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Published on 04-06-2007 In National
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Who are these Gujjars and Meenas, what is their problem and who created it?
Written by
Girish Nikam
Till a few weeks back, probably most of the people living in this country, especially in the south and the east, had no knowledge that there is a community called gujjars (or gurjjars). And now in the last week or so, probably no one who follows the media would be unaware of their existence.

It has been a traumatic week for this country to witness what started as an issue of reservation turning into a bloody caste conflict, between the gujjars and the meenas, over the former's demand for inclusion into the scheduled tribe list. For a long long time this country has not witnessed the kind of open caste clashes as we are seeing in the last few days.

Who are these gujjars? Some historians trace their roots to the Huns dynasty from central Asia, while some others link them to the Georgians and Chechens, but all agree that their origin is from Central Asia. Once they landed here with the Huns ( Hunas) they established small kingdoms in the areas around modern Rajasthan and Gujarat. They are also found in Jammu and Kashmir and Himachal Pradesh, where they already "enjoy" the status of the scheduled tribe.


Famous scholar, K.M.Munshi, a gujjar himself says that the Pratiharas, Paramaras and Solankis in Gujarat were imperial gujjars. During the British rule, they had spread to areas around Meerut, Bulandshar, and present Noida and Greater Noida as well as East Delhi, and it is recorded by the Britishers that during the first war of independence in 1857, the gujjars along with the Muslims proved to be their "most irreconcilable enemies".

Incidentally gujjars are both Hindus and Muslim, and the Muslim gujjars had shown dissent against the British in Ludhiana in Punjab. In the process of rebelling against the British, they were known to have committed several dacoities and robberies of the British garrisons, which might have been the reason for the imperial authorities to classify them under the criminal tribes.

One wonders whether it is this sense of historical injustice to them, which has also contributed to their present violent mood.

Meanwhile the meenas or minas, the community that is now arraigned against the Gujjars getting the ST status, also have an interesting history. Though unlike the gujjars who are spread out in north-western India, Meenas are a tribe whom you would find only in Rajasthan. A land-owning class, historians say they were the ruling class in the ancient Matsya (modern Rajasthan) and were even seen as kshatriyas, like the gujjars in the earlier times. However their origin is still not clear as historians differ about whether they had a Central Asian origin like the gujjars or are an indigenous community.

The similarity between the gujjars and the meenas appear over the way in which the British treated them. Like the Gujjars, British found this community also as a thorn in their flesh, and one British chronicler even called them "revengeful and blood thirsty". And like they did with the gujjars, this community was also denominated as a criminal tribe. It may be seen that both gujjars and the meenas who had belonged to a much higher caste order were relegated into criminal tribes during the British times.

However, post-independence meenas, who are economically better off being landowners however managed to be classified in the 1960s as a scheduled tribe, while the economically inferior gujjars atleast in Rajasthan, however got the OBC status.






The gujjars were quite reconciled to this status, after their demand in the seventies to be included in the ST category had been rejected. However, their problem began in the late nineties when the NDA government led by the BJP with an eye on the Jat votes in Rajasthan, before the 1998 elections to the Assembly promised them an OBC status. When this promise was fulfilled in 1999, the gujjars suddenly found themselves at a disadvantage as the more economically and socially as well educationally powerful Jats started cornering the OBC share.

Again the BJP came into the picture and in the run-up to the 2003 assembly polls, its present Chief Minister Vasundhara Raje Scindia promised the gujjars that if she came to power, she would recommend their inclusion in the ST list to the Centre. It is this unfulfilled demand, which has erupted into violence, unrest and caste clashes, in Rajasthan and is spreading to Delhi, UP and Haryana also.

Politicians always play games and a similar game was played in Karnataka in the late 1980s when former Prime Minister H.D.Deve Gowda had championed the cause of the Nayakas to be included in the ST list. Despite opposition from many quarters, Gowda had used his clout with the short-lived Chandra Shekhar Government at the Centre in 1990 and included the Nayakas in the ST list. Result: Population of the STs multiplied and when the fresh delimitation of Assembly and Lok Sabha constituencies are finished soon, seats reserved for ST in the Karnataka Assembly will zoom up to 15 from 2 and for the Lok Sabha from none to two.

In Rajasthan also, the seats reserved for STs are expected to go up, and one of the major casualties will be the Dausa Lok Sabha seat, considered as the only gujjar stronghold. A seat represented by late Rajesh Pilot for long and now held by his son Sachin, it is likely to be reserved for STs. Similarly a few Assembly seats held by the gujjars are also likely to face extinction, as far as the gujjars are concerned.

It is this lurking fear which has also ignited the kind of rage among the gujjars. The resistance of the meenas for the inclusion in the ST list is directly related to their apprehension that their almost unchallenged dominance of this category will be a thing of the past, if the gujjars, like the Nayakas in Karnataka, enter the list.   

One suggestion to overcome this dangerous deadlock, suggested by an expert is to categorise the OBCs like in Karnataka and Kerala, and create a quota within the quota. This may solve the problem when it comes to sharing seats in education and jobs; however, this is unlikely to allay the apprehensions of the gujjars about the political loss they would suffer, following the fresh delimitation process.

It is therefore imperative in such a complicated situation that all political parties put their heads together and find an amicable solution to this crisis, which has the potential of creating unprecedented caste wars across northwestern India. The unscrupulous politicians have opened a Pandora's box and only they must find a solution. 
 
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This is wahst Wilkipedia states about Gujjars:
The presence of the Gujjars in India, as according to most historians, is first attested to after the 5th century invasion of India by the Hunas (Huns), with their bearing the brunt of the migration as sovereigns of much of the northwestern subcontinent at the time. Dadda, the founder of the most famous GurjarGurjara-Pratihara dynasty, established a kingdom at Nandipur (Nandol) in the 7th century. The Gurjars kept ruling all over north India till 12th century under various Gurjar clans like Pratihars, Chauhans, Chandels, Tomars and Bhadanas etc.

With the decline of Buddhism in the 8th-10th centuries in parts of northwest India, and the rise of Hinduism, the established Gujjars were mainly assimilated into the Kshatriya or Brahmin castes. The majority of Gujjars are classified as Kshatriya, attested to by their clan/caste/family names such as Chauhan. There are others, however, who are classified as very high Brahmins. With Arab Muslim conquests in the 8th century and the rise of Sufism in the 11th century, many Gujjars came under the influence of Islam. However, as with the majority of Indian Muslims, they retained their clan name as a form of tribal identity.

Names such as Gujranwala, Gujar Kot, Gujar Khan, Gojra and Gujrat in Pakistan and the state of Gujarat in India are a testament to enduring Gujjar influence in their heartland.

 
raman - Comments as on 04-06-2007

Here’s a LIST OF FAMOUS GUJJARS:
Sardar Vallabhbhai Patel known as the ‘Iron Man of India’ . The First Deputy Prime Minister of India and Home Minister. Indian Independence Movement.
Inder Kumar Gujral the Former Prime Minister of India
Fakhruddin Ali Ahmed the Former President of India.
Fazal Ilahi Chaudhry the Former President of Pakistan.
Rajesh Pilot the most famous Gurjar Political Leader from Rajasthan. He was set to become the Indian Prime Minister, when destiny snatched this popular leader from the masses. Held various important profiles in India Cabinet like Home Ministry, Telecom Ministry, Surface Transport Ministry etc..
Chaudhry Amir Hussain the current Speaker of National Assembly of Pakistan.
Shoaib Akhtar , the World’s Fastest Bowler Ever. He made a World Record by Clocking 100Mph Twice.
Mohammad Asif , the Best Fast Bowler of the Pakistan Cricket Team.
Mian Muhammad Baksh considered to be the second best Punjabi Poet ever. Author of Saif Ul-Maluk
Vijay Singh Pathik: Indian Revolutionary, Satyagrahi and Hindi Poet
Dhan Singh Kotwal: Indian freedom fighter. The first sepoy to revolt against the British in Meerut in 1857.
Jaiveer Nagar: Dynamic Gujjar leader, and Former President Delhi Youth Congress.
Vishwajeet Pradhan , a Bollywood Actor - acted in more than 50 movies.
Avtar Singh Bhadana , a Mamber of Parliament from Faridabad(Haryana).
Naresh Gujral, Rajya Sabha Member in India. He is the Son of former Prime Minister IK Gujral & was elected unopposed as a Rajya Sabha Member from Punjab in 2007.
Chaudhry Abdul Rahim Ex( MLA United Punjab , MPA West Pakistan , MNA Pakistan, Member District Council Sialkot). Given the title of Khan Sahib by British Government(Maingri Tehsil ShakarGarh District Narowal Punjab Pakistan )
Ghulam Muhammed: The Great Gama World famous Punjabi wrestler.
General Muhammad Sawar Khan the Ex-Vice Chief of Army Staff, Pakistan Army. A Full ‘Four Star General’, during Zia-ul-haq’s era.
Air Marshall Rahim Khan Commander-in-Chief Pakistan Air Force during Indo-Pakistani War of 1971.
Major Tufail Muhammad (Shaheed): Recipient of Nishan-e-Haider, highest military award in Pakistan.
Justice(Retd) Ihsan ul Haq Chaudry. He was a judge of Lahore High Court, Lahore, Pakistan.
Justice Muhammad Sayeed Akhtar.Judge of Lahore High Court,Lahore,Pakistan. Nephew of Major Tufail Muhammad (Shaheed)Nishan e Haider

Sardar Muhammad Chaudhry, Ex- Inspector General of Police, Punjab, Pakistan.
Chaudhry Ahmad Naseem, Present Inspector General of Police, Punjab, Pakistan.
Chaudhry Bilal Saeed, Lecturer in University of Punjab, Lahore, Pakistan
Chaudhary Muhammad Shoaib Akram Gujjar famous punjabi poet and English/Urdu Short story Writer is from Shakargarh, Pakistan.
Late.Sabir Ali Chaudhry (Kasana Gujjar). CEO of Macmod Textile Machinery Pvt(Ltd.), and reputed to be the second best Textile Engineer of Pakistan.
Colonel Ram Singh Bajad: EX-PTO & Sports Officer in Indian army,Ex-Chif Coach-Cum-Services Team Manager(Wrestling),SSCB Delhi.
Shri Shiv Narain Singh (1898-1945) - An altruist, philanthropic Tehsildar & later Freedom Fighter in Baghpat Tehsil, who was very popular and famous for his work towards upliftment of women. He revolted against British & refused to give away his Tehsildari also. He built a famous temple in Village Bhagout near Delhi.
Madhu Prakash Singh: BTech, MBA - Manager with Tata Group
Chaudhry Muhammad Iqbal: Minister of health, Govt. of Punjab, Pakistan.
Malik Fazal Din (Late)son of Malik Muhammad Suleman, famous businessman and zaminadar of Taxila, Pakistan. He has done extended work for gujjars especially the gujjars of Swat.
Chaudhary Shafiq Ur Rahman, (MBA,BE) a csp in Pakistan.
Chaudhry Hassan Afzal (1982-present) computer science student at UT Austin
Chaudhry Mohammad Iftikhar Chief Justice of Pakistan
Chaudhry Gulzar - ex-President Anjuman-e-Gujjaran of Pakistan; Chief Editor Gujjar Gazette; Chairman Board of Trustees - Chaudhry Rahmat Ali Trust;
M.S.Chaudhry, a PhD scholar, freelancer journalist, Lawyer and Human Rights Activist: Presently residing in Arlov, SWEDEN.
Ch.Ahmed Din, Chachi, Founder President Anjumen-e-Gujran, All Jammu & Kashmir.
Arun Kumar Gurjar (IRS), Presently posted as Deputy Director (Inv.) Delhi
Archana Gurjar (IAAS), presently posted in Jaipur (Rajasthan), as Deputy Accountant General, Rajasthan
Kuldeep singh Chandpuri (hero of longowal battle) .Border movie is made on his heroic battle in longowal and ’sunny deol’ is casting as kuldeep singh chandpuri in movie.
Shri Hoshiar Singh Bhadana. HCS retired. President, Gujar Samaj Kalyan Parishad, Gujar Bhavan, Chandigarh.
Mr. Param Bir Singh, (IPS) Additional Comissioner of Police, Mumbai. (Son of Shri Hoshiar Singh Bhadana)
chaudhry qamar zaman kaira MNA from gujrat

 
raman - Comments as on 04-06-2007

,I wants to discuss on the reservation issue pointwise

1. The makers of our Constitution made “Reservation” a household word. Their intentions were clear - upliftment of the poor and needy. But they failed to visualize the scenario when such upliftment was “achieved”. Ideally, there should have been a constantly reducing level of reservation by Law. With such an open-ended interpretation and scope for reservation, the political parties made it their “Agenda” – and ended up sowing the seeds for weakening our social fabric. Soon, reservation was no longer a privilege; it became a right – a right to die for … oops, to kill for!

2-those who got reservation today they are in high social status still not ready to leave the right even they are not ready to submitt other caste in this privilage,even other caste those were forwarded at that time (at the making of constitution57year ago) today most backword from them .The political parties are not in position to make them annoy by reducing the level of reservation hence the reservation seems to be endless.It is interesting to note that more and more communities in India are demanding to be included in the list of SC, ST and OBCs. This is aimed at ensuring their share in the attractive Reservation Pie. More and more communities and demanding their space in the already jam-packed room for the SC, ST and OBCs. At the same time, there is also vehement opposition to expand the list by already those who are in the list fearing dilution of their share.

“Our [gujjar and meena - ] culture is the same, our status in the villages is the same, we live side by side, share the same well and smoke hookah together. Why then do they get the jobs and scholarships but we don’t?”Colonal Bainsla says this is because the Meenas were given st status in 1954. “Reservations provide a sort of guarantee,” he says. “Give that guarantee to everybody or nobody.” as everybody is citizen of india

3.This is not possible till we are united for our demand .As whole country ovserved no political party and so called intellectual saw the murder of 21 gurjars by policefiring in rajasthan 5persons burned alive by meenas ,most said thing is that even hounorable supreme court ordered to file case against gurjar didnt say any thing about dead persons,this is very shamefull condition to us.Are we not cityzens of india?as a culture we say condolence massege even death ceramoney of a DOG ,did the gurjars of india do not have a condolence asppectation? so pityfor us.

At the time when rajasthan was in fireSachin Pilot, Lok Sabha MP from Dausa, has said that not a single state government official had visited these areas where 14 people were killed in clashes and police firing when the Gujjar community demonstrated to demand scheduled tribe status. The firing on the unarmed crowd was “unprovoked’’ and took place in the morning when the crowd was still gathering, he said.Dausa MP Sachin Pilot called the firing “reminiscent of the Jallianwala Bagh massacre.” “The BJP government first fails to fulfil its promises, and when people demand the assurances be met, the police open fire. What kind of a government is this?”

4 After the demand of gurjar mahapanchayat at dholpur on 13 september ,and raising the issue in rajsthan assembly to had a judicial probe into deaths during gurjar reservatin agitation on Sep 18 : The Rajasthan government has decided to order a judicial probe into the death of at least 26 people in the violence and police firing during the Gujjar agitations held earlier this year, officials said Tuesday.

According to the decision taken Monday evening, retired high court judge Fatehchand Bansal will head the commission to look into the circumstances in which people were killed during the mass protests.the demand was held by four present MLAs named Prahalad gunjal,Atarsingh bhadana,Surendra rathor andranveer singh gudha thanks for them

5 Though some claims it as being debatable, his general tone suggests an overall favoring of caste-based reservations - a form of affirmative action - which is currently a heated debate in India as the Congress-led government proposed to not only increase reservations, but also extend them to include many more institutions. It might be notable to mention that as of now, the form of reservations in India provided is possibly like none other anywhere else in the world. There are reservations in all government jobs and institutions; they are allowed to taken the Civil Service Exam (one of the most competitive exams in the world) seven times as opposed to three; and much more. But then, the caste system is also like nowhere else in the world, though discrimination of some sort has existed in every society.

As a result of this, there are candidates who gain admission or secure jobs based on caste as opposed to merit. And it puts forward the general argument as to whether affirmative action ultimately serves the purpose or works against it in the long run. In India, where the ratio of the number of quality institutions to that of students is very low, resulting in cut-throat competition, such measures are disastrous and provoke extreme reactions (like self-immolation).

But perhaps saying is correct in stating that most of the urban groups that denounce reservations are generally unaware of what a lower caste distinction really is like, though his use of the term ‘objectivity’ seems to mean much more.

When Youth for Equality / United Students / other ‘anti-reservationists’ oppose reservations, and speak about Dalits/OBCs, they claim to be doing so with a claim to ‘objectivity’, that is, they do not admit that the viewpoint(s) they are putting forward are of a certain section of society that is influential in shaping public opinion despite being in a minority.

But the middle-class is expanding. Is it better to squash it by artificially thrusting forward the lower class, or waiting for an economy to shape itself (though where that is heading and how long it will take is again debatable).

On the other hand, there is currently a protest by the Gujjar community in Rajasthan demanding Scheduled Tribe (ST) status. Meanwhile, the army has been called in to confront a raid by a rival Meena community against them. Whereas this might be a genuine concern, especially because Gujjars are classified as ST in some other states of India eg in Jammu and Kashmir and Himachal Pradesh which share the same lifestyle, culture and food habits. “Till such time reservation policy exists, communities complying with the required norms should be given reservation,” he said., it could also point at a deliberate attempt at hogging the benefits of reservations, and vote-bank politics. The BBC article explains it well enough.
6 Nobody is going to support gurjar agitation till they do not show the unity,because this is bloody vote politics.state government will send a letter by Oct 2, failing which community leaders would be consulted and a massive protest would be launched,’ said K.L. Bainsla, head of the Gujjar Aarakshan Sangarsh Samiti. “Give Gurjars the SC (Scheduled Tribe) status before October 2nd or watch things take a dangerous turn,” Gurjar leader Colonel Bainsla gave an ultimatum to Rajasthan’s Vasundhara Raje government on Thursday.
A Gujjar Mahapanchayat (mass meet) held in Rajasthan’sDholpur district Sep 13 had decided to court mass arrests from Oct 2, the birth anniversary of Mahatma Gandhi, if the state government failed to send a letter by then.

 
rambilassingh - Comments as on 29-11-2007

Reservation is not only means of developement of society ,The Progress in a society depends on many factors like your family
background, financial status, infrastructure and opportunities etc.We can see this thing around us. See when Punjabi’s were migrated from Pakistan they had nothing in their hand. Now you can see Punjabi’s they are doing very well everywhere. See

yadav’s.these guys came in OBC quota with us and who is taking actual benefit of OBC quota. These guys only, why? So it depends on personal attributes also. ‘

But in the case of Rajasthan where gurjars are cattle rearing milk mans or small farmers where arrangement of two times food is difficult task, gurjers lives in remote forest areas to graze there cattle’s and for small agriculture land, once upon a time they were landlords but due to geographical location they remained cut off from mainstream society now they are uneducated and due to division of agriculture land in generations they have average of less then 2to 4 bighas of land per family ,this is very poor condition, they do not have basic infrastructure to taught there children in remote jungle areas where 95%population live ,do not have opportunity to teach there children in higher education because

(1) whole family including children’s is involved in cattle rearing and

(2) ignorant about education due to illiteracy

(3) due to uncertainty of job , hence cant do other job.

I am agree with statement of Mr. G.S AWANA guest of gurjarsonlne.com that’ After India got independence the socially and economically deprived casts were identified by a Committee called Kaka Kalelkar Committee in the year 1951. Gurjars and Meenas both were recommended by the committee. Meenas were included but Gurjars were not. Despite the fact both the casts were having same social and economic standard.

Britishers put Gurjarsand Meenas both in Criminal tribe category. Gurjars were the one who kept fighting the Britishers and they were not happy with them.in british period the gurjars fought with britishers since mutiny of1857 to freedom and gurjars were “most irreconcilable enemies”. in thier words.the gurjars were only tribe which kept arab invaders out of country for 300 years otherwise most of india would have been converted to muslims.

I contradict the statement of honorable chief minister of Rajasthan Mrs. vasundhara raje said after 13th September gurjar mahapanchayat’how does the helicopter and aero plane traveling society is deserves for reservation’ according to honorable supreme court 5to10% population may be forwarded in each society it does not makes any difference in labeling as backward. Moreover Meenas were a ruling cast, and were ruler of Matsya, i.e., Rajasthan, but their slow downfall began with the rise of the Rajputs and was completed when the British government declared them a “Criminal Tribe”. This very action was taken to support their alliance with Rajput kingdom in Rajasthan,

.Scholars still disagree as to whether the Minas are an indigenous tribe, or whether they migrated to the region from Central Asia. According to Britannica, “the Minas are possibly of inner Asiatic origin, and tradition suggests that they migrated to India in the 7th century with the Rajputs” Gurjars traditionally belonged to the Kshatriya caste, and ruled over the Gurjara-Pratihara Kingdom — an area comprising almost 60 per cent of South Asia during the 8th and 9th centuries gurjars have gloriospast no doubt Gurjars have lived on their productive labour.

In recorded history, Rajasthan’s Gurjars are far backward from mainstream caste in the region’s society.Gurjars have not been able to produce civil servants, doctors, engineers, or even schoolteachers.

They remain as backward as they had been for ages. We know, the Van Gujjars depend on cattle for their livelihood — selling milk, sheep and goats to the mainlanders. There is similarity between Van Gujjars and the Gurjars of Rajasthan; it is the culture of cattle rearing. Van Gujjars of the Shivaliks (parts of Uttarakhand, Himachal Pradesh and Jammu and Kashmir) who enjoy Adivasi status for the purposes of affirmative action as available to the Adivasi masses of India.

To Gujjars, a cattle rearing is an absolute necessity as that is the only source of sustenance they know. There is no way. They have remained with their occupational culture for ages, and arguably, are quite content. Not much has been researched or written about the predicament of the cattle rearers. In India, a cattle rearing is not recognized as an organized industry. By nature, even those with a single animal require the services of small hands — of children, at some stage or the other during the day. Understandably, there cannot be a cow or buffalo that will give milk round the year. So, if a family has one cow, the logic of the availability of pure-milk throughout the year demands another cow. In the process, often, all the members including children are involved in taking care of the cows.

So what price does cattle rearing demand from the family?

Children are less likely to enroll in schools. Those who have enrolled are likely to drop out. The few who still manage to get a degree, tend to under-perform and hence are unfit in the job market. Rajasthan Gurjars, community as a whole with few exceptions though, is trapped in the tradition of cattle rearing.

Since the Gurjars live in remote areas, they watch members of other communities getting into government jobs, which bring instant prestige and recognition in society. The gurjars of Rajasthan live in remote areas where no basic facility for education and due to cattle rearing necessity (in which whole family involved the only source of income) getting educated is difficult. Moreover the basic facility e.g. light water roads and medical education are not available in remote villages where gurjars live .Due to lifestyle of living in forest95% of gurjars fulfill the adivasi status because they have Geographical isolation, due to noneducated isolated from main stream have there own traditions and culture, in most of dang areas of dhaulpur like dhond, virja golari are the villages where there most of families have income less then 500 rupees per month
Rajasthan’s Gujjars have to pass the following test to qualify for Adivasi status:
(1) Primitive traits
(2) Geographical isolation
(3) Distinct culture
(4)Shy of contact with community at large
(5) Economically backward

According to present scenario community qualify whole criteria now this is on community how does it represent for rights. To bring the society to mainstream

 
rambilassingh - Comments as on 29-11-2007

WHY GURJARS OF RAJASTHAN SO MUCH AGITATED…….. !!!

The Gujars are originally nomadic shepherds and have been described as nomadic pastoral tribe by the social historians as well as anthropologists. They were spread across the dry tracts of western India from Kashmir to Gujrat. When India was sparsely populated, Gujars used to take their animals up to the Himalayan foothills in summer and descend back into the plains of north western states in winter. Subsequently when settled population grew and grazing grounds shrunk, most of them were forced to take to more sedentary life. Secondly when various Muslim groups began invading India in the 11th century and political scenario changed, some of Gujars converted to Islam. When this happened, their resentful Hindu neighbors and feudatories began to rise up and took control of the area. The Gujars were forced to leave the region in search for good pasture elsewhere. Their wandering took them to Himalayan states of Jammu ” Kashmir, Himachal Pradesh and Uttranchal where they are still living as seasonal nomads. These Gujars who were converted to Islam and are distributed in the foothills of the Himalayas, ranging from Kashmir to the hills of Himachal and Uttaranchal and who had migrated from the plains of North-western India due to various reasons are strict vegetarians, are monogamous, lineage exogamous and patriarchal society and their women do not veil themselves. They speak in Gujari or Gojri and have same clan or ‘gotra’ as those of Gujars of plains.
As per Linguistic survey of India conducted by Dr George Grierson (1916), Gojri is a dialect of Rajasthani and is closer to Mewati and shows resemblance to Mewari. The linguistic survey of India conducted by Grierson has been the basis for the classification of Gojri as a dialect of Rajasthani in the old census reports. This makes one believe that at some point of time these people must have been in contact with the Rajasthani speakers. The Gojri speakers, along with many more ethnic Gujars of the plains who no longer speak Gojri, are the descendants of the ancient Gujars. Now a days Gojri speaking Gujars include nomadic pastoralists who herd sheep and goats or dairy buffalo as well as settled and semi settled agriculturists.
These socio-economic, occupational and cultural characteristics strengthen the view that all Gujars belong to a common ethnic group. As per the recent interpretation based on study of copper and stone inscriptions, literature of foreign travelers, Gujars were indigenous or original inhabitants of North- Western India who used to roam with their flocks of sheep, goats and cattle in search of green pastures on high altitudes.
In the 7th chapter ‘Image of the Barbarian’ of her book titled “Ancient Indian Social History-Some Interpretations” renowned historian Romila Thaper mentions that the term ‘mleccha’ was being used in ancient India (before invasion by Muslims) to describe the barbarian or indigenous inhabitants of northern India at the time of the arrival of the Aryan –speaking people. It is pertinent to mention here that since Gujars were traditional herdsman whose traditional occupation was animal husbandry; they cannot be classified as vaisya (trader) or sudras (cultivator). Their occupation i.e. cattle rearing is also considered as polluting .An essential difference between the Arya and the mleccha was that the latter did not confirm to the law of varna.The mleccha did not follow the dharma of the sastras .The mleccha appear to have had their own customary laws and functioned within the framework of these. In view of the above discussion the Gujars may only be described as mleccha i.e. a barbarian pastoral tribe of indigenous origin who were not generally included into the traditional Hindu caste hierarchy or ‘varna vyavastha’.
Subsequently the mleccha acquired political power and a new concept was necessary. The attitude towards these indigenous tribes was beginning to change and this is reflected partially in the genesis myths associated with their origin. A ninth-century inscription mentions the mleccha along the Chambal river valley. This valley has remained through out Indian history the main route from the Ganges valley to northwestern Deccan and a major centre of dacoity to this day. Perhaps the plundering of caravans was too lucrative for the area to develop any other substantial economy. (The Gujar community largely inhabits the Chambal valley and its adjoining areas in Rajasthan and even today most of the dacoits of the region belong to the Gujar community).
From the 9th century A.D. political power moved more recognizably into the hands of the erstwhile feudatories and the recipients of land grants. The new feudatories in turn became independent kings, granted land and revenue in lieu of salaries to learned Brahmans for the acquisition of religious merit. The return on the part of the Brahman may have been the fabrication of a genealogy for the new ruler. The legal sanction of the grant was generally recorded in an inscription in stone or on plates of copper, and the preamble to the grant contained the genealogy of the kings. The remarkable fact of these genealogies is that most kings claim full ksatriya status on the basis of a genealogical connection with the ancient royal families, the Suryavamsa (Solar lineage) and the Chandravamsa (Lunar lineage). What is even more significant is that most of these families are found on examination to be at least partially if not wholly of non-Aryan origin. Thus instead of being described as mleccha kings, they claim ksatriya status and have had genealogies fabricated to prove the claim. Romila Thaper emphasizes that the kings of this period, some of whom coming from mleccha stock such as the Gonds and Gujars, were willingly accorded ksatriya status. Accordingly it goes without saying that initially Gujars were a nomadic pastoral tribe belonging to mleccha stock and thus they were outside the varna system of civilized Hindu society.
The advantage of the fabricated genealogy was that mleccha antecedents were soon overlooked or forgotten, particularly in those areas where the mleccha had become more powerful. In a 9th century inscription of a Calukya feudatory of the Pratihar king great pride is taken in ‘freeing the earth from the Huna people’. The Pratihar’s claim to descent from Laksmana, the younger brother of Rama who acted as a doorkeeper (pratihar) is very suspicious or in other words fabricated. Marriage alliances and the process of Sanskritization broke the kinship barrier and mleccha rulers became patrons of Sanskrit learning and culture, so that they were as good as aryas for all practical purposes.
Simultaneously since Gujars’ resistance was most determined, localized, and sharper to the invaders i.e. Sultanate and Mugal Empire; they were subjected to greater repression. The Gujars who fought the invaders had to take refuge in inaccessible forests and mountains; they had to flee to ravines like those of Chambal. This cruel cycle of resistance, flight to forests, the subhuman existence there, forays to harass and beat back the conquerors, flight back into the forests – lasted a thousand years.
Again Gujars participated at large in agrarian revolts in the 17th and early 18th centuries in the areas of Braj, Mewat, Ajmer and Ranthambhor. Entire villages refused to pay land revenue, plundered highways and looted traders. Gujars also took part in the mutiny of 1857 against the British Raj and as a result they were labeled as “Criminal Tribes”. They were dispossessed, exploited and marginalized.
In support of the above contention, renowned historian Dr. K.S.Lal in his important work, “Growth of Scheduled Castes and Tribes in Medieval India”, Aditya Prakashan, New Delhi, 1995 has noted that: “…thereafter and right to the end of Islamic rule, far from welcoming Islamic conquerors as liberators, the ‘lower castes’ and ‘Tribes’- Meo, Bachgoti, Baghela, Barwaris, Gonds, Gujars, Bhils, Satnamis, Oraons, Mina, Kunbis, “Shudras”- are the ones that put up the most determined resistance to the invaders.”
As a result of it the history of Gujars has been one of migration, nomadic pastoralism, semi sedentarization (semi settled agriculturist), exploitation, displacement and dispossession and marginalization. The reasons of their present day condition may also be attributed to this background to a certain extent.
Gujars were also represented as notorious highway robbers involved in loot and plunder by the contemporary historians. Their habitat viz difficult terrain, dense forests, hilly areas and ravines of rivers provided them easy route to escape. The chief reason behind these constant raids and plunder were their ‘non-pastoral requirements’ (food grains, cloth etc.).
As per Imperial Gazetteer of India-Provincial series-Rajputana vol. 11, page 325; vol.21, page 114, vol 17 page 314, “the Gujars are mostly cattle breeders and dealers….they were formerly noted cattle lifters but now give little trouble….As recently as 1897 the Gujars were notorious for their raids into Gwalior and Karauli……in the mutiny they (Meo) and the Gujars were conspicuous for their readiness to take advantage of disorder in Mewat.”
In the book titled “JATS ” GUJARS”, published in 1899, British writer A.H.Bingley throws some light on the Gujars of North-Western India and provides some valuable information in the following paragraphs:
“The name Gujar is locally derived from ‘Gao-char’ or ‘cow-grazer’. They are addicted to cattle lifting and bear a bad character for turbulence. The Gujars are the keepers of flocks and herds of cattle, apart from being cultivators. They are of unsettled habits and their favourite haunts are in the jungles of the khadirs of the Jamuna, Hindun and Ganges, where the rough uncultivated affords them good pasturage for their cattle.” On page 43-44 the book particularly focuses on Gujars of Rajputana: “……Gujars of Rajputana form a numerically large tribe…they are chiefly cattle dealers and breeders……in appearance very similar to Jats…although rather inferior to them in the social scale….the Gujars are intellectually very thick headed and it is very difficult to find among them men of sufficient education, social standing and influence.” “…..these come from the Eastern Rajputana States of Bharatpur, Karauli and Dholpur, the majority being found in a large hilly tract called the ‘Daang’ ……are chiefly employed as herdsmen……..make and sell ghee in bulk……..the inhabitants of these parts are of rather a turbulent and quarrelsome nature. The institution of polyandry and polygamy were very common sometimes back but now with the passage of time it is losing ground. ”
W.Crooke, in his book ‘The Tribes “Castes of N.W.Provinces and Oudh’, 1896, Vol 2 notes: “they have been noted for their turbulence and habit of cattle stealing. Babar in his Memoirs describes how the commander of the rear guard captured a few Gujar ruffians who followed the camp decapitated them and sent their heads to the Emperor. Dowson says that the Gujars of Pali and Pahal became exceedingly andacious while Shershah was fortifying Delhi, so he marched to the Hills and expelled them so that “not a vestige of their habitations was left.” Jahangir remarks that the Gujars live chiefly on milk and curds, and in his autobiography ‘Tuzak-i-Babari’, Babur writes: “Every time that I have entered Hindustan, the Gujars have regularly poured down in prodigious numbers from their hills and wild, in order to carry off oxen and buffalo. These were the wretches that really inflicted the chief hardships, and were guilty of the severest oppression in the country. These districts in former times, had been in a state of revolt, and yielded very little revenue that could be come out. On the present occasion when I had reduced the whole of the neighboring districts to subjections they began to repeat the practices.” In the freedom struggle of 1857, the Gujars played a prominent part making numerous assaults and seriously impeding the operations of the British Army before Delhi.”
In her book titled “Against History, Against State”, Dr Shail Mayaram, Senior Fellow at the Centre for the Study of Developing Societies, New Delhi has categorically cited that: “Gujars and Meos from villages in Alwar and the neighbouring British provinces are said to have given trouble “by their rebellions and predatory habits”. (…) A special British force had to be placed on the Khairagarh border to guard against their incursions and those of the Bharatpur Gujars. (….) Her territory was overrun with our mutinous soldiery; the infection spread to her own troops and her Gujar and Mewatie population were not slow to follow the example of their brethren in our rebellious provinces.”*The role of kinship was significant in spreading the revolt.” (*Source: General Lawrence and Lieutenant Newal, Narrative of Mutiny in Rajputana, 1858-59, RA, 34 Mutiny, 1858-59, 19.) “……Watson and Kaye sum up the administrative perspective when they remark that “in the Mutiny and rebellions in some districts especially around Agra they (Meos) were more trouble-some than the Gujars……”* (*Watson and Kaye, “Mewatees”in the People of India, vol. 4, entry 202)
Further in various reports on the Census of British India from 1881 to 1901 following introductory remarks have been given about Gujars by different British Scholars:
“…the Gujars a cattle –lifting race of northern India, now fast becoming as good at agriculture as they were and still are ready as raiders…..throughout the Salt range tract, and probably under the eastern hills also, they are the oldest inhabitants among the tribes now settled there…true Gujar herdsmen are found in great numbers…here they are a purely pastoral and almost nomad race….and it may be said that the Gujar is a cultivator only in the plains. Even there he is a bad cultivator, and more given to keeping cattle than to following the plough…..but he is far inferior in both personal character and repute to the Jat. He is lazy to a degree, and a wretched cultivator; his women, though not secluded, will not do field-work save of the lightest kind; while his fondness for cattle extends to those of other people…..the Gujars have been turbulent throughout the history of the Punjab, they were a constant thorn in the side of the Delhi emperors, and are still ever ready to take advantage of any loosening of the bonds of discipline to attach and plunder their neighbors…Mr Brandreth describes them as “unwilling cultivators, and greatly addicted to thieving,” and gives instances of their criminal propensities. Thus it would appear that the further the Gujar moves from his native hills the more he deteriorates and the more unpleasant he makes himself to his neighbors. (Source: W.Chichele Plowden, (1883), Report on the Census of British India taken on the 17th February 1881, London, Eyre and Spottiswoode, p.282).
“…..The Gujar is another northern tribe….it is composed of varied elements. In the Punjab it is mainly agricultural, though it tends towards cattle grazing in the southern plains. Elsewhere in India the title generally implies the latter occupation….” (Source: Jervoise Athelstane Baines, (1893), General report on the Census of India, 1891, London, Her Majesty’s Stationery Office, p.191).
Professor M.K.Bhasin, Department of Anthropology, University of Delhi, in his detailed study ‘Genetics of Castes and Tribes of India’ mentions that traditionally, each cast was associated with hereditary occupation and had a limited monopoly over it. Further it is not true to say that every member of the caste practiced the associated occupation exclusively. However, generally speaking most practiced agriculture along with their traditional occupation. In its support he refer occupational statistics for 84 selected castes from Census of India,1931 which showed that only 45% of their members were following the traditional occupation .Accordingly Professor Bhasin places Gujars below Jats in social order because according to him the traditional occupation of Jats of North India, is agriculture whereas the traditional and primary occupation of Gujars is animal husbandry.
As per racial classification of Indian tribes, Gujars have been grouped under the category of Caucasoid along with other pastoral and cattle breeder type communities such as Toda, Rebari, and Bakarwal etc. The tribes in India are derived from four racial groups (Singh, 1994:4):

The Negrito the great Andamanese,the Onges and the Jarawas
Proto-Austroloid the Munda,the Oreaon and Gond
Mongoloid the tribes of North-East
Caucasoid the Toda,the Rabari and Gujar

(Source: A research study report on migrant tribal woman, Submitted to Planning Commission, Government of India)
It is relevant to mention here that at an International workshop on Animal and Plant Genetic Resources in Agriculture at the Biosphere Reserve Schorfheide-Chorin, Germany on 16-18 May 2000, in a presentation ‘Indegenous Institutions For Managing Livestock Genetic Diversity in Rajasthan’ by Hanwant Singh Rathore (Lokhit Pashu-Palak Sansthan) ” League for Pastoral Peoples, the Gujars have been described as a community which is specialized pastoralists.
As per Ravindra Kaur, Associate professor, department of humanities and social sciences,IIT Delhi ,in the early 20th century, the Gujars of plain area together with backward castes such as Yadavs , attempted upward mobility by claiming Kshatriya status. She places Gujars lower in the social hierarchy than Jats and Yadavs.
According to Dr. Shail Mayaram, Professor and Senior Fellow, Centre for the Study of Developing Societies (CSDS), the Gujars were treated as ‘shudra’ group in the Mugal period and subjected to a differential system of revenue assessment by the much –expanded Jaipur kingdom. In eastern Rajasthan, Brahmins paid 12 %, Rajputs 33% and raiyati groups such as Gujars, Meenas and others up to 76% of the produce.

It is relevant to add here that as per genetic study and anthropometric measurements conducted by Dr.R.S.Balgir, Deputy Director “Head, Division of Human Genetics, Regional Medical Research Centre, Bhubaneshwar, Orissa on Hindu and Muslim Gujars of North-Western India, they have common ethnic origin but they have developed biological and regional diversity also .The magnitude of intra group diversity varies depending upon the physical distance between the two groups. According to Dr.Balgir the plausible explanation for their diversity is geographical dispersal in diverse habitats, the inflow of genes from Islamic invaders as well as non Islamic surrounding population, the inbreeding effect, founder effect, genetic drift, breeding isolation and not to secular trends. The computed genetic distance matrix shows diversity of Ahirs with the Gujars.This shows that Gujars are different from other communities such as Yadavs or Ahirs.

When the mutiny broke out in 1857 against British Raj, Gujars were amongst the most energetic rebels(refer/source: Imperial Gazeteer of India); as a result, they had their share of hangings and dispossession, and earned their place in the 1871 list of criminal tribes along with 198 castes viz. Pardhis, Sansi,Bawarias,Kanjars and Chokidar –Meena etc. Most of these communities were nomadic or semi nomadic. Subsequently they were “denotified” in 1952, five years after independence. But somehow whereas all the divisions of Mina community were included in Scheduled Tribe category in 1955, Gujars were not given ANY STATUS……..!
Ravindra Kaur, associate professor, department of humanities and social Sciences,I I T Delhi categorically defends: if Mina can be classified as a tribe, there is no logical reason why the Gujars, who can lay claim to be semi nomadic and pastoral community, should not .
As per the book titled ‘The Scheduled Tribes’ People of India, National Series-Vol iii, Anthropological Survey of India, the Gujars of Jammu ” Kashmir are divided into two sections on the basis of their occupation –the Jamindar and Dodhi.The primary occupation of the Jamindar Gujar is agriculture supported by animal husbandry. The Dodhi Gujar practice pastoral nomadism. Both the groups were given Scheduled Tribe status in 1991.Similarly in Himachal Pradesh, Gujars of all the districts have been given ST status. In Uttarakhand Gujars are found in the Rajaji National park who are semi nomadic and rear buffalos for their livelihood. The Uttar Pradesh Government has already recommended ST status to the (van)Gujars of Rajaji National Park way back in 1994. The term ‘Van Gujar’ has been created artificially by some scholars. Accordingly the so called Van Gujars of Rajaji National Park are similar to the Gujars of Rajasthan settled in and around National Parks of Sariska(Alwar) and Ranthambor(Sawai- madhopur) and who are proposed to be displaced or “rehabilitated” from the tiger reserve to save the tigers.
It is thus an accident and mockery of history that Minas a comparatively prosperous and landlord agriculturists community of Rajasthan (who share most of the social, physical and geographical characters with Gujars) are a scheduled tribe for more then 50 years and Gujars are not. Minas did the right crimes in the 19th century to earn their place in the fortunate category of tribes; Gujars somehow fell through the cracks of history. This is no justice; it is sheer chance.
The Gujjars of Rajasthan are predominantly rural, pastoral and semi agriculturist community whose traditional and primary occupation is selling milk and milk products. They rear mainly cows, buffalo, goats and sheep. Gujar children start working in their lands and attend to milk animals by the age of s 12 years instead of attending school for further studies.
All spheres of life of Gujjars in Rajasthan exhibits primitive traits be it marriage pattern, social organization, culture, economy, medicinal system, religion, customs, traditions, dresses, ornaments, dwellings, food, domestic effects, education, health etc. Their customs and traditions are in crude form. They follow simple pre machine economy. They have unsophisticated rituals and social customs. There are no signs of advancement or impact of modern life in most of the villages inhabited by Gujjars.The Gujars lead a technologically simple life in close harmony with its natural environment.
In Gujars child marriage, polyandry, naata pratha(widow marriage), aata-saata are very common. They also organize large scale ‘mritu-bhoj’ or ‘nukta’. Their most of the disputes are settled by their caste council or nyat punchayat. Their agriculture is of inferior technology with ancient tools. Even the animal husbandry practices are very basic. They generally do not believe in modern medicinal system. Instead they believe in ‘jhaad-phoonk’ by the ‘gothiya’ and rituals of lok-devtas. Their literacy rate is very low. Their attitude towards formal education is not positive. Accordingly Gujar continue to be a deprived and under developed lot of the society who is still living in nearly primitive stage and is cut off from the mainstream civilization.
The Gujar and the Meena community of Rajasthan share most of the physical, geographical, social and cultural characteristics. The only difference is that Meenas are distributed in the plain fertile area and are traditionally good agriculturist whereas Gujar inhabit the hilly, forested and daang area, cut off from the main stream and thriving mainly on animal husbandry. The traditional occupation followed by Gujars is pastoralism, which make them even more eligible to be classified as a scheduled tribe. Their social customs, culture and distinctive life style is nearly primitive. The Gujjars are very backward socially, economically and educationally. Most of them are illiterate and uncivilized even after 60 years of independence. Their representation in higher studies, professional courses and Government jobs is negligible.
It is worthwhile to note here that at a symposium held in August, 2005 on the proposed bill recognizing tribals rights on forest lands one of the participant Sh Goverdhan Rathore, Executive Director, Prakritik Society, Sherpur-khiljipur, Sawai-madhopur in his paper titled ‘Tigers and Tribes’ mentioned the condition of Gujars inhabiting the National park: “When I first came to Ranthambhore in 1971 with my father. (…) Any other land that was left was over-grazed by cattle belonging to the Gujar tribe who lived in the park. (…)To the outside world, the Gujar tribe lived an idyllic life. No electricity, no access to modern medicine. Mortality of every kind was high; population growth was high as was child marriage and having many children was the norm .Yet it seemed idyllic because they lived a frugal existence, living off the land, thriving on animal husbandry and subsistence farming . There is a common joke about their simplicity –once a Gujar from the villages of Ranthambhore caught a train and took his shoes off when he boarded the train. He was surprised not to find them at the next station. It is this simplicity that makes it possible for everyone to exploit these people. The Gujars are not traditionally agricultural tribe, so the little agriculture they did was poorly managed and yielded a below average crop. Animal husbandry was the mainstay of their income. The need to sell milk forced them to interact with traders in town. Being a simple, illiterate tribe they were invariably cheated by the traders. Being totally illiterate meant that even their animal rearing practices were very basic and as such could never really achieve the true potential of the business itself. As their own population grew they need more land and more cattle to meet even their basic survival needs.
In 1976, with the park having come under Project Tiger, a resettlement programme was a launched and 13 village convinced to relocate. There is no doubt in my mind that had the resettlement of the Gujar tribe not taken place, the tiger and its habitat would by now have disappeared as it has in the neighboring Sawai Mansingh and Karauli Tiger Reserves. We completely disagree with the argument that local tribes will better manage the protected areas only because they are tribals. Before we hand over protected areas to tribal people we need to ask ourselves: How do we describe tribals and what is tribal life? True, tribal cultures existed for centuries in harmony with their local environment because they continued to live primitive lives that had their own natural checks and balances. Poor medical care meant that population growth was always kept in check by nature which would intervene in the form of plagues and diseases. Life expectancy was low. Child marriage, multiple births, witchcraft, polygamy and so on, was the norm. Education, immunization, birth control, modern medicine, electricity and other benefits of modern development never reached them. Once the modern world touches tribal life, the entire natural balance of tribal culture is destroyed and with it the sustainability of tribal culture vanishes.”
In the cover story ‘Survival at stake’ of national magazine ‘Frontline’ volume 23-issue 26:: Dec.30,2006 to Jan.12,2007from the publishers of The Hindu daily on the forest rights legislation, a report on the Gujars inhabited in the core area of Sariska Tiger Reserve titled as Nature vs. people by T.K.Rajlakshmi was published: “Ever since the disappearance of the tiger population from Sariska, almost all the forest-dwelling Gujar families have come under pressure to move out of the forest. Eleven villages in the reserve area will be relocated in order to restore the tiger habitat. There are 28 villages within Sariska’s 881-square kilometer area and nearly 200 more in the general vicinity of the reserve.
The pastoral community has lived in the reserve for generations, content with its frugal lifestyle. The Gujars are now being accused of indiscriminate felling of trees and depletion of forest land, and of indulging in commercial activity by selling milk and milk products outside the reserve.Radha denies her people are making money by selling thickened milk or maava to the towns people.” If that was the case, why would I live in this mud house?” she asks. If the Gujars have benefited from tiger poaching, as is insinuated, there is no evidence of the resulting property in their homes. A vegetarian community, they do not hunt. Two successive drought years wreaked havoc on the ecology of the reserve. Much of the Gujar livestock perished in that period. Contrary to reports that each family has hundred buffalos, not more then 3 or 4 buffalos per family were visible.
Some forest officials and wildlife experts argue that the relocation package for the Gujars is reasonable. The package includes six bighas (2.2 acres or .96 hectares) of un irrigated land or 3 bighas of irrigated land, the cost of shifting from the reserve and Rs 40,000 for the construction of a homestead on the land. The Gujars feel the package is not sufficient as they would have no excess to grazing land and their entire lifestyle would change. “If they make it difficult for us to live here, then we will have to go. But it is not right. We had nothing to do with the disappearance of the tiger. Our people have lived with the tiger for centuries”. Jubber said.
The Gujars, he (Rajesh Gupta, Deputy Conservator of Forests and Deputy Field Director of Project Tiger) said, were attached to the land but they needed to realize that they were under great hardship, their children were malnourished and they were deprived of education facilities. The wild life act of India did not permit the construction of pucca house or buildings in the vicinity of the forest. The Gujars have not availed themselves of electricity supplies too as their homesteads are in the core area.”
The Gujars of Rajasthan in general are perceived by other castes as a group involved in small theft of cattle, foodgrains and things of daily life. In areas like Sawai madhopur, Dholpur and Karauli districts most of the ‘Dacoits ‘belong to Gujar community due to various socio-economic and geographical characteristics. Similar situation is found in Bharatpur, Alwar and Harauti region. It is a general folk-say in Rajasthan:
“Mina, Gujar, Kanjar, Kutta,Billi,Bunder, Ye chhe Jaat na hooti, To khol kivadia soti” (If the six castes i.e. Mina, Gujar, Kanjar and dog, cat and monkey were not there in the universe, she would have slept by opening doors i.e. without any fear).
In another folk say of Rajasthan, the similarity in lifestyle of Gujars and Kanjars has been shown:
“Gujar, Kanjar Ek Mata, Aage Revad laer Kuta”

The meaning of the above is Gujars and Kanjars are of the same type. Gujar always have its herd (revad) with him whereas a Kanjar is always seen with a dog.

These are some other proverbs or folk say about Gujars mentioned by Herbert Risley in his book’The People of India’ which show their social backwardness and perception of other communities about Gujars:

“When you see a Gujar hammer him.” “You can not tame a hare, or make a friend of a Gujars”

“When all other castes are dead make friends with a Gujar”
“It will remain waste unless a Gujar takes it (said or poor land)” “A Gujar’s daughter is a box of gold”. (The bride price is high among Gujars). “A Dom made friends with a Gujar; the Gujar looted his house.“Sense for a Gujar; a sheath for a harrow (two impossible)
These proverbs reflect the perception of other mainstream civilized communities about Gujars. By putting Gujars with notorious and nomadic community like ‘Kanjar’ and untouchable, scavenger community like ‘ Dom’ who were at the lowest level of the social hierarchy, one can easily judge the social status of Gujars. No upper Hindu caste has been put or linked in any way, even in proverbs, with the lower castes like ‘Kanjar’ and ‘Dom’. Both these communities (Kanjar and Dom) were given Scheduled Caste status after independence.
The cultural traits, customs and traditions and the distinctive lifestyle of Gujars of Rajasthan exhibit their social backwardness. One may easily notice a naked Gujar women-taking bath in the open at well. Their overall standard of living is very low. It is relevant to mention here that in a report of ‘Daang’ area published in ‘India Today’ magazine dtd 5th Sept. 2001, the social backwardness of Gujars has been reported which says that in the long tract of approx 1000 kilometer of Daang which include Dholpur, Karauli, Sawai-madhopur and Bharatpur districts, the whole institution of marriage and family has been distorted and corrupted mainly due to polyandry and other socio-economic reasons.
Educational Backwardness: Most Gujar children are involved with their parents in animal husbandry and/or subsistence agriculture. Gujars rank lowest among all the major castes/tribes of Rajasthan in terms of literacy, education in female in particular and higher “professional degree courses in general. The Gujars avoid educating the girls in general because it becomes difficult for the parents to find a suitable match. There are very few educated and Service class Gujar youth at any given period available for marriage .The attitude of Gujars todards formal education is that education makes their boys defiant and insolent and alienates them from the rest of the society. Further the practise of child marriage that is wide spread among Gujars of Rajasthan discourages the boys for further studies. Instead they prefer to earn their livlihood for the new family. Kind attention is also invited to the chapter IX ‘Literacy’ of Census Report of Rajputana, 1931, page No 99, where a table showing literates per 1000 in males and females among 18 major Castes has been given. In this table, Gujars (8 and nil) are at the 14th position i.e. just above the Rebari(6 and nil), Meo(5 and nil), Chamar(4 and nil) and Bhil(1 and nil). In this table, the Gujars are equivalent to Grassia, a Scheduled Tribe, (8 and nil) in the literacy rate but notably they are at lower level from Mina (10 and nil) and Bhangi(11 and 4) .Besides the Gujars are far below then the Other Bacward Classes viz. Kumhar, Khati, Yadav Jats etc.

The representation of Gujars in higher education can be examined by counting number of students belonging to Gujar community studying at University of Rajasthan, Jaipur and in its colleges at Jaipur. The picture that emerges is really shocking: There are only 10-15 students in post graduation courses of university. Further there are only 5 students in Maharaja College. There are only 10-15 students in Rajasthan College and Commerce College.(Note: Jaipur is located almost centrally to the areas, which are having majority of Gujar population). The situation of girls is even worse. There are hardly 8-10 girls in the Maharani College of the university out of approx.4500.
The share of Gujars in 1st and 2nd grade services of state and central Government in Rajasthan is almost ‘NIL’ considering their population size i.e. approx. 35 lakhs. It is lower then any caste in Rajasthan. The table given below shows representation of Gujars in 1st grade state services after 60 years of independence:

Sr.No Name of Post Total no of Gujars(Direct recruits)
1. Raj.Administration Service 05
2. Raj.Police Service Nil
3. Raj.Accounts Service Nil
4. Raj.Traffic Service Nil
5. Raj. Comm.tax Service 01
6. Raj.Co-operative Service 02
7. Raj. Tourism Service Nil;
8. Raj.Jail Service Nil
9. Raj. Industry Service Nil
10. . Raj.Forest Service 01

The representation of Gujars of Rajasthan in other Services is as follows:

Sr.No Name of Post Total no of Gujars
College Lecturers 20
Professors 04
Doctors 08
Engineers 05
Bank P.O 04
Insurance(AAO) 02

The picture is more or less similar in all the Government departments. What they have achieved in 60 years from the system is few posts of fourth classes in some departments, sepoys in army from some specific regions of Dausa and Karauli and few posts of third grade school teachers.
The total representation of Gujars in Central Civil Services recruited through UPSC is 5 out of which 2 have been recruited before implementation of Mandal Commission’s Report. There is only one IAS from the Gujar community of Rajasthan in 60 years. There is nil representation of Gujars of Rajasthan in All India Services like Indian Police Service, Indian Foreign Service, and Indian Forest Service etc. after 60 years of independence. There is not a single Judge in the High Court/Supreme Court from the Gujar community. There are only two Gujars in Rajasthan Judicial Services. The total number of Gujars who have taken MBBS and Engineering degree in 60 years is not more then 30.There are very few Gujars from Rajasthan who have done professional courses like chartered accountant and management (MBA).
Economic Backwardness: As per Census of India, 1931 for Rajputana Agency in chapter XII Race, Tribe and Caste, the following introductory remarks have been given: “Gujars-The 526,791 Gujars are chiefly found in the eastern part of the Agency (Alwar, Bharatpur, Karauli, Jaipur, Kotah, Bundi”Mewar). Though herdsmen by tradition, they are also extensively engage in agriculture but not, perhaps, with the same degree of skill and patience as Jats and Ahirs.” The dominant form of sustenance among the Gujars was pastoralism. Nonetheless Gujars response to situations was different as per their ecological surrounding and situations. There was subtle movement of the Gujars towards sedentarisation. This process of sedentarisation of the Gujars continued unabated throughout the medieval period. The commercialization of agriculture, increase in the extent of cultivation and shrinking of grazing grounds and forests were the crucial factors behind this transformation. However, even once they sedentarised to a certain extent, their preference to keep animal husbandry as their main occupation and semi nomadic character, continued to remain an important socio-economic feature of their social system.
The Gujars are not traditionally agricultural tribe, so the little agriculture they do is poorly managed and yield a below average crop. The Gujars of Rajasthan are marginal farmers having very small land holdings i.e. 1 to 1.5 acre per family. They follow traditional farming practices with inferior technology. Except a few areas like Bharatpur, they have less fertile land. They do not have proper irrigation facility and mainly depend on seasonal rains. Animal husbandry is the mainstay of their income. The need to sell milk forces them to interact with traders in town. Being a simple, illiterate tribe they are invariably cheated by the traders. Being totally illiterate meant that even their animal rearing practices are very basic and as such could never really achieve the true potential of the business itself.
The Gujars of Rajasthan also rear herd of goat and sheep which are known as revad .The herd at night is kept in a surrounding prepared by dry vegetation (bada) and wood. At least one or two members of the family are engaged in looking after the herd that stay with the herd all the time. Gujars have intimate social relationship with their livestock. They consider their animals as fellow creatures and essential partner in the struggle for life. They explain illness amongst livestock due to evil forces or the violation of taboo. In such a situation Gujars take help of the Gothiya or the Bhomiya after he has induced a state of trance.
There is hardly any shop of any kind owned by a person belonging to Gujar community in the market of most of the towns which are surrounded by thick population of rural Gujars. This shows that their representation in trade and commerce is also ‘Nil’.
Conclusion: The Gujar and the Meena community share most of the characteristics. They are inhabited in the same geographical area; by and large follow same marriage patterns, folk dance and songs, customs, culture, life style etc. The only difference is that Meena are distributed in the plain fertile area and are traditionally good agriculturist whereas Gujar inhabit the hilly, forested and daang area, cut off from the main stream and thriving mainly on animal husbandry. The traditional occupation followed by Gujars is pastoralism, which make them even more eligible to be classified as a scheduled tribe. Their social customs, culture and distinctive life style is nearly primitive. The Gujars are very backward socially, economically and educationally. Most of them are illiterate and uncivilized even after 60 years of independence. There representation in higher studies, professional courses and Government jobs is negligible.
Accordingly it will be justice, though delayed, if the genuine claim of the Gujar community for inclusion in the scheduled tribe list of Rajasthan is considered symphethetically and positively.
Referances / Sources:1. The book titled ‘Tribal India’ by Nadeem Hasnain.2. “Gojri and its relation with Rajasthani” An article written by J.C.Sharma in ‘Language in
India’ Volume 2:2, 2 Aprail, 20023. “Writing Gojri” A thesis submitted to the Graduate Faculty of the University Of North Dakota.4. ‘Image of the Barbarian’ 7th chapter of the book titled ‘Ancient Indian Social History-Some Interpretations’by Romila Thaper.5. The book titled ‘Against History against State’ by Shail Mayaram.6. ‘Genetics of Castes and Tribes of India’ A Study report by M.K.Bhasin, Department of Anthropology, University of Delhi.7. A Research study report on ‘Migrant tribal woman’ submitted to Planning Commission, Govt of India.8.Research studies conducted by Dr.R.S.Balgir, Deputy Director ” Head, Devision of Human Genetics, Regional Medical Research Centre, Bhubaneshwar.9.Article ‘Historical neglect’ published in national daily Hindustan Times’by Shail Mayaram, Professor ” Senior fellow, CSDS. 10.Article ‘Caste, Tribe and the politics of reservation’published in national daily Hindu by Shail Mayaram, Professor ” Senior Fello, Centre for the Study of Developing Societies,
New Delhi.11.The book titled ‘Dishnoured by History: Criminal Tribes ” British Colonial Policy by Dr Radhakrishna and a report on the book in the issue of national daily Hindi dtd. July 16, 2000.12.The book titled ‘Branded by Law: Looking at India, s Denotofied Tribes by Dilip D’Souza and a report on the book in the issue of national magazine ‘Frontline dtd. December 07-20,2002.13.The Scheduled Tribes’ People of
India’ National Series –Vol.iii,Anthropological Survey of
India by K.S.Singh.14. 27th Report of Standing Committee On Labour and Welfare (2002) on The Scheduled Castes and Scheduled Tribes Orders (Second Amendment) Bill, 200215. A report namely ‘Now Pahari community…..published in national daily ‘Hindu’on dtd June 06, 2007. 16. The book titled ‘People of India’State Series-Rajasthan, Anhropological Survey of
India by K.S.Singh.17. The book titled ‘Tribes ” Castes of North-western India’by William Crooke.18. The legend of Devnarayan and phad tradition by www.ignca.gov.in19. Study report ‘Tigers and Tribes’ submitted in the symposium held in August, 2005 on the bill ‘Tribal Rights on
Forest land’.20. A report ‘Nature vs. people’ published in Cover story ‘Survival at stake’of national magazine ‘Frontline’on the forest rights legislation.21. The book titled ‘People of India’ by Herbert Risley.22. Issue of national magazine ‘India Today’ dtd 5th Sept.2001. 23. Census of
India, 1931 for Rajputana Agency, Chapter XII-Race,Tribe and Caste.24. Imperial Gazetteer of
India-Provincial series-Rajputana vol. 11, page 325; vol.21, page 114, vol 17 page 314.25. The book titled “Growth of Scheduled Castes and Tribes in Medieval India”, by Dr. K.S.Lal, Aditya Prakashan,
New Delhi, 1995.26. The book titled “JATS ” GUJARS”, 1899, by British writer A.H.Bingley.27. Various reports on the Census of British India from 1881 to 1901.

 
satyendragurjar - Comments as on 21-01-2008

AYANGAAR COMMITTEE (1950) RECOMMENDED ST STATUS FOR “CHAUKIDAR MEENA” OF FEW DISTRICTS OF RAJASTHAN, MAINLY BECAUSE THEY (ONLY CHAUKIDAR MEENA) WERE DECLARED AS “CHRIMINAL TRIBE” BY THE BRITISH GOVERNMENT.
KAKA KALELKAR(1955) IN THE REPORT OF FIRST BACKWARD CLASS COMMISSION RECOMMENDED “BACKWARD CLASS” STATUS TO MEENAS AS “AGRICULTURISTS AND WATCHMAN,” RESIDING OUTSIDE ALWAR, BUNDI, BHARATPUR AND DHOLPUR.
BUT LATER MEENAS MANIPULATED IN GUISE OF “BHIL-MINA” AND MANAGED TO GET INCLUDE IN THE ST LIST.
IT IS WELL DOCUMENTED AND NOT BASED ON SPECULATION.
According to Encyclopedia Britannica, “the Minas are possibly of inner Asiatic origin, and traditions suggest that they migrated to
India in the 7th century with the Rajputs.” Scholars still disagree as to whether the Minas are an indigenous tribe, or whether they migrated to the region from Central Asia. Moreover they take their name from Meen(fish), and the Minas claim decent from the fish incarnation of Lord Vishnu also called Matsya Avatar (An aboriginal or indigenous tribe never traces or explains their origin on the basis of Hindu mythology). This fact is supported by the culture of celebrating Meenesh Jayanti in the name of Lord Vishnu by the (Jamindar) Minas of eastern districts on 3 Tithi of Chaitra Shukla paksha according to the Hindu calender. They have also constructed some modern temples of ‘Meen Bhagwan’, as an impact of Sanscritization. Further as per W. Chichele Plowden, (1883), Report on the Census of British India taken on the 17th February 1881, London on page 289 following introductory remarks have been given about the Mina community of Rajputana: “Minas were formerly the rulers of much of the country now held by the Jaipur Chief. They still hold a good social position, for Rajputs will eat and drink from their hands, and they are the most trusted guards in the Jaipur state. The Minas are of two classes, the ‘Zamindari’ or agricultural, and the ‘Chauki-dari’ or watchmen, which do not intermarry. The former are excellent cultivators, and good, well behaved people. They form a large portion of the population in Karauli, and are numerous in Jaipur…..” According to the book “People of India” by Kumar Suresh Singh: “Among all Mina groups, Jamindar Minas enjoy the highest status. They claim a Kshatriya status equivalent to that of the Rajputs. In the local socio-ritual hierarchy they enjoy a clean cast status. The Jamindar Minas are traditionally good cultivators and most of them are economically good. They are well integrated with other higher castes like Rajputs, Brahmins, Jats etc. Brahmin perform all rituals from birth, marriage and death for them like for any other higher Hindu caste. ” Further according to the book “Rajasthan” by Pauline Lynden, “the Jamindar Minas are wealthy land owners who are vegetarian Hindus.” In her book titled “Against History, Against State”, Dr Shail Mayaram, Senior Fellow at the Centre for the Study of Developing Societies, New Delhi has mentioned on page No 135 that: “…..Cunningham goes a step further and ascribes a common origin to the Meos and Minas. He writes that “the acknowledgement of previous inter-marriage seems to offer rather a strong proof that the Meos must have been a cognate race with the Minas, holding the same social position – higher perhaps, then the Ahirs and other agriculture classes, but decidedly far below the Rajputs, from whom they claim descent…..”* (*Source: Alexander Cunningham, Report of a Tour in
Eastern Rajasthan in 1882-83) “…….Like the Meos, the Minas intermarried with several other groups such as the Meos, Jats, Gujars, Rajputs, Bhils, and others…*”There are numerous clans, of which one (the Osara) contains the asli or unmixed stock, but has very few members; the others are of mixed blood, claiming irregular descent from Rajputs, Brahmans, Gujars etc. (Source:S.H.M. Rizvi, Mina: The Ruling Tribe of Rajasthan(
Delhi: B.R.Publishing,1987) Dr. Shail Mayaram further notes in the above referred book on page No 103 that: “The process of Rajput state formation involved the dispossession of several erstwhile ruling groups such as the Meos, Minas, and Bhils. Treachery had been used by Rajput chiefs to defeat the Mina rulers of Jaipur and Bundi. (…) The Minas, however, like the Ahirs, became an important peasant group. They became leaders and patels of the village communities and were given authoritative positions. A similar compromise was not affected with the Mewatis. ”* (*Source:Gupta, Agrarian System of
Eastern Rajasthan, 180-81.) As per Census of Rajasthan, 2001, the total population of Minas in Rajasthan is about 28 to 30 lakhs i.e. 5.3% of the total population (5.65 Crore). The distribution pattern of Minas shows that their population is concentrated particularly in Eastern districts (Jaipur, Sawai-madhopur, Karauli, Dausa, Alwar, Tonk etc.) and to some extent in the Hadoti region (
Kota, Bundi, Jhalawad, Baran and Bhilwara).

Sr. No Name of District Population* Percentage
1 Dausa 353187 26.82%
2 Karauli 270630 22.37%
3 Sawai-madhopur 241078 21.58%
4 Jaipur 412864 7.86%
5 Alwar 239905 8.02%
6 Tonk 145891 12.04%
7 Dholpur 47612 4.84%
8 Bharatpur 47077 2.24%

Total 1758244

9 Baran 216869 21.23%
10
Kota 151969 9.69%
11 Bundi 194851 20.24%
12 Jhalawad 141861 12.02%
13 Bhilwara 180556 8.97%

Total 886106

14
Ajmer 52634 2.41%
15 Jhunjhunu 36794 1.92%
16 Sikar 62512 2.73%

Grand total 2796290 4.95%

(*The figures of population include total ST population in the district). Further out of the two main divisions of Mina community found in Eastern Rajasthan i.e. Jamindar Mina and Chaukidar Mina; only a small population of Chaukidar Minas (total eight hundred in 1901) residing in Shahjehanpur in Gurgaon, and in the adjoining states of Alwar and Jaipur, were identified as ‘Criminal Tribe’ by the Britishers who were involved to a certain extent in cattle stealing, burglary, housebreaking, petty theft and so on. As per Imperial Gazetteer of India vol. 9, page 82-83 and vol. 21 page 114, “in Bundi state and in the rugged country round Jahajpur and Deoli, which is called the ‘Mina Kherar’ and belongs to Bundi, Jaipur and Mewar states are found the Parihar Minas, who claim descent from the Parihar Rajputs who used to rule at Mandore in Jodhpur. They are a fine athletic race, formerly notorious as savage and daring robbers; but they have settled down to a great extent, and the infantry portion of the 42nd (Deoli) Regiment (or the Mina Battalion, as it was called from 1857 to 1860) has for many years been largely composed of them. Contrary to above the Bhil-Mina group who are having very small population and are only distributed in the southern districts of Banswara, Dungarpur and Udaipur are entirely different viz. physically, socially, culturally, religiously, genetically and occupation wise from the Jamindar/Chaukidar/Parihar Minas of Eastern Rajasthan i.e. Sawai-Madhopur, Karauli, Dausa, Alwar, Jaipur etc and Hadoti region. The forest dwelling Bhil-Mina community does not have any kind of similarity with the other three groups of Minas. The Bhil-Mina are said to be descended from those Rajputs who, in the wars between their own tribes or with Muslims were compelled to quit their native home and seek refuge in the vastness of Rajputana(southern districts), where they formed marriage alliances with the aboriginal families(i.e. Bhils) and thus established tribal link. In this way only a small population of Bhil-Mina found in southern districts of Rajasthan may possibly have some strain of Bhil blood in their veins. Accordingly in true logical and genetical sense the Bhil-Mina community is a sub division of Bhils of southern districts(instead of Minas) like other groups such as Dholi Bhil, Dungri Bhil, Bhil Garasia, Mewasi Bhil, Rawal Bhil and Tadvi Bhil all of whom are described at Sr.No 1 of the list of Scheduled Tribes of Rajasthan. But it is very strange and suspicious that at Sr No 2 of this list a separate entry “Bhil Mina” is given and again at Sr. No. 9 a separate/general entry “Mina” has been mentioned to include the Mina community of
Eastern Rajasthan and Hadoti region under the Scheduled Tribe. In her article published in the national daily Hindustan Times dtd June 04, 2007, Nandini Sunder, Professor of Sociology at the Delhi School of Economics has given following observation about Scheduled Tribes of Rajasthan: “…the Minas constitute 53.3% of the total population, the Bhils 39.5%, smaller groups like the Garasia, Damor, Dhanka and Saharia are 6.6%, while the Bhil Mina, Naikda, Kathodi, Patelia, Kokna and Koli Dhor with populations ranging from below 100 to about 3000, make up the remaining 0.3%.(…)While the Minas have an overall literacy rate of 52.2%, which is higher then the national ST average of 47.1%, the Bhils and Saharias have an overall literacy rate of 35.2% and 34.2% respectively. 3.5% of Minas are graduates compared to 0.9% of Bhils, 0.6% of Garasias and 0.1% of Saharias.(…) all the government posts reserved for STs are occupied by Minas, making them not just the dominant tribe in Rajasthan, but one of the groups which has most benefited through reservations nationally……Even a cursory look at the Civil Services(both at state ” central level) or even universities reveals a number of Minas, but scarcely any Bhils from Rajasthan, Gonds from Chhattisgarh, or Hos from Jharkhand, all numerically significant communities……However the Minas are better off not just in terms of education and employment but also land holdings, annual incomes and assets. A study of M.K. Bhasin Professor, Department of Anthropology,

University of
Delhi, and Shampa Nag found that among STs in Rajasthan, a greater percentage was engaged in agriculture or casual labour(50%) as against cultivation(40%). Among Minas, however, 85% were engaged in cultivation, and only 1.5% in agriculture labour.” The advancement of Minas of Eastern Rajasthan (Sawai-madhopur, Dausa, Karauli, Alwar, Jaipur etc) over other tribal groups is so enormous that they are not only eating the major share of government jobs reserved for Scheduled Tribes of Rajasthan but at the national level also the tribal population of other states is not in a position to compete with them being more forward, prosperous and resource full lot of the society and thus the basic spirit and objectives of the National Tribal policy are being lost. All the government posts (ranging from clerical to officer grade and from academic to professionals) reserved for STs are being occupied by Minas. For example out of the total cadre strength of RAS officers (838) in Rajasthan, 83 belong to ST category. Out of these 83 ST RAS officers, about 75 belong to Mina community of
Eastern Rajasthan. What is important to note that only 4-5 officers belong to other tribal groups of the ‘Scheduled area’ ( Bhils, Garasia, Saharia, Dhanka etc) of
Southern Rajasthan. It is relevant to mention here that the southern districts of Rajasthan viz. Dungarpur, Banswara, Udaipur, and some parts of Sirohi and Chittorgarh districts were specified as ‘Scheduled area’ by the President of India vide Scheduled areas order, 1950 dtd 7.12.1950 following the criteria of: preponderance of tribal population, under developed nature of the area and marked disparity in the economic standard of the people. But it is unfortunate to note that the condition of real tribal groups of the ‘Scheduled area’ has not improved much and the benefits of tribal welfare schemes including reservation policy have completely been looted by the prosperous and landlord (pseudo tribal) Mina community of Eastern Rajasthan. The situation is more or less same in all Government departments viz. administration, police, accounts, railway, post ” telegraph, revenue, excise, traffic, taxation, health, forest, technical, judicial services, education, tourism, industry, insurance, banks and so on. There are Minas and Minas…….. every where from bottom to the top hierarchy of any Government department. There are hundreds of IAS and IPS officers and in other Central Civil Services belonging to Mina community of
Eastern Rajasthan but hardly a single person belonging to Bhils, Garasia, Saharia, Dhanka etc. As per the result of Civil Services Examination, 2006 out of the 36 reserved seats for Scheduled Tribes at all
India level, more then 15 successful candidates belong to Mina community of
Eastern Rajasthan. This result shows that the Minas who constitute just 4.5% of the total ST population of the country (8.42 Crore) have captured more then 40 % of the top class all
India services. It goes without saying that these (Jamindar) Minas of
Eastern Rajasthan are opposing very hard the genuine demand of Gujars who themselves (Minas) do not full fill the criterion of being included in the Scheduled Tribe list. It is pertinent to mention here that in Kaka Kalelkar Commission’s report only the small population of Bhil-Mina group, who is found in southern districts of Rajasthan and is entirely different from Mina community of eastern districts, were identified and recommended for Scheduled Tribe status but later on some how a separate entry was created for Mina community at Sr.No 9 of the state list by putting a comma (,) between ‘Bhil’ and ‘Mina’ instead of hyphen (-). In an article published in the Rajasthan edition of Dainik Bhasker dtd 02.06.07 and another article published in National daily Pioneer dtd 14.06.07 written by the Ex Chief Secretary of Rajasthan state Sh Meetha Lal Mehta and Chandan Mitra, Member, Rajya Sabha respectively, the following facts have been mentioned: “….Of course, the Meenas got included in the ST list on account of a misplaced comma in the 1953 Kaka Kalelkar Commission’s report on socially and educationally Backward Classes : a comma was inadvertently put after Bhil for a small community known as ‘Bhil-Mina’ in that report, which led to the large Meena community unexpectedly getting classified as a Scheduled Tribe.” It is ridiculous that the community who themselves have acquired the Scheduled Tribe status by unfair means and has been benefited by the reservation policy at the cost of others by eating the complete share of actual and real tribal groups is opposing the genuine demand of Gujars. The Minas of Eastern Rajasthan are so advance, prosperous and strong that they are not only winning the six reserved seats in the State Legislature Assembly for Scheduled Tribes but what is more important and noteworthy that they are winning as many as 10 un-reserved or general seats also. The following table gives the clear picture to understand Minas’ actual position in Rajasthan:

Sr No Reserved Assembly seats with district where Minas are being elected Sr. No. Un-Reserved Assembly seats with district where Minas have been elected in 2003 or before
1 Bamanwas (Sawai-Madhopur) 1 Sawai-Madhopur (Sawai-Madhopur)
2 Sapotra (Karauli) 2 Karauli (Karauli)
3 Todabhim (Karauli) 3 Bassi (Jaipur)
4 Rajgarh (Alwar) 4 Thanagaji (Alwar)
5 Lalsot (Dausa) 5 Bandikui (Dausa)
6 Sikrai (Dausa) 6 Nainwa (
Kota)

7 Jahajpur (Bhilwara)

8* Mahuwa (Dausa)

9* Gangapur (Sawai-Madhopur)

10* Uniara (Tonk)

(Note: Seats at Sr No 8, 9 and 10 above had been won by the candidate of Mina community in previous elections.) The representation of Mina community of Rajasthan in political and educational institutions and government jobs is so much that they no longer require the support of reservation system as is evident from the above table which shows that they are easily winning 7 to 10 un-reserved or general seats in addition to the six reserved seats.

Over the last 60 years or so, the Scheduled Tribes appear to have evolved into two distinct groups: those who have able to take advantage of the protection and benefits guaranteed to them under the constitution and have been able to decrease the gap in development between them and other communities; and those Scheduled Tribes whom such programmes and protection have failed to reach and who, therefore, still exist at subsistence level with poor health, without education ” jobs and low income levels

Now the time has come for de-scheduling of certain STs and sub-categorization of existing STs to ensure that benefits are evenly spread across the actual tribal groups. Fortunately the uniqueness of the Indian system (Article 342 of the Indian Constitution) is that the process of inclusion of a community as ST and its exclusion from that list, if a community ceases to have the requisite characteristics, is an ongoing process.

In view of above facts and discussion it is evident that the land lord Mina community of Eastern Rajasthan and Hadoti region no longer qualify on merits as Scheduled Tribe and it is a fit case for serious consideration to be excluded from the existing Scheduled Tribe list as per Constitutional provisions under clause (2) of Article 342 and objectives of National Tribal Policy. It is relevant to mention here that 16 such communities have been excluded from the Scheduled Tribe list by the Central Government on the basis of recommendations of the State Governments by passing the Scheduled Castes and Scheduled Tribes Orders (Second Amendment) Bill, 2002.

 
satyendragurjar - Comments as on 21-01-2008