Korku Ancestor wooden Temple (is called Munda) Melghat Amravat
Korku Ancestor wooden Temple (is called MuThe Korkus regard their dead as gods. They make a memorial pillar which is called Munda. The ritual of making and installing Munda is called Sidoli. Lasting for three-four days this ritual is performed on the month of Poush. On a particular day that is Monday invariably, the members of the family tie a Mauli (sacred thread) on the unbroken tree of teak in the forest in the name of their ancestors Soma-Doma. The tree is cut for the wood only after worshipping it. Munda is installed for one or more ancestors. Figures of the moon, the sun, a horse rider, a human figure with open hands and favourite articles of the dead are carved on the Munda. Sidoli is considered to be a ritual of invoking the ancestors. It is believed that after this ritual they begin to dwell in the Munda. The people of Korku tribe live in Chhindawara, adjoining the forests of Satpura ranges in Bhainsdehi, Chicholi tahasils of Betul ditrict and Harda, Timarni and Khirkiya tahasils of Hoshangabad district. They also live in Akola, Melghat and Morshi talukas of Maharashtra.According to the census of 1991, the population of Korku tribe was 4, 52,149.The Korkus fall in Munda or Kolarian tribal group. The term Korku means group of humans, Kor-Manav and Ku is used for plural.As per the Korku myth, Mahadev sent a crow to fetch Kavi clay from Maalik to the world with it. Mula-Muli was the first human couple created by him, from whom all the tribes originated in course of time. The crow informed Mahadev that the Maalik had given the Kavi maati (clay) on the condition that it would be returned. Mahadev gave an herb also to the crow-one for Mula-Muli and the other for itself. He exchanged the herbs and consumed the herb meant for the humans and gave to human the one meant for it. The herb was sanjeevani on consuming the Sanjivani herb the crow became immortal, whereas the human and all other creatures dies or are, as required to return to the Malik (God) again and again to return the clay.The Korku houses are built opposite each other in two rows and the Otala or platform decorated with ochre, chalk and yellow clay give a distinct identity to Korku Dhada. On Deepawali night the women of Thathya i.e. Gwala families paint auspicious pictures called Gudaniyan with red clay and chalk on the walls of Korku houses. The Thathya men go door to door playing Bhugadu or a long flute and dancing all the night.The Korku women are fond of tattooing. On the forehead a figure resembling English letter M is tattooed and on its upper and lower sides two dots are made which are called Kapar Godai. Dots are also tattooed on the chin, cheek and nose. On the hands-chowk, Rani Godai etc are tattooed. In the figures of tribal tattooing the dots often symbolize food grain or fire. Here tattooing is ornamentation of the body and also device to stay disease-free and strong. Tattooes are also created to ensure overflowing granaries in the house.The Korkus regard their dead as gods. They make a memorial pillar which is called Munda. The ritual of making and installing Munda is called Sidoli. Lasting for three-four days this ritual is performed on the month of Poush. On a particular day that is Monday invariably, the members of the family tie a Mauli (sacred thread) on the unbroken tree of teak in the forest in the name of their ancestors Soma-Doma. The tree is cut for the wood only after worshipping it. Munda is installed for one or more ancestors. Figures of the moon, the sun, a horse rider, a human figure with open hands and favourite articles of the dead are carved on the Munda. Sidoli is considered to be a ritual of invoking the ancestors. It is believed that after this ritual they begin to dwell in the Munda.In the Korku areas where Mundas are not installed, a small round stone is placed at the place of Muthua Dev in the name of the dead after his burial. The Korkus believe that it is Mahadev and Parvati who taught them to build house, cook food and gave them the cotton to make cloths and while departing had given them the place of Mathua Baba for protection against diseases and other troubles in the village.