Conclusion
From the above discussion, it is evident that symbols used in rituals reflect the religious worldview of a community. With changing times and the influence of external forces, interpretation of symbols keeps changing.
In Dandakatta ritual of the Oraon the structure used in the ritual is interpreted as the universe; bhelwa twig symbolises male and female, egg symbolises the earth; rice is considered stars; and the split bhelwa stem as a whole is interpreted as spindle. Even the use of rice is interpreted by emerging intellectuals in terms of its importance in their agricultural economy. The colour of the materials represents the notion of present, past, and future time where white represents present time, black represents past, and red future. Also, diagrams such as nine triangles and seven semi-circles made of rice on the floor are interpreted representing nine planets and seven days and nights respectively. That means a small ritual design conceives the meaning of the whole universe. These typical symbolic interpretations of the Oraon people are purely based on their belief. So, we can say that this ritual fits well with Victor Turner and Clifford Geertz’s concept of symbolic anthropology and those ritual symbols connect the Oraon people to their supreme deity and act as a protective shield as they believe. It is also clear that the process and material used in it are based on ecology. But with the passage of time, changes have also occurred. Due to the disintegration of the Oraon society and migration, there is a decreasing interest in this worship. People are forgetting this ritual and its chants. As the structure and objects for worship are somewhat complicated and rare, that is why now-a-days its importance and the process is not known to everyone especially to the younger generation. Nevertheless, even today, the Oraon people have preserved its popularity and importance and perform this Dandakatta ritual at least once in a year as it is an integral part of the Oraon community.Notes
1 Dandakatta ritual is known as Bhelwa Phadi, meaning splitting of (phadi) Bhelwa (Semicarpus anacardium) twig. In recent years the ritual is called Rongoli (colourful floor design) because of similarity between Rongoli designs of the Hindu festivals designs and of Dandakatta ritual structure. Usually, the name Rongoli is used during communication between the Oraon and Hindu neighbours.
2 Pahan is a religious specialist. The name is used commonly among the tribes of Jharkhand in recent years, though originally he was the religious specialist of the Mundas.
3 Traditionally, the term Sarna refers to a place of worship, which is a sacred grove.
4 Karma is a major agricultural festival (coincidentally celebrated on the 11th day of Shukla Paksha (waxing/rising moon) of Bhado/Bhadra month (August-September)) in Jharkhand and in neighbouring states to pay homage to the Karma tree (Nauclea Parvifolia) that symbolises fertility prosperity, power, and anything that is auspicious. It is very popular among the Oraons.
5 The logic that benefit of the ritual would accrue to the performer challenges belief in the institution of priesthood, i.e. mediation between god and people. Further, in the argument, the role of mediator is not altogether ruled out. A critical insight shows that the male member of the family as the performer of the ritual also does mediation on behalf of other family members. In this sense, the argument that benefit accrues to the performer seems fallacious. It may be an interpretation in emerging intellectual tradition without a cultural perception, for even in household rituals the performer is one individual.
6 For example, if we consider the brown and white side of small bhelwa pieces as heads and tails of a coin respectively, then either the white side or the brown side or any one side of all pieces will appear. If all pieces do not fall in the desired way then the trial continues until all pieces are found in expected side.
The probability is expected to be one.7 Tokna is a Hindi word meaning interruption or prevention. The Oraon have borrowed this word into their vocabulary system.
8 The key informant during field study mentioned the name of Ratu Maharaja in the context. However, it is also recorded that the performer knocks the door and tells the owner that he is coming from very far and has come here to give blessings for peace in the house (Tirkey 2011:61).
9 Re-admission is a rite performed when a person returns to the religious tradition of the community which he or she had left on conversion.
10 Khunt means post/pillar. The sacred post situated in Murma village of Mandar Block in Ranchi district is popularly known as Murma Khunt or Jatra Khunt or Bhut Khunt.
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