Dharavi Koliwada

By Anurag

The word Dharavi conjures up images of vast sprawls of unorganised housing, with the notorious title of the largest slum in Asia. However, like everywhere else, Dharavi has more than meets the eye. On a casual stroll from one of the settlement's entry points, one stumbles upon the quaint Koliwada of Dharavi. This part of modern Dharavi, which is visually distinct from the other areas, was once the aboriginal fishing village on the banks of the Mithi River and Mahim Creek, which gave its name to the entire locality that grew around it.

Early History and Social Constitution

Digambar Koli, a Dharavi native and secretary of the Dharavi Koli Jamaat Trust, states that the Dharavi Koliwada is at least two hundred years old according to documented records and about four to five hundred years old according to oral traditions. He explains that the Mithi River's dhara (flow) gave Dharavi its name.

Different shrines of guardian deities marked the traditional expanse of Dharavi Koliwada, located in different directions on its borders. The shrine of Khambadev marked its eastern limit, while the local crematorium, along with the shrines of Kharpya Keradev and Keryadev, was situated on its southern end. Vetaleshwar shrine sat on its south-western edge, and Hapshyadev shrine marked its northern boundary.

Patil, Koli, Dharavikar, Kini, Keni, and Vaity are the older families that have called Dharavi Koliwada home for many centuries. Koli mentions that the Dev Taaks are the local criteria for identifying native families, as opposed to migrant ones. These are images of Khandoba, Ekvira, and other divinities important to the Kolis, embossed on silver sheets and worshipped in the household shrines. Koli adds that houses with the taaks of Khandoba and Ekvira are recognised as the original families of Dharavi Koliwada, totalling 28 in number.

The various galli (lanes) that divide Dharavi Koliwada are mostly named after important local individuals, families, and religious places. Prominent examples are the Dolya Bhagat Galli and Devjya Bhagat Galli, named after important eponymous bhagats (shamans); Datta Mandir Galli, named after an important Datta Temple; JJ Kini Galli, named after the first secretary of the Dharavi Koli Jamaat Trust; and Budhaji Shimge Galli, named after a celebrated Koli folk singer from Dharavi. He also participated in the inaugural cultural delegation from Maharashtra to the Republic Day parade in Delhi, where he successfully persuaded Jawaharlal Nehru to dance to the lively tunes of Koli folk music.

The population of Dharavi Koliwada consists of about 65 percent Christian Kolis and 35 percent Hindu Kolis. Despite their religious differences, both Hindu and Christian Koli participate together in all socio-cultural celebrations in the Koliwada.

In Dharavi Koliwada, the Thal is a unique social concept. It is a select group of extended family members who manage and coordinate every socio-cultural event or function on behalf of their larger family. This structure ensures that numerous Thals in Dharavi work together to keep the local socio-cultural activities thriving through their coordinated efforts.

The traditional Koliwadas for marital relations in Dharavi Koliwada included Trombay, Shivdi, Mandvi (now displaced), Worli, Khardanda, Madh, and Malvani.

Religious Landscape

Khambadev is the gramdevta of Dharavi Koliwada, and his temple is located at the eastern end of Dharavi. Koli shares an intriguing legend about the deity. Many centuries ago, the original sthan (spot) of Khambadev was in Khadi, or the creek that flows beside Dharavi Koliwada. He once appeared in the dream of Lambu Bhagat, who was the local shaman of Dharavi, and asked him to move him from his spot in the creek and establish him in a temple outside of the gaon ves (village boundary). Following this vision, Lambu Bhagat spread the word in the village, prompting people to attempt to move the image. However, despite the efforts of multiple men, the image remained in its original spot. The deity again appeared in Lambu Bhagat’s dream and informed him to place him on a banana leaf and shift him from his spot. The next day, Bhagat followed the advice and independently moved the image without any assistance. This divine visitation led to the establishment of Khambadev in its present-day location. The natives consider him a Brahman, describing his appearance as that of a priest. He is also the village's rakhandar (guardian) and patrols the Koliwada every night, mounted on his white horse. An interesting aspect of his aura is that he emits sandalwood fragrance from wherever he goes, and the locals identify his presence at night by this fragrance.

Vagheshwar, Khambadev's companion, has his image sitting beside him in his temple. Vagheshwar follows Khambadev in all his nightly patrols and other divine duties. Another fascinating anecdote associated with this deity is that he prefers to stay open to the elements, and the locals have a saying that goes, ‘To unhat rahto pan amhala chappar deto!’ meaning ‘he stays without a roof but provides us with a roof!’ The temple of Khambadev does not allow women, except on the day of Nag Panchami, when women offer milk to the images of Khambadev and Vagheswar. The locals believe that Khambadev also assumes the form of a serpent, which frequently visits the temple.

Veshivarche Dev, or frontier deities, are also an important element of Dharavi Koliwada’s religious landscape, and they guard the Koliwada from their shrines, which sit on the various entry points of Dharavi Koliwada.

On Chaitra Pornima, which falls in April, Khambadev organizes his annual jatra (religious fair). Since Khambadev is considered to be a Brahman, he is offered vegetarian oblations of fruits known locally as phalanchi tali (fruit platter). A sacrifice of a goat is offered on behalf of the entire Koliwada to Vagheshwar, which is performed outside the temple, following which sacrifices from individual households consisting of goats and chickens take place. Some villagers also fling the chickens into the air to set them free as an offering to Vagheshwar. The goat liver, after the sacrifice to Vagheshwar, is chopped into tiny pieces known as tirpan and offered to all the villagers as prasad (a sacred offering of food).

The Veshivarche Dev's annual sacrifice, or maan, occurs in the month of Ashadh (June or July in the Gregorian calendar) before the Deep Amavasya. The Dharavi Koliwada guardian deities receive the sacrifice of a ram.

In Dharavi, there is an intriguing ceremony known as the Langdi Thoti ceremony, an esoteric ceremony in honor and propitiation of the spirits that inhabit the local landscape. Before Navratri, in the months of Bhadrapad (August and September of the Gregorian calendar), the Langdi Thoti ceremony takes place on the Gaon Poojan (village ceremonial) land outside the Koliwada. Each household offers a portion of meat or other non-vegetarian items to the spirits. A select group of people conducts the ceremony, wherein the individual contributions from each household are collected and distributed into various vatas (shares) to be offered to different spirits. The chants of 'Langdi Thodi jevay ye!' resound throughout the ceremony. 'Maan thevilay khavayla ye!' or 'O disabled ones, come for the feast!' are chanted throughout the ceremony. We have kept your offering; come over to eat! We store these vatas at seven to eight distinct locations throughout Koliwada, thought to be the abodes of these spirits. The procession then concludes at Gaon Poojan land, where we offer the final vata near the water body as a tribute to the spirits residing there.

The event, called Kurusachi Vaat, happens before Christmas in December. Local Christian Kolis reenact the Passion of Jesus, depicting his parade as the King of Jews through the streets of Jerusalem and his eventual crucification. The locals take up the roles of Jesus, his companions, Roman soldiers, onlookers, etc., and parade throughout the Koliwada, culminating with the act of crucifixion near the local chapel. A few Koliwadas may reenact the Passion of Christ, including Dharavi.

Fishing Practices

Dharavi, situated at the confluence of the Mithi River and Mahim Creek, has always been a creek for fishing Koliwada. Before the construction of the Bandra Kurla Complex, the Mahim Creek in the Dharavi neighborhood was a wide water body with abundant marine life, promising the local Kolis an abundant daily catch.

The most commonly used fishing technique was the bhise, which involved erecting nets along a specific stretch in the creek, supported by wooden poles, with boats placed at regular intervals behind the net. Tidal inflow in the creek pushed fish into this net, and some fish that jumped out of the water to escape the frenzy landed in boats behind the nets, where fishermen caught them. Paag (cast net) was another popular technique for fishing, as the wide creek provided abundant space for the local Kolis to cast their large paags onto the water surface, trapping multitudes of fish. The creek bed beside Dharavi was particularly abundant with a variety of crab species due to the mangrove forests acting as a crab nursery. People use Phaga, circular crab cages with a narrow opening, to catch them. Dharavi Koliwada was and still is renowned for its green crab, also known as mangrove crabs, which are large and a popular sea food item in many Koli families.

In the present day, with half of Mahim Creek’s catchment area lost to the Bandra Kurla Complex and the rampant pollution of the Mithi River, the Kolis of Dharavi have adapted to fishing in artificial ponds created in the creek area within the mangrove stretch. The fishermen construct an artificial lake, flood it during high tide, and then close it off by building embankments along its shores. The high tide also brings in a variety of fish species, including grown adults, larvae, and fish eggs, which are allowed to further mature within the artificial lake and later fished out when they reach a desirable growth using paags.

These artificial fishing ponds use the phaga and an indigenous technique known as chapne to catch crabs. The method involves the fisherman squatting in the pond waters until they reach waist level, then progressing on the pond floor by placing both their hands on the pond bed to search for crabs along the way. After finding the crab's lower section, they remove it from its belly to avoid being bitten by its claws and transfer it to their boats.

The prominent fish species that are found in the waters near Dharavi are kale mase (black snapper), shegate (catfish), chivnya, chimbori (crabs), kolambi (prawns), nivtya (mudskippers), varashi, and shivlya (clams).

Festivals

Shimga, or Holi, is the biggest festival of the year for the Dharavi Kolis, celebrated over a period of 15 days, starting from the Paush Amavasya (an auspicious day in the month of Paush). The Holicha maidan (holi ground) hosts the main Holi event in Dharavi. According to Koli, the Kolis of Dharavi view Holi as a visit from Laxmi to her maternal abode for the festivities, treating her as a beloved bride returning home. An interesting custom tied to this belief is the Madkyancha Aher, where women from Dharavi balance multiple pots on their heads and parade in procession towards the Holicha maidan. After circumambulating the bonfire five times, they ceremoniously offer these pots to the Holi fire. These pots represent gifts from the mother's home to the visiting goddess. Koli women traditionally view Shimga as a festival, fully participating in the communal celebrations.

The customs of Pendhari and Songa are also an integral part of the local Shimga tradition. Men dressed up in bales of hay from head to toe wander through the lanes of Dharavi Koliwada as part of the Pendhari custom, while both children and adults partake in fancy dress celebrations during the Songa festivities. People build the Holi bonfire with amba (mango), jambul (jamun), and eranda (eucalyptus) wood. On the 14th day of Kombad Holi, only eranda wood fuels the bonfire, while amba and jambul wood craft the Mothi Holi. Lighting the Holi fire is an honour reserved for the patil of the Koliwada, with the direction of the bonfire carrying significant importance as it is believed to indicate the direction of a bountiful catch, guided by the Goddess.

In the past, the Dharavi Shimga was distinguished by the organization of Hodyanchi Sharyat (boat races), which took place during a time when the Mahim Creek was wider and cleaner. Koli mentions that until the 1950s, boat races formed an integral part of Shimga celebrations in Dharavi, with various teams formed by the native Kolis competing in the waters of Mahim Creek for victory in the Shimga boat race. Additionally, kabaddi games during Shimga are another festive tradition associated with the Holi celebrations in Dharavi.

Gauri Ganpati is also an important local celebration, with households welcoming the mother-son divinities into their homes for varying durations, ranging from one and a half, three, five, seven, and 10 days. On the third day, households welcome Gauri and offer her a naivedya (food offering) of chimbori (crabs) as part of the festive ritual.

Navratri is also widely celebrated by Dharavi Kolis, with each household performing the Ghata Sthapana, which involves planting seeds in a vessel and allowing them to sprout for the nine days of Navratri, highlighting its importance as a fertility festival dedicated to the mother goddess.

During Diwali, Dharavi Koliwada observes a unique tradition known as Kachra. On the day following Laxmi Poojan, families celebrate Kachra by dusting their homes and gathering the collected dust at a common public spot. People often light the Holicha maidan A diya (oil lamp) in front of the mound of collected dust, setting it ablaze.

The last week of May marks the observance of a Christian celebration known as the Kurusacha Sann, or the Cross Festival. Both Christian and Hindu Kolis attend a communal mass at the local chapel. Koli states that it always rains on Kurusacha Sann, and the locals believe that rainfall on this day is a guaranteed phenomenon.

Culinary Tradition

The Kolis of Dharavi inherit the renowned Koli cuisine, which is known for its flavorful and delectable dishes. Koli shares that bambuke bombil (semi-dried Bombay ducks) is a favourite among the locals, often prepared as aatavni, a dry gravy preparation. Fried fish of various kinds is a staple in every household in Dharavi Koliwada. Koli also mentions vamachi gabholi, a dish consisting of sliced eel egg sacks fried with traditional Koli masala.

Many of the traditional dishes in Dharavi are associated with social functions, just like in other Koliwadas. Gholicha ambat (sour curry made from black-spotted croaker) is prevalent in many of the local Koli weddings as the main star of the wedding feast. Godache vade (sweet fried bread) is another wedding essential distributed throughout the locality by the wedding household. Phuge (fried puffed bread made from slightly sweet and fermented dough) is also a wedding specialty. Vanga javla bhaji (brinjal and dried shrimp gravy) is also an important dish prepared for Halad and the wedding day.

The tandlachya rotya (rice flatbread) is a quintessential element of Koli cuisine in every Koliwada, including Dharavi. It is traditionally made on a khaprya (clay griddle).

Despite facing numerous urban challenges, the Kolis of Dharavi Koliwada remain immensely proud of their centuries-old cultural heritage and are actively taking measures to protect and preserve it.

Acknowledgement:

The author would like to thank Advait Kini for his assistance with the research.

Bibliography:

Digambar Koli, in conversation with the author, March, 2024.