Jat Community - Revision history

Pdewan: /* D */

2017-02-27T15:11:16Z

‎D

Pdewan: /* Gotrs and clan names/ surnames */

2017-02-27T14:59:06Z

‎Gotrs and clan names/ surnames

Pdewan: /* See also */

2017-02-27T14:27:09Z

‎See also

Pdewan: /* Jats of MP */

2017-02-27T14:23:56Z

‎Jats of MP

Pdewan: /* Jat */

2017-02-27T14:18:29Z

‎Jat

Pdewan: /* Jat community of Central India */

2017-02-27T14:09:04Z

‎Jat community of Central India

Show changes

Pdewan at 10:04, 27 February 2017

2017-02-27T10:04:49Z

Show changes

Pdewan: /* 2008-15: The Jats’ quest for reservation */

2015-07-23T14:49:51Z

‎2008-15: The Jats’ quest for reservation

Pdewan: /* 2015: Supreme Court scraps quota */

2015-05-31T15:10:19Z

‎2015: Supreme Court scraps quota

Pdewan: /* Progressive Haryana Khaps */

2015-05-30T20:19:46Z

‎Progressive Haryana Khaps

@@ Line 486: / Line 486: @@
 ==D==
-[[File: Rina Dhaka.jpg|Rina Dhaka, leading fashion designer |frame|500px]]
+[[File: Rina Dhaka.jpg|Rina Dhaka, leading fashion designer <br/> From [http://www.explosivefashion.in/indian-designers/rina-dhaka.html Explosive Fashion.in]|frame|500px]]
 [[File: neha dhupiaJ.jpg|  Neha Dhupia, beauty queen and actress|frame|500px]]
@@ Line 567: / Line 567: @@
 Dullar
 Dunger (Moradabad)
 ==F==

@@ Line 318: / Line 318: @@
-[http://poojamunder.blogspot.in/2010/03/list-of-jat-gotras-clans.html Pooja Munder has mentioned around 360 Jat gotr and clan names in her blog]. Laduram Jewliya has listed 3567 in his book '' Jaat Puran. '' Indpaedia
+[http://poojamunder.blogspot.in/2010/03/list-of-jat-gotras-clans.html Pooja Munder has mentioned around 360 Jat gotr and clan names in her blog]. Laduram Jewliya has listed 3567 in his book '' Jaat Puran. ''
@@ Line 352: / Line 352: @@
 ==B==
+[[File: Geeta Basra.jpg|Geeta Basra, actress |frame|500px]]
 Babal
@@ Line 486: / Line 486: @@
 ==D==
 Dabas
@@ Line 1,198: / Line 1,200: @@
 Warraich
 Wedwan (Meerut, Ambala)
 =Jat community of Central India=

@@ Line 1,439: / Line 1,439: @@
 [[Jat Community and politics]]
-[[The Jat, Rajput, and Alhed Castes (Punjab]])
+[[The Jat, Rajput, and Allied Castes (Punjab)]]
 [[Jat: Origin]]

@@ Line 1,237: / Line 1,237: @@
 The representative cultivating caste of the Punjab, 1. Theories corresponding to the Kurmi of Hindustan, the Kunbi of the ° .* of Deccan, and the Kapu of Telingana. In the Central Pro- the caste, vinces 10,000 Jats were returned in 191 1, of whom 5000 belonged to Hoshangabad and the bulk of the remainder to Narsinghpur, Saugor and Jubbulpore. The origin of the Jat caste has been the subject of much discussion. Sir D. Ibbetson stated some of the theories as follows : 2 " Suffice it to say that both General Cunningham and Major Tod agree in considering the Jats to be of Indo-Scythian stock. The former identifies them with the Zanthii of
 Strabo and the Jatii of Pliny and Ptolemy ; and holds that they probably entered the Punjab from their home on the Oxus very shortly after the Meds or Mands, who also were I ndo- Scythians, and who moved into the Punjab about a century before Christ. . . . Major Tod classes the Jats as
 This article is partly based on in- Office.
 The correct pronunciation of formation contributed by Mr. Debendra the caste name is Jat, but in the Niith Dutt, Pleader, Narsinghpur ; Mr. Central Provinces it is always called Ganga Singh, Extra Assistant Com- Jat. missioner, Hoshangabad; and Mr. - J'unjabCensus Report (18S1), para. Aduram Chaudhri of the Gazetteer 421.
-−
-one of the great Rajput tribes, and extends his identification with the Getae to both races ; but here General Cunningham differs, holding the Rajputs to belong to the original Aryan stock, and the Jats to a later wave of immigrants from the north-west, probably of Scythian race." It is highly probable that the Jats may date their settlement in the Punjab from one of the three Scythian inroads mentioned by Mr. V. A. Smith,1 but I do not know that there is as yet considered to be adequate evidence to identify them with
+It is highly probable that the Jats may date their settlement in the Punjab from one of the three Scythian inroads mentioned by Mr. V. A. Smith,1 but I do not know that there is as yet considered to be adequate evidence to identify them with
 any particular one. The following curious passage from the Mahabharata
 would appear to refer to the Jats :
-−
 " An old and excellent Brahman reviling the countries Bahlka and Madra in the dwelling of Dhritarashtra, related facts long known, and thus described those nations. External to the Himavan, and beyond the Ganges, beyond the Sarasvati and Yamuna rivers and Kurukshetra, between
 five rivers, and the Sindhu as the sixth, are situated the Bahlkas, devoid of ritual or observance, and therefore to be shunned. Their figtree is named Govardhana {i.e. the place of cow-killing) ; their market-place is Subhadram (the place
@@ Line 1,251: / Line 1,253: @@
 They drink spirits made from sugar and grain, and eat meat seasoned with garlic ; and live on flesh and wine : their women intoxicated appear in public places, with no other garb than garlands and perfumes, dancing and singing, and vociferating indecencies in tones more harsh
 than those of the camel or the ass ; they indulge in promiscuous intercourse and are under no restraint. They clothe themselves in skins and blankets, and sound the cymbal and drum and conch, and cry aloud with hoarse voices : ' We will hasten to delight, in thick forests and in
 pleasant places ; we will feast and sport ; and gathering on the highways spring upon the travellers, and spoil and scourge them!' In Shakala, a female demon (a Rakshasi) on the fourteenth day of the dark fortnight sings aloud : ' I will feast on the flesh of kine, and quaff the inebriating spirit attended by fair and graceful females.' The Sudra-like Bahlkas have no institutes nor sacrifices ; and neither deities, manes, nor Brahmans accept their offerings.
 They eat out of wooden or earthen plates, nor heed their being smeared with wine or viands, or licked by dogs, and they use equally in
@@ Line 1,264: / Line 1,266: @@
 All countries have their laws and gods : the Yavanas are wise, and pre- eminently brave ; the Mlechchas observe their own ritual, but the Madrakas are worthless. Madra is the ordure of
-the earth : it is the region of inebriety, unchastity, robbery, and murder : fie on the Panchanada people ! fie on the Aratta race !
+the earth : it is the region of inebriety, unchastity, robbery, and murder : fie on the Panchanada people ! fie on the Aratta race !"
-−
 In the above account the country referred to is clearly
-the Punjab, from the mention of the five rivers and the Indus. The people are called Bahlka or Jarttika, and would therefore seem to be the Jats. And the account would appear to refer to a period when they were newly settled in the Punjab and had not come under Hindu influence. But at the same time the Aryans or Hindus had passed through
+the Punjab, from the mention of the five rivers and the Indus. The people are called Bahlka or Jarttika, and would therefore seem to be the Jats. And the account would appear to refer to a period when they were newly settled in the Punjab and had not come under Hindu influence. But at the same time the Aryans or Hindus had passed throughthe Punjab and were settled in Hindustan. And it would therefore seem to be a necessary inference that the Jats were comparatively late immigrants, and were one of the tribes who invaded India between the second century B.C. and the fifth century A.D. as suggested above. 2 . Sir d. Sir D. Ibbetson held that the Jats and Rajputs must be,
-−
-the Punjab and were settled in Hindustan. And it would therefore seem to be a necessary inference that the Jats were comparatively late immigrants, and were one of the tribes who invaded India between the second century B.C. and the fifth century A.D. as suggested above. 2 . Sir d. Sir D. Ibbetson held that the Jats and Rajputs must be,
 ibbetson's
 to some extent at least, of the same blood.
@@ Line 1,275: / Line 1,275: @@
 Though the description . , ., of the Jats are represented in the Central Provinces only by a small body of immigrants it will be permissible to quote the follow- ing passages from his admirable and classical account of the
 caste :
-−
 " It may be that the original Rajput and the original Jiit entered India at different periods in its history, though to my mind the term Rajput is an occupational rather than an ethnological expression. But if they do originally re-
 present two separate waves of immigration, it is at least
@@ Line 1,434: / Line 1,434: @@
 to be descended from Siva, they would naturally not be in-
 clined to pay any special respect to the plant. The Jats are good cultivators, and at the thirty years' 14. Occu- settlement (1865) several members of the caste held con- Patlon - 'siderable estates ; but a number of these have now been lost, owing probably to extravagance of living. In Saugor the Jats are commonly employed as masons or navvies.

← Older revision		Revision as of 14:18, 27 February 2017
Line 1,232:		Line 1,232:
	NOTE 2: While reading please keep in mind that all articles in this series have been scanned from the original book. Therefore, footnotes have got inserted into the main text of the article, interrupting the flow. Readers who spot these footnotes gone astray might like to shift them to their correct place.		NOTE 2: While reading please keep in mind that all articles in this series have been scanned from the original book. Therefore, footnotes have got inserted into the main text of the article, interrupting the flow. Readers who spot these footnotes gone astray might like to shift them to their correct place.

−	==~~Jat~~==	+	==Jats of MP==

@@ Line 378: / Line 378: @@
 March 2015: Supreme Court cancels notification regarding OBC quota for Jats
 =2015: Supreme Court scraps quota=
 [http://epaperbeta.timesofindia.com//Article.aspx?eid=31808&articlexml=SC-scraps-OBC-quota-for-Jats-dubs-govt-18032015001046 ''The Times of India'']

← Older revision		Revision as of 15:10, 31 May 2015
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	The court also rejected the Centre's stand justifying reservation on the ground that Jats were granted OBC status by many states 10 years ago.It pulled up the government for reopening the issue on the basis of outdated and antiquated data a decade later during which the country had progressed.		The court also rejected the Centre's stand justifying reservation on the ground that Jats were granted OBC status by many states 10 years ago.It pulled up the government for reopening the issue on the basis of outdated and antiquated data a decade later during which the country had progressed.
		+	==SC: Jats ineligible for OBC reservation==
		+	[http://indiatoday.intoday.in/story/jat-reservation-supreme-court-verdict-backwardness/1/428109.html ''India Today'']
		+
		+	April 13, 2015
		+
		+	Ashwini Deshpande
		+
		+	''' The SC verdict on Jat quota emphasises evidence-based assessment of backwardness '''
		+
		+	The March 17 Supreme Court verdict overturned the 2014 central government categorisation of Jats as "backward", and hence made the community ineligible for the other backward class (OBC) reservation. This has generated predictable, mixed responses-welcomed by several media commentators as a "blow to the politics of reservation", and opposed by Jat representatives such as the Akhil Bhartiya Jat Aarakshan Sangharsh Samiti.
		+
		+	We need to go beyond these reactions and examine the Supreme Court verdict in terms of what it reveals about the process of identification of beneficiaries. But first, we need to remind ourselves why affirmative action was felt to be necessary in the first place. Very simply, without going into the pre-Independence history of reservations, this was because legal equality for all Indians (guaranteed by the constitutional and legal apparatus) was, and is, not matched by substantive equality, or "equality in fact" on the ground.
		+
		+	This leads to the next question: How do we determine or identify individuals/groups/communities that need a special push to achieve substantive equality? Several articles in the Constitution-15(4), 16(4), 46, 355 etc-enable the state to make special provisions to level the playing field for socially and economically backward communities to somewhat reduce accumulated disadvantage resulting in unequal starting positions relative to better-off communities. The perennial question that has dogged quota debates is whether caste should at all be a criterion in the vector of characteristics that define "backwardness".
		+
		+	This question can (and should) only be answered empirically. Do large data sets reveal persistent, contemporary, significant disparities and discrimination by caste? If yes, then caste is indeed one of the axes of disadvantage. However, in order to make special provisions truly commensurate with backwardness, the empirical evidence needs to be examined repeatedly, both because over time relative positions of specific caste groups are bound to change and also because other dimensions of disadvantage (such as sexual orientation) could become salient (and in principle, caste could cease to be relevant).
		+
		+	In the specific context of OBCs, the National Commission for Backward Classes (NCBC) is supposed to be the body that verifies and evaluates the legitimacy of specific claims for inclusion into the central list of OBCs. In February 2014, it submitted a review for nine states (in seven of the nine states, Jats were already counted as OBCs in the state government lists) and concluded that Jats, as a community, do not meet the criteria of backwardness. This was disregarded by the central government, which issued a notification declaring Jats to be OBCs.
		+
		+	The SC verdict has correctly validated the NCBC assessment of a particular claim and not rejected caste as an ingredient of backwardness. The NCBC has made 33 amendments to the OBC list since 1993, based on its examination of 1,221 requests, of which 766 were for inclusion and 455 were for rejection.
		+
		+	There have been similar changes in SC/ST lists as well. Carrying forward large parts of the pre-Independence "Depressed Classes" list first drawn up in 1935, the scheduled caste list prepared in 1950 was first amended in 1956 to include Dalit Sikhs. Changes to this list were made in 1976, 1986, 1990 (addition of neo-Buddhists), 2000, 2002, 2003, 2007 and so on. Similar changes have been made to the ST list. For instance, since the 2001 Census, there have been 242 modifications in the ST list, with 235 additions and 15 deletions and other changes.
		+
		+	The Supreme Court verdict has emphasised the need for an evidence-based assessment of backwardness and has asked for a continuous review based on "contemporaneous evidence". Additionally, it has allowed the public a glimpse into the process of designation of beneficiaries. Fresh yardsticks are welcome. The emphasis on evidence will hopefully infuse both objectivity and transparency in the designation of beneficiaries as well as rigorous assessments of affirmative action (which so far reveal that its benefits outweigh costs). Those who hail the Supreme Court verdict as a death knell for the "politics of caste" should support it in its entirety and be prepared to accept in-depth testimonies which reveal that, unfortunately, caste continues to be one of the major axes of disadvantage in contemporary India.

	=Jat community of Central India=		=Jat community of Central India=

← Older revision		Revision as of 20:19, 30 May 2015
Line 630:		Line 630:
	to be descended from Siva, they would naturally not be in-		to be descended from Siva, they would naturally not be in-
	clined to pay any special respect to the plant. The Jats are good cultivators, and at the thirty years' 14. Occu- settlement (1865) several members of the caste held con- Patlon - 'siderable estates ; but a number of these have now been lost, owing probably to extravagance of living. In Saugor the Jats are commonly employed as masons or navvies.		clined to pay any special respect to the plant. The Jats are good cultivators, and at the thirty years' 14. Occu- settlement (1865) several members of the caste held con- Patlon - 'siderable estates ; but a number of these have now been lost, owing probably to extravagance of living. In Saugor the Jats are commonly employed as masons or navvies.
−
−	~~=Progressive Haryana Khaps=~~
−	~~[http://indiatoday.intoday.in/story/khap-panchayats-mahapanchayat-haryana-sex-ratio-bibipur/1/429370.html ''India Today''], April 20, 2015~~
−
−	~~Asit Jolly~~
−
−	~~''' Haryana's patriarchal hinterland is witnessing the beginnings of a social transformation-the emergence of khap panchayats with a conscience that value women '''~~
−
−	A rapt audience of women-recently betrothed daughters, young housewives, mothers clutching infants, mothers-in-law, many grandmothers-nodding in unison as a young, recently commissioned woman police officer tells them why it is imperative to send girls to school; why they must resist any attempts to restrict women; why daughters and daughters-in-law must be honoured equally; why honour killings are a thing of the dark ages.
−
−	~~It's not an unusual setting, except that this is happening deep inside the intensely patriarchal Haryanvi hinterland.~~
−
−	The February 19 congregation in Bibipur village, 10 km along the highway from Jind to Bhiwani, was special in many ways. Besides the incredulously astute bunch of women, the menfolk were there too. Alongside Anita Kundu, a young woman from a landless, middle-class family of Uklana in Hisar who landed a job as sub-inspector in Haryana Police after she scaled Mount Everest in May 2012, Captain Mahavir Lohan, chief of Hisar's all-powerful Satrol khap-a caste council speaking for 44 villages-was there, equally vehement against the scourge of female foeticide and 'killing to preserve family honour'. On the day, the fringes of the quaint gathering at Bibipur's rather unique mahila choupal (women's village gathering) were crowded over with young and old members of the Nogama (nine villages) khap, each avidly voluntarily giving up his chair as more and more women walked in.
−
−	Located in the centre of Haryana's khapland, the events in Bibipur are significant and very possibly the earliest signs of what could potentially snowball into significant social transformation-khap panchayats with a conscience.
−
−	It started back on July 14, 2012 when Bibipur's young sarpanch Sunil Jaglan, 32, the proud father of two daughters, convened a mahapanchayat of 112 khaps representing rural communities across Haryana, Rajasthan, Western Uttar Pradesh and Delhi and inspired them to unanimously endorse a joint resolution demanding capital punishment for female foeticide.
−
−	"It wasn't easy," says Ritu, the sarpanch's 29-year-old sister recalling the "discomfiture" of the elders. "They were simply not used to women talking down to them," she recalls. "Jab mai bolne uthi to charcha ka vishey ban gaya (When I got up to address them, it became a topic of discussion)."
−
−	But not for long, Jaglan remembers the day: "Women participated without restraint, questioning senior khap leaders, for the first time, without fear." The unshakeable pradhans (leaders) capitulated. Years after the laws of the land proscribed sex-selection, khap elders unanimously concurred to demand that foeticide be equated with murder.
−
−	Jaglan says the khap leaders' willingness to endorse a resolution against the age-old preference for male progeny across Jat-predominant communities in northern India was driven by a growing awareness and heightening concern over dangerously skewed adult sex ratios that are set to become even sharper given highly distressing SRB (sex ratio at birth) being reported from scores of villages.
−	~~Haryana for instance has an average statewide sex ratio of 879 women per 1000 men according to the 2011 Census. But there is a horrific story currently unfolding in the villages.~~
−
−	Data available with the state health department exposes the shocking truth and is perhaps why Prime Minister Narendra Modi chose to launch his flagship 'Beti Bachao, Beti Padhao' campaign from Haryana on January 24, when he fervently exhorted its people "not to kill daughters".
−
−	More than half-3,974 out of 7,363 -of the villages in the state reported an SRB (0 to 1 year) below 500 in 2013. These include Gajarpur in Mewat district, Kharal in Jind, Bopur in Kaithal and Suri village in Panchkula where the ratio stood abysmally low between 76 and 143 females per 1000 male births. There are some 2,400 villages including a few small hamlets that failed to report the birth of even a single girl child in 2013.
−
−	Ram Niwas, Haryana's additional chief secretary in charge of the state health department, says increasingly skewed sex ratios reflect the hard truth and can no longer be wished away. "It is true. More and more girls are being killed in the womb," he says, warning that the situation, already critical, could in time result in a "virtual collapse of rural Haryanvi society".
−
−	Niwas points to the presence of scores of bachelors simply unable to find brides in almost every village. The telling dearth of women consequent to the prevalent practice of foeticide, younger members of the Nogama and Satrol khaps say, becomes even more acute with the gotra or kinship codes enforced strictly by most khap panchayats. According to him the landmark 2005 amendment to the Hindu Succession Act giving daughters an equal share as sons in the inheritance of ancestral property and the consequent familial disputes have only refuelled the preference for male children.
−
−	Anil Kumar and Suneel Lamba, young farmers in their mid-20s from Jind, don't see themselves settling down anytime soon. They say "it is almost as difficult finding a bride as it is getting a government job in Haryana". Both men actively participate in khap meetings with the singular aim of nudging more tradition-bound elders into slackening restrictions on marital alliances.
−
−	Evidently alive to the problem and encouraged by younger members to ring in change, on April 20, 2014, the Satrol khap voted unanimously to reverse a 650-year-old tradition. For the first time in centuries, the khap leaders proclaimed that they would endorse and support inter-village marriages as well as weddings between castes.
−
−	Jaglan, who attended the Satrol panchayat in Hisar as a special invitee, sees the decision as "historic and revolutionary". Significantly, the sarpanch says, "they (leaders of the Satrol khap) also decided to recognise love marriages." According to Lohan, the khap now offers a cash incentive of Rs 21,000 for every inter-caste marriage solemnised within its area. Also responding to long-standing criticism, women are now actively encouraged to participate and speak in khap meetings.
−
−	Interestingly, khap leaders are employing historical precedent to demolish what has been viewed as inviolable tradition: Lohan cites an early 1960s instance when Ghasiram Malik, then head of the Malik clan, publicly blessed a marriage between a couple sharing the same gotra. He recalls how the old khap chief had proclaimed that the couple's child would be an "asli Malik". Lohan also narrates a past instance when an old Zaildar of the Satrol khap had openly questioned the practice of marrying daughters in barren and un-irrigated areas outside the highly fertile 44-village collective.
−
−	~~Just weeks after the Satrol khap announced its changes last April, Bhiwani's most prominent Sangwan khap too proclaimed it would bless both inter-caste as well as inter-religion marriages.~~
−
−	But many activists and scholars remain sceptical. D.R. Chaudhry, formerly a teacher at Delhi University, says the changes are "cosmetic and driven essentially by the compulsion of circumstances". "Inka dimaag their basic-anti-lower caste and misogynistic-mindset is unchanged," he says. Even if a trifle grudgingly, Chaudhry however acknowledges the efforts by Jaglan and his colleagues in Bibipur.
−
−	Besides the role he played in instigating change in Satrol and other khaps, Sunil Jaglan, who was elected sarpanch of Bibipur in June 2010, has single-mindedly pursued an agenda to include the womenfolk of his village. His move to involve the khaps and get them to endorse a resolution against female foeticide in July 2012 may not have paid off significantly in inspiring wider relaxations on questions of inter-caste and inter-gotra marriages but it is a vital beginning.
−
−	At the rural congregation on February 19, incidentally the 50th such event since January 24, 2012, Bibipur's womenfolk were decidedly more vocal than the men. Santosh Devi, whose only estimate of her own age is the memory that she "was already bearing children when Pakistan was formed", cheered the loudest when Jaiwanti Sheokand, one of the speakers and a former IAS officer, declared that "a girl can never go 'bad' by going to school and reading books".
−
−	Bibipur's women, many of them casting off the traditional ghunghat (veil), were happily at home with sub-inspector Anita Kundu in her hip-hugging jeans, sneakers and closely cropped hair. "I wish I too had a daughter like you," a woman said to her. Kundu smiled and told her: "Your girl will be exactly like me, just make sure she goes to school."
−
−	Statistics on women's education in Haryana are almost as damning as the data on missing girl children. Jaglan says "barely 20 per cent of the school-going girls make it to colleges simply because their parents fear they will be sexually targeted going to or coming back from institutions that are invariably some distance away in cities". The panchayat is currently campaigning hard for the state government to provide 'secure last-mile connectivity' for rural girl students.
−
−	In 2014, the Bibipur panchayat adopted a formal resolution giving women complete control over 50 per cent of all cash awards and one-time grants to the village. Jaglan and his friends (the village women included) hope that progressively more and more khap leaders will pay heed and break with dubious traditions.
−
−	In the meantime though, this happy hamlet is swimming against the tide in celebrating its women: a gate at the entrance to the village makes a point of welcoming visitors to "Bibipur-the Women's World".