SANTAL SOCIETY
Santals has wonderful socio-cultural mosaic, which often we round of it in the present caste rifted Indian society. the following are the main socio-religious characteristics of the Santals:
Santals have separate religion and it is called "Sarna". Even Indian Constitution does treat Santals religion as separate one.
Offering during worship is made within the pictorial boundary known as khond as a mark of the mundane relationship of the supernatural power.
Image or idol worship is absent and there is no as such traditional temple that exists in Santal society.
Both burial and cremation are practiced. A chicken is dedicated to the dead body.
The society is devoid of caste hierarchy and therefore, the Santal's is a casteless society. By birth no person, family, clan group is superior or inferior. Santal women enjoys much more freedom than their counterparts in Indian Society.
Blood offering is prevalent in the community. Earlier practice of cow sacrifice is now restricted.
Priesthood is not appropriated by a particular clan group or a sect but is owned by the family members of the first settlers of the village. Occasionally selection of a successor of the old priest is held if he leaves no issue (male child). Mainly a divinated person makes such a selection and it is undisputed.
Santal's Social Life
Santal's Social life:
Santal social organization has very interesting characteristics. It contains flexibility in rigidity. Marriage is one of the important components in the dynamics of Santal society. It, indeed, have wonderful and interesting feature. Therefore, more details description is given here for Santal marriage to have understanding of Santal life, and their feeling and sentiments. It, to some extend, depicts the Santal way of life.
Santal Marriage:
The Santali name for marriage is called /Bapla/. In Santal society, marriage is one of sacred event of life and marriage adds up considerable respect in society. However, there are some traditions and customs need to be strictly followed in doing so. It is strictly forbidden for any Santal to marry within his or her own sept (Parish). He can marry into any other septs or sub-septs to which his/her mother belonged. There are some septs, which never intermarry with another in consequence of some ancient feuds between them. For example, A Hansdak' male or a female never marries a Murmu female or male respectively. Similarly, a Tudu male never marries a Besra female and vice versa. These customs are no longer in effective prevalent in day-to-day life of Santals. However, myths and tales associated with feud are still told among the Santals.
Girls are married as adults mostly to men of their own choice. In Santal marriage, there is no restriction of age. The bride may be younger, older or of equal age with bridegroom. There are two types of marriage practiced by Santals- the marriage arranged by Raibar (match maker) is the regular form of marriage. Couple themselves arranges the other forms of marriages.
Raibar Bapla:
This form of marriage is most commonly practiced in Santal society, where parents of both side select the bride and groom. Once they liked each other, then Raibar (match maker ) is appointed to negotiate between them. Generally, bride's father asks for bride price, which is generally divided among the bride's father, bride's mother, Mother's mother and father's mother. The brother of bride will get bull from groom. It is customs that not fix the marriage date in the month of birth.
Sanga bapla:
In this form of marriage the divorced women or widow is married with a widower. Here, bridegroom and bride settle the negotiation and mostly male takes the initiatives. In this marriage, bride price is very nominal. The binding ceremony of the Santal marriage is the Sindurdan; Which is here done by not applying the Sidur directly on the parting of the hair of bride by bridegroom, but instead he smears a dimbu flower with vermilion and fix it in the bride's coiffure.
Kudam Bapla:
If a girl becomes pregnant, the young man by whom she becomes so is bound to marry her. Generally young man informs the Jog Majhi (Assistant to head man) of his offence and the girl confesses it to wife of Jog Majhi. Then they inform to parents of bride and bridegroom. As usual, bridegroom pays bride price and bull. Bridegroom at the time of applying vermilion stands facing west and bride facing east.
Kiring Jawae:
If the couple belongs to the same sept, the headman calls for councils of village, and the decision would be always negative. Here boy's father has to bear the expenses of the marriage of the girl to another man. Then headman arranges the marriage for girl far away from village and name of boy is always secret.
Ghardi jawae:
When a man has minor sons and grown up daughter, he procures Ghardi-Jawae to get in his agricultural work. All expenses of marriage is borne by bride's father. At ordinary situation marriage the bridegroom 's friends are called Bariat; but in this it is the friends of bride that are called so. In this kind of marriage the bridegroom pays nothing for his bride but lives with father in-laws and work for him without wages for five years. When man procure a Ghardi Jawae to get help his agricultural works, in such cases, the girl's father sets aside a bit of land for this Ghardi Jawae and help him to get additional land Once five years of service is over, the Ghardi jawae is free to depart.
Tunki Dipil Bapla:
Poor men perform this type of marriage. As they have not sufficient money to bear the expenses of the regular marriage (Raibar Bapla), they resort this type of marriage. The bride is brought to the house of the bridegroom with small basket on her head; a few friends and relatives accompany her to her house. The bridegroom in the presence of these persons applies vermilion on her head and couple then lives as husband and wife.
Itut Bapla:
Forward young men who are not quite sure whether the girl fancy will accept them and take this means of compelling her to marry adopt this. This type of marriage is looked down up and rarely occurs. Generally double bride price is paid and the marriage is still legal. But if girl declines to live, then she must take divorced in full moon and cannot marry as spinster.
Nirbolok Bapla:
This form of marriage can said to be female variety of 'Itut" Bapla. A girl who cannot get a man whom she likes in the regular way, takes pot of rice beer and enters his house and insist upon staying there. They do not adopt any physical force to expel her from house. It is said to quite fair and usually effective to throw red peper on the fire, as by inhaling smoke she will be compelled to run away. If she passes this endurance test without leaving house, she is held to have own her husband and family is bound to recognize her as husband. This type of marriage also rarely occurs in Santal society.
Divorce:
Divorce is a common sequel to Santal marriage and is granted at the wish of either husband or wife. The following are the grounds for which the Santal men and women demand the divorce. The husband can demand the divorce if his wife is proved to a witch, or is sexually immortal ad she does not obey him or she lives always in her father's house. The wife can claim divorce, if husband cannot supply sufficient foods, clothing, ornaments etc. Sterility is another ground for divorce. In case husband seeks the divorce, he cannot claim the bride price and he has to pay certain amount of money as fine. If wife demands the divorce then her father has to refund the bride price. The divorce is effected in the presence of the assembled villagers in the following way; The husband is made to stand facing the sun on one leg. He has a cloth rounded his neck each end which is held in the hand along with three Sal leaves. Then taking the name of Sin -Bonga he tears the Sal leaves in the token separation and upset a brass pot full of water. Wife repeats this too. There is belief that if the Sal leaves are not fully torn or the lotta (Brass pot) are not wholly emptied then the couple must again come together.
Birth and naming ceremony:
When Santal women get pregnant, she and her husband observe certain taboos. The husband during his wife's pregnancy never kills any animal nor participates in any funeral ceremony and does not come in contact with any dead body. The pregnant woman during the evening very rarely comes out of the house. She does not weep when the death occurs of her relative. On the day of moon eclipse, she will not come out of room. She should not sit on courtyard with her hair or cloth hanging downward. After the birth of a child, the house is considered polluted. So the Santals performs the Janam Chatiar ceremony. Until it is done, no other activities can be undertaken like hinting etc. The usual day for the ceremony is fifth day for male and third day for female child. After ceremony, the men and women and children of the village who have assembled at the house each a leaf cup full of rice water with the leaves of Neem (Neem dak' Mandi). Generally it tastes sour. On the fifth day, the children are given the name. Should it happen to be son and then he takes the name of grandfather. Should it be second son born, he takes the name of maternal grandfather and thus third from paternal grandfather's brother and fourth from maternal grandfather's brother and so on. The same procedure is followed for girls the female relations being in the same order.
Chacho Chatiar:
It is very important ceremony of the Santals that enables the individual to take his place in Santal society and participate in its rights, rules and ceremonies. Without this no Santal can be married or cremated.
Bitlaha:
It means outcasting Santal from society. This outcast takes place by the order of assembly of villagers. It is resorted when a Santal women indulges in any physical relationships with either Diku (non-Santals) or with a person of name sept. It is worth noting that relatively free sex is prevalent among the Santal society. If it is proved, then the assembly gives the order of outcast and they proceed to carry out the day after annual hunting. A man in the market who carries a branch of sal tree with leaves announces the date of Bitlaha. The person in the market on seeing him understands the matter and counts the leaves that indicate the no of days.
The day of Bitlaha, all female members of village kept themselves away from village. In the early morning bachelors and other male members of the neighboring villages with flutes and drums, bows and arrows meet at the end of Village Street where culprit lives. Drumming is kept terribly high so that it can be heard from long distance. When crowd reaches the house of the offender they tie a short charred bit of firewood, worn out broom ad some used leaf plates on the pole of bamboo and fixed at the entrance of courtyard. Bachelors in undress do desecrate the rooms. The person who outcasted are not allowed to take food with others, and they cannot give their children marriage within the Santal community.
Jam jati:
Source: http://nuna.rediffiland.com/blogs/2006/10/31/SANTAL.html
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