Rites and Traditions
Ghotul, godna, Ramnami tattoos, mitan friendships, tribal marriage forms, life-cycle rites and memorial pillars: Chhattisgarh's special traditions for CGPSC.
Prerequisites
- Tribes of Chhattisgarh: Muria, Maria, Gond, Baiga, Oraon and their distribution
- Teej and Women’s Festivals: Bhojli, the root of one kind of ritual friendship
- Basic Concepts of Sociology: kinship, marriage, socialisation and social institutions
The Hook: A Name Written on the Body
In villages along the Mahanadi you may meet an elderly man or woman whose face, arms and even eyelids are covered with one word tattooed again and again: राम. They belong to the Ramnami Samaj (रामनामी समाज), whose founder tattooed the name of Ram on himself in the 1890s after he was turned away from a temple because of his caste. A few hundred kilometres south, in Muria villages of Bastar, young people grew up in the ghotul (घोटुल), a youth dormitory that Verrier Elwin made famous.
What are Chhattisgarh’s distinctive rites and traditions, and what do they tell us about its society?
Why it matters: Prelims asks one-liners: which tribe has the ghotul, what lamsena or dudh lautawa means, who founded the Ramnami Samaj. Mains GS-IV uses these traditions to discuss tribal institutions, caste protest and social change.
Ghotul (घोटुल): The Youth Dormitory
| Point | Detail |
|---|---|
| Community | Muria (a Gond group) of north and central Bastar, today mainly Narayanpur and Kondagaon districts |
| What it is | A village youth dormitory and community hall where unmarried boys and girls gather in the evenings and often sleep |
| Members | Boys are called chelik (चेलिक), girls motiari (मोटियारी); leaders carry titles such as siredar (head of the boys) |
| Functions | Teaching songs, dances, stories and crafts; discipline and service to the village (help at weddings, funerals, festivals); preparation for adult and married life |
| Classic study | Verrier Elwin, The Muria and their Ghotul (1947) |
| Today | Many ghotuls have declined under outside criticism, schooling, migration and conflict. Some are being revived as cultural centres |
Similar dormitories elsewhere: the Oraon youth dormitory is called dhumkuria (धुमकुड़िया). Do not confuse it with the Muria ghotul.
Godna (गोदना): Tattoo as Tradition
- Godna is traditional tattooing, practised especially by women of communities such as the Baiga, Gond and Oraon, and widely in rural Chhattisgarh.
- It marks stages of life (girlhood, marriage) and community identity, and designs differ by community.
- A common belief: godna is the only ornament that stays with a person after death, when all jewellery is left behind.
- Godna motifs are now also used as a painted art form on cloth and paper.
The Ramnami Samaj: Tattoo as Protest
| Point | Detail |
|---|---|
| Founder | Parasuram Bhardwaj (Sant Parasuram), born in Charpara village, Janjgir-Champa district |
| When | 1890s |
| Why | Denied entry to a temple because of his caste, he tattooed “Ram” on his forehead, claiming direct access to God without temple or priest |
| Practice | Members tattoo “Ram” on their bodies, wear shawls printed with “Ram” and peacock-feather crowns, chant Ram-naam, and do not depend on temples or idols |
| Degrees (as commonly described) | From the forehead only (shiromani) to the whole body (sarvang) to every part including the eyelids and tongue (nakhshikh) |
| Gathering | The annual Bada Bhajan Mela (see Fairs (Melas)) |
| Today | Fewer young members take the full tattoos, but the Samaj continues |
Ritual Friendship: Mitan and Its Forms
Chhattisgarh has a strong tradition of ritual friendship (मितानी), a lifelong bond formalised by a ceremony. The friends’ families treat each other almost as kin, attend each other’s life events and use the bond’s name instead of personal names.
| Bond | Sealed by | Address |
|---|---|---|
| Mitan (मितान) | Formal ceremony of friendship | Mitan |
| Mahaprasad (महाप्रसाद) | Sharing the mahaprasad (rice prasad of Jagannath Puri) | Mahaprasad |
| Gangajal (गंगाजल) | Exchanging Ganga water | Gangajal |
| Bhojli (भोजली) | Exchanging Bhojli seedlings the day after Raksha Bandhan | Bhojli |
| Jawara (जवारा) | Exchanging Navratri jawara sprouts | Jawara |
Marriage Forms Among Tribal Communities
These forms are described especially for the Gond and related communities. Names vary between regions and books, so learn the meaning first.
| Form | Hindi | Meaning |
|---|---|---|
| Dudh Lautawa | दूध लौटावा | Cross-cousin marriage (for example with the mother’s brother’s daughter), a preferred form; “returning the milk” to the family that gave a bride |
| Lamsena | लमसेना | Service marriage: the groom lives and works in the bride’s father’s house for an agreed period instead of paying bride-price |
| Pathoni | पठौनी | The bride’s party goes to the groom’s village and the marriage is held there |
| Udhariya | उढ़रिया | Elopement marriage, later accepted by the community |
| Paithu | पैठू | Intrusion marriage: the girl enters the boy’s house and stays, and the family accepts her |
Life-Cycle Rites of the Plains
| Stage | Rite | What it is |
|---|---|---|
| Birth | Chhatthi (छट्ठी) | Purification and celebration on the sixth day after birth |
| Marriage | Mangni / Phaldan | Betrothal |
| Chulmati (चुलमाटी) | Women fetch clay from the village pond for the wedding hearth, with songs | |
| Telmati, Tel-Haldi | Turmeric and oil applied to the bride and groom | |
| Mangrohan (मंगरोहन) | A carved wooden post is set up in the wedding pavilion (marwa) | |
| Bhanwar (भांवर) | The ritual circles around the sacred fire | |
| Tikawan (टिकावन) | Relatives give gifts to the couple | |
| Bida, Gauna | Departure of the bride; later formal move to the husband’s home | |
| Death | Dashgatra (दशगात्र) | Rites on the tenth day after death |
Plains weddings are accompanied by special song genres (for example bihav geet), covered in Folk Music, Dance, Theatre and Crafts.
Village Gods, Priests and Memorials
- Every village has its guardian deities: Thakur Dev (ठाकुर देव), Sheetla Mata, and in Gond belief Bada Dev / Budha Dev (बड़ा देव). Shrines (devgudi, देवगुड़ी) are often a sacred grove or a simple platform.
- The baiga (village priest in the plains, distinct from the Baiga tribe), the gaita or pujari (priest in Bastar), the siraha (spirit medium) and the gunia (healer) are traditional religious specialists.
- In Bastar, communities such as the Maria and Muria raise memorial pillars (मृतक स्तंभ) for the dead: carved wooden posts or upright stones, sometimes showing scenes from the person’s life.
- The weekly haat (हाट) is a social tradition as much as a market: news, matchmaking and festivals spread through it.
The “Why”: Analysis for Mains
- Indigenous institutions: the ghotul, Muria Darbar and village councils are forms of education and self-government that predate the state.
- Equality through faith: the Ramnami Samaj, Satnami panth and Kabirpanth used devotion to challenge caste.
- Social capital: mitan, mahaprasad and bhojli bonds create trust networks beyond kin.
- Flexible marriage norms: lamsena, udhariya and paithu show tribal societies’ practical approach to bride-price, choice and acceptance.
- Change and threat: schooling, migration, conversion, conflict in Bastar and outside stigma are eroding some traditions; revivals and documentation are under way.
- Policy link: respect for customary practice is a principle of the Fifth Schedule and PESA; see Panchayati Raj and Local Government in Chhattisgarh.
Don’t Confuse
| This | vs | That |
|---|---|---|
| Ghotul: Muria, Bastar | Dhumkuria: Oraon youth dormitory | |
| Ramnami Samaj: Parasuram, Charpara, “Ram” tattoos | Satnami panth: Guru Ghasidas, Giraudpuri, Jaitkhamb | |
| Lamsena: groom works at in-laws’ house | Dudh Lautawa: cross-cousin marriage | |
| Udhariya: elopement | Paithu: girl enters the boy’s house | |
| Baiga (village priest in the plains) | Baiga (a PVTG of Kabirdham, Mungeli and neighbouring areas) | |
| Chhatthi: sixth day after birth | Dashgatra: tenth day after death |
Common Mistakes
Practice
These are original practice questions written in CGPSC style. They are not previous-year questions.
Level 1: Foundation
- The youth dormitory of the Muria is called ________; boys are called ________ and girls ________.
- The Ramnami Samaj was founded by ________ of ________ village.
- A marriage in which the groom works in the bride’s house instead of paying bride-price is called ________.
Answers
- Ghotul; chelik; motiari
- Parasuram Bhardwaj; Charpara (Janjgir-Champa)
- Lamsena
Level 2: Prelims MCQs
Q1. Consider the following statements:
- The ghotul is a youth dormitory traditionally associated with the Muria of Bastar.
- Verrier Elwin wrote The Muria and their Ghotul.
- Dhumkuria is the Muria name for the girls’ section of the ghotul.
Which of the statements given above is/are correct?
(a) 1 only (b) 1 and 2 only (c) 2 and 3 only (d) 1, 2 and 3
Answer and explanation
Q2. Match List-I (Marriage form) with List-II (Meaning):
| List-I | List-II |
|---|---|
| A. Dudh Lautawa | 1. Elopement |
| B. Lamsena | 2. The girl enters the boy’s house |
| C. Udhariya | 3. Cross-cousin marriage |
| D. Paithu | 4. Service marriage |
(a) A-3, B-1, C-4, D-2 (b) A-4, B-3, C-1, D-2 (c) A-3, B-4, C-2, D-1 (d) A-3, B-4, C-1, D-2
Answer and explanation
Q3. “Mahaprasad”, “Gangajal” and “Bhojli” in Chhattisgarh are best described as:
(a) Types of temple offerings (b) Forms of ritual friendship (c) Folk dances (d) Wedding ceremonies
Answer and explanation
Q4. The founder of the Ramnami Samaj began tattooing the word “Ram” on his body mainly as:
(a) A mark of initiation into the Kabirpanth (b) A response to being denied temple entry because of caste (c) A requirement of the Satnami panth (d) A healing ritual
Answer and explanation
Level 3: Mains Answer Writing
Q1. Examine the ghotul as an indigenous institution of socialisation. Why has it declined? (150–200 words)
Intro: The ghotul is the youth dormitory of the Muria of Bastar, documented by Verrier Elwin in The Muria and their Ghotul (1947).
Body:
- Structure: unmarried chelik and motiari, with leaders such as the siredar and rules of conduct.
- Functions: teaching songs, dances, crafts and folklore; discipline and cooperation; service at village events; preparation for marriage.
- Value: a community-run education system that built identity and collective responsibility.
- Decline: outside stigma and sensational portrayal, formal schooling and hostels, migration, religious change and the conflict in Bastar.
- Revival: efforts to restore ghotuls as cultural and learning centres.
Conclusion: The ghotul should be understood on its own terms. Tribal education policy can learn from its community ownership and learning by doing.
Q2. How did the Ramnami Samaj use religion to protest against caste discrimination? (60–80 words)
Quick Revision Table
| Tradition | Key fact |
|---|---|
| Ghotul | Muria youth dormitory; chelik, motiari; Elwin 1947 |
| Dhumkuria | Oraon youth dormitory |
| Godna | Traditional tattoo; “the only ornament that goes with you” |
| Ramnami Samaj | Parasuram Bhardwaj, Charpara, 1890s; “Ram” tattoos; Bada Bhajan Mela |
| Ritual friendship | Mitan, Mahaprasad, Gangajal, Bhojli, Jawara |
| Dudh Lautawa | Cross-cousin marriage |
| Lamsena | Service marriage |
| Pathoni | Marriage held at the groom’s village, bride’s party travels |
| Udhariya / Paithu | Elopement / intrusion |
| Chhatthi / Dashgatra | 6th day after birth / 10th day after death |
| Memorial pillars | Maria and Muria of Bastar |
Key Takeaways
- The ghotul of the Muria is an indigenous institution of education and discipline, not merely a social club; the Oraon equivalent is the dhumkuria.
- The Ramnami Samaj (Parasuram Bhardwaj, Charpara, 1890s) turned the tattooed name of Ram into a protest against caste exclusion.
- Ritual friendships (mitan, mahaprasad, gangajal, bhojli, jawara) build lifelong bonds beyond kin.
- Tribal marriage forms: dudh lautawa (cross-cousin), lamsena (service), pathoni, udhariya (elopement), paithu (intrusion).
- For Mains, link these traditions to social capital, anti-caste movements, tribal self-governance and the pressures of change.
What’s Next
- Quick Revision: Festivals, Fairs and Special Traditions: the whole chapter on one page
- Tribes of Chhattisgarh: the communities behind these traditions
- Social Aspects of Chhattisgarh: the GS-IV paper’s view of society in the state
- Socio-Religious Reform Movements: the all-India context for Satnami and Ramnami reform