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Chambhar
Regions with significant populations
Maharashtra, Karnataka, Goa, Punjab, jammu and kashmir, Himachal pradesh, West Bengal
Languages
Marathi, Konkani, Varhadi dialect, gurmukhi, Indo aryan
Religion
Hinduism, Ravidasia, Lingayatism, Sikhism, Buddhism

Chambhar, are Dalit caste traditionally involved in leather work.[1] Historically subject to untouchability, they were traditionally outside the Hindu ritual ranking system of castes known as varna. They are found throughout the Indian subcontinent, mainly in the northern states of India and in Pakistan and Nepal.

History

Chambhars have many contributions in religious and reform movements by Santbai.[2]

Medieval history

Utpala dynasty

Main article: Utpala dynasty
King Avantivarman and his Queen
King Avantivarman and his Queen

Utpala dynasty was a Kashmiri kingdom which ruled over the Kashmir region in the northern part of the Indian subcontinent from 9th to 10th century CE. The kingdom was established by Avanti Varman, ending the rule of Karkota dynasty in 855 CE. According to Ain-i-Akbari((an 16th-century detailed document recording the administration of the Mughal Empire under Emperor Akbar) the rulers of this dynasty were from Chamar/Chambhar Community.[3]

Avantivarmans coin 1
coinage of king Avantivarman

Cippatajayapida, the last significant ruler of the Karkota dynasty was murdered in around 840. Subsequently, his maternal uncles — Padma, Utpala, Kalyana, Mamma, and Dharma — gained considerable power and engaged in an internecine warfare to retain complete control of the empire, whilst installing puppet kings belonging to the Karkota lineage. Tribhuvanapida's son, Ajitapida was nominated by Utpala immediately after Cippatajayapida's death. A few years afterwards, Mamma waged a successful battle against Utpala, and installed Anangipida. Three years later, Utpala's son Sukhavarman rebelled successfully and installed Utpalapida, a son of Ajitapida. Within a few years, Sukhavarman set out to assume the throne for himself but was murdered by a relative; finally, his son Avantivarman deposed Utpalapida and claimed the throne c. 855 with help from minister Sura, thus establishing the Utpala dynasty.[4]

Avantipura 1
The Avantiswami Hindu Temple was built by Avantivarman.

Maratha era

Chambhars were also part of Bara Balutedar system of Maharashtra and also worked as cobbler of villages.[5] Historically, Chambhars are related to leather work and are landless but gradually their women engaged in midwifery and agricultural labour.[6]

Culture and society

A great gathering of Chamars
A great gathering of Chamars A great gathering of Chamars in upper india

According to Dr.T.A. Wise, there were no priests in their religious ceremony. He further writes, the Chamars have always displayed a remarkable dislike for Brahmins and Hindu customs. Nevertheless, they observe a number of rites that are popularly believed to be of hindu origin, but which are essentially the worship of village deities for ages before the arrival of the aryans, which remained in the society for centuries and came to be known of Hindus. They eat beef, pork and chickens, all of which are impure for an average Hindu and cooks the meat of animals that die a natural death.[7]

A Chaudhari of Chamar caste
A Chaudhari of Chamar caste A Chaudhari of Chamar caste in 1923

In East Bengal, again, Dr.T.A. Wise describes the Chamars as being less tanned than the average Chandal and infinitely more fair than many Kshatriyas and Brahmins. M.A. Sherring, was greatly influenced by the Chamar caste's good looks like upper caste.[7]

As a rule the Chamar chooses his wife locally, outside his own village group, but within his own sub-caste. Although the sub-castes are essentially endogamous groups, marriages are occasionally arranged between members of different sub-castes. For example, Dhusiyas and Kanaujiyas intermarry and Jatiyas and Kaiyans sometimes do.[8]

Remarriage of widows and divorced wives

The Chamains(Chamar women) all over Bengal wear huge elegant anklets and bracelets made of bell-mwtal that resemble the corresponding jewelry worn by Santal women. Chamain considers it a great attraction to have tattoos on her body, as a result of which her chest, forehead, arms and legs are distorted with splendidly shaped partterns. Chamain is generally known to be skilled in all the secrets of midwifery. The bride's father receives money for the marriage of 'his daughter', widows are allowed to remarry and divorce is permitted with the approval of the caste panchayat. Even divorced wives can remarry. The remarriage of widows is legal and the tribal council may declare the children rightful heirs. The limits for such marriages are the same as for virgins. If the widow be young, and there be a younger brother of her former husband, of suitable age, they usually marry. There are traces of the levirate, in the right of the younger brother to take the widow in marriage. There is no idea of raising seed for the dead brother. If the widow have brothers-in-law (brothers of her late husband), she must marry one of them. She may be married to the husband of an elder sister provided the latter be willing, or if the latter has died. If she is old enough to decide for herself, and if she has a child, her consent to the arrangements is taken otherwise her relatives will decide.[8]

Higher religion

Some nature-gods have their places in the Chamar's religious world, but their position is not what it was informer times. Suriya, Suraj Deota (the Sun), for example, is now nothing but a godling, or perhaps a deified hero. While the Chamar is not admitted to the shrines of this godling, still, every morning as he leaves his house he bows his head, joins his hands and calls upon the Sun as Suraj Narayan.[9]For the most part, Chamars are denied admission to Hindu temples. Their offerings are, however, accepted and they may stand in front of the entrance and look in. Brahmans will accept food and cash from, although they will not touch, Chamars. On the other hand, Chamars are allowed to make offerings at temples to Devi, to Bhairorh and to the Matas, at some temples to Sitala, and at unenclosed temples to Siva. In some places they have their own temples. Chamars employ Brahmans as astrologers. Besides this, in the west, nearly all Chamars employ Chamarwa Brahmans as priests. In the east, the well-to-do engage degraded Sarwariya or Kanaujiya Brahmans. Chamarwa Brahmans serve certain sub-castes of Chamars and sometimes preside at weddings. Formerly they intermarried with Chamars but they are now an endogamous group. A branch of the Gaur Brahmans, the Chamar Gaudas, serve the Chamars as priests. The Ravidassia chamar of some parts of the Punjab employ high-caste Gaur Brahmans.Cite error: The <ref> tag has too many names (see the help page).

Chamar-Vedas

After the Brahmais, Chamars are the only one who developed their own Veads known as Chamar-vedas.

According to Badri Narayan and Ranabir Samaddar:

"The Brahmains and The Chamars were only two caste that had their own Veads. It is interesting to note that among the upper caste a common form of insult to a chamar who talk to much is 'what Chamar-vedas are you chanting' (kya chamar-vedas bak raha ha).

Ravidassia Panth

Main article: Ravidassia

Ravidassia or the Ravidas Panth is an Indian religion based on the teachings of Ravidass, who is revered as a satguru.

Historically, Ravidassia represented a range of beliefs in the Indian subcontinent, with some devotees of Ravidass counting themselves as Ravidassia, but first formed in the early 20th-century in colonial British India. The Ravidassia tradition began to take on more cohesion following 1947, and the establishment of successful Ravidassia tradition in the diaspora. Estimates range between two to five million for the total number of Ravidassias

Religious flag 1
Nishan Sahib

Harr Nishaan (हरि/ਹਰਿ) or Nishaan Sahib is an official copyrighted symbol of the Ravidassia religion. The Harr nishan is found atop the Ravidassias Bhawans or on the flag, every year the Harr Nishaan is changed on the auspicious day of Guru Ravidass Jayanti (happy birthday). The Ravidassias, especially of Punjab, hoist flags with the print of insignia "Har" atop their religious places, and on vehicles during processions on the occasion of Guru Ravidass' birth anniversaries and other festivities.

Harr Nishaan is the Ravidassia religious insignia. Strictly speaking "Nishaan" means "symbol" and is used in Ravidassia context to mean the mantras passed down by the saints. This insignia is also known as the "Koumi Nishan" (Religious Symbol) of the Ravidassia religion. Both of these words Harr or Saunh are directly or indirectly meant for meditation or in reciting of Ravidasia hymns.

Inter-caste conflicts

Pipra Massacre, 1979-80

In 1979, the Pipra village in Jehanabad district witnessed the massacre of Bihar's history. The root cause of the massacre was caste conflict between Chamars(dalit) and Kurmi landlords. This massacre parted the way between Kurmis and Chamars and made them skeptical of each other's activities in all spheres of life.[10]

Bara massacre 1992

See also: Bara Massacre

In the "Bara massacre" the 37 members of Bhumihar caste were slain by the Maoist Communist Centre unit consisting Chamars and other dalits. According to the report of India Today, Yadav leaders of Janata Dal were accused of instigating the violence against the Bhumihars after killing of ten Dalits in Barsimha village by "Savarana Liberation Front", an upper-caste organisation. A court later tried the perpetrators. The upper caste retaliated by killing 56 Dalits at Laxmanpur Bathe.

Nadhi massacre 1996

In 1996, in the Bhojpur district of Bihar, the infamous Nadhi massacre took place. This massacre resulted in retaliatory attacks by the victim Bhumihars on the Schedule Castes, who were perpetrators of this ghastly massacre, in the same year in another incident. In the Nadhi village, the CPI(ML) unit consisting Chamars killed 9 people belonging to Bhumihar caste.[11]

Rohtas riots 2013

In the Baddi village of Rohtas district, the issue of location of a Ravidas temple led to a clash between Rajputs and the Chamars. As per the reports from the victims, it was revealed that the attackers set the Ravidas temple on fire and vandalised the idol. This massacre parted the way between Rajputs and Chamars and made them skeptical of each other's activities in all spheres of life.

Parasbigha and Dohia incidents 1979-80

Parasbigha and Dohia which were located few kilometres south of Patna were disturbed area since abolition of Zamindari in 1950. The contest for grabbing more and more lands from the erstwhile Tekari Raj brought Yadavs and Bhumihars against each other. The Yadavs here sided with Dalits in long and protracted struggle, which reached its zenith in 1979, when an attack took place at Parasbigha by the Bhumihars in which 11 people including one Yadav were killed. The Bhumihars attacked in retaliation of the action of Yadav led Dalit naxalites who beheaded a notorious Bhumihar landlord, few days ago. Two days after Parasbigha killings, the Yadavs and Chamars descended upon the Dohia village in search of Bhumihar perpetrators who diffused soon after the incident of Parasbigha from latter's village. Since the men were not found the Yadavs raped their girls, killed an old women and disappeared after looting the village.[10]

In Uttar Pradesh

See also:Saharanpur violence

Violence broke out between Thakurs and Chamars. There had been an incidence of trouble between the Dalit and Thakur Rajput communities on 20 April 2017 when the Dalits were celebrating the birth anniversary of B. R. Ambedkar. On 5 May 2017, a group of Rajputs entered into dalit colony when they were on their way to a garlanding ceremony in honour of Maharana Pratap in spite of denial by administration to enter this colony and on this occasion the violence escalated, resulting in death of one rajput.

In Punjab

In 2003 the Talhan village Gurudwara endured a bitter dispute between Jat Sikhs and Chamars. The Chamars came out in force and confronted the Randhawa and Bains Jat Sikh landlords, who refused to give the Chamars a share on the governing committee of a shrine dedicated to Shaheed Baba Nihal Singh. The shrine earned 3–7 crore Indian Rupees, and the Jat Sikh landlords allegedly "gobbled up a substantial portion of the offerings". Though Dalits form more than 60 per cent of Talhan's 5,000-strong population, local traditions ensured that they were denied a place on the committee. The landlords, in league with radical Sikh organisations and the SGPC, attempted to keep out the Dalits by razing the shrine overnight and constructing a gurdwara on it, but the Dalit quest for a say in the governing committee did not end.[12]

Chamars fought a four-year court battle with the landlords and their allies, including the Punjab Police. In that time Jats conducted several boycotts against the Chamars. The Jat Sikhs and their allies cut off the power supply to their homes. In addition, various scuffles and fights set Chamar youths armed with lathis, rocks, bricks, soda bottles and anything they could find fought Jat Sikh landlords, youths and the Punjab police. Dalit youngsters painted their homes and motorcycles with the slogan, Putt Chamar De (proud sons of Chamars) in retaliation to the Jat slogan, Putt Jattan De.[12]

Social status

Chambhars enjoyed better position unlike their counterparts of other states, e.g – Chamars of North India, Madigas of Andhra Pradesh, etc. Even they were part of mainstream business of local markets and economically well-off.[13]

Currently, Chambhars are in different fields and after the introduction of the reservation policy in India it helped a lot of them to improve their lifestyle.

They fall under Scheduled Caste category in the states of Maharashtra and Karnataka.[14]

Notables

Historical figures

Revolutionaries and freedom fighters

  • Banke Chamar, was a freedom fighter who died for his actions in the Indian Rebellion of 1857, led initial actions against the British East India Company in Jaunpur Janpad of Uttar Pradesh.
  • Chetram Jatav, was a freedom fighter who participated in the Indian Rebellion of 1857.
  • Captain Mohan Lal Kureel, was a British Indian Army officer who served in The Chamar Regiment and later an Indian National Congress politician in the Indian state of Uttar Pradesh.
  • Babu Mangu Ram, known popularly as Babu Mangu Ram Chaudhry, was an Indian freedom fighter, a politician from Punjab and one of the founder members of the Ghadar Party.[22]
  • Udham singh, was an Indian revolutionary belonging to Ghadar Party and HSRA, best known for assassinating Michael O'Dwyer, the former lieutenant governor of the Punjab in India, on 13 March 1940.
  • Ramapati Chamar, was a freedom fighter who died for his actions in the Chauri Chaura .[23][24]
  • Ayodhya Chamar, was a freedom fighter who died for his actions in the Chauri Chaura.[23]
  • Samapati Chamar, was a freedom fighter who died for his actions in the Chauri Chaura.[23]
  • Shri Garib Chamar, was a freedom fighter who died for his actions in the Chauri Chaura.[23]
  • Jagesar Chamar, was a freedom fighter who died for his actions in the Chauri Chaura.[23]
  • Nahar Chamar, was a freedom fighter who died for his actions in the Chauri Chaura.[23]
  • Birija Chamar, was a freedom fighter who died for his actions in the Chauri Chaura .[23]
  • Medhai Chamar, was a freedom fighter who died for his actions in the Chauri Chaura.[23]
  • Kallu Chamar, was a freedom fighter who died for his actions in the Chauri Chaura.[23]
  • Narayandas Chamar, Freedom fighter.[23]
  • Amar Shadeed Shivdhan Chamar (Azamgarh), was a Freedom fighter who died for his actions in the Quit India Movement.[23][21]
  • Amar Shadeed Hari Chamar (Balai), was a Freedom fighter who died for his actions in the Quit India Movement.[23][21]
  • Jagdish Chamar (Champaran, Bihar), was a Freedom fighter who died for his actions in the Quit India Movement.[25]
  • Bhabhichhan Chamar (Muzaffarpur, Bihar), was a Freedom fighter who died for his actions in the Quit India Movement.[25]
  • Hari Chamar (Ballia, Uttar Pradesh), was a Freedom fighter who died for his actions in the Quit India Movement.[25]
  • Ram Subhag Chamar (Ballia, Uttar Pradesh), was a Freedom fighter who died for his actions in the Quit India Movement.[25]
  • Udaiya Chamar, was a Freedom fighter who took up arms against the British in the 1804.[26][27]
  • Amar Shadeed Baldev Prasad Kuril (Derapur, Kanpur), was a Freedom fighter who take part in Civil Disobedience Movement in India.[23]
  • Amar Shadeed Suchit Ran Jaiswar (Lal Kuan, Lucknow), was a Freedom fighter who take part in Civil Disobedience Movement in India.[23]
  • Krantiveer Vindeshwari (Gorakhpur), was a Freedom fighter who take part in Civil Disobedience Movement in India.[23]
  • Bhai Sangat Singh, was a Sikh warrior and martyr of Battle of Chamkaur.
  • Bhai Nibahu Singh, was a Sikh warrior.[28]
  • Bhai Bir Singh, was a Sikh warrior.[28]
  • Bhai Jai Singh Ji Khalkat, was a Sikh warrior.[29]

Politics

India

  • Jagjivan Ram, former Deputy Prime Minister of India.[30]
  • Kanshi Ram, also known as Bahujan Nayak or Manyavar or Saheb, was an Indian politician and social reformer who worked for the upliftment and political mobilisation of the Bahujans, the backward or lower caste people including untouchable groups at the bottom of the caste system in India.[31]
  • Mayawati, leader of Bahujan Samaj Party and Chief Minister of Uttar Pradesh.[32]
  • Master Gurbanta Singh, tallest Dalit leader of Punjab, educator and key person of Ad Dharm movement.[33]
  • Santokh Singh Chaudhary, M.P of Jalandhar and Minister in state.[33]
  • Chaudhary Jagjit Singh, former MLA of Kartarpur and minister.[33]
  • Chaudhary Sadhu Ram, former M.P of Phillaur and minister.[33]
  • Sarwan Ram Darapuri, former Inspector General of Police in Uttar Pradesh, politician and Dalit activist.[33]
  • Charanjeet Singh Channi, Former Chief Minister of Punjab.[33]
  • Harinder Singh Khalsa, Member Parliament and Ex I.F.S. He resigned I.F.S in protest against the Operation Blue Star.[33]
  • Chaudhary Santokh Singh, Member Parliament from Jalandhar Constituency.[33]
  • Dr. Amar Singh, Former Bureaucrat and Current Member Parliament from Fatehgarh Sahib.[33]
  • Selja Kumari, Former Minister of Social Justice and Empowerment and Tourism in the Government of India.[33]
  • Anandrao Adsul, two-time M.P from Amravati.
  • Chandrashekhar Azad, is an Indian lawyer and Dalit rights activist and an Ambedkarite who is the co-founder and national president of the Bhim Army.[34]
  • P. N. Rajbhoj, former Lok Sabha & Rajya Sabha M.P, G.S of SCF and founder of Indian Buddhist Council[35]
  • Meira Kumar, Former Speaker of the Lok Sabha.
  • Piyare Lal Kureel 'Talib', former M.P of Banda cum Fatehpur constituency & Uttar Pradesh SCF leader.[36]
  • Pramod Kureel, former Rajya Sabha M.P from BSP.[37]
  • Baijnath Kureel, former M.P & Union minister.[38]
  • Jwala Prasad Kureel, former M.P of Ghatampur.[39]
  • Ram Lal Kureel, former M.P and scientist of Solar Enery at CBRI.[40]
  • Keshari Lal Kureel, two-time M.P. of Ghatampur.

Other countries

  • Mohinder Kaur Midha, Lord Mayor Ealing Council of West London.[33]
  • Butshikhan Singh, Ex High Commissioner of India to Brunei Darussalam.[33]
  • Bishan Dass, First Indian Lord Mayor of City of Wolverhampton – 1986 . Elected as Councillor of Ettingshall Ward on 1 May 1975.[33]
  • Lahori Ram- Economic Development Commissioner , State of California. Co- Founder of First Guru Ravidass Gurdwara in United States.[33]
  • Ram Parkash Lakha, Ex Lord Mayor of Coventry 2005.[33]
  • Tej Ram Bagha (1939 to 2018), Ex Lord Mayor of London Borough of Ealing 2014–2015.[33]
  • Gurdip Ram Bangar, Lord Mayor of Gravesham.[33]
  • Kulwant Singh – First Mayor of Mohali City and Current M.L.A.[33]

Others

See also

References

  1. ^ Sharma, C. L. (1996). Social Mobility Among Scheduled Castes: An Empirical Study in an Indian State. M.D. Publications Pvt. Ltd. ISBN 978-81-7533-015-3.
  2. ^ Nadkarni, M. V. (18 June 2019). Socio-Economic Change and the Broad-Basing Process in India. Taylor & Francis. ISBN 978-1-000-08477-1.
  3. ^ Sarkar, Jadunath (1949). Ain-i-akbari Of Abul Fazl I Allami Vol. 2 Ed. 2nd.
  4. ^ Siudmak, John (1 January 2013). 1. Historical and Cultural Background of Kashmir Up to 1003 AD. Brill. ISBN 978-90-04-24832-8.
  5. ^ Deshpande, Arvind M. (1987). John Briggs in Maharashtra: A Study of District Administration Under Early British Rule. New Delhi, India: Mittal Publications. pp. 127: The Chambhar or cobbler was found only in the larger villages. They held almost no rent-free land. Their total holding of rent free land in Khandesh was only 14 bighas. They had grain perquisites at the rate of the claim of the Sutar.
  6. ^ Sinha, Surajit (1993). Anthropology of Weaker Sections. Concept Publishing Company. pp. 311: In the village the Beldar, Jain, Koli–Mahadeo, Lingayat, Chambhar, Muslim, and Panchal families are landless and among them the Jain, Koli–Mahadeo, Lingayat, and Panchal families and one Muslim are immigrants. Except these immigrants, one Brahman family, two Mali families, a few Maratha families, one Sonar, one Dhangar and one Teli are also immigrants. The head of the Jain, Koli–Mahadeo, Lingayat, Panchal, Brahman, one Mali and Maratha immigrant families are school teachers, another Mali is a village doctor, one Muslim is a forest rounder, one Maratha is a veterinary doctor and one Dhangar is an attendant in the veterinary hospital in the village. These employees are not considered as poor villagers because, they are having landed property at their native places. Formerly, the Beldar family was moving from one village to another wherever they used to get traditional jobs. In this village this family has settled for the last six years. And they get job from the villagers every month. But by this income they cannot maintain their family properly. The Muslim and the Chambhar are living in this village for generations together but they are not having cultivable land. The Muslim are traditionally butchers and get balut (annual payment) from the villagers for their job. They are also the agricultural labourers in this village. Through these two sources of income they cannot maintain their family properly and are passing days under hardships. These three Muslim families come under poorer section in the village. The Chambhar also are not having cultivable land in the village. They are still practicing their traditional occupation i.e., making new shoes or repairing the old ones. For performing traditional jobs in the village they get balut per year from the villagers. They also work as farm servants to the landowning cultivators in the village and perform their traditional jobs outside the village. Whatever they earn through traditional occupation and agricultural labour, is not sufficient for them to maintain their families. They are very poor in the village. ISBN 978-81-7022-491-4. {{cite book}}: line feed character in |pages= at position 779 (help)
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  8. ^ a b Cite error: The named reference :14 was invoked but never defined (see the help page).
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  12. ^ a b "Tehelka - The People's Paper". 19 February 2014. Archived from the original on 19 February 2014. Retrieved 16 July 2022.
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  22. ^ was an Indian freedom fighter, a politician from Punjab and one of the founder members of the Ghadar Party
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  24. ^ "Chauri Chaura Kand : उत्तर भारत में दलितों का आक्रामक विद्रोह और बलिदान". Dalit Awaaz. 2 July 2021. Retrieved 15 July 2022.
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  32. ^ "Mayawati talks of a secret successor".
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  38. ^ "Members Bioprofile". loksabhaph.nic.in. Retrieved 15 July 2022.
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