Robert Vane Russell - The Tribes and Castes of the Central Provinces of India, Volume 4

Landowners usually have a long coat known as angarkha reaching to the knees, with flaps folding over the breasts and tied with strings. The bandi is a short coat like this but coming only to the hips, and is more popular with cultivators. In the cold weather it is frequently stuffed with cotton and dyed dark green or dark blue so as not to show the dirt. For visits of ceremony a pair of paijāmas are kept, but otherwise the dhoti or loin-cloth is commonly worn. Wearing the dhoti pulled half-way up to the thighs is called ‘cultivator’s fashion.’ A shirt may be worn under the coat; but cultivators usually have only one garment, nowadays often a sleeveless coat with buttons in front. The proper head-dress is the pagri , a piece of coloured cloth perhaps 30 feet long and a foot wide, twisted tightly into folds, which is lifted on and off the head and is only rarely undone. Twisting the pagri is an art, and a man is usually hired to do it and paid four annas. The pagris have different shapes in different parts of the country, and a Hindu can tell by the shape of a man’s pagri where he comes from. But nowadays cultivators usually wear a dupatta or short piece of cloth tied, loosely round the head. The tenant arranges his head-cloth with a large projection on one side, and in it he carries his chilam or pipe-bowl, and also small quantities of vegetables, salt or condiments purchased at the bazār. In case of necessity he can transform it into a loin-cloth, or tie up a bundle of grass with it, or tie his lota to it to draw water from a well. ‘What can the washerman do in a village where the people live naked?’ is a Chhattīsgarhi proverb which aptly indicates that scantiness is the most prominent feature of the local apparel. Here a cloth round the loins, and this usually of meagre dimensions, constituted, until recently, the full dress of a cultivator. Those who have progressed a stage farther throw a cloth loosely over one shoulder, covering the chest, and assume an apology for a turban by wrapping another small rag carelessly round the head, leaving the crown generally bare, as if this part of the person required special sunning and ventilation. Hindus will not be seen out-of-doors with the head bare, though the Gonds and other tribes only begin to wear head-cloths when they are adopting Hinduism. The Gondi fashion was formerly prevalent in Chhattīsgarh. Some sanctity attaches to the turban, probably because it is the covering of the head. To knock off a man’s turban is a great insult, and if it drops off or he lets it fall, it is a very bad omen.

Group of women in Hindustāni dress

Women, in the northern Districts wear a skirt made of coarse cloth, usually red or blue, and a shoulder-cloth of the same material. Hand-woven cloth is still commonly used in the interior. The skirt is sometimes drawn up through the legs behind so as to give it a divided appearance; this is called kachhota . On the upper part of the body they wear an angia or breast-cloth, that is a short, tight, sleeveless jacket reaching only to below the breasts. The angia is tied behind, while the Marātha choli , which is the same thing, is buttoned or tied in front. High-caste women draw their shoulder-cloth right over the head so that the face cannot be seen. When a woman goes before a person of position she covers her head, as it is considered immodest to leave it bare. Women of respectable families wear a sheet of fine white, yellow, or red cloth drawn over the head and reaching to the ankles when they go on a journey, this being known as pichhora . In Chhattīsgarh all the requirements of fashion among women are satisfied by one cloth from 8 to 12 yards long and about a yard wide, which envelops the person in one fold from the waist to below the knee, hanging somewhat loosely. It is tied at the waist, and the remaining half is spread over the breast and drawn across the right shoulder, the end covering the head like a sheet and falling over the left shoulder. The simplicity of this solitary garment displays a graceful figure to advantage, especially on festival days, when those who can afford it are arrayed in tasar silk. When a girl is married the bridegroom’s family give her expensive clothes to wear at festivals and her own people give her ordinary clothes, but usually not more than will last a year. Whenever she goes back to her father’s house after her marriage, he gives her one or two cloths if he can afford it. Women of the middle and lower classes wear ornaments of bell-metal, a mixture of copper and zinc, which are very popular. Some women wear brass and zinc ornaments, and well-to-do persons have them of silver or gold.

Hot water is not used for bathing in Saugor, except by invalids, but is customary in Betūl and other Districts. The bathing-place in the courtyard is usually a large square stone on which the bather sits; he has a big circular brass vessel by him called gangāl , 76 76 From Ganga, or the Ganges, and āla a pot. and from this he takes water either in a cup or with his hands and throws it over himself, rubbing his body. Where there is a tank or stream people go to bathe in it, and if there is none the poorer classes sometimes bathe at the village well. Each man or woman has two body-or loin-cloths, and they change the cloth whenever they bathe—going into the water in the one which they have worn from the previous day, and changing into the other when they come out; long practice enables them to do this in public without any undue exposure of the body. A good tank or a river is a great amenity to a village, especially if it has a ghāt or flight of stone steps. Many people will spend an hour or so here daily, disporting themselves in the water or on the bank, and wedding and funeral parties are held by it, owing to the facilities for ceremonial bathing.

People who do not cultivate with their own hands have only two daily meals, one at midday and the other at eight or nine in the evening. Agriculturists require a third meal in the early morning before going out to the fields. Wheat and the millets juāri and kodon are the staple foods of the cultivating classes in the northern Districts, and rice is kept for festivals. The millets are made into thick chapātis or cakes, their flour not being sufficiently adhesive for thin ones, and are eaten with the pulses, lentils, arhar, 77 77 Cajanus indicus . mung 78 78 Phaseolus mungo . and urad. 79 79 Phaseolus radiatus . The pulses are split into half and boiled in water, and when they get soft, chillies, salt and turmeric are mixed with them. Pieces of chapāti are broken off and dipped into this mixture. Various vegetables are also eaten. When pulse is not available the chapātis are simply dipped into buttermilk. If chapātis cannot be afforded at both meals, ghorna or the flour of kodon or juār boiled into a paste with water is substituted for them, a smaller quantity of this being sufficient to allay hunger. Wheat-cakes are fried in ghī (clarified butter) as a luxury, and at other times in sesamum oil. Rice or ground gram boiled in buttermilk are other favourite foods.

In Chhattīsgarh rice is the common food: it is eaten with pulses at midday and with vegetables cooked in ghī in the evening. In the morning they drink a rice-gruel, called bāsi> which consists of the previous night’s repast mixed with water and taken cold. On festivals rice is boiled in milk. Milk is often drunk at night, and there is a saying, “He who drinks water in the morning and milk at night and takes harra before he sleeps will never need a doctor.” A little powdered harra or myrobalan acts as an aperient. The food of landowners and tenants is much the same, except that the former have more butter and vegetables, according to the saying, ‘ Rāja praja ka ekhi khāna ’ or ‘The king and peasant eat the same food.’ Those who eat flesh have an occasional change of food, but most Kurmis abstain from it. Farmservants eat the gruel of rice or kodon boiled in water when they can afford it, and if not they eat mahua flowers. These are sometimes boiled in water, and the juice is then strained off and mixed with half-ground flour, and they are also pounded and made into chapātis with flour and water. The leaves of the young gram-plants make a very favourite vegetable and are eaten raw, either moist or dried. In times of scarcity the poorer classes eat tamarind leaves, the pith of the banyan tree, the seeds of the bamboo, the bark of the semar tree, 80 80 Bombax malabaricum . the fruit of the babūl , 81 81 Acacia arabica . and other articles. A cultivator will eat 2 lbs. of grain a day if he can get it, or more in the case of rice. Their stomachs get distended owing to the large quantities of boiled rice eaten at one time. The leaves of the chirota or chakora a little plant 82 82 Cassia tora . which grows thickly at the commencement of the rains near inhabited sites, are also a favourite vegetable, and a resource in famine time. The people call it ‘ Gaon ka thākur ,’ or ‘lord of the village,’ and have a saying: