Significance of Kumhar Community and Their Traditional practices

By
Amit Kumar (PhD Research Scholar) and Rabindranath Sarma (Associate Professor)
Department of Tribal Studies
Central University of Jharkhand
Cheri-Manatu, Ranchi, Jharkhand
 Content

1. Abstract
2. Introduction
3. Literature Review
4. Traditional practices and recent trends
5. Significance
6. Conclusion
7. References
 Abstract

Kumhar community also known as Prajapati community are considered as the descendent of God Prajapati, the son
of God “Brahma”. Kumhar community has been equated to the metaphysical concept called Brahman hence they
are known as Prajapati-Brahman (Svayambhu Brahman) in Classical and medieval era literature to give respect to
the potter’s creative art of making pottery from traditional clay. After their emergence on the earth they firstly made
a product Kumbha means water pot. The connectivity towards the Mother Nature can be seen through their true
devotion in making of earthen pots, Surahis, Diyas and Effigies. The fragrance of clay perceived during cooking in
an earthen handi or drinking water from pot, calms our natural senses. Not only festivals like Deewali, Chhath,
Durga Puja but also many rituals and worships cannot be performed without the earthen pots made by this
community. One of the very famous temples in Hussainbad, Palamu Jharkhand named Gajanan Mata Temple does
not accept the Prasad in any other costly metal pots but in earthen pots only. The Kali Mata also accepts the Arti in
special earthen made Diya. Many rituals likely from birth, marriages to death cannot takes place without Kumhar
community traditional earthen pots. This paper will be analyzing the significance of rich culture practiced by the
Kumhar community in pottery works.
 Introduction
 Kumhar Community is the first community on the earth having scientific knowledge and experience of technology in human civilization.
 They are the said to be the descendants of God Prajapati and son of God Brahma.
 Here God, as per Hindu Mythology are the supernatural power who have the capability to run the natural phenomena.
 As per the Vedas, the origin of the gods is mostly connected with the element of water, fire, earth, and universe. The Atharvaveda states
that the God has been originated from the non-existent.
 So on the basis of function, the god has been divided, thus, Prajapati or Hiranyagarbha- the lord of all creatures, Viswakaraman- the
makers of all things, Brahmanaspati- the lord of Supreme Power and lastly the cosmic man, Purusa considered as equivalent to the
material cause of the universe.
 The God Prajapati has born first therefore called Sawayambhu and created the earth and heaven. He is considered as the God of the God .
 Prajapati is referred to as the creator, supporter or preserver of this world and all beings. In the Satapatha Brahmana, Prajapati is said to
be alone in the beginning.
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 The potters of the Present India specially have similar mythological and folk roots like the pre-ancient
people of Indus-Harappa .
 The skills of scientific technology in pottery is the specifically given to the Kumhar community from the
origin of human civilization. It has given the proof of food practice, storage of grains, water pots and so on.
It was the Kumhar community who has been the reason of origin of first industry on the earth. The wheel
and the stick through which they made various earthen pots has revolutionized the concept of moving
forward with creativity.
 They are community of the earth and very close to nature. In Jharkhand, this community comes under the
category of Sadan Tribes because of the connectivity with nature.
 So over all, This paper will analyze the traditional practices which they have inherited through one
generation to another and will also see the recent trends in our society.
 Literature Review

 As per George Williams, the inconsistent, varying and evolving Prajapati concept reflects the diverse Hindu cosmology. Prajapati has also been equated
to the metaphysical concept called Brahman as Prajapati-Brahman (Svayambhu Brahman) in Classical and medieval era literature. They were called
Prajapati to give respect to the potters' creative art of making pottery from traditional clay.
 As per P.C Bhakat, The Kumhar community are Prakriti-Pujak. They revere the Mother Nature, the living creatures and spirits of the nature. They sing
and move in folk-lores and a bit like other tribal and dalit individuals worship their Kuldeities like Kumhar-Baba, Kurma Ma, Yade Mata, Rudra Paul and
Ratneshwari and numerous more.
 Deo and Ansari (1977) stated that pottery is the alphabet of archaeology, as the archaeologists have to depend solely on pottery for his reading of the
material culture of the site excavated when no other datable evidences like coins etc. are found. (Ansari, 1977)
 David (1972) reported that the changes in pottery whether through time or from site to site, were often main evidence for cultural development and
change for invasion, trading connections, or prehistoric ethnic boundaries, to name but a few of the cultural phenomena that have been inferred from the
study of prehistoric pottery.
 As per Bandita Medhi(1992), “Pottery making in them is associated with male right from the collection of clay upto the marketing of the products.
Females do not totally abstain themselves from the craft. But they never touch the wheel, which is considered to be sacred. They help the males in the
entire process of pottery making. They prepare the types like bowl (Chain), shal low basin (Chaki) to. Mention may be made that the base of pitcher
(Kalah) , miniature vessel ( Tekeli ) etc. are prepared by women by hand after the upper part is done on wheel by the males. The women further help in
firing, collection of firing resources, removing vessels from the firing place and even by selling the products in the market. As a matter of fact, women's
role in the craft among the Kumhar is not negligible”.
Traditional Practices and Recent Trends

 Kumhar community is traditionally potters who makes earthen pots, idols and effigies.
 Pottery is one of the most significant creations of human progress which permitted
preparing and storing food. Pottery has assumed a fundamental part in everyday life
before, being likewise one of the first fine arts created by Homo sapiens.
 From the skill of crafting to Selection of suitable clay is very much important for
longevity and fine finishing of the earthen products. The knowledge of selecting such
clay or soil thus depends mainly on the age-old experience of the potter through
inheritance for its suitability just by observing its color and texture.
 The art of the Kumhar community has survived for thousands of years due to their
consistent passing of pottery skill from one generation to another generations.
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 In the last decade the Kumhar communities across India have been facing lot of challenges in front of plastic industries producing similar
products. Due to lack of government interventions towards saving the traditional work of them has shown negative impacts over their work as
most of the members from this community are about to leave this traditional work.
 Kumhar community peoples are leaving this work and are shifting into other sector of work or are being migrated to get jobs in cities and towns.
 They are facing many challenges like availability of water, specific soil, woods for baking the earthen made pots, kerosene oil etc. These are the
another reasons of shifting their traditional occupation.
 The entry of Chinese made similar products had impacted the Indian Kumhar community cutting into the profits over their products.
 But still they are working hard in well manner and are able produce many modern products using their skill such earthen refrigerator, Cooler,
pressure cooker etc. and are trying hard to catch the market at the cheapest price. The recent trends of using Kulhad cups for drinking tea, Lassi,
Coffee has made a proper comeback in various cities in India. The smell of tea served in earthen made cups at railway stations, bus stops, markets
etc. has natural fragrance that helps in the calming our senses producing positive energy in us.
Significance of Kumhar Community

 This community is the descendent of God Prajapati, who created the universe. Their skill in pottery
has special significance in our society.
 They make traditional Diyas, Ghada, Surahis, Karahis, Dhakna, Bowls, Kulhad, Cooking pan,
water bottle, idols, effigies etc. on various occasions. At the time of Diwali, if earthen diyas are not
used then it is considered as impious for worshipping Mata Lakshmi(the God of wealth), if aarti is
not done with earthen made special diyas to Mata Kali then it is considered as the impious.
 They provide the Kalash/Surahi is at the time of marriage as Hindu rituals, otherwise the marriage
is not considered as purely complete.
 At the time of Hindu death ceremony there is the need of the special Ghada during the incineration
if that does not happen then again it is impious as per Hindu mythology.
 One of the very famous temples in Hussainbad, Palamu Jharkhand named Gajanan Mata Temple
does not accept the Prasad made or cooked in any other costly metal pots but in earthen pots only.
Continue…

 As per Vastu Shastra, the family from Hindu backgrounds must have earthen made pots for regular use as it helps in
building strong positive forces that results into the creation of positive energy influencing them for growth and
development.
 As per Hindu Mythology, it has also been said that if person is having stress or any mental disturbances then watering
plants from the pit of Mati make them calm.
 It has also been said that Hindu family having idols or effigies made up of soil or clay in their homes reduces or removes
the money related problems. It is considered as the symbol of wealth.
 In Hindu traditions, an earthen pot play an important role in many rituals like sanskars (rites) of birth, thread ceremony
(Upanayan), marriage (Vivaha) and death ceremony. In marriages rituals Purna Kalasha adorned with coconut, flowers and
mango leaves have special importance.
 The use of rice in small earthen pot are kept at doorstep before the entry of newly wed brides at their inland with her
husband are considered as the symbol of wealth and prosperity that comes with her.
Conclusion

 The Kumhar community is completely based on the specific system of natural resources for their
better livelihood from the tools to manufacturing techniques.
 There is the need of government interventions through schemes and policies so that their traditional
work remains beneficial for them and the Hindu traditions. Due the changing situations and
technologies they need to be trained so that they can survive in the competent manufacturing sector.
 The pottery practice of the Kumhar community not only depicts the cultural traditions but it is also
significant for their caste identity which are being slowly towards the end. There is the need of
marketisation of the product made by them and even the cultural importance must be written and
explored in the society at the national and state level for safeguarding cultural rights as it is the part of
our intangible heritage. There is the need of research work about their work and culture to maintain
the traditional knowledge system alive for future.
References

 Ansari, S. D. (1977). Some Technical Aspects of pottery Drawing. Bull Deccan College, Post-Graduate and Research Institute,
124-31.
 Bhakat, P. C. (2016). The Impact of Industrial Substitutes of Eco-Friendly Pottery-Products on Economic Conditions of Potter
Community of Kolhan Region of Jharkhand In Post-Reforms Era. Chaibasa Jharkhand: Kolhan University, Chaibasa, Jharkhand.
 Chaudhuri, M. S. (2015). Pottery Making tradition among the Prajapati Community of Gujarat, India. Eurasian Journal of
Anthropology, 6(1), 1-14.
 Kumar A and Sarma R. (2020). Folk Narratives, Gajanan Mata Mandir and Neighbouring Kumhar community. AUT AUT
RESEARCH JOURNAL, 308-317.
 MEDHI, B. (1992). THE POTTERS AND POTTERY OF NALBARI DISTRICT, ASSAM : A STUDY IN ETHNOHISTORY AND
ETHNOARCHAEOLOGY. GUWAHATI : GAUHATI UNIVERSITY.
 Sarma, J. (2007). PRAJAPATI IN VEDIC AND PURANIC LITERATURE- A STUDY. GUWAHATI: