CHAPTER III
PEOPLE
(a) Population
(i) Total Population
As
detailed in Chapter I ‘General’ the area
of present Fatehgarh Sahib District
(Created as a new district in 1992) was part of
Growth of Population .- During 1981, the population of
the area falling in present Fatehgarh Sahib District was 3,94,359 which
increased to 4,61,520 in the 1991 and further it increased to 5,38,041 as per
2001 Census. The district has recorded a decennial growth rate of 16.58 per
cent (1991-2001 decade) against the State 20.10 per cent. The decadal variation
in population of the Fatehgarh Sahib District during last two decades i.e. 1981
to 2001 is given below:
|
Year |
Persons |
Decade variation |
Percentage decade variation |
Males |
Females |
|
1981 |
3,94,359 |
.. |
.. |
.. |
.. |
|
1991 |
4,61,520 |
+67,161 |
17.03 |
2,46,672 |
2,14,848 |
|
2001 |
5,38,041 |
+76,521 |
16.58 |
2,90,137 |
2,47,904 |
(Statistical Abstracts of
Density of Population:- Inspite of a low level of
urbanisation the Fatehgarh Sahib District has a normal density of
population. According to the 2001
Census, the density of population in the Fatehgarh Sahib District was 456
persons per sq. km. as compared to 482 persons per sq. km. for the State as a
whole. The district ranks 9th amongst the districts of the State
according to the 2001 Census.
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, Fatehgarh Sahib too is female
deficit district. According to the 2001 Census, out of the total population of
the district 2,90,137 were males and 2,47,904 were females i.e. showing a
ratio of 53.92:46.08. There were 851 females for 1,000 males in the
district as against the
(ii) Distribution of Population between Rural
and Urban Areas
The total population of the district as per 2001 Census was 5,38,041 persons, out of which 3,86,950 persons (2,07,937 males and 1,79,013 females) forming 71.92 per cent lived in rural areas and 1,51,091 persons (82,200 males and 68,891) forming 28.08 per cent lived in urban areas. The ratio of the urban-rural population in the district was 28.08:71.92 in 2001 against the State’s 33.92 : 66.08. The tahsil-wise distribution of population between rural and urban areas in the district according to 2001 Census is given below:
|
District/Tehsil |
Persons |
Males |
Females |
|
FatehgarhSahib |
1,86,243 |
99,827 |
86,416 |
|
Rural |
1,36,418 |
73,110 |
63,308 |
|
Urban |
49,825 |
26,717 |
23,108 |
|
Amloh |
1,72,877 |
94,974 |
77,903 |
|
Rural |
99,511 |
54,284 |
45,227 |
|
Urban |
73,366 |
40,690 |
32,676 |
|
Bassi
Pathanan |
93,080 |
49,535 |
43,545 |
|
Rural |
74,022 |
39,608 |
34,414 |
|
Urban |
19,058 |
9,927 |
9,131 |
|
Khamano |
85,841 |
45,801 |
40,040 |
|
Rural |
76,999 |
40,935 |
36,064 |
|
Urban |
8,842 |
4,866 |
3,976 |
|
Fatehgarh Sahib District |
5,38,041 |
2,90,137 |
2,47,904 |
|
Rural |
3,86,950 |
2,07,937 |
1,79,013 |
|
Urban |
1,51,091 |
82,200 |
68,891 |
|
(Source: Director Census Operation, |
|||
(b)
Language
The Fatehgarh
Sahib District marks a transition between Malwai and Puadhi
dialects of Punjabi Language. Although, no radical boundary can be drawn within the district between
these two dialects yet, the
II. Puadhi Sounds
The following tables describe the Puadhi consonant and vowel phonemes:
II.1 Consonants
|
|
Labial |
Dental |
Retroflex |
Palatal |
Velar |
Glottal |
|
Voiceless unaspirated |
p |
t |
t |
C |
k |
- |
|
Voiceless aspirated |
ph |
th |
th |
ch |
kh |
- |
|
Voiced unaspirated |
b |
d |
d |
J |
g |
- |
|
Nasals |
m |
n |
n |
- |
- |
- |
|
Fricatives (voiceless) |
- |
s |
- |
- |
- |
h |
|
Lateral |
- |
l |
l |
- |
- |
- |
|
Trill/ (Flapped) |
- |
r |
r |
- |
- |
- |
II.2 Vowels
|
|
Front |
Central |
Back |
|
High |
I |
I U |
u
|
|
mid-high |
E |
|
o |
|
mid-low |
Ε |
¶ |
כּ |
|
Low |
|
A |
|
Puadhi shows three distinctive tonal constrasts. Gemination too is phonemic in Puadhi. All vowels display phonemic oral/nasal contrast
(see II.4-6).
II.4 Distribution of Sounds:
All consonants except /n, l, r /
occur in word initial, medial, and final positions. /n/, /l/, and /r/ do not
occur in word initial position. /h/ does not occur in word final position.
/n/ has three allophones, velar-nasal [n], palatal [n ], and dental [n]. Velar and Palatal allophones occur before their homorganic stops.
/n/ is realized as [n] before homorganic stops.
Clusters of two consonants are available but only word-medially and finally. There are no consonant clusters in word-initial position.
As for vowels, I, U , and ¶ do not occur in word-final position.
The following data portrays the contrastive sounds of Puadhi:
II.4./. Distribution of Consonants
|
Sound |
Position |
|||
|
Initial
|
Medial
|
Final
|
Gemination |
|
|
/p/ |
par
'across' |
papi
'sinner' |
pap
'sin' |
napp
'press' |
|
/ph/ |
phal
'wooden rivet' |
phephre
'lungs' |
s¶raph 'jeweler' |
g¶ppha 'share' |
|
/b/ |
bar
'door' |
s¶b¶r 'patience' |
Ib
'now' |
kUbba
'hunch back' |
|
/t/ |
tab
'position' |
b¶ta 'tell' |
moti
'a name' |
s¶tt 'seven' |
|
/th/ |
thap
'rhythm' |
K¶tha 'story' |
sath
'company' |
h¶tth ‘hand’ |
|
/d/ |
dab
'pressure' |
dada
'grandfather' |
Modi
'storekeeper' |
g¶ddi 'seat' |
|
/t/ |
tol
'search' |
moti
'fat' |
bot
‘fledgling’ |
kh¶tt 'earn' |
|
/th/ |
th¶kk 'sound of knocking' |
K¶tthe 'together' |
k¶tth 'gathering' |
¶tth 'eight' |
|
/d/ |
dola
'bride’s carriage' |
¶da ''egg' |
kh¶dd 'hole' |
¶dda 'halting place' |
|
/c/ |
car
'four' |
B¶cca 'child' |
s¶cc 'truth' |
k¶cc 'glass' |
|
/ch/ |
ch¶r 'stick' |
B¶ccha 'calf' |
m¶cch 'big fish' |
r¶cch 'tool' |
|
/j/ |
jal
'net' |
B¶je 'o'clock' |
p¶j 'five' |
s¶jja 'right hand' |
|
/k/ |
ki
'what' |
b¶kra 'he goat' |
t¶kk 'see' |
cukk
'lift' |
|
/kh/ |
khara
'saltish' |
dakha
'dried grapes' |
dekh
'see' |
l¶kkh 'lac' |
|
/g/ |
gian
'knowledge' |
rogi
'sick' |
sog
'mourning' |
¶gg 'fire' |
|
/m/ |
m¶kki 'maize' |
j¶ma 'very' |
k¶mm 'deed' |
l¶mmi 'tall' |
|
/n/ |
nal
'with' |
p¶niri 'seedlings' |
dIn
'day' |
k¶nn 'ear' |
|
/n/ |
- |
pUni
'filtered' |
m¶n 'mound' |
- |
|
/s/ |
sal
'year' |
b¶sכּt 'habitation' |
kas
'why' |
k¶ss 'tight' |
|
/l/ |
lipp
'plaster' |
KIla
'fort' |
gεl 'with' |
kIlla
'peg' |
|
/l/ |
- |
b¶ld 'bull' |
b¶l 'burn' |
|
|
/r/ |
rUk
'stop' |
mara
'beats ' |
pher
'again' |
- |
|
/r/ |
- |
k¶ppre 'clothes' |
par
'tear' |
- |
II.4.1 Distribution of Vowels
|
Sound |
|
Position |
|
|
|
Initial |
Medial |
Final |
|
/i/ |
id
'Id' |
jiri
'paddy' |
roti
'bread' |
|
/e/ |
es
'this' |
pher
'then' |
Utthe
'there' |
|
/ε/ |
εb ‘faults’ |
gεl 'with' |
|
|
/u/ |
up¶r 'above' |
sut
'thread' |
b¶hu 'bride' |
|
/o/ |
ot
'support' |
bot
'vote' |
d¶sso 'tell' |
|
/כּ/ |
כּs 'that' |
cכּl 'rice' |
nכּ 'nine' |
|
/u/ |
Utthe
'there' |
mur
'turn' |
- |
|
/I/ |
Ikk
'one' |
Kinne 'how
many' |
- |
|
/¶/ |
¶jj 'today’ |
k¶r 'do' |
- |
|
/a/ |
ata
'flour' |
sare 'all' |
ya 'this' |
Besides, the vowels show oral/nasal contrast in word-final position. For instance
|
b¶tta 'make rope' |
b¶tti 'small stone' |
|
k¶rε 'are doing' |
k¶rε 'is doing' |
|
ta 'then' |
ta 'was' |
|
sכּ 'sleep' |
sכּ 'hundred' |
II.6. Tones
Like other Punjabi dialects, tonal contrasts are other salient feature of the Puadhi dialect. These tones are falling rising and level:
|
Falling |
Rising |
Level |
|
k¶r 'chisal |
K¶r 'boil' |
k¶r 'bottom' |
|
kora 'horse' |
kora 'leper' |
kora 'whip' |
The Puadhi dialect is pretty distinct from the standard Punjabi in its nominal and verbal morphology. The following sections describe (in part) the nominal and verbal inflection system of Puadhi.
The Puadhi noun inflects for number, gender and case. The
following table illustrates these inflections:
|
Noun |
Nominative Form |
Oblique Form |
Vocative Form |
|||
|
|
Singular |
Plural |
Singular |
Plural |
Singular |
Plural |
|
chokra 'boy' |
chokra |
chokre |
chokre |
chokrIa |
chokre |
chokrIo |
|
chokri 'girl' |
chokri |
chokria |
chokri |
chokria |
chokri |
chokrio |
|
b¶ cca 'child' |
b¶ cca |
b¶ cce |
b¶ cce |
b¶ ccIa |
b¶ cce |
b¶ ccio |
|
n¶ccna (verbal noun) 'to dance' |
n¶ ccna |
_____ |
n¶ ccne |
_____ |
_____ |
_____ |
III.3. Puadhi Verb: Verbal inflection is one of the most significant features defining a dialect .The Puadhi dialect is quite distinct from other Punjabi dialects in this respect. The following sub-sections describe salient Puadhi verb forms .
III.3.1.
Conjunctive (Future)
mε jaha ‘If / Shall I go’
h¶me jahe ‘If / Shall we go’
tכּ jahe ‘If /Shall you (singular) go---'
th¶me jahe ‘If /Shall you (plural) go-----'
כּ jahe ‘If /Shall he/she/go-----'
כּ jahe ‘If /Shall they/these/those go----'
me jaha 'I go/am going'
h¶me jaha 'We go/are going'
tכּ jaha 'You(singular) go/are /are going'
th¶me jaha 'You (plural) go/are going'
כּ jaha 'He/she it goes/is going'
כּ jaha 'They /Those go/are going.'
tכּ k¶mm k¶r 'You/(singular)do the work'
tכּ k¶mm k¶ri 'You( singular) do the work,please'
th¶me k¶mm k¶r Io 'You (plural) do the work, please'
mε jahaga ‘I will go .’
h¶me jahege ‘We will go.’
tכּ jahega ‘You (singular) will go.’
th¶me jahege ‘You (plural) will go.’
כּ jahega ‘He/She will go.’
כּ jahege ‘They will go.’
An appraisal of the verbal forms cited above shows that Puadhi has more synthetic forms of verb compared to the standard Punjabi. A look at the forms of the progressive auxiliary further substantiates this point.
mεja rIha ‘I am going’
h¶ me ja r¶he ‘We are going’
tכּ ja rIha ‘You( singular) are going’
th¶me ja r¶he ‘You (plural) are going’
כּja rIha ‘He is going’
כּja r¶he ‘They are going’
Puadhi verb just like standard Punjabi inflects for gender too. A few instances are given below:
mε jahagi ‘I (feminine) will go.’
h¶me jahegia ‘We (fem.) will go'
tכּ jahegi ‘ You (fem-sing) will go.’
th¶me jahegia ‘You (fem- pl.)will go.’
כּ jahegi ‘She will go.’
כּ jahegia ‘They (fem.) will go.’
IV.
Tense Auxiliary: The present tense auxiliary occurs only in a few cases. But the past
tense auxiliary is very distinct from standard Punjabi and has a high
functional load. The following examples illustrate the forms of past tense auxiliary.
mε bεthIa ta ‘I (masc) was (in the position of) sitting.’
mε bεthi ti ‘I (fem.)was (in the position of) sitting.’
h¶me bεthe te ‘We (masc.)were( in the position of ) sitting.’
h¶me bεthia ti ‘We (fem) were (in the position of) sitting .’
tכּ bεthia ta ‘You(masc-sing) were (in the position of) sitting.’
tכּ bεthi ti ‘You(fem.sing.) were (in the position of) sitting.’
th¶me bεthe te ‘You( masc-pl.) were(in the position of) sitting.’
th¶me bεthia ti ‘You (fem-pl.) were (in the position of) sitting.’
כּ bεthIa ta 'He was (in the position of) sitting.’
כּ bεthi ti ‘She was (in the position of) sitting.’
כּ bεthe te 'They (masc.) were (in the position of) sitting.’
כּ bεthia ti 'They (fem) were (in the position of) sitting.’
bapu ‘father’ bai/bir ‘brother’
bebe ‘mother’ pεn ‘sister’
pUt ‘son’ mεs ‘buffalo’
ti ‘daughter’ g¶u ‘cow’
kh¶rbuja ‘melon’ m¶ja ‘cot’
k¶ kri ‘cucumber’ s¶rana ‘pillow’
¶ b ‘mango’ cUlla ‘earthen stove’
s¶ ro ‘mustard’ te ‘thirst’
cכּl ‘rice' k¶da ‘thorn’
Ib ‘now' dekha ‘looks’
gaha ‘ahead’ h¶sa ‘laughs’
uttha ‘there’ paba ‘wears’
nyo ‘this way’ beca ‘sells’
The above sketch, though not a comprehensive one provides a glimpse of some essential distinctive features of Puadhi dialect of Punjabi language spoken in the Fatehgarh district.
(c)Religion and Caste
Principal communities
According
to the 2001 Census, the total population of Fatehgarh Sahib District was
5,38,041. The religion-wise distribution for this Census is presently not available . The Fatehgarh Sahib
District was formed in April 1992, so it was not in existence at the time of
1991 Census. As it was carved out from the areas of
|
Religious
Groups |
Percentage |
||
|
|
|
State |
|
|
Sikhs |
61.85 |
63.90 |
62.95 |
|
Hindus |
36.19 |
34.53 |
34.46 |
|
Muslim |
0.85 |
1.61 |
1.18 |
|
Christian |
0.30 |
0.14 |
1.11 |
|
Jains |
0.31 |
0.09 |
0.10 |
|
Buddhists |
0.04 |
0.01 |
0.12 |
|
Other |
- |
0.01 |
0.01 |
|
Religion Not Stated |
0.01 |
0.10 |
0.07 |
|
(Census of India 1991,Series-20,Punjab,Part iv-B(ii)
Religion (Table C-9)) |
|||
According the above figures the Sikhs contribute the major religions group followed by the Hindus. The percentage of these groups did not differ much from the percentage of the State as whole as per 1991 Census.
Sikhs
Sikhs are the major religious group residing in the present area of Fatehgarh Sahib District. The word ‘Sikh’ is the Punjabi form of the Sanskrit word ‘shishya’ which means a ‘learner’ and a ‘disciple’. Sikhs are the followers of Guru Nanak Dev (AD 1469-1539) and believe in the teachings of the ten Gurus and the Guru Granth Sahib. The creed of Guru Nanak Dev is summed up in the simple formula the unity of God and brotherhood of man.
The Sikhs are the most prosperous community in the country and they are considered only next to Parsis. They are at the top as soldiers, farmers and sportsmen. They are also good technicians, mechanics, carpenters, artisans and engineers. The vast majority of the Sikhs are peasants, living in the villages all over the State.
Sikhs believe in the karma and the transmigration of the soul. Sikhism attaches great importance to the institution of langar (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, (pahul), the baptism of khanda (the double edged sword with broad point). After baptism, he is essentially to wear five Ks (panch kakars) beginning with alphabet ‘K’, i.e. the kesh (unshorn hair), the kangha (comb), the kara (iron bangle), the kachha or kachhahra (short drawers) and the kirpan (sword). The Sikhs venerate ten Gurus and their holy book the Granth Sahib.
Before his martyrdom, Guru Gobind Singh, the tenth Guru of Sikhs, held a big congregation at Nanded (Maharashtra) and while addressing them he proclaimed and issued his final commandment henceforth ‘Guru Granth Sahib’ (the holy scripture of the Sikhs) alone to be the Guru of Sikhs evermore. He further emphasised that no human being was henceforth to be the Guru of the Sikhs.
The Sikhs comprise Jats, Aroras, Sainis, Khatries, Scheduled Castes etc.
Jats:- This is the largest social group in the Fatehgarh Sahib District. The Jats in the district are mainly the landowners and engaged in agricultural activities directly or indirectly. They are stout and hard-working cultivators. 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 imposed by Guru Gobind Singh, They have also joined defence forces in large number. Both these professions are traditionally followed by them. 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, patience, labour, liberal attitude and love for the land. The important Jat got in the district are: Mann, Sandhu, Chahal, Cheema, Randhawa, etc.
Aroras.- Most of the Aroras have migrated from West Punjab (Now in Pakistan) at the time of partition of the country. Arora Sikhs have settled mainly in the towns of the district. Their origin is not different from the Hindu Aroras. They are well built, hard working, enterprising and intelligent. Most of them are engaged in trade and commerce, industry and in different services.
Khatries.- Khatries have also migrated from Pakistan at the time of Independence. Khatri Sikhs are generally of same sub-caste as Hindu Khatries. They are generally engaged in industry, trade and commerce, etc. A few of them also own land and a good number are in government services.
Sainis.- The Sainis are in small number in the district and chiefly found in the villages of the district. They are also an agricultural caste unmatched for their hard work. They own small holdings of land. They are also experts in cultivation of vegetables and fruits. Sainis are found both among Hindus and Sikhs.
Hindus
The word Hindu is a geographical expression derived from the river Sindhu (Hindu in Persian and Indus in Greek).The Hindus believe in worship of God in various ways. Majority of Hindus follow traditional Hindu beliefs and practices. They believe in Hindu trinity i.e. Brahma, Vishnu and Mahesh and their incarnations. On the basis of occupations, the Hindu Community is divided into four Varnas Viz., Brahmins, Kshatriyas, Vaish and Shudras, who inturn are divided into innumerable castes and sub-castes, sects, etc.Hindus are mostly settled in towns of the Fatehgarh Sahib District. They also hold land in certain villages and are also engaged in cultivation. The Hindus in the district are divided into various groups viz. Brahmins, Khatris, Aroras, Banias, etc. These groups are further subdivided into castes and sub-castes having tradition of marrying the people of same caste. Although in recent years the caste system has gradually been getting relaxed, it still retains considerable hold, especially over rural society. Inter-caste marriages are, however, not so uncommon as a few decades ago.
Brahmins.- Brahmins found in the district are sub-divided into further social classifications such as Chatchor, Chatchot, Pathale, Tiwari, Sard and Hanut. The Brahmins in the district are engaged in public services, business, industry, agriculture and as well as in their traditional occupation of functioning as priests. The number of those mainly engaged in priestly duties is, however, on the wane.
Khatries.- The word Khatri is derived from the Sanskrit word kshatriya. Like other Hindu castes Khatri also intermarry within the group or outside the group. The gots of khatris in the district are Chopra, Kakkar, Kochar, Bedi, Mehta, Puri, Handa, Deora, Chaudhari, Tangori, etc. They are easily distinguishable by their peculiar dialect and dress. Avocations are no bar to them but rather a matter of convenience. They are engaged in trade, commerce, industry, in private and government services and also join the army.
Aroras:- Aroras are said to be Khatris of Aror modern Rori and Sukkar (Sindh) in Pakistan. However, the fact is that they resemble Khatris in certain traits. They are also divided into many groups and castes. They inter-marry within those groups. They also inter-marry among Khatris. By religion, the majority of the Aroras are Hindus, but a some are Sikhs also.
Banians:- The word ‘Banian’ derived from the Sanskrit word ‘banijya’ or trade. As the name implies, Banians are primarily a trading class. So most of the banians are engaged in trade and industry. They now have switched over to other occupations also with equal success. The Banians in the district are chiefly Aggarwals. Their main gots are. Gir, God, Wasil. They trace their origin to Raja Agarsen whose capital was Agroha in Hisar District (Haryana). The most prevalent sub-castes of Banias in the district are Garg, Goyal (Goel), Jindal, Gupta, Bansal, Singla and Mittal.
Jains
Jainism is essentially a faith of Indian origin and is still popular in the country. This religion is based on the fundamental principles of ahinsa or non-violence. The rules of ahinsa and self-denial are observed and the Jains are strict vegetarians.
Christians
As per 1991 Census the number of Christians in the area, presently covered by Fatehgarh Sahib District is very small.
Buddhists
The number of Buddhists is the area falling in the project Fatehgarh Sahib District according to 1991 Census in negligible .
Muslims
The Muslims migrated to Pakistan en masse on the partition of the country in 1947. According to 1991 Census the Muslims accounts about one per cent of the total population of the area presently falling in the Fatehgarh Sahib 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 Fatehgarh Sahib District as per 2001 Census constitutes 30.67 per cent of the total population as against 28.85 per cent of the State as a whole. According to 2001 Census, the number of Scheduled Castes persons in the district was 1,65,036 (88,087 males and 76,949 females), out of which 1,35,434 persons (72,277 males and 63,157 females) were living in rural areas and 29,602 persons (15,810 males and 13,792 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 in these days. Formerly, their avocations were restricted and they could not change them. Things have, however, changed after Independence of the country. The Scheduled Castes and Backward Classes are now at liberty to adopt any profession they like. They are engaged in trade, commerce, industry, private and government services including police and even in the armed forces. Since 25 per cent of the civil posts are reserved for them, the literate Scheduled Castes find it more lucrative to join civil services, where they are also entitled to reservation in appointment and promotions. Illiterate Schedule Castes, however, are generally engaged in agriculture. A list of their castes is given in Chapter XVII ‘Other Social Services’ .
(d) Social life
Joint family system.- Previously, the people were strongly family conferred. But with the advancement of education and under the stress and strains of the modern social and economic set-up, the joint family system is breaking up day by day. However, it cannot be concluded that this institution has totally disappeared because the new generation still keep their families with their parents in the rural areas when the bread earner to move out for a job in urban areas or in army/ para military forces. However, the members of the family generally make it a point to join at the time of marriage, death or other special occasions. As far as possible, people also try to help financially or in some other way their parents or other near relations.
Dowry system.- With the passing of the Dowry Prohibition Act in 1961 the practice of giving, taking and demanding dowry has been declared illegal. The person who violates the law can be sentenced to imprisonment or fined. Even the dowry legislation of 1961 has not fully succeeded in achieving its object as it is a big social evil from which the people of the district are not immune.
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 persons concerned. In all sorts of articles, such as ornaments, clothes, utensils and other household goods, besides cash, are given.
Marital Age.- The Child Marriage Restraint Act 1929, provided penalties for the celebration of marriages of male children under 21 years and females children under 18 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
Prior to Independence the matters relating to inheritance in case of Hindus including Sikhs, Jains and Buddhists were governed by a common law viz. The Indian Successions Act of 1925. The rule of inheritance of property has undergone a change with the passage of the Hindu Succession Act, 1956. Under the Act, which governs the inheritance among the Hindus, the Sikhs, the Jains and the Buddhists, the property of the deceased is distributed equally among sons, daughters, the widows and the mother. The Hindu Adoption and Maintenance Act, 1956 governs the adoption of children and the maintenance allowance to the wife.
Muslims are governed by the Shariat Act, 1937. Under Islamic law, the sons, daughters and wife inherit the property of the deceased. The wife is the sole owner of mehr given to her at the time of marriage.
(ii)
Morals and Marriages
Morals.- In no way the people belonging to several religions castes, creeds of this district differ from that of their fellow followers in other part of the State and even the country in some cases,in respect of performing the marriages and morals. The age-old institution of prostitution ended at the time of Independence and subsequently banned in the State. The other normal offences of enticing away girls or women for immoral purposes are governed under the Suppression of Immoral Traffic in Women and Girls Act, 1956.
Monogamy is the most widely practised form of marriage in the district, indeed as much respected as it is practised. In the past, among the Jats and some lower castes, however, a woman might some times have been shared among the brothers, though recognised as the wife of the only one. In these days the polygamous unions are, however unknown though their incidence is by no means impressive. Even as the polygamy is an approved form of marriage among the Muslims, there is only little evidence of it among the Muslims of the district.
Marriage.-There are three predominant forms of marriage, viz. Anand Karaj (the system of Sikh marriage), Vivah (Hindu marriage) and Nikah (Muslim marriage) , prevalent in the district as in other part of the State. The rules restricting marriage alliances among the Sikhs and Hindus are mainly related to religion, caste, clan and locality. Generally marriages are held with in one’s own religious group. Mate selection among Sikhs, except few trading castes, all favour religious endogamy. Caste rules demand that all members marry within their own caste. The rule of caste endogamy is observed by both Sikhs and Hindus. It is more strictly followed by the members of artisans, Backward and Scheduled Castes.
Marriage in the district, as in other districts of the State, is known for its arranged character. The tradition of arranged marriage continue, through in modified form. Earlier it used to be a case of totally arranged marriages in which the person to be married hardly had any say. Now it is becoming a joint venture in which the view and consent of the boy or girl concerned are sought and considered particularly in the urban areas and more so among the educated people.
Among the Hindus, marriage is considered as a religions obligation. Usually the marriage is arranged by the parents. The parents of the girl approach the parents of the boy either directly or though a mediator. In urban areas, amongst educated classes, matrimonial alliances are also contracted through advertisements. After preliminary inquiries about the required particulars, the parties agree to the marriage. The father of the girl, accompanied by certain relations or friends, visits the house of the boy and offers money and sweets. This custom is called thaka or rokai, and a specific date is fixed for the engagement. On the fixed day, father of the girl offers seven dry dates (chhuaras) to the boy along with money and sweets and applied tilak or tikka to his forehead. The boy receives these presents and eat one dried date.
After a formal engagement, some relatives with the sister or sister-in-law of the boy visit the girl’s house and hand over the dupatta (headgear), clothes, sweets and some ornaments for the girl. This custom is called chunni charhana (presenting the headgear). Sometimes after that, the horoscopes of the boy and the girl are studied and the date of marriage is fixed.
A day before the marriage, ladies sangeet (auspicious singing) is held, in which the women from amongst the relations, friends and neighbours participate. On the day of the marriage, an hour or so before the marriage party starts, the sehra bandi ceremony is performed. The marriage party (called barat) proceeds to the bride’s house with great pomp and show. The bridegroom rides a decorated mare. Led by the bandsman and accompanied by in most cases by a dancing group, the marriage procession of bridegroom reaches the bride’s house. In front of the bride’s house, the milni (reception) ceremony of the bride’s relations and of the girl’s relations is held. The groom dismounts and the jaimala ceremony is performed. After that the lawan and phere (circulating the holy fire by the bridegroom and the groom) is performed by the priest in the presence of relations and of both parties. The next day (and some times on the same day), the barat returns the bridegroom’s home with the bride. The bridegroom’s mother receives the bride with shagan (blessings). In the bridegroom’s house, certain ceremonies, such as taking the couple to temple etc. are also performed. Ordinarily after staying a day or so with her in-laws, the bride returns briefly to her parents house.
Prior to 1909,Amongst the Sikhs marriages used to be performed according to Hindu rites. With the introduction of Anand Marriage Act, 1909, marriages are now performed by the Anand Karaj (literally, the ceremony of bliss) rites in the presence of Guru Granth Sahib. Lawan (four couplets) from the Guru Granth Sahib are recited and couple simultaneously moves round the Guru Granth Sahib. Anand Sahib is recited and the marriage is solemnized. It is generally done in the morning. The Jat Sikhs are very particular about their got (clan) and do not marry into the gots of the parents and grand parents on both sides. Now, considering the got of the grand parents of both sides have been relaxed to some extent. Earlier, the couple was supposed to have received pahul (amrit) before lawan, but this condition now has been relaxed and the couple is advised to take amrit at some later stage after marriage.
The marriage ceremony of the Namdharis is very simple. The parents of the boy and girl settle the marriage, but the final approval of the Namdharis’s Gurus is essential. A Namdhari girl is generally married to a Namdhari. No dowry is allowed. The marriage ceremony of many couples is performed en-masse by the Guru. The prospective couples assemble in a big circle, duly bathed and robed in white. The handkerchiefs of each of the performed by chanting hymns from the Guru Granth Sahib. The distribution of prasad completes the wedding ceremony.
The marriage among the Muslims is a mutual contract and is called nikah. It is generally arranged by the parents of the girl and the boy through negotiation. After the betrothal takes place at the bride’s residence, the date of marriage is fixed. The bridegroom gives, mehar, which is explicitly the property of the bride. The marriage party proceeds to the bride’s house where it is treated with special feast and nikah is performed. In the case of Sunni Muslims, the vakil (agent) of the bride obtains her consent in the presence of two witnesses and coveys it to the vakil of the bridegroom who sanctifies the nikah. Among the Shia Muslims, consent of the bridegroom is obtained in the first instance.
Among the Christians, the marriage ceremony is performed in the church by the priest. If a Christian wishes to marry outside his faith, usually the spouse must accept Christianity. After the ceremony, the friends and relations are served with a feast.
A civil marriage is performed under the Special Marriage Act, 1954. It takes place when either one or both the parents of the parties disagree to the marriage or in case of a marriage within the same sub-caste or between persons belonging to two different communities. The occurrence of civil marriages under the Special Marriage Act, 1954, is not much popular in the Fatehgarh Sahib District as just a small number 1,621 of such marriages have taken place in the district right from 1992 to 2001.
Widow Remarriage
Widow remarriage among the Hindus is not common, despite the best efforts made by Arya Samaj in this field. But with the spread of education, enlightenment and progressive ideas, widow remarriage is gradually gaining favour among all classes, especially in the case of widow of a younger age, without issue. In these days, the widow remarriage in encouraged by the society.
With regard to widow remarriage Jat-Sikhs are more advanced as compared to other castes. A woman of marriageable age seldom remains a widow as she is readily accepted as a wife by the dever or jeth (younger or elder brother of the deceased husband). This type of marriage is called Kareva or Chaddr andazi. In the presence of near relatives, the prospective husband puts a white Chadar over the head of the wife-to-be and, puts bangles on her wrist. The corners of the sheet are dyed yellow. In some cases the near relative of the deceased husband performed this ceremony. But in these days of small family norms, widow remarriage is allowed to the person outside the clan also.
Christians and Muslims, however, remarry widow. Among the service class or persons with no other means of livelihood and among the Scheduled Castes, widow remarriage is performed not according to custom but as an economic necessity.
In case the husband dies shortly after the marriage and the girl has lived for a short time with him or has no issue, she is remarried with all the ceremonies of usual marriage. Some times widows do not marry but adopt some profession. In urban areas they usually engage themselves in some Government or private services but in rural areas they only live on the property left by their husbands.
Divorce
Divorce is not much prevalent among Hindu and Sikhs as marriage is considered sacred in the society. Hindu marriage is known for its sacramental character which admits of no divorce. Similarly, according to Sikh scriptures husband and wife form one spirit into two bodies (ek jot doe muriti). In the past there was a general tendency to suffer hardships but never dissolve the marriage. In utmost ill matched marriage cases, the visual practice was to leave the girl with her parents and never recall her. However, with the passage of the Hindu Marriage Act, 1955, the cases of divorce are being instituted now and then in law courts, as this Act has provision of divorce under certain conditions. Divorce is much prevalent among the Muslims as their customary law has permitted it.
Position of Women
The position of women has considerably improved and they have gained substantially in status. The age old social dogmas which have debarred women to rise, are disappearing. Purdah system though prevalent in few sects of society in the district is no more called a taboo to women upliftment. Dress and ornaments have undergone change with modernization. The traditional 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 then 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 revolutionised the life of the people of this backward region.
(iii)
Birth and Death Ceremonies
Birth Ceremonies.– Different customs prevail among the different communities of the district which do not fundamentally differ from that of corresponding communities of other districts of the State. The Hindu pregnant woman observes various taboos for safe delivery and protection from evil spirits. The religious ceremonies start even before the birth of a child. The ceremony called reet (gifts) is performed while a woman is on the family way. The expectant mother is greeted by close relatives and neighbours. She has to observe many restrictions during the period of pregnancy. During the period of solar or lunar eclipses, she is not permitted to cut anything or to see eclipses. She is not invariably allowed to sleep in the open under the tree. In rural areas, she is some times prohibited to lift weight or to do hard work.
At the time of accouchement, the dai (midwife) comes to the house. The expectant mother is put in separate room where no one else except the dai and some elderly women of the family are allowed to go. In these days most of the people prefer the delivery in the hospital. On the sixth night of birth of a male child, the ceremony chhati rat is held when relatives and friends assemble and in their presence, the priest names the child by consulting the horoscope. The birth of male child is an occasion to celebrate. On the birth of male child, shirin leaves are hung outside the house, as an indication of this happy news.
Shortly after the birth, the new born is made to taste by its first liquid food (gurhuti) which is generally administered by some elderly member of the family. Chuchi dhuai (washing of nipple) 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 parents of the jacha (mother of the child) are informed immediately, who send sweets, panjiri (made of flour, ghee, sugar and dry fruit), ornaments, fruit and clothes on this occasion. This is called Chhuchhak. Other relatives and friends also send greetings and gifts for the new arrival.
According to the old custom, after childbirth, a woman is considered impure and remains confined to the house for first ten days or more. On the eleventh day the mother bathes and washes her hair. When the mother steps out the house after confinement, generally after eleven days, in some cases on the thirteenth day, a rite is performed, which is called bahar vadhavan. Women from the families of the relatives and friends come to offer congratulations and give money to child in the form of shagan (gift). Among the Hindus, the mundan ceremony of the child is performed and relatives and friends are invited and feasts are held. This ceremony is performed at the age of one, three and in some case at the age of five years according to the rituals of the sect. The child is shorn of all his hair and this is the first hair cut in his life. Some orthodox families took the child to some temple.
The Sikhs do not consult priests on the birth of a child. They only name the child opening Guru Granth Sahib at random and the child has to be found a name beginning with first letter of first word of the first passage on the left page. Jat Sikhs generally do not observe forty days seclusion (chhila) unless required for special reasons. Some of the sikhs perform kesi dahi ceremony by putting the curd in the hair of boy or some observe dastar bandi (putting turban first time) ceremony – a ceremony corresponding to mundan among the Hindus.
Mohammadans do not observe any ceremony as a rule before birth. Circumcision (sunat) is ceremony of importance among Muhammadans. It is performed on a boy any time before the age of twelve in the presence of the baradari. A child who is born circumcised is called rasulia, though it is a rare phenomenon.
Death Ceremonies. – The Hindus, Sikhs and Jains cremate their dead. Children under the age of five years are buried without any ceremony. Among Hindus when a person is on the death-bed, someone recites verses from the Bhagwat Gita. The Sikhs offer strength to the departing soul by reciting Sukhmani Sahib, the psalm of peace. In case of death among Hindus when a person is about to die, he is often removed form the cot and put on the floor, there is a common belief that a person who dies on his cot becomes a ghost. Thereafter, the ceremony of deeva batti is performed when the actual death takes place.
Few rites are performed before the body of the deceased is taken for cremation. His body is bathed and wrapped in a shroud (a piece of new unwashed white cloth). Then dead body is put on the bier and carry it away to the cremation ground to the accompaniment of recitation of mantras (hymns). At the cremation ground the dead body is placed on the pyre and put to fire by sprinkling samagri and ghee. The eldest son or in his absence, the nearest male relative lits the pyre. When the body is almost burnt, the ritual kapal kirya (breaking the skull) is performed. After two or three days according to the belief of the family a few near relatives of the deceased go to cremation ground to collect the phul (charred bones) of the deceased, which are immersed in the holy Ganges at Haridwar, (Utranchal) in the presence of a priest. The Sikhs generally immerse the ashes in the River Satlej at Kiratpur Sahib. Similar customs prevails among the Sikhs with the only difference that the ceremonies are performed by a Granthi or any learned man.
The family mourning among Hindus continues for 11 or 13 days. In the end, the family priest is served with meals in the name of the deceased. The Sikhs end the mourning with bhog ceremony.
Among the Muhammadans, the corpse is buried in a graveyard and the Mullah recites verses from Quran for about three days in the name of the departed soul. A stone slab is sometimes placed on the grave and every man attending the funeral covers the grave with earth. The action signifies breaking of links with the dead person.
The Christians also bury their dead a cemetery in a coffin. An epitaph is sometimes fixed on the grave indicating the particulars about the dead.
The orthodox death rituals are disappearing fast. People no longer follow in toto what they used to do earlier on the advice of priest and society.
(iv)
Home Life
Dwellings. – The architectural design and quality of residential house of an area are fairly indicative of the standard of living and pattern of life of the residents of that area. Green revolution in the State have brought a revolutionary change in the design and style of living units both in urban and rural areas. The percentage of kachcha houses in the rural areas has considerably decreased.
The usual types of dwellings in the past in the rural areas consists of a few rooms which were constructed around a courtyard. The walls of these houses were generally made of unburnt bricks and roofs were made of light beams (usually beri wood) across smaller beams over which reeds were laid and mud plastered. These houses were generally single storeyed but lofty, clean and spacious. One room near the courtyard is meant for tethering of cattle. In poor families, the cattle and members of family share the place. The number of the rooms depends upon the status of the family. The verandah was used for coking and in the rains for sleeping. There was hardly any provision for ventilation and proper lighting. Provision for bath room and latrines hardly existed. But with the rise in standard of living and economic prosperity on account of the development of agriculture and many fold rise in its production the farmers now have modern pukka houses. The development have provided all the modern amenities in the rural areas at the same time which were previously available only in urban areas.
Furniture and Interior Decorations.- The district is no exception as far as the use of different types of furniture and decorative pieces and fancy articles with that of other parts of the State depending on the socio-economic status of the people. As in these days, the status of the people is judged by the standard of their dwellings and furniture and decorations have become a matter of prestige, people vie one another in having costly and elegant things. The well-to-do people furnish their houses with decent and costly sofa sets, decorative chairs, modern carved dinning table and chairs, sleek center tables, well designed beds, refrigerators, air-conditioners, other latest electrical gadgets, etc. Many of these items reflect a high status of the family, because these are quality goods and articles on which designs are lavishly caved. Radios, transistors, tape-recorders and television sets are found in almost every house, rich or poor, not only in urban areas but also in rural areas of the district. The well-to-do people in rural areas have almost all the items of the furniture as those found in urban areas. In the houses of other people in the rural areas and economically weaker sections of the society, chairs and a small table besides old type of furniture peehris, moohras with back or without back and nivari cots could be invariably seen. Recently the difference between rural and urban areas is narrowing.
The stainless steel utensils are becoming more and more popular in urban and rural areas of the district. Non-sticky pots and pans are also becoming very popular in urban areas though their high prices are a disincentive to their extensive use. Pressure cookers and electric cookers are now extensively used. However, the people in rural areas have still not abandoned the use of bronze and brass utensils like thalis, karahis, patilas, glasses, pans, etc. Modern cutlery (even imported) is in big demand and the well-to-do people entertain their guests in dinner sets made of fine bone china. The medium and fine quality unbreakable sets and wares are also extensively used.
Dress and Ornaments. – The climate, tradition, heritage and new trends in vogue among the higher classes play an important role in the development of dress and ornaments of the people. The dress of the rural people is simple. The male dress generally consists of a kurta (shirt), chadra (ankle deep cloth tied round the waist) and safa or pagri (turban). Chadra which was a main part of dress in past is now replaced by pyzama. This type of dress is used in summer, while in winter, a khes, blanket or loi (thin warm cloth) is used as a wrap. Some people put on a jacket (woollen), a long coat of rough texture, sweater and phatuhi. Generally, they wear desi juti (indigenous shoe) made by local cobbler. The educated villagers especially the younger generation have started wearing pant and shirt, pant coat, jeans, bushirts and even a necktie. Their footwear is generally shoes, chappals and fashionable western style shoes. The women and teenage girls of rural areas generally wear salwar-kameez suit and cover their head with dupattas (headgears). Their footwear are generally country shoes, modern shoes shaped like slippers, chappal and sandals are also used. In winter, woollen sweaters shawls (made of wool or cotton) are used. The girls belonging to the well-to-do families are going to schools or colleges dress like girls of urban areas. Their footwears are chappals and sandals. In winter they wear sweaters, cardigans and lady coats. They have also adopted modern hair styles. This change is almost universal in rural areas.
The modern change is coming to the dress also. In the urban areas, dress varies according to the economic position and social status of the people. Mostly the people have taken to the western dress i.e. pant, shirt, bush-shirt, coat, pullover, etc., only few old people wear the traditional dress. The use of kurta-pyjama is confined to home wear. In winter, woollen sweaters, mufflers, cardigans and woollen suits are worn. Their footwear includes chappal, sandal, shoes and ultra modern footwears.
The Sikhs wear turban but among others it is only confined to old people or on ceremonies. The dresses of women folk vary according to the social status. In the urban areas, the women use sari, blouse, salwar-kamiz, kurta, churidar pyjama, dupattas (chunni), etc. Some girls now wear western jeans. The footwear used by them are chappals, sandals, shoes, etc.
Married women whose husbands are alive, display a number of ornaments. The ornaments now in common use comprise earrings, jhumkas, topas, a koka for the nose, necklace, a locket, mangal sutra, bangles, karhas, rings, etc.. The modern young and educated ladies who generally move out wear light gold or artificial jewellery. The ladies from well-off families, besides the gold ornaments also wear diamond jewellery. Glass bangles are also worn by girls and younger women. Men do not wear much jewellery, they generally wear rings. Some persons wear gold chain and gold karha. Now a days all the modern ornaments are given weight and preference by all sections of the people.
Food.- The district is no exception regarding food habits, including beverages and other intoxicants, cooking modes to that of neighbouring districts in particular and other parts of the State in general. Wheat and the rice are the staple food followed by maize. All type of pulses, vegetables and chillies are also abundantly in use. Milk and milk products are extensively used. The people of the rural areas take simple and nutritious food. The number of meals varies according to seasons and nature of work done by them. In the morning, an average villager takes roti (loaf) of maize in winter and of wheat or gram and wheat mixed in summer with dahi (curd), makhan (home made butter) and tea or lassi (butter milk). Mid-day meal (lunch) and the evening meal (dinner) consists of roti with some dal (cooked pulse) and vegetables, besides onion and pickle. During winter maize roti with sarson da sag (cooked mustard leaves) is generally taken. The people in urban areas take paratha (stuffed or plain) or bread and butter in the morning with tea or milk. In lunch and dinner roti (made from wheat flour) with a variety of vegetables and dal, besides salad. The urban people, however, take vegetables and fruits more freely, as these are easily available in the urban areas all the year around. Of late, the consumption of rice and confectionery including biscuits, bread, etc. is increasing. Sweats are taken by all, according to their means and tastes, especially on festivals. The vegetable oil has to a great extent replaced ghee for cooking.
After Independence, with the arrival of displaced persons the number of non-vegetarian people has gone up considerably. The vegetarian classes are also gradually developing non-vegetarian habits. Among vaishnu dhabas, tandoori and non-vegetarian dhabas have sprung up considerably in the towns of the district. Fast food stalls along road sides and in the towns of the district are of recent origion. Smoking and consumption of liquor are also on the increase.
Tea and coffee have replaced milk and lassi (buttermilk). In summer, people take soft drinks, such as aerated water, syrup, shikanjvi (lemon juice mixed with sweetened water). The use of ice has become very common.
(v)
Communal Life
Fairs and Festivals.- The cultural heritage of the people is reflected in their fairs and festivals which trace their origin from some religious beliefs and are based on a spontaneous mass appeal. The origin of most festivals is based on tradition, legend or religious belief. Some of them signify the change of season. A few of them are held in commemoration of incarnations of gurus, saints and notable personages.
Each community has its major festivals spread over the year. Amongst the Hindus, there is a continual chain of religious functions, fairs and festivals all the year around. Lohri, Basant, Shivratri, Holi, Baisakhi, Janam Ashtmi, Dussehra, Diwali, etc. are celebrated by the Hindus. Lohri is a seasonal festival and signifies the climax of winter. It is celebrated on last day of Poh (mid January). On the night of Lohri, bonfires are made and people particularly young boys and girls sing songs and dance. Basant is Sanskrit name of spring season. Basant signifies the end of winter and falls on the fifth day of the bright half of Magh. Shivratri commemorates the birthday of Lord Shiva. It falls in the month of February. Holi is the joyous festival celebrated amongst the Hindus. It is celebrated with great fun by sprinkling colours and performing dances and singing songs. Baisakhi signifies the beginning of summer and great occasion for the Sikhs, as on this day in 1699, Guru Gobind Singh founded the Khalsa Panth at Anandpur Sahib. It also marks the ripening of the rabi crop when farmers express their Joy by performing bhangra. Janam Ashtami commemorates the birthday of Lord Krishna and falls on 8th day of the dark fortnight of Bhadon (August/ September). The people keep fast and visit temples which are tastefully decorated and illuminated on the occasion. Dussehra one of the greatest Hindu festivals, is celebrated on the 10th Navratra in Asoj (September-October), in honour of the victory of Lord Rama over Ravana. The festival is celebrated with great zeal and enthusiasm. Diwali falls on the Katak amavas usually in October/November and it is a well known national festival of lights, celebrated with equal zeal and enthusiasm both by Hindus and Sikhs all over the country. It is associated with the worship of Laxmi-the goddess of wealth and with return of Lord Rama to Ayodhya after his long exile. The houses are cleaned and white-washed and there are large-scale illuminations, display of fireworks and jubilations. Sweets are distributed among relatives and friends. The Sikhs attach special importance to Diwali as on this day Guru Hargobind Sahib, the sixth Guru of the Sikhs, was set free alongwith fifty two Rajas from the Gwalior Fort by Mughal Emperor. The Sikhs celebrate the birth and martyrdom days of the Gurus. Big Diwans (congregations) are held on the birthdays of Guru Nanak Dev and Guru Gobind Singh and the martyrdom days of Guru Arjan dev and Guru Teg Bahadur. Langar is usually served on these occasions in the gurudwaras.
Among the Jains, Mahavir jayanti is celebrated by taking out processions of portraits of Lord Mahavira. The Jains fast on this day. The festival falls in the month of Chet (March).
The birthday of Guru Ravi Das is celebrated by the Scheduled Castes persons by taking out processions.
The Muslim calendar is based on the movements of the moon round the earth. Therefore, their chief festivals are: Id-Ul-Fitr (the festival of the breaking of the Ramzan fasts) and Id-ul-Zuha (festival of sacrifice).
The Christians observes the New Year Day, Good Friday, Easter and Christmas (the birth day of Christ) as festivals.
The Republic Day (26 January) and the Independence Day (15 August) are observed as common national days of rejoicing all over the country.
Besides the above festivals, Shahidi Jor Mela at Fatehgarh Sahib is celebrated with great enthusiasm. A brief description of the Jor Mela and other important festivals celebrated in the district is given as under:
Shahidi
Jor Mela Fatehgarh Sahib.- The Shahidi Jor Mela is held at Fatehgarh Sahib
to commemorate the martyrdom* of the two younger sons of Guru Gobind Singh, the
tenth Guru of the Sikhs. The fair is held from 11 to 14 of poh of the
Bikrami calendar. These dates generally fall during the last week of December.
The fair was first held in 1944
Bikrami (AD 1888) and
has continued to be held since
then.
* According to Nankshahi Calendar this day falls on
13 Poh Corresponding to 26 December
In 1704,
the united forces of the Governors of Lahore and Sirhind and the hill
chieftains of the Shiwaliks, under the orders of the Mughal Emperor, Aurangzeb
besieged the fort of Anandpur Sahib, where Guru Gobind Singh, his family and
Sikh warriors were encamping. The siege continued for three months. The Sikhs
ran short of provisions and were on the point of starvation. The enemy made an
offer to the Guru that if he left the
fort, the siege would be lifted and he would not be attacked on the way. The
Guru accepted the offer and left the fort, but the enemy did not keep his word
and suddenly attacked the Guru and his followers on the bank of the River Sirsa
which was then in spate. During the attack, Mata Gujri, the mother of Guru
Gobind Singh and his
two younger sons, Zorawar Singh and
Fateh Singh aged, 9 and 7 years,
respectively, got separated from the party. They
reached village Kheri and took shelter with their old servant, Gangu. The
latter, out of fear of the Mughal wrath or allured of reward, got them arrested
by the administrator of Morinda who handed them over to the Governor of Sirhind.
This happened on 9 Poh of 1761 Bikrami. At Sirhind, the sons and the mother of
the Guru were imprisoned in one of the minarets of the fort, where Gurudwara
Burj Mata Gujri stands. On 10 Poh, the boys
were brought before the Governor, who
persuaded them to embrace Islam. On their
refusal, he ordered
that they be bricked up alive in a
wall. The legend goes that they were
bricked up to the height of their necks, they became unconscious, the wall
burst and they were removed to the minaret where they regained consciousness.
On the 12 and 13 Poh, they were again called to the court and asked to choose
between life and death, but they resolutely refused to embrace Islam and were
slained. When Mata Gujri, their grand mother learnt of the tragedy , she also
fell dead. The three dead bodies were allowed to be cremated according to
Sikh rites only
on purchased level.
The rites were performed by one Diwan Todar Mal of
Sirhind who purchased a piece of land
for the purpose from the ruling fanatics after paying a heavy price in gold mohars.
Besides the daily routine religious observances, the following
celebrations are held during the course of the fair:
Akhand Path (non-stop recitation of Guru Granth Sahib) at
the Gurudwara Joti Saroop from 11 to 13 of Poh.
Diwan ( religious gathering ) in the Gurudwara Fatehgarh Sahib on
11, 12 and 13 of Poh.
Amrit Prachar (Sikh baptism) on the 12 Poh late in the
evening. A Big diwan (religious gathering) is held on the 14 Poh at the
Gurudwara Burj Mata Gujri.
This is a very colorful function. On the 13 Poh, a big procession goes
from Gurudwara Fatehgarh Sahib to Gurudwara Jyoti Sarup. The spectators start
occupying vantage points all along the road sides hours earlier. At about 9 AM,
a golden palanquin garlanded and decorated with flowers is brought inside the
sanctuary of Gurudwara Fatehgarh Sahib and Guru Granth Sahib is placed
on it. The Granthi (Priest) recites the path of Japji Sahib. The
procession reaches Gurudwara Jyoti Sarup. A diwan is held here with the
palanquin of Guru Granth Sahib placed on a platform. The Granthi
recites the Kirtan Sohila, and after that the procession returns to the
Gurudwara Fatehgarh Sahib. Most of the visitors return home after witnessing
the procession.
Besides the religious diwans in the gurudwaras, a number of politico-religious meetings are organised by various parties. The fair is attended by more than a lakh of people. Both Sikhs and Hindus participate with equal eclat and enthusiasm.
Mela Mata Chakreshawari Devi.- A big and old temple is situated on the Sirhind-Chunni Road in the memory of Mata Chakreshwari Devi an ardant worshipper (known as Rakshak Devi of Lord Adinath) of Lord Adinath.
An annual function is held on 14th Moonday of Asooj, i.e. 4th day after Dussehra, which is attended by large number of devotees. The festival opens on the night of 13th Moon day and closes on Purnmashi. Food and refreshments are served to all the devotees. Every year 30-40 thousands devotees participate in the fair
Roza Sharif Urs.- This is a sacred place for the Muslims of India in general and for the Muslims of the Royal families of Afghanistan in particular. Close to Gurudwara Fatehgarh Sahib is the magnificent Rauza or Dargah Shaikh Ahmed Faruqi Sirhindi, popularly known as Mujadid, Alf-I-Sani who lived in the times of Akbar and Jahangir from 1563 to 1624. The Shaikh is held in high esteem and is considered by Sunni Muslims to be second to Prophet Mohammed. For this reason, this mausoleum is regarded as a second Mecca by the Sunni Muslims. Every Year, thousand of pilgrims from various parts of India, Pakistan, Afghanistan, Bangla Desh and other Muslim countries visit this place to participate in the celebrations, known as Urs of Sheikh Ahmed Sirhindi.
Games, Sports and Recreation.- Games and sports make the body healthy, strong, active and handsome and serve to make man physically fit. Almost all sorts of modern games and sports are played in schools and colleges, the more important among these being hockey, football, volleyball, cricket, basketball, etc. Now a days, the girls are taking as much interest in games and sports as the boys. Among the indigenous games, mention may be made of kabaddi and wrestling. Chess, playing cards, table tennis and carom board are some of indoor games which are played in urban as well as rural areas. Panchayats and private associations also organise these games to inculcate a sense of sportsmanship among the younger generation. Regular tournaments are also hold to discover promising talents in national events.
Dramas and cultural shows are held by the dramatic clubs in all the towns of the district. These are also performed in schools and colleges on important functions. Ramlila is staged at various places in the district. The cinema has become a common source of entertainment among all the sections of the society. The TV (including cable TV) and Radio have also become the main source of entertainment in these days.
Folk Songs and Cultural Life.- The folk songs are poetical expression of the sentiments and the ideas of the people about the various aspects of their general life. Folk culture in its various forms viz., folk songs, dances and theatre gives a vivid description of cultural life of the district. Fatehgarh Sahib District has no district culture of its own and to all intents and purposes forms a part of Punjab culture as a whole. Folk culture is preserved through folk tales and songs. These songs express hope, aspirations, love, longings, joys and sorrows of masses. It is hardly possible to trace the origin of a particular song. These were not composed by any reputed poet. These were infect the spontaneous expression of feelings of the ordinary folks. That is why these songs have powerful appeal and leave deep and lasting impression. These are sung on various occasions like birth of a child, marriage and engagement of a boy or girl. A few extracts from representative folk songs (both in Punjabi and Roman scripts), pertaining to various aspects of life have been reproduced here under:
p'bhnK
(Bolian)
BZuD tkb/ dh nZvh Bk ofjzdh,
rkT[D
tkb/ dk w{zj.
p'bh w?A gktK BZu frZX/ ftZu sz{.
Nachan
wale di addi naa rehandi,
Gaon
wale da muhn,
Boli
main pawan nachh gidhe wich toon.
iZNhnK gzikp dhnK ;'jDhnK s/ bzphnK,
BZu
BZu Xosh fjbkT[DrhnK.
nZi
frZX/ ftZu GVE{ gkT[DrhnK.
Jattian Punjab diaan sohanian te lambian,
Nach nach dharti hilaongian.
Aaj gidhe wich bharthoo paongian.
*********
;kvh rbh ftZu SVk ;[Dhdk,
BK
T[jdk froXkoh.
pJh
fJe fdB w?E' dkb b? frnk,
efjzdk
pVh eokoh.
pJh
uzdo/ B/ j'o wzr bJh
w?A
th eVSh p[bQK s/ wkoh.
Saadi
gali wich chharrha suninda,
naa
uhda Girdhari.
Bai
ik din maithon dal lai gia,
kehnda
barhi karari,
Bai
chandre ne hor mang lai,
main
vi karchhi bullan te mari.
*********
;kT[D wjhB/
S[ZNh nkfJnk,
fyV rJhnK r[biakoK.
uzBk t/ w?Bz{ ;zr brZdh,
x[zv eY e/ ;b{N feZdK wkoK.
khirh gaiyan
guljaran.
Chanan ve mainun
sang lagdi,
ghund kad ke saloot
kidan maran.
*********
SZvd/ o;w fotkia g[okD/, y'bQ T[uk
f;o G?D//.
efjZd/
ezxK eobKrh w?A, xo Bz{ ik s{z B?D/.
;/tk
jko ;zrko pDk b?, bkje/ tkX{ rfjD//.
fgS/
fyu{ fynkbK eoe/, gJ/ bZyK d[y ;fjD/.
bfjzrk
bkjd/ Bh, u[Ze b? ocb wbt?D/.
Chad
de rasam riwaj purane, khol ucha sir bhaine,
Sewa haar shingar bana lai, lahke wadhu gehne,
Piche khichoo khialan karke, paye lakhan dukh sehne,
Lehnga lahde nee, chuk lai rafal malwaine.
*********
bzpVK i'ao' irk b? t/, ikr' nkJh n?.
pZb/ pJh j[D ikr' nkJh j?, ;aktk pJh j[D ikr' nkJh n?,
u[Zg eo phph w;K ;[nkJh n?,
b'oh d/ e/ gkJh n?,
T[m yV{rh, nVh eo{rh, u[ZeDh gT{rh, ikr' nkJh n?.
pZb/ pJh j[D ikr' nkJh n?.
;aktK pJh j[D ikr' nkJh n?.
Lambraa joro jagaa ve Jago aai aye
Bale bai hun jago aai aye, Shawaa bai hun Jago aai aye
Chup kar bibi masan suai aye
Uth khroogi, ari karoogi, chukni paugi, jago aai aye
Bale bai hun jago aai aye
shawaa bai hun jago aai aye
*********
efjDk ;fsr[o{ BkBe dk, ezw ngB/ nkg ;ztkohJ/,
efjDk ;kv/ ;fsr[o{ dk, n;hA fjzws ed/ Bk jkohJ/,
f;fynk b? e/ wksk r[ioh s' n;K nDy ;ajhdK tkbh wbDh,
w[j' ed/ jkJ/ BjhA eoBh, wZE/ fyV/ w[;hps MZbDh,
i'aokto f;zx cfsj f;zx dk, ;pe fdZsk BjhA G[ZbDk,
w'shnK dk wzdo t/y e/, ;kvk f;Zde ed/ BjhA v[bQDk.
f;fynk ;kBz{ wksk r[ioh dh,n;K nDy ekfJw ir eoBh,
w[y'A ed/ jkJ/ Bk fBeb/, wZE/ fyV/ bEh yb f;Zyh ioBh.
;[shJ/ sz{ ikr e[VhJ/, T[m tho pokpo s[ohJ/,
bZyK Gkt/A g?D n"eVK, n;hA gzikpDK ed/ Bk M[ohJ/.
;kBz{ o'V i[sh ftZu u[Gd/, fiBQ/ ;kvk d/;a tzfvnk,
r[zfvnK Bz{ ofjD BjhA d/Dk, fiBQK ;Zs ;stzfsnK dk Gzfvnk.
Kehna
Satgur Nanak daa, Kam apne aap sawariye,
Kehna sade
satgur daa, Asin himat kade naa hariye,
Sikhiya
lai ke mata gujri ton asin anakh shahidan wali malni,
Mukhon
kade hai nahin karni, mathe khid museebat jhalni,
Jorawar
Singh Fateh Singh daa, sabak dita nahin bhulna,
Motian daa
mandir vekh ke, sada sidak kade nahin dulna,
Sikhia
sanun Mata Gujri di, asan anakh kayam jag karni,
Mukhon
kade hai naa nikle, mathe khide lathi khal Sikhi jarni.
Sutiey toon jag kurie, uth veer braabar turiey,
Lakhan
bhaven pain aukran, asin panjabnan kade naa jhurie.
Sanun ror
juti vich chubde, jihne sada desh
vandya,
Gundian
nun rahen nahin dena, jine sat satwantian daa bhandia,
f;mDhnK (Sithnian)
j[D feXo rJhnK t/ ;otD s/ohnK BkBehnK.
j[D feXo rJhnK t/ HHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHH
n;hA jkiao Bkiao yVhnK t/ ;otD s/ohnK BkBehnK.
n;hA jkio Bkiao c[ZbK pokpo t/ ;otD s/ohnK BkBehnK.
ghsh ;h fgZS, izw/ ;h foZS
j[D ebzdoK d/ ftjV/ t/,;otD s/ohnK BkBehnK.
ykX/ ;h bZv{ izw/ ;h vZv{, j[D SZgVK d/ ezY/,
;otD s/ohnK BkBehnK.
ykXhnK ;h fyZbK, izwhnK ;h fJZbK,
j[D nzpo GkT[Adhnk t/ ;otD s/ohnK BkBehnK
ykX/ ;h ge'V/ izw/ ;h i'V/, j[D i'V/ fyvktD uZbhnK,
t/ ;otD s/ohnK BkBehnK.
Hun kidhar gayian ve Sarwan terian nankian
Hun kidhar gayian ve......................................
Asin hajar najar, pulaan brabar ve, Sarwan terian nankian,
Peeti si pich jame si richh
Hun kalandran de vehre ve,
Sarwan terian nankian,
Khade see ladoo, jame si dadoo, hun chapran de kande,
ve Sarwan terian nankian
Khadian si khilan, jamian si illanh,
Hun ambar bhaondian ve Sarwan terian nankian
Khade si pakore jame si jore, Hun jore khidhawan chalian,