By Satya Narayan Sardar
Scattered over the Tarai region of Nepal, right from the easternmost district of Jhapa to Chitwan in the mid-country, the Bantars form a different community, about which few people have cared to explore so far. The Bantars form an ethnic group identified by their own language and culture. They are usually dark, and love to occupy regions around the forest.Â
The story of their descent says that the Bantars in ancient days lived in the forest. They were originally called the Banataras, ‘Bana’ meaning jungle and ‘Tar’ the sage. Later the word ‘Banatar’ changed into ‘Bantar’. Because of their settlement in and around the forest, they have continued to be farmers and labors and less are found involved in official jobs as doctors, teachers, bankers etc.
The Bantars have various internal divisions into castes and sub-castes. For example, those who have continued living in the forests and worship monkey god Bandar, choose to call themselves Bantar. Others, who developed as doorkeepers came to be called the Dhokes. Similarly, a few, appointed as leaders of the group, took up the title Sardar. A few work as sorcerers and medicine men, and have retained the title Dhami. In the past, some were chosen by the Rana rulers as their hosts during their occasional visits to the Tarai for collecting revenues. Those Bantars came to be called the Rajbantars – blessed by royal favour. The few engaged in fishing bear the title ‘Majhi’.
Rajbantar or Rajdhami think themselves to be superior to other Bantars. The Dhokes form the oldest known group among the Bantars.
During the Rana regime, the high officials had to collect revenue. But due to the lack of transportation, those revenues had to be brought to Kathmandu on shoulders or horses. Those officials didn’t believe in all the communities living in the Tarai. But the simple-minded and gullible Bantars were considered highly trustworthy. So they were given the responsibility to carry Tora the revenue, to Kathmandu. On their way they had to face a lot of challenges. Loots used to attack them and attempt to take way the money. But the Bantars would fight and bring those revenues to Kathmandu with full honesty in about a month. They were not allowed to go back home Immediately. They were imprisoned at Hanumandhoka jail, so that they could not run away. Only after six to eight months the money used to be counted. Till then they had to stay in jail.
During the stay in Hanumandhoka, some used to be kept inside the jail or dhoka. Those who were kept inside called Dhokewal Bantars and who stayed outside were called Sodewal Bantars.
In the Bantar community, When a child is born, it is made holy by a purification ritual. The woman after delivery is not allowed to go out. She is made to stay in a dark room with the newborn. Things like pieces of net, and the thorns of the wild berry are kept to ward off evil spirits. Similarly, right since the time of delivery, a weapon is kept near the mother and the child, symbolizing security.
After six days of the birth of baby the mother comes out from the room and takes bath, cleans her body and wears new and fresh clothes. The newborn baby is also given a bath. Then the nails of the mother and the child are cut well. The mother wears new clothes, puts oil on her hair and goes to the well or tube well to pray with flowers, vermillion and other materials.
The newborn is given a name on the 6th day by the elders. Usually a child is named according to the day it was born on. For example, a child born on Tuesday is called Mangalu or Mangali, and on Wednesday Budhan or Budhani.
Arrange marriage and love or self-marriage are the main types of marriages in this community. The Bantars usually marry from their own caste. Usually the girls are selected in the bazaar or in the social functions. The selection of the girl is usually done by the close relatives or neighbors. The person who plays the role of mediator between the families of the boy and the girl is called Laaran.
The day before the marriage ceremony the people from the groom’s side come to the bride’s house with various clothes and ornaments to the bride according to their capacity. Similarly, the same people return to the groom’s house with curd and bananas as symbols of approval. After this ceremony the marriage procession is confirmed to come to the bride’s house.
The day before the date of marriage, some women go to a mango tree and go around it three times with flour, sindoor and home-made thread. These women are called Bidhakarani. Then, the bridegroom also puts color on the same mango tree three times. This process of marriage is called Aam Bivaha or marriage with mango tree. The bride’s side follows the same process too.
The bridegroom sits in a wooden palanquin, called Kharkhari. Two or four men from the bridegroom’s house carry it to the bride’s house. The other people of the procession follow the bridegroom sitting in carts, pulled by Oxen.
Before the ceremony stars, the people from bridegroom’s side make fire in a special ritual called Aag Uthni. In this, a few people rub two dry bamboo sticks together, keeping some dry turf in it. Until and unless the fire is made, no ceremony can be begin.
The dowry system is in full practice from early periods. In olden days dowry used to be given not to the boys but to the girls. But recent, this practice has changed. Now the boys’ parents demand dowry from the parents of the girls and they have to give goods, gold rings and so on.
The people of Bantar community basically follow Hinduism and worship Hindu gods and goddess. But they have their own traditional ethnic deities as well. They have believe in nature and in supernatural forces. Almost all the Bantar people make their own Thaan, the holy altar of their God in every village. But interestingly there is no any image of God, or a photo. Once a year, they organize a fair in Thaan and appease their deity with the sacrifice of various animals like goat, pigeon, pig etc.
The Bantars also worship the sun and the moon as their eternal gods. They pray to their gods on the occasion of the harvesting every year. They worship the god of forest, rivers, stone etc. They also make the shrine of their own family deities in their houses. They erect two flags in the south-eastern direction in the yard of the house.
When a Bantar dies, some the dead body is buried or burnt according to their custom. All the relatives of the dead one, and the villagers assemble. If the dead body is that of a married woman, it is decorated with bangles, and vermillion. Three days after the day of cremation, the relatives of the dead visit the spot once again. The remnant of the ash is collected and made into a small pile. A crater is made on the top, and milk is poured into it. If the milk turns red it is taken as the sign of love. After six days, the close relatives of the dead go to the nearest river or pond and offer mustard in the name of the dead. On twelfth day the final rites are performed. The nephew of the dead one is usually made the priest.
Like other communities, the Bantars celebrate their festivals with full enthusiasm and vigor. Among their festivals are Sirua, the New Year; Chauthi Chan Parva, the fasting festival; Char Channa, the moon festival; Gothale, the festival of feast; Tihar, the festival of light, Maaghi, the festival of foods, and Holi the festival of colors.
[Satya Narayan Sardar is among the very few of the Bantars, who have been privileged to get higher education. Sardar holds Masters degrees in English, Anthropology and Philosophy, and is an ardent researcher. He is the first member of this community to have done a university dissertation on the cultural make-up of the Bantars. At present too, he is conducting research and documentation on the facts, figures and social transformation of the Bantar community of Nepal.]