I MARWARI STEREOTYPE

The name Bawri is not only a personal name but subsumes the identities of a family of businessmen belonging to the Khemka lineage which hails from Marwar and a major constituent of Marwari community of North East India. Who are these Bawris? Let us find out.

During the first Linguistic Survey of India (1908) Grierson categorised the region of Rajasthan into four major dialects viz. Marwari, Mewari, Harauti and Malwi with other subdialects. Rajasthani literally means the language spoken by people living in Rajasthan. In the western region of Rajasthan Marwari dialect is spoken in various forms covering the area of Marwar, Mewar, Jaisalmer, Bikaner and north-west of erstwhile Jaipur State. Marwari is basically a territorial and linguistic group of people belonging to different castes and religions. The Marwari dialect is different from Western Hindustani and Gujarati.

In study of a society the language assumes prime importance not only in linguistic study but also in studies conducted by social scientists as speech and communication is the vital aspect of human behaviour. Besides, language becomes one of the most relevant factors in a given geographic area which binds the people together in communication, literature, writing and thinking cutting across the barriers of caste, class and religion. Thus Marwari, in the Indian Sub-continent, are distinguished from others by their language and occupation of trade. This trader may be the grocer in a small village or a financer and owner of various industries in a big metropolis. Marwari, thus not only signifies a language/dialect but it is used synonymously to mean a tradesman, owner of intense business acumen through which he alters his finances, that is, from 'rags to riches'. In vernacular and folk literature a Marwari is a man who enters a village with a lota (brass water jug) and kambal (rug) and in no time establishes himself as the Chief Banker of the area. The most outstanding characteristic of Marwari, whether placed at Tinsukia in Assam or remote market centres of Meghalaya or Nagaland or even in great metropolis of Bombay or Chennai, his links with his roots, that is, native village or town, remain vibrant. The Marwari households in remotest areas of the country retain their ethnic characteristics in language, dress, food and rituals. In spite of being continuously in public dealings, their family life is strictly closed to the non-Marwari. They are more or less self sustaining and self sufficient. In other words Marwari are an indispensable part of Indian society and Indian market economy. It would be no exaggeration to state that if they enmass abandon their age old tradition of trade Indian economy would be adversely affected.

The recent trends of change in terms of diversification of profession, education and liberalisation of government control over economic pursuits, the educated and enlightened Marwari ware changing or altering their mode of trade keeping pace with change in economy in this Country. As has been mentioned earlier Marwari-the generic term, includes a conglomeration of people from contiguous areas of Rajasthan with varied socio-cultural background.

The self perception and perception by others, is intrinsic in development of a particular community within an eco-cultural zone. How others perceive, about Marwari community, is based upon experience, one has while living, and interacting with each other. Before making an attempt objectively to typify and categorise the various constituents of Marwari community let us examine the perception of non-Marwari while writing about Marwari in chronicles.

PEOPLE'S PERCEPTION

Bhramji M. Malabari while compiling the Census of 1881 writes about Marwari-"he hails from Marwar and is generally a follower of Hinduism or Jainism. He sets out in the company of an honest acquaintance at a tender age to become a merchant. His apprenticeship begins at first under a shop keeper where he slaves at his work heroically bent upon learning the craft by which his master has raised a fortune and learning the local dialect in which his master deals with his clients. Gradually with his incredible diligence he succeeds to become confidential munim and entrusted with the sole business when the master goes home for a holiday. Gradually with his savings and a little borrowing he opens a shop and begins with essential commodities such as oil, salt, grain, fuel, soap, etc. He deals only in those items which bring a huge profit or margin. he buys his articles of ordinary quality and at the cheapest rates. He buys in lump and charges heavy discount. His shop is generally in a locality from which the nearest market is quite far off.

He sells his goods on credit and of course in retail. His weights and measures are not of the latest make and often substitutes pieces of stone for standard weight. He allows credit to customers then begins the interest on loan money, transfer it into a book debt and then asks for security. He accepts an old ring a few cooking utensils, some wearing apparel and uses the same. Gradually mortgage of harvest, land, house, ornaments follows as the debt increases. He charges interest for the credit money on the plea that he has to replace the goods disposed off on credit by new supplies for which he has to borrow cash.

His mode of recovery is unique. He collects his debt from debtor's rich relatives on the plea that one should shield the abru (prestige) of dear and near ones. he even takes debtor's family members as mortgage commodity and provide employment to them thus opening new avenues of his income. In case of bad debt he resorts to the court maneuvers to sell by auction things possessed by debtor and then buys everything himself."-1

1-Malbari, Behramji M: Gujarat and the Gujaratis- 1889, Bombay pp. 188-196

The above description of Marwari as recorded in 1881 census holds true even today when one is asked to describe a Marwari stereotype.

The name Marwari has, with passage of time, accumulated many connotative meaning. Today the name reminds a villager of enterprising, laborious, manoeuver, stingy, thrift and exploiter. There are numerous enecdotes prevailing in rural India which when collected and analysed describe how a Marwari with a lota (vessel) entered in their village and within a short time constructed a pucca house within the village.

When we view this in a larger frame of economic organisation we find that advent of Marwari in rural India was a necessity since monetary economy was replacing the age old system of barter and exchange and disintegration of jajmani system along with the feudal structure. The banks had not appeared on the rural scene and the farmers were switching over to new crop pattern which required larger input. Thus Marwari assumed the role of money-lender, banker, pawn-broker, whole saler, stockiest, retailer and transformed into the vital link between the villager of remote corner and the regularised market of the urban centres.

The term marwari is applied to a class of castes based upon commerce who practically hold the whole commerce of Marwar in its hands. This class may be broadly divided into three groups viz. traders, pedlars and carriers. In point of numbers, Hindus head the list followed by Jins and Muslims. Marwari traders besides playing signification role in the region of their origin also play pivotal role in the commerce of every nook and corner of India. They have penetrated into hearts of north, west, central, south and north eastern India. They occupy the first rank in the commercial population of these regions.

The British Colonials speaking of the mercantile classes of India remarked that almost all the bankers and money brokers come either from Marwar or Gujarat but the larger number is from the former region. Their connection with Marwar brought crowds of its active and industrious inhabitants into these regions and majority of these new settlers keep up their communication with their own region, many of them indeed return to pass the reminder of their days in their native land selling their shares in firms which go down to a partnership in the smallest shops, to their younger countrymen who come annually from Marwar in the distant land.

Social Groupings: The following castes are included in this group.

Mahajan:

The term signifying 'great man' is usually used in Marwar for a 'Bania'. It is derived from Sanskrit banija (Trade). Shah and Seth are the titles of respect generally applied to wealthy bankers. The epithet kirar, on the contrary, is considered a very low term for a Mahajan and led is regarded to be abusive. The saying kirar jitna birar (meaning as many shares as there are Banias) signifies that property is equally inherited among the sons of a Mahajan. This term includes all sorts of traders those attached to the Jain religion as well those following Hinduism. In Marwar, the Jain Mahajan bear the largest proportion comprising chiefly the Oswal, Saraogi, porwal, Srimal and Srisrimal. Those following Hinduism include Maheshwari, Agarwal, Bijabargi and Sunga. They differ from their Oswal brothers in not eating anything from the hands of Gwatala or Nai and also in abstaining from the use of onion and garlic. On the occasion of marriage the Oswal observe only four phera at the chowri where as the usual ceremony among the Hindu Mahajan consists of four phera at the toran and four at the chowri. Nata or Karewa is strictly prohibited among all the classes of Mahajan.

Saraogi:

The work is derived from Sara meaning wine and angia meaning abhorrence. Accordingly, one who abhora the use of liquor is Saraogi. Another etymology is that Saraogi is a corruption of Sraook meaning a lay worshipper of Buddha or Jain. The community has 84 got of Mahajan which are named after the names of their villages. They also have sects called terapanthi (13) and Bisapanthy (20) thus referring to the number of objects which are most essential for salvation. Saraogi are strict in their observances and carry reverence for animal life, which is taught by the Hindu and practised by the Buddhist. Their women do not wear ivory. The offerings made by the Saraogi do not consist of flowers or sweets cooked by confectioner but of such things as almonds, coconut, walnut, cardamom etc. or anything cooked with extreme caution by their own hands. Brahman are not required for wedding rituals. They do not perform any kiriya-karam (death rites) nor get their heads shaved. They are also known as Khandelwal in Jaipur. They do not intermarry with Oswal.

Porwal:

They are said to be originally Rajput of Patan in Gujarat where they embraced Jainism some 800 years ago. The Rajput clans of Panwar, Rathore, Solanki are still found among them. Porwal's principal profession is to advance loans to cultivators at higher rates.

They do not observe mourning like other Hindus. However, they get themselves shaved and change their dress on the day the dead is cremated. Their marriage ceremonies resemble that of Oswal. The Brahman priest presides during phera. Porwal do not wear pagri but use a potia or dupatta.

Srimal:

The Srimal Mahajan regard themselves as an offshoot of Srimali Brahman. They are mostly followers of Jainism. Their rite-de-passage resemble to Oswal. They can intermarry with Porwal.

Maheshwari:

They, like Oswal, also trace Rajpur descent chiefly form Chohan, Parihar and Solanki clans. Their traditional trade had been in opium, cultivation, banking and their business is generally far from home. They are mostly Hindu. The community is divided into 72 clans and 989 sub divisions locally referred as nakh. These are inter-marrying divisions. The abstain from liquor, meat, onion, garlic and carrot. The use of an ivory chura is essential for the bride. Sons and grandsons shave heads on the death of head of household.

Agarwal:

They are said to have been originally Rajput. They are mostly Hindu. They also claim to be the descendents of Agaren the famous king. They are divided into 17 and half clans named after the sons of Agarsen. There are two divisions namely Dassa (10) and Bisa (20). These divisions may eat together but do not intermarry. Each division has its own sub divisions.

They are exclusively traders and traditionally dealt with English imported goods.

Fatherpuria is a branch of Agarwal. They are very enterprising and found in almost all the cantonments and far off places under the name of Marwari. Their origin is traced from Fathepur in Sekhawati area of Rajasthan.

The above narrative clearly brings forth the fact that Marwari surpasses any other community as far trade, business is concerned since the community has accumulated insight in making money in time and space. This cultural characteristic feature sets them apart from other business communities.

Marwar is technically the old state of Jodhpur in Rajasthan. Since significant groups of traders and industrialists came from the Shekhavati region of the neighboring state of Jaipur and Bikaner and other areas of Rajasthan, there has been a tendency to join all these Rajasthani emigrants under the rubric of Marwari. In colloquial usage, outside Rajasthan the term "Marwari" was used to refer to not only emigrant business men from Marwar but also the vicinity of Rajasthan such as Gujarat. Mention may be made of some of the other trading communities from other parts of Rajasthan and Gujarat who are sometimes referred as Marwari by people of other regions. These are the Bohras-an Islamic community which derives its name from the Gujarati word Vohrun meaning traders. The Bohras belong to the Ismailiya sect of Mustalin branch. They believe to have been Anvil Brahman who were converted to Islam in Gujarat. They are divided into two subdivisions one following the teachings of Syedna/Dai the other holding the Agha Khan as its spiritual head. The most unique aspect of their social organisation is the basis of their social boundaries based upon the traditional trade. Hence the family in the trade of Kandha (onion) suffix kandhawala in proper names. Similarly suffixes such as kathawala from catechu, Rangwala from colour, Chunewala from lime and so on and so forth signifying the trade in which the family deals.* It may be recalled that census reports of 1992** two defines Marwari as territorial name meaning those who hail from Marwar. The report further assumes Marwari as a subdivision of Kachi, Dhoda, Meghras, Hajama, Sutar and Vaghri.

James Tod records 128 merchant castes in Rajasthan. Of these, however only the Agarwals, Maheshwaris, Oswala, Khandelwals and Porwals exist in large numbers. It is the emigrant members of these few castes, originating in or near Rajasthan who have become synonymous to Marwaris throughout Indian sub-continent.

*Shibani Roy: The Dawoodi Bohras of Rajasthan

New Delhi 1984, B.R. Publishers, P.78

**Enthoven R.E.: The Tribes and Castes of Bombay

Principal Characteristics:

comparison between castes Bombay, 1922