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Violence in Kashmir
Socio-Cultural and Economic
Changes Among Muslim Rajputs
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44 RESEARCH
Sociology

Socio-Cultural and Economic Changes among Muslim Rajputs:

A Case Study of Rajouri District in J&K

DR. M. MAZAMMIL HUSSAIN MALIK

T
he present Paper deals with bounded on the north side by District Muryan period, the town of Rajouri was
socio-cultural and Economic Poonch, on the south by Jammu, on the a great trading centre. Hiuen Tsang who
changes among Muslim Rajputs of east by Udhampur and on the west, by traveled through this area in 7th
Rajouri District. The efforts have been Pakistan occupied Jammu and Kashmir century A.D., mentioned about the hill
made to explore the historical (Mirpur area). Rajtarangni, the anicient State of Rajapuri, the land of the kings.
background of the Rajouri as well as chronicle of Kashmir which was written Still earlier in the Budhist period it
Muslim Rajputs, their socio-cultural and during the period of Sultan Zain ul Abdin formed a part of Gandhar territory
economic conditions and changing mentioned its old name as Rajapuri, (Afghanistant, Ghandhar and Tashkent)
pattern. The Paper accommodates the from which the present name has been and latter it was included in the domain
concept of Rajputs, historical derived. Albruni visited Rajouri with called Darabhisanga which comprised
background of Muslim Rajputs, their Sultan Masaud in 1036, AD., he has also the hilly stretch from Poonch to Kashmir
conversion to Islam, caste stratification stated in his book “India” the name of during that period Laharkote (presently
and socio cultural and economic Rajouri as Rajavari. Loran Mandi) in Poonch and Rajouri had
changes. Primary social institutions like The socio- cultural and economic emerged as two independent and
Family, marriage, education, polity and history of Rajouri goes back to the Vedic powerful states of the area. In 11th
economy have been used as parameters period. In Maha Bharata there was a century A.D. Rajouri was ruled by
to limit the broader concept of socio- kingdom which was known by the name chiefs of the Paula Dynasty under the
cultural and economic setup. The of Panchal Desa. The king of that State suzerainty of Kashmir in 1097A.D.
process of change has been examined in was Panchal Naresh whose daughter Rajouri emerged as principality in
the traditions, customs and rituals Daraupadi was married to Pandavas. about 1003 A.D., the first ruler of the
related to family and marriage, Most of the historians identify Panchal Paul dynasty was Raja Prithivi Paul, and
educational standard and Desa as the region in the mountains of last was Raja Amna Paul (1194 AD).,
opportunities, political activities and Panchal Range which cradled the whole later on the Paula dynasty was
economic status of the Muslim Rajputs districts of Rajouri and Poonch. F.F. Concluded by Raja Noor ud Din, he
before and after 1989. Pargitor has stated that second branch migrated from Punjab and Killed Raja
Rajouri and Poonch are the twin of immigrants crossed Himalayas in the Amna Paul, he was the first Muslim
hilly districts of the Jammu and Kashmir north- west and settled in Rajouri and Jarral Rajput Raja who laid the
state having rich Historical background Poonch areas. Rajouri, Bhimber, and foundation of Jaral Muslim Rule in
of their own and previously considered Naushera, were included with in the Rajouri in (1194 AD), Kingdom Remained
as the land of 'Rajas'. The district territory of Abhisar which was earlier in the hands of his clan for seven
headquarter of Rajouri is located in the one of the hill State of Punjab Kingdom. centuries. Rehiemullah Khan with his
South – West of Jammu and Kashmir The early fragmentary record indicated son Raja FaqirUllah Khan were the last
State situated at the distance of that in the 4th century B.C., there was a Muslim Jaral Rajput rulers of Rajouri,
153.km, from Jammu. It lies between federal type of political set up in the when Maha Raja Gulab Singh Captured
700 to 74o-4, East longitude and 32o-58 north west of India, which included Rajouri on 21 of October 1846. Rajouri
to 330-35, North latitude and was Abhisar with Rajouri its capital. At the was merged in to a tehsil of Bhimber
separated from the erstwhile backward time of Alexander's invasion, Rajouri District. Rajouri bifurcated from
District Poonch. The District Rajouri is was at the height of its glory. During Bhimber District and affiliated with

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Reasi District in 1904 A.D., after the area, where as, the whole Muslim martial reputation. They are in
independence, Rajouri Became part of population of the district is stratified Pakistan and northern India, In Pakistan
the newly constituted Poonch-Rajouri into various caste groups. Muslim Rajputs generally took part in
District. On 1st. January 1968, Rajouri RAJPUTS: The term Rajput is government services and in politics,
was declared as new district in the map derived from Sanskrit word “Rajputra” Prime Ministers, Chief Ministers,
of Jammu and Kashmir State. found in the Vedas, the Ramayana, and Governors of Provincial states,
Social Structure of Muslim Rajputs: Mahabharata. It has been used by the Ministers, such as Quaid e Azam
Presently Rajouri town is the warriors and the Rulers, with passage of Muhammad Ali Jinnah the father of
administrative headquarter of the time there were many kshatriyas. The Pakistan his ancestors belongd to Bhatia
District It lies at both the banks of the primogeniture allowed only the oldest clan of Rajput from Paneli village in
river and is a meeting place of different male offspring of a king to succeed him, Kathiawar, Gujrat. Many Pakistani
roots leading to Kashmir, Poonch, the rest were known as Rajputras.The politicians belong to Rajput clans who
Lahore, and Jammu etc., it is at the word Rajput is claimed to be a changed served as Prime Minister of Pakistan.
elevation of 3094 ft. from the sea level. term of Rajputra. Gradually it became a First elected Prime Minister of Pakistan
According to Census 2001, 6 Tehsils 7 caste. Rajputs regard themselves as Zulfikar Ali Bhutto was Bhutta Rajput of
Blocks and 77 Panchayats covering 381 being descended from the vedic warrior Larkana, Sindh Momammad Khan
villages constitute Rajouri District. class known as the Kshatriyas. To Junejo the 11th Prime Minister of
Nearly 45% of the geographical area of differentiate them from ordinary Pakistan was Junejo Rajput of Sindh. In
the District is covered with forest. Kshatriyas the word Rajput was used, politics of Pak occupied Kashmir, Muslim
Administratively whole District of which literally means "son of a King." Rajputs played a significant roles the
Rajouri has been divided into seven Rajputs are divided in to 36 major clan leading politician in POK, Sardar
tehsils, these are Rajouri, Kalakote, belong to one of the three great Sikandar Hayat Khan belong to Muslim
Naushera, Sunderbani, and patrilineages, which are: Rajput clan. Muslim Rajputs have been
Thannamandi, and in addition to that The Suryavanshi lineage claiming recognized in history as the warrior
Dharal Malkan is the 7th tehsil declared descent from Surya, the Hindu Sun god, aristocracy, and were designated by the
in 2007.All the tehsils of the district in English it is called Solar Dynasty, it is British Empire as a Martial Race and
have their own socio cultural and one of the oldest dynasty of the recruited into the Imperial Army.
economic importance. kshatriyas. Muslim Rajputs have been engaged in
The whole District is populated The chandravanshi lineage, the Pakistani military in large numbers,
with different religious and caste claiming descent from “Som” which reaching ranks of Generals and the
communities with deeply rooted literally means "Moon." In English called highest grade, as 7th Chief of Army Staff
customs and traditional system. The This Lunar Dynasty, it is also old but General TikkaKhan and the 10th Chief of
whole population of the area is younger than the Sun Dynasty. Som was Army Satff General Asif Niwaz Khan
comprised of Hindus, Muslims, Sikhs and the first king of this dynasty. Janjua.
Christians. The total population of the The Agnivanshi .lineage, this Conversion of Muslim Rajputs:
district Rajouri is 4, 83000 out of which lineage claming descent from Agni, the Various Rajput clans had converted to
Hindus constitute 39%, Muslims Hindu God of fire. Only four Rajput Islam during the early 12th century and
constitute 58%, Sikh and others clans are expected to be belonged to since conversion have remained loyal to
constitute 03% of the total Population. this lineage, they are Chauhans, their faith. They were converted to
Total Muslim population of the District Parmara, Solanki and Partiharas. Some Islam by the Muslim Sufi missionaries of
Rajouri is 2, 80,140 and Muslim Rajputs scholars also include Nagvanshi and the famed Chistiya, Qadriya orders and
estimated population is about 1, 45,672 Rishivanshi a separate lineage. many others reasons. Some conversions
which constitute 51.99% of the total Literally, Muslim Rajputs are the also took place for political reasons.
Muslim population. Muslims of Rajouri Rajputs that converted to Islam The The Delhi Sultanate and later Mughal
District have been classified into four Raj-Puts (Sons of King) were ruling royal Dynasty encouraged the martial clans to
categories, such as Rajputs, Gujjars, warrior clans of South Asia from ancient convert to Islam. Conversions to Islam
Kashmiries and 'others' The Gujars and times has a long and well documented continued into the 19th century even
Kashmiries are the linguistic divisions of history of warrior kings and a strong during the period of the British Raj.

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Pt. Jawaharlal Nehru mentioned, (caste/social class), in matters of Rajouri district that is martial in spirit
“The fact of subsequent conversion to religion they were highly with a fierce pride of lineage and
other faiths, did not deprive them of individualistic. It is worth noting as a tradition it is not out of place to
this heritage; just as the Greeks, after rule, conversions to Islam were group mention here quotation of Encyclopedia
their conversion to Christianity, did not conversions. Among the upper castes Britannica, (1911edition), “The
lose pride in the mighty achievements individuals may change their religion tradition of common ancestry permits a
of their ancestors, of the Italians in the almost an entire village would poor Rajput yeoman consider himself as
great days of the Roman Republic and convert...group life as well as their well born as any powerful landholder of
early empire...Christians, Jews, functions continued as before with only his clan, and superior to any high official
Parsees, Moslems. Indian converts to minor variations with regards worship of the professional classes. No race in
these religions never ceased to be etc.” India can boast of finer feats of arms or
Indian on account of a change of their Sir Denzil Ibbetson repre.(2002) brighter deeds of chivalry, and they
faith.” ('Discovery of India' oxford uni- has referenced the prominent positions form one of the main recruiting fields
press, 1985). of the Muslim Rajputs and indicated for the Indian army of the day. They
He also mentioned his personal their courage and valiant martial consider any occupation other than that
experience about the Muslim Rajputs tradition, and similarity with the Hindu of arms or government derogatory to
as, "I grew to know; the Rajput peasant counterparts in some regions. their dignity, and consequently during
and petty landholder, still proud of his J.M. Wikeley in 'Punjabi Muslman' the long period of peace which has
race and ancestry, even though he might (1991) has stated, “The general followed the establishment of the
have changed his faith and adopted conversion of the Muhammadan Rajputs British rule in India, they have been
Islam. More importantly he bears from Hinduism is supposed to have content to stay idle at home instead of
testament to the fact that despite his taken place towards the end of the 13th taking up any of the other professions in
change of faith, a Rajput is still a or early 14th century AD. The which they might have come to the
Rajput.” Muhammadan conquests undoubtedly front”. Rajputs of Rajouri District have
Pt. Jawaharlal Nehru has also accelerated this change of religion, but been divided into two religious
referenced the impact of mass appeal the preaching of several renowned communities, i.e., Hindu Rajputs and
of the Islam in the process of Muhammadan saints, especially Bawa Muslim Rajputs. Both the Rajput
conversion, as, "The impact of the Farid of Pakpattan, whose eloquence communities have common caste titles
invaders of the north-west and Islam on drew large numbers to hear him, helped and common origin.
India had been considerable. It pointed considerably to this end” Caste Stratification Among Muslim
out and shown up the abuses that had The majority of Rajputs in Rajouri Rajputs:
crept up into Hindu society-the District is Muslim Rajputs their origin is Historically Muslim Rajputs of
petrifaction of caste, untouchability, claimed from Rajisthan, Gujrat, Rajouri District have been classified into
exclusiveness carried to fantastic Punjab, Haryana and H.P. Though the two major groups represented by two
lengths. The idea of brotherhood of Muslim faith is against belief of a person linguistic division i.e, Pahari and Gojri, on
Islam and of the theoretical equality of being born from Sun, Moon, and fire, account of regional variation the clan
its adherents made a powerful appeal, but even Muslim Rajputs feel proud of speaking Gojri language is not considered
especially those of the Hindu fold who being belonging to Rajput Clan. They Rajputs in the area. The Muslim Rajputs
were denied any resemblance of equal often reference the bravery of their have been stratified into various sub
treatment.” ancestors in the battle fields of the past castes such as, Jarral, Malik, Chauhan,
He also indicated the conversion of and they extend equal status to the Janjua, Chib, Domal, Gakhar, Feerozal,
Hindu upper castes to Islam, "Some parallel clan that is Hindu Rajputs. At Khokhar, Manhas, Bhatti, Thakkar,
individuals belonging to the higher the time of any conflict with non Rajput Kamlak, Salahria, Manial, and Thakyal
castes also adopted the new faith, communities, the Hindu and Muslim etc. As such there are more than 36 sub-
either because of a real change of Rajputs communities emotionally unite castes of Muslim Rajputs exist in Rajouri
belief, or, more often, for political to protect their prestige. Still they like District. Still the caste hierarchy has been
economic reasons though all their social to serve in armed forces. While maintained by the Muslim Rajput clan on
structure was based on the group observing the attitude of the Rajputs of the pattern of Hindu Rajputs.

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Jarral Rajputs: Historically were Ghori in 1193 A.D., and consequent Rajputs their conversation is believed
the Rajas of Rajouri. The majority of downfall of chauchan Kindom at Delhi, to be taken place during the Muslim
Muslim Jarral Rajputs settled in Rajouri, the clan was probably split up in to small Rule in India. They maintain familial and
while on the other hand who have not groups, who, when arrived in other matrimonial relation with other Muslim
embraced Islam scatteredly settled in States could not be treated at par with Rajputs.
Hoshiarpur, Shiwaliks, Kallanoor the ruling races. In Kangra the Chauhan Domal Rajputs: Domal Rajputs are
(Punjab). It is also claimed that Bandala Rajputs claim to be first grade Rajputs originally a branch Janjua Rajputs.
clan of chamba (H.P) also traces its and have matrimonial relation with Since the time immemorial they were
origin from Jarral Rajputs. They are Katoch (Bigley, A.H and Cunningham Hindu Rajputs. Among Muslim Rajputs
Chandervanshi Panduas Clan. After Paul 1972). Most of the Chauhans live in Dharm Chand and Purabh chand were
dynasty Rajouri was ruled by Jarals who Jammu and Kashmir and some of them two brothers hailing from the 7th
happened to be the descendents of Raja have embraced Islam. They are generation of Raja Chib Chand of
“Jir-Rao”. The first Jarral Rajput who recognized as sub caste of Gujjars. Bhimber Pakistan. Dharm chand the
embraced Islam was Raja Sab Sinah, Their conversion is considered to be the elder brother of Purabh chand first
from the fifth generation of Raja Jir period of the down fall of Prothivi Raj embraced Islam at Delhi and could not
Rao. He embraced Islam along with Chauhan during the dominancy of return to Bhimber because of familial
some relatives and his own son Neel Mohammad Ghori in 1193 A.D., they are conflicts. It is also believed that he was
Sinah, in 1174. A.D., during the period settled in adjoining area of Pir Panchal, killed on the way while retuning to
of Sultan Shahab- udin Ghori. Later on Dodason Bala, Mangota, Fethepur, Bhimber. When the members of the
the name of Neel Sinah was converted Behrote, Dharal and Nadian etc. Their community came to know that Dharm
as Nooruddin. Nooruddin ruled Rajouri means of substances is cattle rearing. chand embraced Islam at Delhi, they
and Kingdom Remained in the hands of Some are leading semi nomadic life they made Purabh Chand the king of the
his clan for seven centuries. Jarral never extend matrimonial relation with Bhimber. Later on Purabh chand also
Rajputs settled in Town of Rajouri other Rajputs except Salaria, Kataria, converted to Islam after becoming the
(Ander Kote), Badhoon, sunderbani Soods, Sango etc which are the sub King of Bhimber and changed the name
Tehsil, Behrote, Dand Kote, Dahral and castes of Muslim Gujjars. from Purabh chand to Dom Khan,
Various other Villages of District Janjua Rajputs: Rajput clan claim (second son of his father) thus Domal
Rajouri. They extend Matrimonial descent from Raja Mal, a Rathore Rajputs claimed their descendency
Relation with parallel Rajput clan Rajputs who migrated from Kanoj early from Raja Dom Khan, after some time
Maliks. in the 10th century during the period of he migrated from Bhimber and settled
Malik Rajputs: Malik Rajputs were Sultan Mohamood and embraced Islam. in Rajouri Village Rajdhani. Raja Dom
the Hindus came from Punjab and Janjua Rajputs are settled in Rajouri Khan was buried at Narrouni a small
Haryana. Akbar gave a title of Malik to a and Poonch district have common village Near Rajdhani. Domal Rajputs
clan of Rajputs; they were given historical background. They extend still celebrate his death anniversary
preference in Akbar's Army and deputed matrimonial relation with Khokhar every year by offering Fateha at his
on the crossing points of Kashmir vally Rajputs. grave. Domal Rajputs reside in various
on the high reaches of Pir panchal. Later Chib Rajputs: Origin of Chib villages of Manjakote block of Tehsil
on, they embraced Islam. This clan is Rajputs can be traced from Raja Dharm Rajouri and constituting about 35% of
located in the higher parts of Rajouri chand alias Shadab Khan of Bhimber. total Muslim Population of Tehsil
District lying at the foot of Pirpanchal The Name of Chib Rajputs as a clan Rajouri.
Range. The place is known by the name started after the name of Raja Chib Gakkhar Rajputs: the clan is
of the Rajput clan as Darhal Malkan. Chand 7th descendent of Raja Dharm considered to be the off springs of
They have also settled in the other Chand. They are mostly settled in Sultan Gohar of Asphan Iran, (Tarikh
Districts of the State like Doda, Poonch, Daghwar, havalie, Dehrakote, Rajdhani, Aqwam e Poonch 1941), Seven
Vally of Kashmir and some villages of Shahdra Shrief, and some other villages generation of Sultan Ruled Tibet and
district Rajouri. of District Rajouri. The accurate period Kashmir, the last ruler of the clan was
Chauhan Rajputs: After the defeat of their conversion is not available but it Rustam Gakkhar. But Sir Lepel Griefen
of Prithvi Raj chauhan by Mohammad is expected that like other Muslim

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disagreed the claim of the clan and time most of them settled near predominantly in Pakistan. Bhatti
stated that two sons of Sultan Sikandar, Jehlam, Pindadan Khan, Ahmed Abad Rajputs of Rajouri district are Muslims
were Sultan Ali Shah and Shahzada Shai and Pothar. In Rajouri District Khokhars and claim their origin in Punjab and
Khan. They were also known by the are residing in various villages. Marriage Rajasthan. A section of Muslim Bhatti
names of 'Sultan Zainulabedin' and 'Budd among Kutab shai Khokhar and Rajput Rajputs is associated with Ahmedi
shah' they used to quarrel among Khokhar is permissible. They constitute School of thought. Other Muslim Rajputs
themselves Shai Khan took support of about 4% of Muslim Rajput population. restrict matrimonial relation to Ahmedi
Hindu Rajput Raja Jasrat Gakkhar, and Manhas Rajputs: Manhas Rajputs and Gujjar Bhatties.
became the king of Kashmir. Jasrat claim their descent from lord Rama of Thakkar Rajputs: The clan
Gakkhar along with his tribe entered the Ayodhya. It is also said that Jamwals are connects their origin with Hindu
Kashmir first. Thus Gakkhar Rajputs of also descendants of Manhas Rajputs. Thakers, which is considered to be a
Rajouri are the progenies Jasrat Muslim Manhas Rajputs of Rajouri and superior Hindu Rajput caste in Jammu.
Gakkhar. They remained Hindus up to Poonch are the descendants of Raja Thakkar Rajputs claim that before their
1008 A. D. and embraced Islam during Joug Rao, who was from the 58th conversion to Islam they were Hindu
the period of Shabuddin Ghori '(Tabqat e generation of Raja Jamboo lochan. Raja Thakers. In Rajouri District they came
Akbari vol.3, 1920) after the downfall of joug Rao had two sons, Millan Hans and from Samba District, due to which both
Mughal rule in Punjab the Gakkhar Surej Hans Maharaja Hari Singh was the Hindu and Muslim Thakers use the
moved from Punjab towards different from 35th generation of Surej Hans. title of Sambyal Thakers and Sambyal
parts of Jammu and Kashmir State. They Manhas clan belonged to the generation Thakers respectively. Majority of this
have matrimonial relations with other of Millan Hans being descendant of caste are settled in Rajdhani,
Muslim Rajputs. They settled in Shahdra Millan Hans they were known by the Thannamandi and Saj villages of Rajouri
Shrief, Rajdhani, Saj, Behrote Nagrota, title of Manhas. Manhas Rajputs of District.
Dahral, Budhal and various other Rajouri and Poonch are Muslims but Kamlak Rajput: Majority of the
villages of Rajouri District. those who live in Jammu are Hindu Kamlak Rajputs settled in Azamatabad a
Feerozal Rajputs: the Rajput clan Rajputs. They performed certain rituals village situated in north of
is also considered a branch of Gukhar similar to that of Hindu Rajputs at the Thannamandi Tehsil. The clan claim
Rajputs. Feerozal Rajputs of Rajouri time of Marriage and other occasions. that they are the descendants of Raja
District are the generation of Gukhar They have matrimonial relation with Azamat Khan Kamlak, who migrate from
Firoze Khan. This Rajput clan embraced other Muslims except Gujjars. Budhal to this village, presently some
Islam during the period of Sultan Bhatti Rajputs: The Rajput clan Hindu and Muslim Kamlak Rajputs are
Shabuddin Ghori. They settled in traces its origin from lord Krishna residing in different villages of Tehsil
various villages of Poonch and Rajouri (Tariekh aqwam -e- Poonch 1941) Bhatti Budhal. Both the communities claim
such as, Kallar morah, Kullutta, / Bhatti is a Rajput caste and is one of common origin and have some common
Pemrote, Darian Narr Feerozalan etc, the largest tribes among Rajputs in customs and rituals.
Chandyal, Behrote, Lah and Saj. They India. It is also a prominent Gujjars and Socio-cultural And Economic
have established matrimonial Ralation Jat gotra. They are found in North India Changes: The socio-cultural and
with other Muslim Rajputs. and Pakistan. Rawal Jaisal Singh was a economic condition of Muslim Rajputs
Khokhar Rajputs: There are two descendant of the Bhati Rajput clan. He has been studied with the reference of
branches of Khokhars one is known as founded the city of Jaisalmer in 1156 familial, matrimonial educational,
Kutub Shai Khokhar and Rajput Khokhar. AD., he built a fort on a hill called political and economic aspects of
Kutab Shah married the daughter of Trikuta. Bhati Jats were horse riders and Muslim Rajputs to make the study
Hindu Rajput Raja. The off springs from warriors. Their reign spread to the limited
them are even today known as Kutab Punjab and beyond, to Afghanistan. Family and Changing Pattern: The
Shai Khokhar. Rajputs Khokhar were the Most of the Bhatti Rajputs are Muslim family is a complex and dynamic
domiciles of India and were originally along with significant Sikh, Hindu and institution in India and for many
the followers of Hinduism, later on they Christian populations. The Muslim and decades, several studies were carried
embraced Islam and with the passage of Christian population of Punjabi Bhatti is out to understand this complexity.

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Family performs same functions every creates long time strife among the and rituals, the major objectives of the
where. In the past joint family was a brothers and sisters in the family. marriage is to perpetuate the lineage.
common pattern among Muslim Rajputs Considering the size of the family The proposal of the marriage was
of Rajouri District. It consisted of among (645) respondents 81% of the initiated by the 'Barbers' who also
father, mother and two or more married respondents are of the view that in the performed allied rituals like calling the
sons, their wives and children. They ate past family was comprised of 6 to 15 participants with the consent of the
together at a common hearth and members, where as at present the size heads of the family of Brides or
shared a single house, owned land in of the family is comprised of 3 to five Bridegrooms. Hindu Rajput code
common and worked together in the members, because the community dictates that Rajputs can only marry
fields. The young married sons understudy was unaware of the amongst other Rajputs. However,
continued to live with their parents and importance of family planning and tradition of marriages into only one
reared their children in common never adopted contraceptive measure group or clan because of caste
courtyards. The old women enjoyed the to control the birth rate of the restrictions is not permitted in Islam
commanding charge of giving daily community, but at present the people theoretically, though this should lead to
ration of food to daughters in law in are aware of the problems caused by a great change in the traditional Rajput
extended family. The father runs the large size of the family. While marital policy after conversion. But it is
farms and remained active comparing past with the present not so, as in the case of Muslim Rajputs
authoritative figure until they are very significant change has been observed in of Rajouri District. The custom of
old. Among Muslim Rajputs generally the structure of the family of Muslim Rajput endogamy is still persists among
after the death of the father the joint Rajputs of Rajouri District. Muslim Rajputs. They took wives from
property was divided among his sons, In reference to the status of other dominant Aristocratic Muslim
but in some family's property was not Women among Muslim Rajputs, majority clans except Sayyed. This was observed
divided, rather the eldest sons of the of the respondents 89% have elicited that some Rajput clans of Punjab
family took charge of the head of the that in the past the women of the intermarried into other clans of foreign
family and all the younger extended full community were ignored in various descent. However, Muslim Rajputs of
support, cooperation and respect to spheres of life and birth of female child Rajouri District still follow endogamous
him. But with passage of time a major is considered as bad omen and did not pattern of Marriage, rarely they get
changes have taken place in the familial enjoy liberty in the general familial and wives from other castes but don't give
aspects of the Muslim Rajputs of Rajouri matrimonial affairs, 98% of the daughters to them. In the past only
District. The first break in the joint respondents have expressed that 'NIKAHA' ceremony differentiates the
family system usually comes when a parental property moveable and marriage of Muslim Rajputs from Hindu
man and his wife decide to have a immoveable was inherited only to the Rajputs' Other customs and ritual were
separate hearth this step may be taken male members of the family and performed commonly by both the
with overt good nature and willingness females were ignored in property communities, such as 'Sehara Bandhi',
on both the sides and may be matters, Where as at present they are 'Drum beating', keeping swords on the
rationalized on the basis of dealt with the same way, enjoy the shoulder of Rajput Bridegroom by
convenience, some time it results from same status with some social himself at the time of 'Baraat', wearing
tensions and quarrels among the restrictions. Thus no change has taken special dress of same colour by all the
women of the family. place in the past and present attitude of 'Baraties', taking services of Molvi and
Viewing the change in the family community understudy related to the Pandits and some other customary
pattern, after 1989, the Data indicated female members, as the civil laws and mischief were made at the occasion of
that Majority of the respondents 63% religious citation remain ineffective to marriage. Traditionally among the
observe nuclear family system and change the attitude of the community. Muslim Rajputs dates of marriage had to
perceive that joint family system Marriage and Changing Pattern: be communicated to the relatives and
cannot justify the needs of all the Marriage among Muslim Rajputs is friends eight days before the actual
members according to their income and socially considered important, which is date of marriage, otherwise the
some partial attitude of the parents performed with certain social customs invitation was not acceptable to them.

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After 1989 some changes have taken respondents are of the view that in the facilities, only one degree college 13
place in the matrimonial systems and past there was no dowry system but now higher secondary Schools and few
allied rituals among Muslim Rajputs of the dowry system among the Rajputs is middle and primary schools were in the
Rajouri District due to rapid increase in a common practice. District.
urbanization in the District and Thus the significant change has Change has taken place after 1997-
advocacy of 'Jammat Tableegh', in rural taken place in the institutions of family 98 in educational sphere of the
areas. and some aspects of marriage that has community. The educational facilities
In matrimonial context majority of been observed by the comparison of have been increased in the area by the
the respondents 86% elicited that past and present familial and State government with result that at
presently the services of the barbers are matrimonial patterns. present the literacy rate in the district
not considered important and now Educational Standard and is 57.65, total educational institutions
marriage proposal are initiated by Change: Educational status of Muslim in the District are 1250, including 04
friends and relatives. Rajputs of Rajouri District was Degree colleges( Education department
in the process of mate selection relatively low since the past. They were and Digest statistics 2005- 07). A rapid
87% of the respondents have stated that not encouraged to send their children to change has taken place in attitude of
in the past educational accomplishment the school by the educated people of the people towards education by the
of the boys and girls was not the criteria the community. The Literacy rate dint of mass migration of the people to
in the settlement of marriages among among the Muslim Rajputs is less than the town of Rajouri in 1997- 98 due to
Muslim Rajputs of Rajouri, but now the the other castes (Gujjars and the impact of militancy in the area.
educational accomplishment is taken in Kashmiries) of the District. Majority of Majority of the Muslim Rajputs took
to account at the time of mate the Rajput students could not complete refuge from the hilly and rural areas and
selection, the respondents 91% are of even their school education up to the settled in the City of Rajouri and
the view that they observe caste 10th level, so dropped out from the Jammu, those who were financially
endogamous pattern of marriage and school due to the financial constraints well-off availed the educational
they are against the encouragement of of the parents and uncertainty of future facilities of the urban area and poor
Rajput exogamy. career. The data (M.Phil Dissertation Rajputs get exposure of the city life and
In the pattern of marriage, the 1994) indicates that, 15% to 20% of the started working as manual labuorer,
performance of rituals and other children's population of the Rajputs admitted their children in the city
customs like, divorce and dowry system went to school. Among total drop-out schools.
majority of the respondents 88 % hold children, Rajputs drop-out children Viewing change in the educational
the view that on account of the constituted 73% of the total drop-out standard of Muslim Rajputs, the data
preaching of Jammat Tableegh and children of the district from first to has indicated that 83% 0f the
impact of the militancy in the area the primary level. Among total Rajputs respondents are of the view that in the
performance of un Islamic rituals like drop-out children of the same level, past members of the community were
Sehra Bandi, Drum beating and allied female drop-out children constituted socially and economically backward due
rituals have been restricted, 82% of the 76%. The major causes behind the to illiteracy and lack of educational
respondents prefer monogamy as in the victimization, was the geographical facilities but at present the community
past having more than one wife was a location, extreme poverty, traditional members are aware of the values of
common practice, 91% of the beliefs, orthodoxy and mass illiteracy. education due to which they are
respondents have stated that the rate of They were unable to send their wards encouraging their wards to seek more
divorce were less in the past but particularly the girls' children at the and more education. Majority of the
increasing presently, due to the distance places to get education and Respondents 96% hold the view that in
increasing number of working women, they prefer the children to graze the the past the Muslim Rajputs and their
selection of mate at infancy stage and cattle in the field or (male children) to counter parts Gujjars were leading
early marriages due to the threat of work as labourer and earn money to similar way of life but presently Rajputs
terrorism and rapid increase in fulfill the basic needs of the family. are lagging behind in all the
urbanization in the District. 84% of the More over, there was lack of educational developmental aspects in general and

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51 RESEARCH
Sociology

educational sphere in particular due to were bonded laborer from generations. government services, where as, 23% of
the provision of Scheduled Tribe The Indo Pak war of 1965 and 1971 and the total population depend upon cattle
reservation to Gujjars and depriving land ceiling process in J&K have also rearing, 16% of the total population is
The Rajputs under the banners of badly impacted the major agriculture working as manual labourer. Among
'Paharies' as their children are un able to economy of the community, since the them 09% of the labourers are working
compete them and feel insecure future community was economically self outside the state, as, in Mumbai,
career. 82% of the respondents hold the sufficient before 1990, due to political Punjab, and H.P., on account of non
view that in the past Rajputs were not turmoil in the state the economy of the availability of work avenues in the
giving preference to the women community got major setback, the State. The major portion of the youth is
education and still the problem persists people were forcibly pushed from the unemployed), the economy of the
as only few community members are villages and their crops were destroyed District is not satisfactory and more
encouraging the girls to go to the during peak season by the army in than 60% of the population is living
schools and collages to seek education, conducting search operation for the below the poverty line.(District
58% of the respondents are of the view militants. The people took refuge in the Statistic and planning, data 2004-05)
that In the past community members town in miserable condition. the major The youths of the area is badly effected
force their children to work in the field occupation of the District's population is by the prevailing limited economic
or to do manual labourer to fulfill the agriculture and allied activities (Census resources. Due to extreme poverty and
basic amenity of the family instead of 2001), due to the Geographical unemployment some people even
sending school and still the practice is disadvantage, mass poverty and indulge in illegitimate sources of
common in hilly and remote areas, they illiteracy the Rajputs are economically earning, either they smuggle forest
are not aware of the legal restriction on backward, now the small farmers of the wood or join militancy in the State for
the child labour. community have little pieces of land their means of subsistence.
Thus little improvement has been holdings, kacha houses, most of the Viewing the change in the economy
made by the government of J&k by agricultural area is located on the hill of the community under study data has
providing local reservation to the slopes where irrigation and tractor indicated that Majority of the
Resident of Backward Areas and facilities can not be availed. On the respondents 93% hold the view that in
expansion of educational facilities at other hand due to snow fall in hilly area the past, major economy was
broader level due to which change has only Kharief crop is possible in their agriculture but with the passage of time
taken place in educational standard of fields, in addition to that there is lack of and increase in population, the
the community in urban area of the employment, and manual workers go community members have engaged in
District. But Majority of the Rajputs in outside the state in search of job. At other economic activities, like
remote area is not aware of the present Major economy of the people is Government services and manual skill
government facilities that have been agriculture but it can be expected that a and un skilled labour and a section is
granted for them. Thus the change has single source of income which cannot working out side the State due to non
taken place in the attitude of present fulfill the basic amenities of a particular availability of work avenue. 86% of the
generation more over they have the community does not deserve to be respondents admitted that in the past
sense of competition. recognized as the economy of the their economic condition was not
Economic Status and Change: The community. On the basis of the study, progressive because there were no
Economic condition of Muslim Rajputs the whole economic structure of Muslim proper economic planning or
of District Rajouri was relatively better Rajputs of the District Rajouri is divided programmes actively initiated by the
before 1947; the community members into four categories: (i) Rajputs with Government, but now the government
were serving in army or holding Agricultural activities, (ii) Rajputs with is expected to be serious in
agricultural assets. It declined with the Government services. (iii) Rajputs with rehabilitation of economic lose which
impact of war of 1947, Majority of the cattle rearing, (iv) Rajputs working as happened during militancy(after
Rajputs were the land lords and having manual labourer. 48% of the total 1989),by initiating various
sufficient land for cultivations, in the working population is engaged in developmental and rehabilitative
past other communities were working in agriculture economy while, 13% of the measures and programmes. 89% of the
their fields as agricultural tenants some working Population is engaged in respondents are of the view that the

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52 RESEARCH
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women of the community were not society. Various attempts are made to and necessary condition to stimulate
permitted to engage themselves in any analyse socio-cultural and economic development in all other institutions of
economic activity outside the home, changes in terms of specific models society. This has been proved in correct
due to which the community was which are based on the experience of in present study. The urbanization has
economically backward but with the change in a particular societies. impacted the structure of the family
mass urbanization (1997-98) and Generally sociologists are focusing on and changed it from joint to nuclear
victimization of widowhood due to the questions relating to change, form and also discarded some
militancy in the area women have direction and rate of change and factors traditional and futile practices, The
started taking part in economic responsible for bringing social change. marriage pattern and rituals in context
activities to nourish their children and Viewing the factors of change in socio- of endogamy and other allied rituals are
slightly improving the economy of the cultural and economic pattern of also impacted by the urbanization with
family. 76% of the respondents hold the Muslim Rajputs, it has been emphasized the result that 3% to 6% of the marriages
view that in the past youth were not that socio-cultural changes are brought among Muslim Rajputs are performed
aware of the available government about due to the cumulative impact of a out of castes, with Kashmiries and other
facilities, for improving economic host of interrelated factors. Generally, non Rajputs in Rajouri District. It is
condition, but at present various the factors like, demographical, considered a major change among the
developmental programmes have been technological, geographical, ecological people of the area.
launched at rural level like self factors and the process of urbanization In regard to education the change
employment schemes, IRDP, ICDS, and industrialization bring about social has been observed in the general out
NREGA etc. and people are get aware of change in all the societies of the world. look of the parents and students due to
the benefits to some extend as well as After 1997-98 a large scales urban social contacts. In economic
fast track recruitment scheme have shifting of the Muslim Rajputs from sphere the impact of urbanization is not
b e e n la u n c h e d to re d u c e th e remote and hilly areas to the city of proved fruitful but considered as the
unemployment by the state Rajouri due to militancy allied factors in process of rehabilitation of the
government. the areas. The chunk of population from economic lose caused by leaving the
Thus it is observed that the slight Rajput dominant tehsils of the District agricultural land without cultivation,
change has taken place in the economic has changed demographic structure of only the government employees and
sphere of the community due to the the Rajouri town permanently or skilled and unskilled manual labourer
efforts and rehabilitative measures of temporarily to avail the urban facilities could manage house holds in the town.
the government to compensate the of education, and struggling for the Thus abrupt migration of the people
economic lose due to militancy in the improvement of their social and from rural to urban led to the both
areas. economic condition. Thus urbanization positive and negative consequences.
The political system of the in Rajouri is the major factor of bringing Negative consequences are associated
community understudy is not different about change in the attitude of the with the state of loss of ones culture,
from other communities of the area, the people, the term urbanization refers to homes, livelihood and economic
change has also been observed in the the movement of population from belongings. The positive consequences
political setup of Muslim Rajputs. Since agricultural to industrial work and from are that the people have new
the past Muslim Rajputs have effective rural to urban places of residence either perceptions and aspirations in the
representation in the national and state by the pull or push factors. realms of all aspects of social life.
politics holding position of MLA, It is generally emphasized that the Procedure of the Study: The
Minister and Speaker in state assembly. change that has taken place due to the present study is based on the
At present Raja Shabir Ahmed Khan, impact of urbanization is considered exploratory design that includes survey
MOS belongs to Muslim Rajput developmental aspect of change and of the literature related to the
community of District Rajouri. More development is defined not only in community understudy, experienced
over the present youth is politically terms of economic dimensions but also survey, contains informal interaction
aware than that of the past. in terms of socio-cultural dimensions, with experienced persons and analyses
Changing Factors: Social change is until recently, the popular notion was of insight stimulating cases among a
the law of nature, it occurs in every that economic growth was a sufficient large population of the community

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53 RESEARCH
Sociology

under study. The Process of change has considered Rajput clan due to regional but Major factor that played significant
been examined on the basis of variation. The community is stratified role after 1996-97 is Rapid urbanization
comparison of administrative data into various sub castes and still majority and allied push factors, due to political
related to study of pre and post period is practicing caste endogamy, though turmoil in the State, that uprooted a large
of 1989. The primary data has been some customs and rituals have been section of the community from their
collected by using Interview Schedule changed. The structure of the joint settlement took refuge in Rajouri town.
comprised of items related to socio- family has been changed into nuclear Thus it is suggested that the
cultural and economic aspects of the family. The traditional educational government should provide more and
community. In all 645 respondents system is also in transformation; change more facilities for the upliftment of the
constituting sample of the study as has taken place in political system, still community by providing Scheduled
heads of the households belonging to remarkable change cannot be claimed Tribe Status to the community at par
four Muslim Rajputs populated tehsils of particularly in economy of the with their counterpart Gujjars.
the District have been interviewed. The community instead of the Government Awareness campaign by NGOs and
Data has been analyzed and interpreted efforts. Socio-cultural and economic enlightened members of the community
on the basis of item analysis method. backwardness' among the Muslim should be launched at mass level in the
Conclusion: On the basis of the Rajputs was due to their traditional area for general awareness of the
above discussions it can be concluded beliefs and social practices, mass community to get the benefits of
that Muslim Rajputs of District Rajouri illiteracy, unapproachable geographical modern technology and prevailing
have rich socio-cultural history. region, unawareness, poverty, and schemes operative in the area. Political
Historically whole Muslim Rajputs have orthodoxy. Various factors are leaders should be sincere to watch the
two linguistic divisions, i.e., Gojri and responsible for bringing about socio- benefits of the Community at state and
Pahari. The Gojri speaking section is not cultural change among the community national level.

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