Bharwad

Brief Details of Bharwad

Bharwad

The term Bharwad is reported to be a modified form of the word 'Badawad' and 'bada' means sheep and 'wada' in Gujarati refers to compound or enclosure. The person who possess compounds or pens in this caste of shepherds were known as Badawad which in course of time came to be known as Gadarieas. In Sough Gujarat they are referred to as Ahirs. The Gaxetters of Amreli (1973) states that Bharwad is caste of shepherds. The Bahrwad in Saurashtra is divided into two endogamous groups vizz. Mota Bhai and Nana Bhai. There are various versions of the origin of the Bharwads. According to one version stated by Enthoven (1920) which is connoborated by the origin myths of the community, is that Gokul Vrindavan near Mathura was their original home. They then migrated to Mewar in Rajasthan and finally to Gujarat where they are spread out. Another version states that the Bharwad originated from Bharude, a community of cattle herders in Madhya Prades. They might be a section of the Ahirs of Gujart since the occupation of Ahirs is also cattle breeding. According to another account, during the eighteenth century, a tribal leader, Anavil Bharuvad, helped a King Vanraj Chavda to ecacpture the kingdom which Chavada's father had lost to any enemy. The people who call themselves as Bharwads are descendants of Anavil Bharwads and his associated. They are mainly distributed in Junagadh, Rajkot, Surendranagar and Bhavnagar districts. They are also found in other parts of the state. Enthoven (1920) writes that Bharwads numbered 95,832 according to 1901 census. The population of Bharwads (1961 census) in Alech, Barda and Gir forests of Junagadh and a part of Jamnagar district was 59 and 531 respectively. Their population was increased to 1619 in 2001 census. They are being forcibly evicted from ‘neses’ (settlement) of Gir forest and being rehabilitated in some of the villages of Junagadh district by the forest department. They communicate in Gujarati. They use Gujarati script. The women wear kaachuru and bandi as the upper and lower garments respectively. Men usually wear an earring made of silver called Variyo. The length of turbans differs among the two divisions of Bharwads. In Alech, Barda and Gir forests they are listed as Scheduled tribes.

The Bharwads are vegetarian. The Gazetteer of India - Amreli district (1972) states that Bharwads are non-vegetarian. Jawar, bajra are the common cereals they take. Occasionally eat wheat and generally they take rice. Pulses like tur (Pigeon pea) and grams are consumed. The cooking medium is groundnut oil or polyolefin oil. They consume available vegetables and fruits. During festivals they eat homemade sweets like Ladu, Bundi, Lapsi etc. The only change is the gradual switching over to a vegetarian diet under the impact of various socio-religious movements.

The Bharwads of south Gujarat are considered to be lower in social status to Saurashtra Bharwads and they only give their daughters in marriage to the later. The two endogamous divisions viz. Motabhai and Nanbhai of Saurashtra intermix freely. The origin of these two divisions is traced to a myth; Goverdhan Giri was worshipped by the mota Bharwad so that the community could get abundant pastures.

Each division has a number of atak or kul (clan). Some to them among the motabhai Bahrwad are Rathadia, Jadav, Yadav, Maia, Sania, Bhahela, Gomara, Kahthodi, Mundhva, Dharangia, Clothar, Pancha, Dabi, Garia, Sasda, Babha, Lambaries, Dhangia, Ker, Tota, etc. Amongst the south Gujarat Bharwads, some of the clans are Chaduka, Rokadka, Kalwamia, Jodika, Gjndayra, Kuhadiya, Khohadya, Dhahika. The first three clans amongst Motabhai claim higher status and inter marry among themselves. The chief functions of clans are to regulate mate selection. Those of Saurashtra tend to suffix the term Ahir or the clan name while those of south Gujarat suffix Patel to their name. They consider themselves at par with the castes like Rajput, Lohana, Vania. Others rank them after Brahman, Vania, Lohana, Patel, Charan and Darjee in the local social hierarchy. They claim that they are ranked above artisan communities like Suthar (carpenter) Lohar (blacksmith), Kumhar and far above Vaghri, Bhangi, Chamar, Dubla and Naika and the Bharwads say that they belong to Vaisya Varna.

Clan exogamy is the norm. The preferred age of marriage is 18 to 20 years for girls and 20 to 22 years for boys. Marriages are settled through negotiation. Community marriages do take place occasionally amongst them to reduce expenditure on rituals. They practice monogamy. In case of barrenness, the consent of first wife is to be obtained by the husband to remarry. The symbols of a married woman are balliya (ivory bangles now whit plastic bangles), vermillion in the hair parting and mangal sutra (necklace). Bride price is paid in cash. The groom’s family is expected to give one-and-a-half tolas ot gold and forty tolas of silver ornaments to the bride. Post marital residence is patrilocal. Chuttachedha (divorce) is generally discouraged though permitted, on grounds of madness, maladjustment, barrenness or impotency of ‘spouse. Ghargenu (remarraige) is permitted in case of death of either spouse. The deceased wife’s younger unmarried sisters are preferred as mates. It only requires the declaration before the 'Nyath panchayat'. In south Gujarat, a widow wears a red skirt. Dowry is emerging amongst the Bharwads of South Gujarat.

Nuclear families are most prevalent. Avoidance relationships exist between a woman and her father-in-law and between her and the elder brother of her husband. Jokig relationships exist between a woman and her husband's younger brother and between a man and his wife's younger sisters. Male equiginature is the rule of inheritance. The eldest son succeeds as the head of the household. In the absence of a son in a family, brother's son or sister’s son-in-law becomes the legal heir. Paternal and maternal uncles are close who help in times of social and economic crisis and also in the ritual spheres.

Bharwad women have no right of property inheritance. Although her advice is sought concerning the family, the final decision rests with the husband. Besides household chores, taking care of the herds and flocks and collecting fuel and fodder, a woman contributes to family, income by working as agricultural laborers. On the whole the Bharwad women enjoy low status.

The delivery takes place at her husband's house. Local midwife assists in the delivery which takes place within the house. The mother's is given bajra roti and ghee (elarified butter). The child is fed with goat milk till it gets mother's milk. On the sixth day, Chatti is performed in which a name is given to the child by the father's sister. The mother is considered to be impure for a period of five weeks. Annaprasan (first feeding of solid) to the child is done when he/she is six months old. A male child after attaining the age of two, undergoes the tonsure ceremony which is called ball muhara. The Sagai (engagement) is fixed when a girl is mature. Gifts are given to the bride at festivals. The wedding ceremony takes place in the month of Vaisakh. The ceremony begins by sending a lagan patrika or weding invitation to the father of the groom. A day before actual wedding mandoparopan (erection of wedding booth) is done. The bride and groom are smeared with turmeric paste. The principle ritual takes place at the bride's house. After the arrival of the barat (groom's party) a Brahamin priest performs rituals. The bride and groom circumambulating the sacred fire for four times followed by a feast. The bride is taken to the groom's house where the nuptial ceremony takes place. She returns after a few days and finally goes to her husband's house after Diwali.

In case of death of children below twelve years of age they are buried. Otherwise the dead are cremated. The corpse is bathed in warm water and then placed on a bamboo bier and carried to the cremation ground. After the final rites the mourners bathe before returning home. Till the performance of vidhi, the family members avoid wearing new clothes and celebrating festivals The vidhi is performed on tenth day if the deceased was below the age of 25 otherwise on the twelfth day. The male relatives undergo tonsures and in the evening a feast is arranged. Everyone leaves some amount as gift called vyawaherin order to share the financial burden on the person who performs. this ritual on the Rishi Panchami day (August). The Brahman is given clothes and money for the services rendered.

The Bharwads are pastorals who are permitted to graze their sheep and cattle in certain demarcated areas of the reserved forest. Some Bharwads possess dry agricultural land under the Satharnal scheme (1968). Besides the traditional means of subsistence such as grazing livestock, they earn their livelihood as agricultural laborers. Although economic transaction takes place through the cash medium, yet Bharwads prefer to barter seven to nine goats for a cow within themselves. Children work as 'Govan' (shepherd boy) or as agricultural labourers.

The Bharwads have nyath panchayats (caste council) to settle quarrels, illicit relations, forcible abduction of girls and demanding dowries and so on. The 'nyath panchayat' consists of a Patel (chief) and three to four other members. The members represent a village of a group of villages. The jurisdiction of each of these panchayats depends on the concentration of Bharwads in the villages, and varies from fifteen to fifty two villages. If the decision of the local or regional panchayat is not acceptable, then the aggrieved person approaches the main council located at Rajkot. The Patel of Rajkot is assisted by all regional Patels of panchayat of Bharwads. It is only when a decision at this level fail to resolve the problem satisfactorily that Bharwads take recourse to the law enforcing agencies and the courts but according to the Bharwads themselves this happens only rarely. Persons found guilty are punished through cash fines and before levying which the caste council considers the economic position of the offender. The amount collected in this way is spent on the general welfare of the community. The importance of the nyath panchayat has not declined even after the establishment of modern panchayats.

The Bharwads profess HIndusim. Lord Krishna is considered the supreme God. Each clan has its own deity whose blessings are sought by newlywed couples. Their chief deity is Masai Mata. Worship of the deity is particularly common in those few villages inhabited by a considerable number of Bharwads. At the regional level they have temple of Masai Mata worshipeed by rural Bharwads. The most important sacred centre is located at Morvi in Rajkot district. Desara, Diwali, Janamashtami and Holi are the festivals celebrated. During Navratri, the Bharwads observe fast. Some Bharwads also celebrate two local festivals which fall during the month of Ashad (Beiso) and Magha (Beisto) in which forecast regarding prospects of crops and rainfall are made respectively. The Bharwads go on pilgrimage to Dwarka, Virpur and other sacred centres. They have a bhuw- bhagat in their community for worshipping clan deities and the Anavil Brahman performs marriage and death rites. Some Bharwads of south Gujarat have become vegetarian owing to influence of socio-religious movements under the leadership some of them have become the followers of Pandurang Shastry of Bombay, Akham Anand of Valsad and Poppattal Maharaj of Junagadh.

They have folk songs sung at weddings. Some of them weave cloth out of wool of sheep and goats, which they use for covering themselves or as mattress. The Gazetteer of India-Amreli district states that a few Bharwads weave and sell blankets.

Being pastoralist they interact with a vast array of neighboring communities but for ritual purposes they keep to themselves. They do not accept or exchange food with some lower castes; however, they do so with the Lohars, Koli, Bania, Patel etc. The Bharwads share facilities of road, drinking water, school, crematorium, temples and places of worship and offices of statutory councils with the neighboring communities. At the political level their participation is confined to local level.

Literacy has not made satisfactory progress within the community, only 28.72% i.e. 464 male and 188 female are literate according to 2001 census. Very few professionals are found in the community as most of them do not continue beyond the primary level. The Bharwads make moderate use of modern medical facilities. Their attitude towards family planning is positive and their women get sterilized after two or three children. The sources of drinking water are through taps and hand pumps. Most of the houses have electricity connections. The villages are all well connected by modern roads and the Bharwads go to distant places of 160 Kms. to contract marital alliances, or to meet relatives, or on pilgrimages. Post and telegraph facilities are found near their dwelling place but now Bharwads have radios, and many possess TV sets. Only a few avail of the cinema for entertainment due to spread of T.V. Bharwads is south and central Gujarat have irrigation wells and use insecticides in their agricultural operations. School going children benefit from mid-day meals scheme in their schools. Very few take credit from local shopkeeper or money lender.

Owing to the sincere efforts of Shir Surabhai Bharwad, the Gujarat Rajya Gopalak Sahakari Sangh Ltd. was established in the year 1950 at Ahmedabad to undertake various welfare projects for the Bharwads. It was established 537 co-operative societies in Surendarnagar, Rajkot and Bhavnagar districts where considerable number of Bharwads live. This also tries to remove social evils like bride price. The co-operative has published nine volumes (in Gujarati), explaining the historical origin, distribution, socio-cultural and religious activities of them.