CHAPTER III

PEOPLE

v Population

v Languages

v Religion and Castes

v Social Life

v Rehabilitation.

(a) Population

(I) Total Population

According to the 1981 Census, the total population of the Kapurthala District was 5,45,249, comprising 2,87,286 males and 2,57,963 females. Of these, 3,81,831 (1,98,947 males and 1,82,884 females) were in rural areas and 1,63,418 (88,339 males and 75,079 females) in urban areas.

Growth of Population

The population of the district increased from 2,95,071 in 1951 to 5,45,249 in 1981. The decadal variation during this thirty-year period, i.e. 1951—81 is given in the following table :-

Year	Persons	Variation	Percentage variation	Males	Females
1951	2,95,071	-	-	1,56,921	1,38,150
1961	3,43,778	+ 48,707	+ 16.51	1,82,299	1,61,479
1971	4,29,514	+ 85,736	+ 24.94	2,27,331	2,02,183
1981	5,45,249	+ 1,15,735	+ 26.95	2,87,286	2,57,963

(Census of India, 1981, Series—17—Punjab, Part II—A and Part II—B, General Population Tables and Primary Census Abstract, p. 64)

During the decade 1951—61, the population of the district arose from 2,95,071 to 3,43,778 showing a decennial percentage increase of 16.51, and during the decade 1961—71, the decennial percentage increase of population was 24.94, whereas the decade 1971—81 witnessed further increase in the above decennial percentage, i.e. from 24.94 (1961—71) to 26.95 (1971—81). The district during the year 1951—81 was free from disease. Besides, health measures reduced the death rate while the birth rate increased fast. After the partition of the country in 1947, the advancement in the fields of agriculture and industry under the Five-Year Plans have also contributed towards the population growth in the district.

Emigration and Immigration

According to the 1961 Census, out of the 3,43,778 persons enumerated in the district, as many as 1,98,023 (or 57.9 per cent) were born at the place of enumeration. Among the rural population, the percentage works out to 62.01 and in urban areas to 42.89, suggesting a higher degree of mobility in towns.

PEOPLE

A notable feature is the different between the two sexes in this respect. Among males as many as 65.48 percent were born at the place of enumeration, as against 48.71 percent in the case of females. The low figure for females spring from the extra of their leaving their ancestral places on marriage.

Another 8.9 percent of the population was born at another place within the district. This percentage is 5.13 in the case of males and 13.1 in the case of females, the higher percentage for females being the due to factor of marriage.

Persons born in the Punjab district other than Kapurthala numbered 49,706 or 14.5 percentage of the population. Even in this group, the percentage of females, i.e. 19.60 is higher than that of males, i.e. 9.91.

The Punjab-born persons formed 80.9 percentage of the district population. The remaining 19.1 percentage hailed from areas shown below :

Place of birth	Number	Percentage to total population
Other States of India	5,937	1.7
Pakistan	58,524	17.0
Other countries	513	0.2
Information not available	611	0.2

(Census of India 1961, Punjab District Census Hand Book No. 15, Kapurthala District, p. 24)

Persons born in other Indian States were mostly from Uttar Pradesh (2,643), Delhi (5,047) and Jammu & Kashmir (411). The majority of immigrants from Uttar Pradesh and Jammu & Kashmir hailed from rural areas and those from Delhi were mostly urbanites.

The Pakistan-born persons were those who migrated in the wake of the partition of the country in 1947. The persons reported to have been born in countries other than Pakistan were mostly children of Punjabis who in their youth went abroad or had now come back or sent their children home.

Density of Population:

The following table shows the density of population in the district from 1881 to 1981:

Year	Density of population per sq. km
1881	163
1891	193
1901	203
1911	173
1921	183
1931	204
1941	227
1951	181
1961	207
1971	263
1981	334

According to the 1981 Census, the Punjab State had on an average 333 persons per square kilometer. The average population per square kilometer in respect of Kapurthala District was 334, whereas that of the Jalandhar District was 510 persons, the highest in the State. Kapurthala District falls in the lower range of population as compared to the State as whole.

Sex Ratio:

According to the 1981 Census, out of the total population of 5,45,249 of the district, 2,87,286 were males and 2,57,963 were females, i.e. a ratio of 100: 90.

During the last thirty years, there has been an overall improvement in favour of females as the following figures show: -

Year	Females per thousand males
	Kapurthala District			Punjab
	Total	Rural	Urban	Total	Rural	Urban
1951	880	887	856	844	854	807
1961	886	896	853	854	865	817
1971	889	905	840	865	868	856
1981	898	919	850	879	884	865

(Census of India, 1981, Series—17— Punjab, Part II—A and Part II—B, General Population Tables and Primary Census Abstract, p. 59)

Age Composition:

In the following table, the population of the district, according to the 1961. Census, is distributed into various age groups. With a view to comprehending the comparative strength of these groups, the totals have uniformally been taken as 1,000 :

Distribution of 1,000 persons of Each Sex by Age Groups, according to 1961

Census in the Kapurthala District

Age Group	Total Population			Rural		Urban
	Persons	Males	Females	Males	Females	Males	Females
All ages	1,000	1,000	1,000	1,000	1,000	1,000	1,000
0-9	309.15	307.47	311.05	315.44	315.10	281.43	297.18
10-14	126.41	127.09	125.65	129.18	125.69	120.29	125.46
15-19	95.84	95.70	95.98	93.03	94.03	104.43	102.65
20-24	79.67	76.83	82.87	71.56	80.24	94.04	91.90
25-29	70.71	66.91	74.99	64.07	73.57	76.19	79.84
30-34	58.20	56.09	60.58	53.59	59.64	64.24	63.83
35-39	46.05	44.63	47.65	42.60	47.46	51.26	48.28
40-44	44.53	43.91	45.24	42.92	44.89	47.14	46.45
45-49	35.52	35.52	35.53	34.55	35.85	38.84	34.44
50-54	36.42	38.95	33.56	39.34	33.74	37.66	32.93
55-59	20.57	20.99	20.10	21.35	20.70	19.82	18.01
60-64	29.99	34.26	25.18	36.34	25.69	27.47	23.42
65.69	13.56	14.98	11.96	15.82	12.43	12.24	10.36
70 +	33.07	36.49	29.21	32.94	30.84	25.24	23.63
Age not stated	0.31	0.18	0.46	0.17	0.13	0.21	1.62

(Census of India, 1961, Punjab District Census Hand-book No. 15, Kapurthala District, p. 20)

Too much reliance cannot be placed on the conclusions to be drawn from the figures in the above since a district is a small geographical area and the inflow and outflow of population as a disturbing factor cannot be ignored. With this reservation, some inference are mentioned below:

The age pyramid has a broad base and tapers rather obliquely: 309 persons per thousand of the population are below the age of 10, and 97 of the age 55 years and above. Roughly speaking, 4 out of every 10, persons are below the age if 15”, 5 in the age group 15 years to below 55, and one past the age of 55. Males below the age of 15 years are 435 per thousand males; corresponding figure for females is 437. For ages between 15 and below 55 years, the males count 458 per thousand males and the females 476 per thousand females. In ages 55 years and above, the males are 107 and females 86.

It is a daily observation that a large number of persons shift from villages to towns for study and livelihood. The low paid among them leave their families in their village homes and live in the towns by themselves. When past the age of useful work, some return to their village. The effect of this type of movement is reflected in the statistics of rural and urban age composition. For age groups below 15,15 to below 55 and above, the distribution among males is 445, 442 and 113 per thousand males in the rural areas, and 402, 513 and 85 in urban areas. The corresponding figures for females are 441,469 and 90 in the rural areas and 423, 500 and 75 in the urban areas.

Martial Status:

In the following table, persons in different age groups in the district, according to the 1961 Census, are further classified according to their martial status. To comprehend the significance of these figures, one thousand males and one thousand females, for the district as a whole and for rural and urban areas, are distributes according to martial status:

1,000 Males and Females, according to 1961 Census, in the Kapurthala District,

Classified according to Martial Status

Marital Status	Total		Rural		Urban
	Males	Females	Males	Females	Males	Females
Total	1,000	1,000	1,000	1,000	1,000	1,000
Never married	592.01	504.03	591.67	500.87	593.16	514.87
Married	362.09	427.50	360.00	432.84	368.90	409.18
Widowed	44.62	67.44	46.90	65.29	37.17	74.82
Divorced or Separated	0.98	0.71	1.07	0.59	0.68	1.13
Unspecified Status	0.30	0.32	0.36	0.41	0.09	0

(Census of India, 1961, Punjab District Census Handbook No. 15, Kapurthala District, p. 21)

It will be seen that in the Kapurthala District as a whole, 59 percent of males and 50 percent of females are unmarried. The higher number of unmarried males is due to shortage of females which aspect has been referred to earlier. Correspondingly, there is a higher proportion of the married among females.

The proportion of married males is higher in towns than in villages but the proportion of married females is higher in village than in towns. Girls are easier to be married in villages than in towns but the reverse is the case in the case of boys.

(ii) Distribution of Population between Rural and Urban areas:

The following table shows the tahsilwise distribution of population between

and urban areas in the district, according to the 1981 Census :

District/Tehsil	Persons	Males	Females
Total District	5,45,249	2,87,286	2,57,963
Rural	3,81,831	1,98,947	1,82,884
Urban	1,63,418	88,339	75,079
Kapurthala Tehsil	2,89,323	1,50,481	1,38,842
Rural	2,17,425	1,12,513	1,04,912
Urban	71,898	37,968	33,930
Sultanpur Lodhi Tehsil	86,110	45,307	40,803
Rural	70,551	37,063	33,188
Urban	15,559	8,244	7,315
Phagwara Tehsil	1,69,816	91,498	78,318
Rural	93,855	49,371	44,484
Urban	75,961	42,127	33,834

(Census of India, 1981, Series—17—Punjab, Part II—A and Part II—B, General Population Tables, and Primary Census Abstract, p. 28, 29)

(iii) Displaced Persons:

The partition of India in 1947 witnessed unprecedented migration of the minority communities from either side of the border. The Muslim population from ka District migrated to Pakistan, whereas a number of Hindus and Sikhs, displaced from Pakistan, took refuge in this district.

According to the 1951 Census, the displaced persons in the district were enumerated as 84,696. Out of these, 62,532 (74 percent) settled in the rural areas, and 22,164 (26 percent) settled in the urban areas. These persons originally belonged mostly to Sialkot (26,227), Sheikhupura (16,867), Lyallpur (,735), Lahore (7,497) and Gujranwala (6,516) district, etc. of Pakistan. Of the total displaced persons settled in the Kapurthala district, 31 percent belonged to the district of Sialkot alone while the rest hailed from Sheikhupura and Lyallpur districts of Pakistan:

(b) Languages

According to the 1961 Census, as many as 33 Languages were reported as mot

her tongues. The relative important of the more important of these is indicated as under:

Distribution of 1,000 persons according to mother tongue:

Punjabi	761
Hindi	233
Tamil	1
Urdu	1
Malayalam	1
Marathi	1
Other Languages	2

Punjabi is the predominantly spoken language in the district followed by Hindi, etc. Under the Punjab Official Language Act, 1967, Punjabi in the gurmukhi script was introduced as the official language of the State on 13 April 1968. Accordingly, Punjabi shall be used for such official purposes and from such dates as may be specified by notifications to be issued fro time to time. For official work at the district level and below, Punjabi has replaced English in almost all matters. except accounts, technical matters, etc.

For the promotion of Hindi, the Government holds seminars, poetic symposia, and etc. from time to time.

The Kapurthala District forms part of the Bist Doab. The Punjabi spoken in various parts of the district is, therefore, slightly different from that of spoken in other parts of the State. The district is divided into two pats : the one forming Kapurthala and Sultanpur Lodhi tehsils and the other Phagwara Tahsil, and Bholath, the Sub-Tahsil. The Punjabi which is spoken and written in the various parts of the former part differs little from that of spoken and written in the latter part. for instance, in the former part there is the impact of Majhi dialect on the language spoken by the people, and in the latter part the impact of Doabi dialect could be easily traced out. It is due to the fact that most of the inhabitants of the former part migrated from the districts of Lahore and Sialkot (Pakistan) in 1947, whereas the people living in the latter parts are mostly the original inhabitants of the area, which mostly formed part of the Jalandhar Doab (which included the districts of Jalandhar and Hoshiarpur).

The people living in the Kapurthala and Sultanpur Lodhi tehsils never use the cerebral ‘1,’ instead the ordinary dental ‘1’, is substituted for it. Thus, naal not nal. The wada, for wada, great; duradda for durada, far. The people living in Phagwara and Bholath tehsils have different accent. For instance, the letter ‘b’ is used for ‘v’. Thus the sound ‘vah’ is frequently pronounced in ‘bah’

An important feature regarding Punjabi language spoken in different parts of the district is that it has been influenced by the dialect spoken in Ludhiana and its surrounding areas. As in the districts of Amritsar, Jalandhar and Ludhiana, the word, ‘bhaoo’ for brother is used, similarly the use of this word is very much in vogue in all parts of the Kapurthala District. It can be safely concluded that in the district, there is no single pattern of spoken language. Instead the dialect of the district is a mixture of dialects spoken in other parts of the State.

(c) Religion and Castes

Principal Communities

The total population of the district according to 1971 Census, was 4,29,514. The percentage of Hindus was 38.02 and that of the Sikhs 61.26 in the district. The percentage of Sikhs in the district is considerably larger as compared to that of its neighboring Jalandhar District, which is only 44.90. In the district, the percentage growth rate of the Sikhs was 31.5 in the decade 1961—71, as compared to the growth rate of the Hindus, which was only 15.9 per cent.

Christians form the third religious community of the district. Their number in the district, according to the 1971 Census, was 1,817.

The Muslim population of the district, according to the 1971 Census, was only 858. This figure is negligible as it forms only 0.20 per cent of the total population of the district. The Muslim population has remained almost static since 1951. According to the Census of 1951, it was 854. According to the Census of 1961 and 1971, it was 856 and 858 respectively, thus not making any large difference during the three decades.

Religion	Percentage to the total population	Persons	Males	Females
Hindu	38.02	1,63,312	87,834	75,478
Sikhs	61.26	2,63,130	1,37,833	1,25,297
Christians	0.42	1,817	978	839
Muslims	0.20	858	473	385
Jains	0.08	325	174	151
Buddhists	N	2	1	1
Religion not stated	0.02	70	38	32
Total	100.00	4,29,514	2,27,331	2,02,183

(Census of India, 1971, Part-II(C)(i) and Part V-A, Distribution of Population by Religion and Scheduled Castes, pp. 2 and 16)

Hindus:

The number of Hindus in the district, according to the 1971 Census, was 1,63,312 (87,834 males and 75,478 females), which formed 38.02 per cent of the total population.

Hinduism does not refer to a particular social system or religious belief. This term represents various social institutions, past and present, of the great majority of the people of India. In fact Hinduism means the whole of Indianism. its main doctrines are : belief in the transmigration and reincarnation of souls (samsara); and belief in an inexorable law of cause and effect which operates upon and determines the direction of successive reincarnations (karma), Most of Hindu ideology, samsara, karma and caste have been three facts of a single world view.

Old beliefs and superstitions, which have been prevalent among the masses, are fast yielding to modern ideas.

The different religious bodies functioning in the distinct include the Arya Samaj, Sanatan Dharam Sabha, Radha Soami, Nirankari, Guru Ravi Das Sabha, etc.

The most distinctive feature of Hinduism is caste. The castes and sub-castes found in the Kapurthala District are: Brahmans, Khatris, Aroras, Suds, Banians and Scheduled Castes. The Brahmans in the district are mostly of the Sarwat sub-caste. The Khatris and Aroras are both Hindus and Sikhs. The Aroras are by far the largest amongst the urbanite refugees from Pakistan who have settled in the district. They are engaged in banking., shop-keeping, trade, government service, agriculture, etc.

The Scheduled Caste in the district is found among both Hindus and Sikhs. Their number in the district, according to the 1981 Census, was 1,47,151 (77,898 males and 69,253 females), which formed 26.99 percent of the total population. Of these, 1,17,345 were rural and 29,806 were urban. Significantly this percentage was just equal to the State figure of 26.88 and lesser than that of its neighboring Jalandhar district where it was 36.28.

Out of 37 Scheduled Castes in the Punjab, 17 are found in the district. Their names are: Ad Dharmi; Balmiki, Chura or Bhangi; Barar, Burar or Berar; Bauria or Bawaria; Bazigar; Bhanjra; Chmar, Ramdasi or Ravidasi; Deha, Dhaya or Dhea; Dumna, Mahasha or Doom; Gandhila; Kabirpanthi or Julaha; Khatik; Mazhabi; Megh; Sansi, Bhedkut or Manesh Sapera; Sikligar; and the last are unspecified.

The most numerous amongst these castes in the district are: Ad Dharmi; Balkmiki and Chamar.

Sikhs. –According to the 1971 Census, the number of Sikhs in the district was 2,63,130 (1,37,833 males and 1,25,297 females), which formed 61.26 percent of the total population. This percentage of Sikhs in the district is much higher as compared to that of the Jalandhar District, i.e. 44.90. This percentage of Sikhs in the district is also higher than of the Punjab State as a whole (60.22).

Sikhism is comparatively a young religion, for its founder, Guru Nanak, was born in 1469. In Sikhism God is described as nirgun or absolute, and sargun or personal. The two cardinal principles of Sikhism are: unity of godhead and universal brotherhood. The Sikhs believe in the ten gurus in the line of hierarchy. Guru Granth Sahib is the holy book of the Sikhs. it consists of hymns by the first five Gurus, and the ninth Guru and a single shloka of Guru Gobind Singh, the tenth Guru. Besides, it contains writings of 15 Hindu and Muslim saints belonging to both high and low castes. This shows how in Sikhism all true devotees of God are considered worthy of respect and reverence irrespective of religion, caste, creed or social status. With a view to become Singhs, the Sikhs are supposed to wear five kakas, viz. kesh (long uncut hair), kachha (pair of shorts), kangha (a comb), a kara (steel bracelet) and a kirpan (sword).

There are a large number of Namdhari Sikhs popularly known as Kukas in the district. This sect was founded at Hazro (District Attock. Pakistan) by Bhagat Jawahar Mal and his disciple Baba Balak Singh (1799—1861), But brought into prominence by Baba Ram Singh (1815—1885), a resident of Bhanini Sahib in the Ludhiana District. It aims at purification of the Sikhs religion and removal of unhealthy social customs.

The Sikhs comprises Jats, Kamboths, Sainis, Khatris, Aroras, etc. as mentioned below:

Jats. –The principal communities of the Kapurthala District are Hindu and Sikh Jats. They are agriculturists par excellence and take pride in calling themselves zamindars. Many of the Jat classes lay claim to the Rajput origin. The Jats are sub-divided into different classes or gots. The important Jat gots in the district are: Aulakh, Bajwa, Bhullar, Bains, Chahal, Dhaliwal, Gill, Goraya, Her, Ithwal, Kang, Kahlon, Mann, Randhawa, Ranjhas, Sidhu and Sindhu.

Besides the Jats, mention may also be made of the Kambohs and Sainis who are also both Hindus and Sikhs.

Kambohs. –The Kambohs are among the finest cultivating castes in the Punjab. They are especially numerous in the Kapurthala District. During the Sikh rule, Kambohs shifted to the neighboring districts of Jalandhar and Hoshiarpur. But they are still in large number in the district as compared to any other district of the State.

Sainis. –Sainis are skillful and industrious cultivators. A Saini produces three or even four crops within the year from the same land. Sainis are found among both Hindus and Sikhs.

Khatris, Aroras,etc. –The Khatris and aroras among the Sikhs have the same sub-castes. They follow almost the same professions as the Hindus do.

Christians. –According to the 1971 Census, the number of Christians in the district was 1,817 (978 males and 839 females), which formed 0.42 per cent of the total population.

The Christians believe in one God. His only son, Jesus Christ, the savior of mankind, the holy spirit, the resurrection of the dead and the life everlasting. Their holy book is the Bible. the main festivals amongst the Christians are New Year’s Day, Easter Day, Good Friday, and Chrismas.

Muslims.—According to the 1971 Census, the number of Muslims in the district was 858 (473 males and 385 females), which formed 0.20 per cent of the total population.

Islam is the Arabic proper name of the Mohammedan religion. It means surrender to God’s will and includes acceptance of the article of faith, commands and ordinances, revealed through the Prophet Mohammad. The essential aspects of Islam are a vivid belief in the Last Judgment, along with the requirements of prayer (namaz) five times daily, attendance at religious services in a mosque, giving alms for care of the poor, fasting (roza) during day time in the holy month of Ramzan and pilgrimage (Haj) to Mecca.

(d) Social Life

With the advancement of education, the social life in the district has undergone many changes. Due to increase in the population and new ways of life, a fraction of younger generation has to move out to the district in search of job opportunities. This new way of life is also seen in the decline of the ‘old joint family’ institutions considerably. The old people now allow the younger generations to move out of the centuries old seclusion and widen their bent of mind in respect of various social customs, dogmas and taboos.

The caste feeling and dominance of bradari (cast-fellows) over the individual is lessening day by day. This is particularly the case with the urban people. With the expansion of the means of transport and communications and the construction of village link roads and, at the general improvement in the village life, the gap between rural and urban life styles is showing diminishing.

The condition of women is also improving and they are competing with men in different walks of life. With almost all avenues of life open to them, their economic dependence is decreasing slowly but perceptible.

(i) Property and Inheritance:

Before the passage of the Hindu Succession Act, 1956, sons used to inherit property after the death of the father, and, if there was no son, the widow of the deceased inherited it. The widow had, however, only life interest in the property and was not legally entitled to except what was her stridhan.

A woman was not supposed to be the last owner of the property, nor could a married daughter claim a share in her father’s property.

Now, under the Hindu Succession Act, 1956, amongst the Hindus, Sikhs, Jains and Buddhists, the property of the deceased is distributed equally amongst sons, daughters, widow, mother, etc. However, during his life time, one may dispose of by will or other testamentary disposition any property, which is capable of being so disposed of by him in accordance with the provisions of the Indian Succession Act, 1925, or any other law applicable to Hindus. In case a person dies intestate, his sons, daughters, widow, mother, etc. inherit the property equally. The adoption of children and maintenance allowance to the wife is governed by the Hindu Adoption and Maintenance Act, 1956.

Amongst Muslims, the property of the deceased is inherited in equal shares by the sons, daughters and wife, under the Shariat Act, 1937. The wife is the sole owner of mehr stipulated at the time of marriage.

Inheritance amongst the Christians is governed by the Indian Succession Act, 1925.

(ii) Marriage and Morals

Marriage:- Monogamy has become the rule among all sections of the people with the exception of the Muslims, so far as marriage is concerned, Hindus, etc. are governed by the Hindu marriage Act, 1955. Generally, marriages are “arranged”. Accordingly, the parents of the boy or girl look out for suitable match from amongst the families of their relatives, acquaintances or those with whom they come in contact in different walks of life. There has been a slight deviation from this old practice and advertisements are given in the newspapers preferably to find out suitable matches. Among the educated classes, it has become a common feature for the boy and the girl to see each other before their formal engagement. The consent of the boy and the girl in the matter, especially of the former, carries weight in the finalization of the negotiations. On the occasion of an engagement (mangni or sagai) the parents and near relations of the girl call on the boy’s parents. The date of marriage is fixed sometime after the engagement according to the convenience of the parents of the boy and the girl. According to the present tradition, the time gap between the betrothal ceremony and the marriage ceremony has considerably lessened. On the marriage-day, sehra bandi, ceremony is performed first where after the marriage party reaches the bride’s house where reception (milni) ceremony takes place. Amongst the Hindus, living in the urban area the wedding ceremony is performed at night while it is performed in the morning before noon amongst the Sikhs. A notable feature regarding marriage ceremony in the rural areas, these days, is that it has become a general practice among all sections of the people to hold the ceremony during daytime. The marriage party comes to the bride’s house in the morning and departs the same day in the evening. Amongst Christians, this ceremony is generally performed in a Church. Under the Dowry Prohibition (Punjab Amendment) Act, 1976, the number of members of a marriage party has been limited to twenty-five exclusive of minors and the members of the band.

Under the Special Marriage Act, 1954, the cases of civil marriage are few and far between. Only in exceptional cases, civil marriages are performed when either the parents of the boy or of the girl or of both may be unwilling to the proposal or in case of marriage within a subcaste or between persons belonging to two different communities. Since the achievement of Independence in 1947 upto 1981, only 77 marriages took place in the district.

People generally prefer to marry within their own caste if they can find suitable match, but there is no bar to inter-caste marriages.

Under the Hindu Marriage Act, 1955, the marital age is 21 years in case of a boy and 18 years in case of a girl.

Widow Remarriage:

Remarriage of widows has become quite popular, especially if the widow is comparatively of a young age and is without any issue. A widow is generally remarried, if a suitable match is found. In the rural areas, so far as widow remarriage is concerned, the first husband’s brother generally taken the widow to wife according to the customary law known as chadar andazi.

Dowry System:- Since time immemorial, dowry system had been one of the chief features of the marriage ceremony in our country. This feature has not only made the marriage of girls a very tedious affair for a person of ordinary means, but has also brought ruination to girls in a large number of cases. This pernicious system has been instrumental in bringing about disharmony in the families after the marriage because the respective parties find fault with each other on this issue. The Government has now taken steps to eradicate this social evil through legal measures and propaganda. The Government has fixed the maximum amount of expenditure that could be incurred on marriage. But the impact of these measures is yet to be felt.

Morals:- The morals observed in the Kapurthala District are the same, which are observed in other districts of the State. For instance, the customary conjugal relations are generally observed; marriage is universal with the exception of physically, or mentally handicapped persons.

Monogamy is the generally practiced among all communities with the exception of Muslims. Although Islam allows polygamy up to the number of four wives, yet current economic conditions do not permit one to keep more than one wife.

In Hindu society, divorce is a rare occurrence. However, under the Hindu Marriage Act, 1955, the courts may allow divorce in exceptional circumstances. So far as divorce is concerned, the Mohammedans are governed by the Mohammedan Law.

It is something special to note about traffic in women and prostitution in the district of Kapurthala (also in the times when the district was a princely state) that there have been very rare cases as compared to other districts of the State. The statistics given i Chapter XII, ‘Law and Order and Justice’ indicate that the district has been comparatively free of this social phenomenon.

Birth and Death Ceremonies:

Birth Ceremonies: Among Hindus, those customs that were hitherto observed on the birth ceremonies have almost become obsolete. The important custom now observed is called the reet ceremony, which is performed in case of first pregnancy. The second one is called bid (name collectively) given to flour, rice, mash, clothes, almonds, kernel of coconut, raisins, etc.) sent to the girl by her parents in the eighth month of pregnancy.

When a child is born in a Sikh family, particularly a male child, it is an occasion of great rejoicing. Some relation or friend of the family recites the invocation to the Almighty which is given as preamble to Japji. He then takes a drop of honey or water mixed with sugar on the tip of a kirpan (sword) and touches aphis in to the tongue of the child. A prayer is also generally offered and karah parshad is distributed in the gurudwara. The mother goes to the gurudwara along with her relatives after a few days and hymns from Guru Granth Sahib are sung and the Almighty is thanked for bestowing the child.

Among the Hindus, naming ceremony (namkaran sanskar), is usually observed, but it is well established among the Sikhs. The Hindus celebrate the occasion with the shaving of the head of the child (mundane) in the first, third or fifth years of the birth of the child.

The thread ceremony yagiopavit among the Hindus is now rarely observed.

Among Sikhs, naming ceremony is given prime importance. When the child grows a little, his naming ceremony takes place. It can be held either after performing Akhand Path, Saptahik Path or even after simple Prakash of Guru Granth Sahib. A passage is read out from the holy book and beginning with the first letter of the first word the sangat is asked to suggest a name for the child. Several names are suggested and the one ultimately approved by the sangat is announced by the Bhai Sahib sitting in front of Guru Granth Sahib. To a boy’s name the word “Singh” and to a girl’s name the word “Kaur” is added. After reciting six stanzas from the Anand Sahib, the prayer is offered. Then karah parshad is consecrated with a kirpan and distributed among all those present.

Among the Sikhs, when boys and girls attain puberty and are old enough to understand the obligations of their faith, they are baptized according to the ceremony of pahul.

Death Ceremonies: The death ceremony (anteshti sanskar) is the last of the 16 ceremonies (sanskars) observed by the Hindus from birth till death. Only a few old funeral rites are now observed.

After being washed and wrapped in a white shroud, the dead body is taken to the cremation ground on a bier, carried by four persons. When about halfway, the bier is placed on the ground and the adhmarg (halfway) rite is performed. Thereafter, the fneral procession reaches the cremation ground (shamshan ghat). The dead body is placed on the pyre and burnt with ghee and other disinfectants and fragrant herbs. The eldest son (in case of more than one) or in his absence the nearest male relation lights the pyre. The kapal kirya (rite of breaking the skull) is performed when the dead body is nearly consumed. Then, after washing their hands and face/bath, the party performs the rite of tinka torna (breaking of straw) or sybmbolic parting with the dead and disperses.

On the chautha (fourth day), the charred bones and ashes of the deceased are gathered. The charred bones are picked up and washed with milk mixed with water and placed in the cloth bag, the remaining ashes being immersed into some nearby stream or river. The Hindus immerse the charred bones in the Ganga at Hardwar (Uttar Pradesh) while the Sikhs generally immerse these in the Satluj at Kiratpur (Rupnagar District). The last kirya karam rite is generally performed on the thirteenth day, but the period differs among different sections of the people. The Sikhs perform the kirya on the tenth day.

Among the Sikhs, when a person is on his deathbed, his relations and friends read Sukhmani, the psalm of peace, to console him. Complete silence prevails.The dying person is not removed from the charpai (cot), nor any other ceremony is performed. No earthen lamp is lit. Only prayers to God are chanted. When the dead body is taken to the cremation ground, the funeral procession recites, hymns from Guru Granth Sahib, on the way.

The Christians and Muslims bury their dead in their respective graveyards in accordance with their own rites.

Contents Next