This monograph presents an ethnographic study of the Lambadi (also known as Banjara or Sugali) community. It was prepared as part of the 1961 Census of India to document the social, economic, cultural, and historical characteristics of Scheduled Castes and Scheduled Tribes.

The following is a relevant dump of the text in this monograph around origins and customs.

LAMBADI

1. Name, Identity, Origin and History

Sugali (Lambadi) is declared as a Scheduled Tribe in Andhra area according to Scheduled Castes and Scheduled Tribes lists Modification Order 1956 and as a Denotified Tribe in Telengana area of Andhra Pradesh. They are also found in other states like Bihar, West Bengal, Delhi, Himachal Pradesh, Mysore and Orissa where they are called as Banjara. The Lambadis of Mahboobnagar and Khammam (as a matter of fact throughout Telengana) call themselves as Banjara and they believe that Banjara, Lambada and Sugali are one and the same, rather they are synonyms, where as many Lambadis of Chittoor, Anantapur and Kurnool districts are not aware of the name Banjara and the existence of their counterparts in other parts of India. In all the above three districts they call themselves as Sugali and are well aware of the name, ‘Lambada’. Aiyer is of the opinion that Banjaras are also called Labanis, Lambadis and Sugalis. (1928; 35-136). Thurston treats Lambada as synonym of Brinjari or Banjari, Boipari, Sugali or Sukali (1901; 207). According to Grierson, “The Banjaras are the well known Tribe of carriers who are found all over Western and Southern India. One of their principal subcastes is. known under the name of Labhani, and this name (or some related one) is often applied to the whole Tribe. The two names appear each under many variations, such as Banjari, Vanjari, Brinjari, Lambhani, Kabani, Labena Lambadi and Lambadi” (Thurston, 1901; 207). Hutton (1951; 275) and Russel (1916; 162) treat Lambada as synonym of Banjara. Enthoven is of the opinion that Lamanis, Vanjaris, Banjaras, Banjaris, Brinjaris, Lamanas, Lambadis Lambars and Sukalis are one and the same (1922; 331). According to Census ofIndia 1911, Lamanis, or Vanjari, Lambhanas and Sukalirs, Hanjaras, Banjaris, Brinjaris, Lamans, Lambadis, Labhans are one and the same (1911; 282). In Telengana the other neighbouring castes generally call them as Banjara and in Andhra area the most popular name by which they are known as ‘Sugali’.

Rooplal of Mahboobnagar explains that Banjaras and Lambadis are one and the same and they are also called Sugalis, and Banjaris in different parts. According to him the Banjaras or Lambadis or Sugalis of Andhra Pradesh belong to Charan Banjaras.

But there are some authors who differentiate between Banjara and Sugali. For instance as stated by Thurston according to Rev. J. Gain that “the Sukalily do not travel in such large companies as the Banjarilu nor are their women dressed gaudily as the Banjari women. There is but little friendship between these two classes, and the Sukali would regard it as any thing but an honour to be called a Banjari, and the Banjari is not flattered when called Sukali” (Vol. IV, 1909; 211). It is found in the field that Lambadis of Telengana who are also called Banjaras and Sugalis of Andhra area are one and the same. Their clan division, way of dressing, customs and traditions are identical in every aspect.

Various explanations are given as to how the names Banjara, Lambada and Sugali have been derived. Elderly persons of Chapancheruvu, Pallegadda and Jadavaraopalle Tandas believe that the name ‘Banjara’ is the corruption of ‘Vanachara’ which means those who live or roam in the forests. They connect the origin of their name with Prithviraj Chauhan who was defeated by Ghori. Immediately after the defeat of Prithviraj Chauhan many of the Rajput soldiers ran into the forests with their families and hid themselves to escape from the hands of Ghori and from then on wards, forest became their abode, and their people called them ‘Vanacharis’.

They were not able to give sufficient information how the name Lambada has been derived. Except saying that the word might have been derived from ‘Lavana’ meaning salt, since their forefathers were traders in salt. A young man named Dama Naik. in Khammam derives the name ‘Lambada’ from the word ‘Lamba’ meaning ‘tall’. He says that Banjaras are very tall and handsome so they have been called ‘Lambada’ meaning, ‘people who are tall’. Many Lambadis in Palyampalle, Singampalle, and Sugali metta believe that the name Sugali has been derived from ‘Supari’ meaning, ‘Betelnut’, since they believe that their forefathers traded in Supari. Aiyer is of the opinion that the word Banjara might have been derived from the Sanskrit ‘Vanija’ meaning trade, from which the words Banija and Banjira (trader) have been derived. The name may also be derived from ‘Vanachara’ meaning wanderer in jungles (Vol. II, 1928; 133-136). According to Enthoven the name might have been derived ‘from the Punjabi word ‘Banaj’, or ‘Vanaj’ meaning bargain or trade and ‘Vanaj’ or ‘Banaj’ is derived from the sanskrit ‘Vanijya’ meaning ‘trade’, and he feels that the name ‘Lambani’ is derived from ‘Lavan’ (VoL II, 1922; p. 331, 332). Read and Laid Macgregor derive the name ‘Vanjara’ itself from the word ‘Lavan’ since the tribe carried salt to different places before the introduction of railways and road transport. They attribute the origin of the tribe itself to their trade. It was the demand of the armies for grain carriers to move along with them which created a separate group called Vanajaris called according to their occupation (Census of India 1911, Vol. VII, Bombay Part 1, Report p. 82). A. Rose writing on Banjara says, “This and the Labana caste are generally said to be identical*, being called Banjara in the eastern districts and Lambana in the Punjab proper. But ‘Banjara’ derived from ‘banif’ a trader, or perhaps from ‘banti’ a pedlar’s pack, is used in the west of the Punjab as a generic term pedlar. ‘Wanajara’ (qv) is doubtless only another form of the name” (191 I; 62). Grierson did not agree with the derivation of the name ‘Lambada’ from Lavan. According to him this “goes against several Phonetic rules, and does not account for the forms of the word like Lambani or Lambhani” (Aiyer, Vol. II, 1928; 136). Thus, it is agreed by all the authors as well as the people themselves that the names Banjara, Lambada and Sugali are in one way or “the other connected with their traditional occupation, namely, trading.

The origin and history of Lambadis is very vague and ambiguous. There are many legends which explain their origin. They themselves claim that they are of Rajput origin and are Kshatriyas. Lambadis of Telengana claim that they are from warrior race and have fought against the Muhammadans. Rooplal of Mehboobnagar and Linganaik of· Chapancheruvu Tanda and many other elders claim that their forefathers were the soldiers who withstood the onslaught of Mohammad Ghori, the invader from Afghanistan, during the 12th Century under the able leadership of Prithviraj Chauhan the then ruler of Delhi. When Prithviraj Chauhan was defeated by Ghori, in collusion with the treacherous Jayachandra, the invader ordered the wholesale massacre of the Rajput soldiers. The soldiers to escape the wrath of Ghori ran helter skelter throughout India and some went into hiding in forests also. They changed their name as Banjara and Lambada so that Ghori may not find out their identity, they say this incidentally explains their migration to the Deccan. They also point out that they are having a clan by name Chauhan which shows their connection with Prithviraj Chauhan. Enthoven states that “the tribe clearly has been recruited to some extent either from Rajput sources or from followers of Rajput clans who have adopted the clan names of their masters. According to Crooke, the Rajput origin is admitted in their traditions” (Vol. II, 1922; 331, 334). 1t is felt that the tribe is of a mixed origin, an amalgamation of various other groups who have taken the same profession of carrying grains to the armies (Sir Alfred Lyoll, as mentioned by Enthoven Vol. II, 1922; 331, 345). Enthoven himself feels that the Tribe, besides Rajputs, may also consist of other castes like Marathas, Mahars, and a number of other well known tribes (Vol. II, 1922; 331, 345). Lambadis are vehement in denying the mixed origin of their community, they say that theirs is pure Rajput blood without any admixture of any other caste. But the purity of their blood is doubtful. They have admitted that previously they had a ceremony by which they could admit outsiders particularly from higher castes into their caste. Most of the persons admitted were women. It was necessitated by their way of life. In the beginning this group might be of a Rajput origin which had taken up the occupation of supplying grains to the armies. They had been constantly moving along with the armies which was very hazardous and were not able to take their women along with them and the custom might have been devised as a stop-gap arrangement. It is also said that they used to kidnap children, and bring them up and only after three generations they were considered full-fledged members of the community.

Another story is popular among the Lambadis of Mahbubnagar, Khammam, Chittoor, Anantapur and Kurnool districts regarding the origin of their community. According to this they are the descendants of Mola and Mota two brothers who were in the court of Lord Krishna. The story given by Roop Singh of Khammam regarding the origin of Lambadis is as follows: Mola and Mota two brothers were in the service of Lord Krishna, who were very close to him. One day Lord Krishna thought of leaving this universe and called all his servants to meet him in his chamber. When they came to have a last look at their beloved Master, Krishna informed them about his decision and assigned one Gopika to each of them to look after and to enjoy family life. At this juncture Mola was absent and away from the city on some official work. When he returned he came to know about his master’s deeds and felt very angry as he was not given any gopika. He approached Lord Krishna and talked to him angrily. Lord Krishna took it very lightly and consoled him by telling that he has kept aside ‘Radha’ his most precious and beloved for the sake of Mola, but told him as Radha was very sacred and most liked by him Mola should not have any sexual connection with her and he has to look after her very delicately. Mola very gladly accepted Radha with this condition and from then onwards they started living as husband and wife without having any physical involvement Mola was an expert in acrobats and he taught Radha the art and they started earning their livelihood by it. After some time they felt very much about the Jack of progeny who can continue their tradition after their death. They mutually agreed to adopt 3 boys from some higher castes. With this aim in mind they have a performance of acrobatics in the presence of the Raja of Ramghaud. Raja was very much pleased and told them to name any thing from his palace with the promise that he would give the same to them as present. Mola and Radha unhesitatingly requested Raja to give his son for adoption to which Raja had to agree. Since the boy was from Ramghaud he was named Rathod; likewise Mola and Radha charmed two more Rajas named Raja of Chawghad and Pamghad with their acrobatic feats and took one boy from each Raja for adoption and they named these boys as Chowhan and Pamar. After a few years, when his three sons came of age, Mola thought of celebrating their marriages. Mola, with his troupe of acrobats, was camping in a village. There was a poor Brahman living in the same village with three grown-up daughters. The Brahman was so poor that he could not get bride grooms to marry them off. Because of this he was subjected to many abuses and insults by the villagers. At that time the custom was that if girls who were not married immediately after puberty their parents were looked down upon by the community and were insulted and ridiculed, at every stage. The Brahmin could no more withstand all these abuses and thought of abandoning his daughters in a nearby forest. Accordingly he retired to the forest along with his daughters. Mola who was on a stroll met the Brahmin on the way and enquired where the Brahmin was going. The Brahmin frankly explained the truth, without hiding any fact. Mola, after hearing the story thought that it was a blessing in disguise for him and requested the Brahmin if he would give the three girls in marriage to his three sons to which the former readily agreed. Lambadis claim that they are the descendants of Mola’s adopted sons, and the three Brahmin girls. So they claim that they are a mixture of Rajputs and Brahmins and the three main clans among them are called Rathod, Chowhan and Pamar, after the names of the three adopted sons of Mola. The same story is current among the Lambadis of Anantapur, Chittore and Kurnool with one minor variation. They believe that it was Rukmini the wife of Lord Krishna who was assigned to Mola but not Radha. A drama called Radha and Mola was written and published by the then Social Service Department, Government of Hyderabad. This drama is in Banjara Jangllage but the script is in Hindi. The drama explains the same story with some minor variations (The text of the drama is given in the appendix IV). Aiyer also gives the sane legend regarding their origin and according to him Banjaras claim their descent from Sugriva who married Tara and ‘Thida’ was their son and the Mola who was attendant at Lord Krishna was a son of Thida. (Vol. n, 1928; 137).

Early history and migration

Ptolomy in his list of Indian castes has made a mention of a caste Lambatai which is considered to be same as Lambadi. Hecrindle feels that “these were the inhabitants of Lamshan, a tract lying along the northern banks of the Kabul river, but it seems equally probable that Lambatai is merely a form of the modern name Lambadi (Enthoven, Vol. II, 1922; 331-334). According to Russel and Hiralal the Banjaras are first mentioned by Asian in the 4th Century B.C. who were leading wandering life, living in tents and letting out for hire their cattle (Vol. II, 1916; 162). Again according to Crooke the first mention of Banjara was made in the history of Mohammadans during Sikindar’s attack of Dholpur in the year 1504 A.D. (Russel and Hiralal Vol. II, 1916; 162). Another problem with them is, their migration to South India. It is agreed by all that the Lambadis of Deccan are migrants from North but the exact period of migration is not clearly known.

According to Briggs the first historical mention of Lambadis of Deccan is found in the work called “A History of the Rise and Progress of the Mohammadan Faith in the Country of Hind” written by Mohammed Kasim Ferishta. He records that in the year 1417 a large convoy of Banjara Bullocks was seized by Khan Khanan the brother of Feroz Sha Bhamini, when the former rebelled and made an attempt on the throne of Gulbarga (Aiyer. Vol. II, 1928; J 38). It is a general belief that Banjaras came to South or Deccan along with Mughals when the latter overran the South with their mighty armies. Their main source of foodgrains was Lambadis with their packed bullocks. On the strength of the Banjara population in Central Province, Birar, Hyderabad and Bombay in 1911 Russel and Hiralal are of the opinion that the caste belongs rather to the Deccan than to northern India. (Vol.II, 1916: 162). It is believed that the Banjaras might have come to the Deccan in and around 1639 with Asafjan or Asafkhan, the vazir of Shajehan. They accompanied Asafkhar., carrying his provisions during his raid against Bijapur (L.R. Aiyer, Vol. U, p. 139). When the Mughal Emperors consolidated their position in the South, the Banjaras settled in different parts and continued their trade and served as connecting links between the South and the, North. It is believed that Banjaras acquired their criminal habits when they provided commissariat services to the Mughal and British Armies. According to Thurston the Lambadis of Bellary had first came to Deccan with Mughal armies as commissariat carriers. Banjaras were the people who supplied grains to the English armies during the war with the great Tippu Sultan of Mysore. It is mentioned in the Gazetteers of the Vizagapatnam district that during 15th century Vinayka Deo the then ruler of Jeypore crushed the revolution in his dominion and regained his throne with the help of a Banjara trader. (Vol. LV, 1909, 207, 210). At present the Lambadis are aware that their forefathers were migrant from North and but they are not definite whether they came along with the Mughal armies. But some in Chapancheruvu Tanda claim that their forefathers, aree actually soldiers in the armies of Mohammadan kings and that they fought their way in to the South. One Lambada in the Tanda is possessing complete armour of war consoisting 2 old swords, shields and one armour. He keeps them as proof that their forefathers know the art of war and explains that they not only supplied grains but also participated in actual fighting. Many households in the Tanda possess old swords. There may be some truth in their assumption, but the swords, armors shields and other material cannot completely prove their participation in the wars as regular soldiers. Even the people who were following the armies from place to place supplying grains during the war required some equipment to protect themselves from the enemies who might try to disrupt the commissarat services which were as important as any other were withal of war for efficient functioning of the army. It is interesting to note that the Larnbadis of Telengana are quite aware that they were migrants from North, where as the Lambadis of Andhra particularly of Chittoor, Kurnool and Anantapur districts are ignorant about their migration. It is very . difficult to explain this difference occurring in the districts which are contiguous with the districts of Telengana. It may be due to, as believed by them, the Banjaras of Telengana were always in the picture even during the time of Nizam providing commissariat services to the Nizam armies and they were more well known in Telengana due to their criminal activities than in Andhra. In Andhra they were more inactive and concerned with themselves only. Till late in the 20th Century in Telengana, it is reported that, they were moving along with Nizam’s armies. When their services were discontinued due to the development of road transport and railways the Nizam took many
welfare measures to rehabilitate and wear them away from criminal activities. So they have got a tradition
of continuing the occupation of their forefathers, where as in Andhra once they settled no demands were made on them for commissariat services and there was no continuation from the past to present.

2. Distribution and Population Trend

3. Physical Characteristics

According to Aiyer “Banjaras are generally of good stature, and fair complexion. They are dolicocephalous, with oval face, black or brown eyes, long flowing silky hair, and straight nose” (Vol. II, 195). Their prominent nose, long face, projected chin and fair skin colour place them nearer to the people of Northern India, rather than those of the Deccan (Rao, Kamala Manohar. Man in India Vol. 30, 1950, p. 177,220’1. Enthoven says that “though as a class robust and well built, the several divisions of vanjaris, differ in complexion, the Mathuras being generally fair, the Baids, Mehurunas and Lamghas somewhat duskier and the Charans and the Lambans dark and martial looking” (Vol. II, 336).