Jhumar folk dance of kudmi community
Jhumar song ❤️ is a primitive folk culture of Aboriginal Kudmi community OF UNDIVIDED Chotanagpur including odisha, Jharkhand and westbengal. Jhumar song consists of
18 tunes *rhymes* .The dance form used in Jhumar is called" Pantasalia".In this dance all dancer are holds their hands with each other which develops fraternity ,Equality and Social values among the people
18 Rag of jhumair are given below
1.Jawa geet jhumar
2. Bandana geet jhumar
3.Tusu geet jhumar
4.Natua Nach Jhumar
5.sakhi Nach Jhumar
6.Mardana jhumar
7.Darbarai Jhumar
8.Janam geet jhumar
9.Biha geet Jhumar
10.Markhi Geet jhumar
11.Bhado jhumar
12.Madhu masia jhumar
13.upansikar jhumar
14 .Kathinach jhumar
15.Nachin Nach Jhumar
16.Birhal jhumar
17.Ropa geet jhumar
18. Chha Nach ( Unseco 2009)
#jhumar
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Facts About kudmi community
Date 31 July 2023
चलिए थोड़ा समझते है #कुड़मी जनजाति के संबंध मे विभिन्न विद्वानो की राय तथा स्थिति को।साथ ही साथ #कुड़मी वनाम #कुर्मी की विभेद को-चुकि अंग्रेजी मे "ड़"के लिए कोई अक्षर नही होती है, इसलिए छोटानागपुर के कुड़मी के लिए अधिकांश विद्वानो ने #hard-r तथा बाहरी कुर्मी के लिए #soft-r व्यवहार किए है।ये #hard-r "ड़"के लिए लिखा गया था।--
1. Indian Succession Act, 1865(X of 1865), No-550, the tribes known as the Mundas, Oraons, Hos, Bhumij, Kharias, Ghasis, Gonds, Kandhs, Korwas, Kurmis, Male Saurias and Pans, dwelling in the province of Bihar and Orissa have customary rules of succession and inheritance incompatible with the provisons, and it is inexpedient of apply the provisions of that Act to the number of those tribes.2. 1871 की "Report on the Census of Bengal " की " पृष्ट-174 की अनुच्छेद- 61मे - Colonel Dalton mentions some Jhari Kurmis or Kurmis of the woods , in Chota Nagpore, who are said to worship strange Gods”.
3. 1872 को "Descriptive Ethnology of Bengal"- की पृ-317की धारा-5 मे उल्लेख है- “In the Province of Chutia Nagpur, the ancestors of the people now called Kurmis appear to have obtained a footing among the aboriginal tribes at a very remote period”.
4. 1891 की " District Census Report of Chota Nagpur Division" की पृ-4अनुच्छेद-16 मे उल्लेख है कि-“The Kurmis of Hazaribagh, as seem to be testified by their physiognomy, are not the Aryan Kurmis of Bihar. They much resemble the Santhals, and it would, in many cases, be almost impossible to distinguish a representative Kurmi from a representative Santhal”
इसके अलावे इसी रिपोर्ट की पृ-13 ,40नम्वर अनुच्छेद मे उल्लेख की गयी है- “Among the lowest classes those who eat the uncleanest meat or food are considered the lowest. I have purposely omitted to mention above the few aboriginal tribes or castes not yet Hinduized. They are the Kurmis, Muras, Bhumijs, Santhals, Rajwars, and Bhuiyas”.
इस रिपोर्ट की पृ-13 अनुच्छेद 41मे उल्लेख है कि- “There is a distinction between the Kurmis of Chota Nagpur and the Kurmis of Bihar. The physical formation and features of the two classes are different. The Kurmis of Chota Nagpur are probably of Dravidian descent, and are less respectable than the Kurmis of Bihar. In Bihar a Brahman will take water from the hands or the Bihar Kurmi, but no Brahman in Manbhum will take water from the hands of a Kurmi”.
5. E.A.Gait लिखित "Census of India 1901: The lower province of Bengal and their Feudatories" की प्रथम खंड की पृष्ट 393,अनुच्छेद-646मे उल्लेख है- “As explained elsewhere the Kurmis of Bihar are an entirely separate caste from the Kurmis of Chota Nagpur. The latter are found mainly in Manbhum and are more pronouncedly Dravidian than the homonymous caste of Bihar. They havea dialect of their own, known as Kurmali ,a mixture of Bengali and Bihari, here and there a few aboriginal words.The two communities should in theory be distinguished by the “r”, which is soft in one case and hard in the other, but in practice the rule is not observed, and both words are usually spelt exactly alike. They have therefore, perforce been shown under the same head.”
इस किताब की खंड-2की पृष्ट-235 मे लिखा है- “KURMI – Kurmi is the name of two distinct group: (1) An aboriginal tribe of Chota .Nagpur and Mayurbhanj who spell their name with a hard “r” and (2) of the well·known Hindu caste of Bihar who use a soft “ r”.It was I mpossible at the census to distinguish between the figures for each , but a reference to the locality in which enumeration will probably furnish a sufficiently good guide as to their relative strength”.
6. Sir George A Grierson लिखित "Linguistic Survey of India :1903, vol-5 की part-2की पृष्ट-145 मे कुडमाली भाषा के संबंध मे लिखा है कि- “ In Manbhum this languange is principally spoken by people of the Kurmi caste, who are numerous in the Districts of Chota Nagpur, and in the Orissa Tributary State of Mayurbhanja. They are an aboriginal tribe of Dravidian stock and should be distinguished from the Kurmis of Bihar who spell their name differently, with a smooth instead of a hard ‘r’. The two quite distinct tribes have been mixed up in the Census, but as their habitats are also distinct, the following figures may be taken as showing with considerable accuracy the number ofKurmis in the area under consideration. यहाँ उल्लेख किया जा सकता है कि- CNT Act, 1908, Bengal Act 6 of 1908: मे उल्लेखित है कि-दुसरी जनजातियो के साथ साथ कुडमी जनजाति को भी अपनी जमीन की सुरक्षा के समान अधिकार दिए जाते है।-
7. L.S.S.O'Malley, Bengal District Gazetters, Santhal Parganas:1910-पृ- 90 मे उल्लेख किया गया है कि- In Champa several races (the Mundas, Birhors,Kurmis and others) separated from what was, according to the traditions, till then the common Kharwar race”
8. 1910 ई0- L.E.B. Cobden Ramsay, Bengal Gazetters, Feudatory States of Orissa की 242 पृष्ट मे उल्लेख किया गया है कि-, “At present the aboriginal tribes are the Bhuiya, the Bathudi, Saonti, Juang, Kol, Kurmi, Santal, Gond, Khandwal, Khond, Savar and a small tribe of Pitas.”[page 223, Keonjhar State]. “The number of the principal aboriginal tribes who form 56·52 percent of the total population is as follows:-(1) Santal 185,149, (2) Ho or Kol 67,768, (3) Bhumij 56,157, (4) Kurmi 35,968.”
9. 1911 की Census of India- की प्रथम खंड की पृ- 512 ,अनुच्छेद- 1012(जो मुलतः बिहार उडिसा और सिक्किम के लिए है ,मे बोला गया है कि,- The Koiri and Kurmi are two great cultivating castes of Bihar, but the latter is also the name of an aboriginal tribe in Chota Nagpur and the Orissa States, who spell their name with a harder, whereas the Bihari castes use a soft “r”. It was impossible to distinguish between the spellings. and they have therefore been grouped together.”
इसके बाद-, 2, May, 1913, शुक्रवार , Government of India की secretary- W.S.Marris इस संबंध मे शिमला मे एक बैठक हुई थी एवं दुसरा दिन अर्थात 3 मई को प्रकाशित हुई-
" The Gazette of India". Gazette मे प्रकाशित- “ HOME DEPARTMENT NOTIFICATIONS, The 2nd May 1913
No. 550- whereas the tribes known as the Mundas, Oraons,Santhal, Hos, Bhumijs, Kharias, Ghasis, Gonds, Kandhs,Korwas, Kurmis, Malesaurias, and Pans, dwelling in the province of Bihar and Orissa have customary rules of succession and inheritance incompatible with the provisions of the Indian Succession Act, 1865 (X of 1865) and it is inexpedient to apply the provisions of this Act to the members of those tribes. In exercise of the powers conferred by Section 331 of the Indian Succession Act 1865 (X of 1865) the Governor General of Council is pleased to exempt all Mundas,Oraons, Santhals, Hos , Bhumis, Kharias, Ghasis, Goands, Kandhs, Korwas, Kurmis, Malesaurias, and Pans, dwelling in the province of Bihar and Orissa from the operation of the provisions of that Act.
10. 1917 की "Bihar and Orissa District Gazetteer Ranchi"- की पृ- 61 मे उल्लेख है कि-“The Kurmis include not only the Hindu cultivating caste but also the aboriginal tribe ofKurmi Mahtos, whose residence is chiefly in the Manbhum district, and also in Silli thana on the eastern border of the Ranchi district.”
11. Survey and settlement portion, Manbhum District by B.K.Gokhle, I.C.S, settlement of ficer of chhotonagpur की chapter 1की पृ- 12 की 22 वे पारा मे उल्लेखित है कि -The following castes are tribes such as kurmi, santal, Bauri, Bhumij, Bhunia, kora, kheria, oran, munda and ho.
12. 1921 की Census of India, Bengal की प्रथम खंड की पृ-356मे उल्लेख किया गया है कि -“Kurmi.-The Kurmis belong to two separate castes whose names should be spelt one with a hard “ r” and one with a soft “r”. The latter is a Bihar cultivating caste and the former an aboriginal tribe of the southern part of the ChotaNagpur plateau and Orissa States. It would, however have been impossible to separate the figures for the two as returned. and this has not been attempted either at this or at the former censuses. Midnapore contains 80,000 and Bankura nearly 20,000 Kurmis with an even balance of the sexes. These must almost all be the aboriginal tribe, which is indigenous to the western parts of Midnapore and the south-western parts of Bankura district.
13. 1925 ई0 को माननीय पटना उच्च के जज माननीय माईक फाॅरसन ने एक मामले के संबंध मी टीप्पनी की थी कि- ," he kurmi mahato of manbhum district are racially an aborginal tribe"
14. 1930 ई0 Indian Statutory Committee की Report की पृ- 362- aborigines के संबंध मे कहा गया है कि- Aborigines.-. Agaria, Asar, Bhogra, Bhuiya, Bhumij,Binjhia, Chero, Chik (Baraik), Ganda, Ghatwar, Ghasi,Gond, Ho, Juang, Kandh, Kharia, Karmali, Kharwar, Kisan,Kora, Korwa, Kurmi (of Chota Nagpur), Lohar (of Chota Nagpur)J Mahali, Mal Paharia, Munda, Pan, Oraon, Santal,Sauriya, Paharia, Tharu, Turi.”
15. J.H.Hutton, Census of India की प्रथम खंड कीपृ-507मे उल्लेख है-" The kurmis of Chotanagpur classified as Primitive Tribe".
16. 1931 ई0 को , All India Kurmi-kshatriya Association,किस तरह से अपनी कुत्सीत खेल को अंजाम दिया - W.G.Lacey, Census Of India, vol-vii की खंड-2 की पृ-291मे लिखा गया है कि- The ‘All India Kurmi-Kshatriya Association’ took up the cudgels on behalf of the KurmiMahtos, and stoutly affirmed that they and theKurmi-Kshatriyas of the western provinces are the same, proofs of which, if necessary, can be produced before the Government”. It must be confessed that, when invited to produce these proofs, the Association showed no great eagerness to respond and eventually took refuge in the following generalities which, besides being unsupported by evidence or illustration.
Sir George Grierson कृत Linguistic Survey of India की खंड-5 की पृ-292 मे उल्लेख की गयी है कि-an aboriginal tribe of Dravidian stock and should be distinguished from the Kurmis of Bihar who spell their name differently with a smooth instead of a hard ‘r’. These two quite distinct tribes have been mixed up in the census.” Many of these people speak a language of their own, commonly known as Kurmali,although, as Sir George Grierson points out, in Manbhum this language is not confined to the Kurmis alone but is spoken by people of other tribes also. In Bamra state, where it is spoken by undoubted aborigines, it is known as Sadri Kol. This language is a corrupted form of Magahi, but, to quote again from Sir George Grierson, “ in this belt Magahi is not the language of any locality. lt is essentially a tribal language”- just as Mal Paharia, a corrupted form of Bengali, is the language of the aboriginal tribe bearing that name. With regard to the spelling ofKurmi with a hard r, it has been verified from the local officials that this differentiation is observed still. It may possess real significance, but the general tendency in Chota Nagpur to make the ‘r’ hard is a circumstance that should be borne in mind.
Mr. Coupland, District Gazetteer of Manbhum(1910) की पृ- 292 मे उल्लेख है कि- the distinction between theKurmis of Bihar and those of Chota Nagpur,”which is now generally accepted, is exemplified in this district by the fact that marked traces of the characteristic Kolarian village system remain, the Mahto or village headman of the Kurmis corresponding exactly with the ‘Manjhi of the Santhals, the Sardar of the Bhumij and the Munda of the Ho races.” TheKurmi Mahtos are included among the tribes exempted from the Indian Succession Act. By a printing error the name appeared in the original notification (issued about 20 years ago) as ”Kurmi Mahto ” and in the revised notification which was issued very recently the word ” Kurmi“only is retained. There is no doubt that, until quite recent years, the two communities were agreed in repudiating any connection with one another. The Bihar contingent would commonly allude to their namesakes of Chota Nagpur as the “Kol-Kurmis “, and the latter were no less spirited in asserting their independent identity. Not only inter-marriage, but inter-dining was entirely out of the question. Even today, although it will presently be seen that these restrictions have been formally abolished by resolutions passed in solemn conclave, and although it is probably true that the Kurmis of Chota Nagpur no longer take the same pride in their ancestry that they used to do, no authentic case has come to notice of inter-marriage between the two peoples. The Superintendent of the Leper Hospital at Purulia writes that ” a Kurmiconstable from North Bihar at present resident in this hospital was very scornful when I suggested his eating with our local Kurmipatients.”
बाद मे 1931 की 8th December, बिहार सरकार की- Judicial Department notification, no-3563 मे उल्लेख की गयी है कि अन्य जनजातीयो के साथ साथ "कुड़मी" भी एक जनजाति है।
1931ई0को प्रकाशित- Census of India, vol-5, Bengal and Sikkim की पहली खंड की पृ-476 मे लिखा गया है कि- Kurmi –The returns under this head include both the Bihar cultivating caste and the aboriginal tribe whose name is spelt the same with the exception that the ” r” is soft. No attempt was made to distinguish between the two groups. The total number is 194,652 compared with 181,447 in 1921. As in that year considerably over one-half of them are found in Western Bengal and Midnapore actually contributes 85,711 to the total. None appear to have been returned under their tribal religion, although a number belonging to the aboriginal tribe were reported from Rajshahi during enumeration. In Midnapore they are generally known as Mahato, but this is a title also of Koiris and Kochhes and its use was discouraged. As with the Koiris the claim to be returned as Kurma- Kshattriyas was received not from any local body claiming that appellation but from an all-India Association.”
अब 1950 ई0को भारत की संविधान की रचना की गयी और सारे सबुत और प्रमाणो को नजर अंदाज करते हुए किस प्रकार "कुड़मी" जनजाति को जनजाति सूचि से बाहर रखने का कुचक्र रचा गया,और इसमे कैसे कैसे सफेदपोश शामिल थे???आश्चर्य होता है।अंग्रेजो ने ईसाईयत की जाल मे फॅसने से मनि करने की खुन्नस निकाली तो टाटा की नजर हमारी जमीन पर थी।कॅग्रेस के के कुछ रसुखदार नेता हमे दरकिनार कर राजनैतिक तथा आर्थिक रूप से किनारे करने की चाल चल रहे थे,जबकि हिन्दु महासभा कुडमी को जनजाति सूचि से बाहर रख छोटानागपुर मे हिन्दु जनसंख्या मे बढोतरी करना चाह रही थी।इन सबसे भी अधिक महत्व पुर्ण कारण थी -कुडमियो की जनसंख्या और इसके पास की अथाह जमीन।छोटानागपुर की खनिज की बेरोक टोक दोहन की मंशा और अपने चेहते बाहरी लोगो को छोटानागपुर मे स्थाई तौर पर वशाने के लिए जमीन और सबसे बडी संभावित झारखंड राज्य मे जनजातिय जनसंख्या को कम करने की धुर्तता भरी चाल ताकि झारखंड कभी भी 6ठी अनुसूचि की राज न बन सके। हॅलाकि इससे पहले ही भाषाई और संस्कृतिक रूप से एक रहने के बवायुद,कुड़मी बहुल पुरूलिया,मिदनापुर और बाँकुडा को प बंगाल मे,रायपुर और सुरगुंजा को छत्तासगढ मे और म्युरभंज क्योझर और सुन्दरगढ को उडिसा मे मिलाकर कुडमी को राजनैतिक रूप से कमजोर की जा चुकी थी।अब आगे देखते है-
1. 1951 की 15 फरवरी Government of India, Ministry of Home affairs की एक पत्र-( No.26/12/50-RG)-की पृ-5 मे लिखा गया है कि- There was a special enquiry conducted along with the 1931 census through India, on the basis of which the communities properly classifiable as tribe were distinguished from castes , among the former those which were properly classifiable as “Primitive Tribes” were listed.”
2. 1953ई0 Superintendent Asok Mitra, Census1951, Westbengal, The tribes and Castes of Westbengal की पृ- 79 ,अनुच्छेद - 48 लिखा है कि- “Kurmi –A very large cultivating caste of Upper India, Bihar,Chota Nagpur and Orissa. Their origin is obscure. Behar Kurmis are fairly good looking and Campbell and Dalton consider them Aryan in look. The Kurmis of Chhotonagpur, Manbhum and Orissa however can hardly be distinguished from a Bhumij or SantaI. The Santals consider the Kurmis to be descended from the same stock as their own and will eat cooked rice from them. The ChhotonagpurKurmis have many customs clearly tribal whereas Kurmis of Bihar are practically orthodox Hindus.
In Midnapur, Kurmis are giving up divorce and widow marriage.The religion of Behar Kurmisdiffers little from that of other Hindu castes of similar social standing. Brahmans serve them without stigma. They do not take any prohibited food and their social rank is respectable and Brahmans will take water from their hands. Social customs are like those of other Hindus of similar status except that in Gaya, unmarried persons of either sex are buried and not cremated. The Kurmis of Behar are excellent cultivators but as regards special crops they are not so skilful as the Koiris.
Chhotonagpnr Kurmi-The animistic beliefs characteristic of the Dravidian races are overlaid by the thinnest veneer of conventional Hinduism and the vague shapes of ghosts or demons who haunt the jungle and the rocks are the real powers to whom the average Kurmi looks for the ordering of his moral and physical welfare. Chief -among these are Bar Pahar, Garoar, Kinchakeswari, Boram Devi, Dakum Buri, etc. In Chhotonagpur Brahmans are either not employed or employed only on special occasions. But in Midnapur, Brahmans are called in on all social and religious occasions, but the Brahmans are degraded.
Special festivals are the Bandhana and Akhan Jatra. By abstaining from beef and pork, they have raised themselves a step higher than the Santhals and Oraons, but the fact that they eat fowl and field rats and indulge freely in spirituous liquor excludes them from the circle of castes from whose hands a Brahman will take water.”
2. 1957-58 ई0 Annual Report of the Tribal and Rural Department की report की पृ- 68 मे उल्लेख की गयी है कि- An asterisk mark against certain castes in the list denotes the castes ,races or tribes recognised as Scheduled Castes or Scheduled Tribes before the commencement of the Scheduled Castes or Scheduled Tribes Order (Amendment )Act 1956 And the Scheduled Castes or Scheduled Tribes Order (Modification ) Order 1956,but not so recognised now.”
3- 1963ई0 12 अप्रेल को माननीय- K.Ahamed, Mohari Mahato तथा Mokaram Mahato की मामले मे उल्लेख की कि--"Now it does not admit of the faintest doubt that the Kurmi-Mahtons of the Manbhum District are racially an aboriginal tribe. They are the most numerous community (whether tribe or caste) of that district from which they have overflowed into the neighbouring districts. They have no concern whatever except in the accent of name with the Dravido-Aryan agricultural and menial caste of Bihar proper.”
4. 1990 ई0- 1994 ई0- L.Luca Cavalli-Sforza, Paolo Menozzi and Alberto Piazza को Princeton University की The History and Geigraphy of Human Genes विभाग की एक DNAके संबंधे प्रतिवेदन मे पृ-474,अनुच्छेद-89मे साफ साफ उल्लेख की गयी है कि- Bhumij, Birhor, Dudh Kharia, Ho, Juang, Korku, Korwa, Kurmi Mahato, Munda, Pareng, Gadaba, Santal, Saora are Austric.
बाद मे 2014 ई0को Dr.Hrishikesh Panda ने एक मानवमिति "टास्क फोर्स" की गठन की थी।इस टास्क फोर्स की रिपोर्ट मे उल्लेख की गयी थी कि-
--Socio-economic ,including educational ,backwardness vis-à-vis the rest of the population of the State.
--Historical geographical isolation which may or may not exist today.
--Autonomous religious practices where the priests/disari/beju/ojha etc.arefrom the community ,though practising ‘Hindu way of life’ would not be a bar.
--Distinct language /dialect
--Presence of a core culture relating to life-cycle, marriage, songs, dances, paintings, folklore.
--Endogamy or marital relationship primarily with other Scheduled tribes. My fan page kudmi bandhu totemik describe these in a broad sector, I just limited these.ये सभी मानको को कुड़मी आज भी पुरी करते है।
2016 की CRI की(प बंगाल के संबंध मे)
Ethnographic Report की पृ- 20 मे बोला गया है कि- “Ethnographic study of the Kurmis of West Bengal suggests that these people have their distinct element of culture which is evidenced from their social organisation, marriage, rituals and religious practices. Totemistic clan structure and traditional organisation of social control of the Kurmis are the remnants of tribalism. Kurmali is considered as their mother tongue. …xxxxx…Backwardness among the Kurmis is significant as most of them are economically poor and depend only on wage earning activities.”अब विचार आप को करनी है कि हमे इस समस्या का समाधान हेतु किस रास्ते को अपनाना चाहिए।
