Major Ethnic Groups
Major Ethnic Groups
The
history of peopling of Jammu and Kashmir State is a record of constant
impulses of immigration from the north-west, west, south and east directions.
The alien races, ethnic groups and various religions have influenced the
cultural ethos and mode of life of the people of this region.
Ethnic group,
in the opinion of Jordon is a group of people possessing a common ancestry
and cultural tradition with a feeling of belonging and cohesiveness, living
as a minority in a larger society. Each social group is the keeper of distinctive
cultural traditions and the nucleus of various kinds of social interactions.
An ethnic group provides not only group identity, but also friendship,
marriage patterns, business success, and the political power base.
The mosaic
of ethnic group in Jammu and Kashmir State is complex and the race structure
cannot be explained without understanding the pre-historic movements of
people. In the process of peopling of the region, the Dards in the north-west,
the Ladakhis in the east, the Gujjars and Rajputs in the south and Paharis
in the south-east have closely influenced the existing ethnicity of the
people. The racial composition of the State was also influenced by the
immigrants from the territories of Turkmenia, Tadzkistan, Uzbaikistan,
Kazakistan, Georgia, Azerbaijan (U.S.S.R.) Turkey, Iraq, Iran and Afghanistan.
The various
ethnic groups of the Jammu and Kashmir State though intermingled have their
areas of high concentration. For example, Kashmiris are mainly concentrated
in the Valley bottom; Dards occupy the valley of Gurez; Hanjis are confined
to water bodies of Kashmir; Gujjars and Bakarwals are living and oscillating
in the Kandi areas; Dogras ocoupy the outskirts of the Punjab plain, while
Chibhalis and Paharis live between Chenab and Jhelum rivers. Moreover,
there are numerous small ethnic g}oups like Rhotas, Gaddis and Sikhs which
have significant concentration in isolated pockets of the State.
Kashmiris
Kashmiris are
well spread in various parts of the State but their major concentration
lies in the Valley of Kashmir, Kishtwar, Bhadarwah, Doda and Ramban tehsils
of the Jammu Division.
'Kashmiri'
is a wide term which has loosely been applied for several streams of immigrated
mainly from Turkey, Iran, Central Asia and Afghanistan, and settled in
the valley. There is a close bearing of the Indo-Aryans on the racials
composition of the Kashmiris. In fact, the Indo-Aryan religions and languages
have substantially affected the mode of life of the Kashmiris. The influence
of Sanskrit on Kashmiri language is strong and cogent to this day. Moreover,
Kashmir has also received racial impulses from Indo-Greeks which have influenced
the race structure of the people considerably. The influence of Dards,
Ladakhis and Punjabis has also moulded the ethos of Kashmiri culture.
A Kashmiri
woman carrying a samavar of tea to the fields.
Kashmiri
Muslim women at work in a village of Kashmir.
A Kashmiri
Pandit Family - a style in itself.
Kashmiris are
broad shouldered and usually of medium to tall stature. They are much dolichocephic,
have a well developed forehead, a long narrow face, regular features and
a prominent straight and finely cut nose. They wear short pyjamas, a long
loose large sleeved gown locally known as Pharan, and a skull cap. In intellect
they are superior to their neighbours and efficient in business. In disposition
they are talkative, cheerful and humerous.
Most of the
Kashmiris live in villages and are dependent on agriculture. Paddy, orchards,
saffron are the main crops grown
by them while the urban Kashmiris are
engaged in business, tourism, hotel-management, carpet making, silk industry,
shawl-making, wood work, pieper-mache and several other handicrafts.
Dards
Dards have
a long history. Ptolemy in his book 'Almagast' has used the word Daradrai
for Dards of the western Himalayas. Before embracing Islam, they were the
followers of Budhism and Hinduism. At present their major concentration
lies in Dardistan (Derdesa), the area to the north of Kashmir Valley, especially
in the catchment of Kishanganga north of Sardi, Gurez and Tilel.
A Dard
inhabitant of Ladakh.
In the opinion
of Leitner, Dards belong to Aryan stock. This opinion is also endorsed
by Ray who states that the Dardic Aryans parted from the main Aryan mass
just after their enterence into India. Dardic Aryans then colonised the
Pamir region from where they spread to Chitral and Gilgit.
In physical
appearance the Dards are broad shouldered, moderately stout-built and have
well proportionate bodies. In face they are not handsome, their hairs are
usually black but sometime brown, in complexion they are moderately fair.
Their eyes are either black or hazel. They are known for their ferocity.
In the social hierarchy they are divisible into: (i) Renue (ruling class),
(ii) Shins (religious sect), (iii) Yashkun (cultivators) and (iv) Dum (menial
class). Dards are dependent on agriculture, pastoralism, cottage industries
and trade.
Ladakhis
Ladakhis have
been named as the people of snow-living in an arid plateau, surrounded
by mountains, where cultivation of crops is hampered by severe cold and
non- availability of water for irrigation. Ladakhis are a mixture of Mongoloid
and Aryan races. The Aryans who settled originally in the sub-continent's
northern parts were the early Budhist people from Kashmir and the Dards
from Gilgit. The Mongolian stock is traced to Tibet, from where the shephereds
and nomads came to the valleys of Ladakh to graze their flocks. The present
day population of Ladakh is the result of blending together of Dards and
the Mongolians.
Dancers
from Kargil.
Ladakhis.
The recent
papulation data reveals that Ladakh is inhabited by the Budhists, the Muslims,
the Hindus and the Christians. The Budhists are mostly the decendents of
the Mongolians and bear a close affinity in features with the Tibetans.
They are reputed for religious tolerance, honesty and hard work. There
are some families even now, members of which follow different religions
and yet live in peace. Where the husband wife profess different faiths,
the male child is regarded as a member of the community to which the father
belongs while the female child is admitted to the religion of her mother.
Budhism does
not recognise any caste or racial distinction, but some differentiation
is made on the basis of social and occupational considerations. In any
case the Budhists may be classified among three principal categories, namely,
Rigzang, Mangriks, and Rignu. Rigzang is the upper class. Mangriks who
constitute the middle class consist of Lamas, Unpos, Nungsu, Lorjo, and
Thakshos. The lowest class which is known as Pignu includes Beda, Mou,
Garra, Shinkhan and Lamkhun etc.
Ladakhis are
truthful, good natured, cheerful, friendly, industrious and honest. They
are seldom angry and soon ready to become friends. In conversation they
are very polite. Ladakhis are well built and have developed sufficient
resistence to work even when the temperature is as low as -25¡C.
The population
of Ladakhis is not increasing steadily, probably owing to the prevalence
of polyandry and partly on account of climatic and economic conditions
which have been operating against the development of population and its
increase in number.
Dogras
On the outskirt
of the Siwaliks facing the plain of Punjab is the habitat of Dogras a distinctive
ethnic group of Jammu Division. There is controversy among the social anthropologists
about their origin. The major concentration of Dogras however, occurs between
the two holy lakes i. e. Saroinsar and Mansar. Lake Saroinsar is at a distance
of 38 kms. to the east and Mansar 64 kms to the west of Jammu city.
In the opinion
of some social anthropologists 'Dogra' is a corruption of the Rajasthani
word 'Dungra' means 'hill' and when the people of Rajasthan migrated in
the hilly tracks under drought conditions the Rajputs gave this name to
the people of hilly country, Stein opines that the name 'Durgara' is probably
a tribal designation like 'Gurjara' - original of the modern Gujjar, and
similarly the word 'Durgara' has been derived from Durgara' through Prakrit
Dogra.
Whatsoever
the controversy about the origin of the word Dogra may be they belong to
the Aryan race and speak the Dogri language. Most of them have Brahmini
path and have the sects of Varnashram. A substantial section of the Dogras
embraced Islam during the 16th and 17th centuries. At the time of partition
of the Sub-continent most of the Muslim Dogras migrated to Pakistan.
In appearance
Dogras are short statured, slim and have high shoulders. Their complexion
is wheatish, silghtly hooked nose, brown eyes and jet-black hairs. The
lower castes of Dogras in general have blackish complexion.
Hanjis
Hanjis - the
dwellers of water, constitute a significant ethnic group in the valley
of Kashmir. They are mainly confined to the Dal, Wular, Anchar lakes and
the Jhelum river, especially between Khanabal (Ananatnag District) and
Chattabal (Srinagar District).
The boat
people of Kashmir oar across Dal Lake on a winter morning.
A shikara-wallah
grocery.
There is not
unanimity of opinion amongst the scholars about their arrival in the valley
of Kashmir. They, however agree in saying that 'Hanjis' belong to one of
the ancient racial groups who were essentially Nishads (boatmen). Some
of the Hanjis claim themselves as the descendents of Prophet Noah. There
are historical evidences showing that Raja Pratap Sen introduced boatmen
from Sangaldip (Sri Lanka). It is believed that before their conversion
to Islam, they were Kashtriyas.
Hanjis are
sturdy, hard working active people with great imagination. On the basis
of occupation and social status Hanjis are divisible into: (i) Demb- Hanz
(vegetable growers), (ii) Gari-Hanz (water-nuts gatherers), (iii) Gad-Hanz
(fishermen), (iv) Mata-Hanz (who deal in wood), (v) Dunga-Hanz (owners
of passenger boats), (vi) Haka-Hanz (collectors of wood from water bodies),
(vii) Bahatchi-Hanz (who live in Bahatch boats), (viii) Shikara-Hanz (who
ply Shikara boats), and (ix) House- boat Hanz. The various Hanji groups
use boats of different types, shapes and sizes, e. g. Bahatch, Khoch, Demba-Nav,
Kara Nav, War, Tchakawar, Parinda and Houseboat. The type of boat which
a Hanji owns and uses for earning his livelihood or the product he deals
with to a great extent, denotes his class and social status.
The sex-ratio
of Hanjis is about 892 as against 936 the national level and 899 the state
average. The low sex ratio shows that the males are better cared and well
fed than females. In fact, the females are still a neglected lot and are
not properly cared like the underdeveloped patriarchal societies.
A field study
conducted reveals that the literacy rate in Hanji's is only 12 per cent.
The proportion uf literate males and females being 20.5 and 3.7 per cent
respectively. Nearly 34 per cent of the total population of Hanjis is engaged
in various type of productive activities, while the remaining 66 per cent
is dependent population, belonging to juvenile, Senile and household female
population.
Hanjis in general
do not have fixed incomes. Their income varies from month to month and
season to season. It is more true of those who are engaged in hotal management
and houseboat industry. In fact, tourism is an imporlant activity on which
many of the Hanjis are dependent. Tourism in itself depends on many other
factors like the number and pattern of tourist inflow, the weather conditions
and the political situation of the State.
Hanjis, a peculiar
ethnic group attached to water in general is not developing at the desired
rate. The living conditions of Gad- Hanjs and Demb-Hanjs are poor and unhygienic,
while those who are houseboat owners have better income and social status.
Some pragmatic planning is to be made for the socio-economic upheaval of
the Hanjis of the State.
Gujjars
and Bakarwals
Gujjars and
Bakarwals constitute a significant proportion of the population of the
State. In general, they have nomadic character and largely depend on flocks
and cattle keeping for thier livelihood.
The early history
of Gujjars and Bakarwals is obscure. There are several theories about their
origin. According to one school of thought, before their arrival in the
sub-continent they were the inhabitants of Georgia (Gurjia) a territory
situated between the Black sea and the Caspian Sea in the Soviet Union.
Under certain push and pull factors they left their abode and through central
Asia, Iraq, Iran and Afghanistan crossed the Khyber Pass to enter the Subcontinent
of India. In the Sub-continent making a southward march through Baluchistan-
they reached Gujrat. Most probably in the 5th and 6th century A.D. at the
occurrence of some serious droughts they moved out of Gujarat and crossing
Rajasthan and Punjab entered the green pastures of the Siwaliks and the
Himalayas. Having their place of origin as Georgia and moving towards the
Sub- continent of India they named several settlements after their name,
e.g. Gujar (Central Asia), Juzrs (Gurjara), Gujrabad, Gujru, Gujristan,
Gujrabas, Gujdar-Kotta, Gujar-Garh, Gujarkhan, Gujranwala in Iran, Afghanistan,
Turkmenia, Pakistan and India. Cunningham (1970) is however, of the opinion
that the Gujjars are the descendent of Kusham and Yachi Tribes which are
considered to be the tribes of Eastern Tartars (U.S.S.R.).
The diffusion
and spread of Gujjars in the State of Jammu and Kashmir is not known with
certainty. When the Gujjars of Jammu and Kashmir are asked about their
place of origin, they simply say that their forefathers had migrated from
Gujarat and Rajputana (Rajasthan). The arrival of Gujjars in Jammu and
Kashmir is attributed to the outbreak of devastating droughts and famines
in Rajasthan, Gujarat and Kathiawad. There are archaeological evidences
to prove that there was a spell of dryness in the 6th and 7th centuries
in Rajasthan and Gujarat which led to the outmigration of these people
(Gujjars), who alongwith their cattle entered the pastures of the Siwaliks
and the Sub-Himalayas. The 'Gujri' language is now recognised to be a form
of Rajasthani language, which supports the hypothesis that Gujjars have
outmigrated from Rajputana (Rajasthan).
The major concentration
of Gujjars lies in Jammu, Rajouri, Udhampur, Poonch, Uri, Ganderbal, Anantnag,
Daksum, Narang and the Kandi areas of the Jammu and Kashmir Divisions.
Although some of them have started developing land connections, they are
essentially cattle rearers and a section of them - Bakarwals regularly
oscillates between the southern slopes of the Siwaliks and the Margs (Alpine-pastures)
of the Central Himalayas.
Jn the State
of Jammu and Kashmir the Gujjars, on the basis of their occupations and
settlements are classified as (i) cultivators who have sedentrized themselves
in the sidevalleys, and (ii) the Gujjars who practice transhumance. The
second category is further sub-divided into Dodhi-Gujjars (milk-man) and
Bakarwals Gujjars (who rear sheep and goats).
The houses
of the Gujjars and Bakarwals are locally known as Kothas and Bandis. It
is generally a mud-house against the slope of a hillock. The walls are
devoid of any ventilation except a small entry door. In one of the walls
there is a small hole which is the only outlet for all types of bad gasses
and smoke. The shelter though unhygienic protects them and their cattle
from severe colds of December, January and February.
The Gujjars
and Bakarwals in the State are the followers of Islam, excepting a few
who are settled io Bimber, Mirpur and Rajouri. The Gujjars, because of
their strict re]igious adherence, have emerged as the most outstanding
tribe who are trusted for their honesty.
So far as the
dress is concerned, the males wear a long shirt and a trouscr as per the
tenets of Islam. Besides, they wear a turban of a peculiar style. The ladies
usually wear a long shirt and Shalwar with a cap or Dupatta on their head.
Though Purdah system among ladies is not observed, they avoid to face the
strangers.
Gujjars are
known for their hard work and gentle nature. Rearing of cattle horses,
goats and sheep is their main occupation. They have simple food habits.
Maize, milk and milk products are the main ingredients of their diet. They
usually start their day with a glass of milk and Chapatis (bread) of maize.
The same food is being repeated at lunch and dinner. They do not use any
type of toxic drinks as taking liquor is prohibited in Islam. Even tea
is not consumed by all the Gujjars.
The Gujjars
and Bakarwals have no written language and no history beyond word-of-mouth
tales and traditions. They have no art beyond traditional tribal songs
and the simple tribal patterns they weave into their clothes. Although
they live on products of their flocks yet some of them cultivate little
maize on the slopes in the narrow valleys with spade and hoe. They donot
use vehicular transport instead they use draught animals. The assets and
resources vital to them are pasture lands, migration routes and water-resources.
These resources and assets are owned commonly by the tribes and maintained
collectively. They have a subsistence type of economy and try to produce
everything they need in their daily need.
Excerpts
from:
Geography
of Jammu & Kashmir State
by Majid Husain
Rajesh Publications,
New Delhi-110002
Posted by : vipul koul;
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