socio-economic profile of the communityshodhganga.inflibnet.ac.in/bitstream/10603/7057/8/08_chapter...

Socio-Economic Profile of the Community

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3


Punjab known as Sapt Sandhu1(the land of seven rivers) in the ancient Sanskrit

texts, derives its name from the Persian compound expression ‘Panj’ (five) and ‘aab’

(water), a territory of five rivers viz. Sutlaj, Beas, Ravi, Chenab and Jhelum2.

Punjab has been in the spotlight of history over ages and has witnessed trials and

tribulations much more than any other part of India. Initially, as a gateway to India for

traders and traveller’s in the past, it might have gained by way of economic advantages

and civilization interactions, but it suffered much from the trauma of repeated invasions

by foreign invaders. The most agonizing event was the gruesome division of Punjab with

the partition of the country in 19473, the east part becoming Indian Punjab

4 and the west

Punjab falling into Pakistan. The Indian-fractured Punjab had to go yet another cesarian

as late as in 1966 in response to some political-linguistic demands, resulting in the

present truncated entity.

Punjab is situated in the North – West of the Indian Union approximately

between 29o - 32

o North latitude and 73

o - 77

o East longitude

5. Its configuration is

roughly triangular, with the apex towards North. It is flanked in the South by Rajasthan

and Haryana, in the East by Himachal Pradesh and in the North by Jammu and Kashmir.

The Ravi and Satluj mark its western boundary with Pakistan. The desert belt of

Rajasthan touches its southern districts and its northern part is bound by the Shivalik

Hills6.

It accounts for 1.53 per cent of the total area of the country and 2.4 per cent of the

country’s total population (according to 2001 Census). It has an area of 50,362 sq km

and is a densely populated state, with a density of 484 persons per sq km. It ranks tenth

in the population rate while 15th

in literacy rate in the country7.

Punjab is a semi–tropical region of continental conditions, which is responsible

for bringing extreme climatic conditions in Punjab.


56

Fig. 1. Map of Punjab State.


57

At present Punjab consists of 20 districts, 74 tehsils, 79 sub–tehsils, 141

community development blocks, 157 towns, 139 stationary towns, 12,673 villages and

12,278 inhabited villages8. Chandigarh is the joint capital of two States - Punjab and

Haryana9. In Punjab, there are 5 Municipal Corporations, i.e. Amritsar, Jalandhar,

Patiala, Bathinda and Ludhiana, and 13 Parliamentary and 117 Vidhan Sabha

constituencies. Besides this, there are 4-administrative divisions: Jalandhar, Patiala,

Faridkot and Ferozpur; 20 Zilla Parishads (district level panchayats), 138 Block Samitis

(block level panchayats) and 12,085 Gram Panchayat (village Panchayat)10

.

Punjab has traditionally been divided into three cultural zones: i.e. Majha, Doaba

and Malwa. Majha region covers the area between Ravi and Beas rivers, which consists

of three districts i.e. Amritsar, Gurdaspur and Tarn Taran. Doaba covers the area

between Beas and Satluj rivers, and includes Jalandhar, Nawansahar, Kapurthala and

Hoshiarpur districts. The third zone is Malwa which covers the area of South and

South–West of river Satluj. It includes 13 districts i.e. Ludhiana, Sangrur, Patiala,

Rupnagar, Fatehgarh Sahib, Bathinda, Mansa, Firozpur, Faridkot, Moga, Muktsar,

Barnala and Mohali11

.

Punjab has for long been one of the prosperous States of India in terms of per

capita income and is among the top five States of India. In the year 2006-07, the per

capita income of the state at the current price was Rs. 40566, much higher than the all

India average of Rs30158/-. Only Goa, Delhi, Haryana and Maharastra were ahead of

Punjab.

Much of the prosperity of Punjab has been achieved through its dynamic agrarian

economy. The introduction of Green Revolution technology during the late 1960s

completely transformed the rural economy of Punjab. Agriculture continues to be the

main occupation of a large proportion of the working population of the state. Though

Punjab occupies less than 2 per cent of the total land area of the country, it produces

nearly one–fourth of the total food grains of the country and contributes up to two–third

of the entire central pool of food grains.

In 2006-07, the share of Punjab in the central pool of wheat was 75.3 per cent and

that of rice was 31.2 per cent. In absolute terms, Punjab farmers grow more food grains,

particularly wheat and paddy contributing around 11 per cent of all the food grains


58

produced in India. Its share in wheat and rice production is 19 and 10 per cent,

respectively.

In terms of literacy rate, though Punjab does not match states like Kerala, but its

performance has not been too bad. In 2001 Punjab had a literacy rate of nearly 69.7 per

cent, higher than the national average of 52.51 per cent. The literacy rate in the state has

increased from 58.51 in 1991 to 69.51 per cent in 2001. The male and female literacy

rate was 65.66 per cent and 50.41 per cent respectively in 1991 census which rose to

75.31per cent and 63.35 per cent. The literacy rate among Scheduled Castes stood at 56.2

per cent in 2001 census report, which is significantly higher than 41.1 per cent observed

in 1991 census12

. Punjab has also been expanding its educational infrastructure over the

years. The number of schools at all levels has multiplied during the last five decades as

shown in Table 3.1.

Table 3.1.

School Development in the Last Four Decades

Year Primary Schools Middle Schools High School/ Sen. Sec. Schools

1970 2758 1060 1071

1980 12383 1498 1912

1990 12400 1421 2239

1998 12633 2527 2174

2000 13078 2534 3338

2006 13291 2481 4043

Source: Statistical abstract of Punjab 2007.

For higher education also, the state has a comparatively good infrastructure. It

has 232 Arts, Commerce, Home Science and Science Colleges and 8 Universities

including an Agricultural University and a Central University established in 2009 at

Bathinda13

.

There are two major religious communities in the state, i.e. Sikhs and Hindus.

According to 2001 Census, the Sikhs constitute 62.95 per cent, Hindus 34.46 per cent

and other communities, i.e. Muslims and Christians constitute 1.19 per cent and 1.13 per

cent, respectively. Among all the states of India, Punjab has the highest population of

scheduled castes. The Dalits or Scheduled Castes in Punjab are certainly not as poor or


59

as deprived as their counterparts in other parts of the country. In fact, they are relatively

prosperous. However, the overall status of the dalits has not registered any notable

change and are bereft of social, economic and political opportunities. Dalits are still

deprived of ownership of crucial assets like land, capital, etc. and access to basic social

infrastructure. There are 39 Scheduled Castes in Punjab, which constitute 28.9 percent of

the total population of Punjab according to 2001 census report, much higher than the all-

India average of 16.32 percent.

Study Area

The concentration of Christians in Punjab is mostly found in the border belt of

Amritsar and Gurdaspur districts which is why this area has been selected for the

purpose of our study. There is hardly a village in the vicinity which does not have a

considerable number of Christian families; it is just here that we get to know the ground

realities of the holistic diaspora of the Christian community.

3.1.1 Amritsar

Amritsar, the most populous and the largest district in the state, is bordering

Pakistan in the west. According to 2001 census report, it is spread over an area of 5,087

sq, km - 4893 rural and the urban 193.25 sq. km14

. The population of this district is 21,

57, 020. The whole district is divided into seven sub divisions and 16 community

development blocks.

Mention be made of Amritsar city, the Vatican of the Sikhs, as one of the most

known destinations for multiple other reasons not only in India but overseas too. The

vibrant ethos of the city reflects the spirit and culture of the people in general. It has a

glorious history to be proud of and be counted. Many significant events of national and

state level reverberations have happened and do happen here.


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Fig. 2. Amritsar District Map.


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3.1.2. Gurdaspur

The Gurdaspur district is the northern most district of Punjab state. It falls in the

Jalandhar division and is sandwiched between rivers Ravi and Beas. The district lies

between north-latitude 31-36° and 32-34° and east longitude 74-56° and 75-24° and

shares common boundaries with Kathua district of Jammu & Kashmir state in the north,

Chamba and Kangra districts of Himachal Pradesh in the north-east, Hoshiarpur district

in the south-east, Kapurthala district in the south, Amritsar district in the south west and

Pakistan in the north west (Fig. 3).

The district takes its name from the district headquarters town of Gurdaspur

founded by Mohant Guriaji, who originally hailed from village Gurdaspur Bhaian

located in Pathankot tehsil. The place adopted the name from the original village of

Mohant and was made the seat of the district headquarter in the year 1852 due to its

central location and amiable climate15

.

Fig. 3. Gurdaspur District Map.


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The district consists of five tehsils and spreads on an area of 3562 sq.kms.

According to the Census of 2001, the population of Gurdaspur district is 21, 04,011.

There are 14 Community Development Blocks having a population of 13,96,889 and the

scheduled caste constitutes 25.96 percent of this population. At present there are 1623

villages in the district.

Our focus here is to identify and present the Socio-Economic profile of the

Christian community living along the International border districts of Amritsar and

Gurdaspur. Such a profile entails their socio-economic standing in the society like age,

academic or professional qualification, literacy, possession of the land, houses, creature

comforts, basic living facilities like availability of drinking water, toilets, sources of

income, combined income of a family, job opportunities, and working conditions. The

information is factored, structured and evaluated with relevance to our field of study.

3.2. Profiles of the Villages under study

In the 18 villages selected for data collection from the six blocks of Gurdaspur

and Amritsar, we have chosen three villages from each block to understand and analyse

the general condition of the villages and community’s contribution to the development of

the area.

(I) Amritsar District

3.2.1. Nawan Jiwan

The village Nawa Jivan, infact, came into existence after the devastating floods

far and wide in the area in 1965. Many villages were inundated and vast number of

people where rendered homeless and destitute by the fury of the flood. People from

different nearby villages took shelter at this new elevated site which soon enough

assumed the shape of a new village-Navjeevan. The new location was originally a part

of the village ‘Lochi Gujar’ but it now falls under Chougawan block in Amritsar district.

It is 2 kms away from the international border and 32 kms from Amritsar city.

The missionary zeal displayed by a pastor of Anglican Church, named Ansar

Masih in re-habilitating the distressed families was laudable. He collected funds from

various sources, approached people to lend their support, in whichever form possible and

got some houses constructed to shelter the hapless families. His untiring efforts brought

succour to the distraught people. He, with the help of one Barkhath Masih (patwari in


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Chougawan those days) got much of the unused land distributed to the Christians, since

there was a lot of uncultivated fertile land lying around. Thus Christians got 500 acres of

land.

At present the village is bustling with life and activity. There are 3 Jat, 15

Mazhabi and 50 Christian families (Roman Catholic Christians) settled in the village. A

church was also constructed by the Anglican Church in 1970 which was eventually

handed over to the Roman Catholic Church, when the Anglicans shifted en masse to the

Roman Catholic Church.

Another prominent Christian Kishan Masih did equally a yeoman’s service for

the social upliftment of the community at large. Rich and influential, (he had been the

sarpanch of the village) he guided the community in a dedicated spirit. He worked in

government school and spared no efforts to serve the community in every possible way

to help them in their difficulties. People have fond memories of this noble soul.

Unfortunately, his sons didn’t prove anywhere equal to him. There is one more primary

school at Lodhi-Gujar a distance of 2 kms from Navjeevan. After primary education (i.e.

5th class) children go to Lopoke which is 9 km away for secondary education or to

Hethenpura which is 2 km away (which is up to 8th class) or to the convent school at

Chougawan.

The agricultural land which became available to these settlers at Navjeevan, is

fertile and well irrigated. Besides traditional crops like wheat and rice, cash crops,

pulses, vegetables, sugarcane etc are being grown. Some people opt for the contract

system to avoid the hassles of labour. However, no outside labourers work on the fields.

The people, unoccupied in agriculture, work as masons and do some other odd

jobs like rickshaw pullers, auto drivers, painters to augment their income. Since the

village is accessible by mettled roads, the movement of the people to and from Amritsar

and other work places is easy and frequent.

Most of the residents of the village have got themselves the benefits of the

‘reservation’ policy of the government.


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3.2.2. Sheikh Bhatti

Sheikh Bhatti, another boarder village (3kms from the border) is 35kms from

Amritsar and 13kms from Ajnala. The residents of this village originally hailed from

another village ‘Mulakot’ just on the international border, who quit it to move to a

comparatively safer place but close to their original home. Their new choice was the

area, the mudbanks of river Ravi, known as Tussi. But here too Ravi haunted them

during floods and war with Pakistan in 1971, uprooted them once again. They had to

temporarily escape to Raja Sansi (near the area of the Airport during the war period).

After the war was over, Government helped them in rehabilitation near Dhussi, the place

later called Sheikh Bhatti, with the grant of cultivable land of 15 marlas to each family

and some monetary help to construct their dwellings.

Sheikh Bhatti is an odd mixture of different castes and religions – Jats, Mazhabis

and of course, Christians - 4 Jats, 3 Mazhabis and 40 Christians families with a total

population of 666 reside here according to 2001 census. Though there has been an equal

allotment of land holdings, by the Government, yet we find some families have about 2.5

acres and more. Some of the people own land beyond Sheikh Bhatti and even across the

barbed fence of the border.

Agriculture is the main occupation of the people and the village being close to

Ravi river, the ground water level is quite high. Tube wells are a common sight. Many

cash crops and vegetables are grown besides the traditional crops.

Over the years, the Jat families have grown more resourceful and the Mazhabi

Sikhs are generally hired by them for agriculture and household work. The Mazhabi

Sikhs also tend cattle for the Jats. While the Christians work on their own fields or prefer

to work as artisans in and around neighboring areas as far as Ajnala.

Except one church belonging to Roman Catholic Church, there is no religious

place of worship in the village. There is one primary school after which the children are

sent to Jasserwal, a village nearby or to a convent school affiliated to ICSE board Delhi,

at Punga 2 kms away. Unfortunately, the link roads to village are not were maintained,

which cause many difficulties to the residents of Sheikh Bhatti.


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People generally seem to be unaware politically. They more often toe the line of the

political dispensation in power at the state level. The Panchayat elections have been by

and large, ineffective in addressing the local problems of the people.

One Iqbal Masih, a Christian happened to be the Sarpanch for 20 long years till 2008

but he was unable to effect any development in the basic amenities of the village due to

lack of support of state level political parties. In 2008, this Panchayat was put in reserved

category and a Rai sikh owing allegiance to the congress party was elected as Sarpanch

but Akali Dal got his election nullified. Though there is a panchayat at the moment, but it

is without a sarpanch.

Very little benefits for the upliftment of the rural backward and economically poor

sections of society initiated and implemented by the Government from time to time, have

reached the deserving people here.

3.2.3. Karyal

Karyal, a village situated 4 kms from Ajnala Chougawan road, 28 kms from

Amritsar and 13 kms from the border with Pakistan, is significant to our study as a large

chunk of Christians – 188 families with 900 members are residing here. The village has a

total population of 2302 of which the Jats form the majority with 388 households and

own almost all the agriculture land i.e. 709 acres. Of the rest of the people there are 1

Mazhabi Sikh family and 3 Hindu families.

The village has two Gurudawaras managed by two factions of the Jats. Both of

these have sufficient finances as they organise religious functions and celebrate melas to

attract people and to collect donations. Some people, especially Hindus felt scared at the

time of terrorist violence in Punjab in late 80’s and early 90’s and migrated to Amritsar,

some of whom ultimately settled in the city.

The Catholic Church owns 13 acres of land purchased between 1989 to1997. The

Catholic mission has done marvellous work in the educational sphere in and around the

area. The mission under the guidance of Rt. Rev. Dr. Symphorian Keeprath, opened 1

convent school named ‘The Sacred Heart School’ in this backward and neglected area,

during the days of terrorism. The school has flourished in its mission and has brought

about a sea change in the quality of the living of the people. Though there are other


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schools within the reach of the people, but they prefer to send their children to this

convent school. Many prominent persons have gratefully acknowledged the role of the

missionary work done by the Catholic Church. Not only in the educational sphere, the

missionaries have done much to ameliorate the lot of the common people by bringing

them awareness about health care, social evils and getting them work for better amenities

like building good roads and providing of electricity.

Over the years much has changed in this village. The Jats, owners of big land

holdings have grown richer and have diversified their economic activities as commission

agents in the grain market, moneylenders and so on. At the same time they have become

socially and politically influential also.

Landless sections of the hamlet are as ever doing petty odd jobs to sustain

themselves. Local Christians are mostly landless labours working either on the land of

the Jats or plying some petty trades or working as artisans especially as masons. Cattle

trading and poultry farming also are seasonal engagements for these people. In the

changed scenario at present, people care more for the education of their children and

send them to Amritsar and Jalandhar to continue their education. Girls are getting equal

opportunities and partake the elementary schooling at the least, the exceptions being the

very poor families where the girls have to work as domestic helps especially in the

kitchens of the Jat families.

A qualitative change has happened in the mindset of the women in general in the

village. Though most of the women work within the four walls of their home or as

housekeepers, yet there is a sort of new found self-awareness among them. This change

in their perception has been the outcome of sustained efforts of the missionary religious

sisters who have been conducting various orientation programmes with the help of

NABARD and other like-minded social organisations. At the moment of field study there

were four self-help groups working for the social upliftment of the women among the

Dalit Christians. Some of these women work in the fields of the agriculturists at the time

of harvest, some are engaged in making ‘glichas’ (carpet weaving), but all of them, for

sure, carry a sense of new found confidence. However, the missionaries do not find the

woman of well-to-do families supportive, at all. Such families are the land owning

people more concerned to retain their social hierarchy and the display of their status by

the acquisition of material symbols of upward mobility – new houses, cars, modern


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comforts and relationships. Common causes of the village bother them little. Regardless

of the different attitudes, caste and faith of the people, the booze is the common love, and

‘Shahpur’ village nearby is the loved spot.

Relatively, the ambience for the Christians is promoting a healthy and hopeful

prospect. Their living conditions are better than the other studied village. They have a

graveyard to bury their dead while in other villages, burial of the dead is a painful

problem. They practise their faith in the spirit of the true Christians, offering prayers in

the evening, attending Sunday mass, with their children for Catechism classes where

they are taught about their faith and commitments of life.

Over the years, the people of this village have become politically more conscious

and use elections to their best advantage. Health consciousness is the other key factor in

the overall development and hygienic conditions are preferred here. Of course there are a

couple of dispensaries, but people love to get their patients treated either from Ajnala or

Amritsar where better facilities are available.

It may, nonetheless, be maintained that the village has undergone a quantitative

change all around since the advent of the missionaries.

(ii) Gurdaspur District

3.2.4. Chhohan

Yet another vulnerable village Chhohan, situated at a close range of 3 kms from

international border with Pakistan in Gurdaspur district, is 6 kms from Kalanuar and 20

kms to the south west of Gurdaspur. A little hamlet with a hundred households of about

283 people is situated in ‘Chamb’ (surface water) area.

With an unease of life (like 1971 war) inherent in an area very near the border,

the village also falls easy prey to the deluge of floods (like in 1988) causing untold

devastation and misery to the people. Moreover, there are no link roads which could

otherwise help the people, which is why it has remained backward far more than the

most. However, some sort of change and development has become visible in the very

recent past – the link road has been laid.

Demographically, this little village has the casteist, conservative, socially

oppressive and rigidly hierarchical structure as could be elsewhere in a remote village of


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pre-independent India, due to the brute weight of non-awareness. The Jats form only 10

households while the majority of the families are Christians viz. 40 households, the rest

comprise of Tarkhan, Kathari, Jeers and Hindus.

With a Gurudawara, a mandir, a church and above all a ‘Lakh Data Samadhi’ a

sort a secular religious shrine for joint congregations (melas), apparently all is well with

the people here, a complete harmony on all forms. But such is not the case in social,

political and above all economic spheres.

The Jats, who comprise only 10 households and a few Hindu families, own the

whole of the agricultural land. High on the caste pyramid, these economically well

placed, rule the roost in the village and decide each and every issue concerning the place.

The poor sections of the people are not only subdued entities, but have `to live and

behave within the parameters of subservience. They have to pay obeisance to the upper

caste and suffer the ignominy of the brazen high-handedness of the Jats.

The overall condition of the Christians is pathetic, indeed due to the prime reason

of them being a deprived section. Being landless they subsist by doing odd jobs. While

the men folk work here and there as artisans like masons, carpenters and labourers, the

women generally work as domestic helps in the Jat homes - like bonded labour, working

for long hours and doing very hard manual work. They have to tend to the herds of

buffaloes and cows of their masters. They are paid a pittance and that too not regularly.

The Christians had to put up a long and hard fight to get a graveyard for the

burial of their dead. Again when they were allotted 6 kanals (one kanal is equal to 500

sq.yard) of land for a community centre, the Jats would not let them have it. The

Christians put up a resistance but their struggle petered out because the Jats dried up their

sources of income, calling for the social and economic boycott of the Christians. The

Christian women dared not move out of their houses. Their daily activities were

curtailed. Such a move brought the Christians on their knees and they had to do the

bidding of the Jats. The things have gone worse for the community since then.

In the sphere of education too, the people, the Christians in particular, have

remained backward. Though there is a school, yet few children attend it. With the

exception of a very few cases, illiteracy has remained a bane in the village even till now


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Politically, the Christians have no say. Panchayat is controlled by the upper caste

people, while the poor Christians simply follow what they are asked to do.

The structure of the society–economic, social and political – reminds one of the

pre-independence days of India. Such are the overall conditions of the community that

hardly any change seems to have happened here after independence.

To some extent, the Christians themselves are to be blamed for their miseries.

They are divided among themselves, each section cringing for the favours of the Jats at

the cost of the other thus heaping over themselves the sufferings of disunity.

3.2.5 Dadwan

One of the very old and a well known Christian village, with a high concentration

of Christians, Dadwan is situated just in the proximity of Dhariwal in Gurdaspur district

of Punjab. As a centre of Christian activities in and around Punjab, the place generates

keen interest for social anthropologists.

With a similar social structure and with the caste-pyramid in place as in other

villages of the border belt of the state, Dadwan, is relatively a bigger one with 525

households (a population of around 2675 people) with Christians outnumbering all others

with 181 households while Jats have 150 households, other castes comprise the rest –

Jheer (2) Mahasha (75) Jogi (40) Hindu (14) Mazhabi Sikh (30) Chaman (30) and

Rohar (3).

Dadwan is dominated by jats since they own and control most of the agricultural

land. It has two gurdwaras built and controlled by rival factions of Jat families,

nonetheless visited and worshipped by one and all. There is a tomb of a sufi saint ‘Baba

Meru Shah’ considered very holy by all people irrespective of their caste and creed. On

every Thursday, there is a big congregation of people around the ‘durgah’ where special

prayers are offered by the people, as a token of deep regard for the humanism advocated

by the Sufi cult.

The origin and remarkable development of Christianity over the years in Dadwan

is an interesting happening pointing out specifically the singular dedication and service

of the preachers and practitioners of the faith. Babu Joseph Y Diwan, one highly

committed disciple of Fr. Everest, a catholic priest in ‘Adda church’ in a far off village in

Sialkot, Pakistan, went on the mission of teaching and spreading the message of


70

Christianity. Being highly motivated, this young missionary moved in different villages

and chose Dadwan as his centre of activities. In no time some families from nearby areas

came and settled in the village Dadwan. Things looked congenial and the number of the

Christians began to rise remarkably. These new settlers found employment in Food

Corporation of India (Godowns) and the cotton woollen mills in Dhariwal just 2kms.

away.

Over the period, the Christians who had grown into a sizeable member extended

their community activities, built several churches. The village came into spotlight as a

Christian hub. Foreigners evinced keen interest in the community affairs and gave liberal

donations to help the community to develop in every possible way. Subsequently, huge

congregations of Christians in and around Gurdaspur were held in Dadwan. On Sundays

many army officers would specially come along to attend the Sabbath, (a day set part for

prayer in a week for the Christians which is a Sunday) making Dadwan a special

destination, with a name and fame as the oldest Catholic village. Evening prayers and

hymns too became a regular feature. However, there are Churches other than Catholic

ones. Not surprisingly, these pious sentiments and the community funds were cunningly

exploited by some evil–intentioned people working in the garb of so-called noble spirits.

Some of the Christians of Dadwan became landlords and owned about 300 acres of

agricultural lands in and around Dadwan, boosting their economic status but in the

course of time they sold these lands to the higher castes, due to various reasons.

Yet another lucrative occupation for the Christians notably, became the ‘Spying’

for the country. As some of them had no sources of income, they welcomed the

opportunity of doing a well-paid job. Many young men were recruited and paid

according to the nature and sensitivity of the task assigned to them. They were

characteristically relied upon by their employers.

The overall living conditions of the Christians are quite healthy barring a few

poor families who subsist by working in the houses of the rich Jat families. Education is

given due importance and the facilities of good education are available in plenty in

nearby Gurdaspur, Batala and Dhariwal, of course.

The people here are politically very conscious. The different political parties have

their followings among the locals. It is no surprise that many Christian leaders working

for different political parties come from this area.


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In 1960, a Christian named Munshi Ram was elected as the sarpanche and

continued to hold this position for good twenty years. Later, he fought assembly

elections but could not make it.

The Christians are associated with different political parties notionally. In fact

they don’t carry any political weight when it comes to the dispensation of power by

various political parties at any level, whatsoever. They are treated at the lowest rung and

with the same indifference as in the case of social hierarchy.

3.2.6 Dharam Kot Randhawa

Dhararmkot Randhawa, a village of rehabilitated people, came into being after

the fury of devastating floods in the area in 1950. It is located at a distance of 8kms from

Dera Baba Nanak in Gurdaspur district and it has a sizeable number of Christians.

It is said that the villages in the vicinity, namely Gumia, Dostpur and Rattan

Chatter were washed away by the river Ravi which changed its course rendering the

inhabitants of these villages in the border belt homeless and helpless. Much loss of life

and property was witnessed.

The Government of Punjab at the moment came to the rescue of the affected

people. It acquired land at a safer yet nearer place and distributed it among the flood

victims (allegedly in an unfair way). The then D.C Gurdaspur district made it a point that

the new settlement should grow in a planned way, sector wise with proper roads, health

centre, educational institutions and all such other civic amenities. The most of the

rehabilitated people originally came from Gumia and Dostpur villages, who of course

had their landed property left behind, and they were mostly Jats. The Government, in

furtherance of the resettlement of the affected people, launched many social welfare

schemes and small scale industrial units and cottage industries with matching subsidies.

But all these facilities did not bring the desired result. The grants were mostly misused.

The village, Dharamkot Randhawa presents the same multi caste-layered texture

with the same fixed notions and ramifications as in other village under study. The caste

pyramid has the Jats at the top who dominate economic, political as well as social

spheres of the village as a whole. They own most of the land in and around Dharmkot,

having bought the holding of other sections of the people over the time.


72

Numerically, they comprise less households than the others (170 in total) while

others are viz. the Christians 172, Hindus 10, Jiers 4, Mazhabi Sikhs 80, Carpenters 2,

Ghumars 5, Brahmins 5 and Sinsi 17.

There is one Gurdawara where all the Sikhs are welcomed irrespective of their

caste; a temple, four ‘dargas’ looked after by ‘sainsis’ whereas there are two churches,

one belonging to the Catholic church with a dispensary and a non formal educational

centre, the other one belonging to the Protestant church.

The Catholic Church has a group of missionary sisters who impart informal

education to women on issues like social, health and hygiene. The Jats as in other

village, owning most of the land have grown more influential with the time and hence

have better standard of living with modern comforts.

But the landless class of the people here have remained deprived ones for more

than apparent reasons. They sold whatever land holding they had because of economic

compulsions or else they never liked to be bound and work as farmers. Consequent upon

the loss of land, they have lost pride and prestige (identity kit) which is closely linked to

the ownership of land in rural Punjab. And the irony of the situation is that they work as

hired labourers in the fields of Jats. They would prefer to do odd jobs and work as

artisans like tailors, masons, drivers and so on to eke out their bare existence. It is no

surprise, then that they have remained economically poor and dependent as ever and their

standard of living is a testimony to that.

By disposing of whatever little land they had, they couldn’t rear the milk cattle

because of the non-availability of the fodder and the disposal of the cow dung. Besides,

the Christians are victims to the follies of their own making. They have always been a

community divided in itself and have never presented a common front and sought

remedy to the day to day problems of their people. The baneful infighting has made them

a soft target for the wilful discrimination by the influential people.

However, it may be mentioned that they are quite zealous in all the activities of

the Church.


73

3.3. Growth of Christianity in the villages under study

The growth of Christianity in Punjab is analyzed through different tables as follows:

3.3.1. Total Population v/s Christian Population in the Villages under study

(census 2001) : Table 3.2 shows the total population of the Christians in the

Eighteen studied villages.

Table 3.2.

Total Population and Population of Christians in the Studied Villages

(census 2001)

S.No Name of the

Villages

Total Pop-

ulation

Male Female Total

Christian

Population

Male Female

1 Thathi 795

100%

419

52.7%

376

47.3%

263

33.08%

144

54.75%

119

45.25%

2 Awan Lakha

Singh

759

(100%)

400

52.70%

359

47.30%

326

42.95%

193

59.20%

133

40.80%

3 Nawan Jiwan

Lodhi Gujjar

1057

(100%)

578

54.68%

479

45.32%

306

28.95%

158

51.63%

148

48.37%

4 Kot Sidhu 619

(100%)

304

49.11%

315

50.89%

159

25.69%

72

45.28%

87

54.72%

5 Shahpur 561

(100%)

309

55.08%

252

44.92%

172

30.66%

93

54.07%

79

45.93%

6 Karyal 2302

(100%)

1235

53.65%

1067

46.35%

812

35.27%

420

51.72%

392

48.28%

7 Jassar 1046

(100%)

538

51.43%

508

48.57%

239

22.85%

121

50.62%

118

49.38%

8 Sheikh Bhatti 666

(100%)

354

53.15%

312

46.85%

208

31.23%

108

51.92%

100

48.08%

9 Phivaria 477

(100%)

254

53.25%

223

46.75%

247

51.78%

129

52.22%

118

47.78%

10 Dharamkot

Randhawa

2461

(100%)

1302

52.90%

1159

47.10%

594

24.14%

298

50.17%

296

49.83%

11 Pakhoke

Mahmaran

704

(100%)

373

52.98%

331

47.02%

211

29.97%

117

55.45%

94

44.55%


74

12 Megha 393

(100%)

197

50.13%

196

49.87%

176

44.78%

94

53.40%

82

46.60%

13 Chhohan 883

(100%)

466

52.77%

417

47.23%

409

46.32%

211

51.59%

198

48.41%

14 Dostpur 334

(100%)

179

53.60%

155

46.40%

105

31.44%

45

42.85%

60

57.15%

15 Barila khurd 689

(100%)

363

52.68%

326

47.32%

190

27.57%

97

51.05%

93

48.95%

16 Shahpur

(Rajadian)

338

(100%)

170

50.30%

168

49.70%

108

31.95%

55

50.92%

53

49.08%

17 Kunjar 496

(100%)

266

53.63%

230

46.37%

266

53.63%

146

54.89%

120

45.11%

18 Dadwan 2671

(100%)

1382

51.74%

1289

48.26%

1088

40.73%

592

54.41%

496

45.59%

Total 17251

(100%)

9089

52.69%

8162

47.31%

5879

34.08%

3093

52.61%

2786

47.39%

Table 3.2 shows the total population of the villages and the population of the

Christian Community. In two villages, Phivaria (51.78percent) and Kunjar

(53.62percent). Christians are more than half of the population.

In four villages there is more than 40 per cent Christian population. They are

like: Awan Lakha Singh, Megha, Chhohan, Dadwan. Six villages Thathi, Karyal, Shaper,

Sheikh Bhatti, Dostpur, Shahpur (Rajadian) have more than 30% Christian population .

Six villages with more than 20 per cent Christian population Nawan Jiwan, Kot Sidhu,

Jassar, Dharamkot Randhawa, Pakhoke Mahmaran, Barila Khurd.

3.3.2. Christian Population in Punjab

Table 3.3 shows the growth of Christianity in Punjab from 1881–2001. Till 1941,

the Christian population is shown in undivided Punjab and later it is shown as only that

of the Indian Punjab. Among the 20 districts of Punjab, Gurdaspur has the highest

percent (7.08%) of Christians followed by Taran Taran (1.81%), Amritsar (1.62%),

Ferozepur district (1.32%), and Jalandhar (1.13%). Till the creation of Taran Taran,as a


75

revenue district in 2006, Amritsar was the second in Christian population in Punjab,

which has now fallen to the third position.

Table 3.3.

Christian Population in Punjab from 1881-2001

Year Population Percentage of growth

1881 3,912 ______

1891 19,750 504.85

1901 38,513 195

1911 1,63,994 425.81

1921 3,15,035 192.10

1931 3,95,269 125.46

1941 5,11,299 129.35

1951 98,985 ______

1961 1,49,834 15.37

1971 1,62,202 100.25

1981 1,84,934 114.01

1991 2,25,163 121.75

2001 2,92,800 130.03

Source: Census

The lowest Christian population according to census 2001, is in Mansa (0.06%),

followed by Barnala (0.10%), Nawanshahr (0.11%), Sangrur (0.11%), Bathinda (0.14%),

Faridkot (0.17%), Muktsar (0.18%), Fategarh Shahib (0.20%), Rupnagar (0.21%),

Patiala (0.25%), Mohali (0.26%), Moga (0.29%), Ludhiana (0.38%), Kapurthala (0.58%)

and Hoshiarpur (0.86%).

3.3.3. Distribution of Christians in 20 Districts of Punjab

Table 3.4 shows the concentration of Christian population in Punjab. A total of

72.12 per cent is in rural areas while 27.88 per cent is in the urban area. Ludhiana

district has the exception where urban Christian population 84.94 per cent exceeds rural

population 15.06 percent. The reason being that Ludhiana has the oldest Christian

institutions, like the Christian Medical College and other educational institutions. John

Lowrie along with his wife started his mission in Ludhiana in November 1834. He was


76

among the first missionaries to be sent out by the American Presbyterian Church16

. On

the other hand, the highest rural Christian population falls in the rural areas of Taran

Taran (90.77%) followed by Amritsar and Gurdaspur districts.

Table 3.4.

Christians in 20 Districts of Punjab [Census 2001]

District Rural Urban Total Percentage

Amritsar 19,501 (55.76%) 15,472(44.24%) 34974 1.62

Barnala* 316(57.45%) 234(42.55%) 550 0.10

Bathinda 870 (52.44%) 789 (47.56%) 1659 0.14

Faridkot 396 (42.17%) 543 (57.83%) 939 0.17

Fatehgarh Sahib 815 (75.12%) 270 (24.88%) 1085 0.20

Ferozpur 11,739 (50.83%) 11,354 (49.17%) 23,093 1.32

Gurdaspur 1,27,315(85.46%) 21,666 (14.54%) 1,48,981 7.08

Hoshiarpur 11,165 (87.73%) 1,561 (12.27%) 12,726 0.86

Jalandhar 12,271 (55.51%) 9,835 (44.49%) 22,106 1.13

Kapurthala 2,947 (67.70%) 1,406 (32.30%) 4,353 0.58

Ludhiana 1,756 (15.06%) 9900 (84.94%) 11656 0.38

Mansa 327 (82.16%) 71 (17.84%) 398 0.06

Moga 1063 (41.46%) 1501 (58.54%) 2564 0.29

Muktsar 900 (64.15%) 503 (35.85%) 1403 0.18

NawanShahr 520 (84%) 99 (16%) 619 0.11

Patiala 1568 (38.45%) 2510 (61.55%) 4078 0.25

Rupnagar 736 (55.26%) 596 (44.74%) 1332 0.21

Sangrur 903 (50.47%) 618 (40.63%) 1521 0.11

Sahibzada Ajit S.

Nagar* (Mohali)

644 (36%) 1145 (64%) 1786 0.26

Taran Taran* 15409 (90.77%) 1566 (9.23%) 16975 1.81

Total 2.11.160 72.12%) 81,640 (27.88%) 2,92,800 1.20

Source: Census 2001


77

Table 3.5.

Head of the Family

S. No. Person Number Percentage

1 Father 317 88.06

2 Mother 43 11.94

Total 360 100

Table 3.5 shows the head of the family in the studied villages. Out of 360

families, 317 (88.06 percent) are males, whereas 43 (11.94 percent) are females.

3.3.4. Details of Family Type

The family systems considered for the purpose of study are joint family and

single or nuclear family units. Joint family in our study means parents living with their

married sons or daughters, while nuclear family represents parents and unmarried

children living together as single unit.

Table 3.6.

Type of the Family

S. No. Type of the Family Number Percentage

1 Nuclear 271 75.28

2 Joint-Family 89 24.72

Total 360 100

Table 3.6 explains the structure of the family system in the studied villages. A

total of 271 households (75.28%) are nuclear families whereas 89 (24.72%) are joint

families.

The change in the type of the family can be attributed to the change in the socio-

economic, cultural and political changes in the society and its value system. Because of

widespread changes in every sphere, the needs of the people have changed and increased.

Living standard has gone up. In the joint family, they needed lesser room and space,

whereas today with the spread of education and changed mindset, people need more

space to live in. Thus, as they move out of traditional family, individuals begin to

purchase land or build their own houses and so more and more single families emerge.


78

3.3.5. Village Wise Distribution of Joint and Nuclear Families

Village wise data shows that village Navajeewan has the highest percentage i.e.

11.23 per cent of joint families and lowest percentage i.e. 3.69 per cent of nuclear

families.

Table 3.7.

Type of the Family

S.

No

Village Joint family Percentage Nuclear

Family

Percentage

1 Jassar 4 4.49 16 5.90

2 Sheikh Bhatti 6 6.74 14 5.16

3 Phivaria 5 5.6 15 5.53

4 Awan Lakha Singh 6 6.74 14 5.16

5 Thathi 4 4.49 16 5.90

6 Nawan Jiwan 10 11.23 10 3.69

7 Kot Sidhu 4 4.49 16 5.90

8 Shahpur 2 2.24 18 6.64

9 Karyal 9 10.11 11 4.05

10 Dharamkot Randhawa 8 8.98 12 4.42

11 Pakhoke Mahmaran 4 4.49 16 5.90

12 Megha 3 3.37 17 6.27

13 Chhohan 2 2.24 18 6.64

14 Dostpur 8 8.98 12 4.42

15 Barila Khud 4 4.49 16 5.90

16 Shahpur Rajadian 2 2.24 18 6.64

17 Kunjar 8 8.98 12 4.42

18 Dadwan 4 4.49 16 5.90

Total 89 100 271 100

3.3.6. Christian Family Denominations and Their Divisions

The Christians are divided into two major categories i.e. Roman Catholic Church

and the Protestant Church. The Protestants Church has many sub-divisions such as the

Church of North India (CNI), The Methodists, The Salvation Army, The Seventh Day

Adventists, Assembly of God, Yahowa witnesses, and many other sects started by

individual persons.


79

Table 3.8.

Family Denominations

S. No. Denomination Number Percentage

1 Catholic 320 88.89

2 Church of North India (CNI) 7 1.94

3 Salvation Army 8 2.22

4 Pentecostal 25 6.95

Total 360 100

The Presbyterian Church and various Pentecostal Churches are established by the

individual persons. There are no unifying forces for the protestant churches, as a result

the work of the different denominations have failed to have an identical character. The

Roman Catholic Church on the other hand is governed by the Pope together with

Bishops. There are two Catholic Bishops looking after the state of Punjab. The Diocese

of Jalandhar comprises the revenue district of Amritsar, Faridkot, Ferozepur, Gurdaspur,

Hoshiarpur, Jalandhar, Kapurthala, Ludhiana, Moga, Mukstar, Nawanshahar and Tarn

Taran. The Diocese of Simla- Chandigarh comprises of the revenue districts of S.A.S

Nagar, Sangrur, Patiala, Fatehgarh Sahib, Bathinda, Mansa and Roop Nagar. Of late

Roman Catholic Church has established its presence all over Punjab especially in the

border districts through its educational institutions, social welfare schemes, health care

centres, etc. This is the one of the reasons for a large following of the people in the

Catholic Church.

3.3.7. Caste (sub caste)

It is to be noted that rural Christians are basically the Dalit Christians. The Dalit

Christians associate themselves with the dominant Jat castes living in the village and

have identified themselves with them to get identity and respect. Thus, we have a

dominant Jat caste living in particular area and the sub–castes living close by as serfs

working with them in agricultural fields.


80

Table 3.9.

Sub-caste

S. No Sub-caste No of Families Percentage

1 Boot 12 3.33

2 Bhatti 45 12.50

3 Chappriban 10 2.77

4 Chiide 41 11.39

5 Dapriwal 05 1.39

6 Gill 44 12.22

7 Hans 05 1.39

8 Kushar 01 0.28

9 Kalyan 02 0.56

10 Khokar 04 1.38

11 Khuwaje 04 1.11

12 Ladhar 17 4.72

13 Mattu 34 9.44

14 Momey 24 6.67

15 Malli 01 0.28

16 Nahar 03 0.83

17 Randhawa 15 4.17

18 Sher Sahota 10 2.77

19 Sahota 33 9.17

20 Sahonte 13 3.61

21 Shakriban 01 0.28

22 Sandhu 02 0.56

23 Sotra 03 0.84

24 Sidhu 11 3.06

25 Shergill 17 4.72

26 Taneja 02 0.56

Total 360 100


81

The majority of the Christians is from the Bhatti sub–caste followed by Gill,

Mattu, etc. and the majority of the Dalit Christians in the same village are from the same

sub–caste and most of the villages have only two or three sub – castes. If there are more

sub–castes, it is because they may not be originally the inhabitants of the same village

but have come and settled in these villages.

3.3.8. Size of the Family : Total Number 20 (Avg. of 20 families in each village)

Table 3.10.

Family Size of the Respondent (Village wise)

S.

No

Villages Male % Female % Total Average

Size of

Family

1

2

3

Awan Lakha Singh

Nawan Jiwan

Thathi

58

41

71

60.42

47.67

57.72

38

45

52

39.58

52.33

42.28

96

86

123

4.94

4.42

6.33

4

5

6

Karyal

Kot Sidhu

Shahpur

85.

42

36

51.83

44.68

49.32

79

52

37

48.17

55.32

50.68

164

94

73

8.43

4.83

3.75

7

8

9

Jassar

Phivaria

Sheikh Bhatti

46

49

49

51.11

55.05

51.58

44

40

46

48.89

44.95

48.42

90

89

95

4.63

4.58

4.88

10

11

12

DharamkotRandhwa

Megha Pakhoke

Mahmaran

65

57

64

50.39

55.88

52.89

64

45

57

49.61

44.12

47.11

129

102

121

6.63

5.24

6.22

13

14

15

Barila Khurd

Chhohan

Dostpur

59

53

79

52.21

51.96

60.31

54

49

52

47.79

48.04

39.69

113

102

131

5.81

5.24

6.74

16

17

18

Dadwan

Kunjar

Shahpur Rajadras

55

56

58

45.45

54.37

51.33

66

47

55

54.55

45.63

48.67

121

103

113

6.22

5.30

5.81

Total 1023 52.60 922 47.40 1945 100

Source: Field Study


82

Table 3.10 shows the village wise size of the family. Karyal has the highest

number of Christians i.e. 8.43 whereas the lowest is Shahpur with 3.75 percentages. The

reason could be that they are just few kilometres from the International border with

Pakistan and the development in these areas are almost nil.

3.3.9. Age Group Pattern in the Families of the Studied Villages

The age-group pattern within the rural Christian community reveals a few

futuristic trends. Table 3.11 shows the percentage of different age groups present within

the community.

Table 3.11.

Age Wise and Sex Ratio

S.No. Age Male Female Total Percentage

1 0 – 6 129 117 246 12.65

2 6 – 15 148 102 250 12.85

3 16 – 25 127 119 246 12.65

4 26 – 35 156 163 319 16.40

5 36 – 45 161 168 329 16.92

6 46 – 55 123 128 251 12.90

7 56 – 65 98 66 164 8.43

8 66 and above 81 59 140 7.20

Total 1023 922 1945 100

Source: Field Study

The average sex ratio in Punjab as per 2001 census is 876 females against 1000

males considered to be lower than that of all India level i.e. 933 female against 1000

males. Sex ratio of Christians according to the 2001 census is 893 female against 1000

males (Census of Punjab 2001). The table also shows that the sex ratio of Christians in

the studied villages is 901 female against 1000 males, which is the highest on all counts

in Punjab.


83

The average Sex ratio as per 2001 census in Amritsar and Gurdaspur districts is

871 and 890 females against 1000 males respectively vis- a - vis 873 and 903 in 1991

census, which shows a downward trend in the female ratio. Christianity despises gender

bias since man and woman are created in the image of God. Not to talk of female

foeticide, it is a taboo with Christians.

3.3.10. Christian Institutions

Among the studied villages only Karyal has got a senior secondary school, which

is affiliated to Punjab School Education Board, Chandigarh. Other three villages have

primary schools, which are run by the Diocese of Jalandhar. It is to be noted here that no

other protestant mission is running any school in the rural areas, though they were the

pioneers in the field of education in Punjab at the end of 19th century. One can notice the

overall transformation and social mobility that has taken place in the villages with the

development of missionary educational centres. Of the 18 villages studied, Karyal,

Dharamkot Randhawa, Shahpur Rajadian and Dadwan each had one Christian school.

Table 3.12.

Christian Institutions in the Studied Villages

S. No Villages Church School Dispen-

sary

Veterinary

hospital

1 Jassar 1 0 0 0

2 Sheikh Bhatti 1 0 0 0

3 Phivaria 1 0 0 0

4 Awan Lakha Singh 1 0 0 0

5 Thathi 1 0 0 0

6 Nawan Jiwan 1 0 0 0

7 Kot Sidhu 1 0 1 0

8 Shahpur 1 0 0 0

9 Karyal 3 1* 0 1

10 Dharamkot Randhawa 6 1 1 1


84

11 Pakhoke Mahmaran 1 0 0 0

12 Megha 1 0 0 0

13 Chhohan 1 0 0 0

14 Dostpur 1 0 1 1

15 Barila Khurd 1 0 1 0

16 Shahpur Rajadian 2 1 0 0

17 Kunjar 1 0 0 0

18 Dadwan 5 1 1 0

Total 30 4 5 3

Source: Field Study

Karyal and Dharamkot Randhawa had three and six churches, respectively,

belonging to Roman Catholic Church, Salvation Army and Pentecostal Churches.

Among the studied villages Shahpur Rajadian had two churches one belonging to the

C.N.I. and other belonging to a Pentecostal family. Rest of all the surveyed villages had

only one churches each, belonging to the Roman Catholic Church (Table 3.12).

3.3.11. Literacy (Head of the Family).

Table 3.13 shows that majority of the heads of the families are illiterate i.e.

69.17percent while, 111 (30.83percent) are literate. Literacy being the basic parameter of

development in the society, the table reflects the dismal state of affairs in educational

sector.

Table 3.13.

Literacy (Head of Family)

S. No. Literacy Number Percentage

1 Literate 111 30.83

2 Illiterate 249 69.17

Total 360 100

Source: Field Study


85

The low level of literacy can be attributed to a number of reasons, the foremost

being the lack of motivation with financial and other auxiliary incentives. Indifference of

the community leaders is a glaring cause in this regard.

3.3. 12. Literacy: Family Members

According to 2001 Census, the literacy rate in Punjab is 69.7percent. It is 79.13

percent in urban area and 65.16 percent in rural areas. Male literacy rate is 75.63 percent

and female literacy rate is 63.55 percent. Rural literacy rate for male is 71.70 percent and

for female is 57.91percent. The total literacy rate of Christians in Punjab as given in

2001 census is 54.6 percent, male 61.4 percent and female 47.0 percent, respectively.

Table 3.14.

Education

S. No Age Male Female Total

1 0 – 6 129 117 246

2 Illiterate 219 331 550

3 Below Primary 363 251 614

4 Primary 198 164 362

5 Middle Standard 82 33 115

6 Matric 22 13 35

7 Intermediate 3 7 10

8 Graduate 3 01 4

9 Post Graduate 2 0 2

10 Staff Nurse 0 5 5

11 Technical Education 2 0 2

Total 1023 922 1945

Source: Field Study

Table 3.14 here shows the literacy rate among the Christians as 59.07 percent

(65.98 percent male and 51.40 percent female).

3.3.13. Economic Background and Occupation

The economic status of a rural family is a strong determinant of opportunities

available to its members in the socio-political structure. Usually, the people with better

economic status have influence and social standing in the village power structure. As


86

mentioned earlier, all the studied villages are situated close to the international border

with Pakistan and there is absence of any substantial capital investment and therefore

employment opportunities for the local people.

The economic status of the family reflects from the occupation of the headman of

the family, and the sources of income. The ownership of land is still a major source of

power, prestige and dominance in the countryside. Another important aspect of rural

areas is that it’s hardly possible for the people to talk about their income in actual figures

since their income is related with the agriculture. Very careful estimations of those

families who couldn’t come up with any credible figures of their income were made on

proper verifications.

In the following pages, an attempt has been made to present the picture of the

social and occupational mobility of the studied families for the last three generations.

Occupation is one of the most important factors, which determines the familial

social status especially in the rural areas. This is due to the fact that different occupations

have different prestige tags associated with them. This means an individual yearns to

change his occupation as compared to his father’s or fore father’s occupation to climb up

the ladder and be counted. They gain influence and preside over the community meetings

and they are the ones who are found mostly active in every activity of the villages.

Table 3.15.

Occupation of Forefather

S. No Occupation Number Percentage

1 Farmer/Agriculture 6 1.68

2 Govt. job 4 1.11

3 Self–employed 3 0.82

4 Labour 347 96.39

Total 360 100

Source: Field Study

Table 3.15 shows that 347 (96.39 percent) families were labourers, while 6 were

(1.68 percent) agriculturists. We can notice that 4 (1.11 percent) respondents had

Government service particularly with British as scavengers. The level of self-


87

employment was very low among the forefathers of the surveyed families (0.82 percent).

They were unable to have self-employment due to the lack of finance.

Table 3.16.

Occupation of Grandfather

S. No. Occupation Number Percentage


2 Govt. job 8 2.22


4 Labour 339 94.17

Total 360 100

Source: Field Study

Table 3.16 shows a minor upward mobility in the occupational categories, a very

feeble sign of growth and entrepreneurship in the community as a whole. The increase of

number in the government jobs and decline in the labour force too are very negligible.

Table 3.17.

Occupation of Father

S. No. Occupation Number Percentage


2 Govt. job 11 3.05


4 Labour 335 93.06

Total 360 100

Source: Field Study

Table 3.17 shows the occupation of the father, the head of the family in the

villages under study. When it comes to the father’s occupation there is a decrease in the

labour sector as compared to Table 15 a marginal difference.


88

Table 3.18.

Occupation of the Head of the Family

Sr. No Occupation Number Percentage

1 Teacher 2 0.56

2 Nurse 1 0.28

3 Soldier 2 0.56

4 Farming 8 2.22

5 Policeman 1 0.28

6 Cattle Trader 3 0.83

7 Building Contractor 1 0.28

8 Editor (of the local magazine) 1 0.28

9 Breeding of worm 1 0.28

10 Shopkeeper/ Small business 4 1.11

11 Clerk 3 0.83

12 R.M.P 1 0.28

13 Photographer 1 0.28

14 Preacher 1 0.28

15 F.C.I. Worker 5 1.39

16 Ex–Serviceman 1 0.28

17 Tailor 2 0.56

18 Auto rickshaw driver 1 0.28

19 Weaver 1 0.28

20 Motor Mechanic 1 0.28

21 Electrician and Plumber 1 0.28

22 Barber 2 0.56


89

23 Mason/ Carpenter 6 1.67

24 Driver (Khudduka) 2 0.56

25 Rickshaw puller 3 0.83

26 Tonga Driver 2 0.56

27 Ex–spy 2 0.56

28 Illicit liquor distiller 3 0.83

29 Smuggler 6 1.67

30 Labourer 288 80

31 Bonded Labourer 4 1.11

Total 360 100.00

Source: Field Study

Table 3.18 explains the occupation of the heads of families. The largest number

i.e. 288 (80 percent) is still engaged in labour particularly farm labour. Most of the

people are daily wage workers who work in different areas.

Sr. No. 8 is an editor of a Christian magazine called “Sada Zamana” in Punjabi,

published by the Diocese of Jalandhar, is Shamaun Yousaf Sandhu, who retired as a

headmaster of a C.M.S. High School, in Majitha of Amritsar district.

Though bonded labour has been banned and strict laws have been enacted to stop

it but it is still going on in the rural areas particularly in the border belt. Whenever they

need money, they have no alternative but to go to the landlord for money at a high

interest rate. When they fail to pay money back they are automatically trapped in a

vicious circle. They agree to work for the money lender at miserably low wages. In the

meanwhile the capital amount of debt continues to grow which chains them for ever and

the entire family becomes bonded labour.


90

3.3.14. Land Holding

Table 3.19.

Land Holdings (in Acres)

Sr.No Land (in acres) Number of persons Percentage

1 Upto 1 4 1.11

2 1.1 to 2 8 2.22

3 2.1 to 3 5 1.39

4 3.1 to 4 4 1.11

5 4.1 to 5 2 0.56

6 Above 5 1 0.28

8 Landless 336 93.33

Total 360 100

Source: Field Study

Table 3.19 shows the land holdings of the Christians. Only 24 (6.60 percent) of

the total households own land while 336 (93.40 percent) do not. Only one family has

more than 5 acres of land. During the study, it was found that a few families had their

land but they sold it due to various reasons. Because of small size of land holding and

unavailability of cultivating land, only 8 families were engaged in agriculture and the

rest had either rent out their land or remain uncultivated.

3.3.15. Monthly Family Income

Table 3.20.

Monthly Family Income (As told by the Respondent)

S.No. Monthly income Household Percentage

1 Upto 1000 121 33.62

2 1000-2000 92 25.56

3 2001-3000 75 20.83


91

4 3001-4000 12 3.33

5 4001-5000 8 2.22

6 5001-6000 16 4.44

7 6001-7000 9 2.50

8 7000 above 27 7.50

Total 360 100

Source: Field Study

Table 3.20 shows the household income. The figures are based on the

information provided by the head of the family. It is very difficult to get the exact

income of the most of the families as they do not have a regular source of income,

because majority of the respondents are casual labourers.

3.3.16. Working Hours

Labourers employed with the landlord have no fixed hours of work. On Sundays,

the days of obligation and festival days, they are unable to practise their religious faith

by going to the Church.

During the harvest season, working hours are 24 hours particularly in the grain

market. They are entertained with booster capsules and alcohol. Those who are employed

in the agricultural field have to stay in the paddy field close to the tube well so that when

the electricity is released they are able to switch on the tube well. They have to be awake

to check the flow of the water in the field. For those who are working in the cattle sheds,

working hours vary from time to time. Thus, it is difficult to determine their working

hours.

3.3.17. Description of Houses

Table 3.21.

Houses

S. No. Structure Number Percentage

1 Pacca 261 72.50

2 Kacha 99 27.50

Total 360 100


92

Source: Field Study

Table 3.21 shows the structure of the houses of Christian families. The living

standard of the people can be deduced from the structure of the house where they live. A

total of 261 (72.5 percent) families live in Pacca houses while the remaining 99 (27.5

percent) families still live in Kacha houses, which are built with both baked and unbaked

bricks.

Table 3.22.

Construction of the Houses

S. No Sources No Percentage

1 Own Sources 292 81.11

2 Loan 30 8.33

3 With Assistance From the Church 29 8.06

4 Government Assistance 9 2.5

Total 360 100

Source: Field Study

Table 3.22 shows that 292 (81.11 percent) families constructed their houses with

their own sources of income while 30 (8.33 percent) got loan from both formal and

informal sources to construct their houses. The informal sources include moneylenders,

commission agents etc. A total of 29 families (8.06 percent) were provided financial

assistance by the Diocese of Jalandhar to construct their houses. A small number of

houses, i.e. 9 (2.5 percent) were constructed with the help of various governmental

schemes for the poor people in the border villages.

Table 3.23.

Number of Rooms

S. No No of Rooms Number Percentage

1 One Room 158 43.89

2 Two Rooms 156 43.33

3 Three Rooms 37 10.28

4 Three or Above 9 2.50

Total 360 100

Source: Field Study


93

Table 3.22 shows the number of rooms in a house. It shows that majority of the

families i.e. 158 (43.88 percent) live in a single room while 156 families (43.33 percent)

possess two rooms. Among them, 37 families (10.28 percent) own three rooms while 9

families have houses with more than three rooms. Most of these are joint families and

relatively well off.

3.3.18. Available Amenities

Table 3.23.

Electricity

Sr. No. Number Respondents Percentage

1 223 Yes 61.94

2 137 No 38.06

Total 360 100

Source: Field Study

Table 3.23 shows that only 223 (61.94 percent) families have electricity

connection while 137 (38.06 percent) do not have electricity in their houses. Though,

Punjab claims that all the villages were electrified many years ago, yet we found that

there were large number of houses, particularly of the dalits and other poor sections of

the society, which were without electricity connection. The major reason of this is that

they cannot afford to pay the bills regularly. It is noteworthy that the majority of the

families under the study is having electricity connection only for one or two bulbs.

3.3.19. Drinking Water

Table 3.24.

Source of Drinking Water

Sr. No Source of Water Family Percentage

1 Own Hand Pump 329 91.39

2 Village Water Supply 25 6.94

3 Hand Pump and Village Water

Supply

6 1.67

Total 360 100

Source: Field Study


94

Table 3.24 explains the source of drinking water. A common source of drinking

water in the countryside is one’s own hand pump. A total of 329 (91.39 percent)

households have their own hand pumps, which are known as ‘Nalka’ in the local

language. There are three villages, i.e. Karyal, Kot Sidhu and Shahpur where there is a

provision of water supply. During the field study we came to know that there were a few

families in the studied villages who had neither a hand pump nor were getting supply

from water tank. They got water from the other sources.

Conclusion

The Christians of the Majha region are people who are converts from the dalits in

order to get respect and new identity in their lives. They have embraced Christianity

leaving their parent religion with the hope that they would get better position, power and

respect in the society and thus a transformation would creep into their life. Though they

changed their religion, yet, their life situation remained has the same. Their conversion

to Christianity has not got any material benefits to them. In fact they are the losers,

losing their ‘benefits of reservations’. The major source of power and prestige in the

village depends upon the land holding and occupation. The study concludes that the

largest number of Christians are landless and those who have the land are marginalized

ones. Another source of prestige is occupation and a large majority of them are farm

labourers. We have also come to know that the system of bonded labour is still there in

indirect form, though it was abolished many years ago. There is also an absence of

occupational change in the Christian population of the studied villages. As such, there is

very limited upward mobility among these families.

The literacy rate shows that they are in a disadvantageous position because

literacy is the first and foremost factor of social, political and economic mobility. The

way of living and all indicators of social, political and economic profile show that the

Christians in the border areas are excluded from all benefits of development in the

country. In most of the cases, their life is miserable than their counterparts, the dalits. All

these variables indicate that in spite of their majority in a few villages and a substantial

number in others, they do not have any say in the grass-root politics.


95

END NOTE

1 K.S. Narang and H.R. Gupta, History of Punjab:1500-1858, Delhi: U.C. Kanpur, 1979, p.3.

2 K.S. Singh, I.J.S. Bansal, Swaran Singh (eds.), People of India: Punjab, Vol. XXXVII, New

Delhi: Manohar Publishers, 2003, p.1.

3 H.V. Hodson, The Great Divine, Karachi: Oxford University Press, 1997, p.404.

4 K.S. Narang, n.1, p.2.

5 K.S. Singh, n.2, p. 3.

6 Pritam Singh, Punjab Economy: The Emerging Pattern, New Delhi : Enkey Publications, 1995,

p.1.

7 Census of India, 2001

8 Census of India, 2001, p. XIV.

9 Statistical Abstract of Punjab, Chandigarh: Economic Advisor to Government of Punjab, 2007,

p. 82.

10 Census of India, 2001, Series – 4, Punjab, Provisional Population Totals, Punjab; Director of

Census Operations, 2002, pp. 22-23.

11 Human Development Report Punjab 2004, Government of India, 2004, pp. 13-15.

12 Ibid, pp. XIVI - XVII

13 Amarjit Singh, Punjab De Pind, Shahr Ate Kasbe, (The Village Directory of Punjab), Ludhiana:

Indian statistical Library, 2006.

14 Tony Hilton and Kumara, Adopt – A District of Punjab, Delhi: People of India, 1998, p. 32-56.

15 Gazetteer of the Gurdaspur district 1881-84, Lahore: San-e-Meel Publications, 2000, p. 11.

16 C.H. Loehlin , “The History of Christianity In Punjab” in Ganda Singh (ed.), The Singh Sabha

and other Socio-Religious Movements in the Punjab, Patiala: Punjab University, 1997, p. 187.

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