Kolgha

Brief Details of Kolgha

Kolgha - Kolacha

A number of natural factors play critical role in shaping the folk-life of any of the communities. A number of civilizations and cultures have been nourished and flourished, destroyed or changed and continued to exist thereafter as a result of inter-actions of several natural conditions. Indian culture and civilization is a glorious example of such sustainable existence for time immemorial. The Indian culture is considered to be based on co-ordinating and adjustable temperament. This facilitated maintenance and growth of the culture. In present times, in any specific place, the habitation of any community has its root in past in terms of character of people.

As far as Kolcha primitive tribe is concerned we don't have any reliable data. Nevertheless, the old Gazetteer of Bombay Residency 1901 provides some specific information about their characteristics in past. Some other reports in this regard are also available to throw some more light.

Kolghas are found in forests and hilly areas. They originally belonged to Khandesh area of Maharashtra. The condition of Kolgha tribal people of this area was as bad as slaves of medical period of feudal society. They were known as very hardworking and diligent people. They were satisfied by whatever was given to them by landlords or masters. They have no information about the origin of their name 'Kolgha'. They are also known as Kolgha, Kolcha, Dhorkoli and Tokare Koli. Even all these names are different, they have common characteristics basically. Ironically, this tribe is considered as untouchable even by other tribes. As stated earlier, they are known as 'Dhorkoli'. Dhor means cattle. Because these people consume the meat of cattle, they are Dhor-Koli. This was usual practice to give a name of such identification e.g. the persons who were preparing baskets (Tokra) from bamboos, were known as Tokra-Koli.

As per opinion of R.E. Enthoven, this tribe was considered most backward and unclean; but they also keep distance from 'Bhangis' (such most backward community among schedule castes) and don't eat with them or even donot touch them. As per 1961 census report, 47 villages and 5 cities of Thana District and 129 villages of Khandesh area were intermingled with Surat and Valsad district. The survey conducted in those villages surprisingly showed that there was not a single village, which didnot have population of Kolgha tribe! Kolgha tribe people usually stay in villages along with Dhodia, Kunkana, Nayaka, Rajput, Muslims etc. In the villages they stay in a group of 10-12 families. Their main occupation in these villages is grazing of animals and agriculture labour work. If they stay in a village in larger number, it becomes difficult for them to get animal grazing work or agriculture labour work for all of them. That is why they prefer to stay in different villages with 10-12 families' group. They sometimes construct their own huts on the land of land owner itself; who is their master. Their residence is separately located in a corner site. Such place is known as Kolgha-was (place where Kolghas stay).

In the State of Gujarat, in 1991 census the population of Kolgha Primitive tribe was 82,679. In 2001 (Land and People - 2005). 48,419 and as per current 2005-06 survey it was recorded to be 41,396.

Residence

The residence of Kolgha tribe people is in outskirt of the village. Usually they stay in slopes of hills or in forest areas.

The residence of these people are kutcha, which are made from Bamboos, clay etc. They are small in size. At some of the places, the tribal Kolghas stay away from main stream of population and have small houses built for them in remote outskirt.

During last few years, in some of the areas, some pucca houses are constructed and alloted to them under Tribal Area sub Plan- TASP.

Food

The Kolgha tribe people usually consume Rice-Chapati, Nagli Chapati, Jawar Chapati, Urad, Pulses, and Vegetables etc. They mainly consume non-vegetarian food. They also go for hunting to collect their food. Liquor is regular item of consumption. Their morning tea is without Milk - Black tea.

In festival and marriage ceremonies they freely use Tadi and liquor in great quantity.

Dress

Any caste, community, tribe, group will give more significance to one's traditional or regional dress. The Kolcha tribe elderly people put on half pant, shirt, jacket, white cap on the head etc. The elderly women put on petty coat, blouse and an odhana on their head. Younger generation male persons put on shirt and pent. The younger women put on petty coat, blouse, saree, a shawl or a colourful piece of cloth used to cover head.

Ornaments

The Kolgha men put on a ring on their finger. The older women put on round metal Kada made from silver or Nickle. In their neck they have a chain called Kanthi. The younger women put on silver chain in a neck, a small chuni in a nose and Butti in ears (ear-ring). Generally in these days, mostly silver ornaments are used; and for some small size chuni or Butty, sometimes even golden ornaments are used.

Household Kit

Kolgha tribals keep the clay utensils, aluminum, steel & old pattern of brass utensils in their household kit. They have cots with coir string, the mat prepared from Khajoori strips and mattresses made from old torn of clothes.

Education

The level of education is very low among Kolgha tribals. Parents don’t care about education of their children. Usually children of Kolgha people take school education upto std. IV in a nearby school. The tribe being economically very poor, often the people have to move out in search of labour work. Therefore the education is neglected; and it remains at low level. As per Land and People (S.C. Bhatt - 2005) rate of Literacy in this tribe was 38.26% in 2001. Now under this survey under report the numbers of educated Kolgha people are 12,133 and the numbers of illiterate people are 23,957.

Religion

In Kolgha tribe, we don't see any religious totem or a symbol. Usually they worship the goddesses named Kaneshari, Mavadi, Kalikamata etc. For the purpose of worship, the Goddesses are offered flowers, coconut as also a chicken. Such offerings are given on festival days like Holi, Diwali etc. In their economic life too, there is quite significance of religion. For example, when they take the crop from the field, they worship Kankeshari and Mavadi goddess. They celebrate the festivals like Diwali, Makarsankaranti, Holi, Janmasthmi etc. They perform religious festivals/ ceremonies inviting the Bhagat/Bhuva to have their indigenous customs while purchasing a new house, purchasing a new animal or starting of any new activity. Kolgha tribe people believe in ghost witch etc. and in order to satisfy or please them, offer chicken etc. They believe that ghosts witch etc. stay in crematorium or a quiet place and they can be won over by offering them chicken.

Economic System

The Kolghas originally used to be engaged in catching the frogs from the ponds. Now this occupation has been totally decayed; therefore they have taken up different occupations in different areas. In hilly areas, they resort to forest labour and other labour work; which also include preparing of baskets and Topla. Those who have habituated in or around urban areas, have taken up petty jobs in factories or other labour work. For any kind of labour work, they migrate to other cities or other districts too.

Kolgha tribe people are not land holders. There are very few Kolghas having their own piece of land. These people too, besides farming on their own land, look for agriculture labour work elsewhere; such as construction of a farm house, preparing land squares for paddy growing, digging of a well, collection of fire-wood for monsoon, grazing of animals etc.

Thus Kolgha tribals have been useful in economic activities of Dhodia and Kukana tribal farmers; and in return they get food-grains, money etc. Often the Kolgha tribal people also migrate to place where there are sugar factories. Here, for a couple of months they get labour work of cutting of sugar canes etc. Some of the Kolgha families work in farms producing chiku and mangoes. These people have an expertise to prepare land squares required for fruit plants.

Social Customs

The family system is essentially patriarchic. The old person (male) in a family is a head of family. All important decisions in a family are taken by elderly people. Nevertheless, sometimes in some matters the elder son, the mother and other members of the family or near relatives are also consulted. Gradually the Kolgha families are also shifting to single (nucleus) family from the old pattern of joint family.

A Woman in Menstruation

A woman, when she gets her first menstruation 'period'; she is called 'Baheri'. During menstruation, she is not allowed to have sexual relations with her husband for at least four days. On fifth day, she takes a bath and then attends regular household duties.

Delivery

Before delivering a child; that is during period of pregnancy, the woman is not served with a special diet. She consumes her regular food. At the time of delivery, two-three 'Dais' remain present; but no male members are allowed. The 'Dais' is from the same (Kolgha) community. When the child is born, the connecting cord is cut down with a blade or knife and is dug in a corner of a house. The child is made to take bath in that corner only every day. Offen the Kolgha woman goes to her parents' place for delivery.

Kolthas believe in Bhagat - Bhoova. If the new born child does not survive in case of any woman, they consult Bhagat - Bhoova who performs certain religious rituals. If a disabled/handicapped child is born, he is given the touch of strongly heated iron-rod, a brand; known as 'Dam'; on his chest or stomach. After fourth or fifth day, of the child's birth, a religious ceremony called 'Panchuro' is performed.

Panchuro

'Panchuro' ceremony is performed after four days of the birth of a female child and after five days after the birth of a male child. At the time of Panchuro ceremony the holy red powder-Kanku - is applied to the part of the house where the cord of a new born was dug; and a coconut fruit is also opened. Five small- small heaps of rice-grains are made and the liquor is spreaded over that. If the family doesn't consume liquor, they spread tea-drops instead of liquor. The amount of Re. 1.25 is also placed there. Then a cradle is put, and the child is made to sleep in a cloth made sleeping bag attached to the cradle. The sleeping bag is given swings and at the time of each swing, the Dai woman gives soft slap with a brass-plate. Only after such five swings and slaps by a Dai, each time; the child is handed over to mother. In modern days, this swinging in cradle etc. is not performed.

The Panchura ritual is known as "An old Dai-Woman's ceremony". On the day of Panchura ritual, both the mother and a child are tied with a packet of Ekhand (a kind of medicine) in their neck. This signifies the good wishes for better health of a mother and a child. For this Panchura ceremony, the Dai-woman gets Rs. 30/- to 40/- and food for one day as her remuneration.

Giving name to a child depends on the day of birth of a child and this function is handled by the elderly people of the family. The name of the child is also suggested by the elders in the family. After this ceremony, no other ritual in relation to birth of a child is required to be performed.

Engagement

For the engagement, the initiative is taken by the family of the bride groom. The father of the boy, along with his relatives or 2-3 elderly persons from the village, goes to the bride's village. There they decide the amount of money to be given as per their customs. As a part of engagement ceremony, the bride groom's party takes the rice-flour, the holy red powder-kanku- rice etc. and places them in the house of a bride. This is known as 'Chowk Purna' ceremony. The bride is made to sit in the middle of a house and a coconut fruit is placed in a piece of cloth kept in her hands and a kanku-tika is made on her fore-head. Thus the engagement ceremony is over and the preparations are started for marriage ceremony.

Marriage

The Kolgha tribe people believe in marriage within their own tribe only. That is empathetically stressed. The marriage between near or distant cousins is allowed. Usually in this Kolgha tribe, the average age for marriage for a boy is between 20 to 22, and for a girl it is 17 to 18 years. The marriage procession is taken by a bride groom party to a bride's family. The marriage procession is provided another house for their temporary stay. The mother of the bride goes to receive the marriage procession and only after her invitation and assistance the bride groom comes out of his vehicle. While helping him get out of the vehicle, the mother-in-law gives Rs. 5.25 to him. At the place earmarked for the marriage procession, the bride groom is asked to sit on a bench. There the mother-in-law feeds him with five bites of sweet-balls (Laddu); and offers him water to drink for five times, and cleans his mouth also for five times with water. However, the bride-groom vomits out the sweet ball bites and water; the reason provided for this kind of behavior is that the bride groom should not be directed by the mother in law.

After this customary ritual, the elderly people from the bride's family come to invite the bridegroom's party to come for marriage ceremony. The bridegroom's party is also ready to move. All of them are made to sit in the pandol and in the middle of the pandol, on a mat; the bride groom is made to sit. The elderly people here mention that this boy (the bridegroom) is now yours. The maternal uncle of the bride brings her to pandol. Both the Bride and a Bride groom are made to sit in a row. the towels on both person's shoulder are tied to-gather. Both the bride and a bride groom garland each other; and throws some rice grains on each other. Both of them also ask for each other's name. Both of them are made to sit on a bench and the bride-giving ceremony is performed (Kanyadan). After Kanyadan ceremony is over; the marriage ceremony is finished. Both the bride and bridegroom are given food to eat and thereafter the marriage procession takes leave.

Divorce

The divorce can be granted in case of conflicts between the husband and wife. If a woman (wife) is divorced by her husband, he has to give her the ornaments, utensils, clothes and Rs. 500/- in cash. If the wife leaves her husband the husband is to be paid back his dowry.

Re-Marriage

The widow, after the death of her husband is allowed to remarry. The Re-marrige ceremony is very simple. It is known as 'Natra'. The male, who is a widower or divorcee, can also marry at his will, to an unmarried girl or a widow or a divorcee woman. No holy paste is applied on their body unlike in first marriage. In a re-marriage function, some 10-15 persons along with a bride-groom go to a bride's place, usually in morning hours. The Re-marriage ceremony is performed by the elderly people in the family. If a widow doesn't remarry, she can live a simple life. There is no system of Diyar or Devar Vata (i.e. marrying to a younger brother of a husband after his death).

Death

After the death of a person, the dead body is kept in the outside room. The face is kept in north direction; and a lamp is lighted over there. The dead body is given a bath, covered with a new pair of clothes, applied a Holy Red Powder (Kanku) Tilak and also applied the Haldi-paste on his body. About 250 gms. of rice are cooked. Two bamboo pipes are filled with milk and cow-urinal (gomutra) each. The dead body is brought outside the house, and again the Haldi-paste is applied afresh. The funeral function is attended by family members, relatives, people from neighborhood and those of village too. The dead body can be disposed of both ways - by giving it a fire or by digging it in the ground. The family members decide what they would like to do. On a way to crematorium, the dead body is brought down for a while and its face is turned into South direction. The milk, the cow-urinal, rice and other items are left over there. This is known as Isavana. Again the dead body is lifted to crematorium. If the dead body is to be given fire, the first fire is given by an elder son. Some rice is fed in his mouth and water is also poured. The dead body is placed on the fire wood heap and the son moves around this for five times (give (5) pradakshina). Then the dead body is given fire. On Ninth or twelfth day of death, there is some social function behind death.

On twelfth day of death of a Kolgha person, the Haldi, cooked food and clothes are put at the place where fire was given. In this ceremony the family members, the relatives and often the village people also remain present. Then his image is prepared with clay and placed it there in his memory.