CHAPTER III
PEOPLE
(a) Population
(i) Total Population
The total population of the present Mansa District (created as a separate district in 1992), worked out on the basis of 1991 census* was 5,80,397 persons, of whom 3,09,962 were males, forming 53.41 per cent and 2,70,435 were females, forming 46.59 per cent of the total population. The district had 2.86 per cent of the total population of the state. It ranked fourteenth according to the population in the State.
.
Growth of Population.- The population of the Mansa District increased from
4,91,608 in 1981 to 5,80,397 in 1991. During 1981-91 the decadal increase of
population was 18.06 per cent. The variation in the population during these ten
years is shown in the table given below:
_______________________________________________________________
Year Persons Decade Percentage Males
Females
Variation Decade Variation
_______________________________________________________________
1981 4,91,608 N.A. N.A. 2,62,975 2,28,633
1991 5,80,397 88,789 +18.06 3,09,962 2,70,435
_______________________________________________________________
(Statistical Abstract of Punjab,
1995)
Density
of Population.-The density of population in the district increased from 224
persons per sq. km. In 1981 to 267 persons per sq. km. in 1991 as against 333
persons per sq.km. and 403 persons per sq.km. for the State, respectively.
Sex Ratio.- Although in number the two sexes are not widely diversent, the disparity is of great interest to social scientists because of different roles of the two sexes in society and its economy. Like other districts of the State, Mansa too is a female deficit district. According to the1991 Census, out of the total population of the district 3,09,962 were males and 2,70,435 were females i.e. showing a ratio of 53.41:46.59. There were 872 persons for 1,000 males in the district as against the corresponding figure of
_______________________________________________________________
* Note: 1991
Census figures are based on Statistical Abstract of Punjab 1995
38
the
(ii) Distribution
of Population between Rural and Urban Areas
_______________________________________________________________
District/Tahsil Persons Males Females
_______________________________________________________________
Mansa
District 5,80,397 3,09,962 2,70,435
Rural 4,95,054 2,64,583 2,30,471
Urban
85,343 45,379 39,964
Mansa
Tahsil 2,50,302 1,33,939 1,16,363
Rural 1,95,213 1,04,538
90,675
Urban
55,089 29,401 25,688
Budhlada
Tahsil 1,85,014 98,443 86,571
Rural 1,54,760 82,465 72,295
Urban
30,254 15,978 14,276
Sardulgarh
Tahsil 1,45,081 77,580 67,501
Rural 1,45,081 77,580 67,501
Urban
- - -
_______________________________________________________________
(Statistical Abstract of Punjab, 1995)
(b) Language*
Mansa is a new district of Punjab carved out of the
Malwa region. Its boundaries touch
The Malwai dialect is spoken in a
large geographical area of
* Material supplied by the
Department of Anthropological, linguistics and Punjabi Language,
The Labio-dental fricative sound /v/ is absent in the speech of Mansa District. It changes either into bilabial oral stop /b/ or bilabial nasal sound /m/. It has been observed that /v/ is replaced by /m/ in the environments where the nearly vowal is a nasalized one, as in /tivi/> /timi/, /java/> /jama/, /tava-tava/, /tama-tama/ etc. But if there is no nasal vowal adjacent, the /v/ changes invariably into /b/, for example /t¶va/ > /t¶ba/, /vikau/ > /bikau, /k¶vi/ > k¶bi/. However, /v/ is replaced by a vowel sound in medial positions, as in /j¶vak/>/juak/, etc.
/!/, the retroflex lateral consonant
occupies a special place in the Malwai dialect. It differentiates meaning in
opposition to /1/ the simple (non-retroflex) lateral as is shown by such pairs
as /goli/ vs./go!i/, khali / vs./ kha!i/ etc.
The /!/ sound never occurs in word
initial position. Earlier there was no graphic symbol in the Gurmukhi script
but now it is being marked with dotted b, i.e /.b / and has been widely accepted.
The position of glottalic / h / in
this dialect is somewhat different from the Majhi dialect with respect to
word-medial position. In Majhi the glottalic /h/ in word medial position is
always replaced by the rising tone, as in /Bfjo/, ;Aafjo’'/, /pj[s/, /rkje/. But in Malwai the /h/ in word-medial position is
converted into a rising tone only if the /h/ is syllable final. Otherwise, it
is pronounced as a glottalic consonant. For example in /;afjo/ /pkjo / the medial /h/
is not syllable final. It is therefore, pronounced as a glottalic consonant in
Malwai. In ;afjo'AA
and pkjo'A etc. on the
contrary, the word medial /h/ is syllable final. It, therefore is converted
into a rising tone.
The palatal glide /:/ too is not pronounced in syllable-initial position
in this district. In such an environment it is replaced by palated stop /i /.
The speech of this district differs
from the standard Punjabi in certain respects at the level of word-structure
too.
Some major ones of these
differences are listed below:
Majhi/standard Malwai Majhi/standard Malwai
w?E'AAA A$w/o/ s'A A w?s'A$w/s/ s[jkvk E'vk
;kE'A A$;kv/ s'A A ;ks’’' A$;ks/ s[jkB{z E'B{az
IU//jd/ / s'A T[js'A A fe;B{aaz ehjB{z
Majhi/standard Malwai Majhi/standard Malwai
iktkArk ikT{AAA
A ikt/rk ikT{AAA A
;h sh$;h ;B ;h
Lastly, it is at
the level of vocabulary that the
speech of this district shows a significant divergence from the standard
Punjabi. The following items provide a simple of this divergence.
Majhi/standard Malwai Majhi/standard Malwai
;akw nkED ;t/o sVek
goBk ;w';k gZr ;kck
noe e{jDh rbh phjh
gZ[so g[Zs Gkdo' Gkd'A
a
Punjabi in the Gurmukhi script
became the official language of the State on the occasion of Baisakhi (
(c ) Religion and Caste
According to the 1991 Census, the total population of the Mansa District was 5,80,397. The Sikhs form the majority and the Hindus come the next but in the urban area, the Hindus form the majority and the Sikhs come next. The Sikhs accounted for 80.77 per cent and Hindus 18.18 per cent of the total population of the district. The religion-wise population of the district according to 1991 Census is given in the following table:-
Caste plays an important role in the socio-economic life of the people of the district. For a detailed description of each caste, caste-wise population figures are essentially but it is not possible because Census enumeration with regard to different castes was not made in the Census after 1951. In the absence of such statistics, much of the valuable information pertaining to the life and economy of the people cannot be included here. However, the general description of the traditional social structure, customs and religious beliefs of some of the castes are given below:
Sikhs
According to 1991 Census, the Sikhs numbered 4,68,766 (2,50,411 males and 2,18,355 females) forming 88.77 per cent of the total population of the district.
The word ‘Sikh’ has its origin from the Sanskrit word ‘Shishya’ which means ‘disciple’. The Sikhs are the followers of Guru Nanak Dev and believe in the teaching of the ten Gurus and their holy book is Adi Granth that is Granth Sahib. The creed of Guru Nanak Dev is summed up in the simple formula “the unity of God and the brotherhood of man”. The Sikhs are monotheists, opposed to idol worship and are against asceticism and casteism.
Sikhs believe in the karma and the transmigration of the soul. Sikhism attaches great importance to the institution of langer or free kitchen, according to which the high and low have to sit side by side and dine together, thereby annihilating all distinctions of caste and creed. Every Sikh to become a ‘Singh’ (lion) has to receive amrit, the baptism of the sword (khanda). After baptism, he is essentially to wear the five K’s viz. The Keshas (unshorn hair), the Kachha (short drawers), the Kangha (comb), the Kara (iron bangle) and the Kirpan (sword).
The peasants of the
Jats.- Jats are scattered all over the district and Jats who are muscular, stout, tall, handsome with reddish brown complexion and generally long lived. They are agriculturists of par excellence and take pride calling themselves Zamindars.Besides, being good husbandmen; they make excellent soldiers, as they still possess the military spirits infused by Guru Gobind Singh.Today they are more liberal in social relations than certain other communities. Though generally agriculturists they now do not confine themselves to it and have turned to other professions and vocations with remarkable success. They are known for their robust physique, common sense patient, labour, liberal attitude and love for the land. The important Jat gots in the district are: Sidhu, Gill, Mann, Dhaliwal, Sandhu, Dhillon, Chahal, Sekhon, etc.
Sainis.- A number of Sainis are found in small number in the Mansa District. They also rank among the best agriculturists. They own small holdings of land. Further, they are experts in cultivation of vegetables and gardens. Sainis are found both among Hindus and Sikhs.
Sansis.-The ancestors of
Sansis were stated to be called ‘Sursenas’ and the Yadu Rajputs of
Sansis are both Hindus and Sikhs. They speak their own dialect and have their owns customs, though they are now adopting the Sikhs and Hindus customs. In the Mansa District, they are mostly Sikhs though they intermarry with Hindu Sansi. The notable castes of the Sansis are Chohan and Nirmals.
Hindus
The number of Hindus in the district, according to 1991 census, was 1,05,509(56,102 Males and 49,407 females) who formed 18.18 per cent of the total population.
There are many temples of Hindus in the district. The Hindus are often seen going to the temples of Lord Shiva, Lakshmi Narain, Devi etc. in the mornings and in the evenings. They worship their gods and goddesses with flowers and sandals, singing bhajans or hymns, ringing bells, and holding a lighted lamp with four vicks in their hands. This ceremony is called artiutarna. The worshippers receive Charnamrit or holy water, leaves of tulsi plants and some patashas, called devi ka bhog or parshad. The worship of pipal tree and of Muhammadan sanits are also common among Hindus.
Brahmans.- Earlier the Brahmans used to perform mainly priestly duties, but now only a small number of them are engaged in this profession. The Brahmans in the district are mostly from the Saraswat stock. The Saraswats derive this name from the river Saraswati. They are divided into Athbans or Chhebans. The distinction among these groups has disappeared and they now intermarry.
Khatris.- Khatris trace their origin from the Kshatriyas. They intermarry within the group or outside the group, but like others Hindus, within their sub-caste. They are of good indisposition and generally literate. Avocations are no bar to them but rather a matter of convenience. They are engaged in trade, commerce, industry, private and government services and also join the army.
Banians.- The word ‘Banian’ derived from the Sanskrit word ‘banijya’ or trade. As the name implies, Banians are primarily a trading class. They have been engaged in business since generations. Their main sub-castes are Aggarwals, Oswals and Maheshwari. They trace their origin from Agroha in the Hisar District(Haryana) and claim to be the descendants of Raja Ugrasen. The most prevalent sub-castes of Banians in the district are Garg, Goel, Jindal, Bansal and Mittal.
Jains
According to 1991 Census, only 820 persons (422 males and 398 females) in the district or forming 0.14 per cent of the total population of the district. Jainism is essentially a faith of Indian origin and is still popular in the country.
Christians
Christians are in small number in the district. According to 1991 Census, the number of Christians in the district was 157 persons (86 males and 71 females) forming 0.03 per cent of the total population.
Buddhists
The Buddhists with an aggregate population of 36 persons (15 males and 21 females) in the district (1991 census),represent a microscopic minority.
Muslims
According to 1991 Census, the number of Muslims in the district was 4,229 (2,263 males and 1,966 females) forming 0.73 per cent of the total population of the district.
Scheduled Castes and Backward
Classes.- All castes ,races or tribes or part of, or group within castes
specified by public notification by the President of India under Article 341 of
Constitution of India are called the Scheduled castes. The Scheduled castes
population in the Mansa District according to 1991 Census, i.e. 28.91 per cent
of the total population as against 28.31 per cent of the State as a whole.
According to 1991 Census, the number of
Scheduled Caste persons in the district was 1,66,225 (88,813 males and 77,412
females). Among them 1,48,435 persons (79,400 males and 69,435 females) were
living in rural areas and 17,390 persons (9,413 males and 7,977 females) were
living in urban areas. They are divided in groups, sub-groups, castes and
sub-castes. Previously like others, they did not marry in the other groups, but
this rigidity is on the wane these days. Formerly, their avocations were
restricted and they could not change them. Things have, however, changed after
(d) Social Life
Joint Family System.-In the past, the people of this area were strongly family centred. All their ventures were family oriented. The Joint family system, which has been a distinguished feature of Hindu society since times immemorial, is weakening its fibre because of individualism. Various factors are responsible for this change, The most important factors which are responsible for this slow and steady change are pressure on land, increase in population followed by spread of education and seeking of employment by the people elsewhere. In urban areas the people are generally engaged in tertiary sector for their livelihood. It is no longer possible for one earning member to support the whole undivided family and obviously an individualistic bias emerges to look after one’s own family. However, it cannot be concluded that this institution has totally disappeared because the younger generations still keep their families with their parents especially in the rural area when the bread earner has to move out of the village due to increasing pressure of population on land. In this way, the migration of rural population to the towns in search of a living whether in business, industry, service or some form of labour has vitally affected the structure of the joint family system. Family life is becoming more and more individualistic.
Dowry system.- The practice of giving, taking and demanding dowry has been declared illegal with the passing of the Dowry Prohibition Act in 1961. Any person who violates the law can be sentenced to imprisonment or fined. It is a great social evil from which the people of the district are not immune. But people in general are not inclined to accept reform in this matter. Even the dowry legislation of 1961 has not fully succeeded in achieving its object. Their ideas not having been reformed, people find way and means of bypassing the law.
The dowry system is very much prevalent among all the communities of the district. The amount spent on dowry generally varies with the economic and social status of the person concerned. In dowry, all sorts of articles, such as ornaments, clothes, utensils and other household goods, besides cash, are given.
Marital Age.- Early marriages were a usual feature in the district in the past. During the last two or three decades, the position seems to have changed considerable. The Child Marriage Restraint Act, popularly known as the Sharda Act, enforced from 1 April 1930, provided penalties for the celebration of marriages of male children under 18 and females children under 14 years of age. As a result of this, there has been a tendency for postponing marriages beyond the age specified in the Act.
(i) Property and Inheritance
The property and inheritance were governed by the customary laws in the district. With the passing of Hindu Succession Act, 1956, things have, however, changed. Hindu, Sikhs, Jains, Buddhists inherit property under the Act. The property of the deceased is distributed equally among his sons, daughters, widow, mother, etc. However, during his life time, a person may dispose of by will or other testamentary disposition, any property, which he is capable of so disposing in accordance with the provisions of the Indian Succession Act, 1925, or under any other law in force at that time and applicable to a Hindu. In case a person dies intestate, his sons, daughters, widow and mother inherit the property in equal shares. A daughter has as good a claim to her father’s property as a son, provided the father does not debar her by law(in case of his self-acquired property only). However, in spite of the right conferred by law, it appear to have become a general practice for the girls not to claim any part of their parents property. The Hindu Adoption and Maintenance Act, 1956, govern the adoption of children and the maintenance allowance to the wife. Among the Muslims, his sons, daughters and wife under the Shariat Act, 1937, inherit the property of the deceased in equal shares. The wife is the sole owner of the mehr given to her at the time of marriage. The Indian Christians Successions Act, 1925, governs inheritance, among the Christians.
(ii) Morals and Marriages
Morals.-Customs and rituals of different communities
of the district do not fundamentally differ from that of the corresponding
communities of other districts of the state. The intensity of regional
influence of these practices, however, varies from district to district. An
exhaustive treatment of customs and rituals prevailing among each of the
communities is not possible. However, in order to depict a broad spectrum
customs and rituals prevalent among major communities have been described. Morals
do not differ in the district in any way from those in other districts of the
State. The age-old institution of prostitution ended with the migration of
Muslim population. No new licensees were issued in the
Marriage.- Marriages among the Hindus, Sikhs, Muslims, Jains and Christians are performed according to their respective customary and traditional ceremonies. Civil marriages are performed to avoid social taboos and ostensibly to save the heavy costs involved in traditional marriages.
Prior to 1909, the marriages among the Sikhs were performed according to Hindu rites. But with the passage of Anand Marriage Act, 1909, the marriages are now performed by Anand Karaj, Lawan (Four couplets) from the Guru Granth Sahib are recited and the complets simultaneously moves around the Guru Granth Sahib. Thereafter the Anand Karaj Sahib is recited and the marriage is soleminised. It is now generally done in the morning.
Marriage rites under Anand Karaj are simple and cheap, Unlike the Hindus, the services of Brahmans are not required; but instead the granthi (religious preacher) performs the duties. Dowry system among the sikhs is also prevalent. Among the Hindus, marriage is enjoined as a religious obligation, because a father is believed to achieve salvation only through a son.
Usually the marriage is arranged by the parents. However, the boy and girl are now generally allowed to have a glance at each other. The parents of the girl approach the parents of the boy either directly or through a mediator. Matrimonial alliances are contracted through advertisements among the educated classes in the urban areas of the district. The use of the services of the Nai (barber) as mediator has become obsolete. After preliminary enquiries about the required particulars, the parties agree to effect matrimonial alliances. The date is fixed for engagement after consulting the priests. The father of the girl offers money and sweets to the boy who is also given seven dry dates chhuaras out of which he is to eat one. After this ceremony, the horoscopes of the boy and the girl are studied and the priests fix the date of marriage. Before the actual ceremony of the marriage a number of ceremonies are performed both at the houses of the boy and the girl.
On the appointed day, an hour or so before the marriage starts in the evening, the sehra bandi ceremony is performed. The barat (marriage party) proceeds to the brides house singing and dancing. At the brides' house, the relatives and friends gather to receive the barat where milni (reception) is held. After that JaimaIa (bride's garlanding the bridegroom) ceremony is performed. Recently, day marriages are becoming popular.
At the time of the lagan fixed by the priests, phere (circumambulating the holy fire by the bridegroom and the bride) ceremony is performed in the presence of relatives and friends and the marriage is soleminised. The bridegroom returns to his house alongwith the bride, after the marriage.
The marriage among the Muhammandans is a mutual contract and is called nikah. It is also generally an arranged marriage. After the betrothal takes place the date of marriage is fixed. The bridegroom gives mehr, which is explicitly the property of the bride.
Marriages among the Christians are soleminised in the Church and the priests performs the marriage ceremonies.
Jains have the same system of marriage as the Hindus. The notable difference is that their own priests instead of Brahman perform marriage ceremonies.
Widow Remarriage
Karewa is simple sort of a marriage for widows and in Jat Sikhs,it has been prevalent for centuries. It is in essence, the Jewish Levirate;that is to say, on the death of a man, his younger brother has first claim to the widow, then his elder brother and after them other relations in the same degree. Despite best efforts made by the Arya Samaj in this field, widow remarriage among Hindus is not common. Among the Scheduled Castes, widow remarriage is not performed according to customs but as an economic necessity. However, widow remarriage among the jains is not popular. Christians and Muslims, however, remarry widow. Widows who do not wish to marry live on the property left by their husbands. In urban areas, however, the educated ones take up employment or engage is some kind of paid or honorary social work.
Divorce
The marriage ties are
solemn and sacred in the society and hence divorce is not prevalent on any
scale. There is a general tendency to suffer the hardships resulting from
ill-matched marriages and people lead a miserable life rather then to dissolve
the marriage. Though not unknown in the past, cases of divorce were rare.
Instead of having recourse to court of law, the usual practice was to leave the
girl with her parents and never recall her. However, with the passing of Hindus
Marriage Act on
Position of Women
The position of women has considerably improved and they have gained substantially in status. The age old social dogmas which has been debarred women to rise, are disappearing. Purdah system though prevalent in sects of society in the district is no more called a taboo to women upliftment. Dress and ornaments have undergone change with modernization. The tradition concept of women being nothing more than a house-wife or at best an ornamental being has undergone a revolutionary change and today we see that women successfully invading what was previously exclusive men’s domains. Now they are participating zealously in all activities of life. Education has brought about a welcome change in the status of women in society, however, female education is still at its infancy in the district regarding the desired change in women status. Even than it is beyond doubt that this tremendous change in the status of women has come mainly because of the spread of education, which is the post-partition period has revolutionsed the life of the people of this backward region.
(iii) Birth and Death Ceremonies
Birth Ceremonies.-Different customs prevail among various social groups. As elsewhere, life in this district too start with celebrations and ends with various rituals. The Hindu Pregnant woman observes various taboos for safe delivery and protection from attack of evil spirits. She has to observe also a number of restrictions during the period of pregnancy. During the period of solar or lunar eclipses, she is not permitted to cut anything or to see these eclipses. She is not invariably allowed to sleep in the open or under a tree. In the rural areas, she is sometimes prohibited to draw water from the well. Every effort is made by the other family members to keep her cheerful during this period. She is generally given the types of food she likes.
Religious ceremonies start among the Hindus before the birth of a child. The expectant mother is served with gifts (reet) by her relatives. At the time of accouchement, the Dai (midwife) come to the house. In these days most of the people prefer the delivery in the hospital. Chuchi dhuai (washing of nipples) ceremony is generally performed by the unmarried sister-in-law of the mother. She washes her nipples with warm water and receives some gifts. The breast-feeding starts only after this ceremony. The birth of the child particularly that of male is an occasion to celebrate. To mark it an auspicious and happy time, the gur or sweets are distributed and the branches (mostly of neem tree)tied with a cord are hung on the main gate of the house to ward off evil spirits. The parents of the jacha (mother of the child) are informed immediately who send sweets, panjiri (made of flour, ghee and sugar), ornaments, fruit and clothes on this occasion. This is called chhuchhak.Other relatives also send greetings and gifts for the new arrival in the family.
The Sikhs do not consult priests on the birth of a child. Among them, the priest opens holy Granth Sahib at random and child gets a name beginning with the first letter of the first word of first passage of the left page. The women generally observe forty days seclusion (chhilla). The Sikhs perform dastar bandi ceremony after which the child starts the use of turban.
Death Ceremonies.- In case of death among the Hindus, the dead body
is bathed and wrapped in a cloth . The body is put on a bier and carried to the
cremation ground with recitation of mantras (hymns). Then body is put on
pyre and put to fire by sprinkling samagri and ghee. On the fourth day,
called chautha, a few persons go to collect the phul (charred
bones), which are broken into pieces and immersed, into the
The Hindus mourn their dead for thirteen days, but the period differs among different sections of the people. The mourning ends by feeding the Brahmans. The Sikhs end the mourning with bhog ceremony.
(iv) Homelife
Dwellings.-There has been a lot of improvement in the housing pattern of the people of the district. The percentage of kachcha houses in the district has considerably decreased. In the towns of the district, people have pucca houses of bricks and cement.
During the pre-partition days, Hindus and Sikhs were discouraged by the Muhammadans to built pucca house in the areas where the latter were dominating. However, after the partition of the Country in 1947, they became free from this situation of inhibition, and constructed a large number of pucca houses. There is a lot of difference in the nature of dwelling in the urban and rural areas. Mansa is the most flourishing town of the district. There are many three-storeyed well-constructed building in the town. The recently constructed houses, however, are of modern designs. Cement and Iron are mostly used in the construction of modern dwellings. In the rural areas, separate apartments are built for the cattle. Many people in the rural areas have good pucca houses, as the economic condition of the agriculturist class is now much better than the earlier times. High yield from land through modern and scientific method of farming has ameliorated the economic condition of the farmers.
Furniture and Interior Decorations.-In modern times, the status of the people is judged by the standard of their dwellings and furnishing thereof. Since furniture and decoration have become a matter of prestige, people vie one another in having costly and elegant things. Table, radios or portable transistors are found in almost every home in the villages. The preferred items of furniture are: modern types of beds, dressing tables, sofa sets, dining table and chairs, electric fans, room coolers and air conditioners, floor carpet or drugget particularly for drawing room and steel almirahs, etc. are taken as status symbols. Television, music system tape-recorders are also popular not only in urban areas but also in the rural areas of the district. The well to do people in the rural areas of the district have almost all items of furniture as those found in urban areas. In the houses of economically weaker sections of the society, chairs and a small table besides old type of furniture like pihri, muhra could be invariably seen.
Pots and pans of stainless steel are becoming popular though their high prices are a disincentive to their extensive use. Modern cutlery is in big demand and well to do entertain guests in dinner sets of good quality unbreakable plastic ware. In the rural areas also, people use utensils made of stainless steel and modern cutlery, but they have still not abandoned the use of bronze utensils like thalis, kiarahis, glasses, lotas, kettles, etc.
Dress and Ornaments.-The dress of a farmer consists of a safa (turban), a kurta(shirt) and chadra(ankle deep cloth tied round the waist) in the rural areas of the district. This type of dress is used in summer while in winter there is an addition of usually a cardigan or pullover and especially a loi (thin warm cloth) or a blanket and jackets. Besides, the people also invariably use a loose fit paijama. The educated youth especially young generation has started wearing clothes like pant-shirt and pant-coat. The women generally wear salwar-kaimeez. suit and cover their heads with dupatta (headgears). In winter women use shawls and cardigans. But in these days women especially young generation also wear pant and shirt. The Sikhs wear turban but among others it is confined to the old people. In the urban areas of the district, the women generally wear Salwar Kameez and duppata and a few wear sari also.
Ornaments are generally worn by the females,. Earlier, they used ornaments made of gold. But now gold is being substituted either by silver or artificial jewellery. In the urban areas, it is only the middle-aged women who wear a small quantity of gold, a small chain around the neck, a nose pin, a ring and earrings. The modern young and educated ladies, who generally move out, wear artificial jewellery besides a ring made of gold. Besides the gold ornaments, ladies from very well of families wear diamond jewellery, silver ornaments are becoming very popular among the lower middle class, as gold prices have soared beyond their reach.
Ladies generally used silver ornaments in the rural areas, although in some well-to-do families gold jewellery is also used. The newly married women display a good deal of jewellery. The commonest amongst which are shignar patiti on the forehead, chaunk on the headtop, ear-rings and jhumkian in the ears and a nath (a large nose-ring). The nath is used only at the time of one's marriage and is replaced by tilli or dandi thereafter. The women also wear bangles and a variety of rings. They also wear mattermala (a kind of golden necklace). The newly wedded brides also wear chura of white plastic in decorative designs. Formerly the chura was made of ivory.
Men do not wear much jewellery. Some well-to-do persons wear gold chain, gold karah. Rings are commonly worn in finger.
Food.-The main factors which determine the dietary habits of any are the local climatic conditions, the availability of commodities at reasonable prices and a financial position of the people. In the morning, an average villager takes roti (wheat loaf), dahi (curd) and tea or lassi (buttermilk). Mid-day meals includes roti with onion and mango pickle in addition to some pulse or vegetable. The evening meal (dinner) consists of roti with some cooked pulse or vegetable. Maize roti with sag sarson (cooked mustard leaves) is taken during the winter season. Some people also take meat and eggs. The use of rice is very common on the occasion of marriage and festivity. Tea has become very popular and is taken at least thrice a day. It is replacing lassi to a great extent. In the post-partition period, on account of the rise in price of desi ghee, the use of vegetable oils as cooking medium has become almost universal. People of the district have also developed liking for sweetmeats. Drinking has become very common. Biscuits, cakes, toffees, etc. are also freely consumed. In summer, people also take cold drinks.
(v) Communal Life
Until recent past, the
life in the present area of Mansa district revolved
round bread and butter. Community life was so
well knit that the society as a whole struggled to survive against hardships.
People from all work of life still retain the homogenous character and they
have close contact with each other. Almost the whole village shares joy and
sorrow together. The social, cultural and religious functions require a
combined attention in village life.
Fairs and Festivals.- Fairs and festivals reflects the cultural heritage of the people of the region. The origin of most festivals is tradition, legend or religion. Some of them signify the change of season. A few of them are held in commemoration of incarnations of gurus, saints and notable personages.
As in the adjoining districts the
religious festivals are celebrated with great enthusiasm in the district. Gurpurbs
are the largest religious festivals of the Sikhs, which are celebrated with
great devotion and enthusiasm. A large number of Hindus also participated in
these celebrations. Big congregations are held on the birthday of Guru Nanak
Dev and Guru Gobind Singh and on the martyrdom days of Guru Arjun Dev and Guru
Teg Bahadur. The Gurpurb of Guru Ravi Dass is also celebrated in
February with great enthusiasm. People also show great enthusiasm in
celebrating the religious festivals of Shivratri,Holi,Janam Ashtmi, Dussehra,
Diwali, Guga Naumi, Nirjala Ekadashi,
etc. The people with a good deal of fanfare also celebrate the seasonal
festivals of Lohri, Maghi, Basant and Baisakhi. Fairs are also held in the
memories of Bhai Gurdas at Mansa, fair of Jogi Pir at
Games, Sports and Recreations.-In the past, the villagers old and young, were fond of games and sports and had a wonderful variety of ways in which they amused themselves. They took great interest in races and many people from far and wide witnessed horse, camel and cart races. The wrestling was the most exciting event in the countryside and the fame of a champion wrestler was spread far and wide. Games and recreations are essential for the proper physical development of the people. The games and sports played in schools and colleges are: hockey, football, volleyball, cricket, basketball, boxing, badminton, athletics, etc. Now days, girls are also taking interest in games and sports. Among the indigenous games mention may be made of Kabaddi and wrestling, the indoor games include playing cards, chess, carom board, table tennis and kite flying. The Bhangra and dance are also popular in the rural areas. It is also performed in schools and colleges at important functions. Local dramatic clubs in the towns holds dramas and cultural shows. Ramlila is also staged for nine days before Dussehra. Cinema has become a common source of entertainment among the people of the district.
Folk Songs and Cultural Life.- Folk and culture in its various forms viz., folk songs, dances and theatre gives a vivid description of community life of the district. Folk culture is preserved through folk songs. These songs express hope, aspirations, love, longings, joys and sorrows of masses. A good number of these are nature songs while the other relate to tales of events. Folk songs have remained an essential part of Punjabi culture from the very beginning. These express the ideas and sentiments of the people. These are sung on various occasions like birth of a child, marriage and engagement of a boy or girl. Brief extracts from some of the folk songs (both in Punjabi and Roman scripts), common in the district are given below:
fgzvK ftu'AAA A
fgzv ;[DhdAk,
fgzv ;[DhAdAk i'rk.
T[ob// gk;/ Ykp
;[DhAAAAAAAaAAAdh,AAAAAAAA
gob/ gk;/ N'pk.
T[E'A dk fJe ;kX
;[DhAAAAdk,
xo xo T[jdh ;a'Gk.
nkT[Adh iKdh BPz xVk
u[ekT[Adk,
wro'A wkodk’ r'vk.
bZe T[jdk gsbk fijk,
Gko ;fjD Bk i'rk.
Pindan
vichon pind sunida,
pind sunida joga
Urla pase dhab sunidi,
parle pase tobha
Uthon da ikk sadh
sunida,
Ghar ghar oh di shoba/
Aoondi jandi nu ghara
chakauonda,
Magron marda godha.
Lak ohda patla jiha,
Bhar sehn na joga.
*****
T[E/ b? ub uoyk
w/ok,
fiE/ s/o/ jb tZrd/.
Utthe
lai chal charkha mera,
jithe tere hal wagde.
*****
d' gZso nBkoK
d/,
;kvh rbh nk uzB t/,
skg N[ZND phwkoK d/.
Do pattar anaran de,
sadi gali aa chan ve,
tap tutan bemaran de.
*****
nbV pbV pkt/
dk,
pktk eDe fbnkJ/rk,
pkth p?mh SN/rh,
wK g{DhnK tZN/rh,
pkth wzB gekJ/rh,
pkt/ B{z y[nkJ/rh.
Allarh ballarh bave da,
Bava kanak liavega,
Bavi bethi chhattegi,
Maan poonian vattegi
Bavi mann pakavegi,
Bave noon khuavegi.
;kvk fuVhnK dk
uzpk t/, pkpb n;K T[vZ ikDk,
;kvh bzwh T[vkoh t/, pkpb fejV/ d/;a
ikDk.
s/o/ wfjbK d/ ftZZu ftZu
t/,pkpb v'bk BjhA bzxdk,
fJZe fJZN g[Nk d/tK, XhJ/ xo ik nkgD/.
s/o/ pkrK d/ ftZu ftZu
t/, pkpb v'bk BjhA bzxdk,
fJZe Nkjbh g[Nk d/tK,
XhJ/ xo ik nkgD/.
s/o/ wfjbK d/ ftu ftu t/, pkpb uoyk
e””””””””””D eZs{,
w/ohnK eZsD g'sohnK, Bh
XhJ/ xo ik nkgD/.
w/ok SZvk e;hdk t/, pkpb dZ; e'D eZY{,
w/ohnK eZYD g'sZohnK,
XhJ/ xo ik nkgD/.
Sada
chirian da chamba ve, babul assan ud jana
Sadi lami udari ve, babul
kehrhe desh jana,
Tere mehlan de vich vich ve, babul dola nahin langda,
Ik it put dewan, dhiye ghar ja
apne,
Tere bagan de vich vich
ve, babul dola nahin langda,
Ik tahli puta dewan ,dhiye
ghar ja apne,
Tere mahlan de vich vich
ve, babul charkkha kaun kattu,
Merian kattan potrian, dhiye
ghar ja apne.
Mera chhada kasida ve,,
babul das kaun kadhu,
Merian kaddan potrian, dhiye
ghar ja apne.
*****
feZebh ebho dh
gZr w/o/ tho dh,
;ah;ak w/oh Gkp' dk,
o[wkb w/o/ tho dk,
rZvh nkJh yzv dh,
Gkp' fco/ tzvdh.
feZebh ebho dh,
gZr w/o/ tho dh,
d[gZNk w/o/ GkJh dk,
fcN/ w{zj itkJh dk,
Kikli Kaleer di,
Pag mere vir di,
Shisha mere bhabo da,
Rumal mere vir da,
Gaddi ayee khand di,
Bhabo phire vand di
Kikli Kaleer di,
pag were vir di,
Dupatta mere Bhayee da,
Phite
mooh javayee da.