Dharavi Koliwada: Indigenous Culture and Village Deity Khambdev
Director: Richa Hushing
Duration: 00:42:20; Aspect Ratio: 1.778:1; Hue: 10.563; Saturation: 0.134; Lightness: 0.419; Volume: 0.386; Cuts per Minute: 46.403; Words per Minute: 62.273
Summary: Khambdev is the village deity of the dharavi Koliwada. He is not to be found in the long list of generic Hindu god or even in any other indigenous cultures. Every Koli village has their Village deity. Generally this deity is placed at the border of the village. In Dharavi Koliwada the shrine of Khmbdev was in between the village and the creek. It is believed that Khambdev keeps an eye on the entire village from its outskirt and protect it from all evils. The popular practice was to pray at Khambdev before setting out for fishing. It is claimed that till a few decades ago the deity used to get submerged under the creek water during high tide. But currently the shrine has come to be in midland surrounded by buildings and other concrete structure. The city has grown to swallow the empty land around Khambdev and thus has destroyed his aura to a great extent. The frenzied process of urban development has dried the creek. Drying up of the creek has not only indicated the loss of livelihood for the Kolis, but has also posed a severe challenge to their system of belief and culture. The water based community is now forced to function within the mainstream norms of land related property. Traditionally the deity of Khambdev is not supposed to reside under a roof or within four walls. But under the present situation it has become very important for the Koliwada people to assert, both community and individual, rights over the land. So Khambdev gets encircled within boundary walls and rooftop.
So now the there is a proper construction around the 18th century deity. The shrine compound also houses a gym (vyamshala) for the local youth. The courtyard of the shrine is maintained to facilitate sports and fests. It has become a community centre in the middle of the settlement. The shrine is administered by the Jamaat, the official association of the Koliwada. Khambdev festival takes place on the full moon day of Chaitra (April-May). On the same day two other important festivals are observed in Dharavi – Hanuman Jayanti and Jyotiba Mahotsav, festival of lower castes Hindus and neo-Buddhists.
A brief shot of the interior of the shrine. The deity is a rock draped in silk and smeared with saffron. A smaller deity represents the brother of Khambdev. It is a 'men only' ritual where the deity, the priest and the devotees are all men. Women are not allowed inside the shrine.
Outside a large crowd has gathered at the courtyard of the Khambdev shrine around a man and a woman. These two have got possessed by Khambdev. So the people appeal to them as the representatives of the god and solicit protection from misery. The Jammat (Koli association) president leads the crowd. There are small disputes about the earlier committee not functioning well and ignoring the god. Like a true blue blood politician the present president of the Jamaat put the blame on the earlier regime. It is a participatory narrative where everybody knows their parts and plays with practiced ease and extreme religiosity at the same time.
Man possessed with God (M): You people do not get upset. I will come whenever you call me.
All together: Yes, you will have to come.
Village Leader 1 (L1): You should work towards village prosperity.
Village Leader 2 (L2): This is the opportunity to talk about our village, there is no use talking about these things anywhere else.
Woman possessed with God (W): Your family constitutes of your children. The responsibility to take care of the whole village is on me.
All together: You have been looking after us for ages, and you have to continue with that.
L1: All 33 crore Gods are your children. We just have two eyes, we do not understand much.
M: Do not worry God is with you.
W: We have 36 children.
L: Our brothers and sisters are with us, and that is why we survive.
M: We are with you. I have given you my word.
W: I had promised you last time that you can call me anytime and I will come to help you.
L1: I had told you about this in the beginning…
W: Twice you forgot to worship during the last event.
L1: We accept this. It was a mistake. Please forgive us. That was a different committee we were not part of that.
W: Be careful is those guilty people come near you… keep an eye on them. Careful about the naughty children. In the committee… make sure he does not make a mistake again.
Villagers: anybody wants ask anything else… whoever wants to pay respect can do now… whatever you want to offer… goats or anything else…
L1: Are you satisfied now god? Whatever you bless us with we shall accept happily. Please accept our offering.
W: We are the protectors of your settlement… we are the elders…
L1: You give us and from that we give you back a small portion. You are the one to give us, please tell him to take care of the town. Everyone should be happy. There should not be any fight. All this talk of development is a farce; it should stay as it is.
W: When ever you go out for any work, go to my brother and pray there first.
M: When ever you go anywhere, call me. I will tell you the difference between right and wrong.
L1: We have full faith on you.
M: I have protected you for so long. I will not leave you now.
All together: You have to be with us.
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Man 1 (M1): I have to say something.
L1: This man's father has to say something.
W: Everyone should stay united.
M: Call the village head (mankari)…
W: Bring the goat.
The puja (prayer) is over and now the ritual of sacrifice is about to begin. The animal to be sacrificed is to be decked up with holy turmeric. This animal is the prime sacrificial goat and is not to be killed – the sacrifice is symbolic. Instead it is to be left free as the holy animal. The belief is that a goat that has been sacrificed to please Khambdev always comes back to the village even if it is abandoned in the creek. The sacrificial goat goes round (parikrama) the village as a sign of good omen. Later other animals are conventionally sacrificed.
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People (bhakts) bow down to the couple possessed by god
Khambdev. Though Khambdev is known to be a god exclusively for the men, women can be seen participating in the peripherial ceremonies in large number. As the shrine has grown to be a community centre in the middle of the village with concrete structure and wide courtyard with boundary walls, the severity of the god has diminished. Earlier the shrine was in the open and at the boundary of the village. Often the deity went under the water during high tide. But now as the water body has dried completely and the settlement has grown beyond the shrine, Lord Khambdev has become more approachable for everybody, including the women and children. Hence the 'men only' part is restricted only to the sanctum sanctorum and rest of the thing has become a community festival.
General conversations over rites, wishes etc.
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At the backyard of the shrine. Shots of hens and goats made ready for sacrifice. Villagers make wishes (mannat) and pay for it according to their means in terms of sacrifice. Detail of a goat sacrifice.
Animal sacrifice is an old custom among the indigenous people, Hindus and Muslims. It is generally related to making a wish to the god. The god is likely to pay heed to the prayer more seriously if he/she is given something substantial as offering. Animal sacrifice is especially popular with communities whose livelihood is related to dealing with difficult nature and terrains. But in Hindu rituals animal sacrifice has reduced greatly due to gentrification and campaign of non-violence. In many cases the custom is modified such a way that vegetables and fruits are cut and given as offering in lieu of animals. In other cases clay sculpture of living things are sacrificed as a symbolic gesture. Off late Islamic custom of sacrificing goats on Bakri Id has come under storm because of militant vegetarianism in the land, which has given a communal colour to it.
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Shots of coconut breaking and other rituals in the courtyard. Being in the coastal area coconut is a very important ingredient in rituals and cuisines of the land. Breaking coconut is known to be a good omen for any public or familial event.
Inside the shrine the deity is completely covered by heaps of garlands, flowers and fruit offerings. Some father has brought his little son to be initiated into the male domain.
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Women are seen bowing down from outside the temple. Teenage boys cross the 'outcaste' women and enter the privilege area of the interior of the shrine. Women stand at the threshold and try to peep in. It is more of the forbidden thing that makes them curious than any feeling of deprivation. They do not appear particularly interested in being part of the charm circle. For them it is more of a community festivity. They are happy being at the courtyard and following the histrionics of possessed couple rendering oracles and the butchers conducting animal sacrifices.
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Hens are being prepared for sacrifices. Small children watch in awe as the older boys take charge of powering over the poor birds.
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Interview of a villager. Local historian vinayak chips in. (to know more about historian Vinayak please see 'Dharavi Koliwada: Interview with Vinayak Ignatious Koli' on this site). As the men explain the ritual there is a tone of aggressive defense in their voice. The upper caste culture of terming these kind of rituals od indigenous people as Pagan practices, make the people defensive, specially in front of a camera crew. Lest they are called primitive.
The shrine was earlier only a space, without any boundary wall or rooftop. It was believed that Khamdev needs to guard over the village on one side and the water body, the source of livelihood, on the other side. In order to facilitate his sight line over the village and the creek, there was no formal structure around him. But now the shrine has been marked with concrete boundary walls and demarketed areas as temple, courtyard, community hall and gym (vyamshala). The Jamaat (community association) is responsible to look after it. Most probably, it is the anxiety over the land property that has prompted the Jamaat to concretize the shrine.
Man 2 (M2): Around 17th century Dharavi kurad village got formed. The whole area was creek area. The temple was made outside the village. The reason for this was that no one can touch it. It was to keep it away from people who should not go there, to keep it away from untouchability and impurity. This was made around 1750-51. It was made here then, so it remained here. When we used to come here in childhood, this was a marshy land and was full of grass. There was just one way by road, from Kala kila area, along bhaiyya's gym (vyamshala). It used to go through the village. There was no other way to this shrine, at that time. The unique thing about this temple is that women can not enter this temple. Only on Nag Panchami can women come inside the temple. Other days the temple is like this. The second unique feature is that there is no roof on it, because there is no roof, the temple remains open.
Only once in a year we have this festivity here, other days nothing happens here. The villagers come to pay their respect here only once and that is today. We worship Hanuman, Jyotiba and Khambadev all together, every year. It does not come on different days.
This is our village deity; it is a very potent temple. People, who live here even if they are from different caste, believe and take care of this temple more than us kolis.
We have grown in this place, our fore fathers used to come in this temple; it is about 300-350 years old. We have determined this year that what ever we can do, we will do to work towards the growth of the temple. It has been two months that we are doing construction on this temple.
Richa (R): It this newly made?
M2: Yes, it's newly made. Earlier it was 10x10 (feet) area; but now we have made it 10x25 (feet). Ahead of this is a ground. It will add attraction to the temple.
R: And these animals sacrifice…
Vinayak (V): Have you come just now or much before?
R: It has been about half an hour.
V: Have you shot all that happened inside?
R: Yes, what was happening inside? I did not go inside.
V: They were worshiping inside since 5 o'clock.
M2: We had taken the time (tithi, sacred time) from the priest for the ceremony. We take time from initiation till the final ceremony.
V: People who want to offer something and who wish for something… and this animal sacrifice, you should shoot all of these.
R: Why do you give animal sacrifice to God?
V: People offer them when their wishes are fulfilled and when their desired work is over…
M2: When you have some desire… if their work is done or if someone does not have a child… they ask for all that. And sacrifice a goat here…
V: Some do not have children, some don't have jobs, and someone's business is not doing well. They do it for all that. There are many goats that they sacrifice, it is less this year. Sometime it is 30, 40, 50 goats.
M2: Earlier we used to let go of the goats on village's name. We have got one this time too, but people steal them and that is why we don't let them free.
Earlier when we used to free the goat, no one would kill it and it used to go straight to koliwada and roam there. But now there are so many people living here, the goat would not be able to make out where koliwada is. Earlier the goat could see koliwada from here, it was open. The chawl area was also open, so it could see the koliwada from here.
The goat would go to koliwada because it would find food to eat there. If we leave the goat now, people will kill it and that is why we have stopped freeing the village goat. Earlier we used to leave the goat and also free some cocks. We worship the God by giving these sacrifices. All this is done on one day. Rest 365 days nothing happens here. Only some people offer 1 or 5 coconuts. Once in a year, this God dominates. If you do not offer…some people believe in it as tradition… some people think it is blind faith, but it is wrong. We are educated.
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M2: He is Mr. Raibage. He has given donation for our temple construction and for other things also. He is a social worker here. He helped us a lot in the temple construction and he also provided his labours for the construction work. He helped in the entire construction work, and he helps us in every way possible. We go to him like it is our right. We go anytime we want, and he says I can't give you this much I'll give you less. But he never says no. This is his record. He is our Raibage sir, Manohar Raibage.
Raibage: Which channel are you from?
R: We are not from TV, we are making a documentary. Can you tell us something special about koliwada?
Raibage: Kolis are the origins of Bombay. Koli is the first community here. Bombay started because of kolis. Any person who is original resident of Bombay has to be koli. This is Dharavi, Bombay; similarly there are koliwada in Worli, Mandvi, Sewri.
R: What is the specialty of Dharavi koliwada?
Raibage: Dharavi is famous because of koliwada. Dharavi grew because of kolis, and that is why so many people settled around. That is how Dharavi started. Dharavi is because of koliwada, if koliwada was not there, there would have been no Dharavi. Koliwada is an inseparable area of Dharavi and the soul of Dharavi is Koliwada. If you talk about Koliwada then it is Dharavi.
R: Do you have any special message for Kolis?
Raibage: People from koli and konkan are just like jackfruit. They look hard from outside but they are sweet inside. Kolis are same, they look strict from outside, but inside they are very soft. If they promise that they will do something, then they will definitely do it. They will never betray, they will give their blood and life for it. All that is happening around is an example of kolis. They will never let go of their words, this is their specialty.
R: What is the future of kolis?
Raibage: The future of kolis is bright. I do not know if you know about the sectors. But the kolis have been removed from the sector in Dharavi. Now kolis can build big houses or make societies. Kolis have huge houses here. They have houses of 2000-3000 sq feet. They can live comfortably. They have no problems from sectors, SRA scheme and politicians. They are independent.
R: What have you asked from Khamdev today?
Raibage: I asked for happiness of Dharavi people. Give some sense to the politicians from here, so that they work for other's benefit. In the recent election our very own, Mr. Gambhir who is contesting should win and should give sense to people here in Dharavi so that they vote for Shiv Sena. So that the dream of Balasaheb Thackeray to put our flag in Vidhan Sabha comes true. And that our Dharavi which is dying for a good leader should get one. That is all.
Mr. Raibage is introduced to the camera as a social worker. But his body language and later his words betray the fact that he is one of the broker of political power. He talks against the redevelopment model and then asks for support for Shivsena. Shivsena is the main right wing party whose sustenance comes from militant identity politics. They first came to prominence with the slogan of 'Bombay belongs to the Marathi speaking people' against the South Indian migrants in '60s. Then their focus went to the Muslim community in '80s and '90s. Currently they are spreading hatred against the Hindi speaking wage labourers from UP and Bihar. They strategically use the Koli and Dalit youths as foot soldiers in their periodic violence against the 'outsiders'.
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Some villagers come forward and entertain the camera crew by giving sound bites. On the other side the tail end of the sacrifice ritual goes on. The activity now resembles of a chicken slaughtering shop. The ritualistic ambience of the event has disappeared with repeatations.
V: There are 5 groups in our village; they will be given prasad from this. People will add a kilo or half kilo meat more in this for their family to eat.
R: Which group?
V: There are 5 groups in our village, we call them area leaders. We will give small portions to them. You shoot this also, the cutting of the animals.
R: Did you also play like this in your childhood?
V: Oh no! There was nothing here, this was all forest here. In front of the temple there was a huge pond. We used to swim in that, all that is gone now, nothing is left.
R: Who all have given animals for sacrifice?
L1: No one will tell you that.
R: We want to ask someone what they had prayed for, and what they asked for. Anyone will do.
Bhaskar (B): This is a secret for people, it's between God and people. No one will tell you this. If they tell you then the prayer would not be valid…
L1: Ask him, he will tell you.
R: What is your name?
Johnson (J): Johnson Janardhan Koli.
R: What did you ask for, from God?
J: My son used to be in hospital for most of the time. He was very unwell; he used to be in hospital. He was in 3 hospitals, Lions club, Dr. Nakade and Sanjivani hospital. We prayed to God and my wish was fulfilled. So I offered a goat here. My son is much better now, but yesterday since morning he was not feeling good, he had vomiting and loss motions. He had his last exam yesterday…today was the last exam…that work also went fine, that his exams were good too. I offer a goat very year. Since my son has got better I offer a goat every year.
R: No one will tell us…
B: The reason is that when people pray in the mind, they do not say it out in open easily. People feel that since they have asked for something from God, they should also offer something to God. All this prasad we do not take it ourselves, we distribute among our relatives.
R: What is your name?
B: Bhaskar Laxman Koli.
B: This shrine is here much before our five generations. The shrine was made at the inception of Dharavi. When this temple was made… after that Dharavi was established and then koliwada was also established. Kolis from koliwada made this temple. People believe so much in this temple that from a child to an elderly person, all come to worship here since long back. There were no houses here, when we used to go to Holi Maidan in Koliwada, we could even see the train on the Sion railway line and also this temple. The whole area was open, and there used to be vegetation… you know what is also called "aaru" leaves…. So, there were farms of those delicious leaves. We do not let women enter the temple, except on Nag Panchami. Because on that day, God himself used to come in the temple, God used to appear in front of the women.
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R: What is your name?
S: Simond koli.
R: Your name sounds Christian, but you are worshipping a Hindu God?
S: We believe in these Gods from before.
B: From last 4-5 generations these people are…this man is Christian, but he is our brother. But they believe in God.
R: Can you tell us, that you are Christian, but you believe in Hindu God?
J: We do not distinguish…
B: When we sit together to eat, we do not treat anyone different in any way. When we eat from one plate, we do not have doubts about others. Whenever we have any celebration, like Navaratri, we all come together. All Christians, kolis get together. This festival, collective Navaratri and many other festivals. During Khamdev's festival, every purnima of the month, we come here to pray and women also come and pray from outside. Come here…she is a leader among women. What do you want to say?
R: What is your name?
W1: No no.
R: She wants to talk.
G1: No
R: Tell us your name?
W1: No.
R: Tell us, what did you ask for from God?
W1: Yes.
R: Say something about what you had asked for… and that is fulfilled.
W1: Yes it got fulfilled.
R: For what?
W1: My son was not well.
R: Are you happy now?
W1: Yes.
R: Goat or cock?
W1: Cock.
R: Did you go inside the temple?
G1: No.
R: What is your name?
P: For what?
R: What did you ask for? We are making a documentary on khamdev.
P: Yes.
R: What did you ask for?
P: I asked for something, that is why I am giving my offering to God.
R: Are you happy?
P: Yes.
R: What is your name?
P: Padma Wayikare.
The interviewer's position is extremely hegemonic. She takes the Koli rites as part of Hindu religion, though it is actually a pre-Hindu community. Secondly, she assumes the converted Kalis are Christians in a classical monolithic sense. The lack of awareness in syncretic cultures and livelihood based rites make her frame the questions in such a polemic way. Koli community was converted by the Portuguese missionaries in the 17th century. With a generous sprinkle of church activities, the Kolis broadly continued to subscribe to their own belief system which was mainly based on their livelihood practice.
Traditionally, the Koli women have much more public visibility than the Koli men. As the men used to go for fishing in the night and women were engaged with the trade of buying and selling fish, they (the women) had to deal with the mainstream world much more actively. As working women in public spaces (in bazaars to be precise) Koli women have developed an assertive and ariculate persona. It is strange to see that in this case it is the women who are shying away from the camera and the men are jostling for attention. (for more on Koli women and public space please see : 'Dharavi Koliwada_Interview with Koli Women I and II'; 'Dharavi Koliwada: Retail Fish Market'; 'Koli: The Organised Sector and Livelihood' and 'Koli Women: Livelihood Practice 1 and 2' – on this site)
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It is evening. The courtyard has taken the shape of a fairground, with the noise of children playing and the sight of Koli women thronging in with their heavy jewelries and flower pieces on hair.
Some grand Koli women make conversation with the crew, even play pranks. Younger women pass by, all decked up. Koli women have one interesting tradition. On public occasions – of a festival or outing or even political rally – a group of them wear the same saree, almost like a uniform. In this clip we see a group in identical brown sarees. The 'men only' festival comes to an end with large number of women occupying the courtyard.
R: How many animals have been sacrificed in the whole day?
L2: I don't know. No comments.
Yamuna (Y): This is village deity, that side is Cheradevi. There is one here called kamleshwar.
R: Did you sacrifice any animal?
Y: Yes, two cocks.
R: What did you ask for?
Y: Four of my sons go to school. I asked for their safety. That is why I offered 2 hens.
R: Are you happy?
Y: Yes.
R: You were in church that day, and now how have you come to the temple?
W2: We were waiting for you.
R: I lost my phone. What were you saying?
W3: We are Christian koli.
R: Then what are you doing here?
W3: This is our village deity, we have to come.
W2: We had made food early that day and we were waiting for you. We thought you will call, but there was no news.
R: Hello, did you sacrifice any animal today?
G2: Hi, No we did not sacrifice.
W4: We are going now.
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