Independence and its Aftermath

On the eve of Independence on 1947 the Faridkot State was being ruled by Raja Harinder Singh. Accordingly, with the rest of the country, Faridkot State and other areas i.e. Moga and Muktsar tahsils (then in Firozpur District) also became free from the British paramountcy. The people of the area celebrated the achievement of Independence with great enthusiasm. Maharaja Yadvindra Singh of Patiala played an important role by his sympathetic alliance and co-operation with nationalist forces of the country and took an leading part in the negotiations with British Cabinet Mission in 1946. He so moulded the opinions of the ruling princes as to bring in line with the progressive leaders of the country and helped them to achieve Independence particularly in the crisis of 1947 when it was feared that some of them might not play a constructive role. The most agonizing factor during the process of Independence was the mass migration of the members of different communities from the West Punjab to the East Punjab and vice versa. The intensity of disturbances was also felt in the Faridkot District alongwith adjoining areas. Almost the whole of Muhammadan population of the district migrated to Pakistan. A large number of non-muslims from West Pakistan shifted to the Faridkot District which disrupted its whole economy.

The areas under the control of British got independence but Princely States al over India including the Faridkot State remained under their respective rulers. In March 1948 when Maharaja of Faridkot was away from the State f few activists of Praja Mandal under the leadership of Giani Zail Singh took possession of the Fort and formed provisional Government with Giani Zail Singh the governor and Gurbakhsh Singh Chahal the Prime Minister.

Formation of PEPSU and its Merger with Punjab

The Patiala and the East Punjab States Union, or the PEPSU as it was popularly called, had come into existence in May with the intergration of the Princely States of Patiala, Nabha, Jind, Faridkot, Kapurthala, Nalagarh, Kalsia and Malerkotla. The this union came into being under the active guidance of Sardar Vallabh Bhai Patel who was then the Home Minister and in charge of Indian States Department. Maharaja Yadvindra Singh of Patiala was appointed as the Rajparmukh (Head of State).

With the formation of PEPSU in 1948, the Praja Mandal also changed its name to the PEPSU pradesh Congress. An effort was made to form a Government out of the Congress and Lok Sewak Sahba with a neutral person to be its premier. Akali Dal had earlier declined to join the government due to less representation. But this effort did not mature and negotiations broke down.

On 15 July 1948, PEPSU was inaugurated by Sardar Patel. The Maharaja of Patiala and Kapurthala were to be the first Rajpramukh and Up-Rajpramukh respectively. Sardar patel administration the oath to the Maharaja of Patiala.

Another effort was made in August 1948 to form a Ministry but it failed. However an official caretaker Government was set up on 22 August 1948 a stop-Gap arrangement. On 13 January 1949 a broad based ministry was constituted to conduct the administration of the PEPSU. It was headed by again S. Gian Singh Rarewala. This 8 man ministry took oath on 20 June 1948. On 20 November 1949 this ministry was dissolved by the Government of India who took over the administration. On 23 May 1951 a 7 man ministry was sworn in by the Rajpramukh with Col. Raghbir Singh as the Chief Minister.

The State Re-organization Commission, which had been appointed by the government of India on 29 December 1953 submitted its report in 1955 and recommended the merger of the PEPSU with Punjab. The government accepted the Commission’s recommendations and implemented it with effect from 1 November 1956.

With this even the constitutional position of the Maharaja of Patiala ended. The end of the status was in fact the end of one era and the beginning of another. The Praja Mandalist now claimed that they had achieved consummation of the great struggle which they had launched nearly, thirty years earlier.

APPENDIX I

List of Coins Found at Various Sites in Faridkot District

Tahsil Site	Coins
Moga Raoli	A dam of Akbar and a coin of Behlol Lodi, 1491.
Muktsar Sarai nanga	One ‘looks like Vasudeve Kusan, ‘one of Sri Samanta Deva and another similar one circa 1,000 AD one of Sikandar Lodi and one of Humayun.
Theri	Two of Vasudeva Kushan, two other Kushans one of Jalal-un-din (1290), one of Firoz Shah (1351), one of Sikandar Lodi (1488) and one Sikh. The others were indecipherable, Mr. Whitehead writes: -- Coins ranging from the times of Vasudeva Kushan to those of the Delhi sultans (Nasir-un-Din) Mahmud, Firoz Shah, and (Sikandar Lodi) and the Delhi emperors (Aurangzeb, Shah Alam II) and the Sikhs. In all 41 coins were obtained.
Jhumba	“A dam of Mahomed Shah Suri, A Lahore dam of Akbar, and a modern forgery of Akbar’s silver coins”. (Mr. Whitenhaead)

APPENDIX – II

Ghadar Rebellion of 1915

Revolutionaries belonging to the Faridkot District tried, convicted and killed

Name

Father’s name

Village

Tahsil

(a) Persons who were known leaders of the passengers of the Kamagata Maru

Inder Singh	Paratap Singh	Charik	Moga
Sunder Singh	Waryam Singh	Ajitwal	Moga

(b) Persons killed during police firing on the passengers of kamagara Maru

Bur Singh	..	Langiana	Moga
Isher Singh	..	Manuke	Moga

Ram Singh	Gurmukh Singh	Ablu (Bbul Khurana)	Muktsar
Budha Singh	Prem Singh	Tungwala	Moga
Sher Singh	Messa Singh	Tungwala	Moga
Karta Ram	Kahna Ram	Tungwala	Moga
Bansi Ram	Ramji	Tungwala	Moga
Kehar Singh	Sudha Singh	Sota	Muktsar
Pakhar Singh	Ram Singh	Jhandeana	Moga
Daljit Singh	Mulakh Singh	Kauni	Muktsar
Sadha Singh	Kahan Singh	Chuhar Chak	Moga

(d) Persons who arrived by Tosa maru at Calcutta and put under house arrest

Arur Singh

Attar Singh

Chuhar Chak

Moga

Name

Father’s name

Village

Tahsil

(e) Persons who arrived by Sailun Maru at Calcutta and put under house arrest

Inder Singh	Deva Singh	Chugawan	Moga
Jaswant Singh	Bhagwan Singh	Chugawan	Moga
Nidhan Singh	Hira Singh	Manganwala	Muktsar
Swarup Singh	Bur Singh	Bhalur	Moga
Partap Singh	Hira Singh	Saido ke	Moga

(f) Persons who arrived by Edgware at Calcutta and put under house arrest

Nand Singh	Boota Singh	Daudhar	Moga
(g) Persons awarded	life imprisonment
Roda Singh	Wasawa Singh	Rode	Moga
Rur Singh	Attar Singh	Chuhar Chak	Moga

(h) Person awarded death sentence with forefeiture of property in the First Supplementary Lahore conspiracy case

Isher Singh

Sajjan Singh

Dhudike

Moga

(i) Persons accused of the second Lahore Conspiracy case who were sentenced to transportation for life with forefeiture of property

Pakhar Singh	Bhan Singh	Dhudike	Moga
Pala Singh	Bagga Singh	Dhudike	Moga

(j) Persons sentenced to various terms of imprisonment in second Lahore Conspiracy case

Mohinder Singh	Nand Singh	Dhudike	Moga
Pala Singh	Kala Singh	Dhudike	Moga
Sham Singh	Bhola Singh	Dhudike	Moga

(k) Persons awarded life imprisonment with forefeiture of property in the Second supplementary Lahore Conspiracy case

Hari Singh

Bhikha Singh

Chhotian Thoba

Moga

(l) Persons awarded three months imprisonment in San Francisco case

Sunder Singh

Mangal Singh

Ghall Kalan

Moga

CHAPTER III

PEOPLE

	CONTENTS
F	People
F	Total Population
F	Language
F	Religion and Caste
F	Social Life

(a) Population

Total Population

According to the 1991 Census, the population of the Faridkot District was 17,30,876 (comprising 9,19,680 males and 8,11,196 females). Out of this 12,91,037 persons (6,86,572 males and 6,04,565 females) resided in rural areas and 4,39,839 persons (2,33,108 males and 1,06,731 females) in urban areas. In 1981, the district had a population of 14,36,228 persons (7,63,176 males and 6,73,052 females).

Growth of Population. – The population of the area presently covered by Faridkot District was 7,50,498 in 1951 which increased to 17,30,836 in 1991. The net percentage increase n population of the district in 1991 over that in 1981 was 20.26. The decadal variation in population of the Faridkot District, during the last forty last year period i.e. 1951 is given in the following table: -

Year	Persons	Decade variation	Percent- age decade variation	Males	Females
1951	7,50,498	..	..	4,02,730	3,47,768
1961	9,84,858	+2,34,360	+31.22	5,31,647	4,53,211
1971	11,53,760	+1,68,902	+17.15	6,18,780	5,34,980
1981	14,36,228	+2,82,468	+24.48	7,63,176	6,73,052
1991	17,30,876	+2,94,648	+20.26	9,19,680	8,11,196

(Census of India 1981, Series –17, Punjab, part II-A and Part II-B General Population Tables and Primary Census Abstract and Census of India 1991, Series-20, Punjab Paper-I of 1992, Final Population totals)

During the last forty years (1951-91). The population of the district increased by 130.63 per cent. The decade 1951-61 was free from disease and as a result of improved medical and health facilities, the rate of death was reduced facilities, the rate of death was reduced considerably, whereas the birth rate almost remained unchanged, which resulted in the considerable increase of population. The increase in population during this decade (1951-61) was 31.23 per cent which was highest in comparison to other decade. During 1961-71 decade the population of the district increased by 17.15 per cent. During 1981-91 the population in the district increased by 20.26 per cent, whereas the total increase in the State was 20.81 per cent. During the same decade the growth rate of rural and urban population in the growth rate of rural and urban population in the district was 17.82 per cent and 28.02 per cent respectively.

The progress of rural and urban population in the area covered by the present Faridkot District according to 1901 to 1991 Census in given below:

Year	Progress of population Rural	Urban
1901	..	33,38
1911	..	38,845
1921	..	58,963
1931	..	77,859
1941	..	104,147
1951	6,37,096	113,402
1961	7,92,250	192,608
1971	9,25,878	227,882
1981	10,92,659	343,569
1991	12,91,037	439,839

(Census of India 1981, Series 17, Punjab, Part II-A and Part II-B, General population Tables and primary Census Abstract and Statistical abstract of Punjab, 1994)..

The urban population of the district increased very rapidly. It increased from 33,038 in 1901 to 4,39,839 in 1991 showing more than thirteen times increase during this period. During 1951 to 1991 the rural population increased from 8,37,096 to 12,91,037. It only doubled during this period.

Density of Population. – According to the 1991 Census, the density of population in the Faridkot district was 302 persons per square Kilometre as compared to 403 for the State as a whole. The district ranks 9^th amongst the districts of the State and the density of population is significantly lower than the density of population of the State. The district has recorded at 1991 Census an urban density of 3,671 persons per square kilometer s against 4,149 for the State. The rural density works out 230 persons per square kilometer as against 292 for the State. In 1981, the density of population in the district works out to 250 persons per square kilometer.

The tahsil-wise density of population of the district according to 1981 and 1991 Census, is given below: -

District/Tahsil	Population per square kilometer 1981	1991
Faridkot district	Total 250	302
	Rural 193	230
	Urban 3,810	3,671
Moga Tahsil	Total 312	372
	Rural 259	299
	Urban 4,279	2,970
Faridkot Tahsil	Total 253	311
	Rural 178	214
	Urban 3,009	4.595
Muktsar Tehsil	Total 209	252
	Rural 160	195
	Urban 4,506	4,777

(Census of India 1981, Series –17, Punjab, part II-A and Part II-B, General Population Tables and Primary Census abstract and Census of India 1991, Series 20, Punjab part II-A and part II-B General Population Tables and Primary Census Abstract).

Sex Ratio. -- According to the 1991 Census, out of the total population 17,30,876 of the district 9,19,680 were males and 8,11,196 were females, i.e. showing a ratio of 53.13=45.87. There were 882 Females for every 1000 males in the district which was equal to the sex ratio of the State as a whole.

During the last forty years, there has been overall improvement of the sex ratio in favour of females in the district. The following table shows the females per thousand of males recorded during the different Census operations:

Female per thousand male Year Faridkot District Punjab
	Total	Rural	Urban	Total	Rural	Urban
1951	864	866	850	815	832	721
1961	852	852	853	799	808	735
1971	865	860	882	778	785	740
1981	882	878	894	879	884	865
1991	882	880	887	882	888	868

(Census of India, 1981. Series –17, Punjab, Part II-A and Part II-B, General Population Tables and primary Census abstract, and Census of India 1991, Series 20, Punjab Paper-I of 1991, Final Population Totals)

The urban sex ratio of the district had recorded a consistent increase during the last three decades (1951-1981). It increased from 850 females per 1,000 males in 1951 to 89 in 1981, whereas this sex ratio decreased to 887 females per 1,000 males in 1991.

The position regarding the rural sex ratio of the district is the same as in urban area, it increased from 866 females per 1,000 males in 1951 to 888 in 1981 but decreased to 880 in 1991.

(ii) Distribution of population between Rural and Urban Areas

The following table shows the tahsil-wise distribution of population between rural and urban areas in the district according to the 1991 Census: -

District/Tahsil	Persons	Males	Females
Faridkot District	17,30,876	9,19,680	8,11,196
Rural	12,91,037	6,86,572	6,04,565
Urban	4,39,839	2,23,108	2,06,731
Faridkot Tahsil	4,51,406	2,39,800	2,11,606
Rural	3,01,501	1,60,223	1,41,278
Urban	1,49,905	79,577	70,328
Muktsar Tahsil	3,86,964	2,05,566	1,81,398
Rural	2,90,715	1,55,021	1,35,694
Urban	96,249	50,545	45,704
Moga Tahsil	6,25,391	3,32,459	2,93,932
Rural	4,89,574	2,60,008	2,29,566
Urban	1,36,817	72,451	64,366
Malaut Tahsil	2,66,115	1,41,855	1,24,260
Rural	2,09,247	1,11,320	97,927
Urban	56,868	30,535	26,333

(b) Language

Malwai dialect of Punjab is the predominantly spoken language in the district. Gurmukhi script is used for writing this dialect. The characteristics of this dialect spoken in the Faridkot District are given below:

Dialect spoken in Faridkot District	Standard Punjabi
Marta	Mar ditta
Deta	De ditta
Karta	Kar ditta
Keran	Ik veran
Chargi	Char gayee
Chable	Chab laye
Nee	Nahin
Khabni	Khabar nahin
Khagi	Kha gayee
Rakhti	Rakh ditti
Langa	Layanga
Baal-lee	Baal layee
Chalpee	Chal payee
Ganh	Aganh

According to the 1981 Census 90.77 per cent of the people gave Punjabi as their mother-tongue and 9.13 per cent as Hindi. The Urdu, Tamil and Malayalam languages were returned by only few persons in the district. The following table shows the distribution of persons by the mother-tongue: -

Mother Tongue	Total	Male	Female
Punjabi	13,00,689	6,89,607	6,11,082
Hindi	1,30,895	70,483	60,412
Urdu	645	363	282
Tamil	127	48	79
Assamese	20	7	13
Malayalam	135	49	86
Bengali	86	35	51
Gujrati	55	25	30
Kannada	36	12	24
Kashmiri	33	28	5
Marathi	104	39	65
Uriya	4	1	3
Sanskrit	10	2	8
Sindhi	5	1	4
Telugu	89	31	58
Total	14,32,933	7,60,731	6,72,202

(Census of India 1981, Series –17, Punjab, Paper-1 or 1987)

Under the Punjab official Language Act, 1967 Punjab in the gurmukhi script was introduced as the official language of the State on 13 April 1968.

Principal Communities

According to the 1991 Census, the total population of the district was 17,30,876. The Sikhs accounted for 80.24 per cent and the Hindus 19.02 percent of the total population of the district. The Muslims accounted for 0.36 per cent and the Christians 0.18 per cent of the total population of the district. The Sikh population 80.24 per cent was the highest in the Faridkot district as compared to any other districts of the State. Thus the Sikhs form the majority and the Hindus come next. In the urban areas, however, the Hindus form the majority and the Sikhs come next. The percentage of the Sikh population of the State was 62.95 per cent whereas the Hindu population of the State was 34.46 per cent. The religion-wise population of the district to given below:

Population by Religion in Faridkot District in 1991.

Religion	Rural	Urban	Total	Percentage to the population
Hindus	94,565	2,34,571	3,29,236	19.02
Sikhs	11,88,785	1,99,979	13,88,764	80.24
Muslims	5,071	1,223	6,294	0.36
Christians	1,104	2,041	3,145	0.18
Other Religions	33	14	47	(N)
Buddhists	62	350	412	0.02
Jains	74	1,204	1,278	0.08
Religion not stated	1,343	357	1,700	0.10
Total Population	12,91,037	4,39,839	17,30,876	100.00

(Census of India 1991 Series –20, Punjab, part IV-B (II) Religion Table C-9

(N) Means negligible

Sikhs

According to the 1991 Census, the Sikhs in the district numbered 13,88,764 (11,88,785 living in rural areas and 1,99,979 in urban areas) forming 80.24 per cent of the total population. The word ‘Sikh’ has its origin from the Sanskrit word ‘Shishya’ which means 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 monotheists, opposed to idol worship and are against asceticism and casteism.

The Sikhs are the most prosperous community in he 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.

According to the Sikh faith, God is omnipresent and has no form or substance. The faith lays great emphasis on recitation of ‘nam’-the constant repetition of any of the names of God. It also believes in immortality of soul and its transmigration. It demands meditation on God through nam under the guidance of Guru. Socially, Sikhism attaches much significance to the institution of langar (free kitchen) in which persons from all classes, high and low have to sit side by side and dine together. For initiation, every Sikh is required to receive pahul (amrit), the baptism of Khanda (double edged sword with broad point), in order to become a ‘Singh’. After baptism, he is essentially to wear the five K’s’ (distinguishing physical items) namely, kes (unshorn hair), kachha (short drawers), kangha (a comb), ‘Kara (an iron bangle) and Kirpan (a sword). The Sikhs vererate ten Gurus and their holy book the Granth Sahib.

The Sikhs comprise jats, Aroras, Khatris, scheduled Castes etc.

Jats. – The major portion of the Sikh population in Faridkot District belongs to the Jats, who are mainly landowners and engaged in agricultural activities directly or indirectly. They are muscular stout, tall, handsome with reddish brown colour. They are agriculturists per excellence and take the pride in calling themselves zamindars. Besides, being good husband-en, they make excellent soldiers as they still possess the military spirits infused by Guru Gobind Singh. Many of the Jat classes lay claim to Rajput origin. The jats are subdivided into different classes or gots. The important jat gots in the district are: Sidhu, Gill, Dhillon, Dhaliwals. Bhullar, Sndhu etc. Sindhu clan of Jat is most important in the district. The ruling family of erstwhile Faridkot princely State belonged to this clan. Sidhus occupy the entire West and South of Moga, the southern part of the Muktsar Tahsil and the main part of the Faridkot Tahsil. Sidhu was the fourth in descent from Batera whose name has been shown in Manj genealogy. He had four sons, one of whom, named Bur, was ancestor of the Barars. Barar was eighth in descent from Bur.

Aroras. – Arora sikhs have settled mainly in the towns of the district. Their origin is not different from the Hindu Aroras. They are well-built, hardworking, enterprising and intelligent. Most of them are engaged in trade and commerce, industry and in different services.

Khatris. – Khatri Sikhs are generally of same sub-caste as Hindu Khatris. They are generally engaged in industry, trade and commerce etc. a few of them also own land and a good number are in government service.

Hindus

According to the 1991 Census, the number of Hindus in the district was 3,29,236 (94,565 rural and 2,34,671 urban) which formed about 19.02 per cent of the total population.

The word Hindu is a geographical expression derived from the River Sindhu (Hindu in Persian and Indus in Greek). The name of our country is also derived from the Indus, and the term Hindu originally meant only ‘Indian’. Later, the religion professed by the Indians came to be known as Hinduism. The Vedic Aryans did not give any name to the set of beliefs that had come down to them. In later centuries, the heritage represented by the Vedas and the smritis (system of individual and social law) acquired the name of Sanatan Dharma or Eternal Religion.

Hinduism comprises many traditional faiths and is difficult to define. It is not a religion in the sense Islam and Christianity are religions. It is not ascribed to a single founder prophet or Messiah or a scripture like the Quran or the Bible – nor does it have a clearly defined dogma to which allegiance must be owed. It has become customary, therefore, to say that Hinduism is a way of life. It is difficult to define this way of life. A Hindu can be monotheist or monist and an idolater, a vegetarian or a non-vegetarian.

There are, however, two dogmas common to all Indian religions, viz., the doctrine of karma and the theory of reincarnation and the transmigration of the soul. Broadly speaking, a Hindu may be defined as the theist who accepts Karma and believes in the cycle of birth, death and rebirth.

Hindus are mostly settled in towns. 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. The persons belonging to each group generally make matrimonial alliances within their own castes and sub-castes. 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 in the district are mostly Sarsuts. Their gots are Chatchor, Chatchot, Pathak, Tiwari, Sand and Hanut. The Brahmins in the district are engaged in public services, business, industry and agriculture. Some perform priestly duties – their hereditary profession. The number of those mainly engaged in priestly duties in, however, on the wane.

Khatris. – The word Khatri is derived from the Sanskrit word Kshatriya. The gots of Khatris in the district are Chopra, Kakar, Kochar, Bedi, Mehta, puri, Handa, Deora, Jhatta, Chaudhari, Tangari, Sui, Bini, Pasi, and Palte. In short, they inter-marry within the group or outside the group but within their sub-castes like other Hindus. 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. Aroras in the district are generally Uttaradhis, Dakhwas and Dahras. They are mainly confined to Kot Kapura city. They Uttaradhis have the clans namely, Sukhija, Kochhar, Monga, Sethi, the clans namely, Sukhija, Kochhar, Monga, Sethi, Gandhi, Chawala, Narula, Katariya, Kalra, Bajaj, Sajode, Kuma, Nagpal, Narang, Bigra, Takkar, Dhingra, Sikri, Gakhar, Minglani, and Pasricha. 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 some are sikhs also.

After the partition of the country in 1947 many Aroras who had migrated from Pakistan settled in the towns of the district. The Aroras are very active and enterprising, industrious and thrifty, they are engaged mainly in trade and industry. A number of them have also joined public and private services.

Banian. – The word Banian is derived from the Sanskrit word banijya or trade. This is essentially commercial class which can be easily recognized. The Banias in the district are chiefly aggarwals. Their main gots are Gir, Gol, and Wasil. They came from Agroha in Hisar District (Haryana) and claim to be the descendants of Raja Agarsen. The most prevalent sub-castes of Banias in the district are Garg, Goyal (Goel), Jindal, Gupta, Bansal, Singla and Mittal.

Muslims

The Muslims migrated to Pakistan an messe on the partition of the country in 1947. According to 1991 Census, the number of Muslims in the district has 6,294 (5,071) rural and 1,223 urban) constituting 0.36 per cent of the total population of the district. Islam teaches theism. Literally, it means submission to the will of God. It is held that the religion was revealed by God through Muhammad His prophet. The teachings are contained in the holy Quaran.

The Muslims comprise two main groups, viz. Sunni and Shia. Every Muslim is enjoined to say namaz (Prayer) five times a day regularly. He is also required to observe roze (fast) in the month of Ramzan. Some of them work as artisans, tailors and cobblers, etc.

Christains

The Christians in the district are both Catholics believe in Trinity, i.e. the Father, son and the Holy Spirit, united in god head. As the followers of juses Christ, they in god head. As the followers of Jesus Christ, they owe their allegiance to the Holy Church founded by Jesus Christ and entrusted to Peter, the first vicar (the Pope). His Holiness the Pope, who resides in the Vatican City, is the supreme religious head of the Catholics. The Protestants are the adherents of refined doctrines. According to the 1991 Census, the number of Christians in the district was 3,145 (1,104 rural and 2,041 urban), which formed 0.18 per cent of the total population.

Jains

The Jains are Chiefly Bhabras and rare only found in the towns of the Faridkot district. They are wealthy shopkeepers and some of them own land. There are two major sects among the Jains; the Shvetambara (their monks are clad in white) and the Digambara (their monks are clothed by the elements).

Jains believe that the universe is infinite and eternal and not created by any God. They worship the Jina or the Conqueror, who by his pious deeds and acts of self denial in his past loves had overcome worldly passions and hence freed himself from the unending cycle of rebirths and attained moksha. (Salvation).

The Jain doctrine is based on the fundamental principal of ahimsa of non-violence. The rule of ahimsa and self-denial are observed and the jains are strict vegetarians. Some of them even abstain from taking garlic and onions. The orthodox among the Jains take their diner before sunset, the rational being to see that after darka number of insects, attracted to the light, do not lose their lives.

For all Jains fasting and austerity are considered essential for self purification. They lay stress on mental discipline to obtain self-control, concentration in contemplation and purity of thought.

Scheduled Castes and Backward Classes

The number of persons belonging to Scheduled Castes in the district according to the 1991 Census, was 5,88,898 (3,14,579 males and 2,74,219 females) which formed 34.08 per cent of the total population. The district had relatively a high percentage of district had relatively a high percentage of district had relatively a high percentage of Scheduled Castes population i.e. 34.08 per cent (37.17 per cent rural and 25.02 per cent urban) as compared to 26.87 per cent (30.02 per cent rural and 18.19 per cent urban) for the State as a whole. The urban areas had substantially lower proportion of Scheduled Castes population in the district which constituted 25.02 per cent of the total urban population. The district had the second highest percentage (34.08) after Jalandhar (37.08 per cent in the State.

Scheduled Castes in the district are divided into various groups, castes and sub-castes. Previously, like others they did not marry in other groups, but this rigidity is on the wane in these days. A list of their castes has been given in Chapter XVII ‘Other Social Services’. For centuries, the members of the lower castes remained downtrodden and were treated as untouchables. In orthodox Hindu Society, the avocations of people from orthodox Hindu society, the avocations of people from the lower castes were restricted. Things, however, changed after the Independence. The Scheduled Castes and Backward Classes are now at liberty to accept any profession. They are engaged in trade commerce, industry, private and government services including police, para military and armed forces. Since the 25 per cent of the civil posts are reserved for them, the literate Scheduled Castes fine it more lucrative to join the services. Illiterate Scheduled Castes, however, are generally engaged in agriculture.

(d) Social Life

There has been a radical change in the joint-family system, a cultural heritage in India. With the advancement of education and under the stresses 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 younger generations 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 and paramilitary forces. The members of a family, however, 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.

The age-old system has not yet disappeared. The mode of family life in the region, is however, still patriarchal. Generally, the family exhibits a limited joint-family system, particularly in rural areas. The some connection with their ancestral homes. They revert to their parental homes for the performance of important social and religious ceremonies. They would often send their families to their parents or would keep their parents with them for some period. Thus in real sense the link of joint family does not break and the younger generation had the benefits of both the systems. Similarly, a man belonging to an urban area and working elsewhere maintains his connections with his family in his home district. This arrangement continues until he become the head of a separate family after the marriage of his sons and daughters. The disintegration of large joint family units may be attributed to the changing socio-economic factors, such as the variety of occupations the high cost of living, migration, etc.

The caste feeling in the society is getting relaxed day be day and the people of different castes mix together quiet freely in their day-to-day life. With regard to the Scheduled Castes, however, some sort of aversion still does seem to persist in social contracts, particularly in the rural areas, in spite of the passage of the Untouchability (offence ) Act, 1955.

They, however, do not mind such free gatherings in public places, such as hotels, restaurants, cinemas, etc. and there is no obvious prejudice in educational institutions, where the members of different castes are indistinguishable from one another.

With the spread of education and enlightenment the old practice of observing purdah has almost disappeared amongst the Hindu and Sikh women in urban areas. In rural areas, the orthodox women still cling to purdah in a restricted form; but it is also disappearing with the rapid awakening and advance of education. The condition of women has considerably improved. They are no longer merely slaves to their himes and hearth and are competing with men in all walks of life. They receive higher education and do jobs in various fields of life alongwith their male counterparts and are becoming economically more independent.

The influence exercised in the past by the bradari on an individual with regard to his social and personal behaviour is also on the wane, particularly in the urban areas. In the villages, however, he hold of the bradari does persist to a great extent.

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