294:, and cotton. This change may be in part because the modern materials are of finer texture but it is more likely than it came about because of their relative cheapness. Cost is an important factor among the generally penurious community and women could sell the woollen fabric that they had used for clothing for a greater price than they paid for the replacement man-made fabric clothes. Tarlo quotes a Bharwad woman saying that "If you wear a sari then you can no longer be called a Bharwad. That is the way it is among our caste. Better to die than change your clothes."
33:
267:
details of clothing — in terms of style, colour and material — have changed over time while retaining a distinct
Bharwad character. Despite it being a relatively recent practice, the wearing of pink and red shawls by both women and men is one of the most obvious identifiers of the modern community and they are worn even by those who shun the other aspects of the Bharwadi dress code in favour of Western styles. The desire to identify through clothing and also through
338:
305:. The length of the turban differs between the two divisions, and there are numerous ways of tying them. A white turban, rather than the more usual pink or red, is a symbol of seniority. Wearing Western-style clothing is still not generally accepted but the traditional three woollen blankets, worn around the head, waist and shoulders, have in many cases been replaced by a cotton
168:
known as
Motabhai (big brother), while the Bharvads who had been released by Kans became known as Nanabhai. The mother of the Motabhais did not want to recognize the Nanbhais as Bharvads, and it was only at Krishna's request that they were reaccepted into the community. In another version, the Bharvads enter a cave with their cows, which was actually a giant serpent owned by
172:. Inside the cave was a duplicate universe, so the Bharvads never realized anything was amiss and did not leave. Krishna then created a new set of Bharvads to replace the ones who were lost. When Brahma released the trapped original Bharvads from his serpent, they became known as Nanabhai, while the ones created by Krishna became the Motabhai.
286:, and a veil. Motabhai clothing was made from thicker wool than that of the Nanabhai, leading to the two groups referring to themselves as "thick cloth" and "thin cloth". The veil was dyed black and bore red dots if the woman was a Motabhai and yellow if she was Nanabhai. While the styles and colours remain similar, modern Bharwad women use
145:
woman. Krishna order the two to be married, but the third Gowal complained that he was yet to have a wife. Krishna told him the creation of the world was already complete, and that he should share his older brothers wife. Westphal-Hellbusch and
Westphal state that historically the Bharvads practiced
144:
to watch over the cattle, but they complained that they would not work until they had wives. Thus
Krishna took them to a temple, where he set two of them back-to-back and ordered them to circumambulate the temple in opposite directions. When they met on the other side, one of them had turned into a
167:
with
Krishna. Once, Kans ordered the weather deities to destroy Gokul. To protect the inhabitants and animals, Krishna created another Gokul on his pinky finger to shelter them. However, Kans captured all the Bharvad shepherds. Krishna then created another set of Bharvads and animals, which became
139:
burned three rolls of dirt on a fire, which he then shaped into Gowals (to watch over his cattle). Krishna had many wives, but due his generosity he gave away all but three of them. He wanted to give his last three wives to the Gowals, but they regarded
Krishna as their father and would not accept
266:
The
Bharwads practice "sartorial conservatism", according to Emma Tarlo, and it is not enough to be born a Bharwad if a person wants to be accepted as one: conforming with standards of dress and other customs is a necessity if a person is not to be considered a deserter from the community. The
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from the sacred fire, and that they lived with
Krishna. When Krishna fled Mathura, the Gopalaks set out to find him. Where a river split into four tributaries, the Gopalaks split into four. One stream went to Marwar, one to Saurashtra, another to Gujarat, and another to South India.
236:
nomadic communities, they are also among the most urbanised of the region and, combined with their niche position in the supply of milk, which forms their main source of income, this has enabled them to improve their traditional social position.
455:
Extrapolating on the 1931 Census, the OBCs, excluding Muslim OBCs, comprise 35.6% of the total population, with the Koli-Thakore block the largest, followed by artisan castes at 6.1%; Bharwad (Gadaria) at 2%; and other middle castes at
327:
say that if a man doesn't wear their dress, he ceases to be
Bharwad. Being Bharwad means dressing Bharwad. Bharwad men wear a distinctive short gathered smock with long, tight sleeves, massive wound turban, gathered pantaloons, and a
191:
had 9 brothers known as the nine Nandas. The
Bharvads originated from the fourth brother, Bhuravananda. Out of his two sons, one married a Raja woman, whose descendants are the Motabhais, while the other married an
232:
mother. Mitra notes that they are generally considered to be among the lowest of the pastoral castes, being engaged primarily in the herding of goats and sheep. However, although one of the
175:
In east and southeast Gujarat, where all pastoralists are Bharvads regardless of animals, a different story is held. Those Bharvads claim they, Gopalaks, were created by
701:
271:
may be a reflection of the community's traditional itinerant lifestyle, whereby a means of recognising their fellows was a significant social factor.
282:. The garments at that time — as late as the early 20th century — comprised the bodice, an unstitched black or red waist-cloth, known as a
258:(engagement) ceremony takes place when children are aged 2–3, with the marriage age usually being between 18 and 20 for women and 20-22 for men.
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Various reasons are given for the division between Motabhai and Nanabhai, the most popular is that two shepherd brothers were ordered by
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112:'s meditation, which Shiva then gave life to. Shamal was the rudest of the four, and he became a camel herder and progenitor of the
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to take their flocks to different places. The older of the brothers went on to marry a Bharwad woman while the other married a
88:. According to Sudipta Mitra, historians believe the Bharwards arrived in northern Gujarat in the 10th century, fleeing the
216:. Thus the Motabhai (literally, "big brother") descend from the first and the Nanabhai ("little brother") from the latter.
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357:. Aside from their involvement with livestock, the main source of income is agricultural labouring; few of them own land.
254:(marriage of children while they are still in the womb) is practised by some members of the community. In other cases, a
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353:, where they tend to keep away from the forest itself when grazing their livestock due to the danger of attacks by
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Bharwads are rarely educated beyond primary level and literacy rates are poor. Many of them live in and around the
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The clothing worn by Bharwad women was traditionally made from coarse wool woven by members of local
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camel herders. The better mannered Bharvad received sheep and goats. The handsome and best-mannered
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Accord-ing to another story they are the descendants of a Vaishya father and Shudra mother.
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Marriages of six-year-olds have been recorded but most do not marry so young.
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fashioned animals and four men from the sweat and bodily dirt from
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communities. In addition, they embroidered their own open-backed
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Some Bharwads are cattle-herders but their number is declining.
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The Bharwads are said to have a mixed-varna origins, from a
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552:. Manager of Publications, 1961. 9 May 1961. p. 9.
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The Bharwads consider themselves as the descendants of
473:. Anthropological Survey of India. 1994. p. 113.
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490:
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Census of India, 1961, Volume 5, Part 6, Issues 3-4
522:
Hinduistische Viehzüchter im nord-westlichen Indien
297:The men commonly wear a silver ear-ring, called a
73:in India, primarily engaged in herding livestock.
27:Hindu caste found in the state of Gujarat in India
369:, except in the Nesses of the forests of Alech,
323:. As with the women, Carol Henderson notes that
341:Many of the Bharwad community are found in the
325:
732:. Census India. pp. 18–19. Archived from
451:"OBCs to play kingmaker in battle for Gujarat"
128:received land. The four men then married four
806:Clothing Matters: Dress and Identity in India
8:
104:According to their origin myth, the goddess
786:Gir Forest and the Saga of the Asiatic Lion
84:(1920) has referred to the Bharwads as the
196:woman, who descendants are the Nanabhais.
140:wives from him. Later Krishna ordered the
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124:and ancestor of cattle herders. Finally,
706:National Commission for Backward Classes
163:The Bharvads claim they used to live in
524:. Dunker & Humblot. pp. 14–17.
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36:A member of the Bharwad community from
365:Bharwads are classified in Gujarat as
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470:People of India: The scheduled tribes
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727:"List of notified Scheduled Tribes"
520:Westphal-Hellbusch, Sigrid (1976).
449:Hebbar, Nistula (4 December 2017).
92:. They then spread out throughout
25:
809:, C. Hurst & Co. Publishers,
396:List of Scheduled Tribes in India
250:There is anecdotal evidence that
220:Varna and socio-economic status
183:According to Barot Shamalji of
769:, Greenwood Publishing Group,
1:
834:Tribal communities of Gujarat
766:Culture and Customs of India
763:Henderson, Carol E. (2002),
702:"Central OBC list, Gujarat"
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44:, wearing the traditional
643:, pp. xiii, 147, 267
90:Muslim invasions of Sindh
854:Social groups of Gujarat
351:Gir Forest National Park
343:Gir Forest National Park
135:In another origin myth,
783:Mitra, Sudipta (2005),
607:, pp. 258, 262–263
156:, the foster father of
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69:found in the state of
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839:Maldhari communities
803:Tarlo, Emma (1996),
789:, Indus Publishing,
367:Other Backward Class
595:, pp. 155, 253
246:Family arrangements
120:became guardian of
739:on 7 November 2013
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619:, p. 271-272
571:, pp. 65, 84
480:978-81-85579-09-2
214:ritually polluted
16:(Redirected from
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303:pagri (turban)
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756:Bibliography
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741:. Retrieved
734:the original
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709:. Retrieved
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677:Tarlo (1996)
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665:Tarlo (1996)
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653:Tarlo (1996)
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641:Tarlo (1996)
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617:Tarlo (1996)
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593:Tarlo (1996)
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581:Tarlo (1996)
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569:Mitra (2005)
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535:Tarlo (1996)
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521:
501:, p. 84
499:Mitra (2005)
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100:Origin myths
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29:
743:15 December
333:Occupations
276:untouchable
252:pet chandla
228:father and
828:Categories
402:References
290:, such as
210:Koli woman
94:Saurashtra
436:Citations
292:polyester
200:Divisions
185:Porbandar
147:polyandry
132:sisters.
385:See also
301:, and a
262:Clothing
234:Maldhari
86:Gadarias
82:Enthoven
62:, are a
18:Motabhai
711:13 July
391:Dhangar
280:bodices
269:tattoos
241:Customs
226:Vaishya
206:Krishna
194:Adivasi
158:Krishna
137:Krishna
106:Parvati
77:History
71:Gujarat
59:Gadaria
54:Bharwad
42:Gujarat
813:
793:
773:
477:
371:Barada
328:shawl.
320:chorni
308:kediyu
299:variya
230:Shudra
170:Brahma
142:Gowals
130:apsara
118:Charan
114:Rabari
38:Dwarka
737:(PDF)
730:(PDF)
456:3.3%.
407:Notes
314:dhoti
256:sagai
189:Radha
177:Shiva
165:Gokul
154:Nanda
122:Nandi
110:Shiva
67:caste
64:Hindu
811:ISBN
791:ISBN
771:ISBN
745:2013
713:2021
475:ISBN
373:and
284:jimi
126:Ahir
52:The
375:Gir
317:or
160:.
830::
704:.
561:^
506:^
489:^
453:.
381:.
187:,
96:.
40:,
747:.
715:.
483:.
345:.
48:.
20:)
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