The Tribes and Castes of the Central Provinces of India, Volume 3. Robert Vane Russell
of the ceremonies Kotwār, while they have other officials bearing the designation of the State officers. After supper the unmarried boys go first to the gotalghar and are followed by the girls. The Kotwār receives the latter and directs them to bow to the Sirdār, which they do. Each girl then takes a boy and combs his hair and massages his hands and arms to refresh him, and afterwards they sing and dance together until they are tired and then go to bed. The girls can retire to their own house if they wish, but frequently they sleep in the boys’ house. Thus numerous couples become intimate, and if on discovery the parents object to their marriage, they run away to the jungle, and it has to be recognised. In some villages, however, girls are not permitted to go to the gotalghar. In one part of Bastar they have a curious rule that all males, even the married, must sleep in the common house for the eight months of the open season, while their wives sleep in their own houses. A Māria Gond thinks it impious to have sexual intercourse with his wife in his house, as it would be an insult to the goddess of wealth who lives in the house, and the effect would be to drive her away. Their solicitude for this goddess is the more noticeable, as the Māria Gond’s house and furniture probably constitute one of the least valuable human habitations on the face of the globe.
72. Methods of greeting and observances between relatives
When two Gond friends or relatives meet, they clasp each other in their arms and lean against each shoulder in turn. A man will then touch the knees of an elder male relative with his fingers, carrying them afterwards to his own forehead. This is equivalent to falling at the other’s feet, and is a token of respect shown to all elder male relatives and also to a son-in-law, sister’s husband, and a samhdi, that is the father of a son- or daughter-in-law. Their term of salutation is Johār, and they say this to each other. Another method of greeting is that each should put his fingers under the other’s chin and then kiss them himself. Women also do this when they meet. Or a younger woman meeting an elder will touch her feet, and the elder will then kiss her on the forehead and on each cheek. If they have not met for some time they will weep. It is said that Baigas will kiss each other on the cheek when meeting, both men and women. A Gond will kiss and caress his wife after marriage, but as soon as she has a child he drops the habit and never does it again. When husband and wife meet after an absence the wife touches her husband’s feet with her hand and carries it to her forehead, but the husband makes no demonstration. The Gonds kiss their children. Among the Māria Gonds the wife is said not to sleep on a cot in her husband’s house, which would be thought disrespectful to him, but on the ground. Nor will a woman even sit on a cot in her own house, as if any male relative happened to be in the house it would be disrespectful to him. A woman will not say the name of her husband, his elder or younger brother, or his elder brother’s sons. A man will not mention his wife’s name nor that of her elder sister.
73. The caste panchāyat and social offences
The tribe have panchāyats or committees for the settlement of tribal disputes and offences. A member of the panchāyat is selected by general consent, and holds office during good behaviour. The office is not hereditary, and generally there does not seem to be a recognised head of the panchāyat. In Mandla there is a separate panchāyat for each village, and every Gond male adult belongs to it, and all have to be summoned to a meeting. When they assemble five leading elderly men decide the matter in dispute, as representing the assembly. Caste offences are of the usual Hindu type with some variations. Adultery, taking another man’s wife or daughter, getting vermin in a wound, being sent to jail and eating the jail food, or even having handcuffs put on, a woman getting her ear torn, and eating or even smoking with a man of very low caste, are the ordinary offences. Others are being beaten by a shoe, dealing in the hides of cattle or keeping donkeys, removing the corpse of a dead horse or donkey, being touched by a sweeper, cooking in the earthen pots of any impure caste, a woman entering the kitchen during her monthly impurity, and taking to wife the widow of a younger brother, but not of course of an elder brother.
In the case of septs which revere a totem animal or plant, any act committed in connection with that animal or plant by a member of the sept is an offence within the cognisance of the panchāyat. Thus in Mandla the Kumhra sept revere the goat and the Markām sept the crocodile and crab. If a member of one of these septs touches, keeps, kills or eats the animal which his sept reveres, he is put out of caste and comes before the panchāyat. In practice the offences with which the panchāyat most frequently deals are the taking of another man’s wife or the kidnapping of a daughter for marriage, this last usually occurring between relatives. Both these offences can also be brought before the regular courts, but it is usually only when the aggrieved person cannot get satisfaction from the panchāyat, or when the offender refuses to abide by its decision, that the case goes to court. If a Gond loses his wife he will in the ordinary course compromise the matter if the man who takes her will repay his wedding expenses; this is a very serious business for him, as his wedding is the principal expense of a man’s life, and it is probable that he may not be able to afford to buy another girl and pay for her wedding. If he cannot get his wedding expenses back through the panchāyat he files a complaint of adultery under the Penal Code, in the hope of being repaid through a fine inflicted on the offender, and it is perfectly right and just that this should be done. When a girl is kidnapped for marriage, her family can usually be induced to recognise the affair if they receive the price they could have got for the girl in an ordinary marriage, and perhaps a little more, as a solace to their outraged feelings.
The panchāyat takes no cognisance of theft, cheating, forgery, perjury, causing hurt and other forms of crime. These are not considered to be offences against the caste, and no penalty is inflicted for them. Only if a man is arrested and handcuffed, or if he is sent to jail for any such crime, he is put out of caste for eating the jail food and subjected in this latter case to a somewhat severe penalty. It is not clear whether a Gond is put out of caste for murder, though Hindu panchāyats take cognisance of this offence.
74. Caste penalty feasts
The punishments inflicted by the panchāyat consist of feasts, and in the case of minor offences of a fine. This last, subject perhaps to some commission to the members for their services, is always spent on liquor, the drinking of which by the offender with the caste-fellows will purify him. The Gonds consider country liquor as equivalent to the Hindu Amrita or nectar.
The penalty for a serious offence involves three feasts. The first, known as the meal of impurity, consists of sweet wheaten cakes which are eaten by the elders on the bank of a stream or well. The second or main feast is given in the offender’s courtyard to all the castemen of the village and sometimes of other villages. Rice, pulse, and meat, either of a slaughtered pig or goat, are provided at this. The third feast is known as ‘The taking back into caste’ and is held in the offender’s house and may be cooked by him. Wheat, rice and pulses are served, but not meat or vegetables. When the panchāyat have eaten this food in the offender’s house he is again a proper member of the caste. Liquor is essential at each feast. The nature of the penalty feasts is thus very clear. They have the effect of a gradual purification of the offender. In the first meal he can take no part, nor is it served in his house, but in some neutral place. For the second meal the castemen go so far as to sit in his compound, but apparently he does not cook the food nor partake of it. At the third meal they eat with him in his house and he is fully purified. These three meals are prescribed only for serious offences, and for ordinary ones only two meals, the offender partaking of the second. The three meals are usually exacted from a woman taken in adultery with an outsider. In this case the woman’s head is shaved at the first meal by the Sharmia, that is her son-in-law, and the children put her to shame by throwing lumps of cowdung at her. She runs away and bathes in a stream. At the second meal, taken in her courtyard, the Sharmia sprinkles some blood on the ground and on the lintel of the door as an offering to the gods and in order that the house may be pure for the future. If a man is poor and cannot afford the expense of the penalty feasts imposed on him, the panchāyat will agree that only a few persons will attend instead of the whole community. The procedure above described is probably borrowed to a large extent from Hinduism, but the working of a panchāyat can be observed better among the Gonds and lower castes than among high-caste Hindus, who are tending to let it lapse into abeyance.