After this try to trace out the past history of the village from its origin upto-date. If the original settlers of the village have left and some other communities have settled in place of them, describe them. If there are any notable conditions in the history of the village they should be high-lighted. It does not matter whether. such events were merely political or had also social and economic background. If there are ancient remains of certain buildings and places of worship which throw a lurid light on the history of the village, do not forget to describe them. If there had been archaelogical excavations in the village which have helped in building up the history of the past, mention full details. You will have to make special efforts to discover any old literature that may be available relating to the history of the various communities which reside in the village in order to build up some sort of the history of the village. If there are any bards of the communities available, you should not forget to contact them and hear their point of view about the origin and subsequent history of the various communi­ ties. Quite painstaking effort will have to be made by you before it would be possible to elicit some reasonable information about the origin and history of the village.

(vi) Communities:-

You should ascertain the names of all types of communities that occupy the village at the time of your visit. Thereafter determine the' number of Household, and the total number of persons in each community &eparately. Do these communities live together Of have they established their separate settle­ ments within the village? Is the abadi of the entire village concentrated at one place or is dispersed? You will find distinctive housing arrangement in various viUages despending on caste groups or some other local custom. In certain communities, e.g. Bhils. you will find households living separately at their fields. Under this head, you should also record by keen observation about distinctive features of each cnmmunity from which it is possible to distinguish them by outside observation. You can describe the outward aspects of their appearance, statu de, colour of skin and eyes, shape and size of the nose. particular hair styles and the outward garb that they put on the head and the body. The size of the forehead, prominence of the cheek bones, shape and size of ear lobes and the various types of distinctive ornaments worn by people will lend you great assistance in determining distinctive features of each community.

(vii) Village administration:-

You have to find out how different communities living in the village are ruled within the Village. First find out the conditions within the household. Whether there is respect for the elders and the Head of the household is supreme in controlling the affairs of all members within the household. Do the women have some voice or not in the management of the household? Then there may be Panchayats of different communities which determine and control relationship between different households belonging to a particular caste or tribe and decide their internal quarrels. How such community panchayats are formed and how they actually administer should be fully described. If there have been any interesting incidents which have ,"ome up before such Panchayat for adjudication, how they have dealt with them and what had been their XVlIl decision in the past should be described. Then there have been formed Village Panchayats by the Government and there is the institution of Headman and Patwari.What parts these administrative institutions play in the village administraction? Have the Headman and lftwari lost their position of importance in the village after the formation of Village Panchayat? Do these'Tnstitutions continue to be of some benefit to the village community after the formation of Village Panchayat? How the Village Panchayat has been constituted? What is the representation of the different communities in the Village Panchayat? The political leanings of each member of the Village Panchayat may be indicated. Thus you have to broadly describe how village is being actually administered by the Community and by the Governmental agencies existing therein. (viii) Sociallife:-

It is a very important head of inquiry. You will have to go deep into the division of the village society, castes and sub-castes, tribes and sub-tribes. What is the importance of the family in the social life ? You will find different types of pattern of society in respect of different castes and trib~s. Somewhere you will find the family rule and somewhere the community rule. Then you will have to des­ cribe general conditions of health and sanitary practices relating to different communities as a whole. In some communities you will find people keep their body and clothes neat and clean and avoid all sorts of insanitary habits while in other communities you will find utter carelessness in this matter. Peculiarities of dress and ornaments, hair arrangement, body decorations and food habits should be indicated for communities as a whole. The position of women in different communities and the ceremonies performed at the time of marriages will be interesting to know. There may be other peculiar ceremonies connected with the life of the communities relating to several festivities and funeral. If you find any social evils prevalent in any community which cross the normal moral, religious and health standards, you should surely point them out. You will find villagers in certain communities like to marry their boys and girls at an early age. You may find laxity in sex morals in certain communities and so on. If there are any pastimes and recreations in which certain community takes part and which are peculiar to one or more communities, you should pin point them. It will be of great interest to know how peopJe behave wIthin the household and outside in tli.e social life. What is their standard of etiquette and social behaviour? Do they respect elders of their own community or members of their households or of all communities in general. In this manner you have to keenly observe how different communities living in the village lead their life within the village society and whatever thing of interest is noticable should be surely recorded.

(ix) Religious beliefs and superstitions:-

Religion pJays a very important part in the life of village commuDltles. Different communities may be worshiping different types of gods and goddesses and evil spirits. Their mode of worship and place' of worship may be quite different. You will find certain communities not worshiping at all while others having one or more places of worship. Does the entire community congregate to worship once in a while? You have to describe different gods or goddesses or spirits in which different communities have faith and how they have built some sort of temples or altars to worship them. You will find certain festi',als and fairs which have great importance from the religious point of view for certain communities. What are popu­ lar religious places of each community? If there are certain ascetic orders or sects to which certain communities belong which are off-shoots of certain big religions etc. you should not fail to describe them. You will find followers of Ramdeoji, Gogaji and Jambaji etc. You should describe the origin of such ascetic orders or sects and what are their distinguishing features. You will find several such sects or orders among the Muslims as well as the Hindus. If you find communities indulging in certain special practices in connec6on with the performance of certain ceremonies and beliefs, you should mention them. In certain communities animals are sacrificed even now-a-days on certain occasions. Apart from the main religious beliefs you will find village communities steeped in large number of superstitions on account of their XIX

ignorance. If there are interesting superstitions for village as a whole or for one or more communities, you should mention them.

('.j E.!ucationallife;-

You should keenly observe the standard of literacy in the vill~ge. Do the people like to send tilejr children to village school if it exists within the village or at some distance from it? What is their feeling about the modern type of education ? Do they entertain any doubts about its efficacy? What is the general trend of education in the village and what facilities for imparting education exist in the village? Do the people like to send their girls to schools? Do elders want to educate themselves? Is there a desire for adult education? You should also assess whether they want the usual type of education or vocational education which may train their children and make them more efficient in traditional vocations that are carried on in the village. A farmer will like to train his son in efficient methods of agriculture and cattle keeping rather than impart education of general nature. You should also observe and record whether there are any people in the village who have developed reading habit. Does any body receive a daily or weekly Newspaper? Is there a library in the village from where books are borrowed for study?

(xi) Economic life:-

Under this head you have to describe different types of professions in which people are engaged in general, belonging to different communities. Agriculture and Husbandry, Household industry and other types of trade and commerce should be fully described. Agriculture and Diry products and other merchan­ dise which are produced wit!lln the village or which the people handle should be indicated. The local weights and measures in use ~nd the system of exchange and barter in vogue be clearly described. What are the usual rates of daily wages for labour? Does labour become easily available for different agricultu~ ral operations and for assisting in other types of trade and commerce or it is to be obtained from places outside the village. What is the arrangement for storage within the village for keeping local products until they are marketted? Is the produce of the village marketted within the village or usually transported to other main markets? Mention location of such main markets and the means of communication adopted to reach there. How do the people finance the agricultural operations and other types of trade and commerce? Do they merely depend on village money lenders or credit facilities are available through any Co~operative Societies or the Co-operative or other types of banks.

(xii) Art and Architecture:-

You will find certain people in the village engaged in turning out things of art and beauty. You will find houses being built with ple:lsing architectural designs. You should not fail to mention such things of art or architectural significance. If ilone are produced in the village you may come across old specimens which were once produced in the village. Please mention such things if they exist in the village.

(xiii) Recent Socio-economic Reforms:-

The life in the village runs on a model which the village communities have been accustomed to follow for a number of generations. Recently an attempt is being made both by the Government and other social organisations to improve the lot of the people living in the rural areas. The agricultural opera~ tions which form the main stay of the village life are sought to be improved by introducing Land Reforms and effecting improvement of agricultural land. The rights of intermediaries on the land which existed between the Government and the actual tiners of the soil have been abolished. Measures for reclamatioh of land and improvement of land by bunding and use of chemical fertilizers are being introduced. Modern agricultural practices regarding sowing and harvesting are being introduced and at various places improved agricultural machinery e.g. tractors, improved type of agricultural implements etc. have entered the village. xx

People have installed pumping sets on their wells, run by power generated by electricity or diesel oil. The Government has been providing facilities to grant loan for improving agriculture and cottage industries. It would be interesting to find out what has been the effect of all such reforms introduced to improve agricul­ ture and other types of trade carried on in the village.

Further attempt is being made to improve the social customs and life of the people in the villages. Untouchability is being removed. modern Health and Sanitary practices are being introduced and by the establishment of village panchayats. an attempt is being made to improve the village administration. People are being advised not to marry their sons and daughters at an early age and not to give feasts on the occasion of death of any person in the household. Anti-malaria campaign and B.C.O. campaign are the order of the day. It would be interesting for you to ex.amine every type of Socio-economic reform that has been introduced in the village and to make inquiry to determine what has been its impact on the the village life and its actual effect.

It is not possible to catalogue each and ~~!(~b3:;,which you should observe and make inquiry about in connection with the study of Vil:la~lif€'~~;~cial and economic points of view. These instructions have merely attempted to/ s$pe out impq.. \ t points on which you should direct your inquiry. You have to keep up a pion~~~r attitudt?~~d.\, ho goes to an unknown place and tries to discover all that is beautiful and worth notis:i,4~~: YOU)~JiI! surely succeed in your endeavour if you will exert yourself to the utmost and try to ob~rve every t~g/and then make a detailed inquiry to reach at the truth. We attach much more importance to ~~l!~~dule than to the Household Schedule because the monograph for each village will be mainly bas~~~~y_~r'observatioDS for the village as a whole.