JAT DC-10-30 (6068614970) on:
[Wikipedia]
[Google]
[Amazon]
The Jat people ((), ()) are a traditionally agricultural community in Northern India and Pakistan. Originally pastoralism, pastoralists in the lower Indus river-valley of Sindh, Jats migrated north into the Punjab region in late medieval times, and subsequently into the Delhi Territory, northeastern Rajputana, and the western Gangetic Plain in the 17th and 18th centuries. Quote: "Hiuen Tsang gave the following account of a numerous pastoral-nomadic population in seventh-century Sin-ti (Sind): 'By the side of the river..[of Sind], along the flat marshy lowlands for some thousand li, there are several hundreds of thousands [a very great many] families ..[which] give themselves exclusively to tending cattle and from this derive their livelihood. They have no masters, and whether men or women, have neither rich nor poor.' While they were left unnamed by the Chinese pilgrim, these same people of lower Sind were called Jats' or 'Jats of the wastes' by the Arab geographers. The Jats, as 'dromedary men.' were one of the chief pastoral-nomadic divisions at that time, with numerous subdivisions, .... Quote: "In Sind, the breeding and grazing of sheep and buffaloes was the regular occupations of pastoral nomads in the lower country of the south, while the breeding of goats and camels was the dominant activity in the regions immediately to the east of the Kirthar range and between Multan and Mansura. The jats were one of the chief pastoral-nomadic divisions here in early-medieval times, and although some of these migrated as far as Iraq, they generally did not move over very long distances on a regular basis. Many jats migrated to the north, into the Panjab, and here, between the eleventh and sixteenth centuries, the once largely pastoral-nomadic Jat population was transformed into sedentary peasants. Some Jats continued to live in the thinly populated ''barr'' country between the five rivers of the Panjab, adopting a kind of transhumance, based on the herding of goats and camels. It seems that what happened to the jats is paradigmatic of most other pastoral and pastoral-nomadic populations in India in the sense that they became ever more closed in by an expanding sedentary-agricultural realm." Of Hindu, Muslim and Sikh faiths, they are now found mostly in the Indian states of Punjab, India, Punjab, Haryana, Uttar Pradesh and Rajasthan and the Pakistani provinces of Sindh and Punjab, Pakistan, Punjab.
The Jats took up arms against the Mughal Empire during the late 17th and early 18th centuries. Gokula, a Hindu Jat landlord was among the earliest rebel leaders against the Mughal rule during Aurangzeb's era. The Hindu Jat kingdom reached its zenith under Maharaja Suraj Mal (1707–1763). The community played an important role in the development of the martial Khalsa ''panth'' of Sikhism. By the 20th century, the landowning Jats became an influential group in several parts of North India, including Punjab (India), Punjab, Western Uttar Pradesh, Rajasthan, Haryana and Delhi. Over the years, several Jats abandoned agriculture in favour of urban jobs, and used their dominant economic and political status to claim higher social status.
The Jats are a paradigmatic example of community- and identity-formation in Early modern period, early modern Indian subcontinent. "Jat" is an elastic label applied to a wide-ranging community from simple landowning peasants to wealthy and influential Zamindars.
By the time of Muhammad bin Qasim's conquest of Sind in the eighth century, Arab writers described agglomerations of Jats in the arid, the wet, and the mountainous regions of the conquered land of Sindh. The Arab rulers, though professing a theologically egalitarian religion, maintained the position of Jats and the discriminatory practices against them that had been put in place in the long period of Hindu rule in Sind. Quote: "... Nor can the liberation that the Muslim conquerors offered to those who sought to escape from the caste system be taken for granted. … a caliphal governor of Sind in the late 830s is said to have … (continued the previous Hindu requirement that) … the Jats, when walking out of doors in future, to be accompanied by a dog. The fact that the dog is an unclean animal to both Hindu and Muslim made it easy for the Muslim conquerors to retain the ''status quo'' regarding a low-caste tribe. In other words, the new regime in the eighth and ninth centuries did not abrogate discriminatory regulations dating from a period of Hindu sovereignty; rather, it maintained them. (page 15)" Between the eleventh and the sixteenth centuries, Jat herders at the Sind migrated up along the river valleys, Quote: "... the most numerous of the agricultural tribes (in the Punjab) were the Jats. They had come from Sindh and Rajasthan along the river valleys, moving up, displacing the Gujjars and the Rajputs to occupy culturable lands. (page 5)" into the Punjab, which may have been largely uncultivated in the first millennium. Quote: "The flatlands in the upper Punjab doabs do not seem to have been heavily farmed in the first millennium. … Early-medieval dry farming developed in Sindh, around Multan, and in Rajasthan… From here, Jat farmers seem to have moved into the upper Punjab doabs and into the western Ganga basin in the first half of the second millennium. (page 117)" Many took up tilling in regions such as western Punjab, where the sakia (water wheel) had been recently introduced. Quote: "Between the eleventh and sixteenth centuries, groups of nomadic pastoralists known as Jats, having worked their way northwards from Sind, settled in the Panjab as peasant agriculturalists and, largely on account of the introduction of the Persian wheel, transformed much of western Panjab into a rich producer of food crops. (page 27)" By early Mughal times, in the Punjab, the term "Jat" had become loosely synonymous with "peasant", and some Jats had come to own land and exert local influence. The Jats had their origins in pastoralism in the Indus valley, and gradually became agriculturalist farmers. Around 1595, Jat Zamindars controlled a little over 32% of the Zamindaris in the Punjab region.
According to historians Catherine Asher and Cynthia Talbot, Over time the Jats became primarily Muslim in the western Punjab, Sikh in the eastern Punjab, and Hindu in the areas between Delhi Territory and Agra, with the divisions by faith reflecting the geographical strengths of these religions.
During the decline of Mughal empire, Mughal rule in the early 18th century, the Indian subcontinent's hinterland dwellers, many of whom were armed and nomadic, increasingly interacted with settled townspeople and agriculturists. Many new rulers of the 18th century came from such martial and nomadic backgrounds. The effect of this interaction on India's social organization lasted well into the colonial period. During much of this time, non-elite tillers and pastoralists, such as the Jats or Ahirs, were part of a social spectrum that blended only indistinctly into the elite landowning classes at one end, and the menial or ritually polluting classes at the other. During the heyday of Mughal rule, Jats had recognized rights. According to Barbara D. Metcalf and Thomas R. Metcalf:
As the Mughal empire faltered, there were a series of rural rebellions in North India. Although these had sometimes been characterized as "peasant rebellions", others, such as Muzaffar Alam, have pointed out that small local landholders, or ''zemindars'', often led these uprisings. The Sikh and Jat rebellions were led by such small local zemindars, who had close association and family connections with each other and with the peasants under them, and who were often armed.
These communities of rising peasant-warriors were not well-established Indian castes, but rather quite new, without fixed status categories, and with the ability to absorb older peasant castes, sundry warlords, and nomadic groups on the fringes of settled agriculture. The Mughal Empire, even at the zenith of its power, functioned by devolving authority and never had direct control over its rural grandees. It was these zemindars who gained most from these rebellions, increasing the land under their control. The triumphant even attained the ranks of minor princes, such as the Jat ruler Badan Singh of the princely state of Bharatpur.
In 1669, the Hindu Jats, under the leadership of Gokula, rebelled against the Mughal emperor Aurangzeb in Mathura. The community came to predominate south and east of Delhi after 1710. According to historian Christopher Bayly
The Jats had moved into the Gangetic Plain in two large migrations, in the seventeenth and eighteenth centuries respectively. They were not a caste in the usual Hindu sense, for example, in which Bhumihars of the eastern Gangetic plain were; rather they were an umbrella group of peasant-warriors. According to Christopher Bayly:
By the mid-eighteenth century, the ruler of the recently established Jat kingdom of Bharatpur State, Bharatpur, Raja Surajmal Jat, Surajmal, felt sanguine enough about durability to build a garden palace at nearby Deeg. According to historian, Eric Thomas Stokes, Eric Stokes,
When Arab people, Arabs entered Sindh and other Southern regions of current Pakistan in the seventh century, the chief tribal groupings they found were the Jats and the Med people. These Jats are often referred as ''Zatts'' in early Arab writings. The Muslim conquest chronicles further point at the important concentrations of Jats in towns and fortresses of Lower and Central Sindh. Today, Muslim Jats are found in Pakistan and India.
While followers important to Sikh tradition like Baba Buddha were among the earliest significant historical Sikh figures, and significant numbers of conversions occurred as early as the time of Guru Angad (1504–1552), the first large-scale conversions of Jats is commonly held to have begun during the time of Guru Arjan (1563–1606). While touring the countryside of eastern Punjab, he founded several important towns like Tarn Taran Sahib, Kartarpur, India, Kartarpur, and Sri Hargobindpur, Hargobindpur which functioned as social and economic hubs, and together with the dasvandh, community-funded completion of the Golden Temple, Darbar Sahib to house the Guru Granth Sahib and serve as a rallying point and center for Sikh activity, established the beginnings of a self-contained Sikh community, which was especially swelled with the region's Jat peasantry. They formed the vanguard of Sikh resistance against the Mughal Empire from the 18th century onwards.
It has been postulated, though inconclusively, that the increased militarization of the Sikh panth following the martyrdom of Guru Arjan (beginning during the era of Guru Hargobind and continuing after) and its large Jat presence may have reciprocally influenced each other.
At least eight of the 12 Sikh ''Misls'' (Sikh confederacies) were led by Jat Sikhs, who would form the vast majority of Sikh chiefs.
According to censuses in gazetteers published during the colonial period in the early 20th century, further waves of Jat conversions, from Hinduism to Sikhism, continued during the preceding decades. Writing about the Jats of Punjab region, Punjab, the Sikh author, Khushwant Singh opined that their attitude never allowed themselves to be absorbed in the Brahminic fold :
In Punjab, the princely state, states of Patiala State, Patiala, Faridkot State, Faridkot, Jind State, Jind, and Nabha State, Nabha were ruled by the Sikh Jats.
Many Jat people serve in the Indian Army, including the Jat Regiment, Sikh Regiment, Rajputana Rifles and the The Grenadiers, Grenadiers, where they have won many of the highest military awards for gallantry and bravery. Jat people also serve in the Pakistan Army especially in the Punjab Regiment (Pakistan), Punjab Regiment.
The Jat people were designated by officials of the British Raj as a "martial race", which meant that they were one of the groups whom the British favoured for recruitment to the British Indian Army. This was a designation created by administrators that classified each ethnic group as either "martial" or "non-martial": a "martial race" was typically considered brave and well built for fighting, whilst the remainder were those whom the British believed to be unfit for battle because of their sedentary lifestyles. However, the martial races were also considered politically subservient, intellectually inferior, lacking the initiative or leadership qualities to command large military formations. The British had a policy of recruiting the martial Indians from those who has less access to education as they were easier to control. According to modern historian Jeffrey Greenhunt on military history, "The Martial Race theory had an elegant symmetry. Indians who were intelligent and educated were defined as cowards, while those defined as brave were uneducated and backward". According to Amiya Samanta, the martial race was chosen from people of mercenary spirit (a soldier who fights for any group or country that will pay him/her), as these groups lacked nationalism as a trait. The Jats participated in both World War I and World War II, as a part of the British Indian Army. In the period subsequent to 1881, when the British reversed their prior anti-Sikh policies, it was necessary to profess Sikhism in order to be recruited to the army because the administration believed Hindus to be inferior for military purposes.
The Indian Army admitted in 2013 that the 150-strong Presidential Bodyguard comprises only people who are Hindu Jats, Jat Sikhs and Hindu Rajputs. Refuting claims of discrimination, it said that this was for "functional" reasons rather than selection based on caste or religion.
History
The Jats are a paradigmatic example of community- and identity-formation in Early modern period, early modern Indian subcontinent. "Jat" is an elastic label applied to a wide-ranging community from simple landowning peasants to wealthy and influential Zamindars.
By the time of Muhammad bin Qasim's conquest of Sind in the eighth century, Arab writers described agglomerations of Jats in the arid, the wet, and the mountainous regions of the conquered land of Sindh. The Arab rulers, though professing a theologically egalitarian religion, maintained the position of Jats and the discriminatory practices against them that had been put in place in the long period of Hindu rule in Sind. Quote: "... Nor can the liberation that the Muslim conquerors offered to those who sought to escape from the caste system be taken for granted. … a caliphal governor of Sind in the late 830s is said to have … (continued the previous Hindu requirement that) … the Jats, when walking out of doors in future, to be accompanied by a dog. The fact that the dog is an unclean animal to both Hindu and Muslim made it easy for the Muslim conquerors to retain the ''status quo'' regarding a low-caste tribe. In other words, the new regime in the eighth and ninth centuries did not abrogate discriminatory regulations dating from a period of Hindu sovereignty; rather, it maintained them. (page 15)" Between the eleventh and the sixteenth centuries, Jat herders at the Sind migrated up along the river valleys, Quote: "... the most numerous of the agricultural tribes (in the Punjab) were the Jats. They had come from Sindh and Rajasthan along the river valleys, moving up, displacing the Gujjars and the Rajputs to occupy culturable lands. (page 5)" into the Punjab, which may have been largely uncultivated in the first millennium. Quote: "The flatlands in the upper Punjab doabs do not seem to have been heavily farmed in the first millennium. … Early-medieval dry farming developed in Sindh, around Multan, and in Rajasthan… From here, Jat farmers seem to have moved into the upper Punjab doabs and into the western Ganga basin in the first half of the second millennium. (page 117)" Many took up tilling in regions such as western Punjab, where the sakia (water wheel) had been recently introduced. Quote: "Between the eleventh and sixteenth centuries, groups of nomadic pastoralists known as Jats, having worked their way northwards from Sind, settled in the Panjab as peasant agriculturalists and, largely on account of the introduction of the Persian wheel, transformed much of western Panjab into a rich producer of food crops. (page 27)" By early Mughal times, in the Punjab, the term "Jat" had become loosely synonymous with "peasant", and some Jats had come to own land and exert local influence. The Jats had their origins in pastoralism in the Indus valley, and gradually became agriculturalist farmers. Around 1595, Jat Zamindars controlled a little over 32% of the Zamindaris in the Punjab region.
According to historians Catherine Asher and Cynthia Talbot, Over time the Jats became primarily Muslim in the western Punjab, Sikh in the eastern Punjab, and Hindu in the areas between Delhi Territory and Agra, with the divisions by faith reflecting the geographical strengths of these religions.
During the decline of Mughal empire, Mughal rule in the early 18th century, the Indian subcontinent's hinterland dwellers, many of whom were armed and nomadic, increasingly interacted with settled townspeople and agriculturists. Many new rulers of the 18th century came from such martial and nomadic backgrounds. The effect of this interaction on India's social organization lasted well into the colonial period. During much of this time, non-elite tillers and pastoralists, such as the Jats or Ahirs, were part of a social spectrum that blended only indistinctly into the elite landowning classes at one end, and the menial or ritually polluting classes at the other. During the heyday of Mughal rule, Jats had recognized rights. According to Barbara D. Metcalf and Thomas R. Metcalf:
As the Mughal empire faltered, there were a series of rural rebellions in North India. Although these had sometimes been characterized as "peasant rebellions", others, such as Muzaffar Alam, have pointed out that small local landholders, or ''zemindars'', often led these uprisings. The Sikh and Jat rebellions were led by such small local zemindars, who had close association and family connections with each other and with the peasants under them, and who were often armed.
These communities of rising peasant-warriors were not well-established Indian castes, but rather quite new, without fixed status categories, and with the ability to absorb older peasant castes, sundry warlords, and nomadic groups on the fringes of settled agriculture. The Mughal Empire, even at the zenith of its power, functioned by devolving authority and never had direct control over its rural grandees. It was these zemindars who gained most from these rebellions, increasing the land under their control. The triumphant even attained the ranks of minor princes, such as the Jat ruler Badan Singh of the princely state of Bharatpur.
Hindu Jats
In 1669, the Hindu Jats, under the leadership of Gokula, rebelled against the Mughal emperor Aurangzeb in Mathura. The community came to predominate south and east of Delhi after 1710. According to historian Christopher Bayly
The Jats had moved into the Gangetic Plain in two large migrations, in the seventeenth and eighteenth centuries respectively. They were not a caste in the usual Hindu sense, for example, in which Bhumihars of the eastern Gangetic plain were; rather they were an umbrella group of peasant-warriors. According to Christopher Bayly:
By the mid-eighteenth century, the ruler of the recently established Jat kingdom of Bharatpur State, Bharatpur, Raja Surajmal Jat, Surajmal, felt sanguine enough about durability to build a garden palace at nearby Deeg. According to historian, Eric Thomas Stokes, Eric Stokes,
Muslim Jats
When Arab people, Arabs entered Sindh and other Southern regions of current Pakistan in the seventh century, the chief tribal groupings they found were the Jats and the Med people. These Jats are often referred as ''Zatts'' in early Arab writings. The Muslim conquest chronicles further point at the important concentrations of Jats in towns and fortresses of Lower and Central Sindh. Today, Muslim Jats are found in Pakistan and India.
Sikh Jats
While followers important to Sikh tradition like Baba Buddha were among the earliest significant historical Sikh figures, and significant numbers of conversions occurred as early as the time of Guru Angad (1504–1552), the first large-scale conversions of Jats is commonly held to have begun during the time of Guru Arjan (1563–1606). While touring the countryside of eastern Punjab, he founded several important towns like Tarn Taran Sahib, Kartarpur, India, Kartarpur, and Sri Hargobindpur, Hargobindpur which functioned as social and economic hubs, and together with the dasvandh, community-funded completion of the Golden Temple, Darbar Sahib to house the Guru Granth Sahib and serve as a rallying point and center for Sikh activity, established the beginnings of a self-contained Sikh community, which was especially swelled with the region's Jat peasantry. They formed the vanguard of Sikh resistance against the Mughal Empire from the 18th century onwards.
It has been postulated, though inconclusively, that the increased militarization of the Sikh panth following the martyrdom of Guru Arjan (beginning during the era of Guru Hargobind and continuing after) and its large Jat presence may have reciprocally influenced each other.
At least eight of the 12 Sikh ''Misls'' (Sikh confederacies) were led by Jat Sikhs, who would form the vast majority of Sikh chiefs.
According to censuses in gazetteers published during the colonial period in the early 20th century, further waves of Jat conversions, from Hinduism to Sikhism, continued during the preceding decades. Writing about the Jats of Punjab region, Punjab, the Sikh author, Khushwant Singh opined that their attitude never allowed themselves to be absorbed in the Brahminic fold :
In Punjab, the princely state, states of Patiala State, Patiala, Faridkot State, Faridkot, Jind State, Jind, and Nabha State, Nabha were ruled by the Sikh Jats.
Demographics
According to anthropologist Sunil K. Khanna, Jat population is estimated to be around 30 million (or 3 crore) in South Asia in 2010. This estimation is based on statistics of the last caste census and the population growth of the region. The last caste census was conducted in 1931, which estimated Jats to be 8 million, mostly concentrated in India and Pakistan. Deryck O. Lodrick estimates Jat population to be over 33 million (around 12 million and over 21 million in India and Pakistan, respectively) in South Asia in 2009 while noting the unavailability of precise statistics in this regard. His estimation is based on a late 1980s population projection of Jats and the population growth of India and Pakistan. He also notes that some estimates put their total population in South Asia at approximately 43 million in 2009.Republic of India
In India, multiple 21st-century estimates put Jats' population share at 20–25% in Haryana state and at 20–35% in East Punjab, Punjab state. In Rajasthan, Delhi, and Uttar Pradesh, they constitute around 9%, 5%, and 1.2% respectively of the total population. In the 20th century and more recently, Jats have dominated as the political class in Haryana and Punjab. Some Jat people have become notable political leaders, including the sixth Prime Minister of India, Charan Singh and the sixth Deputy Prime Minister of India, Chaudhary Devi Lal. Consolidation of economic gains and participation in the electoral process are two visible outcomes of the post-independence situation. Through this participation they have been able to significantly influence the politics of North India. Economic differentiation, migration and mobility could be clearly noticed amongst the Jat people. Jats are classified as Other Backward Class (OBC) in seven of India's thirty-six States and union territories of India, States and UTs, namely Rajasthan, Himachal Pradesh, Delhi, Uttarakhand, Uttar Pradesh, Madhya Pradesh and Chhattisgarh. However, only the Jats of Rajasthan – excluding those of Bharatpur district and Dholpur district – are entitled to reservation in India, reservation of central government jobs under the Other Backward Class, OBC reservation. In 2016, the Jats of Haryana Jat reservation agitation, organized massive protests demanding to be classified as OBC in order to obtain such affirmative action benefits.Pakistan
Many Jat Muslim people live in Pakistan and have dominant roles in public life in the Punjab (Pakistan), Pakistani Punjab and Pakistan in general. Jat communities also exist in Kashmir, Pakistani-administered Kashmir, in Sindh, particularly the Indus River Delta, Indus delta and among Saraiki language, Seraiki-speaking communities in southern Pakistani Punjab, the Kachhi region of Balochistan and the Dera Ismail Khan District of the Khyber Pakhtunkhwa, North West Frontier Province. In Pakistan also, Jat people have become notable political leaders, like Hina Rabbani Khar.Culture and society
Military
Many Jat people serve in the Indian Army, including the Jat Regiment, Sikh Regiment, Rajputana Rifles and the The Grenadiers, Grenadiers, where they have won many of the highest military awards for gallantry and bravery. Jat people also serve in the Pakistan Army especially in the Punjab Regiment (Pakistan), Punjab Regiment.
The Jat people were designated by officials of the British Raj as a "martial race", which meant that they were one of the groups whom the British favoured for recruitment to the British Indian Army. This was a designation created by administrators that classified each ethnic group as either "martial" or "non-martial": a "martial race" was typically considered brave and well built for fighting, whilst the remainder were those whom the British believed to be unfit for battle because of their sedentary lifestyles. However, the martial races were also considered politically subservient, intellectually inferior, lacking the initiative or leadership qualities to command large military formations. The British had a policy of recruiting the martial Indians from those who has less access to education as they were easier to control. According to modern historian Jeffrey Greenhunt on military history, "The Martial Race theory had an elegant symmetry. Indians who were intelligent and educated were defined as cowards, while those defined as brave were uneducated and backward". According to Amiya Samanta, the martial race was chosen from people of mercenary spirit (a soldier who fights for any group or country that will pay him/her), as these groups lacked nationalism as a trait. The Jats participated in both World War I and World War II, as a part of the British Indian Army. In the period subsequent to 1881, when the British reversed their prior anti-Sikh policies, it was necessary to profess Sikhism in order to be recruited to the army because the administration believed Hindus to be inferior for military purposes.
The Indian Army admitted in 2013 that the 150-strong Presidential Bodyguard comprises only people who are Hindu Jats, Jat Sikhs and Hindu Rajputs. Refuting claims of discrimination, it said that this was for "functional" reasons rather than selection based on caste or religion.
Religious beliefs
Deryck O. Lodrick estimates religion-wise break-up of Jats as follows: 47% Hindus, 33% Muslims, and 20% Sikhs. Jats Veneration of the dead, pray to their dead ancestors, a practice which is called ''Jathera.''Varna status
There are conflicting scholarly views regarding the Varna (Hinduism), varna status of Jats in Hinduism. Some sources state that Jats are regarded as Kshatriyas, while others assign Vaishya or Shudra varna to them. According to the political scientist Shailendra Sharma, cultivating castes such as Jat and the Bhumihar in Uttar Pradesh and Haryana are of "upper shudra status". According to the Indian Anthropologist Indera Paul Singh, Brahmins demoted the varna status of Jats from Kshatriya to ''Sat Shudra'' (clean Shudra) in the Vedic period for challenging the authority of Brahmins. According to Irfan Habib, Jats were a "pastoral Chandala-like tribe" in Sindh during the eighth century. Their 11th-century status of Shudra varna changed to Vaishya varna by the 17th century, with some of them aspiring to improve it further after their 17th-century rebellion against the Mughals. The Rajputs refused to accept Jat claims to Kshatriya status during the later years of the British Raj and this disagreement frequently resulted in violent incidents between the two communities. The claim at that time of Kshatriya status was being made by the Arya Samaj, which was popular in the Jat community. The Arya Samaj saw it as a means to counter the colonial belief that the Jats were not of Aryan descent but of Indo-Scythian origin.Female infanticide & status of woman in society
During colonial period, many communities including Hindu Jats were found to be practicing female infanticide in different regions of Northern India. In Jat society, it has been observed that differential treatment is given to woman in comparison to man, birth of a male child in a family is celebrated and is considered as auspicious over the birth of a girl child where the family affair is subdued. In villages, female members are supposed to get married at a younger age and they are expected to work in fields as subordinate to the male members. There is general bias against education for the girl child in the society though the trends to it are changing with urbanisation. Purdah system is practiced by women in Jat villages which act as hindrance to their overall emancipation. The village Jat councils which are male-dominated mostly don't allow female members to head their councils as the common opinion on it is that women are inferior, incapable and less intelligent to men.Clan system
The Jat people are subdivided into numerous clans, some of which overlap with other groups. Hindu and Sikh Jats practice exogamy, clan exogamy.List of clans
* Ahlawat * Anjana Chaudhari * Aulakh * Bagri clan, Bagri * Bajwa * Bargoti (Uttar Pradesh) * Beniwal * Bhalothia (Rajasthan, Haryana) * Bharwana * Brar * Buttar * Cheema (surname), Cheema * Chhina (Punjab) * Chilka (Rajasthan) * Dabas (clan), Dabas * Dahiya (surname), Dahiya * Dara (Rajasthan) * Dharan clan, Dharan * Dhaliwal (surname), Dhaliwal * Dhaulya (Rajasthan, Uttar Pradesh, Maharashtra, Karnataka, Kerala, Tamil Nadu) * Dhillon * Gill (name), Gill * Goriya (Haryana, Uttar Pradesh) * Grewal * Jats of Azad Kashmir * Jats of Kutch * Jewlia (Rajasthan) * Jhajharia (Haryana, Punjab, Rajasthan) * Jhanjhar (Rajasthan) * Johiya * Kalwania (Rajasthan, Haryana) * Kasaniya (Rajasthan) * Katewa * Khakh * Khangura * Kharal * Khatkar (Punjab, Haryana) * Lashari * Malhi * Malik Jat clan, Malik * Marhal * Maulaheri Jats, Maulaheri * Mirdha * Muley Jats, Muley * Naich clan, Naich * Panwar * Pediwal (Rajasthan) * Poonia * Rahal clan, Rahal * Rahar * Randhawa * Ranjha clan, Ranjha * Rath tribe, Rath * Rawn (Punjab) * Rehvar * Sandhawalia * Sandhila (Sindh, Punjab) * Sandhu * Sangwan * Sarai (Punjab) * Sekhon * Sial tribe, Sial * Sidhu * Sunda (Rajasthan) * Tarar * Teotia * Thaheem (tribe), Thaheem * Tomar clan, Tomar * Virk * WarraichIn popular culture
Jats are part of Punjabi culture, Punjabi and Haryanvi culture and are often portrayed in Indian and Pakistani films and songs. *''Maula Jatt'' *''The Legend of Maula Jatt'' *''A Flying Jatt'' *''Jatt & Juliet'' *''Jatt & Juliet 2'' *''Jatt James Bond'' *''Badla Jatti Da'' *''Jatts In Golmaal'' * ''Jaattan ka Chhora''Notable people
See also
* Jat Regiment * Jat reservation agitation * World Jat Aryan Foundation * List of Jat dynasties and states * List of Jat people * Jat Sikh * JātiFootnotes
References
Further reading
* * * * * * * * * * * * * * * * * * * * * * *External links
* {{Authority control Jat, * Ethnic groups in India Ethnic groups in Pakistan Agricultural castes Social groups of India Social groups of Pakistan Social groups of Sindh Social groups of Punjab, India Social groups of Haryana Social groups of Punjab, Pakistan Social groups of Uttar Pradesh Social groups of Rajasthan Hindu communities Social groups of Gujarat