Samipya 1992 Vol 09 Ank 01 02

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

Page 88

Unity
Number of incidents are recorded that they become one and united during calamities. For instance, in the year 1946 a wedding procession was harassed and prevented by some miscreants in Nagoriwad area. To a great surprise the entire Vaghari community was gathered in no time on receiving the signal through beating of drums. Thus, they have maintained tradition of giving signals through beating of drums to alert the people against the threat, death and unite together for dancing and worshipping whenever required.
They maintain harmonious relations and do not come in conflict with their neighbours, particularly Bharwads, Chäraps and other cattle breeding communities.
Generally, Vagharis are never accommodated by higher division classes, but they are found accommodated by cattle rearing communities in rural as well as urban areas because some of their deities are common and they are identified as 'Devi Putras' (sons of goddesses) in some remote (rural areas. It is believed that there are 13 such communities known as 'Devi Putras' in Saurashtra. They are also known as communities of 'Ter Tansait' (thirteen bowls) and 'Charan' is identified as first son of Devi or goddess. Thus the harmony is maintained amongst the followers of common goddesses. Now in most of the areas vagharies are not considered under "Ter Tansali' communities. Further incidences of atrocities to the Vagharis are found in rural areas. In urban areas, most of the Vagharis are put up in the slum areas and employed in petty trades. The Goonda elements and the vested interest in slum area do try to harass them and they compel them to vacate the huts and also through indirect means they start harassing the Vaghari communities of that area. No proper attention is paid to their voice at any level. Of course, some of the social organisations and social institutions of this community have come forth and convinced the highest authorities to take actions against atrocities caused to Vagharies.
Migration
During the natural calamities and famines particularly during the 'Chhappania," about 150 years back, most of the Vaghari families have migrated from Patan to Ahmedabad and taken to various trades but they did not try to purchase houses and were not inclined to settle in Ahmedabad, though they could have very well purchased the houses at cheaper rates in those days. Now the situation has changed. Now they desire to settle in Ahmedabad, but it is not possible for them to purchase the houses at a reasonable price. Nearly 40% of these people are found residing in slum areas and huts in Ahmedabad city.
Some of the people who migrated to Bomay have developed a separate caste-group known as 'Shikari' and 'Satyavan'. They rarely disclose themselves as Vaghari and have
Vagharis of Gujarat: An Ancient Tribe]
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