Koli Christians

Koli Christians
Koli Christians
ईसाई कोली
	Chapel of Jesus, Worli Koliwada, Mumbai, Maharashtra, India, Christian Kolis
Abbreviation	CK
Jāti	Koli people
Classification	Other Backward Class
Kuladevta (male)	Sacred Name of Jesus Christ
Kuladevi (female)	Mount St Mary
Nishan	Christian cross
Religions	Christianity
Languages	Bombay East Indian Marathi; Konkani; Koli: Kachi Koli; Parkari Koli; Wadiyara Koli; ; English; Hindi-Urdu (Bombay Hindi); Daman and Diu Portuguese Creole;
Country	India
Original state	Maharashtra; Goa; Gujarat; Daman and Diu;
Ethnicity	Koli people
Population	9000 (1989)
Feudal title	Patil; Gaonpatil;
Subdivisions	Thankar Koli; Gaonkar Koli;
Related groups	Aagri and Gauda and Kunbi castes
Status	Subgroup of Koli caste
Reservation (Education)	Yes
Reservation (Employment)	Yes
Reservation (Other)	Yes
Kingdom (original)	Northern Territory of Portuguese Bombay, Colaba state etc.

Koli Christians[1] are subgroup of the Koli people, known as Bombay East Indians, the indigenous people of the Seven Islands of Bombay and the Bombay metro area, which is now also called Mumbai (Bombay).[2] The Koli Christians were of the Son Koli caste, before theirforceful conversion by Portuguese from Brahmanism to Christianity, in the former Bom Bahia of Portuguese India.[3] Christian Kolis are also known as Thankar and Gaonkar Kolis in Maharashtra, where they played an important role in building churches and convents in the northern Konkan division of Maharashtra.[4]

Culture and custom

Cross and Mother Mary (in Koli saree), in Worli Koliwada, Christian Koli's temple of Mumbai

In 1989, there were approximately 9,000 Koli Christians, most of whom were fishermen, like their Hindu counterparts.[5] Koli Christians blend the customs and traditions of the Koli people with the beliefs of the Roman Catholic church. In accordance with Koli tradition, marriages among Koli Christians are typically arranged, and certain ceremonies are observed in common with Hindu Kolis, such as the Shakarpura (engagement ceremony), while Christian practices are also observed, including the conducting of the wedding in a church.[2] Although cross cousin and first cousin marriage has been generally practiced among the Hindu Maharashtri Kolis, the Bombay East Indian Koli Christians are forbidden through catechism (instructions) on the Sacrament of Matrimony.[6]

Most Koli Christians live in Koliwadas, where their social lives are overseen by a patil and his karbaris (councillors).[5] Holding their position by right of inheritance, these people are collectively known as the jamat. The bulk of Koli Christians fish for a living, with their catches being taken to market in Mumbai by fishwives or agents.[7]

Conversion

The Kolis of the Konkan division in Maharashtra converted to Christianity during the Portuguese Indian era, and they proved very helpful during the wartime because they were experts in boat and warships building.[8][9]

Titles

Patil: Christian Kolis who were landlords, nobles or men of influence bore the title of Patil. These were responsible for maintaining the religious practices and order in community of Koli Christians.[10]
Gaonpatil: The Gaonpatil is a common title among Christian Kolis who are responsible for maintaining religious activities and caste practices.[11]

Distribution

Christian Kolis are mostly found in the Mumbai, Colaba, Worli, Chimvai (Bandra), Madh, Uttan, Gorai, Bassain and Aghasi in Maharashtra.[12] In Gorai, 85% population are Christian Kolis.[13]

Beliefs

The Christian Kolis follow or worship both Hindu deities and the Christian God.[14] Christian Kolis also venerate the Hindu Koli goddess Ekvira in the Karla Caves and the deity Bhairava in Jejuri.[15] Christian Kolis dress up statues of Mary in their traditional Koli sarees.[16]

Classification

The Koli Christians of Maharashtra are classified as Other Backward Class (OBC) by the National Commission for Backward Classes and the Government of Maharashtra[17] and Government of Goa.[18]

References

Citations

Tanya, Anisha Rachel Oommen & Aysha. "To learn the secrets of East Indian food, you need to read this rare committee-written recipe book". Scroll.in. Retrieved 27 October 2022.
James 1977.
Punekar 1959, p. 17.
Baptista, Elsie Wilhelmina (1967). The East Indians: Catholic Community of Bombay, Salsette and Bassein. New Delhi: Bombay East Indian Association. p. 44.
Narain 1989, p. 135.
Narain 1989, p. 140.
Narain 1989, p. 136.
Sudarsen, V. (1995). Knowledge of the Sea: Some Maritime Communities in India. New Delhi: PPST Foundation. p. 36.
Pillai, S. Devadas (1997). Indian Sociology Through Ghurye, a Dictionary. New Delhi: Popular Prakashan. p. 325. ISBN 978-81-7154-807-1.
Punekar 1959, p. 27.
Sharma, Kalpana (14 October 2000). Rediscovering Dharavi. Penguin UK. ISBN 978-93-5118-103-3.
The Times of India Annual. New Delhi. 1969. p. 41.
Bapat, Jyotsna C. (14 June 2005). Development Projects and A Critical Theory of Environment. SAGE Publications India. ISBN 978-81-321-0211-3.
Soni, Paroma. "'One cup of kadak chai': How Mumbai's Koli women survived the coronavirus pandemic". Scroll.in. Retrieved 27 October 2022.
David, M. D. (1973). History of Bombay, 1661-1708. New Delhi: University of Bombay. p. 429.
D'Silva, Ann (7 January 2019). Sand & Sea: Footprints in the Sand. Notion Press. ISBN 978-1-68466-578-5.
"National Commission for Backward Classes". www.ncbc.nic.in. Retrieved 27 October 2022.
Bhosale, Balkrishna Vithal (2004). Mobilisation of Backward Communities in India. New Delhi: Deep & Deep. p. XXV. ISBN 978-81-7629-588-8.

Sources

James, V. (1977). "Marriage Customs of Christian Son Kolis". Asian Folklore Studies. 36 (2): 131–148. doi:10.2307/1177821. ISSN 0385-2342. JSTOR 1177821. Retrieved 19 November 2010.
Narain, Dhirendra (1989). Research in sociology: abstracts of M.A. and Ph. D. dissertations completed in the Department of Sociology, University of Bombay. Concept Publishing Company. ISBN 978-81-7022-235-4. University of Bombay. Dept. of Sociology; Indian Council of Social Science Research.
Punekar, Vinaja B. (1959). The Son Kolis of Bombay. New Delhi: Popular Book Depot.

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[1] Tanya, Anisha Rachel Oommen & Aysha. "To learn the secrets of East Indian food, you need to read this rare committee-written recipe book". Scroll.in. Retrieved 27 October 2022.

[FOOTNOTEJames1977-2] James 1977.

[FOOTNOTEPunekar195917-3] Punekar 1959, p. 17.

[4] Baptista, Elsie Wilhelmina (1967). The East Indians: Catholic Community of Bombay, Salsette and Bassein. New Delhi: Bombay East Indian Association. p. 44.

[FOOTNOTENarain1989135-5] Narain 1989, p. 135.

[FOOTNOTENarain1989140-6] Narain 1989, p. 140.

[FOOTNOTENarain1989136-7] Narain 1989, p. 136.

[8] Sudarsen, V. (1995). Knowledge of the Sea: Some Maritime Communities in India. New Delhi: PPST Foundation. p. 36.

[9] Pillai, S. Devadas (1997). Indian Sociology Through Ghurye, a Dictionary. New Delhi: Popular Prakashan. p. 325. ISBN 978-81-7154-807-1.

[FOOTNOTEPunekar195927-10] Punekar 1959, p. 27.

[11] Sharma, Kalpana (14 October 2000). Rediscovering Dharavi. Penguin UK. ISBN 978-93-5118-103-3.

[12] The Times of India Annual. New Delhi. 1969. p. 41.

[13] Bapat, Jyotsna C. (14 June 2005). Development Projects and A Critical Theory of Environment. SAGE Publications India. ISBN 978-81-321-0211-3.

[14] Soni, Paroma. "'One cup of kadak chai': How Mumbai's Koli women survived the coronavirus pandemic". Scroll.in. Retrieved 27 October 2022.

[15] David, M. D. (1973). History of Bombay, 1661-1708. New Delhi: University of Bombay. p. 429.

[16] D'Silva, Ann (7 January 2019). Sand & Sea: Footprints in the Sand. Notion Press. ISBN 978-1-68466-578-5.

[17] "National Commission for Backward Classes". www.ncbc.nic.in. Retrieved 27 October 2022.

[18] Bhosale, Balkrishna Vithal (2004). Mobilisation of Backward Communities in India. New Delhi: Deep & Deep. p. XXV. ISBN 978-81-7629-588-8.