Pakistan, Caste and dilemma of quislings

LordOfTheUnderworlds

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http://www.sdpi.org/publications/files/Review of Pakistan Poverty Data (M-9).pdf

One aspect of poverty and inequality in Punjab that is not captured by survey data is the issue of social hierarchy. Caste discrimination continues to be an important factor in the province. Numerical estimates of the low castes are not available. A number of micro studies, however, have brought out the role of caste as a source of economic inequality and social discrimination in agriculture, as well as non-agricultural industries, particularly brick making.
There are a number features of the economies and societies of NWFP and Balochistan, besides their topography, that distinguish them from Punjab and Sindh. Firstly, both the regions are strongly tribal (and pastoral) in their traditional social structures, compared with the largely village and caste-based societies in Punjab and Sindh. As such, there is a measure of social equality in the traditional institutions in these areas.
 

LordOfTheUnderworlds

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https://muslimbaniisrael.wordpress.com/

muslimbaniisrael
The Heritage & History of the Afghans.
.
.

lot of material on that page. didn't bother to read.

Jews claim at least some major Pashtun tribes are from some mythical 'lost tribes of Israel'.

In reality no one really knows details about the period between destruction of pre-Islamic Afghanistan region by Turks and mongols and the later Islamized Afghanistan with a new identity. A typical article about Pashtun history starts like this
: 'The exact details about the origin of the Niazis, like other Pashtun tribes, is unknown......' Then the article goes on bla bla bla writing long history and genealogy.

And Jews are fond of using their influence in academia and corridors of power for building narratives around their violent fantasy bible stories as if they are center of the universe. So don't know now much to believe such claims.
 
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Bornubus

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Politically, the first Hindu who converted to Islam and insulted for being Hindustani convert was Imadudin Rehan during Sultanate Era.


He was denied high post in sultanate Nobility although he was the Subedar of Badayun. Barni and Turks called him "AJLAF" not fit to Rule and only Turks who are of high noble blood have the right to Rule.



Though this situation was changed considerably during Mughal Era.
 

LordOfTheUnderworlds

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Politically, the first Hindu who converted to Islam and insulted for being Hindustani convert was Imadudin Rehan during Sultanate Era.


He was denied high post in sultanate Nobility although he was the Subedar of Badayun. Barni and Turks called him "AJLAF" not fit to Rule and only Turks who are of high noble blood have the right to Rule.



Though this situation was changed considerably during Mughal Era.
That must be from mainland India.

But how much do we know what exactly was going on in the north-west frontier of Indian continent before that?

It seems a lot was happening around that region. Mongols were on rampage. Arabs briefly invaded north-west India reaching upto central asia riding on the newly formed imperialist-religious ideology of Islam (and immediately repelled from India). Then central asian tribes adopted Islam and started creating empires and spreading/migrating all around, towards europe, middle east and India. Around same time there were some Hindu/Buddhist Shahi dynasties in Af-Pak region. Then there was one Karkota empire in Kashmir that probably sent expeditions into central asia Even gypsies spread towards europe from India probably in same period.

What is now Afghanistan is at intersection of all this. There must have been a lot of action happening there. How did it affect people living there? We dont read about their history. From pre islamic Persia at least we have something left in the form of some history and few Zoroastrians that escaped to India. From pre Islamic Afghanistan nothing is left except Bamiyan Buddha statues, darbari history of Islamized central asian nomadic tribal dynasties and now biblical lost tribe theories of eccentric Jews.
 

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meh
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https://muslimbaniisrael.wordpress.com/

muslimbaniisrael
The Heritage & History of the Afghans.
.
.

lot of material on that page. didn't bother to read.

Jews claim at least some major Pashtun tribes are from some mythical 'lost tribes of Israel'.

In reality no one really knows details about the period between destruction of pre-Islamic Afghanistan region by Turks and mongols and the later Islamized Afghanistan with a new identity. A typical article about Pashtun history starts like this
: 'The exact details about the origin of the Niazis, like other Pashtun tribes, is unknown......' Then the article goes on bla bla bla writing long history and genealogy.

And Jews are fond of using their influence in academia and corridors of power for building narratives around their violent fantasy bible stories as if they are center of the universe. So don't know now much to believe such claims.

I call BS. Look at how similar Pathans are with our Indic populations and how they are different from a randomly picked jew. The dataset is Haddapan. You basically can't tell the difference in DNA between a Jatt and a Pathan. Any differences in appearance are probably due to climate and geography.

Screen Shot 2017-06-28 at 1.13.41 PM.png
 

LordOfTheUnderworlds

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Also, @AnantS @hit&run @Zero-Sum-Game

Don't the Pakistani jawans look like our Choore Chamars? How do some of them have upper caste surnames? :shock:
Hasan Nisaar categorically mentioned that after 1947 they captured lands of Sikhs and Hindus. Those who stayed back were systematically killed to capture their lands. He further says there was spree of changing the surnames to show they are Arab descendants or upper caste. He exclaimed, 'In Nutshell Pakistanis all about 'Zali Names and Zali Claims'.
In one of above links also it is mentioned that many became sayyad overnight in 1947.

I guess such things would be possible mainly for those who migrated to urban centres in west punjab from east punjab at the time of partition (earlier also there was a wave of migration from east punjab when british created irrigation system and distributed land in these newly formed canal colonies).

But in a traditional village where everyone knows about their neighbors and arrianged marriages happen through contacts within relatives such thing would be extremely difficult. Pakistani villages have overall maintained traditional caste based social structure.

Also in India it is not unusual for lower castes to use same surnames as dominant castes in that region. That does not change their caste.
 

LordOfTheUnderworlds

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https://tribune.com.pk/story/370904/castes-in-punjab/?amp=1

Castes in Punjab
By AJMAL KAMAL
Apr.27,2012

Before I come to the subject of sheer prejudice and violence woven into the fabric of our languages — Urdu and others— I would like to make a small but important clarification. The use of ‘North India’ and ‘northern subcontinent’ as interchangeable terms in the pre-Partition context in my previous columns seems to have led some readers to conclude that the geographical area defined by these terms somehow does not include the present Pakistani province of Punjab. This is an incorrect impression. These terms are used for the entire northern subcontinent — the area above the Vindhya mountains — and, in the context of caste politics, this entire area has common characteristics that are distinct from the area that falls below the Vindhyas. They encompass the entire area of Pakistan in addition to the areas that are on the other side of our borders with post-Partition India.

To somehow conclude that Punjab — or any other part of the present Pakistan — has been free from caste divisions, prejudices, discriminations and politics is to affirm our national trend to deny historical and social reality. Our post-Partition Punjab politics has typically been the power politics between different biradris sharing a specific area. Any number of examples could be found that demonstrate how caste prejudice plays a crucial role in informing individual and group attitudes: from the famous saying adorning the backs of our trucks and buses — Asl se khata nahin/kam, asl se wafa nahin (A high-born can do no wrong/while a person of low origin cannot be loyal) — to a recent whispering campaign vilifying a federal minister in which he was alleged to be from a Nai family. Whether or not the allegation was true, one thing is certain: according to the campaigners, a person’s caste background is the actual determinant of his or her worth!

A more gruesome and violent example is that of Mukhtaran Mai whose teenage brother (a Gujjar) made the mistake of crossing the caste boundary by befriending a woman of a high and dominant caste (Mastoi). As a punishment, he was sodomised by a gang of people who were later convicted for the crime by the Court. Mukhtaran herself, according to the minority judgment of the Supreme Court, was gang raped for her brother’s caste crime.

In order to understand the historical caste divisions in Punjab, I would like to refer to a book called Vichhore da Dagh (The burning wound of separation), by Shamsheer Singh Babra, published from Lahore in 2008. Babra, who was a part of the forced migration of 1947, came from a village called Chhotian Glotian, a few miles from Daska, district Sialkot, and was studying in a college at the time of Partition — which he calls the partition of Punjab. He went on to complete his higher studies in India and the US before embarking on a long career as a social scientist with the World Bank. He wrote this fascinating book, which he calls the biography of his village, recollecting all the minute details of life in Chhotian Glotian as he left it in 1947. On page 34 he writes: “People used to recognise each other on the basis of qaum. Qaum and zaat were one and the same thing. It was written in all official records and stamp papers. Qaum Jat, qaum Zamindar, qaum Tarkhan, qaum Khatri, qaum Teli, qaum Mirasi and so on. Religion was not mentioned. At the time of Partition, in 1947, the distribution of people from different religions [in the village] was as follows: Sikhs 52 per cent, Mussalmans 39 per cent, Christians 7 per cent and Hindus 2 per cent. Sikhs had five qaums: Jat, Ramgarhia, Khatri, Suniara and Mehra … . Mussalmans had the most numerous qaums, as many as 13: Jat, Arain, Lohar, Ghumiar, Bar-wale, Mirasi, Teli, Nai, Mochi, Machhi, Syed and Kashmiri. Only two qaums from Hindus lived there: Suniara and Bahman … . Christians were all considered the same qaum. Christians and Hindus did not own any land”.

Further on, on page 54-5, Babra reveals something which explains why all sweepers in Punjab are Christians. He writes: “Sikhs and Mussalmans in the village (like upper caste Hindus) did not allow the Untouchables (Dalits) to enter their folds. These people lived separately in a thathhi outside the village. Their way of worship was Pagan-like, but they followed the Hindu social customs. After the British Raj was established in 1848, [Christian] missionaries spread in the whole of Punjab. Around 1875, all the Untouchables from the village converted to Christianity. However, their lifestyle and social status did not change. They remained second-class citizens as before …” .

“Untouchables were outside the system. Sikhism, Islam and Christianity negated the hierarchy based on caste and kept the doors open for everyone to acquire knowledge. However, society went on following the same old ways. Each caste married within its fold. Hardly any Sikh violated this rule. Caste system was much stronger among Mussalmans. All Sikhs went to the same gurdwara but Mussalmans would only go to pray in the mosque belonging to their own sect. As people started moving from villages to the free environment of cities, and got educated and well-off, some of them changed their castes. Nais would start calling themselves Jats, Lohars became Khatris. It happened the other way round too. Many Rajputs mingled into Jats; some Bahmans got involved in business and became Khatris. Away from home, anybody could make himself anything he liked — who would know! Especially in Canada, the US and England, people [from Punjab] use their changed surnames. There was a famous saying which went like this:

Pehlon si asi Julahe, pher ban gaye Darzi/ Holi holi ho gaye Sayyad, aggon Rab di marzi! (In the beginning we were Julaha, then became Darzi/Gradually we turned into Sayyad, whatever God wills happens!)”

Some Untouchables did convert to Islam and Sikhism despite resistance from powerful groups; however, they ended up being called ‘Musallis’ in the former and ‘Mazhabi Sikhs’ in the latter case and treated as Untouchables.

Published in The Express Tribune, April 28th, 2012
 

hit&run

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In one of above links also it is mentioned that many became sayyad overnight in 1947.

I guess such things would be possible mainly for those who migrated to urban centres in west punjab from east punjab at the time of partition (earlier also there was a wave of migration from east punjab when british created irrigation system and distributed land in these newly formed canal colonies).

But in a traditional village where everyone knows about their neighbors and arrianged marriages happen through contacts within relatives such thing would be extremely difficult. Pakistani villages have overall maintained traditional caste based social structure.

Also in India it is not unusual for lower castes to use same surnames as dominant castes in that region. That does not change their caste.
Very good post.

I will answer it when I will be more free.

Kind Regards
 

LordOfTheUnderworlds

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Not sure where to post this so posting here.

https://www.dawn.com/news/amp/1274359

Published Jul 31, 2016 07:05am
HARKING BACK: The Marathas and the crafty ‘Arain’ from Sharakpur
MAJID SHEIKH
The death of Mughal Emperor Aurangzeb in 1707AD unleashed in the Punjab an amazing variety of inter-related events that remain little researched. One such event was the capture of Lahore by the Maratha forces of Raghunath Rao and Malhar Rao Holkar, two commanders of the Pune-based Maratha’s ‘Peshwa’.

The reason the Marathas had ventured so far away from home was due primarily to the obsession of Aurangzeb to capture the southern portions of the subcontinent. For almost a century the Marathas and the Mughals had clashed without break, with both sides losing hundreds of thousands of men in battle. In the end the Marathas prevailed. In that time period in the Punjab the Sikhs, after decades of persecution, were organising after nearly 60 ‘jathas’, mostly mounted warriors, joined hands to form the formidable Sikh ‘khalsa’. This is where the role of the crafty ‘Arain’ from Sharakpur, near Lahore, Adina Beg Khan, comes to the fore.

Adina Beg Khan came to Lahore and by a combination of political skill, scholarship and military experience ended up as the Governor of Lahore, Jalandhar and Multan under the Afghan Abdali invaders. His amazing ability to read the unfolding, yet separate, forces of the Marathas and the Sikhs, led him to deciding to take a low-profile role by residing in Jullundur only. In control yet detached. As the Marathas overran Mughal-ruled Delhi, Adina Beg met them with an offer of assistance. By the same stroke he made peace with the Sikh, even though in the past he was their tormentor. Thus a loosely-knit alliance of Marathas and Sikhs, with Adina Beg as one of the commanders, headed towards the Punjab capital.

The Afghan rulers raised the cry of ‘jehad’, a typical ploy to overcome resistance from nationalistic Muslims, which further inflamed Sikh passions. The huge Maratha Army were thus joined by 15,000 Sikh horsemen, a formidable force beyond the capability of the Afghans to overcome. By this time the Sikhs had managed to form swift-moving ‘jathas’ of skilled horsemen to attack and retreat and to only keep on attacking and retreating. It was as if history was repeating itself. Ironically, the swift-moving Afghans under Mahmud of Ghanzi had overcome the slow-moving 600,000 army of Raja Jayapala of Lahore in 1007 in the Battle of Peshawar, a period when Lahore ruled both Afghanistan, Punjab and major parts of present-day India.

The Marathas had one major disadvantage, which the presence of the Sikhs had helped to overcome. They were far away from home with Pune as their capital and their lines of communication were more than stretched. The Sikhs knew not only the terrain well, but also knew where the sources of wealth lay. Adina Beg realised that the Afghans would be routed by this combination. Once Sirhind fell to the Marathas, the Afghan rulers Timur Shah and Jahan Khan fled Lahore. The prize of the Punjab lay before this massive army.

On the 2nd of April, 1858, the very first Maratha army entered Lahore. The Peshwa sitting in Pune remarked that they had exacted revenge for the capture of Lahore by Mahmud 700 years earlier from the great Hindushahi ruler Jayapala. Lahore had its first Maratha ruler.

As the Afghan forces fled, portions of the army of Adina Beg and the Sikhs of Rawalpindi and Attock chased them. They knew the terrain well and inflicted considerable damage on the invaders, who all fled to Afghanistan. At Lahore both the distance from home, as well as the weather, started to ‘demoralise’ the Marathas. Adina Beg and the Sikhs both understood that the Maratha forces could be tackled with a combination of patience and wearing-down.

The Marathas made a major mistake in under-estimating the power of the emerging Sikh ‘khalsa’. In a way, as most present-day scholars like J.L. Metha acknowledge, the Rajput Marathas suffered from a severe case of superiority complex. The Sikhs were Jats who thought it an affront to ask for help. Two proud people with fatal faults. In this state of an unwritten ‘mutual balance’ their relationship remained positive. It were the terrible demands of peace that brought forth their differences, almost like in recent times the US and the Russians joining hands against Hitler, only for peace to bring forth a rivalry seldom seen before. In the end the Maratha commander, Raghunath Rao decided to return to Pune, much against the wishes of the Peshwa, who immediately made Adina Beg Khan the ruler of Lahore, Multan and Jullundur. The Marathas had replaced the Afghans. For the Sikhs it was one foreigner replacing another.

The Sikhs did not like it and disassociated themselves from the Arain from Sharakpur. This situation brought to Lahore a new Maratha commander, Dattaji Scindia, who brought peace to the Punjab. The Sikhs under Jassa Singh Ahluwalia and Baba Ala Singh, the founder of present-day Patiala, decided to gather as much of the wealth their battles had brought forth and disappear. The Marathas could not gather even the 75 lakh rupees a year money they expected from the loot of the Punjab. They decided to return to their Maratha lands and forget about, as their Peshwa was to describe, the ‘mad mad Maratha venture to capture Lahore’.

On this decision the Afghans quickly returned to Lahore and some even went to Pune to ask the Peshwa to allow them to rule on his behalf promising him huge amounts. The Marathas fell for this Afghan guise. Adina Beg Khan now had to face not only the rising power of the Sikhs, but also the angry Afghans out to seek revenge for taking Lahore from them. But before his governorship could be overthrown he died on the 15th of September, 1758. The forces under the Arain from Sharakpur seemed to just disappear. In the field were left the rising power of the Sikhs, and the looting forces of Afghans in decline.

It was to take another 40 years of strife and Afghan invasions for the Sikhs to finally prevail. The Punjabis had after 800 years managed to regain power over their own lands. It must be said that communal partisan feeling certainly existed then, as it does today. Adina Beg Khan had probably escaped the terrible times that followed. Maybe he found peace in his own way.

Published in Dawn, July 31st, 2016
 

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https://www.dawn.com/news/amp/1324306

Published Apr 02, 2017 07:08am
Harking Back: ‘Ignored century’ with lessons for today’s confusion
MAJID SHEIKH
One of the most neglected ‘recent’ period in Lahore’s history is almost the entire century starting 1707 AD, from the death of the last ‘great’ Mughal Aurangzeb to the rise of the remarkable Maharajah Ranjit Singh in 1799.

This surely is the most complex and defining century, one that in a way determines how we behave today. Within it lies the secrets of the dynamics, and logic, of what is happening today, confused and intricate as it is. History certainly does not repeat itself, but merely carries lessons for future analysts. Our neglect, at a sub-conscious level, is that we do not pick up the lessons. If we study current political and military personalities and their actions, legal and otherwise, we can find amazingly similar characters in this neglected period with abandon.

In this period we will concentrate on a very short time period in the middle of a little recognised force that ruled Lahore from 1758 to 1759. They decisively knocked out the powerful invading forces of the Afghan Abdalis, chasing them beyond the mountains of Peshawar. On the 20th of April, 1757, the Maratha forces under their general Raghu Nath Rao, an immensely brave Rajput Rao warrior, attacked Lahore and captured it. The Peshwa’s commander entered the Lahore Fort.

This had an emotional significance for the Hindus of the sub-continent. After almost 738 years a Hindu ruler had returned to Lahore. The original rulers of Lahore were invariably Hindu Rajput Rao. It took the Afghan invader Mahmud of Ghazni to defeat the city’s Puru, the Hindushahi ruler Trilochanpal Shahi in 1020, reducing the city to dirt and taking the entire able-bodied population left alive after a massacre to sell in Central Asian slave markets. It was an experience that for centuries was difficult to forget for the people of Lahore. Today communal considerations have wiped that out of our collective memory.

The Maratha move on Lahore must be seen in the context of the fall of Sirhind to the Marathas. Ahmed Shah Abdali’s son Taimur Shah Durrani correctly judged the overwhelming force of the advancing Marathas, assisted as they were by a fired-up 15,000 cavalry force of Punjabi Sikh ‘misls’. The Punjab was finally rising again. In legend it has been compared to the amazing victory of the Bharata tribe on the banks of the River Ravi at Lahore over the combined forces of the Ten Kings (‘Dasanrajan’) as described the epic Mahabharata.

The fall of Sirhind to the Marathas advancing on Delhi had alarmed Ahmad Shah’s son Taimur Shah Durrani and his governor Jahan Khan at Lahore. The Afghan chiefs lost nerve and fled to Peshawar, leaving behind their troops in Lahore under Aziz Khan. On the approach of the combined forces of the Marathas and the Sikh ‘misls’, the Afghan forces started fleeing the city, taking with them, as remains their tradition, anything they could lay their hands on. On the 20th of April 1758, Raghu Nath Rao attacked and conquered Lahore.

In a parallel move of immense military finesse, the Maratha general Tukojee Holkar conquered Multan and moved northwards to Peshawar. The forces from Lahore, in no small measure reinforced by additional Sikh ‘misls’, moved westwards in a classic pincer movement to finish off the Afghans by the 8th of May, 1758. Such was the power of this assault that the Afghans abandoned the sub-continent returning beyond the Khyber Pass.

The Sikh ‘misls’ in an immensely wise move decided to withdraw to their homeland of the Punjab, and kept themselves aloof from the Maratha forces. This meant that the Marathas under their commander Dattajee Shinde, were left alone to defend the western borders. So it was that Holkar and his 10,000 troops were stationed in Peshawar, another 4,000 troops under Narsojee Pandit were stationed at Attock. A large Maratha force of 6,000 troops under Baboojee Trimbak headed southward to defend Multan and an additional 3,000 Maratha troops went to Dera Ghazi Khan under Netagee Bhosle.

Thus almost 35 per cent of the Maratha force under their supreme commander Raghunath Rao headed back to Lahore. They were assisted by a rebel Mughal force under Adina Beg Khan, a crafty Arain from Sharaqpur, near Sheikhupura, who had joined the Marathas on the promise of becoming the ‘subedar’ of the Punjab. The Sikhs, so accounts tell us, simply melted away towards their ‘misl’ territory. This strategy of an invisible force of immense potency, capable of reappearing at short notice, is what saw the Sikhs ultimately gain ascendancy.

This is the point at which the Marathas were at the peak of their power. The cities of Peshawar, Multan, Lahore and Delhi were under them as were all the cities of eastern and southern India. One description claims their territory was over 2.8 million square kilometres.

With the Sikhs refusing to talk the Marathas decided to appoint Adina Beg Khan as the ‘subedar’ of the Punjab, provided he paid them an annual tribute of 7.5 million. They withdrew their thinly-spread army back to Maratha country to defend the eastern borders. This meant that the man from Sharaqpur was left alone to deal with the Sikhs, whose influence in Lahore was considerable. Amazingly, the Muslim elite were highly suspicious of Adina Beg, who felt threatened and fled Lahore to live in Batala. His son-in-law Khawaja Mirza took over. He was so incompetent that a well-known phrase became common in the streets of Lahore, that being: “Aik Khawaja tay ohe Mirza, tarla gowacha” (On the one hand a Khawaja and same a Mirza means a lost mixture).

A depressed Adina Beg Khan died on the 15th of September, 1758. His death was followed by turmoil with his soldiers deserting and looting the countryside. The Marathas refused to return to assist. This disinterest led the Afghans, who had by now regrouped, return to attack and take the fort at Attock. However, at Lahore as the Afghans approached the Sikhs invited the Marathas and another combined force decimated the Afghans.

The Sikhs played their cards very well. Abdali gathered a 60,000 force to avenge the defeat and the fifth invasion of the sub-continent had started. This time the Afghans had heavy field guns. It was a new modern army. The 1759 Battle of Lahore had started and the swift Sikhs ran through their guns and defeated the Afghans.

But the defeat of the smaller Maratha garrisons led the Peshwa to send a larger army and the Third Battle of Panipat took place. Abdali was better equipped in a fixed set-piece battle and the Marathas were decimated. Abdalis victory brought home the message to the Marathas that for them Deccan was more important than a ‘distant’ Punjab. Also growing French and British influence to the east meant the Punjab and Lahore and Delhi did not matter much to them.

The Sikhs again disappeared into the countryside. From now on they would attack and disappear. This over the years exhausted the Afghans who were robbed of their loot at ever few miles by smaller Sikh horse groups who depended more on speed than a pitched battle. Finally the Afghans decided Lahore was no longer a viable option to defend, just as the Marathas had learnt earlier.

In the turmoil the three Sikhs started to rule Lahore. By 1799 the Muslim elite invited Maharajah Ranjit Singh, who entered with their assistance and peace finally returned to the city and the Punjab. The ‘unknown’ century before 1799 is so similar to what is happening today in our land. Only we have to learn from history, not see it repeated.

Published in Dawn, April 2nd, 2017
 

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In the above article the writer calls Raghunathrao a 'rajput rao'. Also uses term 'rajput marathas'.
He's probably confused because in Pakistan some people call themselves 'Rao Rajput' whatever that means. Raghunathrao was from peshwa family i.e. Chitpavan Brahmin whereas Malharrao Holkar was of Dhangar (Shepherd) caste. Rao here is just a honorific suffix like 'ji' 'Mr.'
 

LordOfTheUnderworlds

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Reading about the story of the gang rape. How is Gujjar a lower caste than Baloch? I thought Pakistani Gujjars fancied themselves as top of the pack. Or is it just a case of which is more influential at that local village?
Maybe it is so in that particular region. Just guessing. Gujjars are not one homogeneous group. Lot of gujjars are poor illiterate nomads. Baloch is a broad group. They have their own elites, especially in Sindh. Asif Ali Zardari is supposed to be Sindhi Baloch.
 

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11 killed in gunbattle between two warring tribes in Pakistan
By PTI | Published: 03rd July 2017 11:24 PM |

Last Updated: 03rd July 2017 11:24 PM | A+A A- |

KARACHI: At least 11 people, including two children, were killed in a gunbattle between two warring tribes in Pakistan's interior Sindh province.

A senior police official said the clash took place in Khanpur area of Shikarpur and a heavy contingent of police had been rushed to the affected area to control the situation.

"The two tribes, Jatoi and Mastoi, have a long-standing dispute over land and it erupted into a fiery gunbattle today," Senior Superintendent of Police Haroon Jatoi said.

He said that both parties used sophisticated weapons during the clash that started early this morning.

"At least 11 people have been killed from both sides including a woman and two children," he added.

The two tribes have a history of violence.
 

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meh
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11 killed in gunbattle between two warring tribes in Pakistan
By PTI | Published: 03rd July 2017 11:24 PM |

Last Updated: 03rd July 2017 11:24 PM | A+A A- |

KARACHI: At least 11 people, including two children, were killed in a gunbattle between two warring tribes in Pakistan's interior Sindh province.

A senior police official said the clash took place in Khanpur area of Shikarpur and a heavy contingent of police had been rushed to the affected area to control the situation.

"The two tribes, Jatoi and Mastoi, have a long-standing dispute over land and it erupted into a fiery gunbattle today," Senior Superintendent of Police Haroon Jatoi said.

He said that both parties used sophisticated weapons during the clash that started early this morning.

"At least 11 people have been killed from both sides including a woman and two children," he added.

The two tribes have a history of violence.
Jatoi and Mastoi are evidently both Baloch tribes.

Evidently, Jatoi are Baloch Jats? :confused1:

Jatoi (Hindi: जटोई, Urdu: جتوئی ) is a variant of Jat found in Sindh province of Pakistan and Afghanistan.[1] Jatoi is the name of a Baloch tribe in Sindh, Pakistan. The Jatoi originated from Balochistan.

The sub clans of Jatoi Baloch are Bullo, Misrani, Nacharani.

Contents
[1Origin
Origin
History

Hukum Singh Panwar (Pauria) [2] discussing about the variants of Jat writes that in Baluchistan the Jat is also known as Jatoi or Jatgal or Jagdal[3], The Jagdal, the notorious camel drivers, however, were not Jats but some other tribes akin to Jats. Jatoi betrays the old Hellenic impact[4] which presumably lasts even up to the present time in Sindh and Baluchistan.

Hukum Singh Panwar (Pauria)[5] further writes that H.W. Bailey , a keen student of Chinese language, who identified Yueh-Chih with the Jatoi, Iatii mentioned by Ptolemy and who were Jats of Cunningham , Tod, Elphinstone etc.

Jatoi (जतोई), (1) an agricultural clan found in Shahpur ; (2) one of the original main sections of the Baloch, but not now an organised tribe. Found wherever the Balocli have spread. In Montgomery it is classed as agricultural. In the Chenab Colony it is the most numerous of the Baloch tribes. [6]
 

LordOfTheUnderworlds

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http://www.tandfonline.com/doi/abs/10.1080/21520844.2013.831715

Although Baloch groups are often described as a genealogically organized people, the incongruent genealogies of various Baloch tribes do not reflect a coherent idea of descent but indicate the respective political considerations and desired affiliation of tribal groups. There are few obstacles for the inclusion of foreign groups into the flexible Baloch social structures, in which clear-cut differentiations among notions of ethnicity, tribal affiliation, and lineage are not made. This flexibility in social belonging enables Baloch groups to adapt to and deal with the changing political, social, and economic circumstances of bordering states. The precondition for being a Baloch is a distinctive mentality regarding values, rules of behavior, and solidarity with ideas of rebellion against intrusion from the outside. These idealized values and rules of behavior are largely shared with the neighboring Pashtuns. However, in contrast to the Pashtun case, a Baloch pedigree plays only a secondary role in this mentality.
 

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http://www.globalsecurity.org/military/world/pakistan/baloch-tribes.htm


Baluchistan Tribal System

The social organization of the Balochis is based on blood kinship. Different groups of people mostly descend from a common ancestor. Members of each group share common interests and liabilities. This has made clan organization the basis of Baloch society. Every sub-clan (paro) represents a family, and a few sub-clans or paros together constitute a clan. Several clans grouped together make a tribe (tuman).

Although Khans of Kalat introduced and developed the institution of army but as regards the recruitment of army men, there was no specific critarion. Every able-bodied tribesman was supposed to take up arms in an emergency. Major Pottinger in a visit to court of the Khan of Kalan in 1810, seeing a register reported Baloch armed strength to be 250,000 men.

Baloch people are patriarchal in nature. They pay a deference successively to their elders or headman, of the household (paro), tent or of the village, of the clan and of the tribe. These chiefs are the main custodian of the Baloch society. They are the martial administrator as well as judicial head. They enjoy distinct superiority over their fellows and are never challanged in their unlimited powers.

In this perspective of the Baloch society a chiefless tribe, if any, occupied in the lowest position devoid of any honor, safety and protection. The social tie among the members of one tribe implies unconditional sincerity to the members of clan fellow. The chief of a paro (sub-clan or family) is usually its eldest member and is known as Wadera. The chief of a clan known as Muqaddam or Tukkri is either nominated by the sardar (tribal chief) or is elected by the Waderas. However, this mostly use to be a hereditary institution and election or nomination is made from amongst the descendants of the former Mugaddam or Tukkri.

The tribal chief or "Sardar" is always hereditary and is mostly the eldest son of a deceased Sardar. However, if the eldest son is undeserving or disliked, election amongst other sons or brothers of the deceased can be made. This election is made by Tukkries or Mugaddams. Once the election or nomination has been made it is unanimously accepted by all and for ever. It had been very rare that people have revolted against sovereignty of their chiefs.

The tribal system has given rise to the institution of Jirga. Jirga or its equivalents "Punchayat" of India or "Baradari" of India and Punjab had been an essential part of all primitive societies. In this ancient institution, elites gather together and dispose of the disputes of people in accordance with the prevailing customs, keeping in view, the seriousness of the crime and the respective faults of the parties. The decisions handed down by the Jirga (mostly Sardars) are fully respected by all members of the society and are fully enforceable.

Disputes with another tribe have always been a common feature of all tribal societies. The offence committed by an individual is considered to be committed by whole of the tribe and the affected one is not an individual but the whole tribe. It is responsibility of the Sardar or Tukkri to take revenge, on behalf of the tribe, even though the chief himself or his family members may not be directly affected.

The history of Balochistan is full of inter-tribal feuds, conflicts and disputes. Mostly tribal conflicts give rise to wars. The war between Mir Chakar of Rind tribe and Mir Gohram of Lashari tribe was also of the same nature. Raman, son of Gohram and Rehan, a nephew of Mir Chakar went to a horse race. As per decision of some Rind elders, Rehan was declared winner; Raman Lashari was not satisfied with the decision and thus attacked the horses of Gohar, a lady who had sought refuge with Mir Chakar Khan Rind. This attack was taken as an attack on Rind tribe and Lashari tribe was attacked in revenge. This led to wars extending for thirty.years and costing thousands of lives. In the recent past, Marri and Bugti tribes fought for twenty years, costing hundred and thirty lives. Similarly Bugti and Jakhrani tribes, in a feud of thirty years, lost two hundred lives.

The inter-tribal disputes have given rise to the institution of "Mairh" or "Marka". Usually these feuds continue for years till either one party is completely destroyed or the party at fault realizes and accepts its crime. If crime is accepted, tribal elites of the accused side go to the elites of the other party to settle the issue. The elites of the other side either forgive them or impose a reasonable fine. The sending of tribal elites to the other party to settle an issue is known as Mairh. The importance of the institution of Mairh can be realized from the fact that twenty years long Marri-Bugti war was settled just in three days.

People of Balochistan have resisted enforcement of criminal procedure code or police administration, just because they feel a sense of security in this apparently backward system of Jirga and Mairh. Even by the mid-1990s, out of an area of 134,000 square miles, police system was applicable only to 220 square miles while rest of the Balochistan was ruled under the old system.
 

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IMG_20170705_114733.png


Malharrao of House of Holkars.

460px-Ragonath_Row_Ballajee.jpg


Raghunathrao of house of Bhat Peshwas

Any Pakistani missile named 'Raghunath' or 'Malhar' or 'Sadashiv' or 'Vishwas' or 'Samsher Bahadur' or 'Ibrahim Khan'?

......... Ooops I forgot they have Chosen Abdali...

IMG_20170705_235057.png


How about a missile named 'Ranjith' or 'Baba Banda Bahadur' or after any Sikh gurus?




PS. Ironically Raghunathrao is not a very respected figure because of what he did in later life, and Malharrao despite all his great achievements did a grave mistake of patronizing a snake called 'Najib'
 
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LordOfTheUnderworlds

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From wikipedia


History

• Death of Baba Banda Singh Bahadur 1716

• Maharaja Ranjit Singh unites the misls into the Sikh Empire 1799


Misl generally refers to the sovereign states of the Sikh Confederacy,[1][2] that rose during the 18th century in the Punjab region of the Indian subcontinent.
The Sikh Empire (also Sikh Khalsa Raj, Sarkar-i-Khalsa or Pañjab (Punjab) Empire), was a major power in the Indian subcontinent, formed under the leadership of Maharaja Ranjit Singh, who established a secular empire based in the Punjab.[2] The empire existed from 1799, when Ranjit Singh captured Lahore, to 1849
.
.
List of Misls
https://en.m.wikipedia.org/wiki/Misl

IMG_20170705_194704.png
IMG_20170705_194825.png


.
Territory

The two main divisions in territory between the misls were between those who were in the Malwa region and those who were in the Majha region. While eleven of the misls were north of the Sutlej river, one, the Phulkian Misl was south of the Sutlej.[29] The Sikhs north of the Sutlej river were known as the Majha Sikhs while the Sikhs that lived south of the Sutlej river were known as the Malwa Sikhs.[13] In the smaller territories were the Dhanigeb Singhs in the Sind Sagar Doab, the Gujrat Singhs in the Jech Doab, the Dharpi Singhs in the Rechna Doab, and the Doaba Singhs in the Jalandhar Doab.[13]


Sikh Confederacy
(1707–1799)

2017-07-06-00-08-18.jpg
 

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