Ornaments
Right from the ancient
times, the Indian women have been using ornaments to enhance their beauty. Nose
ornaments have Muslim origin but are now widely used. The most coveted metal
for ornaments is gold, next to which comes silver.
The women use
ornaments for the head, ear, nose, neck, wrists, fingers and ankles. The
hair-clip, ear-rings, necklaces, nose-ring, bangles, karas and rings are very common. The phul chauk, an ornament
used by rural women, is fast becoming obsolete. Amritsar is a very big market
for ornaments of the latest designs. Hence all types of ornaments in vogue all
over India are available. The women of the commercial community, being rich,
are loaded with ornaments. The giving of ornaments on marriages in dowry is a
must. Widows do not put on ornaments. The major portion of the savings of
middle classes is spent on ornaments
Nowadays, women widely
use artificial jewellery. The poorer classes use it out of economic necessity.
Men generally do not
use ornaments, except rings. Some old persons may be seen wearing ear-rings,
called murkian or nantian. The Jats wear kanthas on marriages and fairs to show off their opulence. The well-to-do Sikhs
also wear a kara of gold.
Food.-The
climate of the area and the availability of certain cereals determine the
dietary habits of the residents. The Amritsar District is one of the most
fertile areas in the State. Fodder and grass are available in abundance. People
breed cattle. Milk is available in huge quantities and it is consumed to the
maximum in the district. The district has ample irrigation facilities, e.g.,
canals, tube-wells and wells. Millets and gram are not commonly grown and, for
the same reason, these are consumed sparingly.
The people in the
rural areas mostly take wheat as their staple food. Pulses locally grown, viz. moong, mash and gram, are consumed. Vegetables, mostly leafy ones and grown
locally, e.g., methi, mustard,
bathu, are taken. Carrots,
turnips, etc., are also consumed. Potatoes are nowadays used in abundance.
Brown sugar is mostly used instead of sugar. Sweet dishes comprise halwa, khir, zarda, etc., which are prepared onf estive
occasions. Chhah or lassi (buttermilk), once
the most coveted beverage in the district, is now no longer consumed in
abundance. Milk fetches a high price and it is taken to the urban areas and
sold there. The agriculturists have made it a business and have started selling
milk. They keep the minimum quanityt at home for preparing tea. During the last
decade or so, tea has become the most important beverage. It is prepared with
brown sugar and taken in the morning, at noon and in the evening. Gram-flour (besan) is used mostly for preparing pakoras and curry. The
latest trend is that the people have started taking chillies in large
quantities. The cooking medium is generally vegetable-oil and mustard-oil. Ghee
is occasionally used by the well-to-do persons. Meat is consumed on special
occasions. Alcohol is consumed by men in large quantities, expecially on
festive occasions, like Baisakhi, Diwali and Lohri. Smoking is also common
amongst the non-Sikhs.
The
people in the urban areas also use wheat as the staple food. All types of
pulses and vegetables are used. The cooking medium is mostly vegetable oil. The
well-to-do families, however, also use ghee. The people of Amritsar have a
special liking for milk and milk products.They take milk, curds, lassi, cheese, and other milk products in large quantities. The sweets
prepared from milk, e.g., barfi,
pera, rasgulla, gulab-jaman, are
in great demand. Throughout the city, halwais sell boiled milk
having a thick layer of malai (cream), a speciality of Amritsar and of the
surrounding area. The residents, of the towns have a special liking for fried
vegetable pakoras, popularly called talia hoia. These are sold
on rehris throughout the city to the great liking of
the people. The residents of Amritsar have special liking for kulcha and bhatura, sold with cooked grams to which a bit of
curd is also added. This is certainly a speciality of Amritsar. All kinds of
sweets are taken by the people. They have a special liking for Punjabi and
Bengali sweets. The consumption of liquor has increased much during the last
two decades or so.
Tea
and coffee have become quite popular these days. Tea is taken by all high and
low. Coffee is taken by the elite in modern cafes and hotels. In summer, people
use aerated water, syrups and shakanjvin.
To stimulate the appetite, they
also use jalzira and kanji. Cakes, biscuits and
pastries are also consumed in abundance by well-to-do people. Children are
becoming more and more fond of toffees, etc.
(iv) Communal
Life
Fairs and Festivals.-Fairs and festivals reflect the cultural
heritage of the people of the area. They cover religious, social and economic
fields and some of them glorify the change of season. A few of them are also
held in commemoration of anniversaries of incarnations, gurus, saints and notable persons.
Amongst
the Hindus, there is a continual chain of religious functions, fairs and
festivals all the year round. Shivratri is celebrated in February, Guru Ravi
Das’s birthday is also celebrated in this month and processions are taken out.
Holi is celebrated in Phalgun (March). The festival is observed for almost a
week. Men, women and children take part in it. In Amritsar, it is celebrated
enthusiastically. In the villages, however, the festival does not carry much
significance. Janam Ashtami commemorates the birthdayof Shri Krishan. The
people keep fast and visit temples which are specially decorated on the
occasion.
Dussehra
is celebrated on the 10th Navratra in Asauj (September-October) in
honour of the victory of Ram over Ravan, i.e. victory of virtue over vice. This
notable traditional festival is celebrated with marked enthusiasm at Amritsar,
Tarn Taran, Patti, Khem Karan, Majitha, Ajnala and Ramdas. A big mela is held in Amritsar in the spacious Govindgarh grounds where the
effigies of Ravan, Meghnath and Kumbhkaran are burnt amidst great public
rejoicing.
Diwali,
the festival of lights, is associated with the worship of Laxmi – the goddess
of wealth, and with the return of Ram to Ayodhia after his long exile. The houses
are cleaned and whitewashed. There are large-scale illuminations, play of
fireworks and jubilations. Sweets are distributed amongst relations and
friends. On the occasion, goddess Laxmi is worshipped. The Sikhs attach special
importance to Diwali, as on this day Guru Hargobind was released from the
Gwalior Fort. Instead of Holi, the Sikhs celebrate Hola Mohalla on the day
following Holi.
In
addition to the above festivals, the Sikhs also celebrate Baisakhi (in April), the martyrdom of Guru
Arjan Dev (in May/June) and of Guru Tegh Bahadur (in December/January). Langar
is
usually served on these occasions in the gurudwaras. On Guru Arjan
Dev’s martyrdom day sweetened water mixed with milk (kachchi lassi) is served to the
people in the bazaars and streets. The Baisakhi has a special significance, as
on this day in 1699, Guru Gobind Singh founded the Khalsa Panth at Anandpur
Sahib. Many other noteworthy events in the history of the Punjab also took
place on this auspicious day which marks the New Year’s Day in northern India.
Mahavir Jayanti is celebrated by the
Jains by taking out processions of huge portraits of Lord Mahavira. The Jains
fast on this day. The festival falls in Chaitra (March). Purushan is celebrated
in Bhadra (August-September) when the Jains go on fast for purifying their
souls. Samatsari marks the end of Puryushan. The Jains beg others’ pardon for
any wrong they might have consciously or unconsciously done them.
Noteworthy among the Muhammadan festivals
and fairs are Moharram, Bara Wafat, Shab-I-Brat, Ramzan, Id-al-Fitar and
Id-al-Azha. Moharram is celebrated on the 10th of Ramzan in the
memory of Hazrat Imam and Hussain who laid down their lives fighting against
the tyranny of Yazid. Bara Wafat is celebrated on the 12th day of
Rabi-al-Awal. On the birthday of Prophet Hazrat Muhammad, the teachings of
Islam are explained to the people and the holy Koran is recited. On
Shab-I-Brat, which is celebrated with the display of fireworks, the Muhammadans
distribute food among the poor and offer prayers after ablutions to their
deceased forefathers. Ramzan is taken as the holy month and throughout the
month purificatory fasts are observed by the faithful. Id-al-Fitar marks the en
dof the fasts on the expiry of Ramzan. Prayers are offered in mosques. People
exchange presents among friends and relations and rejoice. Id-al-Azha falls on
the 9th-10th Zil-Haj. On this occasion, people go on the
Haj pilgrimage to Mecca and Madina.
The Christians observe the festivals
of Christmas, New Year’s Day and Good Friday. On Christmas day, they hold
services in the churches and exchange presents amongst relatives and friends.
There are some festivals signifying
the change of season, viz. Lohri, Basant and Bisakhi. Lohri signifies the
climax of winter, Basant the end of winter and the beginning of spring and
Baisakhi the beginning of summer and the harvesting season.
The list of other fairs, held in the
district, is given below :
S. No. |
Name of fair |
Place where held |
Date |
|
|
|
|
Village/Town/ Place |
Tahsil |
|
1.
|
Baisakhi Fair |
Chohla |
Tarn Taran |
13 April |
2.
|
Birthday of Guru Nanak Dev |
Dehra Sahib |
Tarn Taran |
In November |
3.
|
Bir Sahib Buddha Ji |
Bir Sahib Buddha Ji |
Tarn Taran |
6-7 October |
4.
|
Massia |
Tarn Taran |
Tarn Taran |
Every month |
5.
|
Death anniversary of Guru Amar Das |
Kot Data |
Patti |
At every new Saradh |
6.
|
Guru Angad Dev |
Khadur Sahib |
Tarn Taran |
4 days after the fair at Govindwal |
7.
|
Death anniversary of Guru Nanak Dev |
Kot Data |
Patti |
At every new Saradh |
8.
|
Baba Vir Singh7 |
Naurangabad |
Tarn Taran |
21 Chaitra |
9.
|
In memory of Baba Sher Shah Walli |
Gharyala |
Patti |
13-14 Chaitra |
10.
|
Martyrdom day of Baba Vir Singh |
Rattoke |
Patti |
27 Vaisakha |
11.
|
Fair of Jogi |
Manochahal |
Tarn Taran |
On 4th Navratra |
12.
|
Baba Vir Singh |
Naurangabad |
Tarn Taran |
On Maghi |
13.
|
Baba Bidhi Chand Ji |
Sur Singh |
Patti |
8 Jyaishtha |
7Baba Vir Singh is
the same saint of Naurangabad (Tahsil Tarn Taran, District Amritsar) who is
mentioned in chapter ‘Places of Interest’ as Bhai Vir Singh. He is popularly
known as Baba Bir Singh.
S. No. |
Name of fair |
Place where held |
Date |
|
|
|
|
Village/Town/ Place |
Tahsil |
|
14.
|
Guru Gobind Singh |
Manhala |
Patti |
7-8 Asadh |
15.
|
Chet Amavas |
Guru-ka-Bagh |
Ajnala |
Chaitra |
16.
|
4th Saradh Fair |
Ramdas |
Ajnala |
On 4th Saradh |
17.
|
Baba Bakhar Ali Shah |
Khutril Kalan |
Ajnala |
Phalguna |
18.
|
Fair Ram Tirth |
Ram Tirth |
Ajnala |
About a fortnight after Diwali |
19.
|
Rakhar-Punia |
Baba Bakala |
Amritsar |
Every Amavas |
20.
|
Radhasoami |
Dera Baba Jaimal Singh, Beas |
Amritsar |
March-April |
21.
|
Fair Gop Ashtami |
Jandiala Guru |
Amritsar |
8 days after Diwali |
22.
|
Fair Kotha Sahib |
Valla |
Amritsar |
Basant Panchami |
23.
|
Fair of Verka |
Verka |
Amritsar |
25-26 March |
24.
|
Fair of Baba Rora |
Village Bhoma Vadala |
Amritsar |
8-10 Chaitra |
25.
|
Basant Panchami |
Chheharta |
Amritsar |
January-Fehbruary |
26.
|
Guru-ki-Vadali |
Vadali |
Amritsar |
Jyaistha |
27.
|
Sanh Sahib Fair |
Near Basarke Gillan |
Amritsar |
Bhadra |
28.
|
Sangrana Sahib Fair |
Chabba |
Amritsar |
Asadh |
Folk-Songs and Cultural Life.-Folk-songs are
poetical expression of the ideas and sentiments of the people in the varied
fields of life. On account of the intensity of feelings and emotions, they
appeal more to the heart than to the wits. They are simple and smooth-running.
They have neither been composed by any reputed poet nor were they ever
collected and compiled until the recent past.
The origin of the folk-songs cannot
be traced district-wise. For this purpose, Punjab, as such, forms a compact
unit and also includes West Punjab (Pakistan). Punjabi classics, Hir Ranjha and
Sassi Pannu, have greatly influenced the Punjabi folk-songs.
Feudalism exercised the most
powerful influence on marriage songs, i.e. ghoris. The sisters sing ghoris,
keeping
inmind the old feudal days and with their brothers to have matrimonial alliance
in the feudal lord’s family. Even in other spheres, feudalism has left a
significant impression.
Folk-songs depict different facets
of life. There are folk-songs on marriage, sithnis, ghoris, love, separation
from husband, quarrels with the sister-in-law (nanad), brother-in-law
(dewar) and mother-in-law (sas), remembering her husband who is away, and also
remembering her mother, brothers and father.
The folk-songs bearing on the
freedom movemebt depict vividly the intense feeling of the people for freedom.
These also reflect the reaction of the people to the contemporary political
developments, even though these are couched in not very refined language and
may not be recognized as high-class or sophisticated poetry.
Except those bearing on the freedom
struggle and Community Development Schemes, the folk-songs depict the life of
the nineteenth century and even earlier. The extracts from a few folk-songs
(along with their English rendering), depicting the various aspects of lilfe,
are given below :
DHOLAK GIT
Lai gai phul motiai da tor
gawaya
Ve sutta ein te jag Ranjhana.
Sadi janj patnan te aai
Ve berian sutade babla.
Sanu bania langhan nahin denda
Te ladduan da bhara mangda.
Doli chuk lao kaharo meri
Ke main sohni Mahiwal di.
Doli rakh dao amban di chhanwen
Sahelian nu mil lain de.
Tainu sahelian Milan na aaiyan
Kikran nu pa lai japhian.
Sohni aap dubbi jind tardi
ke wich dariawan de.
Mera mas machhio na khayo
Ve main sohni Mahiwal di.
. . . . . . . . . . .
They have taken me away as a motia
flower
is plucked off,
O dear, wake up if you are asleep.
Our marriage party has reached the river bank,
O father, arrange boats for them.
The banian does not allow us to pass,
And demands charges in the form of laddus
(a
kind of sweetmeat).
O litter-carriers, carry my litter,
I am the beloved of Mahiwal.
Place the litter in the shade of mango-trees,
And let me meet my friends.
Friends have not come to meet you,
Embrace the kikkar trees (acacia)
instead.
Sohni herself is drowned but her life floats
In the rivers.
O fish, don’t eat my flesh,
I am the beloved of Mahiwal.
* * * * * * * * * *
Mangi saan main Fatehgarh
Lawan lai gia Chambe da raja.
Chhanwen chhanwen tor beliya
Sade doriae da agge rang kala.
Mapian ne tor ditti
Gal pa ke janjiri wala kurta.
Lai ja chhalian bhuna laeian
danen
Dhiae tere dur sauhre.
Asan dane ki karne
Agge aan ge Singha tere nanke.
Vekhe Singha tere nanke
Chulhe agg na ghare vich pani.
Vekhin Singha mere nanke
Talan purian te bhujan batere.
Vekhe Singha tere nanke
Tutti manji ate van purana.
Vekhin Singha mere nanke
Ratta plang sunehri pave.
Babala dein us ghare
Man jithe dhi da hove.
Us vehre ki wasna
Jithe gharian ne nit nit tutna.
Tere ve saher babla
Sathon hai nindia na jave.
. . . . . . . .
I was betrothed in Fatehgarh,
But wedded to the Chamba Raja.
Move me unto the Shade O companion,
The colour of my doria (head-wear) is
already dark.
The parents sent me off,
Having put on me a shirt with chain (fastener).
Take with you maize ear and get its grains
parched,
O daughter, your in-law’s house is far off.
What have we to do with grains,
On the way will come your maternal parents’
home, O Singh.
I have seen your maternal parents’ home, O
Singh,
There is neither fire in the hearth nor water
in the pitcher.
You will see my maternal parents’ home, O
Singh,
Puris will be fried and
quail will be roasted there.
I have seen your maternal parents’ home, O
Singh,
There is a broken cot with old ban (strings with
which woven).
You will see my maternal parents’ home, O
Singh,
There is a red bedstead with golden legs.
O father, marry your daughter in such a
family,
Where regard may be paid to her.
Why to live in such a street,
Where there are to be clashes all the time.
O father, the person you have wedded me to,
Cannot be condemned by me.
* * * * * * * * *
Bolian
Sittian wichon sona chamke
Sone chon khushhali.
Bol bohal da pura hove
Akhan hal panjali.
Sone ne ajkal bhar dene
Kul bharole khali.
Nan hi rainhni bhukh dhiddan di
Nan thur, soch, kangali,
Waje wanjhali chhiran lagoje
Tur pai hali pali.
Bhangra pa mundia
Kankan mari lali.
. . . . . . . . .
In corn ears, there is a glitter of gold,
And gold begets prosperity.
Aspirations of the heap of corn have been
fulfilled,
As testified by the plough and yoke.
The gold will these days fill
All empty (earthen) containers.
Neither the hunger of the bellies will remain,
Nor deficiency, anxiety and poverty.
The playing on of pipes and flutes has
started,
The ploughmen and graziers have left (home for
work).
O boy, play bhangra (country dance in
the Punjab),
The wheat crop has grown reddish.
* * * * * * * * * *
Har har ve har ve
Mere bhole babla
Sade sak na kar ve.
Sade te jat bure suninde
Gutton lainde phar ve.
Mera udde doriya
Maihalan wale ghar ve.
. . . . . . . . . .
O God, O God, O God,
My innocent father,
Don’t engage us.
Our Jats are said to be misbehaved,
They catch hold of their wives by the
pigtails.
My doria (scarf) flies,
Towards a palatial house.
* * * * * * * * *
Sue naihran chare pase
Khetan vich hariali,
Banjar dharti vah ke biji
Aj sanjhe ne hali.
Jis dharti vich jammi pohli
Oh aj ae narmian wali,
Jat di mehnat ne
lai andi khushhali.
. . . . . . . . .
Distributaries and canals are on all the four
sides,
And greenery in the fields.
Fallow land has been tilled and sown,
The ploughmen are working jointly today.
The land which grew pohli
(a
thorny plant),
Now grows cotton.
The farmer’s labour
Has ushered in an era of properity.
* * * * * * * * *
Games and Recreations.-Games are a potent
factor in the physical development of the people. Moreover, this is the
healthiest way to spend time. Khido-khundi, wrestling, kabaddi,
etc.
are indigenous games. The children play gulli-danda in the rural as
well as in the urban areas. Kite-flying is very popular in the district,
particularly in Amritsar.
There is a sports stadium, known as
Gandhi Ground, at Amritsar. Games, like cricket, hockey, volley-ball, tennis,
badminton and football, are played. Much impetus was given to these games by
the establishment of the Amritsar Games Association in 1924. The association
provides playing-grounds for different games, holds tournaments and arranges
important matches. For the first time in 1933, the association invited the
Melbourne Cricket Club for playing a match. In the last few years on account of
an increasing shortage of open space and increased cost, volley-ball has become
very popular.
The Amritsar District High School
Tournament, which is held every winter under the auspices of the Headmasters’
Association, includes competitions in different games and sports. Such
competitions create great interest for games among the school boys. In the
district, hockey, football rugger-touch, volley-ball, tug-of-war, kabaddi,
jumps
and races are very popular.
The cheapest recreation these days
is the cinema. People rush to the cinema-houses and enjoy the movies. Dramas
and cultural shows are also held by the local dramatic and cultural societies.
In the Amritsar city, there are 15 cinema-houses. Besides, there are 5 clubs
for games and recreation. In summer, the residents of Amritsar flock to the
canal and enjoy picnic-parties.
In the rural areas, the cheapest
recreations are bards and dhadhis. They recite ballads (wars) and popular love
romances and provide the people with ample recreations. The rural people also
have nice time at the melas. They perform bhangra and enjoy
themselves on the occasions of marriages. Sometimes, professional singers are
engaged and they recite songs.
The independence of the country in
1947 brought in its wake the partition of the Punjab and Bengal – an
unprecedented event. Out of the 29 districts of the pre-partition Punjab, 16
were left behind in Pakistan and, with the remaining 13 districts, the new
State of East Punjab was carved out. This, by itself, was not the end of the
story. Another unprecedented catastrophe, i.e. the exodus of the minority
communities from the West Punjab to the East Punjab and vice versa, abruptly
developed. The communal riots, which had started early in 1947, had compelled
the minority communities on both sides to reconcile themselves to the idea of
migration against their wishes. After 15th August, 1947, people
started migrating in trains, motor-vehicles, bullock-carts and even on foot as
caravans, bringing with them the portable and absolutely essential equipment
together with some ready and available cash and valuables. At many places, the
trains were looted and the helpless migrants were killed. The caravans were
also not spared and, at some places they were even deprived of drinking water,
not to talk of food, etc.
As Amritsar is situated on the Grand
Truck Road and forms a gateway to India on the Pakistan border, refugees from
the Peshawar, Rawalpindi, Jhelum, Gujrat, Gujranwala, Lyallpur and Lahore
districts came here in the first instance. Though Amritsar was the first
notable station where the migrants could be provided with food and shelter, yet
it could not accommodate their mounting numbers. Even the normal capacity of
accommodation in Amritsar was considerably reduced, since most of the evacuee
houses were burnt during riots or had collapsed owing to exceptionally heavy
rains. The contingency was met by opening a big refugee camp at Amritsar in the
Khalsa College building. An infirmary was also opened for widows, destitutes
and orphans. All the educational institutions were closed for an indefinite
period for providing these refugees with residential accommodation. The
students studying in these institutions were called upon to perform social
service to the migrants and also to assist the Government in settling their
problems.
The camps started in Amritsar
provided shelter for the refugees temporarily. The inmates were later on
shifted to other camps for making room for other migrants. Moreover, the
refugees themselves were not very keen to settle in this border district. The
lack of sufficient number of houses in Amritsar also made their settlement at
the place difficult. They wanted to settle in such districts as could give them
greater security after the harrowing experiences of the partition and political
upheaval.
During their stay in the camps, the
refugees were provided with free rations. Milk was also issued to the
convalescents. Multi-vitamin tablets were distributed to avoid malnutrition and
infections. Dispensaries were opened where the sick were looked after. Care was
taken to guard against hardship caused by disease and scarcity of food.
Since the influx of refugees
appeared to be an unending stream as an aftermath of the partition of the
country, steps were taken to settle the rural population on evacuee lands where
kharif crops were ripe for harvesting. The energetic refugee peasants and
cultivators were eager to stand on their own legs and willingly preferred hard
work (to earn their livelihood) to remain idle and live on Government doles.
They gladly accepted temporary resettlement on land. To start cultivation, they
were advanced loans for purchasing bullocks, repairing wells, purchasing seeds
and repairing their dilapidated houses. Similarly, in the urban areas, the
available residential houses were allotted to those who were eventually to be
settled in the district and, in pursuance of the policy, evacuee commercial
sites and industrial units were allotted to migrants to enable them to resettle
and earn their livelihood.
According to the 1941 Census, there
were 657695 Muslims residing in the district, whereas their number in 1951 was
found to be 4585 only. The district accommodated only 332260 refugees (vide
Appendix on pages 126-27), leaving a gap of 320850. This gap was further
widened to 421093 if the number of Muslims of 186 villages of the Patti
Subdivision transferred to the Amritsar District in 1947, which is estimated to
be 100243 is taken into consideration. This resettlement of the non-Muslim
refugees in place of Muslim migrants not only affected the rural areas but also
the urban areas, especially Amritsar and Patti. The newcomers resettled in the
district far less in number than the outgoing Muslims who were residing in the
district.
Rural Resettlement
Quasi-permanent Allotment of Land.-About 66412
hectares of land was available in the district for allotment. The temporary
allotment of land made before April 1948, was replaced by quasi-permanent
allotment. The temporary allotment was done on group basis. The cultivators
were asked to submit applications in groups along with the persons with whom
they sought allotment. This was done for maintaining the traditions and customs
of the people of a particular area and also on security grounds. The
quasi-permanent allotment was made with a view to imparting a sense of
permanence to the cultivators and alluring them to develop their land further.
The cultivators belonging to the Kasur Tahsil of the Lahore District, and the
Narowal Tahsil of the Sialkot District and the colonists of Amritsar were
intended to be resettled in the district.
The next step to resettle the
migrants in the rural areas was to allot them land permanently. For this purpose,
the temporary allottees and those having agricultural lands in Pakistan were
required to submit their claims. For the verifiction of the title, records from
the Pakistan Government were requisitioned on reciprocal basis. After the
verification of claims, the next stage was to allot the land.
The next stage was to standardize
the claims. In order to standardize the claimants’ rights, the tenures of lands
in different kinds of soil and in different tracts of Pakistan were classified
and evaluated. The area of every claimant was then converted into the newly
evolved term ‘Standard Acres’. As a result of this conversion into standard
acres, a piece of land on one side of the border could be easily balanced
against a piece of land on the other side of it.
The allotment of land on
quasi-permanent basis could not by itself be sufficient for the rehabilitation
of the migrants. They were advanced loans for ‘purchasing bullocks,
agricultural implements, fodder and seeds and for repairing wells and houses.
To eliminate misuse, the loans were, as far as practicable, advanced in kind.
The amounts of loans, advanced during the period from 1947-48 to 1953-54, are
as follows :
Kind of loan |
Amritsar Tahsil |
Ajnala Tahsil |
Tarn Taran Tahsil |
Patti Tahsil |
Purchase of
bullocks
|
135300 |
253000 |
217902 |
210100 |
Purchase of
seeds
|
187706 |
191000 |
155124 |
94920 |
Purchase of
fodder
|
40000 |
66000 |
7000 |
4000 |
Purchase of
agricultural implements
|
45000 |
41000 |
35245 |
29250 |
Purchase of
power pumps
|
257280 |
135828 |
73140 |
10773 |
Purchase of
tractors
|
26000 |
34000 |
16000 |
28000 |
Boring of wells
|
43300 |
10000 |
7250 |
- |
Construction of
houses
|
9600 |
3000 |
3000 |
1400 |
Repair of
houses
|
270045 |
317250 |
195500 |
102211 |
Repair of wells
|
- |
5000 |
13721 |
- |
The payment of agricultural loans
was stopped after 1953-54.
The land left by the Muslims in the
East Punjab was barely about 62 per cent of the area left by the non-Muslim
migrants in Pakistan. The proportion of irrigated land in Pakistan was much
higher. The Government decided to allot land to all the cultivators. A formula
of graded cuts was evolved, whereby the small landholders were less affected
and the bigger landlords were subjected to drastic cuts. The scheme of graded
cuts in terms of standard acres was as under :
Up to 10 acres
|
25 per cent |
More than 10
acres but not more than 30 acres
|
30 per cent |
More than 30
acres but not more than 40 acres
|
40 per cent |
More than 40
acres but not more than 60 acres
|
50 per cent |
More than 60
acres but not more than 100 acres
|
65 per cent |
More than 100
acres but not more than 150 acres
|
70 per cent |
More than 150
acres but not more than 200 acres
|
75 per cent |
More than 200
acres but not more than 250 acres
|
80 per cent |
More than 250
acres but not more than 500 acres
|
85 per cent |
More than 500
acres but not more than 1000 acres
|
90 per cent |
More than 1000
acres
|
95 per cent |
Conferment of Proprietary
Rights.-The work of transferring permanent rights to the allottees was started
in 1955-56 and was completed by 1963-64. These rights were conferred on the
allottees who were allotted land on the quasi-permanent basis.
Rural Housing.-Exceptionally
heavy rains and floods caused havoc in 1947. Consequently, a large number of
rural evacuee houses were badly damaged and became unhabitable. Moreover, these
houses were disproportionately distributed in villages. In certain villages,
these were more than the requirements of the allottees whereas in certain other
villages the houses were far fewer than the requirements of the allottees. On
the basis of the quantum of land, the allottees were given houses according to
merit. The big land-holders were allotted better houses and the remaining ones
were given to the rest. The Scheduled Castes and Backward Classes were also
allotted houses which were transferred to them on nominal payment. Those who
could not be allotted any accommodation were compensated for the loss of this
facility by payment in cash.
Urban Resettlement
Immediately after the encampment of
the urbanite displaced persons, the Government undertook to rehabilitate the
displaced persons, particularly those belonging to the Kasur Tahsil of the
Lahore District, and those of the Narowal Tahsil of the Sialkot District. The
urban properties left by the Muslims in the district were mainly in Khem Karan,
Patti, Tarn Taran, Majitha, Jandiala Guru, Ajnala, Ramdas and Amritsar. A good
number of houses, shops, industrial establishments and dilapidated houses or
shops were available for allotment. The abandoned properties left in the
district were taken over as evacuee properties under the Punjab Evacuee
Ordinance IV of 1947, later replaced by the Administration of Evacuee Property
Act, 1950. The available houses shops etc. were allotted to the displaced
persons on termporary basis. The permanent allotment and disposal began in
1953-54. The properties of the value of less than Rs 10000 (Rs 50000 in case of
industrial establishment) were allottable, whereas properties above Rs. 10000
were disposed of by auction.
Since the number of displaced
persons proposed to be resettled in the urban areas of the district fell far
behind that of the Muslims who migrated, no necessity of setting up new
colonies and model towns in the district was felt.
Another important work before the
Government was to grant compensation to displaced persons in the urban areas.
Steps were taken under the Displaced persons Claims Act, 1950, to verify claims
in respect of properties left behind by them in Pakistan.
To avoid unnecessary delay, an
Interim Compensation Scheme was sanctioned and, under the scheme, payments were
made to certain high-priority categories of displaced persons. The
high-priority categories included persons drawing maintenance allowance,
disabled persons and T.B. patients. The compensation actually started from
1954. The claimants, entitled to priority both in respect of cash payment and
finalization of their cases, were divided into several categories, the details
of which are as follows :
Category |
Number of cases registered |
Number of cases settled |
Number of cases pending |
I MA
|
102 |
96 |
6 |
IV (NTCH)
|
60 |
53 |
7 |
VII (W)
|
721 |
700 |
21 |
VII (WA)
|
203 |
197 |
6 |
VIII (MT)
|
95 |
91 |
4 |
XI
|
10 |
8 |
2 |
XII (RB)
|
183 |
178 |
5 |
XIV (M)
|
153 |
150 |
3 |
XV (ST)
|
120 |
117 |
3 |
XVI (TB)
|
51 |
49 |
2 |
XVII (D)
|
95 |
93 |
2 |
XXI (L)
|
1012 |
1004 |
8 |
XXII (A)
|
4 |
4 |
Nil |
XIII (EUP)
|
14 |
13 |
1 |
RFA
|
1 |
1 |
Nil |
XXIV (Cosh)
|
550 |
538 |
12 |
XXVI (EP)
|
1 |
1 |
Nil |
Total |
3375 |
3293 |
82 |
By 1964, 97˝ per cent of the cases
had been settled.
The Interim Compensation Scheme was later
replaced by the Displaced Persons (Compensation and Rehabilitation) Act, 1954.
Under the Act, a final scale for the payment of compensation was approved. This
scale had certain important features and was so devised as to pay
proportionately more to the smaller claimants and less to the bigger claimants.
The compensation to be paid included an amount of rehabilitation grant. The
rehabilitation grant was paid out of the Government contribution to the pool
and had normally been confined to those claimants whose claims were below Rs.
50000.
Under the final scale of payment of
compensation, the lowest categories of claimants, i.e. those up to Rs 2000,
would get 66.6 per cent of their verified claims, those with claims between Rs
5000 and Rs 10000 from 51 per cent, to 41 per cent, those between Rs 40000 and
Rs 20000 from 39 per cent to 33 per cent those between Rs 20000 and Rs 50000
from 33 per cent to 20 per cent and those between Rs 50000 and Rs 100000 would
get 20 per cent. Thereafter, the percentage would decrease progressively down
to 11.11 per cent on verified claims worth 18 lakhs of ruppes. Beyond 18 lakhs,
irrespective of the value of the verified claim, the ceiling of Rs 2 lakhs
would operate.
The final scheme sanctioned by the
Government in 1955 replaced the Interim Compensation Scheme which had come into
effect in 1953. Under this final scheme, applications for compensation were
invited in 1955 from all the remaining claimants who were not given any
compensation on priority basis. The total number actually registered in the
district under this category, popularly known as the ‘general category’, was
16664. Out of these, 16188 cases were finalized. There were then only 558 cases
– 82 cases from priority cases and 476 cases from the general category, which
were pending and were settled in 1964.
District of origin (Pakistan / Bangladesh) |
Total |
|
Males |
Females |
|
Lahore
|
51820
|
46291 |
Sialkot
|
21913
|
17701 |
Gujranwala
|
9156
|
6704 |
Sheikhupura
|
12129
|
10252 |
Gujrat
|
3001
|
3708 |
Shahpore
|
7877
|
3686 |
Jhelum
|
976
|
766 |
Rawalpindi
|
2775
|
3226 |
Attock
|
604
|
496 |
Mianwali
|
705
|
452 |
Montgomery
|
7785
|
8143 |
Lyallpur
|
33794
|
32672 |
Jhang
|
1584
|
825 |
Multan
|
3518
|
3960 |
Muzaffargarh
|
348
|
209 |
Dera Ghazi Khan
|
248
|
222 |
Baluch Frontier
Track
|
. .
|
32 |
Gurdaspur
|
2907
|
1896 |
Hyderabad
|
1345
|
512 |
Karachi
|
788
|
295 |
Nawab Shah
|
33
|
780 |
Sukkur
|
679
|
48 |
Tharparker
|
17
|
8 |
Upper Sind
Frontier
|
17
|
8 |
Hazara
|
565
|
130 |
Mardan
|
250
|
384 |
Peshawar
|
2522
|
1263 |
Kohat
|
188
|
216 |
Bannu
|
823
|
599 |
Dera Ismil Khan
|
198
|
153 |
Quetta
|
478
|
186 |
Bulan
|
12
|
2 |
Baluchistan
|
. .
|
11 |
Bahawalpur
|
1396
|
343 |
East Bengal
(Bangladesh)
|
20
|
4 |
Unclassified
Districts
|
137
|
95 |
Total |
170975 |
146768 |
Burnt Slips |
10278 |
4239 |
Grand Total |
181253 |
151007 |
(Census of India, 1951, Punjab,
District Census Handbook, Volume 12, Amritsar District, D-V, p.xxix)
CHAPTER IV
|
(a) |
|
|
(b) |
|
|
(c) |
|
|
(d) |
|
|
(e) |
|
|
(f) |
|
|
(g) |
(a) Land Reclamation and Utilization
(i) Land Utilization.-The utilization of
land in a region or in a particular area depends largely on its physical,
cultural and economic environment. In other words, it is governed by such
factors as the configuration of land, the amount and distribution of rainfall,
the fertility of soil, the density of population and the dietary habits of the
people, the number and types of draught and domestic animals, the agricultural
practices followed, the stage of industrial development, the transport
facilities and the demand for its produce. Since most of these factors are
changeable, there is a corresponding change in land utilization.
Amritsar is a thickly populated
district, covering approximately 506 thousand hectares, as ascertained in
1970-71. The following table gives the classification of area according to land
use in the district during 1950-51, 1955-56 and during 1960-61 to 1967-68 :