The Tribes and Castes of the Central Provinces of India, Volume 4. Robert Vane Russell
The morning meal is commonly eaten in the field and the two others at home. At midday the cultivator comes home from work, bathes and takes his meal, having a rest for about two hours in all. After finishing work he again comes home and has his evening meal, and then, after a rest, at about ten o’clock he goes again to the fields, if the crops are on the ground, and sleeps on the mara or small elevated platform erected in the field to protect the grain from birds and wild animals; occasionally waking and emitting long-drawn howls or pulling the strings which connect with clappers in various parts of the field. Thus for nearly eight months of the year the Kunbi sleeps in his fields, and only during the remaining period at home. Juāri is the staple food of the caste, and is eaten both raw and cooked. The raw pods of juāri were the provision carried with them on their saddles by the marauding Marātha horsemen, and the description of Sivaji getting his sustenance from gnawing at one of these as he rode along is said to have struck fear into the heart of the Nizām. It is a common custom among well-to-do tenants and proprietors to invite their friends to a picnic in the fields when the crop is ripe to eat hurda or the pods of juāri roasted in hot ashes. For cooking purposes juāri is ground in an ordinary handmill and then passed through a sieve, which separates the finer from the coarser particles. The finer flour is made into dough with hot water and baked into thick flat chapātis or cakes, weighing more than half a pound each; while the coarse flour is boiled in water like rice. The boiled pulse of arhar (Cajanus indicus) is commonly eaten with juāri, and the chapātis are either dipped into cold linseed oil or consumed dry. The sameness of this diet is varied by a number of green vegetables, generally with very little savour to a European palate. These are usually boiled and then mixed into a salad with linseed or sesamum oil and flavoured with salt or powdered chillies, these last being the Kunbi’s indispensable condiment. He is also very fond of onions and garlic, which are either chopped and boiled, or eaten raw. Butter-milk when available is mixed with the boiled juāri after it is cooked, while wheat and rice, butter and sugar are delicacies reserved for festivals. As a rule only water is drunk, but the caste indulge in country liquor on festive occasions. Tobacco is commonly chewed after each meal or smoked in leaf cigarettes, or in chilams or clay pipe-bowls without a stem. Men also take snuff, and a few women chew tobacco and take snuff, though they do not smoke. It is noticeable that different subdivisions of the caste will commonly take food from each other in Berār, whereas in the Central Provinces they refuse to do so. The more liberal usage in Berār is possibly another case of Muhammadan influence. Small children eat with their father and brothers, but the women always wait on the men, and take their own food afterwards. Among the Dālia Kunbis of Nimār, however, women eat before men at caste feasts in opposition to the usual practice. It is stated in explanation that on one occasion when the men had finished their meal first and gone home, the women on returning were waylaid in the dark and robbed of their ornaments. And hence it was decided that they should always eat first and go home before nightfall. The Kunbi is fairly liberal in the matter of food. He will eat the flesh of goats, sheep and deer, all kinds of fish and fowls, and will drink liquor. In Hoshangābād and Nimār the higher subcastes abstain from flesh and wine. The caste will take food cooked without water from Brāhmans, Banias and Sunārs, and that mixed with water only from Marātha Brāhmans. All castes except Marātha Brāhmans will take water from the hands of a Kunbi.
Throwing stilts into the water at the Pola festival
22. Clothes and ornaments
The dress of the ordinary cultivator is most common-place and consists only of a loin-cloth, another cloth thrown over the shoulders and upper part of the body, which except for this is often bare, and a third rough cloth wound loosely round the head. All these, originally white, soon assume a very dingy hue. There is thus no colour in a man’s everyday attire, but the gala dress for holidays consists of a red pagri or turban, a black, coloured or white coat, and a white loin-cloth with red silk borders if he can afford it. The Kunbi is seldom or never seen with his head bare; this being considered a bad omen because every one bares his head when a death occurs. Women wear lugras, or a single long cloth of red, blue or black cotton, and under this the choli, or small breast-cloth. They have one silk-bordered cloth for special occasions. A woman having a husband alive must not wear a white cloth with no colour in it, as this is the dress of widows. A white cloth with a coloured border may be worn. The men generally wear shoes which are open at the back of the heel, and clatter as they move along. Women do not, as a rule, wear shoes unless these are necessary for field work, or if they go out just after their confinement. But they have now begun to do so in towns. Women have the usual collection of ornaments on all parts of the person. The head ornaments should be of gold when this metal can be afforded. On the finger they have a miniature mirror set in a ring; as a rule not more than one ring is worn, so that the hands may be free for work. For a similar reason glass bangles, being fragile, are worn only on the left wrist and metal ones on the right. But the Dhanoje Kunbis, as already stated, have cocoanut shell bangles on both wrists. They smear a mark of red powder on the forehead or have a spangle there. Girls are generally tattooed in childhood when the skin is tender, and the operation is consequently less painful. They usually have a small crescent and circle between the brows, small circles or dots on each temple and on the nose, cheeks and chin, and five small marks on the back of the hands to represent flies. Some of the Deshmukh families have now adopted the sacred thread; they also put caste marks on the forehead, and wear the shape of pagri or turban formerly distinctive of Marātha Brāhmans.
23. The Kunbi as cultivator
The Kunbi has the stolidity, conservative instincts, dulness and patience of the typical agriculturist. Sir R. Craddock describes him as follows39: “Of the purely agricultural classes the Kunbis claim first notice. They are divided into several sections or classes, and are of Marātha origin, the Jhāri Kunbis (the Kunbis of the wild country) being the oldest settlers, and the Deshkar (the Kunbis from the Deccan) the most recent. The Kunbi is certainly a most plodding, patient mortal, with a cat-like affection for his land, and the proprietary and cultivating communities, of both of which Kunbis are the most numerous members, are unlikely to fail so long as he keeps these characteristics. Some of the more intelligent and affluent of the caste, who have risen to be among the most prosperous members of the community, are as shrewd men of business in their way as any section of the people, though lacking in education. I remember one of these, a member of the Local Board, who believed that the land revenue of the country was remitted to England annually to form part of the private purse of the Queen Empress. But of the general body of the Kunbi caste it is true to say that in the matter of enterprise, capacity to hold their own with the moneylender, determination to improve their standard of comfort, or their style of agriculture, they lag far behind such cultivating classes as the Kirār, the Rāghvi and the Lodhi. While, however, the Kunbi yields to these classes in some of the more showy attributes which lead to success in life, he is much their superior in endurance under adversity, he is more law-abiding, and he commands, both by reason of his character and his caste, greater social respect among the people at large. The wealthy Kunbi proprietor is occasionally rather spoilt by good fortune, or, if he continues a keen cultivator, is apt to be too fond of land-grabbing. But these are the exceptional cases, and there is generally no such pleasing spectacle as that afforded by a village in which the cultivators and the proprietors are all Kunbis living in harmony together.” The feeling40 of the Kunbi towards agricultural improvements has hitherto probably been something the same as that of the Sussex farmer who said, ‘Our old land, it likes our old ploughs’ to the agent who was vainly trying to demonstrate to him the advantages of the modern two-horse iron plough over the great wooden local tool; and the emblem ascribed to old Sussex—a pig couchant with the motto ‘I wun’t be druv’—would suit the Kunbi equally well. But the Kunbi, too, though he could not express it, knows something of the pleasure of the simple outdoor life, the fresh smell of the soil after rain, the joy of the yearly miracle when the earth is again carpeted with green from the bursting into life of the seed which he has sown, and the pleasure of watching the harvest of his labours come to fruition. He, too, as has been seen, feels something corresponding to “That inarticulate love of the English
The references to English farming in this paragraph are taken from an article in the