Jat
ETHNONYMS: Jāṭ, Jaṭ, Jatt
Orientation
Identification and Location. Jat live predominantly in large parts of northern and northwestern India and in southern and eastern Pakistan, as sedentary farmers and warriors ( with some are pastorals). Jat is a race much like the Irish, Ossetians, Kurds, Yakuts, Kazakhs and the pashtuns. In India most of these communities are integrated as a caste into the locally prevalent caste system, so that they could be accommodated in Hinduism (as Hinduism is considered a religion by default for all Indians).However, a Jat can be a Sikh, Hindu or a Muslim (Christian and Buddhist too in some case).
Their population is mostly concentrated in the regions of Jammu, Punjab, Haryana, Rajasthan, Uttar Pradesh/ Harit Pradesh, Parts of Madhya Pradesh, kutch in Gujrat and Delhi.In Pakistan, they are in Pakistan Punjab, Baluchistan, Kashmir and sindh region.In the past century increasing population pressure on land has led to large-scale emigration of the peasant Jat, especially from India, to North America, the United Kingdom, Malaysia, and more recently the Middle East. Within India many rural Jats had started to look towards Urban settlements in hope for better lifestyle and jobs.
As per some researchers, sedentary farming Jat and the nomadic pastoral Jats (in gujrat as claimed by researchers and documentary makers) are of entirely different origins; few believe that the two groups are of the same stock but that they developed different life-styles over the centuries. Neither the farmers nor the pastoralists are, however, to be confused with other distinct communities of peddlers, artisans, and entertainers designated in Afghanistan by the blanket terms “Jat” or Jaṭ.
The latter terms are considered pejorative, and they are rejected as ethnonyms by these peripatetic communities. In Pakistan also, among the Baluchi- and Pashto-speaking populations, the terms were, and to a certain extent still are, used to indicate contempt and lower social status.
Demography. No reliable figures are available for recent years. In 1931 the population of all sedentary and farming Jat was estimated at 8,377,819; in the early 1960s 8,000,000 was the estimate for Pakistan alone. Today the entire Jat population consists of several million more than that.
Linguistic Affiliation.
Jats speak languages and dialects that are closely connected with local spoken languages of the Indo-Iranian Group. Arabic-derived Urdu is used by Jat Muslims, while Jat Sikhs and Jat Hindus use the Gurmukhi (Punjabi) and the Devanagari (Hindi) scripts, respectively.
History and Cultural Relations
Little is known about the early history of the Jat, although several theories were advanced by various scholars over the last 200 years. Some authors argue that they are descendants of the first Indo-Aryans, others suggest that they are of Indo-Scythian stock and entered India toward the beginning of the Christian era. These authors also point to some cultural similarities between the Jat and certain other major communities of the area, such as the Gurjar, the Ahir, and the Rajput, about whose origins similar theories have been suggested.
In fact, among both Muslims and Sikhs the Jat and the Rajput castes enjoy almost equal status—partly because of the basic egalitarian ideology enjoined by both religions, but mainly because of the similar political and economic power held by both communities. Hindu Jat consider the Gujar and Ahir as allied castes; except for the rule of caste endogamy, there are no caste restrictions between these three communities.
In other scholarly debates about the origins of the Jat, attempts have been made to identify them with the Jarttikā, referred to in the Hindu epic the Mahābhārata. Some still maintain that the people Arab historians referred to as the ZuṠṠ, and who were taken as prisoners in the eighth century from Sindh in present-day southern Pakistan to southern Iraq, were actually buffalo-herding Jat, or were at least known as such in their place of origin.
Another scholarly view point stating that Jat race is a combination of Indo-greek, Scythians and Indo- Aryan stock (namely Mauryans of the Dynasty of Chandragupta Maurya, Grandfather of Great Ashoka). It was after many years of inter marrying that a new name and identity came into being which was collectively called as Jats.
This view point seems to be more scientific and has a good logic unlike a certain community’s belief that they come from some fire etc. and proclaim themselves to be the ‘authentic‘ warriors from the bloodline of a ‘Brahminical god‘ whose name and existence is mythological (a way to subside their inferiority complex ,propagation of superstitious blind faith and to enslave masses).
With the arrival of Islam (both Salafi and Sufi) in 10 to 12 Century AD many Jats converted to Islam and it lead to socioeconomic prosperity for them. For rest of Hindu Jats who were mostly peasants and pastorals (as Sikh religion was not born) the fight for empowerment and against exploitative condition was long and brutal in many ways (mainly by Priestly class which are known as Brahmins, from the hands of Ruling elite who claimed warrior status (but their credentials are doubtful) and finally from Islamist who invaded and ruled India in subsequent centuries too ).
In the seventeenth century a (Hindu) kingdom was established in the area of Bharatpur and Dholpur (Rajasthan) in northern India; it was the outcome of many centuries of rebellion against the Mughal Empire, and it lasted till 1826, when it was defeated by the forces of the British East India Company.
Farther north, in the Punjab, in the early years of the eighteenth century, Jat (mainly Sikh) organized peasant uprisings against the predominantly Muslim landed gentry; subsequently, with the invasion of the area—first by the Persian King Nadir Shah and then by the Afghan Ahmad Shah Abdali—they controlled a major part of the area through close-knit bands of armed marauders operating under the leadership of the landowning chiefs of well-defined territories.
A Sikh Jat became King of Entire Punjab for 40 years who was called Maharaja Ranjit Singh , he employed a policy of secularism where Muslims, Hindus and Sikhs lived in harmony from many years before Britishers annexed it in 1850.
Because of their martial traditions, the Jat, together with certain other communities, were classified by British administrators of imperial India as a “martial race,” and this term had certain long-lasting effects. One was their large-scale recruitment into the British-Indian army, and to this day a very large number of Jat are soldiers in the Indian army.
Many Sikh Jats in the Indian part of Punjab were involved in the movement for the creation of an autonomous Khalistan, Jarnail Singh Bhindranwale (14th Chief of the Damdami Taksal ) was a Sikh Jat, it has been said that he was neither for and nor against the creation of Khalistan (though many of his followers were in favour for creation of Khalistan and considered him a spiritual leader for the movement) . Those who were Muslims were closely associated with the movement of Pakistan as the 1st prime-minister of Pakistan was Liaquat Ali Khan who was a Muslim Jat. India’s 5th prime-minister was Chaudhary Charan Singh who was a Hindu Jat.
Settlements
The Jat as a whole are predominantly rural. Over the last 400-500 years there has been increasing sedentarization of Jats; this trend increased rapidly in the last decades of the eighteenth century when many pastoralists settled in the central Punjab under the auspices of Sikh rule there owing to the philosophy of Sikhism (since earlier the Mughal rule did not favor them and their rule were draconian towards non-mu slims . Sikh rule brought about massive land reforms ).
This continued over a very large area with the expansion of irrigation in British imperial times. Before that some Jats were peasants but in few regions only.
Most Jat peasants lived in flat-roofed houses made of baked or unbaked bricks in large compact villages, with few open spaces within the inhabited area; all villages have cattle sheds, village commons, and wells or ponds. Depending on the region and the precise community, Jat peasants used a variety of huts, mostly made of reed mats and wood, that are fairly easy to dismantle. The reed mats are woven by the women.
Kingdoms and Royalty
The royalty among Jat has been in existence for more than 1000 years (records could be found with the respective families) but after 1699 it rose rapidly as more warriors revolted against the Mughals and formed their respective kingdoms. Following is the list of some notable kings and queens among Jats
Rajasthan
- Badan Singh
- Churaman Singh
- Gokula
- Jujhar Singh Nehra
- Kirat Singh
- Maharaja Baldeo Singh
- Maharaja Balwant Singh
- Maharaja Brijendra Singh
- Maharaja Kehri Singh
- Maharaja Kishan Singh
- Maharaja Nawal Singh
- Maharaja Ram Singh
- Maharaja Randhir Singh
- Maharaja Ranjit Singh
- Maharaja Ratan Singh
- Maharaja Suraj Mal
- Maharani Girraj Kaur
- Maharani Kishori
- Raja Maldeo – Ruler in Jangladesh
- Rana Kirat Singh
- Rana Pohap Singh
- Rana Bhagwant Singh
- Rana Nihal Singh
- Rana Ram Singh
- Rana Udaybhanu Singh
- Jawahar Singh
- Raja Ram Jat
- Raja Nahar Singh
- Somadevi
Uttar Pradesh
Punjab
- Maharaja Ranjit Singh, Maharaja of Punjab (Sansi-Sandhawalia Jat family).
- Nawab Kapur Singh Virk (VirkJat), leader of Singhpur Misl.
- Hari Singh Dhillon, leader of the Dhillon Principality of Sikh Confedaracy and Bhangi misl, Ruler of Lahore & Amritsar.
- Maharaja Bhupinder Singh of Patiala.
- Maharaja Yadavindra Singh of Patiala.
- Maharaja Rajinder Singh of Patiala
Madhya Pradesh
Kinship, Marriage, and Family
Kin Groups and Descent.
All Jat are divided into several large, usually dispersed clans. Most clans are de facto maximal lineages, which are further segmented; among Jat peasants this segmentation takes place at four broad levels. The minimal lineage is composed of a group of households, which had formed a single household two or three generations previously; they may still share a common courtyard and have joint rights to a well.
Marriage.
While among Muslim Jat the practice of exchange marriage takes place at various levels of lineage organization, among Hindu and Sikh Jat no such exchange marriages are allowed, and the rule of exogamy is such that a man may not marry a woman who has any of her four grand-parental clans in common with his.
Polygyny was allowed though not common (this was discontinued for Sikh and Hindu Jats, once Hindu Marriage act came into being in 1950s).
Among all Jat, widow remarriage is permitted (unlike certain communities in India who use to enjoy burning widows alive and gave it religious color to give sacrosanctity to this barbarity or consider them a bad omen);
For a widow levirate is required or a she is not allowed to remarry outside the maximal lineage, especially when she has children by her late husband.
The practice of female infanticide, also known among the peasants, has dropped sharply. A woman’s relationship with her husband’s kin is organized according to a basic pattern of avoidance with seniors and of joking with those younger than the husband. Brothers share a common duty toward their sisters and their children.
Sikh-Hindu Marriages
Marriages among Sikh Jats and Hindu Jats are encouraged and are considered a sense of deep pride, since such Sikh-Hindu marriages reinstates the concept of brotherhood among the two distinct communities within the ethnic group, which in turn evokes nostalgic times of when they fought together against tyrannical Mughals.
Definition of Jat Status in Jat Blood Law
The status of being a Jat is defined by the Jat blood (DNA) of the Father and mother of the offspring (Children). The Scythians warriors that invaded the Punjab region and India in general were men (males). Each one of them took native women as wives namely Indo- Greek and Indo-Aryan. The children produced from that joining were the first Jats. The Status of being a Jat in Jat Blood Law is decided by the father’s Jat blood (the DNA Y chromosome of the father being from Central Asia).
If a Jat Man marries a Jat Woman in Jat Blood Law the children from that marriage are given Full Jat status (100% Jat) by Jat Blood Laws and Scythian blood. If a Jat Man marries a Non-Jat Woman in Jat Blood Law the children from that marriage are given Half Jat status (50% Jat) by Jat Tribal Blood Laws. If a Jat Woman marries a Non-Jat Man in Jat Blood Law the children from that marriage are given No Jat status (0% Jat) by Jat Blood Laws.
| Father | Mother | Child Status (%) |
|---|---|---|
| Jat | Jat | Full Jat (100 %) |
| Jat | Non-Jat | Half Jat (50 %) |
| Non-Jat | Jat | Non-Jat (0 %) |
| Non-Jat | Non-Jat | Non-Jat (0 %) |
Note: Historically and currently, Pure Jats (Full Jats) are commanded by Jat Law to marry other Pure Jats (Full Jats) to prevent their future offspring (children) losing Full Jat Status and losing (DNA) blood membership of the Jat community i.e. Scythian DNA of their forefathers. Once blood membership of the Jat community is lost by becoming Half Jat (50 % Jat) or Non-Jat (0 % Jat), it is impossible for future descendents (e.g. grandchildren or great grandchildren) to ever become Jat again (100 %). Historically, Half Jats (50 % Jat) have found it very difficult for themselves to be accepted for marriage by Jat families (100 % Jat families). A decision to marry outside of the Jat community is PERMANENT (DNA) blood wise and can NEVER be undone for any potential children of that individual. Therefore, marrying outside of one’s Jat community is almost never done due to the seriousness of the outcome.
Note — (However, from a scholarly viewpoint if they are marrying into other Scythian or Indo- Greek descendants or that matter even Caucasians, then it should NOT be a problem.)
Domestic Unit.
Most Jat peasant households consist of lineal joint families, with the parents and one married son; many units are nuclear and some are collateral-joint, with two married brothers and their offspring living together. Among Jat the nuclear family and the lineal joint family are the most common domestic units.
Inheritance.
Among those with land, all sons inherit equal shares in terms of both quantity and quality. Formerly, a man’s wives shared equally on behalf of their sons, irrespective of the number of sons each had. Although in theory inheritance of land follows a strictly agnatic principle and daughters and sisters do not inherit, daughters’ sons have been observed de facto to be among the inheritors in many cases.
Sociopolitical Organization
Social and Political Organization.
All Jat are divided into patricians; among the sedentary communities, each of these has a hereditary headman. By and large, the villages in which Jat farmers live, together with non-Jat, are under the jurisdiction of a clan council, and this council, of which every clan headman is a member, is the decision-making unit at the community level. Traditionally in these villages Jat farmers were integrated as patrons into the patron-client system prevalent in the area. Their clients were members of various service castes; however, this system has largely broken down today.
Wealthy Jat landowners have entered local, regional, and even national politics since the beginning of this century, and in many areas they are still active as influential representatives of farmers and rural folk in general. Among the pastoral and peasant Jats of the Indus Delta, the clans are organized on the hierarchical principle of age, with the oldest man of the oldest lineage being at the head of the pyramid, followed by the eldest men of the younger lineages.
Conflict. A frequent source of conflict within the minimal lineage is land; such conflicts often take place between agnatic collaterals, since their lands usually border each other. Factional conflict is fairly common at a broader level.
Religion and Expressive Culture
Religious Beliefs and Ceremonies.
A Jat can be Hindu, Muslim, or Sikh, and in 1931 over 50 percent of the entire Sikh population was constituted by Jat. Many ceremonies, especially those accompanying the rites of passage, are common to all Jat, irrespective of religious denomination. Among Hindu Jat there are in addition numerous local or more widely prevalent religious beliefs and observances.
These include knowledge of certain but by no means all major mythological figures (gods and goddesses) of the Sanskritic tradition and the celebration of several festivals, both seasonal and annual, both of the all-Indian Hindu Great Tradition and of the localized Little Tradition.
The Muslim Jat populations have a strong tradition of venerating a large number of local saints (pīr ). Although most are officially Sunni, they have a large number of Shia traditions, and one group of Jat are Ismaelis.
Till recently Sikh Jat, though very conscious of their distinct religious identity, were not very meticulous in their observance of the precepts of Sikhism. Most of them still observe Hindu marriage rites and till recently followed Hindu funeral customs; the majority also employed Brahmans as family priests. In most villages inhabited by Sikh Jat there is the shrine of a Sikh martyr of old that acts as an ancestral focus for the minimal lineage.
Various supernatural beings play a role in Jat life and are common to most Jat irrespective of creed; belief in many of them is widespread in the region as a whole. (This however is not accepted and considered good by many educated Jats )
Bhangra
Bhangra is jat folk dance prominently focused in Punjab and now instilled in the culture of Sikhs, thought this sort of dance is not done by jat of rest of the parts but Pakistan Punjab Jats and Indian punjab Jats practice it more often.
Ghoomar and Gidda
Gidda and ghomer are the regional folk dances performed by the jat women in an festive season. In either of them they narrate a story by dancing on the folk song. Ghoomer is performed more by the Jat women of Rajasthan, Uttar Pradesh and Haryana. Whereas Gidda is more Punjab culture oriented.
Gidda as dance is derived from the ancient ring dance. One of the girls plays on the drum or ‘dholki’ while others form a circle. Some times even the dholki is dispensed with. While moving in a circle, the girls raise their hands to the level of their shoulders and clap their hands in unison. Then they strike their palms against those of their neighbors. Rhythm is generally provided by clapping of hands.
Giddha is a very vigorous folk dance and like other such dances it is very much an affair of the legs. So quick is the movement of the feet in its faster parts that it is difficult for the spectator even to wink till the tempo falls again. The embroidered ‘duppattas’ and heavy jewelry of the participants whose number is unrestricted further exaggerate the movements.
Armed forces
Owing to their martial race tag many Jats (Sikh, Muslim and Hindu) have been part of armed forces of many countries namely India, Pakistan, United Kingdom, Canada, Australia, New Zealand and United States of America .
In India, 25th Chief of Army Staff has been a Hindu Jat (Gen Dalbir Singh Suhag) and 24th was a Sikh Jat (Gen Bikram Singh).
Air Chief Marshal Arjan Singh (Aulakh) was 3rd Chief of Air Staff of the Indian Air Force from 1964 to 1969. He is a Sikh Jat. He has been given honorary title of Marshal of the Indian Air Force , highest rank in Indian AirForce.
In Pakistan Army many Muslim Jats have risen to top ranks and a known face is Maj Gen Asim Bajwa.
16th chief of Army for Pakistan is Qamar Javed Bajwa who is a mulsim jat from Bajwa clan in Pakistan Punjab.
Apart from Indian and Pakistani Army, Jats serve in huge number in United States and United Kingdom Army (mostly of the faith of Hindus and Sikhs, especially whose forefathers had migrated to these countries).
Jats have a sizable number in the police forces too of all the above mentioned countries. In India the most notable name is of Kanwar Pal Singh Gill also know as KPS Gill , who was the director-general of Punjab and was instrumental in finishing of the Khalistan terrorist movement.
There have been Jats who rose to become Police commissioners of Delhi and Mumbai. The two most important cities in India.
.
Economy
Though traditionally Jat were associated to be farmers and Army men in British Army but over the decades with independence they have started to started to feature in various economic activities such as real estate, hospitality, sports, Doctors , engineers, Teachers, Researchers, Acting etc.Though some population does still practice agriculture as a form of living but generally the pattern is shifting towards urban jobs and they are employed in large no in government jobs at various levels as it is considered safe bet for children from poor or low middle class families.
In the last 2 decades or so many Jats have turned entrepreneur with the thriving Indian economy and are gaining rich dividends, many Indians have also gone to west and made millions there. Gurbaksh Singh Chahal is another self made millionaire of Jat Sikh descent. KP SINGH of DLF is such name in India. Gaurav Dhillon is the Chairman and CEO of SnapLogic which is an enterprise application and data integration software development company that helps organizations connect business applications and Web services.
Arts.
The women of the nomadic Jat were very skilled in needlework and embroider various textiles using threads of many colors in the delta region but mainly black and red in the north; tiny pieces of mirror are also used to decorate these textiles. Though with Modernization they have started gaining entry into respected schools and colleges there by enhancing their skills. Amrita Shergill is a famous female Jat painter who is well respected for her work. Reena Dhaka and Ranna Gill are also an example of female jat fashion designer.
Death and Afterlife. Jat hold conflicting views on life after death. Some believe in the traditional Hindu concept of rebirth, others believe in going to Hell or Heaven, but many believe that there is no existence after death and that there is no form of life besides the present one on Earth.
INQUISITION 