Prof G S L Devra
Banjara is such a name which one may find in local literature of all parts of India, Pakistan and Afghanistan. There is not a single part of the country where local sayings and proverbs cantered around Banjaras, are not heard. Similarly in the love songs the theme of Banjaras is preferably selected. Even the leaders of Bhakti Movement while explaining their views referred the spirit of moving Banjaras. Kabir has preferably quoted the activities of Banjaras. Certain verses in ‘Guru Granth Sahib’ depicted the Banjaras as factors of great merchants (Sahus), obliged to buy only such goods as would have his approval. Here, God is likened to a ‘Sahu’, dwelling in a place, served by millions of Banjaras,In western India, particularly in Rajasthan and Gujarat anumber of places, like, inns, wells, step-wells and religious sites are associated with the name of Banjaras. In south India their impressive number is in Karnataka, though in other areas, their name and activities is quite familiar. The name of Banjara hills, now a place of very elite colony of non-Banjaras, near Hyderabad is well known. The area of south Punjab (Malwa) along with its adjoining tracts of Haryana and north Rajasthan (Hanumangarh district)until the medieval period was covered by a great forest, known as Lakhi Jungle. Here, the word Lakhi is not complete; it is a construction of two words, Lakhi and Banjara. This nomenclature of Lakhi Banjara is very popular in the country and is reserved for such big Banjaras who had the possession of around one lac oxen. Perhaps number is exaggerated. Lakhi must be a symbolic word and had been applied for those Banjaras who possessed numerous oxen. There are number of tales and songs in northern India where the reference of Lakhi Banjara is given. Lakhi jungle used to be considered a very good ground for grazing and breeding of domestic animals. It had the capacity to accommodate a large number of animals. ‘Gata Jaye Dil’ is provoked by the line of ‘Gata Jaye Banjara’.
Banjaras were fast moving goods trains of their times. In the early nineteenth century Urdu poet Nazir Akbarabadi wrote a very popular poem on Banjaras, ‘Banjaranama’.Banjaras are also known as Lambana and Gormati. In Sind and Baluchistan they are more popular as Lavana. General impression is that they are from Rajasthan and later on spread in other parts of the country. One common thing that associates them with the people of Rajasthan is that they too celebrate the festival of ‘Teej’. Nomads operating in high Himalayas, addressed as ‘Bhotias’ offers a parallel position to that of Banjaras. Banjara art also match with that of other tribes of Rajasthan, particularly ‘Lepo’ art. People also claim that their original place is Ghur- the central mountainous region of Afghanistan. They speak the Ghur-Lambani dialect of that area. It is not confirmed but it seems that they started their transport activities from that region. It is the time when business over connecting routes of famous Silk route of Asia was much in demand. There is a historical possibility in the assumption that Banjaras are offshoots of ‘Sarthvahas’ of ancient period, particularly of that group of ‘Sarthvahas’ who were involved in transport business. They were mountain people and also familiar with the routes of deserts of Asia.
Banjaras never dwell in houses. They take along with them their women and children. There is a famous folk song in Rajasthan, ‘Binjarii e dhime dhime bol batan thari re jasi’ which express that ‘Banjaran speak slowly (since your visit is temporary) otherwise your chats(which are important) would not be followed’. Mughal Emperor Jahangir writes in his memoirs, ‘Tuzuk-i-Jahãngiri that “In the country Banjarasare a fixed class of people, who possessed a thousand oxen, or more or less, varying in number. They bring grain from the villages to the towns and also accompany armies.”Peter Mundy, the British merchant who travelled in India during the reign of Jahangir, had called the moving assemblage of Banjaras a ‘Tanda’. “These Banjaras carry their entire household along with them, as wives and children, one Tanda consisting of many families.”He further explained that each Tanda may carry six to seven hundred persons, including all men, women and children. There were times when several Tandas used to move together. Mundy on one occasion counted 20000 oxen. French traveller Tavernier of Aurangzeb’s time was astonished to see the movement of 12000 oxen for the transport of rice, corn and salt. Such observations extend the impressions that Tandas in their size and activities were putting the picture of a moving city. Each Tanda had its own chief, called, ‘Nayak’. The large population of Banjaras is Hinduthough in northern India there is an important segment of Muslims exist. Banjaras because of their specialized profession also became popular with their different names. Like, Lohanas who became popular while chiefly remaining in the trade of salt; similarly, Multanis and Mukeris for their engagement in trade of grain and timber, respectively. Otherwise, it is clear that most of them had no inhibitions about carrying any material. In Mughal times Tandas became popular with the name of Caravan also. In Rajasthan the movement of large Tandas was not possible, primarily because of sand and paucity of grazing grounds. Therefore, they preferred to load the goods on th back of camels andcaravan was called as Katar.
The security of Tanda primarily rested upon the shoulders of Banjaras. On any adverse eventuality state always supported and assured them. The safe movement of Tandas and Katars was the subject of state responsibility. Both men and women of Tandas always remained ready to fight against the enemy. Nayak with his trusted men preferablymoved ahead of Tanda and rest of men dispersed to such a manner that every part of Tanda remained under their vigilance. Archival records of Rajasthan confirm that during the period of last decades of eighteenth century the incidents of looting the Katars had considerably increased. At that time Princely States of Rajasthan and its neighbouring regions militarily became weak and vulnerable. Even the Thakurs of the State raised their flags and indulged in such unlawful activities. In such a precarious situation Banjaras evolved a new security arrangementwithin the area of Rajasthan and borrowed the services of Charans and Bhats as their security guards. In Rajasthan the killing of Charans ad Bhats was considered a heinous and unpardonable crime. Even after that if looters approached the KatarsCharans warned them that they would either cut their throat or perform the act of self-immolation. This practice became popular as Chandni. When law and order restored in Rajput states under the colonial rule such practices lost their purpose.
Under the colonial rule, Tandas or Katars, too, lost their tracks.The process of the decline of trade of Banjaras started even in the late eighteenth century. They compelled to hand over their business tothe newly emerging Banias. At that time Banias became very strong in the state administration and even led the armies on behalf of their Rajput lords. Earlier business firms of Banias used to give credit to Banjaras to run their activities of collection and supply of goods now stopped giving the loans. Now Banias themselves came forward in the transport business and instead of extending loans to Banjaras employed them as their agents. Particularly by those trading firms which opened their business concerns in distant places and wanted to manage the transport of goods at their own level. Banias in their ventures not only had the support of local Rajput chiefs but also received encouraging response from the officers of East India Company. Supplying provisions to the different units of Company was another lusty earning area where Banias came in the picture and took over the work.
When East India Company had established their monopoly over the production and trade of opium and salt, Banjaras of Rajasthan, Central India, Gujarat and Sind suffered most. Company sold these materials on their terms and conditions. Banjaras who did not remain as merchants and had already reduced to the level of carriers could not rise to fulfil the conditions and burden. They with this development left with little options. On the contrary, Marwaris on the earning from Malwa (Central India) opium and cotton became prosperous. Final shock to Banjaras came after the introduction of Indian Railway, which started from the middle of nineteenth century. With the passage of time the growing business of goods through transportation by Indian Railway diminished all possibilities of the revival of traditional activities of Banjaras. They were forced to return to their nomadic life. At the local level some of them remained active or they could find opportunities in those difficult terrains where modern transport system failed to penetrate. Bhotias of Himalayas are one among them.
(The author is former Vice Chancellor, V.M Open University, Kota, Rajasthan.) ( gsl_devra@yahoo.co.in)
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