Page 12 of 12 FirstFirst ... 2 8 9 10 11 12
Results 221 to 239 of 239

Thread: haryanvi boli aur uske anokhe sabad

  1. #221
    Kubhat-
    Dubhat-

    geriyo koi bhai inpe chandna!
    Become more and more innocent, less knowledgeable and more childlike. Take life as fun - because that's precisely what it is!

  2. #222
    कुभात : मेहनत
    दुभात : भेदभावपूर्ण

    महाबला महावीर्या महासत्यपराक्रमा: |
    सर्वांगे क्षत्रिया जट्टा देवकल्पा दृढ़व्रताः ||

  3. The Following 2 Users Say Thank You to SandeepSirohi For This Useful Post:

    sivach (May 10th, 2013), urmiladuhan (September 4th, 2013)

  4. #223
    .
    कोए न्यूं बताओ अक तलाकी का मतलब के हो सै?

    लुगाई छो में आ कै कहया करैं (एक तरह की गाली) - पड़ एक ओड़ नै - तेरा तलाकी !

    उर्दू के शब्द तलाक से तो नहीं निकला यह?


    .
    तमसो मा ज्योतिर्गमय

  5. #224
    Quote Originally Posted by dndeswal View Post
    .
    कोए न्यूं बताओ अक तलाकी का मतलब के हो सै?

    लुगाई छो में आ कै कहया करैं (एक तरह की गाली) - पड़ एक ओड़ नै - तेरा तलाकी !

    उर्दू के शब्द तलाक से तो नहीं निकला यह?


    .

    देशवाल जी ,इहे ताग्गे में इह शबद पे चानना पड़ लिया पहलम ।
    :rockwhen you found a key to success,some ideot change the lock,*******BREAK THE DOOR.
    हक़ मांगने से नहीं मिलता , छिना जाता हे |
    अहिंसा कमजोरों का हथियार हे |
    पगड़ी संभाल जट्टा |
    मौत नु आंगालियाँ पे नचांदे , ते आपां जाट कुहांदे |

  6. #225
    पान्द ------ यु शबद ऊँ ते खाट के पायताने खातर बर्त्या जावे स । सरहाणा अर पायताणा । किते-किते इहने पाँत भी कह्या करें । ख़ास बात या स अक इह शबद की उत्पत्ति पायताणे या पायाँ तें ना हो के संस्कृत शबद "पंक्ति " तें होई स । पंक्ति = पाँत =पान्द ।
    जट्टू मह आजकाल अंग्रेजी के शबद लाइन का बिगड़ा होया शबद "लेण " बर्त्या जावे स । जब की असली शबद पाँत कोए ना बोल्दा ।
    वाक्य में परयोग -------- जिमन्वार का बखत होग्या ,सारयाँ ने एक पाँत में बिठ्या दो ।
    :rockwhen you found a key to success,some ideot change the lock,*******BREAK THE DOOR.
    हक़ मांगने से नहीं मिलता , छिना जाता हे |
    अहिंसा कमजोरों का हथियार हे |
    पगड़ी संभाल जट्टा |
    मौत नु आंगालियाँ पे नचांदे , ते आपां जाट कुहांदे |

  7. #226
    हाबका
    सुबकी
    The never-ending task : Self Improvement

  8. The Following User Says Thank You to sanjeev_balyan For This Useful Post:

    urmiladuhan (September 4th, 2013)

  9. #227
    Quote Originally Posted by sanjeev_balyan View Post
    हाबका
    सुबकी
    भाई इस्से शबदां खातर एक और तागा स "शबद खेल " इहने उह में गेर ।
    हाबका ----- जब कोए माणस किहे अनहोणी की चाणचक सुण ले अर उह के धक्का लाग्गे ।
    सुबकी ----- जब कोए माणस चाणचक किहे ठण्डे गरम के सम्पर्क में आजवे अर उह के धक्का लाग्गे ।
    :rockwhen you found a key to success,some ideot change the lock,*******BREAK THE DOOR.
    हक़ मांगने से नहीं मिलता , छिना जाता हे |
    अहिंसा कमजोरों का हथियार हे |
    पगड़ी संभाल जट्टा |
    मौत नु आंगालियाँ पे नचांदे , ते आपां जाट कुहांदे |

  10. The Following 2 Users Say Thank You to ravinderjeet For This Useful Post:

    sanjeev_balyan (June 24th, 2013), sivach (June 24th, 2013)

  11. #228
    खोशना :----- इह का सीधा मतलब ते यु स अक धीन्ग्ताने किहे पे कोए चीज ले ली ।
    उत्पत्ति -----यु एक फ़ारसी शब्द स । जिह का मतलब लूटना भी हो स । कुछ जट्टां का गोत खोशा ,खोशेरा भी हो स ,जिह का मतलब लुटेरा हो स । सिन्धी ,पंजाबी ,राजस्थानी ,हरयाणवी भाषाओं या बोलिओन में(विशेषतया जो बोली जाट बोलते हैं ) इरानी या फ़ारसी भाषा का भोत घना परभाव स ,जो की जट्टों का इरान या अफगानिस्तान से स्थानान्तरण कानी इशारा करे स ।
    :rockwhen you found a key to success,some ideot change the lock,*******BREAK THE DOOR.
    हक़ मांगने से नहीं मिलता , छिना जाता हे |
    अहिंसा कमजोरों का हथियार हे |
    पगड़ी संभाल जट्टा |
    मौत नु आंगालियाँ पे नचांदे , ते आपां जाट कुहांदे |

  12. The Following User Says Thank You to ravinderjeet For This Useful Post:

    sivach (July 24th, 2013)

  13. #229
    पीहर ------ यु शबद संस्कृत के "पितृघर "तें बनया होड़ स । पितृ घर > प्योघर >पीहर ।
    वाक्य में पर्योग --- हे बेबे ,मानने ते पीहर जाणा स ।
    :rockwhen you found a key to success,some ideot change the lock,*******BREAK THE DOOR.
    हक़ मांगने से नहीं मिलता , छिना जाता हे |
    अहिंसा कमजोरों का हथियार हे |
    पगड़ी संभाल जट्टा |
    मौत नु आंगालियाँ पे नचांदे , ते आपां जाट कुहांदे |

  14. The Following User Says Thank You to ravinderjeet For This Useful Post:

    sivach (August 20th, 2013)

  15. #230
    Quote Originally Posted by ravinderjeet View Post
    पीहर ------ यु शबद संस्कृत के "पितृघर "तें बनया होड़ स । पितृ घर > प्योघर >पीहर ।
    वाक्य में पर्योग --- हे बेबे ,मानने ते पीहर जाणा स ।
    न्यूं-ऐं सुसराड़ (या ससुराल) भी संस्कृत के शब्द श्वसुरालय (यानि ससुर का घर) तैं बण्या ओड़ सै।

    ठीक-ए कहया करैं अक सुसराड़ इतणै ऐं हो स जब ताहीं सुसरा जीवै सै। उसके मरे पाच्छै सुसराड़ जाण का कोए फायदा ना - साळे-सपटे किस्सै नै ना बूझते !
    तमसो मा ज्योतिर्गमय

  16. The Following 2 Users Say Thank You to dndeswal For This Useful Post:

    ravinderjeet (August 19th, 2013), sivach (August 20th, 2013)

  17. #231
    रहट ---- रहट का सीधा मतलब हो स ,एक इस्सी मशीन जो बल्धां की ताकत के ताण कुंए माँह तें पाणी काढ़े । यु मुख्य रूप तें खेताँ की सिंचाई के काम आया करदा । आजकाल के बालकां ने , अर जो शहर में रहे होड़ सें , उन् ने नि देख्या हो गा । "हरयाणा तश्वीरों में " ताग्गे में देख सको सो , इह की फोटू ।
    विश्लेषण :- रहट शबद "अराघटा" शबद का अपभरंश से । आज भी दश के कई हिस्स्याँ में अराघटा के नाम तें भी बोल्या जावे स ।
    १) अरा-घडा > अरा-घटा >रघटा >रहट , न्यू यु शब्द बनया स । जट्टू में किहे भी चीज के पुनरावर्तन को लार भी कह्या करें ,जो की अरा शबद का ही अपभ्रंश स । ज्युकर न्यू कह देवें अक माणसां की "लार" लाग री स । आर लगातार होण आली घटना ने लगतलार भी कह्या करें । अरा का मतलब स किहे भी चीज या वस्तु का बार-बार रिपीट होणा । अरावली पहाड़ का नाम भी इससे अरा के कारण पडया स क्यूंकि पुराणा पाहड होण के कारण इह की चोटी एक जिस्सी पेनी-पेनी दिखया करदी ,यानी एक सी पहाड़ों की सांखल (श्रंखला )
    आरी अर आरा शब्द भी न्यू- बण रे सें क्यूंकि उनकी उप्पर के कांडे एक के बाद एक हों सें । अंग्रेजी का शब्द "आरे" भी इहे माँह तें लिकड्या होड़ स ।
    २) घडा शबद घट तें बण्या होड़ स ,घट मतलब एक घूंट जितने पानी का प्रमाण (मात्रा )हो स ।घट-घट में हे साईं रमता । यानी एक-एक बूँद पाणी में भी भगवान् हे । इस्से घट शबद तें घडा बन्ग्या ,यानी जो पानी को धारण करे । ऊँ ते कोए भी चीज जो घड़े जीसी हो उह ने घडा कह देवें सें पर शाब्दिक तौर पे , केवल जिह में पाणी भर्या हो वो-ए घडा हो स , जा घी घाल दे तो वो घडा नि कुहावेगा ,वो "झाकरा"कुहावेगा । इहे घट तें घाट शबद भी बन्या होड़ स, वो रास्ता जो पाणी ताहीं ले जा घाट कुहावेगा ।
    इब्ब अराघटा या रहट का मतलब यु होया "घडयाँ की लार" ,पहलम (हामने ते पीप्याँ के रहट देखे सें ) जेवड़ी तें घडयाँ ने बांध दिया करदे जब पिप्याँ के बणे होड़ रहट नहीं होया करदे । युरोपियन ने इह का नाम पर्सियन व्हील धर राख्या था ,क्यूंकि इह तकनीक का उन् ने परसिया तें-ए बेरा पाट्ट्या था ।
    ३ ) जट्टू में एक शबद स "आर लाणा " ,जब कोए किहे बात ने बार-बार कहवे ,ते न्यू कह दिया करें अक क्यूँ इह बात की "आर लार्या स । ज्युकर "यु छोरा ते रोटियाँ की आर लार्या स "। जब कोए बालक बार-बार रोटी मांगे ते ।
    :rockwhen you found a key to success,some ideot change the lock,*******BREAK THE DOOR.
    हक़ मांगने से नहीं मिलता , छिना जाता हे |
    अहिंसा कमजोरों का हथियार हे |
    पगड़ी संभाल जट्टा |
    मौत नु आंगालियाँ पे नचांदे , ते आपां जाट कुहांदे |

  18. The Following User Says Thank You to ravinderjeet For This Useful Post:

    sivach (September 1st, 2013)

  19. #232
    Lolz bhai, with this explanation this word can now be used for all the Jats by default ... i.e. JATtitude = Stubborn Attitude = ड़ठोरा :p

    Quote Originally Posted by ravinderjeet View Post
    ड़ठोरा -- किहे का एक ढाल का घमंड करणा अर क: फेर अंग्रेजी में अटीटयुड़ भी कह दिया करें |
    अपभ्रन्श --यु शबद दो शबदां के जोड़ तें बणर्या स "ढीठ"= अड़ियल + टौरा = डिठोरा |( इन् दोनु शबदां की न्यारी वाख्या करूंगा)
    वाक्य में परयोग--- यु राकेश घणे डिठोरे आला स |

  20. #233
    Yup, धलीज has multiple but similar meaning depending on the contextual use. Ravinder Bhai, tu jo concept explain kar rha s ke "म्हारे पान्ने ( ठोला ) ने भी ज्यां तें धलीज कहया करदे अक गाल में बडन तें पहलम एक घणा-ए बड्डा बाहर्ना पार कर के ने भीतर बगड़ में बड़ना पड्या करदा ,बगड़ में चारुं ओड़ ने २०-२५ घर होया करदे जिन के बाहरने बगड़ में खुल्या करदे | रात नु बगड़ के खड़क बंद कर दिया करदे अर बिना बुझे कोए बगड़ में बड भी नि सके था" this concept of communal living originated from olden days when people who were related to each other will have common धलीज and English term in that context is "common hearth" of the people who share the same lineage. In those days people use to tie the domestic animals just outside the home yet within the common धलीज, one they close the धलीज at the night it provided protection to the animals from the thieves. So in that context the धलीज the "common hearth" of the people of the same lineage served as a gated and secure residential complex. Mhre gam mein bhi aisey hi 30-40 "Duhan" gotr ke ghar hain with a common धलीज jis n ham "seer ka darwaza" (the common gateway) bi khaya kre, ar us darwaze mein chabutri (Platform) aur ek kamra (room) bi s, jis ne log bhaadi bya mein prayog kra kartey, eek tarah se same usage as "paras" (the community center),

    so in out village the single
    धलीजserves many purposes
    -
    the "common hearth" of the people of the same lineage, ar kise te "raada" ho ja toh eek rooka maar ke sare katthe ho ke samna kar sake sain koi bi danger ho toh (I have seen it myself, eek be kue pe paani ki tractor ki trolly bharan pe panga ho gya tha ar eek rooke mein sa laath thaa thaa ke luaagiyan samet katthey ho ke doosarey panney aala ki bhoos si bhar di

    - secure-gated community living

    - common gateway

    - community center for congregation of the elderly (cabutri), ceremonies for events like wedding and death (in case the gate way has been built with the encapsulated room)



    Further to this, in our village 30-40 "Duhan" gotr ke ghar hain with a common धलीज , us mein sirf sab "Duhan" hain, sirf ek mahra ghar "Dhillon" gotra ka s, us ka karan yo s ke, kai generation pehle Duhan ki choori doosare gam mein Dhillon ke byahi gyi thi, wah choori chotti umr mein widow ho gyi, toh wah balkan samet apne pehar mein "Dhuan" maa baap/bhaiyon ke saath permanently bas gyi. Such a widowed girl who comes to live at parental home is called "Dhyani" and her offsprings are called "Dhyani ki Aulad". I do not know the etymology of "Dhyani". Hopefully, you or Deshwal saab or Sure (Surender) can enlighten. Thanks in advance bhai.


    Quote Originally Posted by ravinderjeet View Post
    आपणी-आपणी सहूलियत के हिसाब तें बोल ले सें लोग | हां म्हारे घरां एक घर के आगे चोकडिया सी बना राखी थी उहने धलीज कह्या करदे | म्हारा पान्ना भी गाम में धलीज कुहावे स | हिंदी में इससे शबद ने चौखट की थां परयोग करें सें | पर इह का सही मतलब हो स बगड़ यानी क:ते एक घर के आगे का खुल्ला आहता अर क: फेर कई घरां के बीचाले (चारुं ओड ने बणे होड़ ) छोड्या होड़ खुल्ला स्थान | म्हारे पान्ने ( ठोला ) ने भी ज्यां तें धलीज कहया करदे अक गाल में बडन तें पहलम एक घणा-ए बड्डा बाहर्ना पार कर के ने भीतर बगड़ में बड़ना पड्या करदा ,बगड़ में चारुं ओड़ ने २०-२५ घर होया करदे जिन के बाहरने बगड़ में खुल्या करदे | रात नु बगड़ के खड़क बंद कर दिया करदे अर बिना बुझे कोए बगड़ में बड भी नि सके था | फारसी भाषा के अनुसार सही अर्थ बगड़ ही स ( कोर्टयार्ड कहयाकरें अंग्रेजी में )( जिह का जट्टों की भाषा पे भोत घणा प्रभाव स अर कदे या भाषा खुद जट्टां की आपणी होया करदी )|

  21. #234
    Han bhai Raveender, nu bata "hgay" or "hagayi" or "Hagna" (to defecate) ki etymology k s? Thanks.

  22. #235
    Quote Originally Posted by vdhillon View Post
    Yup, धलीज has multiple but similar meaning depending on the contextual use. Ravinder Bhai, tu jo concept explain kar rha s ke "म्हारे पान्ने ( ठोला ) ने भी ज्यां तें धलीज कहया करदे अक गाल में बडन तें पहलम एक घणा-ए बड्डा बाहर्ना पार कर के ने भीतर बगड़ में बड़ना पड्या करदा ,बगड़ में चारुं ओड़ ने २०-२५ घर होया करदे जिन के बाहरने बगड़ में खुल्या करदे | रात नु बगड़ के खड़क बंद कर दिया करदे अर बिना बुझे कोए बगड़ में बड भी नि सके था" this concept of communal living originated from olden days when people who were related to each other will have common धलीज and English term in that context is "common hearth" of the people who share the same lineage. In those days people use to tie the domestic animals just outside the home yet within the common धलीज, one they close the धलीज at the night it provided protection to the animals from the thieves. So in that context the धलीज the "common hearth" of the people of the same lineage served as a gated and secure residential complex. Mhre gam mein bhi aisey hi 30-40 "Duhan" gotr ke ghar hain with a common धलीज jis n ham "seer ka darwaza" (the common gateway) bi khaya kre, ar us darwaze mein chabutri (Platform) aur ek kamra (room) bi s, jis ne log bhaadi bya mein prayog kra kartey, eek tarah se same usage as "paras" (the community center),

    so in out village the single
    धलीजserves many purposes
    -
    the "common hearth" of the people of the same lineage, ar kise te "raada" ho ja toh eek rooka maar ke sare katthe ho ke samna kar sake sain koi bi danger ho toh (I have seen it myself, eek be kue pe paani ki tractor ki trolly bharan pe panga ho gya tha ar eek rooke mein sa laath thaa thaa ke luaagiyan samet katthey ho ke doosarey panney aala ki bhoos si bhar di

    - secure-gated community living

    - common gateway

    - community center for congregation of the elderly (cabutri), ceremonies for events like wedding and death (in case the gate way has been built with the encapsulated room)



    Further to this, in our village 30-40 "Duhan" gotr ke ghar hain with a common धलीज , us mein sirf sab "Duhan" hain, sirf ek mahra ghar "Dhillon" gotra ka s, us ka karan yo s ke, kai generation pehle Duhan ki choori doosare gam mein Dhillon ke byahi gyi thi, wah choori chotti umr mein widow ho gyi, toh wah balkan samet apne pehar mein "Dhuan" maa baap/bhaiyon ke saath permanently bas gyi. Such a widowed girl who comes to live at parental home is called "Dhyani" and her offsprings are called "Dhyani ki Aulad". I do not know the etymology of "Dhyani". Hopefully, you or Deshwal saab or Sure (Surender) can enlighten. Thanks in advance bhai.
    Very interesting post. So the widowed Duhan girls children were not given share in their fathers property i.e., in the Dhillon village? I wonder if this occurred commonly in those days. The justice or injustice of this kind is a reflection of the society towards a jat widow. Kindly share your ancestors story in this regard. I remain very interested in knowing.
    Attention seekers and attention getters are two different class of people.

  23. The Following User Says Thank You to urmiladuhan For This Useful Post:

    DrRajpalSingh (November 5th, 2013)

  24. #236
    Quote Originally Posted by urmiladuhan View Post
    Very interesting post. So the widowed Duhan girls children were not given share in their fathers property i.e., in the Dhillon village? I wonder if this occurred commonly in those days. The justice or injustice of this kind is a reflection of the society towards a jat widow. Kindly share your ancestors story in this regard. I remain very interested in knowing.

    Nope, it wasnt the case of the familial injustice.

    THE CURIOUS CASE OF THE WIDOWED "DUhan" TEEN (Married into DHILLONs) SETTLING AT HER PARENTS VILLAGE
    It was more of the case of "beti mahre ghra reh le, adde tere ghane ladd howen ge" type of thing cus those days prior to British did the jamabandi of the land in the early 19th century, the land use to be plenty, and families needed more hands and plenty to divide among working hands ... in fact there use to be uncultivated land that was yet to be brought under the plough. She was the case of keeping the young widowed laddo daughter close to the heart, young widowed teen Duhan mother of a single Dhillon male child. For many generation, my family continued to have one male child, hence the division of the landholding did not take place, nor the number of the Dhillon houses within the Duhan hearth (धलीज) remained same (1 only). Over the generation, Dhillon started to call their Duhan (who were originally nana and mama etc) relatives dada, chacha, tau, etc. A sort of localizations. Even today, after several generation Dhillons in our village are considered part of the Duhan fold (but not their sub-clan, only closely related to).

    THE BIGGER STORY
    Going back to the olden days, the current Duhan village is in Hissar and the Dhillons were somewhere in Rewari. Connecting the story to the bigger picture, DHillons of Rewari had moved to Rewari from Delhi after the defeat of prithvi raj chauhan, Delhi was founded by the Delu Singh Dhillon who came from king Karna of Mahabarta lineage, Delhi is named after King Delu Singh Dhillon).

    VILLAGE ECONOMY, HOW THE VILLAGES WERE SETTLED AND THE LAND WAS DIVIDED
    At the time of settlement of the Duhan teen widow at her parents home, tab toh, jat jameendar us time pe, bahar se dossri jati ko bhi nu keh ke apne gam me basaya kartey ki aa jao tham ne ghar banan ki jameen ar kheti ki jameen bi denge, so that those ppl bring their respective trades to make the village self-sufficient and viable (khati, luhar, baman, etc) as economy was based on the sort of the bater trade ...

    Now a days, shrinking land holding due to multi-general division of the land, sky-rocketing prices of the land, demise of the traditional customs for the division of the estate after the death of the head of the family ... its hard to envision kind of thinking and some of these now-extinct customs.


    THE SOCIAL (in)JUSTICE
    In terms of the social justice, the family followed the typical jat tradition of giving the girl dowry at the time of marriage in the cash and material goods as well as continue to give her the gift at festivals and special occasions (can be deemed as how her share in the father's property is given, one off big installment at the time of marriage and then multiple smaller installments on "var tyohar", etc) and the farming land and housing land was sub-divided equally among the sons. As there were only (including up to me) one son in the each successive generation that division never took place. My father's sister and grandfather's sister and so on did not get any share in the farming land.

    Cutting to the present times, I do have a sister who is married to a Colonel in army and they have only one child (a teen daguhter), I did offer to her to have whatever share of her chosing ... or all of the land as I no longer live in India, which she refuses ... "thaari tham sambhalo" is her excuse ... and when insisted upon she says "nah, bhai Dhillon ka naam khatam ho jaga jameen pe, Godara ne koni deni (her married surname)" i.e. Dhillon ancestral land can't be given to Godara.

    Addressing the issue, basically, regardless of the Hindu law act that guarantees the equal share to male and female, many families still practice the old customs, even when families are affluent and educated and even if it is offered to the daughter who usually decline due to the social conditioning. If the female property rights issue is seen coupled with the dowry as share of the property issue, it provided more detailed insight into this complex issue.

  25. The Following User Says Thank You to vdhillon For This Useful Post:

    DrRajpalSingh (November 5th, 2013)

  26. #237
    So the agricultural land that you have inherited has come to you from your nana's side. Am I right?


    Quote Originally Posted by vdhillon View Post
    Nope, it wasnt the case of the familial injustice.

    THE CURIOUS CASE OF THE WIDOWED "DUhan" TEEN (Married into DHILLONs) SETTLING AT HER PARENTS VILLAGE
    It was more of the case of "beti mahre ghra reh le, adde tere ghane ladd howen ge" type of thing cus those days prior to British did the jamabandi of the land in the early 19th century, the land use to be plenty, and families needed more hands and plenty to divide among working hands ... in fact there use to be uncultivated land that was yet to be brought under the plough. She was the case of keeping the young widowed laddo daughter close to the heart, young widowed teen Duhan mother of a single Dhillon male child. For many generation, my family continued to have one male child, hence the division of the landholding did not take place, nor the number of the Dhillon houses within the Duhan hearth (धलीज) remained same (1 only). Over the generation, Dhillon started to call their Duhan (who were originally nana and mama etc) relatives dada, chacha, tau, etc. A sort of localizations. Even today, after several generation Dhillons in our village are considered part of the Duhan fold (but not their sub-clan, only closely related to).

    THE BIGGER STORY
    Going back to the olden days, the current Duhan village is in Hissar and the Dhillons were somewhere in Rewari. Connecting the story to the bigger picture, DHillons of Rewari had moved to Rewari from Delhi after the defeat of prithvi raj chauhan, Delhi was founded by the Delu Singh Dhillon who came from king Karna of Mahabarta lineage, Delhi is named after King Delu Singh Dhillon).

    VILLAGE ECONOMY, HOW THE VILLAGES WERE SETTLED AND THE LAND WAS DIVIDED
    At the time of settlement of the Duhan teen widow at her parents home, tab toh, jat jameendar us time pe, bahar se dossri jati ko bhi nu keh ke apne gam me basaya kartey ki aa jao tham ne ghar banan ki jameen ar kheti ki jameen bi denge, so that those ppl bring their respective trades to make the village self-sufficient and viable (khati, luhar, baman, etc) as economy was based on the sort of the bater trade ...

    Now a days, shrinking land holding due to multi-general division of the land, sky-rocketing prices of the land, demise of the traditional customs for the division of the estate after the death of the head of the family ... its hard to envision kind of thinking and some of these now-extinct customs.


    THE SOCIAL (in)JUSTICE
    In terms of the social justice, the family followed the typical jat tradition of giving the girl dowry at the time of marriage in the cash and material goods as well as continue to give her the gift at festivals and special occasions (can be deemed as how her share in the father's property is given, one off big installment at the time of marriage and then multiple smaller installments on "var tyohar", etc) and the farming land and housing land was sub-divided equally among the sons. As there were only (including up to me) one son in the each successive generation that division never took place. My father's sister and grandfather's sister and so on did not get any share in the farming land.

    Cutting to the present times, I do have a sister who is married to a Colonel in army and they have only one child (a teen daguhter), I did offer to her to have whatever share of her chosing ... or all of the land as I no longer live in India, which she refuses ... "thaari tham sambhalo" is her excuse ... and when insisted upon she says "nah, bhai Dhillon ka naam khatam ho jaga jameen pe, Godara ne koni deni (her married surname)" i.e. Dhillon ancestral land can't be given to Godara.

    Addressing the issue, basically, regardless of the Hindu law act that guarantees the equal share to male and female, many families still practice the old customs, even when families are affluent and educated and even if it is offered to the daughter who usually decline due to the social conditioning. If the female property rights issue is seen coupled with the dowry as share of the property issue, it provided more detailed insight into this complex issue.
    Attention seekers and attention getters are two different class of people.

  27. #238
    Yup, not my immediate nana's side but from the nana of one of my male great-great-great...great grandfather at least 6 or 7 generations ago.

    Quote Originally Posted by urmiladuhan View Post
    So the agricultural land that you have inherited has come to you from your nana's side. Am I right?

  28. The Following User Says Thank You to vdhillon For This Useful Post:

    urmiladuhan (November 1st, 2013)

  29. #239
    This case of a daughter getting inheritance land from her fathers side is a landmark indeed. Kudos to the parents, brothers, sisters of your duhan ancestor. It is amazing that daughters were given inheritance rights in jat families in those days. Such cases can and should be highlighted by women who have difficulty with in laws or otherwise in marriage, to get a decent living in their parents house.



    Quote Originally Posted by vdhillon View Post
    Yup, not my immediate nana's side but from the nana of one of my male great-great-great...great grandfather at least 6 or 7 generations ago.
    Attention seekers and attention getters are two different class of people.

  30. The Following User Says Thank You to urmiladuhan For This Useful Post:

    DrRajpalSingh (November 5th, 2013)

Posting Permissions

  • You may not post new threads
  • You may not post replies
  • You may not post attachments
  • You may not edit your posts
  •