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Sounti Tribe: A Brief Outline

The Sounti is one of the 64 Scheduled Tribes of Odisha. The major concentration of the tribe in Odisha is in the district of Mayurbhanj and Keonjhar. The total population of Sounti is 112803 as per 2011 census. The nomenclature “Sounti” might have been derived from the word ‘Saunta’ which means “gathered in” (Mohanti, 2004:291). Looking at the economic organisation of the Sounti, most of them practice settled agriculture. The families without agricultural land practice daily wage labour as their source of earning and survival.  The Sounti tribe has adopted Hinduism which can be observed in their rituals and festivals. The major festivals they celebrate are Raja Parab, Gamha Purnima, Makar Sankranti and Dasahara.

Birth Rituals

Pregnancy and childbirth are associated with different socio-cultural practices which most often include purity, pollution, taboos and rituals. The Sounti tribal community are also not exception in observing taboos and rituals associated with pregnancy and childbirth. During the five months of pregnancy, father, brother or members of the paternal home bring sweets, cakes and other delicious eatables for the pregnant women. At seven months of pregnancy, her in-laws arrange a grand feast for all friends and relatives where mutton, chicken or fish must be one of the items. The pregnant woman is not given the kind of food which may cause cold or fever. The pregnant woman also does not wear new clothes and new bangles until the delivery of the child.

Traditionally, the midwife used to cut the umbilical cord just after the birth of a baby and ties the same with a thread. They used to cut the umbilical code with an arrow blade in case of male child and with a knife if female child.  The baby is bathed applying turmeric and oil. Paddy husk paste is also applied to its head and then rinsed with water. They believe that by applying husk, the baby wouldn’t get any cradle cap (badaa) on its scalp. After the bathe, the baby is given little honey or goat milk soaked in a clean cloth. The mother is also given seven balls made by grinding bark of Karanja tree and sunthi to eat and also kandaa pani to drink. She is not allowed to take bath as there is possibility that she can catch cold and fever. She is only given rice, roasted brinjal, garlic & medicines to eat.

The midwife regularly massages the baby’s belly with mustard oil. The process continues till the small part of the attached umbilical cord fall off. During this period no one touches the mother and the baby.  The mother and baby’s room is cleaned thoroughly on the very day when the umbilical cord fall off. A barber is called to cut the nails of the baby’s mother and father. The father also gets shaved. The local washer man takes all their clothes for washing. That day the mother is allowed to take bath. Traditionally they used to apply ashes of burnt paper, goat faeces or date leaf mat to baby’s navel to heal quickly after the falling of umbilical cord. The mother is given horse gram (kolatha dali) everyday to consume.

 On 21^st day the washer man washes the clothes of the mother & father after their bath and the barber smears alata on the feet of the mother. On that day the baby is given a name in its nomenclature ceremony. Seven female members from the neighbourhood come to attend the name giving ceremony of the baby. A small open space in the verandah is selected for the ritual and is smeared with red clay and after drying the jhoti (floor art) is made. The mother and the child wear new clothes gifted by her parents and the mother sits nearby the smeared space holding the child on her lap. A ghata (earthen pot or brass pot) full of water is placed in the designated space, a mango twig is half immersed in the ghata and a coconut is placed on the mango twig in the ghata. Then they worship the ghata and offer ladoos and banana as prasad. Turmeric water is prepared in a brass pot. A new white long thread is laid down on the middle of the turmeric water containing pot. They also bring little arua rice and some sesame seeds in two different sal leaf pots (danaa). One by one the seven female members then start saying one name at a time for the baby and after that put rice and one sesame seed in the turmeric water. The rice and sesame seeds are observed inside the pot as the seeds touch or joined with each other inside the pot, the name is finalized. The process continues till the seeds don’t touch each other. After finalization of the name, the thread which is placed on the pot is tied to the waist of the child so as to protect the baby from evil eyes. The turmeric water is then sprinkled on the roof of the house and all the elders bless both the mother and the child. A feast is arranged that day for family members, close relatives and neighbours.

Marriage Rituals

The ritual of marriage among the Sounti is one of the important events. The marriage proposal comes from the boy’s side and finalized through a mediator called as “dandia”. When the boy’s side like the girl, then they show the eagerness for the marriage. After that girl’s side make an official visit to the boy’s house to have a glance of the boy’s house and decide whether to continue with the proposal or cancel it. A unique ritual is performed before finalization of the marriage. A bowl full of turmeric water is brought and in presence of everyone, a piece of arua rice is dropped and flattened rice is also dropped into it. If both the floating rice joins together inside the bowl, then the marriage is fixed. Even today this ritual is performed in the Sounti society.

On an auspicious day, few elderly members of the groom’s side make a visit to bride’s house with “Chuda Palanga”.  Bride’s family welcomes them by washing their feet with turmeric water and offer them to sit. After that few elderly members (preferably five members) of the village join them to discuss about the forthcoming marriage.  When the discussion is over, the groom’s side hand over the chuda (flattened rice) keeping in a “palanga” (pot made of sal leaves) to the head of the bride’s house. An appropriate date for the marriage is fixed which is called “lagna dhara” with the help of “panji”. The females of the bride’s side bring ten betel nuts and arua rice in a chaupati (sal leaf pot) and add turmeric powder into it. They place the betel nuts on the floor smeared with red soil and decorated with jhoti and perform worship. The ritual is known as “Gua Mangula”. The female members apply alata on the feet of the members from groom’s side. The members of both the families then exchange betel nuts with each other. Then they also offer betel nuts to the Gods and Goddesses in their respective homes. Both the families then start inviting their relatives by giving betel nuts starting from maternal uncle’s house.

One day before marriage, seven female members along with the bride go to the dhinki saala (husk lever chamber) with few turmeric pieces to grind them to make powder. The same process is done at the groom’s house also. Then they grind the turmeric and bring the powder with them to the house.

On the day of marriage, the bride and groom are taken for “koili buda” (taking bath) to the front of their respective houses. They prepare the bathing space by spreading some straw on the ground and put few sal leaf plates (khali) on the straw. They also fix four bows and arrows at four corners of the bathing space. Around the space, they tie seven rounds of white thread. The bride enters into the bathing space by stepping her left foot and the groom enter by stepping his right foot and they have to take bath there in standing position. After taking bath, the members of their respective families make them wear alata, kajal and vermilion tilak. The sisters-in-law of the bride and groom then take them to respective houses by lifting them in their arms. While entering into the house they have to go under a new cloth held by two other members standing at the doors. Then, the bride and groom put on new clothes and then they sit on their mothers’ lap and are given sweets to eat. The barbers then come and cut the nails of the bride and groom at their respective houses.

The female members of both sides then institute earthen pot known as “mangan handi” in the kitchens of their respective houses. The bride and the groom made to sit in the kitchen holding a handful of usuna rice. A betel nut is also placed on the rice. They are asked to empty the rice along with the betel nut into the earthen pot making an opening in middle of their joined hands. Then the pot is covered with its lid and the pot is carefully placed on the head of the sister-in-law. The sister-in-law carries it to the ishaan of the house and places it there. They go to visit the village deity (thakurani saala) and take blessings. They take a new cloth for the village deity, new clothes of the bride/groom, kajal, vermilion, turmeric, arua rice, alata, coconut, banana, jaggery and incense sticks in a dalaa (bamboo container) and give it to the dehury (the priest). Priest performs the worship before the village deity. He gives some soil from near the deity in a chaupati in that dalaa after finishing all the rituals. They return back with all the ritual ingredients except the items offered and halt at the bathing space. Then, a spade is brought where vermilion and kajal are smeared on to the spade. A mango twig is also tied to it and flowers offered. Then, the female members dig out some soil with the spade there. While digging, the bride touches the spade with her right hand and the groom touches it with his left hand. They collect the soil in that dalaa and take it to a pre-identified place (four sal branches are buried at four corners) where the sacred stage of marriage (bedi or mandap) is to be made. The sister-in-law then sits in the mandap space and other members pour the soil brought from the village deity as well as the dugout soil on her back. Then, seven female members prepare the mandap, plaster it with red clay and make jhoti (sacred ritual art) when it is completely dry.

For the engagement ceremony, head of the groom’s family, uncles and younger brother of the groom go to the bride’s house. The village priest performs the engagement ritual. The bride is called and seated and the younger brother of the groom puts chandan tika on the forehead of the bride. After that all the ornaments which have been brought for the bride are presented by the younger brother of the groom. Finally, the bride seeks blessings from all the elders present on the occasion.

Bata Barani Ritual

The priest ceremonially welcomes the groom at the place where ritual bathing of the bride had taken place and this ritual is called as “bata barani”. The sisters-in-law perform the “vandapana”. The ritual ingredients required are betel, seven arua rice balls, seven cow dung balls, a cooking spoon full of mustard seeds, a chaupati full of arua rice, a lamp made up of sal leaf and flowers in a dala (container). They light the lamp and then hold two betel in two hands symbolically over the lamp and touch the betel on two cheeks of the groom. The process is repeated for seven times. After that, the rice ball, cow dung balls and flowers are smeared thrice on the groom. The sister-in-law (bhauja) takes the groom by holding his hand, makes rounds of seven around the mandap and then offers to sit inside the house. The sister-in-law (sali) with covered face and their friends go to the groom and the sali pinches the right toe of the groom which is known as the ritual of “kankada kamuda”. They apply some turmeric and oil on to the hands and legs of the groom. Then, they feed him flattened rice even if he denies. After feeding him they leave.

The groom then goes to the mandap for the marriage rituals. The younger brother of the groom goes inside the house to bring the bride to the mandap. They use to hide the bride in a room beforehand. The younger brother after finding her, put turmeric, alata and a tika of vermilion on her forehead and brings her to the mandap. Then the marriage ritual is carried out by the priest.

After the marriage ritual is over, the “bidai” (the farewell) is done. The bride wears a red saree for the farewell. During bidai, both the bride & groom give handful of usuna rice to the bride’s mother. Cakes are made from the rice and consumed after the bride reaches her in law’s house. The bride holds hands full of paddy while walking out of the house. She hands over the paddy to her brother after reaching to the vehicle. The ritual is believed to ensure that their house will be filled with paddy and other crops and they don’t have to see poverty. Then they leave the bride’s house.

After reaching the groom’s house, they are stationed at the groom’s ritual bathing space for vandapana (welcome ritual). The female members of the family bring arua rice, flowers, mustard seeds and sal leaf lamp in a dalaa for the vandapana. They perform the vandapana ritual and take the bride and groom and go round the mandap two and half times. Then the new couple is made to sit on the mandap and they play kaudi. After the game is over, they are escorted in to the house. At the entrance of the house, they sacrifice a chicken or he goat and the bride has to step on the blood of the sacrificed and then enters into the house. First she is escorted to the Ishan saala to bow down before the Ishaan devata. After some time, the sisters-in-law (bhauja and sali) take the couple for a bath to the backyard of the house. After having bath, the bride has to carry a pot of water on her head to the house behind her husband. The groom leads the bride shooting an arrow with a bow up to the house. The arrow is collected & handed over to him every time by his brother-in-law (salaa) or sister-in-law (sali) and after reaching the house the salaa or sali obstructs the couple at the entry door. The groom has to give some amount of money to the salaa or sali to clear their way.

On the 4^th day morning, the couple plays with mud at their backyard. Then they take bath there and return back to home. The priest comes and performs the Chaturthi puja. After the puja is over, the bride prepares pudding (khiri). She offers it to the Ishaan and their fore fathers first. Then she serves the pudding to the elders and finally to other family members.

Death Ritual

Among the Sounti, death ritual is an important part of life cycle rituals. They practice both burial and cremation. After death, the body of the deceased is first wiped with a wet cloth. Then turmeric and oil are applied all over the dead body, vermilion is smeared on the forehead and kajal is applied to the eyes. Some incense sticks are lighted and kept aside the body and the younger ones bow down before the body. A death bed (Kokei) is made using six numbers of bamboos and straw and the dead body is laid down on it. A white dhoti is then put over the dead body.

The dead body is then carried away in a funeral to the burial ground. The eldest son or grandson carries fire with him by lighting a thick rope like structure made out of straw for cremation of the dead body. Old earthen pots, winnowing fan, spades, etc. are also taken to the graveyard. Only five or seven members go with the dead body. On the way to crematorium, one of the female family member sprinkle cow dung water from a earthen pot behind the deceased and another female member go sweeping the same to a cross road point (dochhaki) of road. Then, all the female members and children of the family return back to home from that point putting the earthen pot with cow dung water and the broom at road side. Others go with the dead body.

Some people arrange the dry woods from the forest and get it ready beforehand for the cremation. After reaching the graveyard, a wooden bed (Jui) is prepared. The dead body is laid down on the wooden bed and some heavy logs are also kept on the body. The eldest son or grandson performs the mukhagni ritual after revolving two and half times around the death bed. The son or grandson leaves the place immediately after the ritual and goes halfway without looking back and sits there. Other members return back after cremation, take the son or grandson with them and go to the pond for a bath. A barber and a washer man are arranged previously for the other members of the village. The barber cuts their nails and shaves them and the washer man washes their clothes there at the pond. But the son, grandson and relatives of the dead only take bath there and return back to home.

Some villagers go for putting out the fire (shitala). The previously taken earthen pot is used and water is brought from the pond to the graveyard for shitala purpose. The warm death bed is winnowed first with the winnowing fan and then the fire is put out by pouring water. Then one individual take out a small piece of bone from there and bring it in a small earthen pot and keep it on a tree safely.

That same night the family members of the deceased have bitter rice in dinner. The neighbours provide the bereaved family with rice and pulses. The cooking is done by some friends or relatives. All the family members start and end the bitter rice dinner at the same time. They don’t take any non-vegetarian food items, onion, garlic or leafy vegetables for next ten days. They also have a rule that they have to massage oil till ten days if they smeared the dead body with oil and vice versa.

The son or grandson, who has given the mukhagni, has to go to the cross road (dochhaki) thrice per day for next ten days. In the morning, he offers brush, water, tea and puffed rice (mudhi) and say “please brush and have tea and puffed rice”. In the afternoon and night, he goes there and offer rice and whatever is cooked in the house for all.

On the 9^th day, the tutha Brahmin comes to the deceased house and performs the 9^th kriya puja. On that day, they prepare puri & khiri at home and are offered to the deceased at the road bifurcation. They make two dolls with clay, one bride & another groom on that night, which are to be immersed along with the asthis (bones ashes) on the 10^th day.

They observe the 10^th day rituals from the 10^th day of death. For that ritual, new clothes are brought from the in-laws and uncles. All the relatives & close ones go to the nearby pond together cut their nails; clean shave beard & head (only males) also get clean there. Much before the ritual, a close relative of the deceased along with some neighbours goes to Bhimkund to immerse the previously kept bone on the tree. After the arrival of that person at the pond the 10^th rituals start by the tutha Brahmin and finally all of them return to home wearing new clothes.

The 10^th rice is cooked and provided by friends that night. Before having the dinner together, the eldest son goes with the prepared food items in a container for the deceased and keeps it at a cross road point. After dinner, some close people go to that place and invite the spirit of the dead. They take a baton and two nails with them. After reaching that cross road, person who is elder than the deceased calls him/her by name and says thrice “come, wherever you are”. Then they return back to home by stroking the baton on the road and the nails with one another. A plate full of rice powder made a plain and is kept in a room of the house previously and someone is instructed to be inside the room with a chicken. The moment when the person holding the baton beats the straw roof in front of that room the insider kills the chicken by turning its head and throws it outside. Then they enter the room and look the plain rice powder surface for any mark. They have a belief that the mark signifies the next birth form of the dead.

The next day morning on 11^th day, all the family members and relatives get clean up having bath. The priest comes then and performs the 11^th day rituals and finally purifies all the family members by giving shanti dhoop. A feast is organized that day. Daughters and relatives help the family by providing rice, he goat and financial assistance too.

After the 11^th day ritual, the son, daughter-in-law, daughter and son-in-law take a sal leaf plate (called as palanga) loaded with rice and in another plate a previously cut chicken boiled in turmeric water is taken to the pond. After reaching there, they build a bride and groom duo with sal leaves and tie yellow clothes around the duo. Then the duos are offered the food brought from home. Then all of them enter into the pond water and stand in a circle. Flowers and arua rice are kept on a Putuli leaf and released in the middle of the circle. The leaf flows towards someone among them and they believe that it flows towards the one who is loved most by the dead individual. The most loved one then returns back to home without talking or looking behind. At last, on the 12^th day, all the relatives return back to their homes and before leaving they are given clothes and puffed rice.