The Tribes and Castes of the Central Provinces of India,...

Marori.60—A small caste of degraded Rājpūts from Marwār found in the Bhandāra and Chhindwāra Districts and also in Berār. The name is a local corruption of Mārwāri, and is applied to them by their neighbours, though many of the caste do not accept it and call themselves Rājpūts. In Chhindwāra they go by the name of Chhatri, and in the Tirora Tahsīl they are known as Alkari, because they formerly grew the al or Indian madder for a dye, though it has now been driven out of the market. They have been in the Central Provinces for some generations, and though retaining certain peculiarities of dress, which show their northern origin, have abandoned in many respects the caste usages of Rājpūts. Their women wear the Hindustāni angia tied with string behind in place of the Marātha choli or breast-cloth, and drape their sāris after the northern fashion. They wear ornaments of the Rājpūtans shape on their arms, and at their weddings they sing Mārwāri songs. They have Rājpūt sept names, as Parihār, Rāthor, Solanki, Sesodia and others, which constitute exogamous groups and are called kulis. Some of these have split up into two or three subdivisions, as, for instance, the Pathar (stone) Panwārs, the Pāndhre or white Panwārs and the Dhatūra or thorn-apple Panwārs; and members of these different groups may intermarry. The reason seems to be that it was recognised that people belonged to the same Panwār sept who were not blood kin to each other, and the prohibition of marriage between them was a serious inconvenience in a small community.

They also have eponymous gotras, as Vasishtha, Batsa and others of the Brāhmanical type, but these do not influence exogamy. The paucity of their numbers and the influence of local usage have caused them to relax the marriage rules adhered to by Rājpūts. Women are very scarce, and a price varying from forty to a hundred rupees is commonly paid for a bride, though they feel keenly the degradation attaching to the acceptance of a bride-price. Widow-marriage is permitted, no doubt for the same reasons, and a girl going wrong with a man of another caste may be readmitted to the community. Divorce is not permitted, and an unfaithful wife may be abandoned; she cannot then marry again in the caste. Formerly, on the arrival of the marriage procession, the bride’s and bridegroom’s parties let off fireworks, aiming them against each other, but this practice is now discontinued. When the bridegroom approaches the marriage-shed the bride comes out and strikes him on the breast or forehead with a ball of dough, a sheet being held between them; the bridegroom throws a handful of rice over her and strikes the festoons of the shed with a naked sword. A bachelor espousing a widow must first be married to a ring, which he thereafter carries in his ear, and if it is lost funeral ceremonies must be performed as for a real wife. Women are tattooed on the arms only. Children have as many as five names, one for ordinary use, and the others for ceremonial purposes and the arrangement of marriages.

Mārwāri.—A resident of Mārwār or the desert tract of Rājputāna; Mārwār is also used as a name for Jodhpur State. See subordinate article Rājpūt-Rāthor. The name Mārwāri is commonly applied to Banias coming from Mārwār. See article Bania. A subcaste of Bahna, Gurao, Kumhār, Nai, Sunār and Teli.

Medara, Medari.—The Telugu caste of bamboo-workers and mat-makers, corresponding to the Basors. They have the same story as the Basors of the first bamboo having been grown from the snake worn by Siva round his neck, which was planted head downwards in the ground. The customs of the Medaras, Mr. Francis says,61 differ from place to place. In one they will employ Brāhman purohits (priests), and prohibit widow-marriage, while in the next they will do neither, and will even eat rats and vermin. The better classes among them are taking to calling themselves Balijas or Baljis, and affixing the title of Chetti to their names.