Samipya 1991 Vol 08 Ank 01 02

Author(s): Pravinchandra C Parikh, Bhartiben Shelat
Publisher: Bholabhai Jeshingbhai Adhyayan Sanshodhan Vidyabhavan

Page 65

as having love or hatred for the Vohras; they are indifferent to the existence of the Vohras. Having no social or emotional bonds, the Bhils would buy from them as candidly as they would sack them on the high way.
The theme of many Bhil songs centres round their hereditary profession, that of a bandit. The Bhils carrying various arms are shown as performing an act of adventure, provess, and valour. If they die during the skirmish, they die a heroic death and become a legendary figure in the folksongs. The following songs show them as bandits. These songs were written during the periods of famines; the great famine of 1899-1901 had become a definite subject-matter of the Bhil folk-songs. A song describes how the bandits were imprisoned during the great famine of 1899-1901 and how they cut their chains, broke open the prison, and escaped.8 The leader of this Bhil gang was Ruplo Kataro, Chief of the Methu village of Dungarpur State. The others who escaped were Rupla's brother Lembo, Jatyo, and Tagji. On another occassion Mangalio Bhil had to pay the price of his 'criminal' act. This bandit was caught and imprisoned. The British official, referred to as 'Farangi' in the song, sent for him and tried him. During the trial the court asked him: "Who burnt the upper floor of the massion? Who snatched the wristlets of the female distiller? Who cut off her legs ?" Mangalia's reply to the Political Agent was dignified, straight and simple: "It is I, this bull, who burnt the floor, wrested the wrestlets of the distillor, and cut her legs". Perhaps Mangalia's reply was a symbol of collective manifestation of deep resentment among the Bhils against the British and the native ruling chiefs during the period of famines. The song ends with a sad note. It says: "Mangalia is condemned to be hanged. Send for Mangalia's wife and children. Send for Mangalia's father and uncles. Mangalia is hanged".
The Bhils did not fail to take advantage of the period of political instability and anarchy at the various periods of time. The Marathas had crushed their revolts, but after the downfall of the Marathas, the Bhils also considered it their right to exact Chauth from the surrounding regions. This is vigorously expressed in their folk-song. It says that Harjibhai and Gangjibhai, leaders of the Bhil gang, claimed the chauth of the Vagad region (Territory between Sunth and Vanswada) as their hereditary right. They collected a band of robbers; they sent for a dholi (bandman), and made him to announce that those who wished to die with them should collect their bows and arrows. "The youngsters should gather together. Prepare ghughari, bakla, and Kasumba in abundance". The Bhils then start off but they are afraid of the bad omen. They considered it an auspicious sign if a crow crowed from the right direction. If she crowed from the left side, it was a sure sign of their doom. But in that case, they would avert their ill-omen by burrying the wild bushes into the ground. The Bhils go with all sorts of weapons, making defaning sounds with their musical instruments, and they reach the Tamatiya village in the Dungarpur State. All Bhils 'play' with their weapons. Gangji and Harji move fast with their bows and arrows. But they are
Subaltern as Poets: Folk Songs of the Bhils of Southern Rajasthan I
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