Charkop Gaon

By Anurag

Introduction

The suburb of Kandivali is one of Mumbai's oldest neighborhoods, referred to as Kandhavli in the Mahikavatichi Bakhar, the city's oldest chronicle dating back to the 13th–14th century AD. The Marathi words kandar, meaning mangroves, and valli, an old Prakrit term for a settlement, are the etymological origins of the word 'Kandhavli'. Therefore, Kandhavli likely denotes a settlement near mangroves. Even today, mangroves richly cover the coastline near the Manori creek in Kandhavli, bordering the native hamlet of Charkop, home to the Koli and Bhandari communities, who are among the original settlers of Kandivali. In the past, much of the northwest Mumbai area near the coast comprised vast open wetlands, with only local koliwadas, or fishing villages, dotting the landscape. These Koliwadas were strategically located on solid, slightly elevated ground, chosen by the ancestors for their resilience against even the strongest high tides. These Koliwadas were connected by paay vaata or kaccha (mud) roads during low tide, but became physically isolated during high tides as the waters of the Arabian Sea flowed in through the numerous inlets of the Manori and Malad creeks, creating a landscape resembling floating hamlets. Despite these challenges, the Kolis made the most of these tidal wetlands, concentrating much of their fishing activities on these marshy grounds abundant with marine life.

Charkop Gaon

Dheeraj Bhandari, a resident of Charkop Gaon, identifies himself as a Vanekar Koli, tracing his ancestry back to the Mahadev Koli lineage. The term vana refers to a hand-held net with bamboo poles on each side, specifically used in shallow waters and marshy wetlands. The Kolis ancestors in Charkop Gaon predominantly used this tool for fishing along their densely wooded, shallow coastline. Consequently, they became known as the Vanekar Kolis among their counterparts in neighbouring Koliwadas.

Bhandari shares the oral history of their village, entwined with a plague outbreak spanning three to four centuries. At that time, Kandivali Gaon, located on present-day Mahatma Gandhi Road in Kandivali West, served as the main settlement for Kolis, Bhandaris, Pachkalshis, and Christian Kolis. However, a severe plague epidemic struck the area, prompting many families to abandon their homes in Kandivali Goan and resettle on open lands away from the infected area. The region where Christian Kolis predominantly settled eventually became known as the present-day Bandar Pakhadi village, while areas inhabited by Kolis and Bhandaris evolved into the modern-day Charkop Gaon.

The natives of Charkop Gaon traditionally engaged in fishing, paddy cultivation, and toddy trapping. The Kolis of Charkop Gaon historically fished in the southern part of the Manori Creek, sharing fishing grounds with the Kolis of Vazira to their north. Their catch comprised various species such as nivti (mudskippers), chimbori (crabs), mordi (akin to white anchovies), boi (grey flathead mullets), shingali (sperata seenghala), dolas (ribbonfish), and chivni (marsh catfish). Sadly, many of these fish varieties have now disappeared due to pollution in the Manori Creek.

The Bhandaris, another significant community in Charkop Gaon, were traditionally involved in toddy trapping. They owned palm plantations stretching from Charkop Gaon to the highway in Kandivali East, as well as Milap Talkies near the Malad boundary.

Bhandari recalls that around a century ago, British forces stationed at Shimpoli frequented Charkop Gaon because it was their favorite place for target practice. Before their exercises, they would ensure that the villages of Gorai and Manori vacated and began their target shooting practice from the coastline of Charkop Gaon.

He explains that before the urban development projects engulfed the vast wetlands of north Mumbai, the creek on the west and marshland on the east surrounded Charkop Gaon. There were no structures between Charkop Gaon and Bandar Pakhadi village. The original crematorium of Charkop Gaon was located beyond the northern outskirts, where a modern high rise stands today. In those times, when a funeral ceremony took place in their crematorium, residents of Bandar Pakhadi would see it from their village and would journey to Charkop Gaon to participate in the funeral rites and offer condolences to the bereaved family. However, with modernisation, buildings and towers now dominate the Charkop skyline, severing the geographical connection once shared by these two native villages.

Religious and Cultural Life

The gramdevta of Charkop Gaon is Dingeshwar and Dhavji maharaj, both manifestations of Shiva and revered as the patron divinities of Charkop Kolis and Bhandaris since the village’s inception. Other important deities whose shrines exist in the village and are equally revered are Ukhaldev, Jarimari Mata, who is also worshipped as the Gaondevi, Govladevi, Zhuting Dev, and Vir Dev.

Ukhaldev is believed to be the village entrance guardian, warding off malevolent forces. In ancient times, travelers from Charkop Gaon would offer a coconut at his shrine, a small structure made of mud walls and clay tiles. People believed that not making this offering would provoke Ukhaldev's wrath, potentially leading to hardships during the journey. Ukhaldev's fierce image has softened over time, and his temple has transformed into a modern structure resembling contemporary Hindu temples.

According to Bhandari, Zhuting Dev is the equivalent of Vetal in other Koliwadas, and elderly residents still believe that he rides out on his flying horse every night to patrol the village. Notably, a fiery trail marked his nocturnal journey.

Dingeshwar, besides being the gramdevta, holds the revered title of village guardian, or Rakhandar. He descends from his shrine on a horse and patrols the entire village, according to local beliefs. People say he vigilantly watches, looking out for wrongdoing, and administers punishment with the leash he carries in his hand. Following the festival of Akshay Trutriya, typically in April or May, the annual jatra of Dingeshwar takes place during Vaishakh Shukla Panchami. The occasion is marked by a Palkhi Sohla, or Palkhi ceremony, which involves the removal of Dingeshwar's image from the temple, its ceremonial placement in the palkhi (palanquin), and its grand parade throughout the village. The festivities continue throughout the night, with locals believing that since their patron god visits only once a year, he spends the entire night amidst his devotees. During the Jatra celebrations, people offer Dingeshwar a goat sacrifice as his maan (sacred offering).

Krusangli Mata is another significant deity for the natives of Charkop Gaon. His shrine is located in the Akurli area of Kandivali East, some distance from the village. In the past, when Charkop natives' palm plantations extended to the foothills of Sanjay Gandhi National Park, it was a regular stretch for them to cover on foot, trapping toddy and procuring firewood for their homes. During those excursions, the locals sought divine protection from Krusangli Mata in these wooded areas. Though the landscape has evolved over the years, the spiritual bond between Charkop natives and Krusangli Mata persists, demonstrating enduring reverence even in modern times.

The concept of Baya, or divine mothers, plays a crucial role in Charkop Gaon's religious and cultural life. Earlier beliefs linked the onset of measles to these Bayas visiting the afflicted individual's body. A unique aspect of this belief system is the concept of Saatjani Baya, which reflects the interconnectedness between religious and medical perspectives among the Charkop Kolis. When a case of measles occurred in the village, particularly among children, the affected person's family members observed a twenty-day fast in honor of Saatjani Baya. During the fasting period, individuals consumed only plain roasted fish. Bhandari notes that within Koli culture, fish is not considered non-vegetarian, unlike chicken, mutton, and eggs, which fall into that category. Daily prayers and rituals honouring Saatjani Baya marked the fasting period, culminating in a pooja for the goddesses on a Tuesday after the twenty-one-day period. We prepared a prasad in the form of Modaks and distributed it to visiting devotees, while visitors brought bananas for the family, adhering to the associated custom.

The Baya ceremony is an important ceremony in the lives of all Charkop natives. It is typically performed during their youth. Similar to the Brahmin community's munja ceremony, the Baya ceremony is gender-neutral, open to both boys and girls. The ceremony commences with the household being decorated like a wedding house. Depending on their gender, the child participating in the Baya ceremony dresses like a bride or groom. The home courtyard sets up a wooden platform, known as Paat, where the child sits and receives a ceremonial bath. After this, they perform a puja ceremony. Subsequently, the child’s maternal uncle has the honour of taking the child to the temple of the oddess. Known as Mamacha Maan, this ritual entails the uncle picking up the child in his arms and carrying them to the Jarimari or Gaondevi Temple, accompanied by a brass band and relatives dancing to festive tunes. Once at the temple, the temple priest conducts another pooja ceremony for the child in the presence of the goddess. After temple-related rituals are complete, the child’s mother carries footwear on her head and goes door-to-door to five neighbourhood houses, seeking alms as part of the last ritual associated with the Baya ceremony. Another essential aspect of this ceremony is the distribution of maan to each native family to conduct this ritual. Maans are classified into two types: Ola Maan and Suka Maan. The former involves the sacrifice of animals to the goddess, while the latter involves vegetable offerings. Families organising the Baya ceremony for their children must make arrangements for the sacrifice to the Gaondevi, as per their hereditarily designated Maan.

This centuries-old custom serves as a significant milestone in the lives of all natives of Charkop Gaon. While it has become a dormant practice in many Koliwadas, the native inhabitants of Charkop Gaon continue to hold this ritual in high regard, preserving it with enthusiasm to this day. Bhandari highlights the importance of this ritual, noting that the famous Koli-Agri song ‘Bayanchya Aaji Sa’ is a depiction of this ceremony.

Holi, or Shimga, is the central festival for the natives of Charkop Gaon. The Holi bonfire traditionally used wood from bhendi and mango trees. Kombad Holi and Mothi Holi are the days of Shimga celebrations, with bhendi wood used for the Holi bonfire on Kombad Holi and mango wood for the bonfire on Mothi Holi. On Mothi Holi, the village women gather to worship the bonfire, performing the ceremony of Otbharni for Holika Mata, and tying bundles of Oti to the Holi ensemble. Newlywed couples worship Holika Mata, each offering a sugarcane stick to the burning bonfire.

Khasat, a local custom in Charkop Gaon, serves as a method for resolving grudges and grievances among neighbors. It involves individuals gathering dust and garbage and depositing it in front of the house of the person they hold animosity towards. This practice aims to provide an outlet for expressing anger and allows neighbours to reconcile, spending the remainder of the year harmoniously.

Pendhari tradition is another unique Holi custom observed in Charkop Gaon. During this ritual, a village volunteer covers their entire body by wrapping themselves in a pendha (stack of rice hay), from head to toe. Holding a palm frond in his hand, the person transforms into a Pendhari and prances around the locality, playfully whipping people with their palm fronds. The Pendhari plays a central role in Charkop Gaon's Holi celebrations, which the community eagerly anticipates each year.

Gauri Ganpati is another prominent festival for the Kolis and Bhandaris of Charkop, and households welcome Ganpati for periods of one and a half, five, or seven days. On the third day of Ganpati, Gauri is brought in, accompanied by a customary Naivedya offering of chimbori, or crab preparation, to the Goddess.

People observe an intriguing dance tradition known as Daagra Nrutya during Gauri celebrations. Men and women come together in circles, holding wooden sticks in their hands. They move these sticks in an alternate sequence, causing them to collide with those of neighboring dancers, creating a distinctive sound that follows the dance's rhythm.

According to Bhandari, another prominent cultural aspect of Charkop Gaon is the organization of drama performances known as lalits during festive occasions. The native residents of Charkop Gaon entirely curated these lalits, which were based on historical and mythological themes. Historically, the lack of road connections between Charkop and the rest of Kandivali facilitated logistical connections with the neighbouring Malvani village in Malad. Artists from Charkop would walk to Malvani to procure costumes and other necessities for staging the lalits. Additionally, screening old movies on white cloth by travelling talkie companies was another important cultural phenomenon during celebrations in this village. However, with the advent of modern technology and the internet, the practice of organising lalits has declined in Charkop Gaon, although older residents fondly recall this once-thriving tradition. Surrounded by modern developments on three sides, the village of Charkop, nestled on the banks of the Manori Creek, maintains its resilience against the changing times. This ancient settlement of indigenous Kolis and Bhandaris continues to stand tall, embracing transformation with the same fluidity as the tidal waters that have sustained them throughout their historical existence.

Acknowledgement:

The author would like to thank Mohit Ramale for his guidance and assistance with the interview.

Bibliography:

Karmarkar, Dipesh. "Understanding place names in ‘Mahikavati’s Bakhar’: A case of Mumbai-Thane region." Studies in Indian Place Names 31 (2012): 116–139.

Dheeraj Bhandari (resident of Charkop Gaon), in discussion with the author, February, 2024.