X. Culture
CULTURE
A. LINGUISTIC EXPRESSION OF CULTURE
1. Classifier Systems
In Dogri, the classificatory terms indicating more than one relationship by the particular single term from the point of view of Anthropology is as follows: -
ताऊ /tau/ 1) Father's Elder Brother (Uncle) 2) Father's Friend (Elder) 3) Elder man in the society ताई /tai/ 1) Father's Elder Brother’s wife 2) Father's Friend’s wife 3) Friend's Mother चाचा /caca/ 1) Father's Younger Brothers (Uncle) 2) Father’s Friends younger than him चाची /caci/ 1) Father's younger Brother’s wife( aunt) 2) Father's Friend's wife 3) Friend's Mother दादा / बाबा 1) Grand Father (Father's Father) /dada/ /baba/ 2) Elderly man of the Society 3) Father's Uncle 4) Father's Friend's Father दादी /dadi/ 1) Grand Mother (Father's Mother) 2) Elderly women of the Society 3) Father's Aunt नाना /nana/ 1) Mother's Father (Grand Father) 2) Mother's Father's Friend/Uncle 3) Any old man of the society (maternal side) नानी /nani/ 1) Mother's Mother (Grand Mother) 2) Mother's Aunt 3) Mother's Mother's Cousin/Friend 4) Elderly women of the society (maternal side) मामा /mama/ 1) Mother's Brother 2) Mother's Brother's Cousin/Friend मामी /mami/ 1) Mother's Brother's wife 2) Mother's Cousin's/Friend's wife 3) Mother's Friend/Cousin's wife भाइया /pàia/ 1) Elder Brother 2) Sister in law's husband 3) Sister's husband 4) Younger Brother बोबो/दीदी /bobo/ or /didi/ 1) Sister/Cousin Sister 2) Sister's Friend 3) Wife's sister भरजाई /pə̀rəɟai/ 1) Brother's Wife 2) Brother in law's wife 3) Friend's wife बुआ /būa/ 1) Father's sister 2) Father's Cousin Sister 3) Elderly women मासी /masi/ 1) Mother's Sister (Aunt) 2) Mother's Friend/Colleague 3) Brother's/Sister's Mother-in-law 4) Friend's Mother मसेइया/मासड़ 1) Mother's Sister's husband /məseia/ /masəṛ/ 2) Friend's Father 3) Mother’s Friend/Cousin's husband 4) Brother's/Sister's Father in law 5) Elderly man of the society
Caste-System:
Duggar culture is a mixed culture of various castes and tribes, which get present shape with the passage of time. People belonging to various tribes came here, got settled and established their own power centers in certain areas of this land. In the beginning, they had different life style as well as traditions. But due to specific changes, people came together and exchanged their rituals and thoughts, which resulted in their unity.
Duggar culture is mainly seen in rural areas. There is hardly any influence of urban culture on rural culture. In the present scientific and industrial age, the rural people are still very strict to other old traditions and rich rituals as it was in the olden days. But urban culture is changing very fast.
Duggar society was basically an agrarian society. Here, the village administration was based on democratic system.
All sections of the village played their role in smooth functioning of the system. Even today, one can see that the village Purohit, Pandit, Acharya, Nagar, Mahajan, Barber, Iron-Smith, Cobbler, Washer man, Potter and others have their specific role on the occasion, where they assemble on auspicious or inauspicious occasions and offer their sympathies to the family. The occassion might be marriage, farming, death or any other ceremony. They often live in separate houses, faraway from one another. In some unavoidable circumstances of quarrel, the Gram Panchayat would render its help and all honour the decision of Gram-Panchayat. While giving judgement, a pot full of water and holy Gita are regarded as witnesses, among Gram-Panchayat members. The newly introduced Panchayati-Raj system and community planning is in no way better than older system because it was obligatory for all to obey the judgement given by the Gram Panchayat.
2. Kinship Organization and Terminology:
In olden days, the joint family system was prevalent in Duggar and it is still prevalent in rural areas. Here the great-grandfathers and grandfathers live among their grand children under the common roof. The joint family sometime might have 50-60 members in a family. They lead a peaceful life and the orders of the elders are followed without any argument.
The joint family gave them sufficient support as well as help in grazing. A few members of the joint-family migrated to the high peaks with their cattle, as other family members had no anxiety for them. There was full co-operation among members of joint-family as such it gave birth to social serving as well.
The joint family system is at the last leg due to expensive education, industrialization and economic crisis. Now people want separation. In some cases, sons are seen living separately from their old parents, which is a curse for the society. Perhaps it happened due to the bad effects of western civilization and culture.
Kinship Organization and Terminology:
In Dogri speech community, one can find all the three types of kinship organizations (consanguinial, Affined and Ritual / Social). The Kinship organization of the Dogri Speech community is presented in the following:
Paternal Side
Terms of Reference
पड़दादा /pərədada/ Grand Father of father (Consanguinal) पड़दादी /pərədadi/ Grand Mother of father (Consanguinal) दादा /dada/ Father of father दादी /dadi/ Mother of father प्यो /pjo/ Father मा /ma/ Mother
Elder Zone Younger Zone ताऊ / tau / Elder Brother of brother चाचा / caca / Younger Brother of brother ताई / tai / Elder Brother's Wife (Affinal) चाची / caci / Younger Brother's wife (Affinal) बुआ / būa / Father's Sister (Consanguinial) फुफ्फड़ / phūphphəṛ / Her Husband (Affinal) भ्रा / prà / Elder Brother भैन / pἑn /Sister (Consanguinal) His wife / भरजाई /pə̀rəɟai/ (Affinal) Her Husband जीजा / ɟiɟa / (Affinal) पुत्तर / pūttər / Son धी / tì / Daughter नूंह् / nuʹ / His Wife (Affinal) जोआई /ïoai/ Her Husband (Affinal)
Maternal Side
Terms of Reference
पड़नाना /pəṛənana/ Grand Father of mother पड़नानी /pəṛənani/ Grand Mother of mother नाना /nana/ Father of mother (Consanguinal) नानी /nani/ Mother of mother मामा /mama/ Mother's Brother मामी /mami/ Mother’s Brother’s wife मासी /masi/ Mother's Sister मा /ma/ Mother (Consanguinal) प्यो /pjo/ Father मसेइया/मासड़ /məseia/ or /masər/ Mother’s Friend’s husband/Cousin Sister husband ममेरा/ममेरी /məmera/ or /məmeri/ Children of mother’s brother मसेरा/मसेरी /məsəra/ or /məseri/ Children of mother’s sister
The social or ritual kinship terminologies that are in practice in the Dogri speech community are the following
बाबा/दादा /baba/dada/ Father’s father बेबे/दादी /bebe/dadi/ Father’s mother प्यो /pjo/ Father मा /ma/ Mother ताऊ/तातो /tau/tato/ Father’s Elder Brother ताई /tai/ Father’s Elder Brother’s wife चाचा /caca/ Father’s Younger Brother चाची /caci/ Father’s Younger Brother’s wife बुआ /būa/ Father’s Sister फुफ्फड /pūphphəṛ/ Father’s Sister’s Husband भाइया /pàia/ Elder Brother भरजाई /pə̀rəɟai/ Brother’s wife/brother-in law’s wife भैन /pἑn/ Sister मासी /masi/ Mother’s Sister मसेइया /məsɛa/ Mother's Sister's Husband
3) Body Parts:
सिर /sir/ Head मत्था /məttha/ Forehead भरमट्टे /pə̀rəməʈʈe/ Eye Brows अक्ख /əkkhə/ Eye कुआंस /kūãs/ Eye Lid नक्क /nəkkə/ Nose मूंह् /mũ/ Mouth कन्न /kənnə/ Ear दंद /dəndə/ Teeth ओठ /oʈh/ Lips जीह्व /ɟiʹʋ/ Tongue गल/कैण्ठ /gəl/kɛɳʈhə/ Throat गल्ल /gəʹllə/ Cheek मूंढा /mùɳɖa/ Shoulder छाती /chati/ Chest/Breast ढिड्ड /ʈiʹɖɖə/ Belly पिट्ठ /piʈʈhə/ Back कालजा /kaləɟa/ Liver रत्त /rəttə/ Blood जम्म/खल्ल /cəmmə/khəllə/ Skin हत्थ /ə̀tthə/ Hand बांह् /bãʹ/ Arm मास /mas/ Flesh औंगल /ɔŋgəl/ Finger ङूठा /ŋuʈha/ Thumb जङ /ɟ əʹŋ/ Leg पट्ट /pəʈʈə/ Thigh तली /təli/ Palm ठुड्डी /ʈhūɖɖi/ Chin आरक /arək/ Elbow, Ark डुंडु/बीनी /ɖūɳɖū /bini/ Wrist नैंह् /nɛ̄ʹ/ Nail गिट्टा /giʈʈa/ Ankle गोडा /goɖa/ Knee पैर /pɛr/ Foot अड्डी /əɖɖi/ Heal खोपड़ी /khopəṛi/ Skull हड्डी /ə̀ɖɖi/ Bone सरीर/देह्/काया /sərir/dəʹ/kaja/ Body कच्छ /kəcchə/ Arm Pit नास /nas/ Nostril पुरपड़ी /pūrəpəṛi/ Temple लक्क /ləkkə/ Waist मुंडी /mūɳɖi/ Neck धन्नी /tūnni/ Navel पसली /pəsəli/ Rib दमाग /dəmag/ Brain आंदर /andər/ Intestine फिफ्फरा /fifəra/ Lung मुच्छ /mūcchə/ Moustache मुट्ठ /mūʈʈhə/ Fist मसूड़ा/भाछू /məsura/pàchu/ Gum ढारा /ʈàra/ Bum नाड़/नाड़ी /naṛ/naṛi/ Vain जोड़ /ɟoṛ/ Joint
4) Colour Terms:
सफेद /səfed/ White काला /kala/ Black लाल/सूहा /lal/suʹa/ Red नीला /nila/ Blue पीला /pila/ Yellow सैल्ला/सब्ज /sɛlla/səbɟə/ Green संतरी /səntəri/ Orange जामुनी /bɛŋgəni/ɟamūni/ Purple गुलाबी /gūlabi/ Pink सामानी /səmani/ Sky blue मटेआला/भूरा /məʈeala/pùra/ Brown/Ground Nut सनैह्री/ बसैंती /sənἑri/bəsɛnti/ Golden गटेई / निम्बुआ /gəʈti/nimbūa/ Yellow Lemon सोसनी /sosəni/ Bluish नसोआरी /nəsoari/ Dark Brown काशनी /kaʃəni/ Purple खाखी /khakhi/ Khaki मैंह्दी /mɛʹndi/ Dark Green मुंगिया /mūŋgia/ Dark Green जोगिया /ɟogia/ Bawa Orange केसरी /kesəri/ Saffron प्याजी /pjaɟi/ Onion तरबूजी /tətəbuɟi/ Water Melon फरोजी /fəroɟi/ Sky Blue कत्थई /kəʈʈhəi/ Kathai
5) Pronouns:
में /mɛ̄/ I अस /əs/ We तू /tu/ You (Singular) तुस /tūs/ You (Plural) ओह् /oʹ/ He, She, They एह् /eʹ/ This, These कोई /koi/ Someone किश /kiʃ/ Something आपूं /apũ/ Oneself कुन /kūʹn/ Who जो /ɟo/ Who so ever
6) Family Organization and Social Stratification
Duggar society is basically an agricultural society. Here, the village administration is based on democratic -system.
At present the joint family gave them sufficient support as well as help in grazing. A few members of the joint-family migrated to the high peaks with their cattle, as other family members had no anxiety for them. There was full co-operation among members of joint-family as such it gave birth to social serving as well.
At the level of social stratification, both the Hindu’s & Muslims have caste systems. Traditionally the caste system was very much operative, and was rigidly followed in the society in social activities and functions. But now-a-days this stratification is gradually losing its ground. Different castes are getting merged with each other in various spheres of social activities. Still, especially in case of marriages arranged by the family, there is a tendency to maintain such social stratification. Such divisions are becoming non existent day by day especially due to the increase of self arranged inter caste marriages. Further in religious activities the importance of a particular caste viz., the Brahmin is still existent.
7) Address and Speech System:
In Dogri the forms of addresses, which are widely used, are the following.
In spoken form भाइया /paʹia/ भापा /pàpa/ and भ्रा जी /prà ɟi/ “Elder brother” भैन /pἑn/, दीदी /didi/ and बोबो /bobo/ ‘elder sister’s’ are widely used in both formal and non formal situations and in known and unknown social settings. Sir & Madam are usually used in official and academic situations. These terms are borrowed forms of English.
In the written form that is especially in letter प्यारी / प्यारे /pjari /pjare/ “dear” is used. While Muslims use जनाब /ɟənab/ जनाबा /jənaba/, मोहतरम /mohətərəm/, मोहतरमा /mohətərəma/ “respected”. In case where the addressor is younger than the addressee पैरें पौना / मत्था टेकना /məʈʈha ʈekəna/ चरण वंदना /cərən ʋəndəna/ राम सत /ram sət/ जै देवा /ïɛ deʋa/ are widely used.
8) Politeness Expression
The politeness expressions used in Dogri are the following
मेह्रबानी /meʹrəbani/ Kindly किरपा करो /kirəpa kəro/ Kindly माफी देओ / माफ करो /maphi deo /maph kəro/ forgive / Sorry धन्नवाद /tə̀nnəʋad/ Thank you शुक्रिया /ʃūkria/ Thank you भला होऐ /pə̀la òɛ/ God bless रब्ब भला करै /rəbbə pə̀la kərɛ/ God bless
9) Greeting and Departure Terms:
Dogri speech community has a novel way of greeting. When a Rajput meets a Rajput, they will great each other with जै देवा /ɟɛ deʋa/ Brahmins greet each other with पैरें पौना /pɛrẽ pɔna/ and चरण वंदना /cərəɳ ʋəndəna/ for elderly people.The elder will bless with जींदी रौह् /ïindi rɔʹ/, बुड्ढ सुहागन हो /būʹɖɖə sūàgən ò/ सत्त पुत्तरी हो /sət pūttəri/ etc. to females and जींदा रौह् /ïinda rɔʹ/, लम्मी आरबला होऐ /ləmmi arbəla òɛ/ सुखी रौह् /sūkhi rɔʹ/ etc. to males. Brahmins are always looked with esteem. The lower caste Hindu wishes others with गरीब नबाज /gərib nəbaɟ/. माह्राज /maʹraɟ/ नमस्ते जी /nəməste/ are prevalent among educated classes. When Muslim meets a Muslim they greet each other as अस्सलाम-अलैकुम /əssəlam - əllekūm/ and the response would be वालेकुम-असलाम /ʋalekūm əsəlam/. The Sikh greets with सतश्रीअकाल /sətəʃriəkal/. The departure term for the speakers of the Dogri Speech community are नमस्ते /nəməste/, पैरें पौना /pɛrẽ pɔna/ राम-राम /ram-ram/ etc.
10) Concepts of space and Time:
The concept of space in Dogri is indicated by the following terms:
उप्पर /ūppər/ Above कोल /kol/ Near दूर /dur/ Away हेठ, खल्ल /dur/ Beneath पिच्छें /picchẽ/ At the back अग्गें/सामनै /əggẽ /samənɛ/ Front अंदर /əndər/ Inside बाह्र /baʹr/ Outside बश्कार / bəʃkar/ In the middle
The concept of time in Dogri is expressed by the following terms:-
बेल्ला /bəlla/ Time
घड़ी /kə̀ṛi/ Moment
पल/खिन /pəl/khin/ Second
पैह्र /pɛʹr/ A Duration of three hours
झुसमुसा कुक्कड़ बांग /cūsəmusa/ Dawn
सरगी बेल्ला /sərəgi bella/
दपैह्र /dəpɛʹr/ Noon /dəpɛʹr/
तरकाल/सञ /tərəkal/səʹɲ/ Evening / Dusk
दिन/बार /din/ bar/ Day
तित्थ /titthə/ Date
पक्ख /pəkkhə/ Fortnight
बरा/साल /bəʹra/ sal/ Year
म्हीना /miʹna/ Month
रात /rat/ Night
युग /jūg/ Era
हफ्ता /ə̀phta/ Week
ध्याड़ा /tjàṛa/ Day
11. Myths & Beliefs:
The Myths and beliefs of Dogra Culture are classified as under: -
1. Myths and beliefs relating to local festivals: -
a) Dussehra: An unburnt piece of wood collected from the remains of the effigies of Ravana, Kumbhkarna and Meghnada, burnt on the dusserah day will be kept in houses. It is believed that this would keep the house free from evils.
b) The evil spirit roaming can be prevented from entering the house, by hanging up the leaves of बना /bəna:/ सरींह् /sərĩʹ/ परकंडा /pərəkəɳɖa/ at the entrance.
Myths about dates:
a) Rain on the first day of the month, brings rain throughout the month.
b) Another common myth regarding date is that if one gets money on the first day of the month, he/she will get money throughout the month.
c) Sewing and stiching work by women is prohibited during करवाचौथ /kərəʋacɔth/ fast. It is believed that by doing this work the husband gets pricks of the needle used for the work.
d) If a person dies during परसौन /pərəsɔn/, it is considered a ill-omen as it leads to the death of other five members in the family.
e) The fourth day’s moon is not to be seen as it is believed to bring the blame of theft on the person seeing it.
Beliefs concerning Days:
a) Going North on Tuesday and Wednesdays brings bad luck, resulting in defeat or loss.
मंगल बुद्ध जाचै प्हाड़ जित्ती बाजी औचै हार | /məŋgəl būʹddə ɟacɛ pàṛ ɟitti baɟi ɔcɛ àr/
b) On Saturday oil and iron are not purchased to avoid the calamities of planets.
c) New clothes should be worn on Wednesdays and Saturdays and gold ornaments should be purchased and worn on Sunday and ‘cot’ should be knitted on Monday.
बुद्ध शनिवार कपड़ा ते गैह्ना ऐतवार /būʹddə ʃənicər kəpəṛa te gɛʹna ɛtabar/ सुख सोने दा इच्छें जिंदड़िये तां बुनेआं खट्ठ सङार /sūkh sone da icchẽ ïindəṛie tã būneã khəʈʈə səŋar/
d) It is a myth that one should not pay a visit to express condolence over the death of relatives and friends on Tuesdays, Thursdays and Sundays.
Myths relating Months:
a) Name of the ensuing month should be heard from a Purohit or Pandit ji.
b) It is inauspicious to solemonise marriages in the month of भदरो /pàdəro/ पोह् /poʹ/ चेत्तर /cettər/ etc.
c) Newly married girls are advised to spend the month of सौन /sɔn/ with her parents.
Beliefs relating to Birds and Animals:
a) Owls hooting at night is considered dangerous.
b) The crowing of crow during night is considered bad omen.
c) Crowing of crow during daytime while sitting on the branch of a tree or on the cornice of house brings good news about visit of someone very dear.
d) It is believed that if a cat moves and crosses the path, it is ominous.
e) Cock, cat and Rabbit should not be kept as pets as it doesnot bring good luck.
Beliefs relating Birth :
a) It is a common belief that during labour pain, if the mother-in-law prays for the relief and safety of her daughter-in-law, her prayer will be accepted by God.
b) If an elder member of the family plucks the roots of अक्क /əkkə/ plant, there is remission of labour pain.
c) The birth of a male baby after three females leads to loss of money and harm to family. If a female child takes birth after three male issues, the girl rules over others throughout her life.
त्रिया बेटी राज कराऽ। त्रिया पुत्र भिक्ख मगाऽ। /tria beʈi raɟ kəra:, tria pūtrə pìkkhə məŋga:/
d) A baby having teeth at the time of birth is considered unlucky for the father.
e) If a baby gets upper teeth first, the maternal uncle has to strike the tooth with a bronze bowl to avoid the bad effect.
Beliefs regarding Marriage
a) If bridegroom takes meal bare headed it brings poverty to the parents.
b) During Barat procession, sight of funeral procession is bad omen.
c) The man having foot finger smaller than his thumb, always remains slave to his wife.
Belief regarding Body:
a) If a person gets itching in his nose, he is likely to fall ill.
b) A patient watching constantly at the ceiling of the house, is sure to die.
c) If one has itching on his right palm, he gets wealth.
Myths and Beliefs relating actions:
a) Broom should not be kept in erect position.
b) One should not cross over the weighing scale.
c) Water should be sprinkled over the doorsteps during earthquake.
d) Water/ milk or Ash should be sprinkled after charjee.
Religious Beliefs:
Duggars have number of religious beliefs. Some of them are as under: -
a) Beliefs on Luck:- Duggars have strong belief about their luck. They believe that what is allotted cannot be blotted.
b) Rebirth:- Dogras believe in rebirth as per the teaching of Lord Krishna’s Geeta.
c) Philosophy of Karma:- It is strong belief among Dogras that a person gets good or bad results according to his actions.
d) Pilgrimage: It is believed that pilgrimages keep a man pious and free from evils. Baths in holy rivers purifies a person.
मारी छाली देवका ते पाप टलेआ साढ़ा /mari chali deʋəka te pap ʈəlea saʹṛa/
e) Charity gifts on auspicious days like amavas, purnima, sankranti etc absolves a person of his evil deeds.
12. World view as Reflected in the Lexicon and Syntax:
The worldview of the Dogra speech community is found to be reflected in the proverbs and idioms included as entries in the lexicon. These proverbs and idioms have been mentioned in section No. 13.
13. Proverbs, Idioms and Abuses:
There are many proverbs, idioms and abuses that are extensively used by the Dogri speakers.
Proverbs:
1. कां कराड़ कुत्ते दा, बसाह् नेई खाना सुत्ते दा। /kã, kəraṛ, kūtte da bəsaʹ neĩ khana sūtte da/. 2. भुक्खा शाह् कटोरा लब्भा पानी पी-पी आफरेआ। /pūkkha ʃaʹ kəʈora ləʹbba pani pi-pi aphərea/ 3. कोई झुंड सलक्खना कोई खुंड सलक्खना। /koi Cūɳɖəx sələkkhəna koi khūɳɖə sələkkhəna/ 4. जिदे अंदर दाने ओह्दे जल्ले बी स्याने। /ɟiʹnde əndər dane oʹde ïəʹlle bi sjane/ 5. बगाने दम्में साहुकार। /bəgane dəmmen sauʹkar/ 6. कुत्ता कुत्ते दा बैरी। /kūtta kūtte da bɛri/
Idioms:
नक्के दा बाल होना /nəkkɛ da bal òna/ लक्का फाह् लग्गाना /ləkka phaʹ ləggəna/ सुआह् होना /sūaʹ òna/ तारी पौना /tari pɔna/ चट्टी भरना /cəʈʈi pə̀rəna/ तली पर सरेआं जमाना /təli pər səreã ɟəmana/
Abuses:
औतरा /ɔtəra/ मोआ /moa/ कंजर /kəɲɟər/ र्हामजादा /ràmɟada/ खस्माखानी /khəsmakhani/ रंड /rəɳɖə/ तुगी पीड़ पवै /tūgi piṛ pəʋɛ/ तेरी चिख बलै /teri cikh bəlɛ/ रोआं तेरे जम्माने आह्लें गी /roã tere ɟəmməne aʹlẽ gi/ तेरा कक्ख नेई रवै /tera kəkkhə neĩ rəʹʋɛ/
14. CEREMONIES:- Birth, Naming, Marriage, Death etc.:
According to Hindu mythology, 16 ceremonies are considered vital. The same are performed by dogras. The prominent of those are:
Birth and Naming: If a woman is pregnant for the first time, a function will be organized on the eighth month of her pregnancy. This function is known as रींता /ritã/ or ठुआऽ /ʈhūa:/ The women is asked to sit over a special seat called पीढ़ा /piʹṛa/. She wears yellow or red clothes sent by her parents. The wife of the village barber helps her in combing and dressing. Then she is given coconut, nuts, almonds and other dry fruits as sign of god’s blessing. The folk songs called बेहाइयां /beàiã/ are sung. In the content of these songs, the pregnant woman demands various articles for her personal use from her husband. Along with clothes, parents of the women send a lot of cooked food, fruit and sweets which is called as लींदा /linda/.
The cooked food is eaten by the pregnant woman and remaining is distributed among the relatives. A community lunch is also organized and served to the relatives, friends & villagers by the husband’s family. In the ninth month, sweet made of dry fruit known as सुंढ /sūɳɖə/ is sent by the parents for their daughter along with clothes and an earthen pot or a bucket filled with सुंढ /sūɳɖə/. This ceremony prevalent in villages is gradually losing its significance among urban people.
If a woman gives birth to a male baby, on the fifth day, the parents of the delivered mother offer milk, sugar, money, rice, pulse and desi ghee to their daughters home. The mother of newborn baby takes bath for purification. According to caste, on 11th, 13th, 16th, or 21st day the naming ceremony will be performed and clothes received from maternal side for newborn baby are worn. Yellow or red clothes for mother and the child along with clothes for the entire family are sent by the parents of the mother of newborn baby.
The देर /der/ “brother-in-law” spreads an umbrella and demands valuable gift from his भरजाई /pə̀rəɟai/ “sister-in-law”. The mother after the celebration of the said ceremony seeks blessing from her सस्स /səssə/ mother-in-law, सौह्रा /sɔʹra/ father-in-law and other elders. Sister-in-law (Bua of the child) suggests name of the baby. This ceremony is called सूतरा /sutəra/. On this occasion family as well as local deities are worshipped. After that married women are worshiped. This ceremony is called सोहाना /soànã/. Meals will be served for guests and this will be followed by community lunch. It must be noted that these rituals are not performed on the birth of a female child.
Marriage: Marriage ceremony is one of the significant religious ceremonies in the duggars. It is celebrated with great pomp and show. Lot of money is spent over it. First of all the horoscopes of the boy and girl will be matched by the family purohit. If it is found satisfactory, the brother of the girl along with other relatives go to the boy’s house to perform टिक्का /ʈʹikka/ ceremony and सगन /səgən/ is presented before the boy’s side, which includes silver bowl, kesar, dhruva made of gold or silver.
Before the actual marriage takes place, both the families will observe सगन /səgən/. The red thread by the purohit is tightened on the right wrist of the girl and boy. It is known as गंढिया /gə̀ɳɖiã/ ceremony. A day before marriage, a holy bath is performed on the boy as well as on the girl by the relatives and this ceremony is called सांत /sãt/. On the same day, community lunch for whole village is also organized. The maternal uncle of the boy or the girl has a major role after sand ceremony and this ceremony is known as बारे भरना /bare pə̀rəna/. He gives money to boy/girl and to the barber’s wife. He lifts the girl/boy and takes her/him to the room where marriage ceremony is performed by the Pandit ji. A wooden तोरन /torən/ is displayed on the main entrance of the house. The barber blows a folk instrument कैह्ल /kἑl/ to announce the beginning of the सांत /sãt/ ceremony.
After performing the rituals of sant the important ritual of boy’s marriage is popularly known as सेह्राबंदी /seʹrabəndi/. It performed according to the auspicious time. For this ceremony the सेह्रा /seʹra/ ‘an ornamental facial veil’ is provided by Mama to the boy. At this occasion all relatives give gift to the bridegroom, which is called तमोल /təmol/ and after that the marriage procession leaves for bride’s house. The marriage procession is called जान्नी /ɟanni/ and the people accompanying the marriage procession are called जनेहार /ɟəneàr/. At girl’s place the ritual of wearing चूड़ा /cuṛa/ red colour marriage bangles and नत्थ /nətthə/ ‘a golden ornament for nose’ are provided to the girl by her Mama. Bras band and other modern musical instruments are very commonly played along with marriage procession. On reaching the house of the bride a warm welcome by the bride’s relatives is offered and a custom known as मिलनी /miləni/ is performed. The dinner is served to the जान्नी /ɟanni/. After that जान्नी /ɟanni/ returns while the bridegroom with few of his friends stays in the house of the bride for actual marriage ceremony which includes सत्त फेरे /səttə phere/ लामां फेरे /lamã phere/ and कन्यादान /kənjadan/. On this occasion chanting of hymns by both the purohits and folk songs called सुहाग /sūàg/ are sung by the ladies. In the bridegroom’s house, ladies celebrate जागरना /ɟagərəna/ in the night after the departure of जान्नी /ɟanni/. After the day bridegroom with his bride leaves for his house. It presents a very touching atmosphere when a bride departs from her paternal house. On reaching bridegroom’s house members of the bridegroom’s family offer a welcome with आरती /arəti/ and कुम्भ /kūʹmbə/. They even organise a lunch or a dinner. Other related rituals are performed both by groom and bridegroom’s families as per their family traditions.
Death ceremony: Death ceremony is painful. A dead whose age is less than three years is buried while others are burnt. On the death of young, painful scenes are witnessed, relatives weep and cry over the death. But on the death of an aged person death ceremony turns to be a happy occasion, especially the in-laws of sons and daughters of the dead bring brass band and dance and cut jokes, offer sweets etc. The dead body is bathed in water having some drops of Ganga jal, milk and honey just to purify it before sending to almighty. Dead body is kept on the earth, as it is believed that death on bed is not good. The eldest son of the dead puts a turban called भुंगी /pūʹŋgi/ and he gets full shave which is called as भद्दर /pə̀ddər/. Son’s in-laws are not allowed to have full shave. The dead body is worshiped by the eldest son. This ritual is performed by चार्जी /carɟi/ Desi ghee will be put in the mouth of dead person before lighting of पैरे /pyre/. The remains of the dead after burning are collected and dispersed into Ganga or any nearby river. An earthen pot full of water known as तरेहाड़ी /təreàṛi/ is hung in front of the main entrance for 10 days and worship for the peace of dead person is performed. On the 10th day दस पिंड़ी /dəs piɳɖi/ ceremony is performed. On 11th day कर्म क्रिया /kərmə kria/ is performed by Brahmins. 13th and 17th day is observed by Kshtriya and mahajans respectively. रस्स पगड़ी / उठाला / सोग भनाना /rəsmə pəgəṛi/ ūʈhala/sog pə̀nana/ is also performed. On this occasion turbans are given by the in-laws of the sons of the dead person for unmarried sons while sister offers a towel. Subsequently, मासक मासक /masək/, अद्धबारखी /əddəbarəkhi/, बारखी /barəkhi/ and after four years चबरी /cəbə̀ri/ Ceremonies are observed as part and parcel of the death related rituals.
15. Food System:
Wheat, Maize and Bajra are the staple food of Dogras. They have a typical choice for dishes. मद्धरा /mə̀ddəra/ is a liquid dish of dry fruits, milk and other compounds and a heavy diet in character. Preparation of राजमाह् /raɟəmà/, curd compound औरिया /ɔria/ and अम्बल /əmbəl/ have main attractions among Dogras. सिरी पलाऽ /siri pəla:/ and मीट पलाऽ /miʈ pəla:/ are two significant rice preparation. Other Dogras specialities are ध्यूर /kjuʹr/ a sort of bread fried in ghee ध्यो थोथरू /kjoʹ thothəro/ well kneaded formented balls cooked in boiding ghee with and मुकुन्दबाड़ी /mūkūndbəṛi/ dried wheat flour pieces are fried in Ghee. ¨मांह् दी दाल /mãʹ di dal/ and अम्बल /əmbəl/ are two common preparation during the community meals called धाम /tàm/. The community meals are served on large leaf planks of lotus leaves called पत्तल /pəttəl/ and cups made out of leaves are called डूना /ɖuna/. The invitees would bring tumblers with them on such occasions. The expert cooks are called स्यान /sean/. They would take bath and wear light dresses before preparing meals. The fire-place over which the food is cooked is known as ड्हान /ɖàn/. The food is served on the ground which will be cleaned and plastered with cow dung. Such meals are served on the occasion of festivities and चबरी /cəbəʹri/.
16. Dress and Ornaments:
Traditionally, Dogras used to wear साफा /safa/ or पग्ग /pəggə/ and घटन्ना /kə̀ʈʈəna/ (Churidar tight Pyjama). The middle class people wear a loose turban at the waist which is generally complemented by a कमरबंद /kəmərəbəndə/. Women wear loose Kurtas and colourful सुत्थान /sūtthən/.
The women at home wear a long white cloth, a rap-on around the body called गिद्दी /giddi/ in local tradition. This is still prevalent among old ladies. It is mostly used while cooking. But with the passage of time a lot of change has taken place in dressing style. Now the people are shedding the traditional values and wearing bush-shirts, pant-coat and ties. कुर्ता /kūrta/ पजामा /pəɟama/ धोती / तैह्मत /tòti/ tἑmət/ dress is also worn by the men. साड़ी /saṛi/ and सलवार-कमीज /sələwar-kəmiï/ are preferred by ladies.
Ornaments: Dogra women love to wear gold ornaments like - कांटे /kãʈe/, बालियां /baliã/, झुमके /cūməke/, नाम /nam/, बुगदियां /būgədiã/, हार /àr/, कैंठी/कैंठा /kɛɳʈhi/kɛɳʈha/, चैन /cɛn/, नैक्लस /nɛkləs/, कड़े /kəṛe/ जुट्ट /ïūʈʈə/, चूड़ी /cuṛi/ नत्थ /nətthə/, कोका/लौग /koka lɔ̃g/, टाप्स /ʈaps/, डूठी /ŋuʈhi/, आरसी /arəsi/, चक्क फुल्ल /cəkkə phūllə/, चक्क /cəkkə/,टिक्का /ʈikka/, शंगार पट्टी /ʃəŋgar pəʈʈi/ पंजेब /pəɲɟeb/, शकुंतला चैन /ʃəkūntəla cɛn/, तोड़ा /toṛa/, छल्लियां /chəlliã/ etc.
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