Domara-Domar: Deccan
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Domara-Domar
This article is an extract from THE CASTES AND TRIBES OF H. E. H. THE NIZAM'S DOMINIONS BY SYED SIRAJ UL HASSAN Of Merton College, Oxford, Trinity College, Dublin, and Middle Temple, London. One of the Judges of H. E. H. the Nizam's High Court of Judicature : Lately Director of Public Instruction. BOMBAY THE TlMES PRESS 1920 Indpaedia is an archive. It neither agrees nor disagrees |
(Titles -Appa, Ayya and Reddi)
Origin
The Domars, as a class, are tall and well-made, varying in complexion from wheat colour to very dark. The men usually wear short hip trousers made of a coarse white cloth and, at festivals, shawls, jackets and lace turbans obtained by them as rewards in performances. The women are attired in gay clothes and deck themselves with a profusion of bangles and necklets of cowrie shells. The etymology of their name is obscure. It is said to ^be derived from the words ' Dimari ' and Dulmar' ; but their meanings are uncertain. They claim to be descended from one Motati Kapu who, being lame, was exposed, in infancy, on a river bank. Shri Ram- chandra and his wife, journeying in a chariot, observed the destitute child, took pity on him and restored him his limbs. The boy, in glee, jumped, and was, for this audacity, condemned to follow the occupation of a tumbler. Another tradition traces their desqent from one Chinnamma, who exhibited feats before a king who had im- prisoned her father. The father was released, but the woman lost her caste and had to take to prostitution.
Internal Structure
The Domars are divided into two sub- castes Telaga Domars and Are Domars. Telaga Domars speak Telugu and have a slang of their own. Are Domars, or Maratha Domars, appear to be originally Kolhatis who migrated and settled in Telingana. Their home tongue is Marathi. The members of these sub-castes do not interdine nor intermarry.
They have exogamous 'sections of a territorial or eponymous type such as :
Karmachawaru. Padekuwaru.
Ramasaniwaru. Jopalliwaru.
Rajakawaru. Gujokuwaru.
Marriage between persons belonging to the same section is prohibited. It is allowed between a man and his maternal uncle's or sister's daughter. A man may marry two sisters, but two brothers cannot marry two sisters. Polygamy is permitted. Adoption is rarely practised by the caste.
Marriage
Girls are married both as infants and as adults. Cohabitation is tolerated before marriage, but if a girl becomes pregnant she is called upon to disclose the name of her lover, who is compelled to marry her and to pay a heavy fine to the caste council. It is customary to devote girls to temples and deities or to marry them to swords. The ceremony of dedication consists of making the girl sit before the idol of their patron deity, Guda Maisamma, and tying a tali (mangalsutra) about her neck. The Basavi girl 'is subsequently allowed to follow concubinage as her profession.' The progeny of such girls are admitted to the full privileges of the caste.
Adult girls are sometimes married to men of their own choice. But usually the initiative towards marriage is taken by the boy's father. A suitable girl is selected and a bride-price of Rs. 20 is paid to her parents. The father of the boy goes to the girl's house and presents her with a sari and a choli. The betrothal is ratified by strong drink, of which the first cup is given to the chief man of the caste council. The marriage is performed before Maisamma, on a festive day, when men of the caste congregate from all parts to pay their devotion to the goddess. The bridegroom is first seated before the goddess on a mat of shendi (wild date palm), facing the east and holding in his hand a stick used for beating a drum. The girl is next brought in procession and seated opposite the boy. A necklace of glass beads is tied round the bride's neck and the clothes of the bridal pair are knotted. Rice is thrown on the heads of the couple and this forms the binding portion of the ceremony. A pig is killed the same day and the guests are feasted. On the third day after the wedding, the wedded pair are conducted in procession to the bridegroom's house. It is said that widow marriage is not pwmitted. But if a widow takes a fancy to a man she remains with him as his concubine. Her progeny are freely admitted into the caste.
A girl on attaining puberty is considered unclean for seven days and is kept during this period in a separate hut, with a piece of iron by her side. On the eighth day, the hut in which she lived during her pollution is burnt ; the girl then bathes and becomes ceremonially pure.
A woman after child-birth is unclean for six days. On the 7th day after birth she is bathed, goes to a well with oil, worships it and returns home with a jar full of water. The child is named on the same day and caste men are feasted in honour of the event.
Divorce
Divorce is permitted, with the sanction of the caste assembly, on the ground of the wife's adultery, or for incompatibility of temper. A divorced woman is not allowed to marry again, but she can be kept as a mistress. Her paramour is cOmpelled by the Panchdyat to pay to her husband the bride-price he paid to her parents. Elopements are general. Adultery with a man of high caste is tolerated and condoned by a small fine. Social indiscretion with a man of low caste is punished with instant expulsion from the caste.
Inheritance
In matters of inheritance, the Domars follow their own tribal usages. Sons and Basavi daughters share equal'Iy in their father's property. If a man dies without male issue, his Basaoi daughters share his property. Failing them, the estate descends to his married or virgin daughters.
Religion
Guda Maisamma is the favourite and charac- teristic deity of the caste. On Tuesdays, at night, in the month of Shravana (August-September), the goddess is worshipped with great pomp and ceremony. A large concourse of Domars assemble at the shrine of the goddess and offer pigs, fowls and sheep to her. A man of the Kummara caste officiates as priest, and while the grand puja takes place, Domar men beat drums and the women sing songs. The heads of the sacrificed animals are claimed by the priest. The bodies are cooked and provide a feast for the assembled votaries. EUamma and Pochamma are also worshipped in the same month. Their other deities are Katayya, Maheshwar, Mutyalamma and Kankama, worshipped with various offerings. They have a firm belief in ghosts and witchcraft and Erkala women are consulted to iden- tify a malignant spirit. The 'Domars have recently been brought under the influence of the great sects and they profess themselves to be Vibhutidharis or Saivaits.
Disposal of the Dead
The dead are buried in a lying posture, with the face downwards and the head pointing to the south. On the 3rd day after death, a pig is killed. The flesh is cooked, offered at the grave and subsequently buried underground. On the I 1th day, the mourners become purified. Again a pig is killed and the flesh cooked : part of it is offered at the grave and buried under- ground, the remainder being eaten by the householders. Brahmans are called in and presented with rice and money. Some of the Domars now bury their dead in a sitting posture, with the face to the east. Thetchief mourner shaves his moustache and the widow breaks her bangles. No Sradha is performed by the members of the caste. Ancestors in general are propitiated on the Pitra AmaWas^a (last day of Bhadrapad).
Social Status
In point of social status, the Domars rank very low and accept food from the hands of any caste except the Dhobis, the Hajams and the lowest castes, while no castes except the Malas and the Madigas will accept food from their hands. They eat the flesh of mice, cats, field rats, the mongoose, sparrows, squirrels, pigs and fowls, but abstain from beef. They indulge freely in strong drink. They eat also the flesh of animals that have died a natural death.
Occupation
As has been stated above, the Domars earn their livelihood by the performance of athletic feats and the prostitution of some of their women. Some of them have settled down and taken to agriculture.
