Tribes, mainly Gonds, celebrate the festival on a grand scale for more than a week during Deepavali season
Districts on the northern bank of River Godavari in Telangana are known for their rich ethnographic diversity. About half a dozen tribal communities — Gonds, Thotis, Pardhans, Kolams, Andhs and Naikpods — live there in symbiotic conditions and all tribes, except the last one, celebrate the Dandari festival for more than a week during the Deepavali season. The main community that celebrates Dandari is Gonds. An observation has been made in several Gond villages such as Indravelly and Keslapur in Utnoor of Adilabad and presented before people and scholars.
Certain persons of Gond settlements including those who want to have children or have their boons fulfilled report their wish of becoming Gussadis (Dandari dancers) to the village Patel (headman) and Aakad Rothor (inheritor of the cultural property of the Dandari festival). The latter will confirm the number of Gussadis as per the availability of Gussadi material with him and as per religious obligation that aspirants need to become Gussadis for three or five years. The Porik – helpers of Gussadis – are identified to carry Gussadi things throughout the festival. Young men need to decorate themselves like young girls to become a Porik.
The Porik will decorate the Gussadi with 1,500 feathers systematically woven into headgear, worn by the Gussadi man, called Singeral Topi, also called Maljaalina Boora (peacock-feather cap). Kohks (wild goat horns) adorn the front of the Topi, which, of late, has got glittering circular mirror pieces too. Veylo Kodal is a female mask made of wood and worn by Porik while dancing. Makkamalli Jori is the Gussadi man’s bag for his essential belongings.
Gussadis and Porik carry several musical instruments such as Ggumela, Pharra, Dapdi, Dappu, Dol, Thudum, Vette, Pepre (Sannai), Kaalikom and Chachoy Kolas.
Paasudi is a deer/goat skin carried by the Gussadi man under his left shoulder as a mat to rest/sleep on. Gangaram Sota or Rokal is a wooden roller carried by the Gussadi man as a sacred symbol of Lord Shiva’s Trishul. Neypalk haar is a garland made of wild nuts. Small Gaagra (jingling bells) are tied to anklets while garlands of the ox — gaagra — are tied around the neck and waist of the Gussadi man for music while dancing. Porik smear Gussadis’ face and body with campfire ash (called Guru Neeru) in circular, wavy designs. Gussadis wear moustache and beard made of jute, and they are treated and worshipped as ‘Dancing Shiva’ (Nataraja) himself.
Aakad Rothor worships Gussadi things called Ethmasur Pen under a newly erected pandal with villagers watching. The puja is conducted to propitiate their clan deity (Ex: Nagoba) and Aakad Pen and for permission to go ahead with the Dandari festival. Women also worship Aakad/Ethmasur Pen before Gussadis and Porik take them. They treat Gussadis as equal to Lord Shiva (calling Shambhu Mahadev) and prostrate before them for boons like having children. Gussadis, Porik and villagers greet each other and then Gussadis and Porik eat together paathi (festive special food) in a big common plate.
Gussadis and Porik perform the first dance in front of Ethmasur Pen while the Paatavaarvaleer (singers) sing to musical instruments such as gumelas, pharras and vette at aacti (campfire). Gond youths perform chachoy dance waving and tapping sticks each other. Simultaneously, the Porik Kodal Yehwal (masked dancer) performs his variety of dance (Yendwal) as guided by the sacred spirit. Sometimes, the Yehwal cannot be controlled and others warn that they will hand him over to their chief Goddess Padmalpuri Kako if he does not calm down.
Gussadis and Porik visit pre-decided host village with Dappus playing to alert villagers. The hosts receive them along with music of Dols, Dappus and Thudums. The hosts bathe the Gangaram Sota (Gussadi Hand Roller) believing they are cleaning the feet of Gussadis as a means of respect, though Gussadis don’t bathe for nine days. Hosts, including women, worship Gussadi things as Ethmasur Pen followed by a dance of Gussadis and a sumptuous dinner. Several times they compete with each other in eating by calling each other thaado (grandfather). If they feel full, they touch the ground with the Gangaram Sota with great force to get back to normalcy.
The paathi is followed by robust dances of Gussadis and Porik till they are exhausted. The sound of the musical instruments, steps of the dancers and the lengthy but soothing songs of elders make the scene a holistic experience. Gussadis and Porik dance to impress young girls and those successful tell their mothers later. The mothers speak to the girl’s parents and the alliance leads to marriage if they are endogamous.
After Dappus announce that the Dandari programme is over, Gussadis and Porik keep their musical instruments and other sacred things on a cot or table (not on the ground) and sleep. The scene is the same in every village across Gond settlements during the season for nine days. On the 9th day, i.e. the day after Diwadi (Deepavali), guests like the District Collector, Police Superintendent, Project Officer of Utnoor ITDA, public representatives etc. watch Gussadi dance performances. At this closing festival, women perform Diyaan Yendwal (dance of women) in circular formations like their male counterparts but not with them.
Devari (traditional priest) or Aakad Rothor performs a puja called Korkotutsaval to Aaki Pen or Avval Pen after Gussadis return from the host village. Gonds belonging to 4th, 5th, 6th and 7th sagas (phratries) live in Telangana. Each saga pours their number of fists of rice before the deity Avval Pen and sacrifice a rooster to indicate the end of the festival. Thereafter Gussadis and Porik shed their traditional wear and take bathe to return to normal life.
The Telangana government is encouraging the divine Dandari festival by releasing Rs 1 crore to enable Gonds to celebrate the festival from last year.
-Dr. Dyavanapalli Satyanarayana
Scholar (Telangana History & Culture)
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