"The Richness of a Vibrant Culture of the Darai."

Background

Among the 131 ethnic groups residing in Nepal, Darai is one, despite being a small minority. The impact of rapid urbanization, modernization, and globalization is gradually affecting Darai communities both culturally and economically. Due to the influence of urbanization and modernization, some cultural aspects of this community are diminishing. This study highlights the situation of Darai communities residing in various places in Tanahun district where the effects of urbanization and modernization have led to the loss of certain cultural elements. This study could be significant for all those interested in current and future anthropological studies.

Introduction of Darai

Why are they called Darai? What is the history and naming process related to their origin? What connections do they have with other ethnic groups? Scholars may have different opinions on such topics, but Darai people themselves can provide comprehensive insights into their own culture. In Ward No. 11 of Vyas Municipality, Singh Bahadur Darai, residing in Damouli, shares that they migrated from a place called Darbhanga in India. Some claim that Darai people got their name from Darbhanga, and later, as they migrated, they were called Darai. In the context of Darbhanga in India, those who migrated from there might have been referred to as Darai, leading to the eventual adoption of the Darai identity by this ethnic group. However, there is no consensus on this matter even among the Darai people themselves.

Structure of House

Until about two decades ago, Darai people used to construct their homes using locally available materials such as mud, wood, bamboo, and thatch. Houses built in this manner typically had two parallel walls, spaced apart, with mud plastered in between. The four sides of these walls were then covered with bamboo and thatch, and the roof was constructed using mud and clay. These houses were cool in summer and warm in winter, providing comfort to the Darai communities.

During the construction of such houses, only wood and thatch were essential, and the remaining materials were readily available in the local community forest. However, with the transformation of community forests into individual ownership, acquiring wood for construction has become a challenge. Additionally, due to the lack of manpower, there is difficulty in cutting wood from the community forest. As a result, some Darai individuals mention that even though they desire to build houses using traditional materials, it has become impractical.

In response to these challenges, some Darai individuals are adapting to using modern construction materials such as bricks, cement, and corrugated sheets for doors and windows. This shift is not only due to the unavailability of traditional materials but also because of the convenience and durability offered by modern construction methods.

The importance of these houses has increased, leading various organizations in different sectors to request support for their preservation. The owners of these traditional homes express the need for assistance not only for their own living arrangements but also to conserve this cultural heritage. Despite the challenges, the transition to modern construction methods reflects the evolving needs and circumstances of the Darai community.

Saune Sakranti:

Similar to other communities, the Darai people celebrate Saune Sakranti with special enthusiasm. On this day, they indulge in sweet dishes and mark the occasion by applying a paste made of local herbs on their faces. It is a tradition on this day to invite sisters-in-law and nieces, and they playfully cut them with the local knife called "Masu Bhat Khwane." In the evening, they gather to enjoy the festivities. The process of applying the paste has evolved over the years, with some using leaves from the "Bhalaya" plant brought from the jungle. Along with dried leaves, they include other herbs in the mixture. Each family member contributes to the paste, and it is said that the paste, once made, is sent to another village, creating a sense of community.

Nag Panchami:

Similar to other communities, the Darai people also believe that snakes, during Nag Panchami, spread their hood and bless the worshippers. A few years ago, Nag Panchami worship used to take place in the fields and the pit of the fields. Nowadays, it is performed in every household, avoiding the mouth of the field and the water source. During Nag Panchami, worshippers offer milk and prepare rice with grains in the shape of a snake for additional benefits.

Janmashtami:

In this festival as well, the tradition of inviting sisters-in-law and nieces to the home for sweet feasts is observed among Darai people. Like women of other communities, Darai women also participate in fasting and wear beautiful traditional attire to go to the market and attend fairs during Janmashtami celebrations.

Teej:

Due to their affiliation with Hinduism, the Darai community celebrates Teej with great enthusiasm. Similar to other communities, there is a tradition of inviting unmarried girls and enjoying sweet delicacies during Teej. Just like Brahmins and Kshatriyas, Darai women also observe fasting and worship during Teej. It's a prevalent custom for girls to feed other girls, and on Janai Purnima, girls receive food from boys.

Dashain:

Darai people celebrate Dashain annually, starting from Ashwin Shukla Pratipada until Kojaagrat Purnima. On Ghatasthapana, they sow barley seeds, water them daily, and worship the goddess on the tenth day. Sacrifices are made, including vegetarian offerings like kubhindo, ghiraula, and leafy greens. The tradition of putting red vermillion (tika) and jamara continues, and the festival involves various rituals, including playing cards and enjoying local delicacies.

Vijaya Dashami:

On the day of Vijaya Dashami, Darai people apply tika to each other within the family. The same ritual is followed by the community chief, continuing the tradition of receiving tika. Apart from Ekadashi and Kojaagrat Purnima, it's customary to offer tika to younger relatives, daughters-in-law, and sons-in-law. The Darai community has adapted to modern times, where even the husband applies tika to his wife.

These cultural practices showcase the unity and diversity within the Darai community, emphasizing their rich heritage and connection with Hindu traditions.

Tihar:

Tihar, celebrated for five days during Kartik Krishna Paksha, involves various activities in the Darai community. Worshiping dogs, cows, and oxen is common. Among the significant days, Ausi is especially important. After the evening meal on Ausi, young men and women gather, sing songs, play instruments, and dance from house to house. Another crucial tradition is on the day of Bhai Tika, where sisters put seven-colored tika on their brothers' foreheads and exchange sweets, creating a bond of love.

Maghe Sankranti:

Maghe Sankranti holds particular significance in the Darai community as it marks the beginning of the year's agricultural activities. The phrase "Marinch ki Baanchinch" is associated with this festival, signifying the end of sorrowful days and the beginning of joyful ones. Darai people celebrate this occasion by making traditional delicacies like Bara, Bhatuk, Banaune, Jand, and consuming them with delight.

Baje Bajyai:

The tradition of performing the Baje Bajyai puja in the month of Falgun is rooted in the belief that timely rainfall ensures good farming. Despite not being a traditional practice within the Darai community, it has been adopted from the Magar community, particularly among the Darai individuals residing in Damouli. It serves as a cultural exchange, strengthening ties between Darai and Magar communities.

These celebrations and rituals showcase the cultural diversity within the Darai community, reflecting their connections with Hindu traditions and other neighboring communities.

Mukhiya Tradition:

The tradition of appointing a Mukhiya to lead the community was prevalent in the Darai society. Initially responsible for collecting taxes, the role of the Mukhiya evolved to include various administrative duties, such as settling disputes and managing community affairs. The practice of appointing a Mukhiya from a united family changed over time. Today, the position is not as socially significant, and the Mukhiya's son often becomes a Mukhiya without the same level of recognition.

Gurau (Jharfukey):

In Darai society, a person suffering from illness was referred to as "Gurau." For about three to four days, Gurau would refrain from consuming medicinal substances and only rely on traditional herbs. After three to four days, Gurau would consume medicinal herbs prepared by grinding herbs with a dog's gall bladder, a pinch of salt, and water. Following this, Gurau would eat only rice and salt for a month. After a month, Gurau would cut a piece of a dog's tail, mix it with herbs, and provide it with rice for three days. This was believed to restore health.

Khambhe Devi:

In Darai communities, Khambhe Devi is worshipped by crafting a statue from wood, called "Kathko Khamba." The statue is then placed in the ground, and the community gathers for prayers. During the worship, brothers in proximity perform the ritual, and later, they engage in the tradition of cutting a dog's neck as an offering. This ritual has evolved, and nowadays, individuals visit hospitals for medical treatments rather than solely relying on traditional practices.

These customs and traditions provide a glimpse into the cultural practices and belief systems within the Darai community. They reflect the historical roots and social evolution of this community over time.

Clothing and Ornaments

Until recently, in the central part of Tanahu district, from Bandipur to Damauli Bazaar, there used to be a cotton mill in Damauli Bazaar. In the area where the Darai community lived, cotton cultivation was common. People would come from various places to pick cotton from the surrounding areas. The Darai people used to pick cotton and then give it to those people. Those people, in turn, would spin the cotton and give it back to the Darai people. The cotton woven in homes is called "gharbuṇā" (home-woven). Darai people used to give this home-woven cotton to the Darai community for planting the seeds for the next cotton crop. Nowadays, neither cotton is grown in Damauli nor do Darai people receive home-woven cotton. In the traditional clothing, men used to wear "lāgoṭī" and "bhōṭo," while women wore blouses, skirts, and "gunyu." Nowadays, there have been many changes in the traditional clothing and ornaments of the Darai community. Especially, the influence of new fashion is evident, particularly among the youth. In the market, shirts, pants, and T-shirts are worn, while Darai young women are also attracted to sarees, blouses, T-shirts, skirts, kurtas, and trousers. White "bhōṭo" and "kacchāḍ" are traditional clothing for Darai men. It is difficult to see Darai women wearing traditional black "gunyu" and red skirts, as well as white "pachhaura." Occasionally, elderly individuals can be seen in their traditional attire.

Jewelry

Traditionally, women from the Darai community, who do not show much interest in ceremonies like Gargahana, wear jewelry made of gold such as earrings, nose rings, necklaces, rings, bracelets, anklets, and hairpins. Many traditional jewelry items of these women used to be made of silver. In silver jewelry, items like "janṭar," "bālā," "kalkī," "chaubā," "ānthī," and "potey" were worn. The nose ornaments worn by women are called "lāhurē phulī" or "naththī." Additionally, items like silver hairpins, large round pendants worn on the neck, called "pote," are considered traditional jewelry for these women. The traditional Darai Gargahana ceremony jewelry used to be made mainly of silver. However, a study shows that gold jewelry is more prevalent than silver jewelry nowadays. Women wear gold earrings, mangalsutras, "aula" (a type of necklace), and gold bracelets on their wrists. Especially, in various cultural events and festivals, such as weddings, the use of gold jewelry has increased more than silver jewelry.

Entertainment

Dhurai community is a tribe that indulges in entertainment, including traditional dances, within their society. In the Dhurai community, Kaura (Chutka) Ghantu, Sorthi, and Rodi are prevalent. Nowadays, they also engage in entertainment through folk songs, various Hindi songs, cinema in theaters, songs on mobile phones through downloads during leisure time, and through FM radios to listen to songs for entertainment.

Religion

Dhurais identify themselves as followers of Hinduism, but most of them are not well-versed in the philosophy and principles of Hinduism. Some specific practices and festivals associated with Hinduism, which are followed by other Hindu communities, are observed and celebrated by the Dhurais, showcasing acceptance of Hindu customs and traditions. Despite being referred to as Hindus, there are differences in cultural practices and beliefs among them.

Nwaran

Nwaran is an important day for newborns and for the household. On this day, the newborn is given a name based on factors such as the birth time, day, and astrological considerations. Particularly, it is considered inauspicious to name a boy born on the day of Aunsi. If the child is a girl, the naming ceremony is performed within 9 days. Nwaran is also associated with determining the child's astrological aspects, a practice commonly followed in this community. In case of a girl, the Nwaran ceremony may be performed within 9 days. The naming of the child is often done in consultation with a Pandit, who may suggest a name based on astrological considerations. If a Pandit is not available, family members might seek advice from a knowledgeable person in the community to choose an appropriate name.

Annaprashan (Pasni)

The initiation of solid food for a newborn, known as Annaprashan, is another important ceremony in the form of Nwaran. In the Dhurai community, the tradition is to start feeding rice to boys at the age of four months and to girls at the age of five months. Following traditional practices, various foods are fed to promote overall development and growth. Items such as milk, yogurt, meat, lentils, rice, and vegetables hold significant importance in Dhurai households. The feeding of rice with a piece of charcoal is believed to help the child speak clearly. Additionally, the practice of making red akshata (colored rice) and applying tikas on the child's forehead, especially during the naming ceremony, is prevalent. In some cases, sisters-in-law may apply tikas on the newborn with blessings, as per the tradition in the Dhurai community.

Chewar (Bratbandh)

Chewar is another significant ritual observed in the Dhurai community after the Pasni ceremony. Similar to other communities, the Chewar ceremony for Dhurai boys takes place between the ages of three and five. Chewar is a ritual where the child's hair is shaved for the first time on an auspicious day because the hair from birth is considered impure and associated with illness. The ceremony involves the mother cutting the child's hair with a razor, followed by the application of tika and the placement of a traditional hat. In contemporary times, the traditional practice of shaving the head has diminished, but special dances, entertainment, and feasts are still part of the ceremony.

Family

Traditionally, the Dhurai community followed a joint family system where grandparents, parents, and children lived together. Over time, the trend of nuclear families has emerged, and it is common for parents to separate from their joint families after marriage. Post-marriage, it is observed that couples often live separately from their parents, establishing nuclear families.

Marriage

Marriage is considered a significant ceremony in the life cycle, happening between birth and death. Over time, changes have occurred in marriage traditions in the Dhurai community. While some traditional practices like applying sindoor (vermilion) and wearing a mangalsutra (sacred necklace) continue, other customs such as forced marriages, love marriages, and widow remarriages have also become prevalent. The influence of developing factors has led to variations in marriage practices, and even in Dhurai society, love marriages are becoming more common. The study focuses on understanding the changes in marriage practices in the Dhurai community, including various types of marriages such as forced marriage, love marriage, and widow remarriage, shedding light on the evolving trends.

Love Marriage

In love marriages, when a boy and a girl fall in love with each other, the boy takes the initiative to bring the girl to his home if she reciprocates the feelings. The girl stays at the boy's home for about 3 to 4 days, and afterward, the boy takes her to his own home. The boy's side sends a marriage proposal to the girl's family.

Once both sides agree, a formal wedding takes place immediately. Some individuals used to say that if they wait for a year, the girl, now considered a bride, would start dancing traditional Ghantu and Chutka dances.

A year later, if the boy's family desires to ask for the girl's hand in marriage, they send another proposal with Kaliya (long cloth). For the wedding, the boy's side agrees to provide one sack of maize, 12 pathis of rice, 12 ghatas of oil, 12 measures of sugarcane molasses, and the girl's side is supposed to receive these items on the wedding day. As a part of wedding preparations, it was customary to distribute Masu (meat), Roti (flatbread), and Jand (liquor) to every household in the community.

If the boy's side wanted to give a dowry, they would send gifts to the girl's side. If the girl's side accepted the gifts, it was considered a positive signal for the marriage. If the girl did not accept the gifts, it was understood that she was not interested. Even if the gifts were not accepted initially, they could be sent again one or two more times before concluding that the girl was not interested.

Magi Marriage

In Magi marriage, a red tikka is applied before bringing the marriage proposal. The boy's side goes to ask for the girl's hand with a bottle of homemade liquor, sukuti (dried meat), and a chicken. If the girl accepts the gifts from the boy's side, it indicates her interest in the proposal. If the girl does not accept the gifts, it suggests her disinterest. If the boy insists and offers gifts again, and the girl accepts, then the boy's side understands that the girl is interested.

On the wedding day, after reaching the bride's house, before reaching the bride, the groom's party would playfully fight with the bride's sisters, tying them up and demanding money to release them. If the groom's side offered gifts to the bride's side, the sisters would accept them. If the gifts were not accepted, it indicated that the sisters were not happy with the proposal. This process could be repeated two or three times until the sisters finally accepted the gifts.

Widow Remarriage

In this society, when a man dies, leaving behind a widow with sons and daughters, it was a custom for the younger brother of the deceased to marry the widow and take responsibility for her and her children. This practice was common in thirty-two villages of Tanahun district but has now been eradicated.

Death Rituals:

Due to the majority of the people in this community being followers of Hinduism, they observe death rituals according to Hindu religious practices. Even though they follow Hindu death rituals, some unique customs and beliefs are prevalent in their society.

There is a belief that death within the home is not considered auspicious. When a woman dies, vermilion (sindur) is applied, and when a man dies, items like a dagger, a walking stick, and vermilion, along with marital ornaments, are placed on the corpse. The deceased is carried on a bamboo stretcher, and items like green bamboo, threads, and white cloth are used in the funeral. After applying vermilion to the deceased, the family puts a bamboo pole on the corpse's head, and until the elder son performs the ritual of offering a lamp (daagbatti), the corpse is kept at the cremation site. Once the lasa (bone ash) is obtained, the sons shave their heads and wear white cloth for 13 days as part of mourning.

The daughters-in-law visit the house for condolences, bringing items like jand, garlic, and ginger. In return, the daughters-in-law receive potatoes, garlic, and ginger with a chutney made of mustard and garlic. In recent times, gifts like fruits, oranges, apples, and sweets are also exchanged during condolence visits.

The final day of the 13-day mourning period is significant. The family prepares a symbolic image of the deceased with ashes and performs various rituals, believing that the soul will peacefully enter heaven during this time. It is customary to offer a variety of food items, including fish, to the deceased during this ritual. After completing the 13 days, the family and relatives gather to share a meal, which is considered a purification ceremony.

In this culture, unlike in some other communities, people refrain from talking about their own gotra (lineage) and caste with those outside their family. It is customary to avoid discussions with people of other castes until the 13-day ritual is completed.

Ancestral Worship:

Apart from the death rituals, another unique practice in this culture is the worship of ancestors. If a death occurs in a family, other members within a month of the death or during the festivals of Chhimek, Purnima, and Tihar, prepare a room for the ancestors. Each female member of the family brings various food items, and these offerings are dedicated to the ancestors. The entire family contributes food items, and the ancestors are worshipped with lamps and other offerings. The remaining food items are distributed among the family members, and any leftover food is placed near the room where the ancestors are worshipped.

In the case where a family member has not passed away in a particular year, the family sets aside a special room for the ancestors and offers various food items on the day of Tihar. This practice is observed three times a year. A ritual is performed where a glass container filled with water is broken, and a piece of the broken glass is placed near the ancestors as an offering.

This cultural practice is believed to bring prosperity and well-being to the family.

References  

1. 1.Kani Prabhadevi, Daraï Jivan: Ek Adhyayan
2. 2.Bista D.B. 1992, Peoples of Nepal, Kathmandu, Ratna Pustak Bhandar
3. CBS report 2068
4. 3.Divas Tulsi, Dhimal, Lokdharma ra Sanskriti, Nepal Rajakiya Prajna Pratisthan, Kamaladi, Kathmandu, Nepal
5. 4.Madan Bahadur Karki, 2066 Sarki Jatiko Samajik Sanskritik Tatha Aarthik Avasta (Lalitpur, Lamatarka Sarki Jatiko Ek Samajshastriya Adhayan)

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