Tag Archive: Uttar Pradesh


Small states : Reality of India !

India as nation has 28 states till now and Telengana issue seems to be boiling forth and some believe rightly so. Even after being in Andra Pradesh that region has not seen any development and there are large no of farmer suicides too. The need of hour is having a small state.

In a democratic Independent India the formost job of any government is that it provide all the people with equal opportunities which in some case in some states may not to be.

Jharkahand in particular was a good example of a state saved from Bihar and same goes the case with Uttrakand and Chattisgarh . Now there are demands for Vidharbh, Harit Pradesh , Telengana , Marwa Pradesh and Gurkhaland.

Some how one feels that Uttar Pradesh for one needs to be divided in order to have better governance , Harit pradesh that is the western Uttar pradesh is plagued by goon culture and it will be a great service if such states are carved out as more focused approach could be taken in dealing with the menace.

Though detractors have their own view they say that it would lead to partition of India and division of resources additionally they say that the 3 states such as uttrakhand , Jharkhand and chhattisgarh performance has not been such that other states could be brought in the same lines.

Few Facts about our Indian states –

  1. Uttar Pradesh with population of more than 167 million is bigger than Germany + France or Russia ,Pakistan , China, America, Brazil and Indonesia are the only few nations who are bigger than Uttar Pradesh.
  2. TamilNadu (62.2 million) is bigger than Britain and Italy.
  3. Andhra Pradesh (76.4 million) is little bigger than Germany and Vietnam
  4. Bihar is bigger than Mexico
  5. Maharashtra with 92.1 million is bigger state than Germany. Maharashtra has ten million more than Germany.
  6. West Bengal is bigger than the Philippines

If the big states means progress then why India has not made progress like America, Germany, France or Hong Kong or England.
America, Hong Kong both were ruled by England just like India.
Do small states suffer? Not if one views Punjab , Haryana and Himachal Pradesh.

This shows that there is no guarantee that big state will make progress or small state will make progress.

Remember it does not matter state is small or state is big, most important thing is who is our law maker and how honest he is with his job and nation.If law maker, politician is not good then small or big it does not matter, he will do the corruption and he will take the wrong decisions. When law maker, politician is corrupt no one can save the nation.

But when law maker is good he can take the small state to such heights that the small nation can rule the world.
Once England ruled the world and today we can see the progress made by the USA or Hong Kong or Taiwan.

Our democracy works like this – one head of the state, then other elected members, run the state with the help of IAS officers and bureaucrats.
When the state is big, those officers and elected politicians, law makers are not able to watch carefully every project and how the money is utilized by everyone in every project.Today budget of Government is becoming so big that common people find it difficult to understand, and even studied accountants find it very difficult to understand and find out the mistakes.

If common man does not understand the budget How he can participate and keep watch on the politician to stop the frauds and mistakes done by politician When state is small, if any government employee or law maker or politician will do the fraud, immediately it will show the effect on the other projects as it will become very difficult for that chief minister to bring new funds or hide his black deeds.

Just take the example of classroom of 100 students and classroom of 25 students, so in this case which classroom will be easy to manage and give the results.


People of Haryana, which was carved out of Punjab , can go to the capital to air their grievances or get their problems heard in the secretariat and return home by evening, whichever part of the state they are in. But if a citizen in western UP were to be heard in any of the state commissions or courts, he has to travel over 600 km to Lucknow , spending large amounts of money in an attempt to get justice and even the Uttar Pradesh Technical University is another example if you have any problem with your papers or result and your college is based in Noida as they are usually , you need to travel all across to Lucknow to get it checked.

People in western UP see for themselves how their neighbours in Haryana and Uttarakhand have prospered after becoming part of smaller states. Their per capita income is much higher compared to the earnings of people in western UP. So they feel a smaller state is essential to have any kind of progress.

On the other hand, there are problem states like Jharkhand. Was Jharkhand any better off when it was part of Bihar? Naxalites  had always been there. There are, however, other states like Haryana and Andhra Pradesh that have set good examples. The latter was part of Madras Presidency till it was carved out.

Again, Gujarat is better off after being cut from the larger Bombay Presidency. Punjab was split into three — Himachal Pradesh , Haryana and Punjab — and all of these are better off. Before the division, Haryana was the poorer part of Punjab. Men from Western UP never married the women there as they were known to walk 10 km to fetch water. Today, such a situation cannot be imagined in Haryana.

Cultural identity is another reason why people demand separate states. But the underlying factor is a sense of alienation the people feel from the power centre. If Harit Pradesh is created by incorporating administrative divisions like Meerut, Bareilly, Mathura and Agra , it would be as big as Rajasthan. So it won’t necessarily be a small state. At present, UP has 80 parliamentary seats, and if it is divided by three excluding the five seats for Bundelkhand, it still makes for three big states. Gujarat, for instance, has 25 seats.

Of course, one doesn’t rule out demands for further divisions in western UP (demand for Brij Bhumi, a small stretch running from Mathura to Mainpuri) but that is a cultural issue rather than one of governance.

The problem is that the Centre does not have pre-determined norms for dealing with such demands, but it acts only when people get violent. This sends a wrong message. As a result, people start burning buses at the slightest provocation as they feel that is the only way to draw Centre’s attention.

Delhi didn’t notice what was wrong with sugarcane farmers till they came and made ruckus in  the capital? Despite the Congress and K Chandrasekhar Rao having made a pact in 2000 to form Telangana, the Centre waited for Rao to go on a fast unto death to react.

Today, the district of Coorg is also demanding statehood as it has a totally different cultural identity. Maybe the solution is not statehood here. But there are states whose chief ministers would not be able to remember the names of the districts or their district magistrates. This certainly is a sign that such states is ungovernable.

Amazingly, all three new states have grown fabulously fast. Uttarakhand has averaged 9.31% growth annually, Jharkhand 8.45%, and chhattisgarh 7.35%. All three states belong to what was historically called the BIMARU zone, a slough of despond where humans and economies stagnated. Out of this stagnant pool have now emerged highly dynamic states.

Jharkhand and Chhattisgarh were the most backward parts of Bihar and Madhya Pradesh, which in turn were among the most backward states of India. Yet, after becoming separate states, Jharkhand and Chhattisgarh have emerged as industrial dynamos. Both have large tribal belts with pathetic infrastructure. In Chhattisgarh, four-fifths of habitations lack road access. Both states have ample minerals like coal and iron ore. But this was not an economic advantage when they were part of larger states. Rather, their mineral revenues were diverted to state capitals. This diversion ended after they became separate states.

Since 2001, Jharkhand and Chhattisgarh have moved up into the top 10 (industrial states), displacing Rajasthan and Punjab… The phenomenal growth in these two states has seen the share of manufacturing in their GDP rise dramatically as they have attracted industrial projects. Looking at the share of income that originates in the manufacturing sector, these two states have shown higher levels than Maharashtra, Haryana and Tamil Nadu…Being newer and smaller states, they responded more rapidly than their larger — and in some cases better endowed – neighbours… Raipur in Chhattisgarh has now entered the top 10 districts of India in manufacturing, with two industrial estates at Urla and Siltara.

Every sensible economist will argue having a smaller state is much better than a larger state where the power is just for the civil servants and politicians but certainly who are born and brought up on the socialist ideals would never agree. After all it is the socialistic mindset through out the world which make the creation and sustenance of such large states. However these very socialist have failed to bring any economic changes for the betterment in the lives of people of the nation. One would certainly disagree with their ideology because talking is all good and being intellectual is all “fashionable” but food and cloth along with good life is the true need of a human being.


Jats in general

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, KurdsYakuts, 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.

Indo-Greek

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

Uttar Pradesh

Punjab

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.

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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.

Jat ,haryana etc…..

One can never understand that all people stereotype jats to be from haryana. If an individual is jat then he is suppose to be from haryana.Jat people are people who habituate all across sub-continent : Pakistan Punjab, Indian Punjab, rajasthan, Uttar pradesh, Delhi and haryana ( in recent times all across the globe)

Though it seems as though people associate jat from haryana only.

jat in haryana : 26% of population.

Anybody who speaks haryanvi is not jat because 74% of the population is non-jat ie not belonging to this community in haryana.

Some individuals in order to show there macho behavior do tend to say that they are jat but they may not be, this gives bad name to community as people think them as goons and ruckus creators.These individuals misguide others for self serving purposes…..

MYTHS and Stereotypes about jats :

  1. Haryanvi speaking (Really, all people who speak Haryanvi are not Jats).
  2. Beats wife on a daily basis
  3. drunkard
  4. cheap and high on sexual energy
  5. goon and has war-mongering nature
  6. Belongs to Haryana
  7. buffoon
  8. Resistant to change
  9. chauvinistic
  10. Uneducated
  11. An army man ( when educated)
  12. corrupt
  13. power wielder
  14. Makes Jat female suffer.
  15. Too strict
  16. Doesn`t understands love.
  17. Bullock cart owner
  18. Farmer
  19. Bus conductor or owner
  20. Wants only a Government job
  21. Politically sound
  22. a JAT (ie has a lot of mental problems)
  23. Not polite
  24. Unworthy of talking to “educated and classy” females.
  25. Will ruin the life of educated Jat girl. (so she should elope with some non-jat guy, especially if she is beautiful and sexy, after all she needs to find “true love“)
  26. Will beat the hell out of you.
  27. Aggressive
  28. Not business oriented
  29. self obsessed
  30. Low worker class
  31. big land-lords
  32. Doesn`t have polished education but only minimal.
  33. Women are like Mallika Sehrawat or idealize her.
  34. Non- Muslims ( HEER – RANJHA ,Muslim jats and Liaquat ali khan, first prime-minister of pakistan)
  35. Smug
  36. Chaudhary surname people
  37. Cattle people
  38. Jats are biased for each other.
  39. Angry people
  40. Not good in mathematics
  41. Unsophisticated cheapster
  42. There are no jat psychologist
  43. Models
  44. Gets offended easily
  45. Authoritarian
  46. Loud
  47. Women are feminist and men are chauvinist
  48. Dumb
  49. smokers and druggist
  50. Not from Royalty ( Maharaja Ranjit Singh, King of Punjab and Maharaja Surajmal, kIng of Bharatpur)
  51. Racist
  52. Dolly Bindra is a JAT (Bindra is akhatri, don’t know why she doesn’t owns it up and is misguiding people. It is another case of brashful people claiming to be jats and giving bad name to community)

and many more, these are the ones which I remember at this point of time………….

Some stereotypes within jats :

Uttar Pradesh jat : Politician

Rajasthan Jat : sufferer n weak

Punjab Jat : Too powerful, rich , ultra-orthodox

Haryana Jat : Buffoon, Ultra orthodox, power seeker

Delhi Jat : Non-existent, landlords, only source of income rents and buses.

etc…………………… etc…………………………………. etc………………………………..

to help u ease off :

http://en.wikipedia.org/wiki/Jat

http://www.jatland.com/forums/showthread.php?p=95749

http://www.jatland.com/home/Haryana#Jats_in_Haryana

http://www.haryana-online.com/People/people.htm

http://www.india-forums.com/tellybuzz/article.asp?id=3962

http://www.j4jat.com/jat_modeling/index.php

http://www.realbollywood.com/news/2009/04/ekta-chaudhary-miss-india.html

http://www.flickr.com/photos/waltercallens/3182971952/

http://en.wikipedia.org/wiki/Muslim_Jat

PS: DO NOT SHOOT the messenger .. !!!!!!

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