phoolkumar
October 22nd, 2012, 06:13 PM
Gotra of Kheda defines not only ones blood relation but geographical origin, social identity, ancestral pride and
above all the gender equality.
Article comprises of following sections:
Preface
What is Gotra of Kheda?
Gotra and gender equality
Pros and cons of Gotra system
How it works in cities
Conclusion/Results
1. Preface: “Gotra” system is not something that pertains only to one caste, society, human group, religion or region. It is a worldwide fact found with different notations like “Surname”, “Nom”, “Gotra”, “Sub-caste” etc. Norms and ethics built up around it vary from country to country, state to state and religion to religion but is a minimum common identifier throughout world. When we see it in Indian context for Hindu religion, North India and South India emerge in picture.
Region and context at the focus of this article is the North Indian Hindu Gotra system found in almost 300 kms radius of Dilli, and is as old as the Satyug, Ramayana and Mahabharta. Gotra of all Brahmin castes are based on names of various Maharishies. Among business, warrior and farming classes, generally it comes through “Khap System”and is related to ones work, bravery and deeds made and established by respective ancestors (norms set up on gotra by Khap system have been followed by almost all original and ancient classes of so called Khapland belts till date). Skilled labor classes are also found following the same system in their respective castes. Some Gotras are found in more than two or more castes, for example, Ehdi caste (ST category) in my village claims to be the descendents of Rajputs and shares a common Gotra “NAYAK”. Similarly “MALIK” and “PUNIA” Gotra are found both in Jats as well as Ravidasies. "MALIK" gotra is even found in Hindu Khatries and Muslims.
I was born and brought up in this system so have been observing both sides of the coin since infant age. Interesting about this research is that there are some extremely wonderful examples found on gender equality, which in fact motivated me to bring this research to public. Our study elaborates that Gotra system is the spinal bone of a village social system, especially a village like mine. Before proceeding to next, I should not forget to mention that my village is at the focal point of this article as a reference (see the complete list of castes habituating in my village (http://www.jatland.com/forums/intro-demography.html)).
2. Gotra of Kheda is defined as “The very first Gotra of each caste found at the time of settling down of a village or you can say at the time of laying down the stone of village establishment, which is called as “Dada Nagar Kheda”. For example in Nidana, Gotra of Kheda is Malik for Jats, Bhardwaj for Brahmins, Garg for Baniyas, Nayak for Ehdies and so on for all other castes might settled down in village at that time.
Parallel to this, village ancestors established a liberal philosophy towards life, which is described as "the liberty for residing of anyone in village with gesture of brotherhood". So people coming to reside in village on later times would be liberal to settle and practice either of theirs or village' traditions. But to keep the concept of equality of gender which is directly related to Gotra of Kheda, the new settlers would be abiding by minimum norms of village identity. And Gotra of Kheda was put under one of these norms.
3. Gotra and gender equality: Biggest myth one should be cleared about Village Gotra of Kheda System is that it is based on the concept of gender equality, i.e. “Gotra of Kheda should prevail for posterities of village' sons and daughters if they choose/come to reside in village.” Generally Gotra is seen in relation to male dominancy whereas truth is more auspicious and cheering than that. Gotra of Kheda has nothing to do with male dominancy; it is rather pretaining more to village identity.
While studying the village on Gotra topic, I came across some families which are known as Dhani ki Aulad, means posterity of village daughter. Before this even I was carrying the similar opinion that a village is the habitat to posterity of son only. But when investigated further about the story of almost 20 families in my village, I found that they are the posterity of my Bua/Grand-Bua lived some four or five generations ago and living in their maternal village with their mother Gotra Malik since then. Whereas and according to Hindu traditional system, their Gotra ought to be the Gotra of their father i.e. of Jamai of our village. This put me under another question, how it comes?
In answer to that village elders told me that our ancestors (paternal for you and maternal for us) have set a rule that “गाँव में बसने वाली औलादें वो चाहे गाँव की बेटी की हों या गाँव के बेटे की, उनके लिए गोत्र गाँव के खेड़े का चलेगा, इसमें लिंगभेद नहीं होगा और खेड़े का गोत्र सर्वोपरी रहेगा| उन्होंने कहा कि गाँव में बहु बसे या जमाई, गोत्र गाँव के खेड़े का चलेगा, बहु और जमाई के अपने गोत्र पीछे छूट जायेंगे| मतलब गाँव की बेटी के गाँव में बसने पर बेटी का गोत्र (यानि गाँव के खेड़े का गोत्र) ही उसकी औलादों का गोत्र होगा, जमाई वाला नहीं|" means Gotra of Kheda for a particular caste should remain unique and of top most importance because this will keep your history, identity and posterities of both genders intact.
Then I asked them, what Gotra’s you avoid for marriage of your posterity? They said that in a similar way, as you do. You leave yours and your mother’s Gotra, we leave ours and our father’s Gotra. Then I asked them why not to call it as adoption system? They replied that there is a difference in both. In adoption you adopt the both Gotra’s from your adopted parents whereas here you carry both Gotra’s of your original parents.First time I saw such a big example of male and female equality in a region, which is or made infamous on the issue of gender equality.
Analytical postmortem: Beside the biological genetic reports submitted in defense of Gotra system, here comes another point, which I think is of the highest ethics and emotional attachment. That Gotra is not only related to your blood but to your identity and history too. And I don’t find anything wrong in it, rather felt amazed when saw a wonderful example of male and female equality.
above all the gender equality.
Article comprises of following sections:
Preface
What is Gotra of Kheda?
Gotra and gender equality
Pros and cons of Gotra system
How it works in cities
Conclusion/Results
1. Preface: “Gotra” system is not something that pertains only to one caste, society, human group, religion or region. It is a worldwide fact found with different notations like “Surname”, “Nom”, “Gotra”, “Sub-caste” etc. Norms and ethics built up around it vary from country to country, state to state and religion to religion but is a minimum common identifier throughout world. When we see it in Indian context for Hindu religion, North India and South India emerge in picture.
Region and context at the focus of this article is the North Indian Hindu Gotra system found in almost 300 kms radius of Dilli, and is as old as the Satyug, Ramayana and Mahabharta. Gotra of all Brahmin castes are based on names of various Maharishies. Among business, warrior and farming classes, generally it comes through “Khap System”and is related to ones work, bravery and deeds made and established by respective ancestors (norms set up on gotra by Khap system have been followed by almost all original and ancient classes of so called Khapland belts till date). Skilled labor classes are also found following the same system in their respective castes. Some Gotras are found in more than two or more castes, for example, Ehdi caste (ST category) in my village claims to be the descendents of Rajputs and shares a common Gotra “NAYAK”. Similarly “MALIK” and “PUNIA” Gotra are found both in Jats as well as Ravidasies. "MALIK" gotra is even found in Hindu Khatries and Muslims.
I was born and brought up in this system so have been observing both sides of the coin since infant age. Interesting about this research is that there are some extremely wonderful examples found on gender equality, which in fact motivated me to bring this research to public. Our study elaborates that Gotra system is the spinal bone of a village social system, especially a village like mine. Before proceeding to next, I should not forget to mention that my village is at the focal point of this article as a reference (see the complete list of castes habituating in my village (http://www.jatland.com/forums/intro-demography.html)).
2. Gotra of Kheda is defined as “The very first Gotra of each caste found at the time of settling down of a village or you can say at the time of laying down the stone of village establishment, which is called as “Dada Nagar Kheda”. For example in Nidana, Gotra of Kheda is Malik for Jats, Bhardwaj for Brahmins, Garg for Baniyas, Nayak for Ehdies and so on for all other castes might settled down in village at that time.
Parallel to this, village ancestors established a liberal philosophy towards life, which is described as "the liberty for residing of anyone in village with gesture of brotherhood". So people coming to reside in village on later times would be liberal to settle and practice either of theirs or village' traditions. But to keep the concept of equality of gender which is directly related to Gotra of Kheda, the new settlers would be abiding by minimum norms of village identity. And Gotra of Kheda was put under one of these norms.
3. Gotra and gender equality: Biggest myth one should be cleared about Village Gotra of Kheda System is that it is based on the concept of gender equality, i.e. “Gotra of Kheda should prevail for posterities of village' sons and daughters if they choose/come to reside in village.” Generally Gotra is seen in relation to male dominancy whereas truth is more auspicious and cheering than that. Gotra of Kheda has nothing to do with male dominancy; it is rather pretaining more to village identity.
While studying the village on Gotra topic, I came across some families which are known as Dhani ki Aulad, means posterity of village daughter. Before this even I was carrying the similar opinion that a village is the habitat to posterity of son only. But when investigated further about the story of almost 20 families in my village, I found that they are the posterity of my Bua/Grand-Bua lived some four or five generations ago and living in their maternal village with their mother Gotra Malik since then. Whereas and according to Hindu traditional system, their Gotra ought to be the Gotra of their father i.e. of Jamai of our village. This put me under another question, how it comes?
In answer to that village elders told me that our ancestors (paternal for you and maternal for us) have set a rule that “गाँव में बसने वाली औलादें वो चाहे गाँव की बेटी की हों या गाँव के बेटे की, उनके लिए गोत्र गाँव के खेड़े का चलेगा, इसमें लिंगभेद नहीं होगा और खेड़े का गोत्र सर्वोपरी रहेगा| उन्होंने कहा कि गाँव में बहु बसे या जमाई, गोत्र गाँव के खेड़े का चलेगा, बहु और जमाई के अपने गोत्र पीछे छूट जायेंगे| मतलब गाँव की बेटी के गाँव में बसने पर बेटी का गोत्र (यानि गाँव के खेड़े का गोत्र) ही उसकी औलादों का गोत्र होगा, जमाई वाला नहीं|" means Gotra of Kheda for a particular caste should remain unique and of top most importance because this will keep your history, identity and posterities of both genders intact.
Then I asked them, what Gotra’s you avoid for marriage of your posterity? They said that in a similar way, as you do. You leave yours and your mother’s Gotra, we leave ours and our father’s Gotra. Then I asked them why not to call it as adoption system? They replied that there is a difference in both. In adoption you adopt the both Gotra’s from your adopted parents whereas here you carry both Gotra’s of your original parents.First time I saw such a big example of male and female equality in a region, which is or made infamous on the issue of gender equality.
Analytical postmortem: Beside the biological genetic reports submitted in defense of Gotra system, here comes another point, which I think is of the highest ethics and emotional attachment. That Gotra is not only related to your blood but to your identity and history too. And I don’t find anything wrong in it, rather felt amazed when saw a wonderful example of male and female equality.