It was 9th of September 1972 when the Wildlife Protection Act was enacted in parliament of India for protection of plants and animal species. A pretty significant act and a much needed one towards ensuring ecological and environmental preservation. But as it’s said, all big changes come at a certain cost and here the price, in particular, was paid by a caste community, The Kalbeliyas. Kalbeliyas, a former itinerant gypsy caste community famously known for their snake charming and exhibition skills, asceticism, ritualistic healing and artistic dance which is one among 14 intangible cultural heritage recognized from India by UNESCO.

Due to enactment of Wildlife Protection Act 1972, Kalbeliyas were barred from catching snakes and domesticating them which was their major source of livelihood. This came as a big blow to the community which was already stigmatized in society for their ex criminal tag identity due to Criminal tribes Act of 1871 introduced by then British govt. in India as the nomadic way of life was seen as a menace and didn’t prevail to European standards of living. Although this act was repealed in 1949 only to be replaced by the Habitual offenders act in 1952 which removed criminal tag but gave DE notified tag to Kalbeliyas. It brought a big change in status quo and social dynamics of Kalbeliyas as it prevented them from itinerancy and impacted their identity and livelihood.

To understand how these legislations introduced at different periods of time brought change in the status quo and social dynamics of Kalbeliyas, it’s important to understand how Kalbeliyas as a caste community came into existence. Kalbeliyas trace their origin to Kanipav Nath Maharaj who existed at the same time as that of Gorakhnath Maharaj. Gorakhnath Maharaj is one of the most revered sages known for founding the base of Hatha Yoga and mass expansion of Nath Sampradaya, a sub-tradition within Hinduism which derives its philosophies from Buddhism, Shaivism and Yoga. As per Kalbeliya legends, Kanipav Nath Ji And Gorakhnath Ji enjoyed almost similar stature in society at their time of coexistence. But in present times Gorakhnath Ji is highly revered with numerous written documents about him, temples and ‘Maths’ being run in his name confirming the legendary status of him. At the same time there are hardly any written documents which confirm even the existence of Kanipav Nath ji. The legend of Kanipav Nath ji only survives through the oral traditions as a part of the collective autobiography of Kalbeliyas. 

The legends may differ to certain extent among Kalbeliyas only based on their geographical proximity and how the legend was passed upon but the most detailed and accepted legend goes as such. Kanipav Nath ji always used to compete with Gorakhnath Ji and in one such incident Gurus of both were trapped in unfavorable circumstances. Both had an argument about it and came upon a conclusion to rescue their respective Gurus individually. Gorakhnath Ji with his higher yogic capabilities was able to bring back his Guru safe and sound while Kanipav Nath ji failed to do so. Later Kanipav Nath ji sought help of Gorakhnath Ji to bring back his Guru as well which Gorakhnath Ji did and a feast was organized to celebrate the moment. Kanipav Nath ji was still feeling bitter and humiliated about the whole incident and asked for poison, snakes and large lizards for him at the feast. Gorakhnath Ji wasn’t pleased about this incident as Kanipav Nath ji dishonored him and the respective Gurus. Kanipav Nath Ji, was expelled from the commune and cursed that he won’t have a house in villages or fields for agriculture and will always wander aimlessly. That’s where the Itinerancy, snake charming and the cursed-ones, some of the most significant symbols and metonyms of collective Kalbeliya identity came into existence as per Kalbeliya beliefs. 

As Kalbeliyas found their association to Nath parampara (tradition), many chose the path of asceticism and started surviving as ascetic yogis roaming across towns and villages begging, practicing palmistry, tantra and exorcism as well. The itinerant way of lifestyle and association with yogic rituals gave Kalbeliyas significant knowledge about plant based and ritualistic healing specially for snake bites. During the imperial times all these activities of Kalbeliyas were quite sought after. They used to exhibit their snake charming skills in courtyards accompanied by artistic dance performed by Kalbeliya women on symphonic music on special occasions. On general days performance begging in villages and towns used to sustain their livelihood. 

With the decline of imperialism and onset of colonial rule, like many other performance based castes, Kalbeliyas also faced the brunt of it due to major changes in socioeconomic dynamics as performance begging wasn’t sufficient enough to sustain livelihood. Introduction of modern medicines resulted in decline of plant-based and ritualistic healing as well, giving Kalbeliyas another major blow. As survival was getting difficult due to lack of livelihood opportunities, certain factions within the Kalbeliya community resorted to theft and loot. As a result of which the whole Kalbeliya community was declared as Vagabond in 1871 under Criminal Tribes Act limiting their itinerant way of lifestyle significantly as they were herded in barbed wire camps. Since then Kalbeliyas have indulged themselves in various livelihood options like selling musical instruments especially the bins, tumbas (drum) and tambourine which they used during snake exhibition. They started focusing on tourism intensive areas to perform snake charming, started working as daily wage laborers in different sectors. Hunting porcupines and rabbits in the wilderness and selling them as exotic meats, domesticating donkeys and mules to work as potters, raising chicken and dogs to later sell them in the market also became a significant source of livelihood for a certain period of time. Then the Wildlife Protection Act of 1972 was enacted in parliament of India and as a result of it they were forced to limit their dependence on wildlife. In the wake of that Kalbeliyas sharpened their other performance skills. They started organizing Been ( wind pipe instrument used in snake charming)  parties where 7 Kalbeliya men with different instruments perform synchronized music and dance acts roaming in villages and towns. 

Kalbeliya women during early years of 1980’s focused more on their dance skills and made it more of an independent performance act by introducing more nuances, more sensuality and incorporating the tales of their traditional way of living. The efforts proved to be fruitful and Kalbeliya dance in 2010 got recognition from UNESCO as one among 14 Intangible Cultural Heritages from India. As things were going pretty well for Kalbeliya dancers, more recognition was coming their way, pandemic happened and it caused a huge setback for dancers as public gatherings and live performances in wake of Covid were banned. Some Kalbeliyas who managed their way to forts and palaces, tourist areas somehow to exhibit snake charming acts through under the table arrangements lost their livelihoods again.

All these major transition phases over time and efforts to bring Kalbeliyas into mainstream have had its own pros and cons. When Kalbeliyas were forced to be part of mainstream, they already were living under the shadow of tags which they infamously earned like the cursed-ones, forest-dwellers, vagabonds etc. which made them particularly vulnerable from upper strata of society. For any theft or loot happening in villages or towns where Kalbeliyas were allocated lands in the periphery to survive in makeshift camps, they became the usual suspects. For any mis happenings in villages or towns, Kalbeliyas became the usual devils painted on the wall because of their infamous past tags and way of life which didn’t coincide with the mainstream. Kalbeliya men were casually picked up from their settlements, thrashed by mobs, faced jail terms without any substantial evidence. Kalbeliya women became an easy prey to sexual offenders and predators as they were weak and helpless in a society which was laden with caste based discrimination and patriarchy. Many Kalbeliya men were forced to introduce their women into flesh trade activities due to threats and lack of opportunities. 

Kalbeliyas were expected to act as per the majoritarian norm of society as well and this brought major social changes within the community. A major shift was witnessed in marriage patterns where earlier grooms after marriage used to settle with the bride’s family but the pressure from majoritarian society forced them to change this equation and now bride as usual after marriage settles with the groom’s family. The idea of dowry also penetrated the Kalbeliya mindset replacing the earlier tradition of bride price, making life of women within the community more miserable. Some major positive changes have happened over time as well due to this transition. The most significant being the education, earlier due to itinerant lifestyle kids and in particular girls weren’t able to avail formal education, now that they live in proper settlements, access to schools has become easier. Another major positive change is accessibility of evolving modern healthcare services. Although Kalbeliyas had a reputation as healers in the past but it mostly catered to acute ailments. Apart from that it facilitated certain factions within the Kalbeliya community to have a choice for permanent earning options which wasn’t the case with itinerancy. All these changes are pretty significant positive changes and can’t be undermined. Many Kalbeliya members are taking pride in sending their kids to school, leaving the baggage of the past and embracing the change. This is bringing a new social revolution within the Kalbeliya community.

So whatever we have known the Kalbeliya community for, their perseverance and grit, their adaptability traits and will to evolve with changing times is exemplary. In recent times Kalbeliya dancers are a fine example of these traits, being hit by the pandemic and looking for ways to make their way through this, Kalbeliya women found their new romance for digital medium where they are incorporating modern music in their performances, doing online shows and taking dance classes online. Kalbeliya women have always been known for their uber cool dressing style, their traditional beaded jewelries, many women from the community are finding economic options in developing these jewelries and dresses as per modern market trends and selling them through various platforms.

Some specific crafts have always been part of Kalbeliyas community, an encouraging trend is being witnessed on that front where many organizations and independent artists are coming to fore and helping Kalbeliyas realize the potential of such crafts and find economic opportunities through them. One such craft is the vibrant and colorful traditional quilt of Kalbeliyas also known as Kalbeliya Gudadies. Gudadies are layered quilts which women from Kalbeliya community from quite a tender age learn to make using used and new clothes and later finishing it with intricate embroidery and fine applique work. Gudadies holds an important cultural significance in Kalbeliya community, at the time of marriage mothers makes Gudadies which they gift it to their daughters, also the groom’s family brings Gudadies stitched from their side and gifts it to bride’s family. The potential of this craft was witnessed by Dr Madan Meena of Bhasha Adivasi Academy who along with his aide from IICD Jaipur and Kota Heritage Society decided to support this craft of Kalbeliyas in order to create better economic opportunities for Kalbeliya women who used to work as daily laborers on marginal incomes. Later this craft found support from an Indo-US fashion label Fyoli Fyoli, which made grants to support this craft and help increase its market outreach. Association of Kalbeliyas with crafts has always been there, being itinerants and a performance caste, they had to be distinct and in the course of that they developed their unique style making better use of resources available around them which tells the tale of their association with nature and wilderness. It used to enhance the whole experience working as a catalyst to their major acts be it snake charming, dances, acrobatic performances etc. but  Kalbeliyas never fully realized the economic potential of it. With new social revolution happening within the Kalbeliya community, their crafts can become a significant support by being an extra pillar to their livelihood sources.

If you would like to support the development of Kalbeliya Craft Cluster then please reach out to us or Kota Heritage Society.

Written and Researched by Anjan Singh with contribution by Meenu Devrani