Haati Culture

The term Haati is rooted in the unique tradition centering on the sale and purchase of produce and provisions, practiced by the people of Giripar area. It was stated by people of the area that they were called Hattees by the outsiders as ‘Haat’ i.e. an improvised temporary market, was the focal point of their interaction with the rest of the world. To spell out further, it may be stated that the people of the region belonging to the different sections and castes like Khosh (खोश), Koli(कोली), Bhaat (भाट), Dhaki (ढाकी), Baroyee (बएड़ा), Doom (डूम), Lohar(लोहार), Chanal (चनाल), Chamar(चमार), Daity(डेटे), and Toori (तूरी) from time to time immemorial used to carry on their backs their produce mainly consisting of dried ginger (सौंठ), turmeric, red chili, walnut, kachur(कचूर) (ginger medicine), chenopodium (चौलाए), etc. to places like Kalsi, Mussoorie, Chakrata, Ambala, Jagadhari and as far as Delhi. They would usually move in a group, sometimes running into hundreds. Before moving out of their village, they would keep their families in the “Jangi”. It was a place with a ditch on three sides and one high wall. Such a course was adopted in olden times to ensure the safety of their families as they would away for months together. After selling their produce they would bring back salt, cloth, iron, gur (गुड़) and certain other essential commodities/ provisions. It is difficult to trace the origin of the word as such but it does find mention in folk song like Sen Ka Sama, Shirgul ka Puara etc. The historicity of the latter folk-song goes to the medieval period as he words “Turk” and “Hattee” both are mentioned in the song while narrating an incident associated with the fight between the Turks and the Haatis resulting from a provocation made by a trader who used to exploit the Hattees but failed to do so because of the god Shirgul. They are known collectively as Pahari. Paharis are effectively isolated from close contact with non-Paharis. The distinctiveness of the Haati as a group is suggested by the fact that they share a common and distinctive geographical, linguistic, social, economic and cultural stocks. They also share a number of other cultural features which distinguish them from the rest of the North Indian cultural area and specifically from the plains-dwellers adjacent to them. These features, like their dialects and languages, are not entirely unique or divorced from those of the rest of North India, but are divergent forms grounded in a common heritage. In emphasizing differences, care must be taken not to ignore the numerous and basic similarities common to Paharis and other North Indians. Differences are, however, the primary subject of this analysis. The Giripar and the Jaunsar- Bawar of U.P (now Uttrakhand) are identical in culture, language and the way of life. Further more they have historical identity in that once upon a time Jaunsar Bawar was also part of the erstwhile princely state of Sirmur. The Haati possesses the distinct- tribal characteristics like peculiar social and cultural customs and traditions quite different from the main stream. The practice of polyandry, child-marriage, socio-magico religious practices, right of inheritance different from the Hindu laws, typical dialect, food habits, dresses, fairs and festivals akin to that to adjoining Scheduled Tribes area Jaunsar – Bawar of Uttrakhand , which was once a part of the erstwhile Sirmour Riyasat. Last but not the least, a part of the population belonging to Giripar Sirmour is akin to the people residing in Jaunsar – Bawar area of District Deharadun of Uttrakhand, which is adjoining to Giripar area. Thus the people of Jaunsar- Bawar are in culture the same as those of haatis of Giripar Sirmour. They have the same customs, manners, ceremonies, religion and habits. Inter-marriage between the people of two areas is still popular and is probably why Jaunsar- Bawar has still retained polyandry which is dying in other parts of the tehsil. The topography of these two regions is similar. The alteration in its extent and boundaries, however, did not in any way affect the age-old cultural homogeneity that existed between the people of trans- Giri and Jaunsar- Bawar. Nor did it impair the geographical compactness of the two regions. The only difference between the people of these two regions is that the people of Jaunsar- Bawar are called Jaunsara and people of Giripar area collectively are called Haatis. Socially and culturally the entire Trans Giri Tract (Giripar Area) is altogether different from the main stream but for its former part Jaunsar- Bawar area of Deharadun district of Uttrakhand.

The entire Trans Giri Tract is a compact tough terrain and it forms a single physical block, contiguous with scheduled tribe area of Jaunsar- Bawar. It is well known for its peculiarities of its own which are rooted partly in the geophysical setting and resource base of the region and partly in its distinct cultural traditions. The whole area is occupied by a chain to mountains rising and falling in the midst of deep valleys and groves. It records snowfall almost every winter. The Trans Giri consists of wild sharp sloppy mountains culminating into Choor Dhar Peak which is popularly known as Choor Chandani ki Dhar, has an altitude of 11982 feet above mean sea level. There are as many as 18 (Eighteen) well known mountain ranges popularly called Dhar. The some of the famous ranges of this region are- Dhar Taproli, Jadol, Dhar Nohra, Haripur Dhar, Dudham Dhar, Nigali Dhar Kamrau Dhar, Chandpur Dhar and Shillai Dhar.

The Giripar area is cut out from the rest of the area of district Sirmour, district Solan and district Shimla by the Giri River, which flows from the North towards the South – East Direction and forms a natural boundary between the Girapar (Trans- Giri) and the Giriaar (Cis -Giri) areas of district Sirmour. The area is isolated in the North by snow bound mountains and its ranges stretching horizontally forms the west to the east with their steep slopes covered by dense forests. On its Eastern side lays the Tons River bordering the scheduled Tribe area of Jaunsar- Bawar. This area is very cold and remains covered with snow during the winter season. During  peak rainy season and winter season the entire Giripar area remains cut off from the rest of the world. The entire Giripar area is mountainous and inaccessible, with negligible means of transportation and communication. The Trans Giri Tract of district Sirmour of Himachal Pradesh consists of four Tehsils - Shillai, Sangrah, Kamrau and Rajgarh and two Sub-Tehsils - Ronhat and Nohra and eight village panchayats of Paonta-Sahib Tehsil viz.-

Nagheta, Banaur, Shiva, Danda, Badhana, Danda-Kala-amb, Rajpur, Khodri, Gorkhuwala, Dobri-Salwala and Bhagani.

According to the village revenue papers, the total geographical area of the Trans- Giri tract is 1299sq. Kms with total population of 226704 (112415 males and 104289 females) and 95% of the population consists of the Haati Tribe.  

The villagers of Trans- Giri area claim to belong to Khash Tribe. The occupational variability within castes is considerable in the hills High-caste Haatis -those who are Bhaat and Khosh dominant numerically and economically. They have long been known as Khasa or Khasiya and are thought by scholars to be the descendants of Aryan speaking immigrants from Central Asia . Consumption of meat and liquor by all castes is a unique feature of these regions. There are greater flexibility of inter-caste relations and freer inter-caste interaction than on the plains. The caste hierarchy is important and caste status differences are actively enforced, but the rules allow considerably more contact and informal interaction than is usual in India.

The Khash whether they live in Kamrao or Jaunsar- Bawar or in Trans Giri tract are polyandrous in character. Whatever is true of the people of Jaunsar- Bawar in the matter of polyandry is equally applicable to the people of Shillai. Kamrau should be taken as an extension of Jaunsar- Bawar. In the upper caste it includes the Bhaat, Khosh, Deva and Daitee In the lower segment, which constitutes the bulk of population, includes Koli, Chanal, Dhaki, Baadi, Lohar, Sunaar, Doom, Chamar, Turi and Bajagi etc. It is noteworthy that the each caste has to follow by some set of occupation, traditions and customs which also decides the position of each caste or tribe in the social ladder. Even in this tract where the influence of the Bhaat is weakest and where the whole system of living is influenced by the communal ties, we find the evidence of caste rigidity.

Although, the people of the whole trans- Giri region are called collectively Haatis but the polyandrous Haatis are also divided into a set of fourteen castes and sub-castes. It is noteworthy that in the polyandrous tract of Sirmour in particular hardly any one calls them Brahamans as the term Brahamans is confined mostly to those who live in the towns or villages inhabited mostly by immigrants from the plains. In the rest of the regions they are known as Bhaat. Their total population in the Riyasat was only 1274. They are mostly settled in the Pahari areas of the Riyasat. They do hardly perform their duty according to the Dhram Shastras. Their culture and customs are totally different from the Brahamans of the rest parts of the Riyasat. They practise Karewa or widow remarriage, thus they have lost their status and are by occupations genealogists. Agriculture is not looked down upon among them and they do agriculture along with the work as Purohitas. The Bhats of hill areas, both men and women, eat meat in marked contrast to those of the plains. It is only the Pabuchs of Trans- Giri Sirmour (Kharkahan) who keeps themselves abstain from liquors and meat. It is the Bhats who always have precedence at all social other functions none of which are complete without them. They have retained their high position and command the greatest respect and esteem in society. In the hills a Bhaat is one who can cure people of the influence of the evil spirits (pariyan) and practise the jantras and mantras (Tantric Vidya) or black magic. Originally the Kolis and Dhakis used to engage in this business and were called Bhats. In due course the Brahamans, being the most intelligent and educated community, specialized in this profession and practically ousted the Kolis and Dhakis from it. As a result Brahamans came to be called Bhats.

It is also important to mention that Bhats are by origin Brahamans; no one has yet suggested that they are not Brahamans. They enjoy the same status and position which their counterparts do in the plains. The Bhats adopts the profession of cultivation. The hal-bahu Bhats (cultivating Brahamans) are not looked down upon simply because of their profession as in case of other parts of Sirmour. Even the highest in the ladder among Brahamans of Trans –Giri Sirmour, the Pabuch also take up the work of cultivation.

In Tehsil Shillai many villages are completely inhabited by the Bhats like- Naya, Kando, Nawna-Bhatwar, Chiyana, Shaina, Kusenu, Drabil, Chunnal, Bhatwar, Sinyari, Chiyali, Gangtoli and Dhakoli.

The Khash or Khosh of the Tehsil are in majority. Maximum villages are inhabited by them but the Khasha of these villages claim to have their origin from different clans.

Koli, Dhaki, Bajagi, Turi, Bari, Baeda, Tarkhaan, Sunaar, Lohar, Doom, Chanal and Chamar form the lower castes in the Trans –Giri Tract of Sirmour. Koli forms the majority of population among the lower castes. They are known as haali (the term came from Hal i.e. plough) as they are mostly engaged in agriculture works. Lohar, Dhaki and Bari share matrimonial relations among them. The people of these castes are permitted inside the house of higher castes but they are not permitted to dine with them. Even, they do not dine with the people of the lower rugs like- Koli, Doom, Chanal, Chamar etc. They all are important as in the Trans- Giri these castes practise polyandry and some of their practices are noteworthy in that connection. The Kolis are the constant companion of the Khosh and the Bhats. The special messenger at the time of death called Kaazu belong to this caste and playing musical instruments during the special occasions is the duty of the Dhaki, Turi and Bajagi. Lohar makes the iron implements and tools for the people of all castes. Bari/Bharada/Badaye do the work of carpentry. Dom/Dum/Doom performs the work of dastkar or basket making. The Chanal and Chamaar perform the work of tinning the carcasses of cattle and animals. The Sirmour Gazetteer has not treated Tooris, Dhakis or Bajagi as a separate caste and has considered them with Kolis. They are a class of village artisans and, though a small community, have their own importance. The Dom/Dum/Doom is considered one of the lowest in the caste hierarchy. He forms a link between the Koli and the Chanaal and Chamaar. They are considered untouchable and Bhats and Khosh do not eat or drink at his hands.

The families are joint, polyandrous and male dominated. The head of the family is called SIYANA or THOGADA and every thing said or done goes to his credit or discredit. The eldest brother is Syana (the head of the family). The polyandry is common and even if second marriage is solemnized amongest the brothers, it is always in the name of the Syana/ Thogda who, alongwith his brothers, is called Boba/ buba/ babia (the father) of all the children resulting from common wife and all other brothers will also be addressed as Boba/ Buba / Babia (the fathers) by the children of the common wife and relationship of uncle, niece, nephew, step mother etc. are unknown to them. It is Syana/Thogda (the eldest brother) who deals with everyone in and outside his family and all the deeds and misdeeds of the family are credited to his name. The kurba/Kutum (the family) is primary unit and a group of families from the same lineage is known as Aal or Beda. Further, in a polyandrous family no son become fatherless till the last brother and it is only this last death that the son (s) becomes entitled to inheritance. A childless widow has only a life time interest in the property and she cannot transfer or alienate it permanently. Although the Hindu succession Act has been made applicable in the whole area but it is having disturbing effect in the society given to the polyandry. Many people still favour the traditional system. The members of a polyandrous family belong to the father’s clan thus it is patronymic family. But the maternal uncle has a remarkable position in the society. He has to play an important part in his nephew’s life. The paternal uncle is called kaka while the mother’s brother is called mama. The paternal uncle’s wife is called kaki and maternal uncle’s wife is called mami. Maximum numbers of families of the Trans- Giri tract in the district are joint families. The findings during survey in the village Bhatnol and Kota-Pab of Tehsil Shillai are as under:-

Source-Focused Group Discussion and the data collected during survey

All the members of a joint family (kurba) live in a singe house having two to five rooms known as Ghor are generally made of stone, wood and mud with sloppy roofs covered with slates. The ground floor with around 5 ft. height i.e. generally used to shelter domestic animals and the upper storeys, again with 7 ft. height, known as Bawoor (the wooden floor room) is used by the family for assembly, dinning, sleeping and as kitchen (the Rosyani) All the members of the Kurba (the family) sleep in two parallel rows in rectangular rooms and in many cases a single Dhabli/ Duor (a big woolen blanket) is used as a covering for a row. On the floor Madri (the straw mat), Bokhrali (the goat hide) or khodali (the sheep hide) are used as underbed.

A woman is an integral part of the polyandrous society. Being the most important emotional binding force in a family also plays significant role in economic activities. No seclusion of women and freer participation of women in most aspects of life than on the plains, including their participation in singing and dancing at festivals. Relatively free informal contact between the sexes is usual.  The economic backwardness leads to extreme poverty, making it more difficult for the parents to provide education to their wards and this further leads to illiteracy. The figures bear it out that the percentages of literacy in Giripar area is by far less than the rest of the district. According to the census record of 1991, the literacy rate in this Trans- Giri Area is just 27.08% whereas in the Cis- Giri Area it is 49.38. The female education is by far negligible and the rate of drop out is the highest in the district. The women of the area are fond of ornaments bear Hansuli (an ornament wear around neck made of silver), Dhagule (thick silver bangle), Bajuband (a thick bracelet made of silver), Kara (a thin bracelet made of silver), Tilli (nose pin made of gold), Nath (a big gold nose ring), Tungal (an ears ornament made of gold) , bale (ears’ ring), Kangani (finger ring), Gaira ( hair pin made of silver), Kaach ( Neck ornament made of Silver), Chhalbale (like bracelet with jingle sound), kamarband (waist ornament made of silver) and Duretu ( big ear ring made of gold). The lugri and kurti are the traditional woman dress of the area of Tehsil Shillai. The young girls and married women wear Dhattu (like coloured head scarf) and the aged married women wear taale (white head scarf embroidered with flowers). They use foot bare called juttari (Lady Shoes with embroidery at the top) made of leather. Women usually cook foods for the family and rear the cattle. Looking after the children of the whole family are the sole responsibility of the women. They are also engaged in the agriculture work but ploughing is generally prohibited. The cleaning, washing, churning are the other activities in which the folk women are engaged. It is the duty of the woman to wake up early in the morning and cleaning the Chullaha (wooden stove) with gomutra. The marriage of a girl is decided by the father or male member of the family. Usually, the girl does not take decision against the wishes of the family. The arrange marriage is preferred to any other types of marriages. It seems better to establish marital relations with the same caste and marriage with the male of the lower caste is looked down upon in the society. A girl is out casted if she marries out of her caste, especially with the boy of the lower caste. The women of the Trans –Giri tract get more freedom and liberty than their counterparts of the plains. They enjoy more chances of intermixing with male members and altogether enjoy singing and dancing on the festive occasions. The remarriage of a widow is acceptable and a woman who is not happy with her husband can take divorce easily with the consent of the in-laws and can remarry after paying the Reet or kheet.

The people of Trans- Giri area possess all primitive and traditional socio-ethnic traits akin to the other primitive tribes. They are possessed of a sense of unity and feeling of common determination against the strangers. They live close to the physical environment which supports them and determines their day to day activities. In a village people of different community and castes live together in perfect communal harmony. The people of different communities have inter-dependence and it seems very true that the caste system is originated by the necessity of time and geographical barriers. In each community of a village, there is again bifurcation or trifurcation of the houses known as Beda. Further, these Beda unite into an Aal. There can be two or three or four Aals in a village. Generally, such categorization takes place among Khosh and Bhats because the population of the other communities is in very less. During the time of harvest and marriage all the families of that Beda helps one another by performing Buara (A community service). No caters are invited or demanded in the marriage because all the members help the family voluntarily. The community brotherhood is strongly bound and birth, festive and death are equally observed among the family of the same Beda. It is very interesting to note that the people of the same clan respect their relationships even outside Trans- Giri area and consider them as of their Daichara. The people of this area have their Daichara in Jaunsar- Bawar. It is reported during focused Group Discussion that there had been constant inter-migrations from and to Jaunsar- Bawar. So much so, the names of some of the villages of Jaunsar- Bawar and those located in Trans- Giri region are similar, e.g. Kamrauli or Khabroli in Jaunsar and Kamrauli in Sub- Tehsil Kamrau. Some villages of Trans- Giri claim to have brotherhood (Daichara) with the people of Jaunsar -Bawar as under:-

Table-1.2

Source-A Report of the Haati Samiti, Giripar Sirmour, 2011

Cross-Community relationships are also cordial among the people of the Trans- Giri region. Usually none of the caste is looked upon down in the society but the caste restrictions are self imposed. The entry of the lower castes into the temples is not prohibited by any order of the higher castes but they do not enter into the temple by themselves. The same deities are worshiped by the people of the lower caste as by the people of the higher castes. The inter-dining and inter-mixing is not very common among communities. Marriages are generally preferred with in community.

These include bride-price marriage with no necessity for a Sanskritize marriage ceremony, polyandry in some areas, levirate, divorce by mutual consent, remarriage of widows and divorcees, toleration of inter-caste marriage within the high- or low-caste group. There is also a good deal of post-marital sexual freedom and sanctioned relations of brothers with one anothers' wives. Marriage is universally prohibited only in own and mother's clan, and village exogamy is not everywhere the rule. A number of religious and ritual features such as absence of the requirement for a Sanskritic marriage ceremony and absence of the requirement for a sacred thread ceremony for high-caste boys, though such ceremonies are coming rapidly into vogue in some areas. There is a great reliance upon mediums and diviners and in some areas the Brahman priest is relatively less important than on the plains. Frequent and elaborate ritual purification and other religiously motivated acts common on the plains are less widespread in the hills. There are many distinctively Pahari religious beliefs and forms of worship. Animal sacrifice is a part of most Pahari ceremonies.

In the Trans- Giri tract the typical marriages are solemnized with distinctive traditions and customs. There may be a little bit difference in the traditions and customs performed during marriage in this tract but the root still remains the same. Generally four types of marriages are performed amongest the people of the Trans- Giri tract and the people of Tehsil Shillai as well.

(a) BALA BEAO: - Bala Beao i.e. child marriage and in such cases sometimes the parents settle the marriage of their children even before they are born. In such type of marriage newly born children are solemnized in marital knot but the girl comes into her in- laws after attaining the maturity. This is done for fulfilling the commitment once made. Now such type of marriage is not in vogue among the people of the area.

(b) JAJDA: - The proposal for this type of marriage is initiated by the bridgroom side and after acceptance, the Jajdu (the marriage party, comprising of the family members of the bride and the villagers), alongwith Jajodi (bride) reach the house of the bridegroom, The marriage is solemnized at the house of the bridegroom rather than the bride as is the case in the main land. After the brief ceremony the gur is distributed and the marriage is over and complete. The girl so wedded is then the wedded wife of all the brothers. Getting married more than once by a female is also a common socially accepted practice. No Hindu rites are necessary for a valid marriage and a marriage can be solemnized even in the absence of the bridegroom, in which case he is represented by a usual pitcher filled with water.

(c) KHEETAYION: - In this type of marriage money consideration known as kheet, passes from the proposed husband through the father of the lady as compensation to the first husband. The kheet or Reet amount is settled between the first husband and his father-in-law who is also complained by the Kheetaru (a group of some responsible persons chosen for settling kheet amount) to the house of the first husband, where the amount is settled and paid to him against receipt. Whereupon the first husband foregoes all rights upon the lady and she is free for second marriage. When the first husband renounces his right on her person without demanding the kheet or Reet, the practice is known as Bidawa (a kind of sanctioned liberty). The jewelry given to the lady during the marriage by her in-laws is returned back to the laws.

(d) HAAR: - When a girl or a married woman elopes with a man, with the intention of marrying him, from the house of her husband or her father it is called HAAR. In this type of marriage the consideration is settled later on and in such cases the person who takes away the girl or lady, in addition to the compensation, is also penalized and this penalty amount is known as harong. A community feast in which mutton and rice is served is given after the settlement.

The People of Trans -Giri Sirmour have their own system of settling disputes and imparting justice, known as Niaon (Justice) whenever there is any dispute of any nature, the disputing parties firstly prefer to settle it between themselves and if it is not possible, a khumli or mayel. (A panchayat of the respectable elders) is called to settle the dispute. The Khumli or Mayel can be called only after giving Nalsana (a formal invitation for meeting) of Rs. 2/ to the Dhemedar (A respected person of the village who invites the people for meeting). Siana (Village Headman) plays a significant role during the Khumli/Mayel. The decision of the Siana is binding on the whole village and the Khat (A group of villages under the influence of the Siana). A Bishtala (the processing fee amounting to Rs. 20/-) has to be paid by the deputing parties for solving their dispute and in addition to Bishatala, the defaulting party would also pay Dand/ Horzana (Penalty) in the form of Bhoj/ Theela (a community feast). Animal sacrifice, generally he goat, is an essential part in such community feasts. Where a person has been charged of an offense and he refuses to confess his guilt, Dhunti-Neem, Mondir-Neem, Shoun or Lotte–Noon system is resorted to and in case a person would not obey the decision of the khumli, he is penalized with Chhinga (Ostracize from the community) or Thaik (the social boycott) reporting to police or court, even in the case of a murder, is exceptional. Neem is a kind of psychological test to find out the defaulters. Lotta-Noon is also a kind of psychological test in which a person/people is/are bounded with the majority of the people. Generally, such type of test is done with the person of doubtful integrity.

In case of petty offenses the Dand/Horzana in minimized proportionately. The amount of Dand is in the Multiples of 6 like Rs. 6/, Rs. 12/ Rs. 24/ and Rs. 100/ only.

The rules of succession are entirely different from the recognized Hindu Code. Dayabhaga and Mitakshar concept of succession and family partition are not prevalent amongest the Hattees. Their system in this regard is governed by their "Riwaz-a-Aam" and "Wazib-ul-Urj". The system of inheritance of property is patrimonial and the brothers inherit the property. Because Polyandry is in vogue in the Jodidara system (more than one brother having a common wife) on the death of a brother his share in the property is succeeded by the surviving brother (s) and not by his widow and children and this goes on till the last surviving male in the family and as such the female does not possesses the ancestral property. The family partition is a rare phenomenon. In a partition Kanchhong (a part of property given to the youngest brother in addition to his due share, generally a house) and Jetthong (a part of the property given to the eldest brother in addition to his due share in the property, generally a fertile field) system is commonly practiced here and because of polyandry. The common wife at the time of partition usually falls to the share of the eldest brother. The post of the Thogda or Syana is also hereditary. On the death of a Thogda his eldest son succeeds but if he is under- age or otherwise unfit, the title of the Thogda continues in his name. His brother or any other son of the deceased does the work for him as his deputy. The younger son does not take the title of Siana. During the partition of a family every thing like- Cattle, fields, trees, grains, utensils, implements, clothes, houses and even ornaments that belong to forefathers or ancestors are divided among the brothers equally. It is important to note that the sisters married or unmarried are excluded from the shareholders of the ancestral property, although, they are the legal heirs of the ancestral property. If a man dies without a male heir, the wife owns the property in her name. After the death of the widow the property naturally is transferred to the surviving daughter (S) but the property is possessed by the nearest relatives of the daughters from the father’s side after their marriage. If a widow is issue less, the property of her husband is owned by her till she is alive and after her death the property is possessed by the nearest relatives of her husband.

The main stay of the people of Trans- Giri area is agriculture involving about 90% of the population. The fields are in the shape of terraces, carved out on the hill slopes. The land holdings are very small, in an average less than an acre per family and are by and large uneconomical. The forming activities are called out with old traditional implements like Hol (plough), Moida (leveling wooden slipper) Koshee and Gaan etc. The age old traditional crops called Barnaaze (twelve grains) like kukri (Maize), Kudou, Choulai, Shaunk, Kawuni, Chinoi, Wheat, Barley, Paddy, and Ogla etc. are cultivated. Pulses like Mash, Rajamaha, Kulth, Mosoor, dhuulash, Grams, Peas, Soothe, Bhot (Soybean). The oilseeds like Til, Sarson, Groundnuts, Bhang, Bhangjeera etc. are also cultivated for the purpose of edible oil. The agriculture is supplemented by the rearing of cattle like sheep, goats, cows, ox and buffalows. The Hattee are perfect in hunting skill and the techniques of processing the animal into edible foods, and in improvising shelter, clothing and basic tools. They also collect wild roots, herbs, wild grains and wild fruits for foods and the drinks. The mats and some housing material are made from weaving bark and plant fibers. Due to illiteracy extreme backwardness and many other social taboos, the percentage of the 'Hattee' in services & other professions are negligible and the aged saying, “Uttam Kheti Madhyam Bann, Nikhid Chakri Bhikh Saman" is practically followed in letter and spirit the entire family earnings merely sustains their existence. The average per capita income is less than Rs. 1,000/- P.A. This is much below the national average. The tribe of Giripar Area is cut off from the main stream of the nation and contrary to the Cis- Giri area of district Sirmour, there is not even a single industry worth the name in this area, though the area abounds in natural resources. Besides this it is backward due to merge means of transport and communications. The main stay is agriculture of average holding less than one acre and much below the nation’s state average. There being no irrigation facilities the holdings are uneconomical. Although the entire family, women folk and children are engaged in agricultural operations, yet the family can herdly make both ends meet. In addition to a nucleated settlement adjacent to a concentration of village lands there are temporary-cum-permanent dwellings on widely scattered and often distant agricultural and grazing lands. These are thought of as part of the village even when other villages intervene. Terrace agriculture with primary dependence on millet, wheat, and barley is the main feature of agriculture holdings in these regions. Soil productivity is maintained by systematic fertilization, crop rotation, and fallowing. Water is scarce but wherever possible is used for irrigated rice cultivation.

Besides agriculture, the work of Iron smith, Goldsmith, Carpentry, Tailoring, Weaving, Mason, Cobbler, Hiding etc. are taken up by the people of different castes. The Bhats, the Pabuch, the Bhagnan and the Bhujarothe are particular engaged in the work of Pandati along with agriculture and cattle rearing. The people of particular caste carry on the ancestral professions even today.

The birth of a male child is eagerly sought in every caste of the Trans- Giri tract. The female who give birth to a male child is appreciated and honored by in-laws as well as maternal parents. The newly born baby and the lactating mother are given due care at least for 8 to 10 months. The delivery at home is considered auspicious with the help of the village Dai (Midwife) called Sutakiyare. At the birth of the male child a community feast called “Dasharato” is served along with a goat sacrifice and wine. The Dhakis play musical instruments like Dhol, Dumano, Shehnai, Ranshinga, Karnal etc. and the invitees take part in singing & dancing during the feast. The sutak is considered at least for thirteen or fifteen days and the mother of a newly born baby is prohibited to touch the utensils and edible items. No male member enters into the room of sutak. After fifteen days the mother is allowed to touch the utensils but she can not cook the food yet. The Bhats do not take meal in the house of sutak for fifteen days. The members of that family and of that Beda can not enter into the temple for these fifteen days. The mother of is given khenda/ khinda along with butter oil (ghee) and Kara to eat for three months. The birth of girl baby is considered a curse to the family and an extra burden on the family. The hearsay examples of female infanticide were cited during the survey and the parents come into notice that gave birth to five or six girl child in order to fulfill the wish to have a male child.

The Haati of Trans- Giri tract generally follows the practice of cremation of the dead as in the Hindu traditions but they differ in many respects. A special messenger called Kazoo, belong to lower caste like Koli, Dom, Chanaal, is sent to the relatives’ house of the deceased. He is given Kazotha by the relatives. The tradition of Terhaween is not followed. All the relatives come to the mourning family and bring Mash (Urad) and ghee in a typical utensil called (lotaki) which distinguishes the relatives from the other guests. The female member of each family brings Flour and Mash (Urad) to the deceased family on the very day of death. The females of lower castes brings fodders like grass, leaves to the cattle of the mourn family. The Dhakis play musical instruments Dhol and Dumano with a special beating rhythm called Baazag. The food is cooked by the neighbours in the mourning family and un-fried food is prepared without turmeric powder. The eldest son of the deceased collects the remains after cremation and goes to Haridwar for pindaan with in two or three days. It is after three to five days that the mourning family is initiated into the normal routine by the villagers after a community lunch.

The dwelling houses known as Ghora are generally made of stone, timber and mud with sloppy roofs covered with slates called Chhapar. There are two to eight rooms in a house. The ground floor with around 5 ft. height, known as Obra, generally used to shelter domestic animals and the upper storey, again with 7 ft. height, known as Bawoor (the wooden floor room) is used by the family for assembly, dinning, sleeping. Inside the rooms in the upper storey the Kutharis are made for keeping the grains like wheat, rice, barley, Koda, Choulai, Kaone etc. There is a separate provision foe shelf inside the rooms and a big shelf called Kaand, is made in each room for keeping things. In some rooms Mugnaali, a special designed small pocket above the door. Tira and Kochhu are another extra space for keeping grains and other house artifacts. There can a separate kitchen called Rosyani/Rosada but sometimes a room or an outer small room called Be-ond is also used for kitchen. All the members of the Kurba (the family) sleep in two parallel rows in a single rectangular room or in different rooms subject to the availability of the rooms and in many cases a single Dhabli/Duor/Kambale (a big woolen blanket) is used as a covering for a row.. In case of small house there is no separate guest room. On the floor Madri (the straw mat), Bokhrali (the goat hide) or khodali (the sheep hide) are used as underbed. Dwellings of stone and timbers, often with slate roofs are preferred in these regions. Distinctive architecture of two stories with lower floor as barn and upper floor as living area, often with large open veranda or porch at the upper level. A number of artifacts including lathe-turned wooden utensils elaborately carved wooden porch columns, lintels, windows, etc; are used in these areas. There is virtual absence of pottery.

The gonchha (the Lion cloth), Short Kurta called Jhaga and Chua Tupi (the round pointed white cap) for men and lugdi (the Loose women skirt) and Kurti (the locally made ladies coat) for women are all time dresses and in addition to it khindra/kutda (a patched coat made of over tapped old cloth places) is put on in the winter season or while carrying load. The Hattee are mostly bare footed but ocassionally they wear Chhitra, Olao, Khonshra or Panoi (the shoes locally made from the untanned cow, ox or buffalo and "Khursha" for travelling on snow. The Loiya (the long woolen cunic), Jhaga (men's folk shirt) and suthon (the woolen folk payajama) for men and Maikhli (the folk blouse), suthani (the folk Salwar), Dhattu (the women headgear) and kurti (locally made ladies coat) for women are dresses for festive ocassions. The women wear ornaments like Nath, Tilli, Koka, Murki (on the nose), Duretu, Uprali (utrali), and Tungol and Ludake (on the ears) and Hansli, Gaira (arround the neck) and Kangontu Dhagule (on the wrist) on these festive ocassions, while Dhagule and Noti are used by men. The use of Sindoor, Bindi or Bangles is un-known to the Haati women; the un-married girls known as dhiyanti wear no ornaments at all.

The main staple food is kukri (the traditional maize) which is also converted into Sattu (ready to use floor of boiled or fried maize) and taken by diluting with water or Chha/ Shash (butter milk), which is also a subtitute for drinking water. Wheat and rice are used only on festive ocassions or for some special guests. The locally produced pulses like Mash, Bhot, Kulathi, Masoor, Moong, Rajamaha, Horse grain, Lobiya, Shoonthe etc are used. The meal is taken thrice a day i.e. Chaile around 11:00 AM, Sattu around 3:00 PM and Beale around 8:00 PM. The practice of taking tea in the morning and in the evening is not known among the people. In the winter the tea of Gur and Kachoor (ginger herbs) is served only to elders and guests as a medicinal drink. The special dishes for different festivals are khainda/Ghainda, Sutouley, Patande, Chilte, Pouli, Sirku, Khobley, Uloule, Dharoti-Bhat, Oskouli, Tel-Paki/ Badoli, Dhindka, Gudoli and Dunoley and many other dishes. The Ghee (Butter Oil) is an invariable part of these special dishes, and it is proured, into the served dish from the pot known as Ghiyaltu/Batua/Sair/Kunare.

Almost all the people of Trans- Giri are non vegetarian irrespective of their caste, creed & sex. The raw and fried meat is relished very much and the source of meat is by hunting wild animals and the animals specially reared for this purpose. All the men and women consume soor (the locally brewed liquor made from herbs), particularly on festive occasions which are usually followed by community singing and dancing in which all males and females take part.The special permit were given to the Haati people for brewing liquor locally known as Soor, Ghingti and Pakhale made from grains (Koda), Gur (jiggery) and Keem(herbs mixed with barley flour). The people of this region generally use the flour grinded in the water flour mill called Gharaat.

The certain primitive practices followed by the people are also peculiar to the Trans –Giri area of Sirmour District and many of them even on the verge continuance of the age old magic-religious superstitions. The magic and peculiar superstitions play a dominating role in the life of the Haati of Giripar. The observance of the magico – religious practices gives them confidence in their day to day life and in the moments of danger and crises. The consideration of evil eyes (Laag/Laagich) and devil spirit (Dag/Dagin/Dagura) is well recoganised. The Latho, Papda, Shawas, Gound, Mooth, Tumbri, Chouli, Dhana, Moshaniya etc. are invoked and propitiated by beating drums to ward off evils as well as to seek some favour. The Gonad, Mooth, Tumbri, Chouli system is used in family. Thaali and Dhana (Mysterioous drum beating) Moshaniyan, and Baak are commonly used for solving mysterious death, theft or other disasters.
The Haati instead of worshiping Puranic or Vedic goods, and godesses, worship their local deities, Like Shirgul, Mahasu, Koyellu, Vijot, Peer as Gods and Kujiyaath, Nayaian, Bhangain and Thari as Godesses for seeking their blessing and to ward off curses. Some times these gods and godesses are transmitted into the persons so blessed with a spirit known as Malee or Ganita. Their powers are invoked even for protection from the natural calamities, epidemics, drought, floods, or individual's illness. The Haati prefers to take refuge to these deities instead of resorting to modern means for their salvations. The Bish Partha is still common and is practised to harm even near and dear ones.
The Sankranti, Amavsya, Purnima, Mool, Aathon (Ashtami) are observed as pious occasions and any types of religious activities are performed during these moments. People take fast during Saajo, Aathon and Purnima. Some houses even sacrifice goat on Ashtami. Animals are also keeping under the protection of gods and goddesses like Parshuram, Kulaana, Koyelu, Peer etc. The sale and purchases of cattle is done in the name of these gods and goddesses. While selling and purchasing Rupees Two (Rs.2/) is kept for that particular god in whose name that cattle is initiated.
14.THE LANGUAGE: - “Western Pahari consists of great number of dialects varying from hill to hill. They are Jaunsari and Sirmour. The Haati speak a common – Pahari Dialect, which is quite unique and this dialect is not related even distantly to any other language of the main land, except the tribal dialect of Jaunsar – Barwar. The prevalent Sirmouri language was written in the Tankari script, but the dialect spoken in the Trans- Giri area is not covered under this script. Some typical words spoken by the people of the Trans- Giri region are as under:-

Chaile- Breakfast Mitako- Dead bod Baat- a path, pavement
Dopare-Lunc Sutako- Delivery of women Bhuar- Custom
Biyale- dinner Shangao/Daano- Snake Niaon- justice
Khaotano/lusake- wearing clothes Pojjaar-Fodder Khumli- meeting
Dhabale- a piece of woolen cloth Shamai- yok Tondaka- A boy

The people of Trans-Giri area celebrates many festivals and fairs which are quite different from the fairs and festivals of the main stream, except the tribal of Jaunsar-barwar of Dehradun district of U.P. the prominent.[83] During these fairs and festivals people sing and dance on their folk music inn their folk dresses and liquors locally made from herbs known as soor, pakhale and ghingti are consumed commonly particularly on these special occasion.
(a) BHATIOJ: - It is the festival of animal sacrifice, on 28th of Posh, corresponding to the 11th of January, every year. The animal sacrifice is essential in each family which takes place at the altar of the Kul-Devata (God of the clan). All male members of each family assembled at the public courtyard during this sacrifice with their sharp scarifying weapons called Dangara or Daach. Usually, the Khosh and the Bhat rear goat or ram, Koli, Chanaal and Dom rear swine or sheep through out the year for this occasion. The dressed meat of the sacrifised animal is dried up by hanging the long pieces of the meat (Lanjari/Lohsh) on a rope and it are cooked usually daily for months together. The same dried meat is preserved for a long time to be prepared on the visits of married daughter or some specials guests. Most of the families sacrifice the second animal on Khora, which falls after a week of the Bhatioj.[87] During this month of Posh/ January the guests visit the houses of their relatives and the male members carry with them the Jiggery/Gur and wheat flour to the married sisters called Tiyaar.
(b) THE BUDI-DEWALI OR MASHRALI: - It is celebrated exactly after one month of the celebration of Deepawali in the national main stream. It is celebrated continuously for a week or so, in typical tribal manner quite different from the main national stream. It starts on the day of Amavsya of Margshish (November-December) goes continue for five to eleven days in some villages. People, especially male members carry with them a bundle of wooden sticks to set afire together into Mashals. The bulgur songs are sung on the night of the Amavsya. The second day is observed as Bhinyuri and the un-married girls sing Bhinyuri in the courtyard of a temple and Mura, walnuts are given to them from each house of the village. The small male kids collectively visit door to door and demand for Mura, walnuts and money. The third day is called Zandae and the day fourth is called Parae. Mura of different grains like wheat, paddy, rice, maize, Bhangjeera, Bhag, is specially prepared for this festival. Shakuli or locally made Papad is also served to the guests. People used to assemble in the public courtyard (Saza Angon) and sing and dance till dusk. The elders of the village collectively drink Soor, Pakhale and Ghingti (locally made wines from herbs called Keem). In some village night programme is organized in which Ramleela is performed through dramatic theatre. The folk comic is another attraction of this festival.
(c) THE MON: - It is celebrated in the month of Ashad, Shrawana and Bhadra in different place of Trans-Giri area. In which besides folk dances, drinking, eating, the Haati exhibit their war skills with use of Lathi/Denga (a long, strong wooden stick) Dhangra (a type of axe) Dhun Shori (the bow and the arrow), Khokhre (A small Sword), Gupte, (a long sharp edged weapon kept inside the wooden stick), Daach (a big sickle) and Talwar (the sword). The Mon is synonymous to a huge gathering in the local dilect. The Mon of Minos (situated at the confluence of the River Tons and the River Bhangal and is a junction point at the boundry of district Shimla, district Sirmour and Dehradoon district of Uttranchal. The four Khoond (Clans) - Jhoktiyaal of village Jhakando, Chondou of village Bhatnol (villages of Trans-Giri Sirmour), Tinneu of village Baila (A Village of Jaunsar-Bawar) and the Dhambrau-Bigarau of villages Dhambroli & Bigroli (villages of Tehsil Chopal of Shimla district) show there war skills at the place Minos. It is unique to note that all these four clans claim to have belonged to the Pasha (Pandava) side and organized this warfare under their Kul-Devata Mahasu. The Timboor (a medicinal herb having poisonous effect on fish) is organized term by tern by all the four Khoond. It is the sole responsibility of the organizer to protect that timboor and the rest three Khoond try to dislocate that timboor. It is narrated that many murders have taken place in this warfare but no police case has been registered. The only penality to the offender was to pay Dand amounting Rs.2/. If the issue is not settled even then no police case is registered but in that case the victim’s family is free to take revenge in the next Mon for which that Khoond helps the family with which it belongs. Ladies do not take part in this warfare but they enjoy the event separately from an elevated place and sing and dance there through out the day. These supplemented by Singing and dancing in drum beats of unique rhythm, and songs to evoke manly vigour and sexuality.
(D). THE BISHU: - The fairs of Bishu run through out month of Vaishak at different places in the Trans-Giri region. The colorful dresses, special dishes, folk dances and music are enjoyed on this occasion. Thoda, the demonstration of war skill with the Dhunu-shori (Bow and Arrow) is organized on the place of fair in which Pasha and Shatha clan provoke each other by using bulgur dialogues. Usually a woolen made payajama called Suthon is worn by the Thoda players and the arrow is allowed to hit up to knee. A huge procession moves from the temple courtyard to the place of fair with local musical instruments like-Dhol, Dumano, Nagara, Taali, Ranshinga etc. Only the male members of that village take parts. At the place of fair Rasa dance is performed by both boys and girls on the rhythmic beats of Dhol. In the evening people buy sweets, fruits and cosmetic items and reach home before the dark.
(E). OTHER FARIS AND FESTIVALS: - Besides above fairs and festivals there are Haryalti, Panjoi, Jagara, Paeeto, Khora, Saajo and Gugal which take place in every village. In other words, in every month some fair or festivals take place in this region which costs people of this area very dearly.

The Dhol, Dholka, Nogara, Dumantu, Konal, Bhoknal, Ranshinga, Huruk, Khanjri, Banshudi, Dounru, Taale and Dhakuli are some musical istuments of peculiar shapes and sizes. Generally, the playing different instruments on the festive occasion or death are the responsibility of the Dhaki community. On the eve of the Budhi-Diwali the Male members of Koli community organize Budiyach Dance in which only Huruks are played. They move house to house and they are served Soor, Ghingti, Pakhale and Mura. Gee, Raso, Budoh, Manjura, Budiyach, Hulrach and Pudua are some of the tribal male and female dance. Saka, Harool, Poare and Bharot are the mythological songs and Jhuri, Gangi, Lamon; Jhangu etc. are some of the famous love songs.