Christians
The
number of Christians, majority of them Protestants, is very small. According to
the 1971 Census, the number of the Christians in the district was 806 (553
males and 253 females) which formed only 0.07 per cent of the total population.
Christianity
has been able to get a foothold in India on account of the social services
performed by its dedicated missionaries, who also started educational and
medical institutions. Before Independence, the Christian converts could also
seek better employment from the then rulers. But, they were not in a position
to make adequate progress in the district.
The
converts were mostly from the lower classes of Hindus and Muslims. Some Muslim
Rajputs, quite influential in their area and holding the title of Zaildars and
Lambardars embraced Christianity, but they could not bring their brethren into
its fold. With the passage of time, certain converts reverted to their original
faiths.
To
conclude, it can be remarked that Christian missionaries have not made significant
impact in Sangrur District and as such their contribution in the social sphere
is not worth particular mentioning.
Islam
Sangrur
is the only district in the State where Muslims are in a large number as
compared to other districts. According to the 1971 Census, the number of
Muslims in the district was 64,448 (31,392 male and 33,056 females), forming
5.62 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 the acceptance of the articles of faith, commands and
ordinances, revealed through Prophet Mohammed. The essential aspects of Islam
are a belief in the Last Judgment, along with requirements of prayer (namaz)
five times a day, attendance at religious services in a mosque, giving alms for
the care of the poor, fasting during day time in the holy month of Ramzan,
and, if possible, making a pilgrimage to Mecca sometime during one’s lifetime.
The
main concentration of Muhammadans is in and around Malerkotla proper. They take
a lot of interest in the growth of vegetables and small-scale industries. There
is a mousoleum of Sheikh Sadr-ud-Din in the town. Every Thursday, a fair is
held at the shrine when offerings are made in the shape of money, jewellery and
grain. On the first Thursday of every lunar month, the fair is held at large
scale and is attended by thousands of people. These fairs are attended mostly
by Hindus, though Sadr-ud-Din was Muhammadan saint.
Since
the district is predominantly an agriculturist tract, a large number of people
here are agriculturists. Pressure of Populations on land has been significant.
The limited land cannot meet the increasing demand of the growing population.
Accordingly, many people have been compelled by the forces of circumstances to
leave their villages and seek employment elsewhere. This economic factor gave a
great set back to the institution of joint family. The younger generation had
to live separately from the joint families. It, however, cannot be said that
the institution of joint family has disappeared totally. In certain cases, the
younger people keep their families with their parents or otherwise extend
financial help to them in the time of need, i.e. at the time of marriages,
repaying of the outstanding debts, purchasing of land and building of houses.
They would often send their families to their parents or would keep the parents
with them for a period convenient to both sides. Thus, in real sense, the link
of joint family did not break. The younger generation had the benefits of both
the systems, i.e. the single-family and joint family system. Also, those who
had immovable property in the village would retire to the villages when they
could not earn more in the urban areas.
Though
the purdah system (covering of face by women) is fast disappearing in
many of the advanced districts of the State, it still has some hold in the
rural areas of the district. But on the whole, this custom is on the wane. Purdah
system is more prevalent among Mohammedans and many Muslim women are
generally seen in their Barqas (viel).
After
Independence, the position of women has considerably improved and they have
gained substantially in status. They are no longer meraly slaves to their home
and hearth. They receive higher education and do various kinds of jobs in
schools, colleges and offices, etc. they are seen in various fields of life
along with their male counterparts. It is beyond doubt that this tremendous
change in the status of women has come, mainly because of the spread of
education, which, in the post-partition period, has revolutionized the life of
the people of this backward region. But in Khanauri and Moonak sub-tahsil, women in general are still
backward, generally illiterate and under the influence of Purdah system.
(i) Property and Inheritance
The
property and inheritance were governed by the customary laws in the district.
With the passing of the Hindu Succession Act, 1956, things have, however,
changed. Hindus Sikhs, Jains, Budhists inherit property under this Act. The
property of the deceased is distributed equally among his sons, daughters,
widow, mother, etc. However, during his lifetime, a person 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 under any other law in force at that time and
applicable to a Hindu. In case a person dies intestate, his sons, daughters,
widow, and mother inherit the property in equal share. The adoption of children
and the maintenance allowance to the wife are governed by the Hindu Adoption
and Maintenance Act, 1956. Among the Muslims, the property of the deceased is
inherited in equal shares by his sons, daughters and wife under the Shariat
Act, 1937. the wife is the sole owner of the mehr given to her at the time of
marriage. Inheritance, among the Christians, is governed by the Indian
Succession Act, 1925. In Sangrur District, it is only in a few cases that women
have claimed their share in father’s property. In many cases, in order to avoid
future disputes, wills are made by the heads of the families during their life
time in favour of sons or other male members.
(ii) Morals and Marriages
Morals.
– Morals do not
differ in the district in any way from those in other districts of the State.
The age-old institution of prostitution ended at the time of Independence. No
new licences were issued in the Punjab State. The institution was subsequently
banned in the whole of India. The other moral offence of enticing away girls or
women for immoral purposes are governed under the Suppression of Immoral
Traffic in Women and Girls Act, 1956. Since the district in industrially
backward the number of persons employed in industry and of those who leave
their families back is negligible, no moral problem arising from separated
families is actually felt.
Marriages.
– Marriages amongst
the Hindus, Sikhs, Muslims, Jains and Christians are performed according to
their respective customary and traditional ceremonies. Civil marriages are
performed to avoid social taboos and ostensibly to save the heavy costs
involved in traditional marriage.
Among
the Hindus marriage is enjoined as a religious obligation because a father is
believed to achieve salvation only through a son.
Usually
the marriage is arranged by the parents. However, the boy and the girl are now
generally allowed to have a glance at each other. The parents of the girl
approach the parents of the boy either directly or through a mediator. In urban
areas, amongst educated class, matrimonial alliances are contracted through
advertisements as well. The use of the services of nai as mediator has
become obsolete. After preliminary inquiries about the required particulars,
the parties agree to effect matrimonial alliance. After consulting the priest,
the date if fixed for engagement. The father of the girl offers money and
sweets to the boy, who is also given seven dry dates out of which he is to eat
one. After this ceremony, generally after consultation of the horoscope of the
boy, the date of marriage is fixed by the priest. Before the actual ceremony of
marriage a number of ceremonies are performed at the house of the boy and at
that of the girl. These are biah ka Shagan Karna (beginning of
marriage), haldat and banor batna ceremony, ghi ungal
dena,kangna or rakhri bandhana, etc.
A
day before the marriage day ghori ceremony is performed. The bridegroom
rides on the mare and goes around the locality/street. (Among certain castes
this ceremony is not performed). After this, the bridegroom does not come back
and rather stays either in some temple or with some friend. On this day the Sehra
Bandi ceremony is performed. If convenient some people perform these
ceremonies on the marriage day itself, then the barat proceeds to the
bride’s house either the next day or on the same day, as the case may be,
singing and dancing. At the bride’s house. The relatives and friends gather to
receive the barat where milni or parents and relatives takes
place. The performance of jaimala ceremony between the bride and
bridegroom is also becoming popular. The marriage party is served with
sumptuous food.
At
the time of lagan fixed by the pandits, the actual pheras take
place before the sacred fire under the bedi before the priests and in
the presence of relatives and friends. During performance of pheras, a
number of ceremonies madh parkh, ganth jirna kanya, dan etc. are also
performed. Next day the party returns with the bride and dowry and other gifts.
At the bridegroom’s house at the entrances, the mother of the bridegroom
perform the bahu ka utarna ceremony. She sprinkles some water from the
vessel and drinks a few drops from it. Oil is also put on the two ends of the
frame of the entrance door. Thereafter kangna Khelna ceremony takes
place. In the munch dekhai ceremony, the bride is presented some gifts,
usually cash, of showing her face to the female relatives and friends. After
staying for a day or two, the couple visits the bride’s house. It is called phera
pana, with which the marriage ceremonies come to end.
The
marriages amongst Sikhs were performed according to Hindu rites prior to 1909.
With the passage of Anand Marriage Act, 1909, the marriages are now performed
by anand karaj.
The
marriage system of Sikhs closely resembles that of the Hindus. The notable
difference is that lawan (phere) are performed around the Adi Granth,
which is always on the spot. Some texts from the Adi Granth are recited.
The couple is supposed to have received Pahul before lawan. This
condition is sometimes relaxed and the couple may be advised to receive pahul
at some later state after marriage, if not already done.
Marriage
rites under anand karaj are cheap and simple. Unlike the Hindus the
services of Brahmans are not required; but instead the granthi (religious
preacher) performs the duties. Dowry system, as amongst the Hindus, is also
prevalent.
The
marriage system among the Namdgharis is the simplest and the cheapest. It was
introduced in 1863 by Baba Ram Singh. Earlier marriages were solemnised
according to the Hindus system, which involved a lot of time, money and
cumbersome ceremonies. All these were reduced to the making of four rounds of a
sacrificial fire (hawan).
The
would be union by marriage is determined by parents, but the blessed approval
of the Guru is most essential. The boy should not be under 18 and the girl
under 14. A Namdhari girl is generally married to a Namdhari. No dowry is
allowed. Expensive and showy customs have been done away with.
After
the bath the couple attends the congregation.where the Guru is present to grace
the ceremony. After baptism their handkerchiefs are knotted together. The lawan
from the Adi Granth are read as they make four rounds, the
bridegroom always leading. Five pauris (Stanza) of the Anand Sahib
(hymnas of bliss) are also chanted. The bhog ceremony follows. The
distribution of prasad completes the wedding. From there the girl goes to her
new home and returns after a fortnight.
Marriage
among the Muhammadans is called nikah. Muhammadan marriage is a mutual
contract agreed upon by the man and woman and certain prescribed rituals are
performed at the time of the ceremony.
The
marriage among Muhammadans is arranged by the parents of the boy and girl
either by direct negotiations or through some mediator. The initiative is taken
by groom’s parents. The amount of the mehr by the bridegroom to the bride is
settled. Mangni (betrothal) takes place and on the appointed day of
marriage the marriage party goes to the bride’s house. With the usual feast the
nikah takes place. The bride’s vakil (agent) obtains her consent
in the presence of two witnesses and conveys it to the groom. The Mullah or his
deputy obtains the consent of the bridegroom and sanctifies the nikah (confirms
the marriage).
Among
the Shias, the consent of bridegroom is obtained first. The vakils of
the bride and the bride groom stand before each other and one asks the other if
the consent has been obtained.
Marriage
among Chirstians is solemnized in the Church and the priest performs the
marriage ceremonies. Before the marriage ceremony, he baptizes the bride and
bridegroom. If a Chirstian wants to marry a girl of some other faith she must
accept Christianity and vice-versa. After the ceremonies the friends and
relations are served with a feast. There is not much difference in rituals
among the Roman Catholics and the Protestants.
The
Jains have the same system of marriage as the Hindus. The notable different is
that marriage ceremonies are performed by their own priest instead of the
Brahman.
Widow
Remarriage. – Widow
remarriage among the Hindus is not common. People marrying widows are
considered to be of inferior status. Despite best efforts made by the Arya
Samaj in this field, there has been no perceptible progress. Among the
Scheduled Castes, widow remarriage is performed not according to customs but as
an economic necessity. Amongst the Jat Sikhs widow is remarried to the devar
or jeth (younger or elder brother of the deceased). Namdharis also
preach widow remarriage. Widow remarriage among Jains is not popular.
Christians and Muslims, however, remarry widows.
(iii) Birth and Death Ceremonies
Birth Ceremonies among Hindus. – Religious ceremonies start among
(the orthodox) Hindus before the birth of a child. The expectant mother is
served with gifts (reet) by her relations in the rural areas. At the
time of accouchement the dai (midwife) comes to the house. After
severing the naval string and burying it in the ground, she receives some cash
and sweets and then washed the infant. She also bathes the mother and receives
in return some gifts.
Chuchi
dhual ceremony is generally performed by the
unmarried sister-in-law of the woman, she washes her nipples with warm water
and receives some gifts. The breast-feeding starts only after this ceremony.
Ghuti
is given to the
infant. It contains sunna, amaltas, saunf, harar and black salt, boiled
with a piece of cotton (phoa). Chhuani, made of ajwain, ghee and
sugar, is first distributed among girls, and then given to the mother for three
days. On the fourth day moi or panjiri made of flour, ghee and sugar is
given to her. Panjire made of wheat flour, ghee, sugar and dry fruits, is given
to the mother on the tenth day, and, in case the child is boy, is also distributed
among the brotherhood.
On
the sixth day, the chhatti ceremony is performed. Karhi and
boiled rice are distributed in the brotherhood. A suit of clothes, plus cash
and sweets are also given to the father’s sister. Among the Sikhs, more gifts
are given.
On
the 10th day, the members of the family and the nain lip
(paste with cow dung) the whole house, clothes are washed, all earthen vessels
broken and new ones bought in their place. On the 11th day, the
Brahman comes to the house, lights the hom (sacred fire), and by way of
purifying the house sprinkles, i.e. with the Ganges water, the thus comes to
end the sutak or impurity. Before this no outsider, such as a Brahman,
Kshatri or Vaishya, will eat and drink from the Kitchen of the house. After
this cooked rice or halwa is distributed among the brotherhood.
On
the same day the various menials bring toys for the infant. Thus the Khati
brings a small bedstead and receives a garment and a rupee. The nai and
the Brahman put dub grass on its head, each receiving a fee.
The
mother of the wife sends sweets, panjiri, gold and silver ornaments, suits of
clothes for the woman and for the boy. This is called chhuchhak or Hua
Ka dena.
On
the 40th day the mother takes bath and distributes panjiri
among the brotherhood. This is called Chhila ceremony.
Birth Ceremonies among Muhammadans. – Muhammadans in this State do not as
a rule observe any ceremony before birth. In accouchement the mother is laid on
a quilt spread on a charpai, her head being kept towards the north and
her face towards Mecca. The dai serves the narwa or navel string
and buries it in the ground.
Afterwards
a Quzi is sent for the he recites the bang in the child’s right ear and
the takbir in its left ear, receiving some cash and some gur sweats.
Some date-juice is then poured into the child’s mouth as a token of welcome if
it is a boy.
Some
old woman gives the infant the janam ghutti which contains sunna,
amaltas, saunf (anise), harar and black salt boiled in the piece of cotton
(phoa). This is called ghutti in the Punjab. The infant’s aunt
washes the mother’s nipple with warm water, receiving some money and ornaments.
This is called the chuchi dhuai.
For
three days only chhuani, a mixture of ajwain, ghee and gur
is cooked and given to the mother to eat. After three or four days, panjiri
or moi, made of wheat flour, ghee, goond (or gum of kher
tree) and sugar is given to the mother and also distributed among the relatives
and brotherhood. On the sixth day the mother is bathed and her clothes changed.
Cooked senwin, sweet boiled rice and large chapattis,
baked potsherd, are distributed among the poor and the brotherhood. This
ceremony is called chhatti.
The
mother is also bathed on the 10th, 20th and 40th
days, and on the latter day the midwife receives a suit of clothes, a piece of gur
(gur ki bheli) sweets and some money. This is called chhila. The mother is
kept inside the room for 10 days and sleeps in the same room for 40 days. A
lighted chirag and a piece of iron (a sword or chain) are kept in the room at
night, of the room a fire is kept burning, and if any outsider wishes to enter
the room. The mother is considered impure for 40 days in towns and for 10 days
in villages and no one eats from her hand during that period.
Circumcision
(sunat) is a ceremony of importance. It is performed at any time before
the age of twelve in the presence of the baradari. A child who is born
circumcised is called rasulia, though it is a rear phenomenon.
Birth
Ceremonies among Sikhs. – The Sikhs do not consult priests on birth of a child. They name the
child by opening an Adi Granth at random and after the first letter of the
writing on the page. Jat Sikhs generally do not observe forty days seclusion (chhilla)
unless required for special reasons. Some of the Sikhs perform kesi dahi
ceremony by putting curd in the hair of boy – a ceremony corresponding to
mundane among the Hindus.
Birth
Ceremonies among Christians. – A child born in a Christian family is Christened by the priest. This
ceremony is called baptism. The Christians also rejoice at the birth of the son
but they do not dislike the birth of a daughter. The mother observes no period
of impurity.
Death
Ceremonies. – In
case of death among the Hindus, the dead body is bathed and wrapped in a cloth.
The body is put on bier and carried to cremation ground with recitation of
mantra. The bier is put on pyre and put to fire by sprinkling samagri
and ghee. On the third day, a few persons go to collect the phul (the
ashes). Those are broken into pieces and immersed into the Ganges at Hardwar
(U. P), in the presence of a priest. Similar custom prevails amongst the Sikhs
with the only difference that the ceremonies are performed by a Granthi or any
learned man. They immerse the ashes into the rivers of Punjab, many do so at
Kiratpur in Rupnagar District.
Hindus
mourn their dead for thirteen days. This mourning ends by feeding the Brahmans.
Sikhs end the mourning with Bhog ceremony.
The
Muhammadans, after bathing the dead body and wrapping it into white cloth, take
the bier to the mosque. The Mullah reads the Kalma and then dead body is
buried in the graveyard. A stone slab is sometimes placed on the grave and
every man attending the funeral covers the grave with earth. The Mullah prays
for the dead for three days.
Like
the Hindus, the Jains also cremate the dead body. The only difference is that
the Jains do not mourn the dead, but instead forget all about it immediately
after the death.
The
Christians bury their dead in a cemetery in a coffin. An epitaph is sometimes
fixed on the grave indicating particulars about the dead person.
(iv) Home Life
Dwellings. – Type and quality of residential units in a
particular geographical area are fairly indicative of the pattern and quality
of life of the people inhabiting that area. On the basis of homesteads revealed
after excavations, historians have drawn conclusions regarding the standard of
living of the people of the Indus Valley Civilization. Knowledge about the
dwelling units in which people lived on a particular period of time is,
therefore, very relevant to assess the pattern of life of the people. With
prosperity and advancement of knowledge, it is but natural that people should
think of having better-quality houses.
As
in other parts of the country, there has been lot of improvement in housing
pattern of the people of Sangrur District, as compared to pre-partition days.
The percentage of kachcha houses in the district has considerably
decreased. In the towns of Sangrur District, people have pukka houses of
bricks and cement. However, in the suburbs of the towns, some katchcha
houses are visible. Even in the rural areas, kachcha houses are not
found now in a large proportion.
During
the pre-partition days, Hindus and Sikhs were discouraged by the Muhammadans to
build pukka houses in the area where the latter were dominating. However, after
partition of the country in 1947, Hindus and Sikhs became free from this
situational inhibition, and they constructed a large number of pukka house
after the partition. In Sangrur District, there is a lot of difference in the
nature of dwellings in the urban and rural areas. There are good pukka houses
in the towns of Sangrur, Sunam, Hehragaga, Dhanaula, barnala, Tapa, Dhuri and
Malerkotla. Barnala is the most flourishing town of the district, once being
the headquarters of the erstwhile Phulkian State of Patiala. There are many
three-storeyed well constructed buildings in Barnala town. The recently
constructed houses, however, are of modern designs. Cement and iron are mostly used
in the construction of modern dwellings. In the houses in rural areas, separate
apartments are built for the cattle. Many people in the rural areas have good pukka
houses, due primarity to the fact that economic condition of the agriculturist
class, now, is much better as compared to that in earlier times. High yield
from land through modern and scientific methods of farming has ameliorated the
economic condition of farmers. However, houses in the Moonak Sub-tahsil are not
of good standard, there still exist many kachcha houses. There are no
brick-kilns, and people use bricks which they themselves bake through
indigenous methods.
Furniture
and Decoration. – In
urban areas, the items of furniture generally used by the people are
practically the same among different class of people but for their quality and
variety. In modern times, the status of the people is judged by the standards f
their dwellings and the decoration thereof. Since furniture and decorations
have become a matter of prestige, people vie with one another in giving costly
and elegant things. The preferred items of furniture are modern types of beds
and cots. Dressing table, sofa set, dining table and chairs, electric fans, air
conditioners, floor carpet or drugget particularly for the drawing room steel
almirahs, etc. Table radios or portable transistors are found in almost every
home, rich or poor. Television and tape recorder are also becoming popular not
only in urban areas have almost all the items of district. The well-off people
in rural areas have almost all the items of furniture as those found in urban
areas. In the houses of economically weaker sections of people, chairs and a
small table besides old type of furniture like pihri, muhra could be
invariable seen. Pots and pans of stainless steel are becoming popular though
their high prices are a disincentive to their extensive use. Modern cutlery is
in big demand and the well-to-do entertain guests in dinner sets of fine-type
chinaware. In the rural areas also, people use utensils made of stainless
steel, and modern cutlery, but they have still not abandoned the use of bronze
and brass utensils like thalis, karahis, glasses, lotas, kettles, etc.
Dress
and Ornaments. In
the rural areas of the district, the dress of a farmer consists of safa (turban),
a Kurta (shirt), and Chadara (knee deep cloth tied round the
waist). This type of dress is used in summer, while in winter there is an
addition of, usually, a cardigan or pullover and especially a loi, (thin
warm cloth), or a blanket. Besides, a loose-fit pyjama is also invariably used
by the people. The educated villagers, especially the younger generation, have
started using western type of clothes like pant-shirt, and pant-coat. The women
generally wear salwar-kameez suit and cover their heads with dupattas.
In winter, women wear khesis, woolen shawls and cardigans.
The
educated people in urban as well as rural areas have mostly taken to the
western dress, i.e. pants, shirt bushshirt, coat, pullover, etc. The use of
pyjama and Kurta is confined to homewear. The Sikhs wear turban, but among
others it is confined to the old people. The younger people do not use any
headgear.
In
the urban areas of the district, the women wear shirt, salwar and dupatta,
but among the younger generation sari is becoming very popular. The school as
well as the college-going girls also wear salwar and shirt. The use of
western trousers, even among is very rare in the district.
Ornaments
are generally worn by the females. Earlier ornaments made of gold were used by
them. But now gold is being substituted either by silver or artificial
jewellery. In urban areas, it is only the middle aged women who wear a small
quantity of gold, a small chain around the neck, a nose pin, a ring and ear
rings. The modern young and educated ladies who generally move out wear
artificial jewellery besides a ring made of gold. Ladies from very well-off
families also wear, besides the gold ornaments, diamond jewellery. Silver
ornaments are becoming very popular among the lower middle class, mainly due to
the reason that precious gold has soared beyond their reach.
In
rural areas ladies generally use silver jewellery, although in some well-to-do
families gold jewellery is also used. The newly married women display a good
deal of jewellery, the commonest among which are: shingar patti on the
forehead, chaunk on the head top, ear rings and jumkian in the
ears and a nath (a large nose-ring). The nath is used only at the
time of one’s marriage and is replaced by tili or dandi
thereafter. The women also wear bangles and a variety of rings. They also wear mattermala
(a kind of golden neckless). The newly wedded bridges also wear chura of
white plastic in decorative designs. Formerly, the chura was made of
ivory.
However,
the dress of women in the Moonak and Khanauri sub-tahsils is distinctly
different from that in other parts of the district. It is similar to that of
Haryanvi women because this area lies very close to Jind District of Haryana.
Many women and especially above the age of forty wear Ghagra (a loose lower
garment). The shirt they wear is generally very short and it hardly touches the
Ghagra. These women make extensive use of ornaments made of silver,
while those of gold are rarely used.
Men
do not wear much jewellery except on festival occasions when kanthas
(gold necklaces) are often seen. However, now-a-days these necklaces are made
of rough metal and are polishes in golden colour. Ginger rings are commonly
worn.
Food. – In the morning, an average
villager takes roti (wheat loaf) dahi (curd) and tea or lassi (butter-milk).
Mid-day meal includes roti with onion and mango pickle in addition to pulse or
vegetable. In the afternoon, parched gram or maize is eaten by many. The
evening meal (dinner) consists of roti Sarson (cooked mustard
leaves) is taken. Meat and eggs are also taken by the people. On the occasions
or marriage and festivity, the use of rice is very common. Tea has become very
popular and is taken at least thrice a day. It is replacing lassi to a
great extent. In the post-partition period, on account of the rise in price of desi
ghee, the use of vegetable oils, as cooking medium, has become almost
universal. People of the Sangrur District have also liking for sweet-meats.
As
in other parts of the State, smoking is not uncommon in the district. The
people of Sangrur also make use of liquor though in less proportion as compared
to the neighbouring districts of Ludhiana, Patiala and Bathinda. However, the
use of Jarda (tabacco plus calcium) is on the increase and especially in
Bhawanigarh area, people make excessive use of it.
(v) Communal life
Fairs
and Festivals. – Fairs
and festivals are as old as mankind, rising from the innate desire to
congregate and divert from the humdrum routine of life. They provide as index
to the cultural, social and domestic life of the people. Many among them are
based on legends and aim at propitiating deities and persons believed to be
blessed with supernatural powers, and invoking them for the grant of desires
and for warding off troubles and curing ailments. With the spread of knowledge
and gradual control of man over elements of nature and disease, the faith in
old legends is waning, and consequently there are signs of some of the fairs
and festivals fast losing in importance. It is valuable to record these legends
and fairs and festivals before they completely fade away, since they portray
the flight of human imagination whom it was not ‘polluted’ by rationalism.
Festivals
of socio-religious nature provide an atmosphere of devotion and enjoyment. Some
festivals mark the seasonal changes and some are local in character and are
associated with some place, saint or pir. The fairs and festivals
attracting large gathering are taken advantage of by Government, religious and
social organisations, and business firms, for doing publicity.
As
in the adjoining districts, the religious festivals are celebrated with great
enthusiasm in the district. Gurpurbs are largest religious festivals of
the Sikhs which are celebrated with great devotion and love for the Gurus. A
large number of Hindus also participate in these celebrations. Big diwans are
held on the birthdays of Guru Nanak Dev and Guru Gobind Singh and on the
martyrdom days of Guru Arjan Dev and Guru Tegh Bahadur. The Gurpurb of Guru
Ravi Dass is also celebrated in February, with great enthusiasm. People also
show great enthusiasm in celebrating the religious festivals of shivratri,
Holi, Janam Ashtami, Rakhi, Dussehra, Diwali, Tikka, Ram Naumi, Nirjala, Ekadashi,
Guga Naumi etc. The seasonal festivals of Lohri, Maghi, Basant and Baisakhi are
also celebrated with a good deal of fanfare.
Janam
Ashtami of Sangrur deserves special mention. Virtually, the whole population of
Sangrur, belonging to different religions and castes, participates in its
celebrations. The fairs Guga Naumi is held at many places in the district.
Dussehra is celebrated almost in all towns of the district with great pump and
show.
In
Sangrur District, and especially in Malerkotla, there is a good number of
Mohammedans. Actually, Sangrur is the only district in the Punjab where
Mohammedans are in insignificant number. They celebrate their festivals with a
good deal emotions. Their important festivals are Moharram, Shab-i-Brat,
Ramzan, Id-ul-Fitr and Id-ul-Zuha.
Among
the Jains, Mahvir Jyanti is celebrated by taking out a procession of pictures
of Lord Mahvir. The Jains observe fasts on that day. The Jyanti falls in the
month of Chaitra, (March-April) and is celebrated with great enthusiasm at
Moonak.
The
national festivals are the Republic Day (26 January), Independence Day (15
August) and birthday of Mahatma Gandhi (2 October). In fact besides people,
Government machinery is actively involved in the celebration of national
festivals.
Besides
the above fairs and festivals, there are certain local fairs which are
celebrated by the people in the district.
To
commemorate martyrdom of sixty-six Namdharis in connection with anti-cow
slaughter movement, ‘Kukas’ Martyrdom Day’ of ‘Kuka Fair’ is held at Malerkotla
on January 17 and 18 every year (68 Namdharis were gunned down by British
Government on 17 18 January 1872) Basant Panchami fairs is held at Malerkotla
at the Smadh of Baba Roda. Basant Panchami fair is held at Malerkotla at the
Smadh of Baba Roda. Another local religious fair ‘Mela Hazrat Sheikh
Sadr-ud-in’ is also held at Malerkotla in memory of Sheikh Sadr-un-Din who
founded Malerkotla State during the time of Bahlol Lodhi. The festival of Nirjla
Ikadashi is also celebrated with much enthusiasm. It is celebrated at the
smadh of Bawa Atma Ram where devotees take a sacred bath and make offerings of
flowers and patashas at the smadh.
In
Sangrur Tahsil, at Nankiana Sahib, a bit ‘Baisakhi’ fair is held.
The
‘Gugga Mari’ fair at Gharachon (Tahsil Sangrur) attracts a large number of
people. It is held in the month of August-September for a period of four days.
Another fair known as ‘Mela Kuti’ is also held at Gharachon for a period of
three days in the month of February-March. It is celebrated both by the Hindus
and the Sikhs, especially Ghuman Jats. The devotees make offerings at the smadh
of Baba Faqiria who lived here 400-500 years ago. On this occasion singing and
gidha parties show their performance; wrestling matches held on this occasion
attract a large number of spectators.
A
big fair known as ‘Mela Gurudwara Bhai mani Singh’ is held at Longowal
in the month of November-December for a period of three days to commemorate the
martyrdom of Bhai Mani Singh. Wrestling, kabaddi and other games are the
characteristic feature of this fair. ‘Mela Kali Devi’ and ‘Janam Ashtami’ are
also important fairs of Sangrur proper.
In
Sunam proper, ‘Mela Smadh’ fair is held in September-October for one day at the
smadh of a Saint named Baba Mansa Ram. Another fair known as ‘Mela Pir
Banoi’ is held in the month of March-April for a period of three days in the
memory of Pir Khawaja Mahmood Banoi whose tomb exists there. However, with the
migration of Mohammedan population to Pakistan, the importance of this local
fair has considerably decreased. To commemorate the martyrdom of Udham Singh
who shot dead Sir Michael O, Dwyer, the man behind the Jallian-Wala Bagh
tragedy of 1919, Udham Singh memorial Tournament is held for a period of four
days, from 23 January to 26 January at Sunam.
A
big fair called ‘Mahavir Jayanti’ is held at Moonak to celebrate birth
anniversary of Lord Mahavir, the founder of Jainism.
In
Baranala Tahsil, a national fair known as ‘Shaheedi Dihara Sardar Sewa Singh’
is celebrated at village Thikriwala in January-February for three days. The
recital of Guru Granth Sahib, poetic symposium, lectures on the life of Sardar
Sewa Singh and competitions in Kabaddi, wrestling, horse riding, the singing
are the special features of this fair. This fair is held to commemorate the
martyrdom of Sardar Sewa Singh who formed Praja Mandal in the then Patiala
State and Pressed the political and other demands of the public before the then
ruler Maharaja Bhupinder Singh. He was put behind the bars where he went on
hunger strike and died. A fair known as ‘Beebrian Da Mela’ is held at Sehna in
memory of young women who burnt themselves alive in the fire at this place and
in whose honour a temple exists there. The fair of ‘Chet Chaudash’ is held at
Tapa in March-April in memory of Baba Sukha Nand. People of Tapa have great
faith in him and do not take false oaths if the name of Baba Sukha Nand is
invoked.
A
very big fair ‘jor Mela Mustuana Sahib’ is held in the month of February in the
memory of Sant Baba Attar Singh who did a tremendous task in the field of
education in this backward region. This fair continues for three days and
people come in large number from distant places. Poetic symposiums are held on
this occasion. This fair is managed by students and teachers of Akal Degree
College Mastuana.
In
the predominantly agricultural district of Sangrur, Cattle shows and firs are
not uncommon. Big cattle fairs are held at Sangrur, Dhanaula, Legragaga, Sunam
Bhawanigarh Malerkotla, Bhadaur, Barnala and Dhuri.
Games,
Sports and Recreations. – Almost all sort of modern games and sports are played in schools and
colleges, the more important among these being hockey, football, volleyball
cricket, boxing, athletics, basket-ball, etc. nowadays girls are also taking interest
in games and sports. Among the indigenous games, mention may be made of kabaddi
wrestling, playing-cards, chess, chaupat and kite-flying. Dramas,
cultural shows including bhangra and dance, cinema, etc. form the usual
source of entertainment.
Sportsmen
from Sangrur District have excelled in boxing in many State level and
(national) competitions. Boys and girls from schools and colleges of Sangrur
district have participated in many festivals of State level and outside Punjab
and given creditable performance in giddha.
Folk
Songs and Cultural Life. – Folk songs express the innate (or most intimate) idias and sentiments of
the people. These are sung on different occasions. Brief extracts from some of
the folk songs, (both in Punjabi and Roman scripts alongwith their English
rendering) common in this region, are given below:
Pind jo Barukhe Da Sunavan Hal Ji
Pind
jo Barukhe da sunavan haal ji,
Sun
lo sarotyo daro khial ji,
Jaisi
meri matt main kahun zarur ji,
Barukha
pind mashahur dur dur ji
Barukhain
,ch Janmay daate raj soormay.
Karan
dharma di karn oormey,
Gin
naun unah de dassun main aap ji,
Barukhey
pind naal da nahin milap ji,
Barukhian ,ch janmyan raja Ran jit ji,
Jihney chalda darya atkata theek ji,
Pahlan fauj nu langhaya magron sandhur ji,
Barukha pind mashahur dur dur ji.
Barukhian
‘ch janmyan raja Hira Singh ji,
Hihney
kare te nasaf kadhe wal bing ji,
Kite
te nasf beh gaddi te aap ji,
Barukhe
pind naal da nahin milap ji.
Barukhian ‘ch rahinde ramtey jo sant ji,
Jindi karni da auonda na unt ji,
Ghup Ghoon bhee naun baak hon pur ji,
Barukha pind mashahur da dur ji.
Description of
Badrukhan village
(It is an extract from a poem written by one
Gujjar Singh of the village Badrukhan and compiled in the book ‘Badrukhan’ by
Language Department, Punjab. In the poem, he has depicted the importance of
village Badrukhan by referring to various personalities associated with it. If
Badrukhan is important for its association with important personalities like Maharaja
Ranjit Singh and Raja Hira Singh of Nabha, it is also famous for saints (darvesh)
like Ghup Ghoon. Ghup Ghoon whose real name is not known, used to utter
‘ghup ghoon, ghup ghoon … ‘ and for this be became known to the people of the
area as Baba Ghup Ghoon. He is famous for making many prophecies which came out
true. Village hadrukhan is a medium size village of about 4,476 inhabitants, at
a distance of 5 km from Sangrur on Sangrur-Barnala Road).
I, here, give the description of village
Badrukhan,
O, audience, listen to it with great attention,
I will describe it according to my knowledge,
The fame of Badrukhan village is spread far and
wide,
Badrukhan is the birthplace of donors, kings and
the brave
They performed marvelous deeds for
the sake of religion
Here, I tell you the
names of these personalities,
There is no village
comparable with badrukhan.
(Maharaja) Ranjit (Singh) was born in Badrukhan
Who stopped the flow of river,
First of all he got his military across the river and thereafter the
elephant,
The fame of Badrukhan village is spread far and wide.
Raja
Hira Singh was born in Badrukhan,
Who did
justice and set the things right,
Seating himself on the throne, he did
justice,
There is no village comparable with
Badrukhan.
Badrukhan is the dwelling of the saints,
Whose good deeds are unlimited,
Whatever was sind by Ghup Ghoon, came to be
true,
The fame of Badrukhan village is spread far and
wide.
Kikkli Kleer de
Kikkli Kleer dee,
Shisha meri bhabho
da,
Rumal mere vir da,
Gaddi ayee khand
dee, bhabho phire vand dee,
Dupatta mere bhai
da,
Fitte muh jamai
da.
The game of Kikkli
(Kikkli is a game which is played by young
girls in the village. In the evenings, they gather in the courtyards and dance
together by holding their hands crossed and feet joined).
The (game of) Kikkli
is played round the peg,
The mirror belongs to
my sister-in-law,
The handkerchief
belongs to my brother,
A train-load of sugar
has arrived,
The sister-load of
sugar has arrived,
The sister-in-law
(brother’s wife) is liberally distributing,
The cloth covering my
head (dupatta) has been given to my brother
The son-in-law should
be condemned.
The following verse has been taken from the
gidha folk songs exhibit the moments of intense happiness or joy. When rural
people of Punjab are in the state of ecstasy, they begin to dance and sing such
verses, with their hands in clapping rhythem.
Chithi Pa De Be
Amma Dia Jaya
Chithi pa de be amma dia jaya,
Bhain
padesan noon.
Teri Bhabho paun na deve,
Bhaine
chitian de pul banh da.
Bira chithi likhade madresse bah ke,
Bhabho
kehra magar phire.
O, My Brother,
Write a Letter
O, my brother, write a letter,
To
your sister who is abroad.
Your sister-in-law does not allow me to write a
letter,
Otherwise
I may make a flood of letters.
O, brother write the letter while you are in
school,
My
sister-in-law is not always following you.
Jey Main Jaandi
Dhanaule Mandi Lagni
Jey main jaandi Dhanaule Mandi langni,
Sass
noon baraven chardi.
Had I Been Aware
Of the Market Being held at Dhanaula
Had been aware of the cattle fair being held at
Dhanaula,
I
would have fed my mother-in-law with cotton seeds.
Bhadaur De Munde
Pind Bhadaur de munde sohna, jeban rakhde
bharian,
Mele ja ke paon bolian, dangan rakhde kharian,
Mari kuri ni kadi viahunde, viahunde huran
parian,
Velan dharm dian, vich dargah de harian.
Boys of Bhadaur
The boys of Bhadaur are handsome, they
keep-their pockets full (with money),
They sing folk songs at the fair and keep long
sticks ready in their hands,
They do not marry ugly girls, they marry fairy
like girls,
It is only the righteousness which pays in the
long run.
Jungle te Puadh
Jungle dee main jammi jaayee,
chandre puadh viahi,
Hath vich khurpa modhe chadar, makki
godan laayee,
God di god di pai gaye chhale athan
noon ghar ayee,
Aundi noon sass deva gahlan, ghah
dee paznd nan lyaee,
Vachhe, katte, vagg ralawan, maihn
noon lain kasayee,
Panje budhiye put mar jan tere, chhivan
mare juayee,
Gahal bharavan dee, kihne kadhan
sikhayee?
Jungle and Puadh
This song depicts the poor economic condition
of the people living in the area. It also indicates that women-folk of the area
also work in the fields.
I was born in the jungle area, I was married in the area of accursed
Puadh,
Now I have a Khurpa (a small agricultural implement)
In my hand and a cloth sheet on my shoulder and I have been deputed to
weed the maize field,
While weeding small swells appeared on my hands I returned home at the
dusk,
Reaching home I was abused by my mother-in-law for not bringing the
sheaf of grass,
Calves of cows and buffalo I will send in the flock for grazing, the
butcher will take away the buffalo,
The old woman, dead by your five sons and the sixth to die should be
your son-in-law,
Who has taught you to abuse me in
the name of my brothers
Jeune Maur ney
Lutiyan Tian Longowal Dian
Banke Kidhar noon,
rafal chalai ah,
Tian de vich chiti
chadar khol vichhai ah,
Lah de gaihne
guttey kion vakat noon galdian
Jeune Maur ne
lutiyan tian Longowal dian.
Koi baith ke
rovey, ditian kisey duhaian ne,
Kake killa gaihne
main ta masan banayian ne,
Akh bachakey chori
kahinde bachna bhaldian,
Jeune Maur ne
lutiyan tian Longowal dian.
The women of Longowal were robbed by Jeuna Maur
(The above folk song refers to the activities
of the notorious dacoit)
Jeuna maur in the area. A dacoity which he
committed in the village Longowal during the ‘Tian festival’ has been depicted
here.)
Where are you going after doing all the fashions,
A white cotton-sheet has been spread in Tian (fair),
O, women, hand over all your ornaments without wasting much time,
The women of Longowal were robbed by jeuna Maur.
Some were crying while others were making appeal for mercy,
After mortgaging a piece of land, I got made these ornaments with great
efforts,
Some women were trying to slop away to escape from being robbed,
The women of Longowal were robbed by Jeune Maur.
Lehra Lehar
Samunder Ki
Lehra Lehar
Samunder Ki,
Yahan Mhan ka vass.
Inder
versay rutt aapno,
Mohan barah mass.
Lehra is
the Wave of the Sea
Lehra is
the wave of the sea,
Where Mohan dwells,
Here
clouds shower rain during the rainy season,
Mohan dwells here
throughout the year.
Barnala
Shehar Nagina
Barnala
Shehar nagina,
Kattan
ayee ik kin,
Rah gyee
mahina.
Barnala is
a Magnificent town
Barnala is a
jewal of a town,
I came here
for a day, but spend
The whole of
the month.
Bahu ayee
Bhadaur Di
Bahu ayee
Bhadaur di,
Charkha
lai ke daurdi.
The bride
has come from Bhadaur
The bride has
come from Bhadaur,
She runs
with] her spinning wheel.
Bahu ayee
Dhanaule Di
Bahu ayee
Dhanaule di
Shakkar
Khandi tauley di
The bride
has come from Dhanaula
The bride has
come from Dhanaula,
She eats
Shakkar (unrefined sugar)
From the
earthen vessel.