Historical Survey of the Gor-Banjara Community in India

International Journal of Research (IJR) e-ISSN: 2348-6848 p-ISSN: 2348-795X Vol. 11 Issue 12 December 2024 Received: 2 December 2024 333 Revised: 22 December 2024 DOI https://doi.org/10.5281/zenodo.17769994 Accepted: 30 December 2024 Copyright  authors 2024 Historical Survey of the Gor-Banjara Community in India Sanjay Mangilal Rathod Assistant Professor of English MVP Samaj’s Arts, Science and Commerce College, Ozar (MIG), Nashik Abstract This paper presents a comprehensive historical survey of the Gor-Banjara community, one of India’s most vibrant and culturally rich nomadic groups. Tracing their origins, migration patterns, and socio-cultural evolution, the study examines how the Banjaras emerged as prominent traders, transporters, and pastoralists across different regions of India. Drawing on archival records, ethnographic accounts, and oral traditions, the paper highlights the community’s role in pre-colonial trade networks, their transformation during the colonial period, and the challenges they faced following the decline of traditional occupations. The analysis also explores the community’s distinct cultural identity, including language, customs, religious practices, and social organization. By situating the Gor-Banjara experience within broader historical and socio-political processes, the paper emphasizes their resilience, adaptability, and continuing struggle for social recognition, economic stability, and cultural preservation in contemporary India. Keywords: Gor-Banjara community; nomadic tribes; migration; colonial impact; cultural identity; ethnography; tribal communities. Introduction Human history begins with the known information about the existence of man on earth. Man was born about five lakh years ago. Man has been emerging by overcoming many impediments and taking on new challenges with his logical skills. Man has reached the modern state by passing through many stages of development. While embracing modernity, man is constantly tasked with preserving old customs, taboos and traditions. A man who has developed excellent communication skills on issues such as secularism, nationalism, individual freedom, impartiality between both sexes, does not dilly-dally in calling him an idolater, a protector of religion, a messiah of ancestors. This perception of man appearing in many forms at the same time, taking on many forms, and assimilating many states is a known version of the many latent powers in man. Many latent powers of man are still to be discovered. International Journal of Research (IJR) e-ISSN: 2348-6848 p-ISSN: 2348-795X Vol. 11 Issue 12 December 2024 Received: 2 December 2024 334 Revised: 22 December 2024 DOI https://doi.org/10.5281/zenodo.17769994 Accepted: 30 December 2024 Copyright  authors 2024 No matter what creed a person belongs to, he either follows the spiritual tradition in which he was born and brought up, or he rebels against that tradition and enters into a new spiritual conception. The religious concept he lives by reins him in. Some people's beliefs and some people's superstitions inspire them to follow these religious traditions. However, this game is all about faith and recognising the actions of ancestors. People of many faiths, who are justifiably proud of their religions, traditions and lineages, live on this earth. Some are happy to be followers of Lord Krishna, some of Christ, some of Buddha, some of Prophet Muhammad, some of legalism, while others follow Jainism, Zoroastrianism, or Nanak. This is a question of one's own faith. Everyone thinks that their ideology and path of faith is superior. There are many things in common in all of these, and vice versa. The Gor(Banjara) tribe, known by many names worldwide, Such as Banjara/ri in Maharashtra, Laman in Karnataka, Sugali in Andhra Pradesh and Telangana, etc., is also fairly proud of its culture, customs, traditions, and Panchayat. Despite many hardships over time, the Gor (Banjara) community has well preserved its culture, dress, costumes, and hairstyle. These are signs of their passionate, immeasurable love for their religion and tradition. Origin of the Gor-Banjara Community: There are many schools of thought among scholars regarding the origin of the Gor (Banjara) community. When thinking about the Gor community, it's essential to keep in mind that Gor considers itself Gor and calls others Kor. Various names have been used for the Gor community, including Banjara, Lamani, Lambada, etc. Therefore, when examining the origin of the Gaur community, one must consider the words Banjara, Lamani, Lambada, etc., as well as the word Gor. Cow-keeper: 'Go' (means cow, and 'R' means protection; it means the protector of the cow is Gor () (Banjara). In Bengali literature, the word Goru () means cow. In the Banjara people, Goru means Gor society. When humans began taming wild animals, they first domesticated cows, which became their protectors. The milk of this cow was used for drinking, and the bull was used for transporting goods. It was the Banjara who first introduced it. Who is Banjara? International Journal of Research (IJR) e-ISSN: 2348-6848 p-ISSN: 2348-795X Vol. 11 Issue 12 December 2024 Received: 2 December 2024 335 Revised: 22 December 2024 DOI https://doi.org/10.5281/zenodo.17769994 Accepted: 30 December 2024 Copyright  authors 2024 It has been said that the Gor (Banjara) community is a society that trades as its means of livelihood. Another thought system holds that a barren land is a wasteland, and a person who lives on such a land with their cattle and belongings is also called a Banjara. Lamani: A Lamani who carries loads is a person who transports goods along with trade; a person who brings salt or lava (salt) from the Luni () River and trades it is a Lamani (). Social activists and people active in Maharashtra say that the Banjara trade includes China, Tibet, Burma, and Arabia. The route along which the Banjaras used to carry lavani is called 'Laman Marg'. In Gujarat, there is a massive well from ancient times called 'Laman Kuva' (Laman well) on Laman Marg. Even today, this well is known as Laman Kuva. Origin of the Gor (Banjara) community: There is a river named the Gor in the east of the city of Kabul in Afghanistan. There is also a mountain range named Gor. There is a village named Gor, and there is also a land called Gor. The word Gor is also taken to mean an old region. This is a signal of the strong connection of the Gor community with this matter. In today's context, the Gor community is known by different names around the world. In Europe, it is known as Gypsy, in Asia, Banjara, in Australia, Gypsy, in Africa and in America, Gypsy. It cannot be said from which specific part this community, which is spread all over the world, originated and spread. But based on the study of the culture it has adopted, the existence of this community dates back to before the Greek and Indus Valley Civilisations. Despite this, the Gor (Banjara) Roma Gypsy community, which is spread all over the world, considers itself to be from the regions of India, Pakistan, Afghanistan, and Nepal in Asia. Historical record of the Gor (Banjara) Community: The history of Indian society has been preserved in oral literature. The tradition of preserving oral literature has existed in India since ancient times. All the Vedas were first preserved orally. A story is told about the Gor (Banjara) in the Dehradun region that the Gor (Banjara) community came to the proximity of the Pandavas. Transporting on the back of bulls or "ladeni" ()is the business of the Gor (Banjara) community during the Pandavas' time. The period of the traditional stories of Panchatantra, Hitopadesa, and the Arabian Nights is considered to be between 6000 and 1000 BC. The tragedy of the Greek king Oedipus Rex is listened to with admiration in the Gor community. This proves that the ancient Gor () language and literature are as old as the Greek language. International Journal of Research (IJR) e-ISSN: 2348-6848 p-ISSN: 2348-795X Vol. 11 Issue 12 December 2024 Received: 2 December 2024 336 Revised: 22 December 2024 DOI https://doi.org/10.5281/zenodo.17769994 Accepted: 30 December 2024 Copyright  authors 2024 As S. R. Kanitkar has mentioned in his book, History of India, that during the period of 600 BC, from Afghanistan to India. The Banjaras used to trade on the back of bulls through the Samana route. They used to trade with the Western world through the Khyber Pass, and with China, Brahma, Egypt, Japan and Rome through the Mula and Bolan Passes. The Loyas of the Banjara community also used to trade by sea through ships. A song is sung in the Banjara community about this. Rumi zumiro Bedo Chalo Ye-     Jahaja Wo zumekdi -   Bhuriya wali jov tari wat-      Jahaja Wo zumekdi -   Poli povtu jov tari wat-      Jahaja Wo zumekdi -   The meaning of this song is that a lover is impatient to meet his beloved. It is described in this song. 'Rumi zumiro bedo chalo ye jahaja vo zumekdi' means the ship is swaying and swaying. There are chains with embroidery work called shumekdi on this ship. 'Bhuriya wali jov tari wat' means the beloved named Bhuriya () wearing a nose ring is waiting for you. 'Poli povtu jov tari wat' implies that the beloved is waiting for you while preparing poli (roti). In this song, the young man who sails to meet his beloved is from the merchant Banjara community. This shows that the Banjara community has been associated with trade since ancient times. According to Mr Makrindal, the Banjaras are the inhabitants of the village of "Lamghan" on the north bank of the Kabul River. Perhaps this is why they were able to use the Khyber Khind, Mulakhind, and Bolan Khind to carry on the business of shipping to Western countries and to Arabia, Egypt, Germany, and Italy. In this regard, there is a saying among the Banjaras that. Sumerero Savangalo daru-   Italiro bokado-  Jagbhartar ladeni lade-    Pachmal deshem beska karan-    Gola vego nayakado -   International Journal of Research (IJR) e-ISSN: 2348-6848 p-ISSN: 2348-795X Vol. 11 Issue 12 December 2024 Received: 2 December 2024 337 Revised: 22 December 2024 DOI https://doi.org/10.5281/zenodo.17769994 Accepted: 30 December 2024 Copyright  authors 2024 The meaning of this proverb is that 'Sumerero Savangalo Daru' means that the country of Sumer produces delicious quality liquor, which is suitable for drinking. 'Italiri Bokdo' implies that the goat of the government of Italy. 'Jagabhar Tar Laveni Lade' means that we have done the business of Laveni all over the world. 'Pachmal Deshem Beska Karan' implies that the country where five rivers, five mountains, five types of land, five seasons, and five types of people live is called Pachmal. We will hold a meeting in that country. 'Gola Hevo Nayakdavo' means that we are being invited to gather at this place. The Satavahana period spans 400 years, from the 2nd century BC to the 2nd century AD. The cultural, religious, social, and economic development of ancient Maharashtra occurred during this period. The characteristic feature of the economic prosperity of this period was the growth of cities and ports. Internal trade with Konkan and other countries continued through Naneghat and other ghats. Large convoys of Lamas used to transport various trade goods to different parts of the country. Some of these cities are mentioned in the descriptions of Western writers such as Pliny, Ptolemy and Strabo. The Hubli Gazetteer, West Bengal (pages 85-86), mentions that in the lineage of King Gopichand, there was a mighty king named Shashank. Shashank means Soma. Soma is the traditional name of the Gor dynasty. The travelogue of the Chinese traveller Hiuen Tsang mentions that King Shashank ruled for 32 years from 606 to 638 AD. "While engaged in trade and commerce, the Gors (Banjaras) went to many countries. Some of them participated in the trade there and settled there. The mention of the Lubana clan in Pakistan dates back to 1300 AD. There are many Gor (Banjara) clans in West Pakistan. The Mumbai Gazette states that between 1396 and 1407 AD, a Gor (Banjara) woman named Durga Devi owned 1 lakh bulls. She had brought food grains from Nepal, Brahmadesh and China and saved the lives of thousands of people. Therefore, the name Durga is named after this self-respecting woman." Even in the middle of 1417 AD, the Gor (Banjara) community was present in many places in South India. During this time, the brother of Firoz Shah Bahamani brought many Gor (Banjara) bulls. The Urdu writer Farista himself had seen these Gor (Banjara) herds. He has written that these people are traders of food grains. They constantly roam from southern India to eastern countries. Mughal Emperor Jahangir wrote in his memoirs that there was a special community called Gor (Banjara) who had thousands of bullocks. They used to bring food grains to the villages and cities. And they used to march alongside the army. International Journal of Research (IJR) e-ISSN: 2348-6848 p-ISSN: 2348-795X Vol. 11 Issue 12 December 2024 Received: 2 December 2024 338 Revised: 22 December 2024 DOI https://doi.org/10.5281/zenodo.17769994 Accepted: 30 December 2024 Copyright  authors 2024 In 1362 AD, a lake was built in Udaipur, Rajasthan, by a Gor (Banjara) named Pichu. He was a contemporary of Maharana Lakh. After that, Maharaja Uday Singh recognised the importance of this lake and developed it. It is said that this lake is named Pichola after the village of Picholi, located next to it. That is, the name of Pichola village is also derived from Pichu Gor (Banjara). In this, the connection between Pichola village, Pichola Lake and Pichu Gor (Banjara) is seen. The English traveller Peter Mundy, in 1632, wrote about the wandering hordes of Banjaras, saying that the Banjaras travel with their homes, children, and wives. The moving caravan consists of 600 to 700 men and women, along with their children. They usually walk 6 to 7 miles a day. They had their own business. Sometimes they would pay others to do the work. But mainly, they had their own business. They would buy food grains wherever they could get them cheaply and sell them wherever they could get them at a higher price, making a profit. The main items in this were sugar, salt and ghee." Lord Cornwallis was the Governor General of India in 1762. His army was supplied with grain by the nomadic Gaur (Banjara) community. These Gaur (Banjara) numbered about 4 lakh and worked as transporters and traders. Conclusion: In conclusion, many layers of identity, history, and culture connected to the Gor (Banjara) community, a picture emerges of a people whose origins and traditions extend to islands, civilisations, and times. From their close connection with livestock and trade to their wideranging migration across Asia, Europe, and beyond. The Gor Banjaras have preserved a unique identity grounded in commerce, mobility, and cultural resilience. Historical accounts—from ancient oral traditions to familiar records of empires—consistently highlight their crucial role in profession setups, their expertise in transport, and their presence in regions of strategic importance. Although their precise point of origin remains complex and multifaceted, the enduring legacy of the Gor (Banjara) community is evident in their contributions to economic life, cultural continuity, and far-reaching influence worldwide. Together, these elements portray a community whose story is not only ancient but also integral to the broader human journey of movement, exchange, and adaptation. International Journal of Research (IJR) e-ISSN: 2348-6848 p-ISSN: 2348-795X Vol. 11 Issue 12 December 2024 Received: 2 December 2024 339 Revised: 22 December 2024 DOI https://doi.org/10.5281/zenodo.17769994 Accepted: 30 December 2024 Copyright  authors 2024 References: Rathod Atmaram Kaniram, Gor Banjara Itihas va Lokjivan, Gorvat Prakashan Moha, 1994 Naik, K.A., Banjara Sanskrutik Shodh-Part 1, Naik Prakashan, Shahabad, Karnataka, 1998 Rupalnaik, Y., Colourful Banjara (Lamani) Tribe Through the ages, Chavhan S.B., SBC Law Publication, 360/A, Kavitha Buildings, 1st main road, Yeshwanthput, Bangluru-560022