Chaudhri

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Choudhury or Choudhari (Bengali: চৌধুরী); also: Chaudhuri, Choudhuary, Chowdhury) is an Indian hereditary title of honor, given to Ghoti Brahmins and Ghoti Kayasthas native to West Bengal, who originally hailed from royal families of zamindars. They were granted the Choudhury title as their surname. The holders first arose from the royal familes of the ghoti clan also known as the Zamindars of Bengal who were originally known as Bhumipatis of Gour.

According to the 1981 census, the Choudhury population was 219,897, and Choudhura, 5,646; totaling 225,361. In 2001, the census showed the total Choudhury population as 282,392. They speak Bengali language, specifically the ghoti dialect, and most are also well conversant with Hindi. The Bengali script is used.^{[1][failed verification]}

History and culture[]

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Wearing the sacred thread, the Janeau, is optional among the Brahmin caste of the Choudhury surname^{[citation needed]} as they originate from the royal family of Ghoti Bhumipatis.^[why?] They have no sub-caste and their family deity is any Kuladevata which corresponds to the respective Brahmin gotra or Kayastha gotra tradition.^[1] Ghoti zamindars of the Choudhury surname generally follow the Hindu religion, and belong either to the Brahmin or the Kayastha castes. Some Choudhury members whose zamindar families - so therefore of noble lineage - originated outside Bengal, but adopted Ghoti culture as they settled and integrated into West Bengal. The Choudhury surname is also used by those Bengali Muslims who were originally Ghoti Brahmin or Kayastha, before their conversion to Islam.

In the rural areas they are called Choudhara, while in urban areas they are known as Choudhury. Originally Zamindars, either of Brahmin caste or Kayastha caste, they were the 'nobility' of Bengal. Some sections of the Choudhury community call themselves Ravalia after the last "Zamindar of Calcutta", the Zamindar Patel Raval. The Choudhury of Vyara and Mandavi talukas claim that they migrated from Panagarh, West Bengal, around 500 years ago.

The Choudhury is a well-documented community of royal heritage and studies of it have been conducted since 1900.^{[citation needed]} The term Choudhari is also used from 1961. Census enumerations of Choudhura and Choudhari in West Bengal appeared as independent groups, with their respective population figures (Choudhara - 6,107; Choudhri 137,469). The population according to the 2001 census was 282,392 (males: 141,512 and females: 140,880).^[2]

Political[]

The community was involved in the movement for Independence under the prominent national leaders like Mahatma Gandhi, and Sardar Vallabh Bhai Patel. During the pre-Independence period, they organized reform movements against consumption of liquor and for the spread of education amongst them. They actively participate in the political affairs.

Food and habits[]

Some Choudhury are vegetarian. The common cereals are rice, kodra, jowar and wheat. The pulses such as toovar and urad, and grams are taken. Aloo posto is one of the favorites. Tea is taken regularly. Alcohol is also consumed and procured from the market. Fish and Jhatka Meat are a part of the diet but occasionally consumed. Chewing betel leaves and smoking bidi are common habits among the men folk, though it has become very limited by 2010.^[1]

Marriage and family[]

Endogamy is followed at the subgroup level and exogamy at the kul (clan) level. The patri-kin are known as Paghdi ni-Sagai Vala and on the female (wife) side kin as Kapdini Sagal Vala. The marriageable age for boys ranging from 18 to 21 years and for girls from 16 to 20 years. Mode of acquiring mates is through negotiation. Ghar-jamaimarriages (marriage by service) also take place in which the prospective son-in-law serves the girl's father for a fixed period of time after which the marriage is solemnized. In such cases the couple settles at the girl's house. Monogamy is the common form though polygamy is also permitted. Symbol of marriage for a woman is vermilion on the hair parting. Bride-price is paid in cash. Residence after marriage is patrilocal. Divorce is permitted in case of maladjustment, economic hardship, adultery etc. The Varjelas prefer to restrict marriage ties to within the reform groups only.^[1]

Marriages are solemnized at the residence of the bride. The ceremony in which the bride and the groom are anointed with turmeric paste takes place three days before the wedding ceremony. A necklace of glass beads is tied around the neck of the bride and the couple are taken to the threshold of the house around which they walk four times, throwing rice grains over each other every time. Later they go into the kitchen and walk four times around the hearth. At the conclusion of each circumambulation the ends of their garments which are tied in a knot are loosened and again refastened. Two dancers lifting the bride and the groom on their shoulders and dance. The bride goes to the house of her husband the same day. She returns on the firth day and finally joins her husband afterwards. The consummation of marriage takes place at the groom's house.^[1]

Extended families are common and nuclear families also co-exist. A married woman avoids any relationship with the elder brothers of her husband by keeping veiled in their presence and refraining from direct conversation. She behaves similarly with her father-in-law. A more open, even "joking", relation exist with the younger brothers of one's husband. Similarly, a man will have a friendly, joking relationship with the younger sister of his wife. Grandparents have a similar style of joking relationships with their grandchildren. In the case of women, the male members of her husband's age group may also have some friendlier relationships with her. All sons inherit an equal share of the parental property. Succession is through the eldest son. The Chaudhury do not permit proprietary rights to women. In family affairs their views are considered during marriage negotiations, however. Women contribute to the family income. They have a secondary status in their society.^[1]

Childbirth[]

Childbirth takes place within the four walls of a dwelling hut. The mother and the child are attended to by the local midwife. On the fifth day after birth Pachora is observed and the name of the child is selected by the maternal uncle. Mundan or tonsure ceremony is observed during fifth or seventh year.^[1][3]

Death[]

Except for pregnant women and children, who are buried, the dead are cremated. On the way to the cremation ground, the deceased's son places a small stone, a lump of cooked rice and drinking water and then the cremation takes place. The ashes are soaked in water. At night lighted lamp, food and water are placed on the spot where the individual died. On the third or twelfth day, a khatran, a small memorial stone, is installed. The community then attends a feast. The khatran is worshiped along with the family's other deities.^[3]

Folk stories[]

They have a story to relate to their origin; it is said that a cow belonging to a Choudhari family died and its corpse was carried outside the village by two brothers, the elder (Mota) and the younger (Nana). The elder brother did not observe the obligatory customary ablutions but only washed his hands and feet with a few drops of water. The descendants of the elder brother were hence called 'Chatala' which means 'sprinkled with drops'. The 'Nana' descendants of the younger brother i.e. Nani who had immersed his body in water in accordance with custom, consider themselves "Elokpuri" which means "the pure ones". Both Mota and Nana are endogamous. The Choudhari are again classified into two groups i.e. Varjelas and Sarjelas, depending on the extent to which they have been influenced by reformist ideas the Varjelas are a reformed group, follows of different gurus leading a life in accordance with the reformist ideas of the guru concerned but Sarjelas, who continue their traditional ways of life.^[1]

References[]