PUG
REE
Head-dress
Culture of India
The first concept of
Headdress: C10,000 B.C. to 320 B.C.)
Ushnisha
(320 B.C. to 320 A.D.)
Pugree
Underwent Innovations (320-A.D. to 1100 A.D)
The
Muslim Deliberations on Pugree (1100 A.D. to 1800)
Pugree 19th
Century
Introduction
Head-dress or
Pugree, as a concept of costume, had come down to us from hoary past.In
the pre-historic era the primitive man fell in love with himself and
started cultivating an aesthetic aspiration of self projection! The very
feeling of self-beautification and protection against natural odds was the
pivotal hinge whereupon the gradual evolution of costumes started.
Long before the primitive
man could weave clothes for himself, he conceptualized the girdle though
it was meant to be used as a suspender or holder of costumes as it is in
vogue today. But this was merely tied around the waist with no cloth
around and it served as a pocket to keep the stone-age man’s ingenious
gadgets. This girdle was of plant bough or stem which enabled the ancient
man to keep his hand free and movement unhampered. Nevertheless, this was
the conscious beginning of the evolution of costumes.
Similarly, the pre-historic
man found his head and hair as natural suspender for self-pleasing
decoration. So he hung leaves,flowers and feathers from his head and
continued to satisfy his inner cravings for beautification. But this
initial head decoration could not meet his material need of protecting his
head for Sun ,weather vagaries etc. Thus perhaps the primitive man
improvised his headdress and developed some kind of a head-gear which
served the purpose of decoration and protection as well. A parallel to
this can be found in many near-extinct aboriginal of the world today, who
had developed consciously beautiful natural head-wraps which served as a
sound protection system against natural odds.
Academically speaking, the
first reference of head-dress is found in the pre-historic rock paintings
which were created by hunter-gatherers some ten to thirty thousand years
ago. In the Indian rock art sites of Kumaun,Bhimbetka or in Rock art sites
in Kerala one can find enormous reference of ‘the then’ activities of
those era. Those visual records depict mainly hunting and dancing,wherein
head-dress remained important. Those headgears were mainly of animal horns
or mask-like animal faces over their head. They sported those during
amusements or on a hunting spree ! While hunting,with animal face
head-gear they used to get mixed up with the target animals,this perhaps
eased the process of hunting. Thus we see head-dress remained an important
aspect even in the pre-historic India.
In the Rg Veda we find the
reference of Head-gear which were sported during Yagnya and those
are of varied colours. Similarly,in the Mohnejodaro and Harappan culture
we find ample references of head-dresses. Thus we find that from
pre-historic times the headdress culture manifested in different forms
which are still in vogue. Before,we delve further the development of
Head-dress in India we should try to understand why head-dress is called Shirostran
in ancient times. Shir means head and tran means protection.
Thus, head-wrap or pugree means head-protection apart from being an object
of veneration which underwent graded glorification down the ages.
However, while tracing the
historical development of head-dress one can find that Indian society used
head-wraps centuries before the European world took to wearing hats as a
part of its regular costume. During the Bizantine civilization in the 11th
century A.D. head-dress became a regular feature which was later passed
onto the European world.Whereas Indian society was sporting head-dress as
a regular costume by c. 10,000 B.C. From archeological evidences of
Bharhut,Bhaja,Bodhgaya,Sanchi,Mathura in Northern India and Mahabalipuram
in the South, we find that head-dress for males and females were common.
The early headgear was voluminous and pugree were folded over the head
with a loose richly embroidered end.
Dr.G.S.Ghurya, an exponent
in costume history analyzed that the female wore pugrees without any
projections.But the male Pugree,was projected vertically, frontal or
sideways. However, later on, male pugree became of appropriate size.
Nevertheless, with the passage of time pugree underwent distinctive
changes in its style shape and colour. Today, we see pugrees of myriad
shapes and shades of colour temperatures which inspire an awe amongst
onlookers!
One wonders whether this
headdress is a mere rudimentary functional object to protect the wearer
from the heat of the Sun or a safeguard against the biting cold of snow
clad mountains! Yet, this Pugree is not a simple head-cover but it has a
mystic socio-religious semblance and has served as a customary symbol in
man’s socio-cultural endeavour. Behind every size,shape or colour of
Pugree there is a secret meaning which signifies the origin of wearer, his
dialect, religion,caste and as well as his profession. There are strict
unwritten laws which govern the use of Pugree.But sordidly enough Pugree
in this century is gradually becoming an obsolete object as modern
pseudo-urban cultural onslaught dislodging its ancient gloary.Thus, at
this juncture, it is important to gauge the symbolism of Pugree from the
pan-Indian perspective because India is a land of Pugree.
Symbolism
of Pugree
Since
time immemorial Indian Pugree has remained a central force of cultural
heritage and acquired several signs and rituals around it. In ancient
Indian Sanskrit literature we find ample reference about the Pugree which
was used as a symbol of veneration. In the later Vedic period Brahmins
were placed above the king in the then hiearchial order of the society. In
this regard in the play Charudatta we find that the Brahmins
officiating at the sacrificial session of Duryodhara are described
as having their feet rubbed by the head-clothes of king---Rajnaam
vestanapattaghrstacarnah. Thus it was a description of symbolism
of submission of Kings to the Brahmins on the occasion of ritualistic
sacrifice.
Socio-culturally Pugree has
been held high in esteem and could perform Yagnya without Pugree.In the
vedic period during Rajasyua Yagnya one had to wear Pugree in a particular
style,rationality of which is hard to understand but seems to have been a
deep rooted custom. Around 300 B.C. we find references about Rishi
Apasthamba asking his student to take off their Pugrees while approaching
their teachers. This was practiced evidently as a token of respect to the
teachers.
In the medieval era Pugree
was epitomized as a sign of honour.None was allowed to enter the royal
court without wearing a Pugree. Though as symbol of respect bowing or
taking off Pug before the Emperor was in vogue in some cases.To lay down
one’s pugree before the king, or anybody, signified one’s absolute
submission. Even today especially in northern India temples and Mosques
none enters bare-headed. Thus donning Pugree had been a sign of respect
from the Royal courts to the ecclesiastical institutions as well.
In Rajasthan sporting
Pugree is a sign of mutual respect and exchanging one’s turban signifies
entering into relationship. Trampling over a Pugree is considered as a
grave insult. But removing one’s turban by the self is considered as a
gesture of seeking forgiveness or a favour.And placing of Pugree at other’s
feet is symbolic of total surrender. It is customary to present Pugree to
the bridegroom’s family which is locally termed as Sirorao.
Pugree is also used as a symbol of family succession.When the head of the
family dies the eldest son is bestowed with the responsibilities of the
family through the ritual called Pugree ceremony,which is specially in
vogue in Northern India.This occasion takes place on the 12th day of death
in the presence of family members and relations which symbolizes that the
honour of the family is to be shouldered by the new heir. A parallel can
be drawn with King’s coronation ceremony.
Apart from these objective
symbolisms, shades or colours of Pugree in Rajasthan denote a special
significance. The month of February and March are symbolic of
harvesting
and blooming flowers. Thus people during these months sport white coloured
Pugree with red dyed ends creating a striking contrast. This known as
Falguniya Pugree.For the month of July the colour is pale pink which is
followed by green colour Pugree in the monsoon season. However, an
auspicious occasions, Rajasthani people sport a pancharanga Pugree which
is a combination of saffron,pink,red,yellow and white. It is interesting
to note that for funeral processions, people sport white coloured Pugree
and sporting dark blue or maroon Pugree one visit the bereaved to show
condolence.
These are the basic
pointers of symbolism of Pugree. Before undertaking a cursor look into the
historical development of Pugree we should understand how in different
ages the Indian Head-gears were named or christened differently.
Excavating
The Genesis
Ancient Sanskrit literature
is replete with references of Head-dresses and head-wraps were commonly
termed as Ushnisha, Kirita,Patta,Vestana,Vestanapatta,Sirovestana
etc. Those head-dresses were generally of white colour and ornamented
as per requirements of status of wearers.
Banbhatta’s Kadambari
throws some light on the material used for Pugree. It describes: "The
divine person that arose out of moon at the death of Pandurika had made up
the knots of his head-dress with a piece of white fine silk".This
reference is related to Sirovestana.
C.R.Devodhar while
analyzing the role of language in the ancient Sanskrit plays had touched
upon the topic of head-dress and wrote in 1937 that ‘Yaugandharayana,on
the eve of the skirmish that was to ensue between followers of Udayana and
soldiers of the king of Ujjain is described as wearing a white turban ‘Pandurabaddhapattah’.
In the Hariscarita the renowned author Banbhatta fancies the river
Mandakini to be a fold in the silken turban of mountain sumera--Amsukosnisapattikamiva
Sumeroh.
Head-dress was also
referred to as ‘Kirita’ in Banbhatta’s Kadambari. The
princes and Kings gathered round the king Tarapida were wearing Kirita for
their headdresses.Furthermore, Banbhatta narrated thus "The followers
of Chandrapida too were jewelled Mukuta on their heads". Since
the early days the headdress of Kings had been of special significances
and essential symbolic ritual on the occasion of coronation. Similarly, in
Kalidasa’s famous play Raghuvamsa we come across certain
interesting details about the preparation for the coronation. It describes
"the hair was tied up in some kind of a knot so as to stand
perpendicularly,with a pearl-string intermixed with flower garland.
Thereupon was fixed a resplendent jewel".
As evident from literary
sources the King’s head-dress was referred to as Ushnisha.This
apart from being royal symbol, Vedic people wore it to project its glory. Maitrayani
Samhita describes Ushnisha were worn by king,which was a kind
of tiara,especially during the Rajasuya and Vajapega
sacrifices. R.N.Saletore in his celebrated Encyclopedia of Indian culture
said that king used to wear Ushnisha daily. On the score of
sporting Ushnisha, Saletora quoted Kautilyas Arthashastra
and recorded that "an official called Usnisi was received by
troops of women armed with, in the first compartment of his palace. In the
second compartment he was to be received by Kanchuki, who presented
him with his coat (Kanchuka) and the Usnisi who handed over
to him his turban (Ushnisha).He also received like the aged persons
and other personal attendants a salary of 60 panas annually".Thus was
the glory of Ushnisha. However at times this was termed as Mauli,Vestana
of Kings’ crown.
However, the term Pugree
for head-dress is very common today which was presumably coined in the
13th century A.D. In a description of then contemporary account of Chand
Bardai we get some glimpses of Pugree. He wrote in c. 1200 A.D. that ‘Prithiraja...wore
a pagai ornamented with jewels, with splendid toro. In his ear he wore
pearls,on his neck a peral necklace’. On the concept of Indian
head-dress Sir. T.Herver,a seventeenth century traveller, wrote in 1677
that " I find it is the common mode of the eastern people to shave
the head all save long hair which superstitiously leave {mine: perhaps
bodi or Shikha} at very top, such especially as to wear Turbans,
Mandils,Dustars,and Puggarees".
The term ‘turban’ got
currency in the 15th and 16 century especially in Persian language, which
was pronounced as "Dulband".Its etymology is apparently from ‘dul’
or pronounced by Arabs as ‘tul’, or ‘volvere’ which apply to head-wrap.Perhaps
from the Turks it passed on as Tulipant,Tolliban,Turbant, etc. in the
European usage of Turban. In 1611, the French Dictionary Cotgrave
explained "Toliban" as a Turkish hat of white colour which was
even ornamented.
Thus apparently the word
Turban originated from Persian and the English frequented its use. One
l7th century traveler J.B.Tavernier wrote in 1676 that "Mohamed
Alibeg returning into Persia out of India..presented sha-sefi the second
with coconut about the bigness of an Austrik egg..there was taken out of
it a Turbant that 60 cubit of calicut in length to make it, the cloth
being so fine that you could hardly feel it".
Likewise, the use of the
word turban for head-dress came into vogue in the medeival era. The
head-dress in different regions of India is widely referred to as Pugree
but pronunciation differs variedly. So, let’s try the understand how
today the head-dress is termed in major fifteen languages of modern India.
According to the Bharatya
Vabahar Kosha, edited by Viswanath Dinkar Narvene the headdress is known
in Hindi as Pugree. In Punjabi dialect this is called seerbund,Pugri
and Dastar etc. In Urdu Dustar or Pugree meaning
head-wrap. In Kashmiri language Safu or Dustar are common
for head-wrap. In Sindhi-speaking belt the headdress is known as Patika
or Patuka. In Maharashtra this is called Pugree or Pagota.
Gujarati pronounce it as Paghri. In Bengal,Assam and Orissa regions
the headgear is called Pugree,Paguree and Pagri
respectively. In Telugu speaking belt the Talpag or Talguddred go
for head dress. In Tamil it is called Tallippagee.In Kerala the
head-wrap is known as Ushnisha or Shriobestana.These are the
varied names of Head-dress or Pugree used in various Indian languages. Now
we should try to fathom the evolution of Head-dress down the ages.
Historical
Antecedents of Pugree
From a simple head wrap of
pre-historic era the headdress came to be evolved into a gorgeous and
glorious crown with the passage of time. Thus in order to delve into
development and evolution of headdress we should address to the theme
sectoring different periods of History.
The first concept of
Headdress: C10,000 B.C. to 320 B.C.)
In the pre-historic rock
sites in India like Bhimbetka to Kumaun Himalaya, we find evidences of
rock-arts wherein the life style,amusement,head-gear is found. This is
the start from historical point of view and then in the Mohenjodaro and
Harappan culture we find the use of headdress.In those days men of
higher social strata sported head-wraps which were richly padded clothes
of varied shapes. They also had their hair tied with a ribbon. Men and
Women of Royal families or Goddesses wore elaborate headgears and
coiffure. But commoners did not sport any headgear. We find some
descriptions of Indus headdresses which wire fan like structure and of
spiral form and some were bossed head-dress.
In the post-vedic era
600-320 B.C. we find evidences of voluminous head-dresses mostly known
as Ushnisha, and it became a common phenomenon. On the other hand, in
the Vedic era Pugree was a concept of dignity and authority.The king who
claimed soveringty had to wear a particular type of head-dress at the
time of doing Rajsuya Sacrifice. Dr.G.S.Ghurye elaborated that "
the head-dress known as Ushniha is the earliest mentioned in connection
with eastern people known in early literature at the ‘Vratyas’,.It
is described as white and bright. It used to have cross-windings and was
tied with a tilt".
Thus the spiral, fanlike
shape of Indus head-wrap in the post vedic period evolved into a
crossbind Ushnisha studded with Jewels. While in the Vedic era only
persons of higher order of society sported Head-dress,and respected
highly in the later vedic period. The commoners also earned the right to
don head-dress.
USHNISHA
(320 B.C. to 320 A.D.)
During the early Mauryan
period one hardly finds any trace of male Mauli or Pugree, but in the
Sunga period varied kinds of headdresses were developed. It is found that
the hair itself was often twisted into the head-dress.According to Roshan
Alkazi, the specialist in ancient Indian costume "This twisted braid
being then arranged to form a protuberance at the front or the side of the
head, but never at the centre top, as this style could be used only by
priests. Over the turban a narrow band was used to hold it in place".
Pugree or Mauli used to be
decorated with jewels and even fringe was attached to the headdress.
Another form of Pugree is found which had top knot and two bands of cloth
criss-crossed at the middle of the forehead and went upto the top knot
covering it. Similar to this style in modern India sikh sport the turban.
In this period the females
wore a kind of head-cover called Uttariya which had beautiful folded look
and tied crosswise but straight unlike the Male head-gear which was
vertical or sidewys. This Uttariya could be worn having at the back. It is
interesting to note that beneath the Uttariya skull cap was worn to keep
the headdress firm in its place.
Apart from these, it is
gathered from archaeological sources that different strata of society
donned different kinds of head-dresses. For example, the archer of Taxila
used to wrap his head with a thin strip of cloth. The attendant of the
archer covered his head with ample piece of cloth which resembled the
contemporary head-dresses of an artisan or peasants.
From the remnants of
Bodhisatva one could find the first pre-formed head dress known as Mandila.
And in Sanchi one can see similar head-cover with jewel on the head of
Kubera.
All these head-dresses
underwent some sort of innovations under the influence of foreigners.
During this period Pugree came into vogue like the one sported by Kushana
Kings which was similar to the bulging head-cover of ancient Persia.
However,the Kushana Kings sportated shorter head-gear.
Hieun-T-Sang’s travelogue
throw considerable light on the headdress of the people of Sarnath. He
wrote the head dress ‘consists in most cases of a filled with a loosely
wreath or mural crown into other cases’.Even caps with flower and
foliage find mention in Hiuen-T Sang’s account. These can be corelated
with the discovery of human heads in Taxila, as S.N.Dar wrote
"Fragments of human heads have been discovered in the
buried city of Taxila,some
with round caps covering the entire head and ears, others with low or flat
caps with or without fastening band."
From archeological
evidences we find a clear description of head-dresses especially from
Bharhut sculptures, Bhaja and Sanchi remnants. Let we glance through the
important aspects in brief which would summarize the developments between
320 B.C. to 320 A.D.
The bas-reliefs of Bharhut
stupa of the 2nd Century B.C. depicting pre-Nirvana Buddha’s life
provide us vital sources of information on the score of Headdress. The
male head wraps were worn in different fashion. One can find richly
ornamented light pugree with a roundish top above the forehead; and some
were fan like arrangements with cylindrical protrusion. Evidences of Heavy
turban with schematic folds and ornamented heavily were its
characteristics. Moreover, some turbans had leaf and rosetta decoration.
The female head-covers were
fancifully rich and ornamented. Even they used nets to give the Pugree a
hard grip on the forehead. The headdress of Bhaja cave shows similar
trends as we find in Bharhut, but the Bhaja pugs were interwoven with hair
style as well.
Sculptural remnants of
Sanchi Stupa depict high aesthetic specimens of Pugree but are devoid of
elaboratness. One type of Ushinsha shows that the upper folds resembled a
conch shell. Some Ushinisha had a projection on the Upper part to provide
holder or ornamentations. Furthermore, the SANCHI stupa depicted turbans
of cylindrical look. Evidences of skull and conical caps are also be found
in the sculptures of Sanchi stupa.
These were basic
developments of headdresses between c.10,000 B.C. to 320 A.D. which at
times were rich and ornamented. People strove to improvise the style of
wrapping Pugree and toyed mainly with the idea of top of forehead
projections. During this period, there marked tendencies to show off hair
style as well.
PUGREE
UNDERWENT INNOVATIONS (320-A.D. to 1100 A.D)
During this period
contemporary coins,sulptures and paintings reveal that the heavy
voluminous Pugree was dispensed with and small head-dress with rich
artistic look came into vogue.Royal nobles paraded varied forms of
fanciful head-covers with regional distinctions. The king’s crow was
studded with pearls called tiara and at times garlands replaced the
cloth-wrap which eventually became a part of informal dress.Coins of the
Gupta period showed Kushan King sporting helmet as head-gear indicating
the then military attire. The nobles, the ministers and other officials
sported various types of Pugree displaying their respective ranks and
status. Pugree was made of fine muslin and tied over the large hair knot
and positioned at the centre of the forehead.Evidences are also found of
striped turban which was twisted like rope.
Another type was high
cylindrical Pugree resembling the Sun god became popular. Anear identical
cylindrical head-cover is found on the head of Vishnu lying over serpent
in Tamilnadu.Four cornered cylindrical caps comparable with modern Goan
head cover are also found adorning the heads of Indra,Sun God and Vishnu.
During the 6th and 7th
century the Pallava Kings sported a conical variety of head-dress which
was even found in vogue by the nobility of Vijaynagar dynasty and later on
adopted by the Tamil nobles. This was known as ‘Kullai’ Pugree which
was near identical to pugree prevalent in North India. It denotes that
cultural communication between the North and the South took place during
this period.
Paintings of Ajanta cave
throw some light on the contemporary head-dresses which was smaller in
size and less stiff.The type of headdress is said to be patronized by the
nobility of that period. During this period there was a fashion of wearing
a sort of white covering on the head which is supposed to be the precursor
of modern Gandhi Cap. On this score Dr.Ghurya observed that ‘I think it
may be constued as precursor of the white cap of North India ‘Bhaya’
which, in a slight modified form has been recently known as the Gandhi Cap’.
From the archeological site
of Kausambi city of 3rd to 6th century A.D. we find enough evidences of
various head-dresses and rectangular shape of head-dresses were also in
vogue.The pugree worn by males was fairly of elaborate type and at times
ornamented with jewels. Furthermore,in Gupta era tall ‘Mukuta’ became
a fashionable headgear for the royal nobles. It is interesting to note
that during this period the people of Eastern India did not use any head-dress,and
in the modern times also they go bare-headed. In ‘Buvaneswar turbans are
rarely seen’ remarked the scholar Rajendra Lal Mitra ,though on the
other hand headgear remained in vogue in other parts of India.
Thus in the Hindu period
the Head-dress served as a symbol of respect and glorification not only
with its symbolism but also with its shape and size.Hearafter the story of
Headdress took different turn with the ushering in of the Muslim era.
THE
MUSLIM DELIBERATIONS ON
PUGREE (1100 A.D. to 1800)
With the ushering in of
Islamic rule in India the mode of head-dress underwent a sea-change and
the Persian and Central Asian influence was soon observed in the country’s
main fashion flow. According to Jamila Brij Bhushan in the Muslim period
‘The caps worn were of many shapes pointed with a boss at the
tip,conical with broad,upturned brim,triangular or pointed.Sometimes it
was down-shape with seems visible in the middle’.
It can also be observed
that when the Muslim influence was enveloping Northern India,the East and
Southern or Deccani India tried to improvised old Indian Head-covers.The
commoners sported freshly folded Pugree which developed into later ‘sapha’.
In Vijaynagar, nobility of
the Royal family continues to sport high head-dresses same as the
cylindrical head-gear of Vishnu lying over serpent.Dr. Ghurya in his study
observed that ‘The traveler Vastama has recorded that the king wore a
cap of gold brocade two spans long while Nuinz has described it by meaning
it ‘caulae’ and its material as brocade.Durate Barbov refers to use of
small turbans and brocade caps by ordinary males.’ From this description
we get some glimpses of Deccani head-dress.However,in the northern India
we find two rival head-dresses:one was the Mughal style and another was
the indigenous head-covers for the common people.
We observe that Mughal
nobility sported varied kind of Pugrees.About the Mughal emperor Jahengir
Francois Bernier noted that ‘The turban of gold cloth, had an airgrette
(sic) whose base was composed of diamonds of an extra ordinary size and
value,besides an oriental topaz which may be pronounced unparalleled
exhibiting lusture like Sun’. For commoners we find a reference of a
Pugree known as ‘Kaj Kulah (One who wears his cap awry). Amir Khushru
wrote that the dandies of Delhi wore the type of caps which were ‘short
turban and oblique caps’.Another peot,Mir Tazi Mir, wrote that this ‘Kaj
Kulah’ was donned by people of older age as if to hold on to their
youthfulness.
It can be observed from the
contemporary paintings and literatures that till the time of Akbar,
Persian dress was worn by the Muslims in India,But during Akbar’s rule
an Indo-Muslim cultural amalgamation took place which paved the path for
induction of Rajputana head-dresses . Jamila Brij Bhushan wrote ‘The
Mughal turban different from the contemporary Bakhara type is not having
loose fringed ends striking out of both sides...It may have been at this
time that the veil the ‘dupatta’ of the Rajput women,surperseded the
woman’s turban in the Zenans of the Kings and nobles’.
In the Muslim era Pugree
was universally acknowledged as an emblem of dignity.But during the Afghan
rule the Hindus were prohibited to wear turban in order to retain their
own superiority. However,in the 17th century one Kashmiri Hindu courtesan
obtained from the king the grant of a turban one hundred yard long for his
son’s marriage. Perhaps from this time Kashmiri Hindus started sporting
long turbans with pride on such occasions. This practice was later passed
on to Rajasthan and Punjab where also long turbans were worn especially
during festive occasions.
Despite Mughal cultural
onslaught on the score of costumes the age-old head dress in India never
became obsolete. Tuslidas wrote in 1575 that ‘a pure and lustrous yellow
dhoti outshone the rising Sun and lightning flash’, a waist belt on
which ‘bells made delicious tinkling’ a yellow uparana or scarf ‘with
fringe of gems and pearls’, a jaunty for cornered chaugoshi cap on the
comely head and a yellow Jhaguli’." Thus it can be concluded that
despite Mughal influence the age old Chaugashi cap or four-sided
cylindrical cap remained in vogue side by side with the Persian style of
head-dress throughout the Mughal period,and which is still prevalent even
today.
Guru Gobind Singhji, gave a
fresh definition to pugree as he augmanted the visionary concept of ‘Khalsa’
which was to fight against the muslim onslaught and re-establish the lost
pride. The Headdress remain the symbol of pride and the regality of its
nature and the pride of the battle field. With passage of time the concept
went beyond the ‘Martial’race called Khalsa and became a vibrant
cultural symbol of Sikh which has spread all over the world today. Even
Noble Laurete Rabindra Nath Tagore wrote about Sikh Guru that they
decided
to sacrifice their head than to allow cutting of their hair.
PUGREE
FROM 19th CENTURY
...
During this period we find
turbans of varied kind and some are identical to ancient head-dress.With
the European influence pre-formed Pugree also came into fashion. Let us
take up the concept of Pugree of different regions of India.
In Punjab we find a typical
Pugree which is a conical shape called ‘kullah’ and identical to
head-dress of Southern India. This Kullah cap is encircled with a piece of
cloth whose end goes back to the neck and is called ‘sapha’.
In the 19th century we find
‘topi’ in Northern India which were of varied colours but has a touch
of ethnic variations. This close-fitting turban shaped like ‘pie crust’
and having narrow projecting rime all around. Evidences of a Sindhi Pugree
is also found which is of cylindrical in shape and rise above one feet
with a flat round rim. This type of Sindhi hats are known a s’Serai Topi
or Sirai tope’.
In northern India apart
from conical Pugree and freshly folded cap we find a white cap which is
popularly known as ‘Bhayya Cap’ in Bombaly it is in fact a prototype
of Gandhian cap.However, somewhat similar looking cap is found in the cave
paintings of Ajanta which we have referred earlier.
During the 17th century
Rajasthan became a legendary land of colourful head-dresses. In and around
Jaipur during this period middle class Rajasthan used to sport cotton
Pugree known as ‘Chira and phenta’. On the other hand elite society
kept on changing their headdresses. Some pugrees were of 25 mts. long and
20 centimeter wide of dyed and printed cotton fabrics depending upon their
socio-economic status. Coormaraswamy while analyzing the Rajasthani
head-dress wrote that ‘The rajput Pugree appears to have been adopted at
the Mughal court already in the time of Akbar, and remains the typical
head-dress of both Muslims and Hindus as represented in the paintings of
the seventeenth and eighteenth centuries; the form is
unsymmetrical,slashing backwards and bound by a transverse band of
different material. A jeweled malaband may be tied round the turban
horizontally, and a plane..often richly jeweled or enameled may be worn in
the turban itself’. These remarks of Coomaraswamy are vital to
understand the whole gamut of Rajasthani Pugree.
In Rajasthan each community
wore different type of Pugree in each district. In Udaipur Pugree we find
a flat surface mainly,and in Jaipur the turban has a knot on the top.
Moreover, noblemen did sport a ‘lepeta’ a sort of small narrow piece
of embroidered material of gold work. However, in Rajasthan it is said
that no two pugrees are same as tying techniques undergoes change from
wearer to wearer.
In western India,
especially in Maharashtra and Gujarat voluminous and loosely rolled
turbans remained vogue and some can even be seen today at social
gatherings. There were pre-formed turbans or freshly bound ‘pheto’
Pugree. Dr.Ghurye quoted from a folklore to emphasize the importance of
decking a Pugree:
‘A PAGHADI OR TURBAN is
the ornament of male. Nine Coloured Padhdi is a choice present’.
In Southern India though
wearing of head-dress was not a fashion but according to P.Thomas ‘on
ceremonial occasion, they wear long coats and turbans’. However, except
the Brahmins other classes of people in Andhra,Tamil Nadu sported fresh
folded pugree.Dr Ghurya once wrote ‘In the districts bordering on
Karnataka and Andhradesa in the districts remote from this area, it was an
apology for this grand article,being merely a small piece of cloth just
wrapped about the head.’
It is interesting to note
that in Bengal and Orissa there were many illustrious pugree in 18th and
19th century but today the whole thing has became extinct.Though in social
occasions,they wear some sort of headgears but common people only use ‘angocha’
to cover their heads.
In India the headgear of
Sanyasi,Fakirs enthuse a special interest. This subject was never
attempted by anybody. The safforn colured ‘Patka’ is perhaps
universally practiced amongst sanyasis of which Vivekananda’s pug is the
right example. Varied headgears, of Padris,Fakirs and Maulanas are of
unique importance of academic address.
In modern days pugs are
sported at least on marriage occasions. Various pre-formed headgears like
Topor in East the ‘Sehra’ of North or ‘wrap up’ pugs of other
places of India is an unique dimension which is to be properly documented.
Amongst aboriginal or
Tribal indigenous people, there are some hundreds types of headdress
available, which are yet to be documented in a systematic manner.
These are some broad
outlines of Pugree or head-dress of India which had a beginning in the
distant past and yet not an absolutely dying fashion in modern India which
is crossing over to 3rd Millennium.This subject has a great scope of
holistic in-dept multi-disciplinary study which is pregnant with immense
potentiality for further explorations.