Khadia Tribe
The Khadia tribe has been inhabiting Jharkhand since ancient times. Their original residence is considered to be the Magadh and Rohtas regions. In Jharkhand, they are mainly found in Gumla, Simdega, Singhbhum, Hazaribagh and Manbhum. Outside Jharkhand, they are also found in Madhya Pradesh, Chhattisgarh, Odisha, West Bengal and Assam. From the tribal point of view, the Khadia are described as belonging to the Proto-Austroloid category. Their language is Khadia, which is described as a branch of Mundari and belongs to the Austric-Asiatic language family. Another description states that the Khadia language also contains words from Mundari, Oraon and Aryan languages. The Khadia are traditionally divided into three main categories—Pahari Khadia, Dhelki Khadia and Dudh Khadia. Among them, Pahari Khadia is considered the most backward, while Dudh Khadia is considered the most advanced. Dhelki and Dudh Khadia are described as living together. Pahari Khadia traditionally live on mountain peaks, hillsides and foothills of rugged areas and are associated with the traditional expression “Loot lao aur koot khao.”
Khadia Gotra System
The gotra system has an important place in Khadia society, particularly in matrimonial traditions. Important gotras mentioned among the Khadia include Kiro, Kullu, Gulgu, Jas, Barlia, Chaha, Desa, Topno, Toppo, Dungdung, Muru, Bhuiyan, Willung, Soreng and Hembrom. Another account mentions nine gotras—Dungdung, Kullu, Tete, Ba, Kerketta, Soreng, Kindo, Toppo and Willung. According to the source, the residents of a single village traditionally belong to a gotra. The gotra system has an important role in maintaining matrimonial rules, and endogamous marriage is prohibited.
Marriage System
Marriage in Khadia society follows several traditional forms. The most accepted and popular form involving the payment of a customary bride-price is known as Ololday or Asal Vivah. Other forms include Ughra-Ughari (Co-Exodus), Tapa or Tanila (kidnapping), Dhuku Cholki (anahoot), Sagai and Jinka or Raji-Khushi (love marriage). Sagai is associated with widow or widower remarriage, and the source also mentions that a second marriage with the abbot is called Sagai. These forms reflect the traditional matrimonial customs followed in Khadia society.
Festivals and Religious Practices
The Khadia celebrate several traditional festivals, including Baa Bid, Bangari, Kado Letta and Nayodem. Fagu is described as a hunting festival celebrated by the community. The Khadia worship Pats and Boram and offer sacrifices at Sarna. Baa Bid is associated with planting and is described as a public festival. Nayodem, also known as Dhan Nuya Khiya, is associated with offering puja to ancestors before eating new food or rice. Religious and cultural activities are therefore closely connected with their traditional social life.
Khadia Traditional Self-Government
The traditional self-government system of the Khadia community operates at different levels. At the village level, the major traditional authorities are Mahato, Pahan and Kartaha. The source also mentions the existence of a Gram Panchayat, in which the village headman is known as Pradhan, his assistant as Negi, and a messenger as Ganda. The traditional Panchayat deals with customary rules, social discipline, disputes and violations of community norms.
Mahato
Mahato is the main person of the village. Traditionally, people who originally settled in a village were given the title of Mahato and were regarded as the principal person of the village. This position is traditionally associated with a particular lineage, but it can be changed with the consent of the villagers. Mahato has an important role in land and property disputes and in major village meetings. His presence is considered necessary when important village disputes are discussed. Serious cases, except murder cases as mentioned in the source, may be dealt with by the Mahato and other village elders.
Pahan
The Pahan is responsible for performing puja during village festivals. Pahans are also known as Kalo. They are called upon during religious and public occasions such as Fagu Puja, Karama Puja, New Crop Worship, Well worship and Tree Marriage. The designation is traditionally maintained, but it can also be changed according to the customary system. Thus, the Pahan mainly performs the religious and ritual responsibilities of the village.
Kartaha
Each Khadia village has a Kartaha, who acts as a village leader and operator. The villagers work with his advice and permission. The Kartaha has an important responsibility in calling a people's meeting and helping to resolve village quarrels and disputes. He does not receive a salary from the village for holding this position. A Kartaha may be removed if he does not follow the customary rules himself or if there is some defect in his conduct. A person who properly knows the customs of the community may be proposed for appointment as Kartaha. For selection, Khadia elders of the area gather at one place and select the Kartaha. The Kartaha therefore acts as an important link between the villagers, elders and the traditional administrative structure.
Social Purification and Kartaha
The Kartaha also has a role in matters of social purification. When a family is declared impure, purification is performed in a particular area known as Pahaan (Bhaat-Bhittaar). The purification of such a family is carried out by the Kartaha. This shows that his responsibilities are not limited only to dispute settlement but also extend to maintaining customary social practices.
Village Panchayat and Dispute Settlement
The traditional Gram Panchayat has several responsibilities. Its main functions include determining the customs of the community, conducting and controlling social affairs, punishing violators of customary rules, restoring a person or family expelled because of a social defect, and settling succession-related disputes. Village quarrels are settled through a meeting in the presence of the Mahato, Pahan and village elders. The presence of Mahato is considered necessary in such meetings. Land and property disputes are mainly dealt with by Mahato, while punishment is decided through consensus. The source also mentions that violations of ethnic rules relating to food and drinking, refusal of prohibitions and certain forms of sexual conduct are considered crimes in traditional Khadia society. The source further states that a person considered a witch or social enemy could be expelled from the village and, in some cases, subjected to severe punishment.
Khunt and Khadia Ghat
The traditional Khadia administration extends beyond the individual village. The nearby villages come together to form a regional administrative mechanism known as Khunt, which works to resolve disputes among villages. The president of this regional mechanism is elected from among the Kartahas. This position is known as Khadia Ghat. Thus, the Khunt provides a regional level of traditional administration and helps in resolving matters that go beyond the boundaries of a single village.
Doklo Sohor Governance System
The Khadia have a wider traditional institution known as Doklo Sohor. Around 1934–35 AD, when Khadia tribal society was experiencing social awakening along with the development of education, the leaders of the Khadia community formed a general assembly to organize, empower and solve the problems of the community. This institution came to be known as Doklo Sohor. In the Khadia language, Doklo means “meeting.” The Doklo Sohor includes prominent representatives from different regions, particularly Mahato, Pahan and Kartaha. The Kartahas make arrangements for calling the meeting, and representatives gather for the assembly. The source states that the people of the Khadia tribe elect the Doklo Sohor, whose tenure is three years. The Doklo Sohor deals particularly with problems concerning more than one village or more than one gotra. It works under its chairman and also contributes to the organization and strengthening of Khadia society. The representatives act as a broader voice of the Khadia community.
Khadia Raja
The wider traditional leadership of the Khadia community is associated with the Khadia Raja (Sohor). The Kartaha of each village informs the Khadia Raja about important incidents and problems occurring in his village. With the permission of the Khadia Raja, village quarrels or problems can be resolved. The Khadia Raja therefore occupies an important position in the broader traditional governance structure. His authority extends beyond an individual village and is connected with the wider administration and traditional justice system of Khadia society.
Likhakar, Khajanchi and Dewan
The Khadia Raja is assisted by several traditional officials. The source mentions the Likhakar (Secretary), Khajanchi or Tinjaukad (Treasurer), and Dewan (Adviser). The Likhakar prepares reports and maintains records. The Khajanchi keeps track of the Khadia Fund, while the Dewan functions as an adviser. In major cases, the Khadia Raja takes decisions with the assistance of his ministers and advisers.
Traditional Justice and Fines
The traditional governance system also provides a mechanism for dealing with quarrels, disputes and fines. The Khadia Raja decides major cases with his ministers and advisers. Fines may be determined according to the nature of the litigation. After the verdict is given, the Raja decides the applicable fine. The source states that the Raja may use a part of the money received through fines as salary for his ministers. In cases involving quarrels and unethical behaviour, one party may be required to pay Khasi, while the other party may receive a fine referred to as Bhat in the source.
Rajinama and Iqrarnaama
The traditional system also recognizes written agreements between parties. After a dispute is settled, a Rajinama may be prepared. The source also mentions Iqrarnaama, which is written after an agreement is reached. Such agreements form part of the customary mechanism for formally recording the settlement of disputes.
Khadia Mahasabha and Community Identity
The traditional community system also deals with matters concerning Khadia identity and social membership. The source mentions the procedure for giving Khadia identity to a child whose father is not Khadia but whose mother is Khadia. A proposal concerning the marriage of a Khadia man and a non-Khadia woman may also be brought before the Khadia Mahasabha. Such matters are considered by the community with the advice of the dignitaries of the Khadia community and under the leadership of the Mahasabha President.
Changing Nature of Khadia Governance
The traditional Khadia governance system has undergone changes with the development of education and wider social awareness. The formation of the Doklo Sohor around 1934–35 AD itself reflects an important stage in the organized development of the community. Although modern administrative institutions have influenced tribal society, traditional institutions such as Mahato, Pahan, Kartaha, Khunt, Khadia Ghat, Doklo Sohor and Khadia Raja remain important for understanding the historical social and administrative organization of the Khadia tribe.
Conclusion
The Khadia traditional governance system is a multi-level system based on customary rules, community participation and traditional leadership. At the village level, Mahato, Pahan and Kartaha perform administrative, social and religious responsibilities. The Khunt and Khadia Ghat provide a regional mechanism for coordination and dispute settlement, while the Doklo Sohor functions as a wider community assembly for matters involving several villages or gotras. At the broader level, the Khadia Raja, assisted by the Likhakar, Khajanchi and Dewan, forms an important part of the traditional leadership structure. Through village meetings, consensus-based decisions, customary punishments, religious practices and community assemblies, the Khadia developed a distinctive system of traditional self-governance and social administration.
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