Mang
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From The Tribes And Castes Of The Central Provinces Of India
By R. V. Russell
Of The Indian Civil Service
Superintendent Of Ethnography, Central Provinces
Assisted By Rai Bahadur Hira Lal, Extra Assistant Commissioner
Macmillan And Co., Limited, London, 1916.
NOTE 1: The 'Central Provinces' have since been renamed Madhya Pradesh.
NOTE 2: While reading please keep in mind that all articles in this series have been scanned from the original book. Therefore, footnotes have got inserted into the main text of the article, interrupting the flow. Readers who spot these footnotes gone astray might like to shift them to their correct place.
Mang
A low impure caste of the Maratha Districts, ^"^,. . who act as villasre musicians and castrate bullocks, while traditions. ^ . 1 • r^ their women serve as midwives. The Mangs are also sometimes known as Vajantri or musician. They numbered more than 90,000 persons in 191 1, of whom 30,000 belonged to the Nagpur and Nerbudda Divisions of the Central Provinces, and 60,000 to Berar.
The real origin of the Mangs is obscure, but they probably originated from the subject tribes and became a caste through the adoption of the menial services which constitute their profession. In a Maratha book called the Shudra Kamlakar,^ it is stated that the Mang was the offspring of the union of a Vaifieh man and an Ambashtha woman.
A Vaideh was the illegitimate child of a Vaishya father and a Brahman mother, and an Ambashtha of a Brahman father and a Vaishya mother. The business of the Mang was to play on the flute and to make known the wishes of the Raja to his subjects by beat of drum. He was to live in the forest or outside the village, and was not to enter it except with the Raja's permission.
He was to remove the dead bodies of strangers, to hang criminals, and to take away and appropriate the clothes and bedding of the dead. The Mangs themselves relate the following legend of their origin as given by Mr. Sathe : Long ago before cattle were used for ' This article is based partly on a Extra Assistant Commissioner. paper by Mr. Achyut Sitaram Sathe, ^ P. 389. 184 I'A RT 1 1
ploughing, there was so terrible a famine upon the earth that all the grain was eaten up, and there was none left for seed. Mahadeo took pity on the few men who were left alive, and gave them some grain for sowing. In those days men used to drag the plough through the earth themselves. But when a Kunbi, to whom Mahadeo had given some seed, went to try and sow it, he and his family were so emaciated by hunger that they were unable, in spite of their united efforts, to get the plough through the ground.
In this pitiable case the Kunbi besought Mahadeo to give him some further assistance, and Mahadeo then appeared, and, bringing with him the bull Nandi, upon which he rode, told the Kunbi to yoke it to the plough. This was done, and so long as Mahadeo remained present, Nandi dragged the plough peaceably and successfully. But as soon as the god disappeared, the bull became restive and refused to work any longer.
The Kunbi. being helpless, again complained to Mahadeo, when the god appeared, and in his wrath at the conduct of the bull, great drops of perspiration stood upon his brow. One of these fell to the ground, and immediately a coal-black man sprang up and stood ready to do Mahadeo's bidding. He was ordered to bring the bull to reason, and he went and castrated it, after which it worked well and quietly ; and since then the Kunbis have always used bullocks for ploughing, and the descendants of the man, who was the first Mang, are employed in the office for which he was created. It is further related that Nandi, the bull, cursed the Mang in his pain, saying that he and his descendants should never derive any profit from ploughing with cattle.
And the Mangs say that to this day none of them prosper by taking to cultivation, and quote the following proverb: ^ Keli kheti, Zhdli viati' or, ' If a Mang sows grain he will only reap dust.'
The caste is divided into the following subcastes : 2. Sub- Dakhne, Khandeshe and Berarya, or those belonging to the ^'^'^'O"- Deccan, Khandesh and Berar ; Ghodke, those who tend horses; Dafle, tom-tom players; Uchle, pickpockets; Pindari, descendants of the old freebooters ; Kakarkadhe, stone-diggers ; Holer, hide-curers ; and Garori The Garoris ^ 1 See also separate article Mang-Garori.
are a sept of vagrant snake-charmers and jugglers. Many are professional criminals. 3. Mar- The caste is divided into exogamous family groups riage. named after animals or other objects, or of a titular nature. One or two have the names of other castes. Members of the same group may not intermarry.
Those who are wellto- do marry their daughters very young for the sake of social estimation, but there is no compulsion in this matter. In families which are particularly friendly, Mr. Sathe remarks, children may be betrothed before birth if the two mothers are with child together. Betel is distributed, and a definite contract is made, on the supposition that a boy and girl will be born. Sometimes the abdomen of each woman is marked with red vermilion.
A grown-up girl should not be allowed to see her husband's face before marriage. The wedding is held at the bride's house, but if it is more convenient that it should be in the bridegroom's village, a temporary house is found for the bride's party, and the marriage-shed is built in front of it.
The bride must wear a yellow bodice and cloth, yellow and red being generally considered among Hindus as the auspicious colours for weddings. When she leaves for her husband's house she puts on another or going-away dress, which should be as fine as the family can afford, and thereafter she may wear any colour except white. The distinguishing marks of a married woman are the niangal-sutrani or holy thread, which her husband ties on her neck at marriage ; the garsoli or string of black beads round the neck ; the silver toe-rings and glass bangles. If any one of these is lost, it must be replaced at once, or she is likely soon to be a widow.
The food served at the wedding-feast consists of rice and pulse, but more essential than these is an ample provision of liquor. It is a necessary feature of a Mang wedding that the bridegroom should go to it riding on a horse. The Mahars, another low caste of the Maratha Districts, worship the horse, and between them and the Mangs there exists a longstanding feud, so that they do not, if they can help it, drink of the same well. The sight of a Mang riding on a horse is thus gall and wormwood to the Mahars, who consider it a terrible degradation to the noble animal, and this fact k (
II WIDOlV-iMARRIAGE—BURIAL—OCCUPATION 187 inflaming their natural enmity, formerly led to riots between tiic castes. Under native rule the Mangs were public executioners, and it was said to be the proudest moment of a Mang's life when he could perform his office on a Mahar.
The bride proceeds to her husband's house for a short visit immediately after the marriage, and then goes home again. Thereafter, till such time as she finally goes to live with him, she makes brief visits for festivals or on other social occasions, or to help her mother-in-law, if her assistance is required. If the mother-in-law is ill and requires somebody to wait on her, or if she is a shrew and wants some one to bully, or if she has strict ideas of discipline and wishes personally to conduct the bride's training for married life, she makes the girl come more frequently and stay longer.
The remarriage of widows is permitted, and a widow 4. widowmay marry any one except persons of her own family group ™^"'^g^- or her husband's elder brother, who stands to her in the light of a father. She is permitted, but not obliged, to marry her husband's younger brother, but if he has performed the dead man's obsequies, she may not marry him, as this act has placed him in the relation of a son to her deceased husband. More usually the widow marries some one in another village, because the remarriage is always held in some slight disrepute, and she prefers to be at a distance from her first husband's family. Divorce is said to be permitted only for persistent misconduct on the part of the wife.
The caste always bury the dead and observe mourning 5. Burial, only for three days. On returning from a burial they all get drunk, and then go to the house of the deceased and chew the bitter leaves of the film tree {Melia indicci). These they then spit out of their mouths to indicate their complete severance from the dead man. The caste beat drums at village festivals, and castrate 6. Occupacattle, and they also make brooms and mats of date-palm ^'°"- and keep leeches for blood-letting. Some of them are village watchmen and their women act as midwives. As soon as a baby is born, the midwife blows into its mouth,
ears and nose in order to clear them of any impediments. When a man is initiated by a guru or spiritual preceptor, the latter blows into his ear, and the Mangs therefore say that on account of this act of the midwife they are the gurus of all Hindus. During an eclipse the Mangs beg, because the demons Rahu and Ketu, who are believed to swallow the sun and moon on such occasions, were both Mangs, and devout Hindus give alms to their fellow-castemen in order to appease them.
Those of them who are thieves are said not to steal from the persons of a woman, a bangle-seller, a Lingayat Mali or another Mang.^ In Maratha villages they sometimes take the place of Chamars, and work in leather, and one writer says of them : " The Mang is a village menial in the Maratha villages, making all leather ropes, thongs and whips, which are used by the cultivators ; he frequently acts as watchman ; he is by profession a thief and executioner ; he readily hires himself as an assassin, and when he commits a robbery he also frequently murders."
In his menial capacity he receives presents at seed-time and harvest, and it is said that the Kunbi will never send the Mang empty away, because he represents the wrath of Mahadeo, being made from the god's sweat when he was angry. 7. Reii- The caste especially venerate the goddess Devi. They S'°" . , apparently identify Devi with Saraswati, the goddess of and social rrjj » & status. wisdom, and they have a story to the effect that once Brahma wished to ravish his daughter Saraswati. She fled from him and went to all the gods, but none of them would protect her for fear of Brahma. At last in despair she came to a Mang's house, and the Mang stood in the door and kept off Brahma with a wooden club. In return for this Saraswati blessed him and said that he and his descendants should never lack for food.
They also revere Mahadeo, and on every Monday they worship the cow, placing vermilion on her forehead and washing her feet. The cat is regarded as a sacred animal, and a Mang's most solemn oath is sworn on a cat. A house is defiled if a cat or a dog dies or a cat has kittens in it, and all the earthen pots must be broken. If a man accidentally kills a cat or a dog a heavy penance is ' Berar Census Report (1881), p. 147.
exacted, and two feasts must be given to the caste. To kill an ass or a monkey is a sin only less heinous. A man is also put out of caste if kicked or beaten with a shoe by any one of another caste, even a Brahman, or if he is struck with the kathri or mattress made of rags which the villagers put on their sleeping-cots. Mr. Gayer remarks ^ that " The Mangs show great respect for the bamboo ; and at a marriage the bridal couple are made to stand in a bamboo basket.
They also reverence the 7ilin tree, and the Mangs of Sholapur spread Jiaridli grass and nini leaves on the spot where one of their caste dies." The social status of the Mangs is of the lowest. They usually live in a separate quarter of the village and have a well for their own use. They may not enter temples. It is recorded that under native rule the Mahars and Mangs were not allowed within the gates of Poona between 3 P.M. and 9 A.M., because before nine and after three their bodies cast too long a shadow ; and whenever their shadow fell upon a Brahman it polluted him, so that he dare not taste food or water until he had bathed and washed the impurity away.
So also no low-caste man was allowed to live in a walled town ; cattle and dogs could freely enter and remain but not the Mahar or Mang.^ The caste will eat the flesh of pigs, rats, crocodiles and jackals and the leavings of others, and some of them will eat beef Men may be distinguished by the senai flute which they carry and by a large ring of gold or brass worn in the lobe of the ear. A Mang's sign-manual is a representation of his bhall-singdra or castration-knife. Women are tattooed before marriage, with dots on the forehead, nose, cheeks and chin, and with figures of a datepalm on the forearm, a scorpion on the palm of the hand, and flies on the fingers. The caste do not bear a good character, and it is said of a cruel man, ' Mdng-Nirdayil or * Hardhearted as a Mang.'
Mang
(From People of India/ National Series Volume VIII. Readers who wish to share additional information/ photographs may please send them as messages to the Facebook community, Indpaedia.com. All information used will be gratefully acknowledged in your name.)
Synonyms: Bajantri, Makaj, Mang Garodi, Mang Garudi, Matang [Madhya Pradesh and/or Chhattisgarh]
- Endogamous divisions: Alhat, Asadaru (in Canara),
Assal, Channa Holiya, Chaplasande, Dakkala, Dalaya, Desur, Dhor, Divate, Gantenavaru, Gavli, Ghadshi, Gujarat, Jingar, Jirait, Jogdand, Kakar, Kalukhe Kanarese, Manbhav, Mang Garudi, Mang Raut, Manga, Maratha, Mashal, Mha isbhadre, Mini Madig, Mochi, Musalman, Pardhi, Parit, Pathantanas, Vajantri Mang, Valar, Vavrat, Zare [R.E. Enthoven] Are, Balawante, Bhalerao, Bujawane, Bujone, Bule, D hale, Gaikawad, Gawar, Ingale, Jadhava, Londhe, Mang Garodi, Paradhe, Pendhari, Sede, Shikare, Sonatakke, Telangi Mang, Ubale [S.S. Hassan] Groups/subgroups: Berarye, Beraya, Dakhne, Gurupant hi, Kabirpanthi, Khandesh, Mang Garudi, Ramanandi, Uakhne [Madhya Pradesh and/or Chhattisgarh] Surnames: Adne, Bokhare, Channe, Chouhan, Oevare, D hankasare, Dongardeve, Dongre, Gaikwad, Hiurai, Jon lekar, Khorke, Lokhande, Ongle Rao, Sanesar, Santape, Wagh mare, Wankhede [Madhya Pradesh and/or Chhattisgarh]
- Exogamous divisions (bedagu): Aivallanavaru, Avale, Bhandaryavaru, Ganikenavaru, Gantenavaru, Hegane
navaru, Henichiiyavaru, Hule, Hutre, Iragad, Kablyanavaru, Kengar, Kumbalenavaru, Mashal, Ojenavaru, Pandur [R.E. Enthoven] Exogamous units/clans: Bokhare, Channe, Chouhan, De vare, Ohankasare, Dongar Dave, Dongre, Gaikwad, Hiu rai, Ingle, Jadhav, Jalnakar, Jonlekar, Kasare, Khare, K harke, Kharre, Lokhande, Santape, Senesar, Taiwade Tarwede, Waghmare, Wankhedi [Madhya Pradesh and/or Chhattisgarh]
