General Information

Free Web Hosting Provider - Web Hosting - E-commerce - High Speed Internet - Free Web Page

According to 1991 Census, Hindi is the mother tongue of 6,81,869 persons. The next important linguistic group is of those whose mother tongue is Punjabi. Their number is 3,435. Urdu is spoken by only 265 persons. The remaining 162 persons speak different languages. The majority of the people speak Ahirwati dialect in the district. People of some villages in Nizampur block bordering Jhunjhunu district of Rajasthan speak both Bagri (Rajasthani) and Ahirwati dialects. Bangru dialect is spoken by the people of the areas adjoining Dadri tahsil of the Bhiwani district. Mewati dialect is also spoken by few people in villages of the Rewari tahsil.

Ahirwati1 represents the connecting link between Mewati and three other dialects, Bangru, Bagri and Shekhawati. In its grammar it differs little from Mewati. It is the stepping stone between that dialect and Bangru, and the principle point of connection between it and Bangru is the use of the word ‘sun’ instead of the Mewati ‘hun’ to mean "I am". Thus Hir sai-he is an Ahir. The nominative of strong masculine nouns of the base ends in o and the same rule is followed in adjectives and in the suffixes of the genitive. Short ‘a’ often becomes long ‘a’, e.g. kankar for Kankar-modula limestone, makhi for makhi-fly.

1. For details of Ahirwati dialect see Linguistic Survey of India (by G.A. Grierson), Vol IX, Part II, pp. 49-51, 233-41.

The Hindus constitute overwhelming majority off the total population in the district and predominate both in the rural and urban areas. A majority of them follow traditional beliefs and practice Sanatan Dharma. Although they worship gods and goddesses, they believe in one God and regard Him as the creator of the universe. They worship Shiva, Vishnu, Brahma, Rama, Krishna, etc. Both Rama and Krishna are regarded as the incarnations of God who took birth for the preservation of Dharma on earth. The Vedas, the Upanishads, the Ramayana and the Mahabharata are their sacred books. They worship in the temples and shivalyas where idols of gods and goddesses are kept. Local deities such as Bhumia or Khera, Pirs and saints including deities such as Pitras and Satis are also worshipped. The practice of observing shradhas in commemoration of dead ancestors is very common. These are performed for 15 days before the commencement of nauratras. Brahmans are fed on the tithe (date) on which the ancestor died and khir, halwa, etc., are offered to them. No member of the family takes meals before the performance of shradha. Some of the important deities worshipped by Hindus are detailed below :

Shiva – Shiva is one of the principal gods to whom Hindus especially venerate throughout the state as in other parts of the country. Shiva temple or Shivalya is found almost in every village and provides glimpses of old architecture. People visit shivalyas, generally on Mondays, and worship the deity by pouring milk and water on the linga, (symbol of Shiva). The jogis (priests), generally of the Kanphara (piercedears) class, take the offerings. Shiva’s temple at village Bhagot (Mahendragarh tahsil) Shankar Bhagwan Mandir at village Kamania (Narnaul tahsil), the Shivalya (Modhawala) at Narnaul and the temple of Baba Rameshwar Dass at Bahmanwas deserve special mention.

Rama – Rama is worshipped by all Hindus as the incarnation of Vishnu. The idols of Rama, Lakshmana and Sita are placed in temples known as Thakurdvaras. Rama is especially worshipped on the occasion of Dussehra when Rama Lila, the story of the Ramayan, is staged in various parts of the district. Ram Lila keeps reverence for Rama and folk theatre alive.

Krishna – Krishna is worshipped throughout the district by all Hindus especially the Ahirs who claim themselves to be his descendants. They used to visit Mathura and Vrindaban, the sacred places connected with the life of Krishna even in those days when there were no means of communication except carts or camels. Besides, the name of Krishna is very dear to every Hindu of the district as elsewhere in the country and temples dedicated to him are found everywhere in villages and towns of the district.

Hanumana – Hanumana is worshipped throughout the district. There is a custom of constructing a Hanumana temple before digging a well to avert any accident as Hanumana is considered the god of strength. Any difficult work is started after saying ‘Jai Bajrang Bali’. The deity is worshipped on Tuesday. In Rewari town, a big temple dedicated to Hanumana is situated near the Tej Singh Tank. At Bahmanawas a big statue of Hanuman stands installed in the precincts of the temple

Devi or Durga – Closely connected to Shiva is the worship of his consort Devi or Durga. The goddess goes by various names. The temple of Chamunda Devi and Naina Devi at Narnaul are worth mentioning. Besides, Devi fairs are also held at Tankri (Rewari tahsil), Khudana (Mahendragarh tahsil), Mahesar, Sarohi Narnaul and Nangal Chaudhary (Narnaul tahsil). Sitla Mata is worshipped for protection against smallpox. An important shrine of one of the deities is at Garhi Mahasar (near Ateli) in the Narnaul tahsil. Sitla Mata is supposed to be most virulent and is worshipped here on 7^th of chaitra, which is called sili satam when the food cooked during the previous night is taken and no fresh food is served. Fairs are held on this day at many places. Besides this, phag, the day after the Holi festival and any Monday, especially in Chaitra or Asadha, are favourable days. Children and women participate in the worship.

Shani(Saturn) – On every Saturday, people worship the idol of Shani, riding an elephant, at Narnaul. Mustard oil is poured over the idol and Rewari (preparation of sugar and til) is offered. The Dakaut Brahmins look after the temple and accept offerings.

Sun god – He is a god whom the Hindus delight to honour. No shrine, however, has been dedicated to this god in the district. Sunday is the day sacred and more pious among his devotees keep the fast in his honour on this day. Water is offered to the Sun by raising both the hands holding a pot full of water and pouring water on the ground while concentrating on the deity. Besides, when the devotee first steps out of door in the morning, he salutes the Sun.

Bhumia or Khera – Bhumia or the god of the homestead or the village itself, often called Khera, is worshipped on Sunday. People light a lamp and offer a bread at the shrine and feed Brahmans. This is done twice a year after the harvests. Bhumia is also worshipped at marriages. The bridegroom, before proceeding to the bride’s house takes a round of his own village and worships Bhumia and again worships him before he enters his house along with his bride. When a woman has had a son, she lights lamps and affixes with cow dung five culms of the panni grass to the shrine. Likewise the first milk of a cow or buffalo is always offered to Bhumia.

Gugga Pir – Gugga or Jahar Pir is supposed to be the greatest of the snake-kings. He was originally a Chauhan Rajput named Jahar but later embraced Islam. Gugga is worshipped everywhere. The 9^th and the 15^th of Bhadra, especially the former, considered as Gugga Naumi and dedicated to this Pir and generally the 9^th of any month and usually Mondays are regarded as his days. His shrine usually consists of a small one-room building with a minaret on each corner and a grave inside. It is called a mari and is marked by a long bamboo with peacock plumes, a coconut, some colored threads and some handpankhas with a blue flag on the top. On the 9^th of Bhadra, the people of this district worship his symbol, a black snake painted on a wall and the worshippers take a fly-flap, known as chhari, round the village to the sound of deroos and the devotees salute it and offer churmas. The Balmikis sing devotional songs known as ‘Pir ke Solle’ in his honour to the accompaniment of deroos. Beating of deroos is the exclusive priviege of the Balmiki community; others may take part in singing, dancing or simply offering charhawa. It is believed that the spirit of Gugga temporarily takes abode in the devotee dancer who proves this fact by beating himself occasionally with a bunch of iron chains called chabuk. Gugga Pir is also the subject of folk-songs.

Other Saints – Guru Ravidas, a great saint born at Mandur village near Kashi (Varanasi), in Uttar Pradesh in revered throughout the district. Guru Ravidas was against the caste system. Temples dedicated to him have been erected in various towns. The birth anniversary of the Guru is celebrated on the purnima of Magh (Februrary-March). On the occasion, jhankies from the life of the Guru are taken out in procession to the accompaniment of brass bands and Bhajan Mandlis singing devotional songs.

People also rever Rishi Balmiki, the composer of the Ramayana. His birth anniversary is celebrated with great enthusiasm in the month of October.

They reside mostly in Narnaul and Rewari tahsils. They are of the Aggarwal community who have adopted the Jain faith. They worship Lord Mahavira and the images of Tirthankaras. They celebrate their parvas. I.e. the festivals connected with the life of Mahavira and Tirthankaras. Jains abstain from taking meat and are protectors of animal life.

Muslims from the district migrated to Pakistan after the partition of the country in 1947. There are now very few Muslim families in the district and their number is negligible.

Like the Muslims, christians are also small in number in the district. The Christians assemble in the Church at Rewari on every Sunday and on other Christian festivals.

Sikhs, a minority community in the district, have distinct places of worship. Thee area having been ruled by the Sikh rulers in the past, there is a Gurdwara in almost every town. In some villages too where there are some Sikh families, one finds a Gurdwara, howsoever, small it may be. There is a big Gurdwara at Narnaul where large number of Sikhs gather on Gurpurbs and Baisakhi.

The masses generally cling to many traditional superstitions in performing ordinary acts of daily life. Some of the commonly known and practised superstitions are listed below :-

If a black cat crosses one’s path, it is believed to be a sign of failure in work. Similarly, if some one snaeezes, it is a bad omen for going out or commencing a work. A women with an empty pitcher, coming from an opposite direction is considered very inauspicious. If the pitcher is full of water, it is regarded as lucky sign. While going out, it is generally considered inauspicious to come across a Brahman (professional) or a person carrying a bundle of fire wood. However, if a sweeper with his basket and broom comes across, it is regarded as a good omen.

An astrologer is invariably consulted on every important occasion, e.g. on the birth of a child, for fixing up the date of marriage or any other auspicious occasion, for proceeding on a distant journey, on opening a factory or a new business, checking favourable stars in matters of litigation, examinations, career, etc.

The spread of education has had little influence in weaning away people from such practices and supersitions.

The people of the district celebrate major festivals with same enthusiasm as in other parts of Haryana. The most significant festivals are Diwali, Dussehra, Ram Nawmi, Holi, Teej, Janam Ashtami, Shivaratri, Sankrat and Raksha Bandhan. Some tfestivals are celebrated only by women and these are Karva Chauth. Nirjala Ekadshi and Hoee. Three festivals, viz. Teej, Gugga Naumi and Dulhandi carry wider local significance in the district. Teej is celebrated on sawan sudi 3 (July-August), Gugga Naumi on Bhadon Badi 9 (August-September) and Dulhandi on Chet Badi 1(March-April), the day following Holi.

Teej called Haryali Teej is a seasonal festival. To celebrate the change of season, the girls eagerly await for Teej. It is an occasion for newly married girls to go back to their parents for celebrating first Teej with their girls friends. On Teej bevy of young girls attired in their best clothes and wearing new multi-coloured glass bangles strart pouring in some open space or a tree grove near the pond and it takes the form of a fair. Stout swings are hung from the trees for the girls to swing. They swing with agility and sing songs. The humour, pathos and passions contained in these songs are really touching. The in-laws of the girls send gifts, ornaments, clothes and sweets when they are with their parents and they also give gifts when married girls go back to their parents and they also give gifts when married girls go back to their in-laws. Prominent Teej fairs are held at Bawal (Bawal Tahsil), Dharuhera, Khori, Rewari(Rewari Tahsil), Bawania, Dongra Ahir, Nautana, Kanina, Mahendragarh (Mahendragarh Tahsil) and Narnaul.

Gugga Naumi is a religious festival connected with snake worship observed on Bhadra 9 (August). To commemorate Gugga Naumi, fairs are held at his shrine. People who do not go to his shrine, pour lassi diluted milk) and sevian (cooked vermicelli) in holes that might contain snakes. The important Gugga fairs are held at Bawal (Bawal Tahsil), Asadpur, Bikaner, Dharuhere, Darauli, Suruora, Jatusana, Rohria, Turkiawas (Rewari Tahsil), Nautana, Bawana, Kuksi, Kanina, Patherwa, Bawania, Maupura (Mahendragarh Tahsil), Hudiana, Kauwi, Nangal Chaudhary, Ateli and Narnaul (Narnaul Tahsil).

Dulhandi or Charandi is celebrated throughout the district on Chet 1(March-April), the day following Holi. The festival is known as Phag in other parts of Haryana and is gayest among Hindu festivals. In mahendragarh district, the tradition of beating the men with Kolras (twisted cloth strip) is not widely prevalent and men and women generally play Dulhandi only by throwing coloured water on one another or smearing their faces with dry coloured power. In urban areas, the Holi is played on Phagun Puranmashi but people in rural areas play on the following day. Fairs are also held on Dulhandi at Bharawas, Khori, Rewari (Rewari Tashil), Dalanwas, Kharoli, Bawania, Behrawas, Nehlawas (Mahendragarh Tahsil), Rajpura, Bachhod, Mirzapur, Mosnota and Narnaul (Narnaul Tahsil).

Most of the fairs are of religious origin but they exhibit a bit commercial colour as thousands of people attend them and traders find an occasion to sell their goods. The fairs are held on festivals like Gugga Naumi, Teej, Dulhandi, Shivratri, Janam Ashtami, Dushehra, Sankrat and Ram Naumi but Gugga Naumi, Teej and Dulhandi fairs are more common.

Like Karnal and Ambala districts, the fairs to the reverence of Devis (goddesses) are also common in the distrct. These fairs are variously known as Tankriwali Devi, Budho Mata, Durga Mata, Mata Jawali Devi, Tati Mata, Bichhun Mata, Thawri Mata, Pathwari Mata, Chamunda Devi, Masani Mata and Sitla Mata. A few important Devi fairs which are attended by large number of people are Jawala Devi fair or Devi Ka Mela at Mahesar (Narnaul Tahsil), Sitla fair at Assanwas (Narnaul Tahsil), Doo Doo (Sitla Mata) fair at Nangal Chaudhry (Narnaul Tahsil), Budho Mata fair at Shabazpur (Narnaul tahsil), Basaura fair and Chamunda Devi fair at Narnaul.

There are a few Sati Fairs of Mahendragarh tahsil of this district held in memory of women who committed Sati. These fairs are held at Dalanwas, Balyash and Pali. The fair at Dalanwas is held in memory of a Mahajan womena who committed Sati when her husband was killed by robbers.

About 40 fairs, associated with local saints or Sadhus are held in the district. These fairs’ are evenly distributed over the district and some of them attract visitors from far off places. Fairs associated with Bhairon are most common. About the Bhairon fair at Basduda (Rewari tahsil), it is said that people from Agra and Delhi come to this fair. Foremerly girls of Mallah caste used to be married to the god at this festival but the practice has long been discontinued. The tradition is still followed by way of marrying an effigy of a girl made out of wheat flour to the god.

One of the important fairs of the district is Shaheedi Mela held in September for two days at Rampura (Rewari tahsil) to commemorate death anniversary of Rao Tula Ram, an Ahir hero of the Uprising of 1857.

Significant social groups in the district are Ahirs, Jats, Brahmans, Rajputs, Banias, Gujjars, Aroras, Khatris, Rahbaris, Balmikis, Chamars, Dhanaks, Kumhars, Khatis and Lohars. Rahbaris have been mentioned because of their peculiar features but they are few. Aroras and Khatris comprise the displaced population who settled in the district as a consequence of the Partition in 1947. Ahirs, Jats, Rajputs Gujjars and Brahmans from the agricultural backbone of the district.

Ahirs – Ahirs are in majority in the district. The term Ahir may be variously explained. The Ahir, according to H.A. Rose, is derived from the Sanskrit Abhira, a milkman. The traditional view is, however, that Lord Krishna, was an Ahir and they are his descendants. Besides, Ahirs of the district call themselves Yadavs or Yaduvanshis, the clan to which Krishna belonged. They are good cultivators and are of the same social standing as the Jats and the Gujjars. A very large number of them are in defence services. They are good agriculturists and herdsmen of the first rank.

Jats – Jats are scattered all over the district and a large number of them reside in Mahendragarh and Bawal tahsils. Besides, being fine soldiers, they are good cultivators. The Jats are a tough and sturdy community. Today they are more liberal in social relations than certain other communities. Though generally agriculturists, they now do not confine themselves to it and have turned to other professions and vocations with remarkable success. They are known for their robust physique, common sense, patient labour, liberal attitude and love for the land.

Brahmans – People still regard Brahmans with reverence, based on the traditional belief of ages. In ancient times Buddhism and Jainism were the first to protest against the Brahmans for giving religious sanction to the caste system and performing rituals for their own advantage. Modern education, the influence of western thought, centralised administration and the rapid means of communications are some of the important factors which are breaking down the caste system signifying the superiority of Brahmans. Besides, the secular provisions laid down in the Constitution of India provide a legal basis for change in the same direction. Much that remains of the Brahmans former glory is now witnessed only at the time of ceremonies associated with birth, death and marriage. However, Bhargava Brahmans claim that their ancestor Chavan Rishi had performed tapasya at Dhosi hill about 5 kilometres from Narnaul. Now the Brahmans are not wholly dependent upon their jajmans and have taken to agriculture, trade and services.

Rajputs – They represent the ancient Kashtrya Varna and are known for their valour, chivalry, loyalty, horsemanship, swordmanship and faithfulness. Rajputs in the district retain the martial instinct of their ancestors and prefer an army career to agriculture. A large number of them are in the armed forces and have proved their traditional worth of fine soldiers.

Banias – Bania is a derivation of a Sanskrit word, Vanij, a term applied to traders and businessmen. They are mostly Aggarwals and are said to have come from Agroha (Hisar district). The Banias constitute the backbone of the village economy and industry. They control commerce and trade and operate most of the privately managed public utility projects. Many of the Banias in the past left their villages and established business in other parts of the country, particularly at Calcutta, Bombay, etc. They have also shifted towards service.

Gujjars – Gujjars in the district are efficient cultivators. They are of good physique and have equal social status with Jats and Ahirs. Cattle-keeping was their main profession in the past but now they have turned to agriculture. They are also keen to join the army. They are the devotees of Lord Krishna. Their main concentration is around Narnaul town.

Aroras and Khatries – They came to this district from Pakistan mostly from Multan and Dera Ghazi Khan districts after the partition in 1947. They have largely settled in the urban areas, i.e. Narnaul, Mahendragarh, Rewari, Bawal and Ateli. They are hard working, energetic and enterprising people and are engaged in business, trade, government services and agriculture. Their outlook has influenced the local people of the district. They have liberalised the traditional custom of purdah and other rituals. They have a progressive outlook and are known for modern trends in dress and dwellings.

Rahbaris – Rahbaris are believed to have come from Rrajasthan. They had left their homes during famines and settled in various parts of Haryana. In this district they reside in village Nimbi (Mahendragarh tahsil). They claim Rajput origin and believe that they had socially sunk due to their poverty. The influence of Rajasthan is still noticed in their dress and dialect. Their main occuption is the camel trade. They are distinguished from others by long beards and moustaches.

Balmikis – Balmikis were scavengers and even now they follow this profession. They reside both in rural and urban areas. However, in the rural areas they rear pigs, goats and sheeps. They claim that they are descendants of Maharishi Balmiki, the celebrated author of the Ramayana. Younger generation among them now preferd government service.

Chamars – Chamars of the district are divided into 2 sections; Chamars and Jatia or Jatria Chamars. Though chamars are scattered throughout the district. Yet Jatia or Jatav Chamara are found mostly in Rewari tahsil. They do not mix socially and inter-marriages do not take place. The term Chamar is, in fact, an occupational one. Besides their old profession of leather and shoe-making, they have shifted to services and agriculture. This community being politically conscious has progressed much after Independence and its mumbers now occupy important positions in lthe services.

Dhanaks – Dhanaks are scattered in villages and towns of the distriiiict. Weaving is their hereditary profession. In addition to government service a large number of them have now shifted to cultivation as agricultural labourers.

Kumhars – Kumhar is an occupational term connected with pottery. Besides traditional occupation, they have taken to agriculture. In towns, they keep donkeys for carrying soil for house construction. They have their own customs and worship Sitla Devi in particular.

Khatis – The term Khati is the name of an occupation and developed into caste later. They trace their origin to Brahmans and call themselves Jangir Brahmans. Khatis prepare wooden implements for agriculture. The village Khatis are not technically trained in their occupation and they are only capable of making furniture for villagers. They have also taken to agriculture in addition to carpentry.

Lohars – Lohar is also an occupational term and denotes a caste now. They are scattered in the rural areas. Lohars have not confined themselves to blacksmith’s work and have also adopted agricultural profession.

Gadiya Lohars are so called because of their cart of peculiar shape in which they carry their belongings. They claim Rajput origin and wander from village to village in search of blacksmith’s work. They pitch up their tents on the fringe of villages. These are gypsy type people.

The caste system is losing its rigidity under the pressure of economic and social forces.

The family is locally known as kunba or kutumb. A group of families having common ancestors is called thola. Two or more tholas are jointly called pana or patti. It is common for several brothers, and occasionally for cousins to live together and cultivate the land jointly. More often the land is managed jointly while the owners live separately. The most important characteristic of the joint family system is that the income of all its members is pooled and spent for the benefit of all its members whether or not they have actually earned any part of it. The basis for the system is to ensure the maintenance of all descendants from a common ancestor/father. The orphans, the children, young boys and girls and elderely or physically incapacitated members of the family receive due attention of the head of the family and are supported and maintained out of the joint family funds.

The joint family system which has been a distinguishing feature of the Hindu Society since time immemorial, is breaking up under the stress of the changed economic and social conditions. Various factors are responsible for this change. The competition for earning a living, the tax-structure, the increased cost of living, the mobility resulting from the requirements of service and above all, the growing spirit of individualism, spell the doom of this ancient institution. It is no longer possible for one earning member of a family to feed and support a host of relations and dependents. Even in the family where every member now is earning, it is difficult to make both ends meet. Another factor which has contributed to the dissolution of the system is the growing and girls marry at a comparatively advanced age, they prefer to live independently. Those who enter service, have naturally to go whereever they are posted and this loosens the hold of the joint family.

While these changes are more marked in urban areas, joint family syustem is disapperaring even in the villages where people depend almost entirely on agriculture. The average holding is too small to support a joint family. It is, therefore, inevitable that some members of the family should move out in search of service to the towns or else where to suppllement the family income. In lthis way, the migration of rural population to the towns in search of a living-wheather in business, industry, service or some form of labour-has vitally effected the structure of the joint family. Those who migrate to the towns get allured to modern amenities and try to settle down there with their families.

Inheritance – The intestate property, before the enforcement of the Hindu Succession Act, 1956, was inherited by the sons after the death

of the father, and if there was no son, the widow of the deceased inherited it. The widows had, however, only life interest in the property and she was not legally entitled to dispose it of as she liked. Except stridhana¹, a woman was not supposed to be the absolute owner of the property nor could a married daughter claim, share in her father's property. Now, according to, the Hindu Succession Act, 1956; sons and daughters, the mother and the widow along with other heirs² of the deceased, if any, inherit the intestate property simultaneously. A daughter has as good a claim in her father's property as a son, provided the father does not debar her by law. In spite of the right conferred by law, however, it appears to have become a general practice for the girls not to claim any part of the intestate property. In the absence of a brother, a girl may sometime give her land to her near relative though in such cases she usually retains her right to property. In a few cases, suits were instituted by daughters who were denied their share. in the intestate property.

Wedding. - The preliminary ceremony of the wedding' is sagai or betrothal which is made by parents. As per custom, a Hindu may not marry a Woman belonging to his own gotra, his mother's gotra and his grand mother's gotra. Among Banias, a man may marry in any gotra except his own, even in his mother's family, provided the relationship be not very close. There is no distinct limit fixed. After the sagai or betrothal, the sawa, i.e. an auspicious date for the wedding is agreed upon by both the parties after consulting the Brahman. The bride's father sends a letter written on paper stained yellow to the boy's father suggesting to him the date of marriage. The lagan is sent 9 or 11 days before the date is fixed for wedding and is accompanied by cash and other presents or symbols such as betelnuts, a coconut, a coloured thread, etc., for the boy and his relations. A day before the marriage the maternal uncle of the boy or girl bring bhat which consists of monetary and other presents necessarily include a wedding suit.

Before, the departure of the baraat, the boy is dressed in his wedding suit brought by his maternal uncle. The kangna or seven-knotted sacred thread is tied on his right wrist. His head-dressing consists of a crown or crest over the turban and a sehra covering the face. After receiving blessing from mother and aunts, the bridegroom is

1. Stridhana means woman's property, that is to say properties, over which a woman has got absolute power of disposal.

2. Specified in Class I of the Schedule, vide Section & of the Hindu Succession Act, 1956.

made to sit on mare's back. This ceremony' is popularly known as ghurchari. Women follow along singing songs peculiar to the occasion and the mother or aunt or an elderly woman carries a utensil containing water. His sister puts her wrap over her right hand and places on it rice which she showers at the crown of bridegroom as he goes along. He goes and worships the god of the homestead. Bag pakrai, kajal ghalai and chuchi piloi are some of the peculiar ceremcmies which are performed at the time of ghurchari before the marriage party proceeds for the home of the bride. Thereafter the, barrat, usually Comprising the relatives and friends, sets out amidst music. In Some casts ghurchari is performed a day earlier.

If both the parties reside in the same town or place, no arrangement's for the lodging of the baraat are necessary. If, on the other hand, the baraat comes from out station, it is received by the side usually at the railway station. If it comes by road it is received at some pre-agreed spot on the outskirts of the town or village and from there the party is then usually taken in procession to some jandalwasa, dharmasala, chopal or any other place where arrangements are made for the stay and entertainment of the baraat. Thereafter, the milni ceremony takes place where boy's father and girl's father embrace each other and the latter gives some money, as gift to the boy's father. Among the Aroras and Khatris, milni is also performed by other near relatives of both sides and cash gifts are given by each participants of the girl's side to his counterpart. In the evening, the baraat proceeds in procession with bridegroom on the are towards the bride's house With pomp and show. The groom's friends and relatives dance before the mare to the accompaniment of the band. Such dancing in a marriage procession s a new feature of recent origin. The marriage party is received by the relatives and friends on the bride's side. The first ceremony to be performed here is called barothi - the threshold ceremony. The boy is taken to the threshold of the girl's house mounted on the mare where he strikes the toran (a small wooden frame suspended over the door) with a branch of tree. At the door of the house women stand singing and jai mala is put by the bride around the neck of the bridegroom and vice versa. After this colourful ceremony the bridegroom is taken inside the house of the bride' and the baratis are then entertained to delicious and sumptuous dinner amidst merriment and festivity:

The actual marriage ceremony takes place after nightfall in the angan of bride's house where a canopy is erected. Sometimes purohits or pundits or both the parents are present. Scared fire for havan is lighted and the purohit then calls upon the father to perform the kanyadan, i.e. formal bride-giving. The latter then puts some money or a gold ring in to the boys hand and the pandit pours Water on them. The father then says that he gives his daughter to the bridegroom. The purohit then knots her orhna to the boy's chaddar and the phera ceremony then takes place. The girl and the boy both circle slowly four times round the sacred fire keeping their right sides towards it, the boy leads in the first three and the girl in the last. This practice is followed by all communities belonging to Hindu religion. After the fourth phera the boy and the girl sit down,, their, positions, however, being changed, the bridegroom now sitting on the girl's right. The ceremony is highly colourful, picturesque, and at some times interesting also. There may, however, be noticed Minor variations among certain castes in the performance and observance of these ceremonies.

Social mores and folkways change like fashions. There was a time when dancing girls were invited to the wedding; their songs and dances provided fun and frolic to the guests, especially in rural area's where there was no other, source of entertainment. That practice of invitingdancing parties has virtually vanished.

Previously, the baraat used to stay at the bride's place for 3 or even more days but due to economic stress the baraat now returns back same or the next morning. The bride's maternal uncle escorts the girl, followed, by singing women, to the car or bus in which she is to travel. Small coins are thrown over the heads of the couple as a mark of good wishes and the baraat starts back for home.

Anand karaj is performed among the Sikhs. The distinction between anand karaj and the Vedic marriage is that in the former the bride and bridegroom instead of going round the sacred fire, go round the holy Granth.

Civil marriages can be performed by the marriage officer of the district who is the Deputy Commissioner. Marriages under the Hindu Marriage Act are also performed by registration in the office of the Tahsildar who is the registrar for marriages under this Act. Such, marriage are however rare.

Dowry System. - The evil of dowry svstem has found its place in communities. In the past the girl's father, out of love and affection for her, used to give some daily necessities of life, i.e. palang, utensils, bedding, clothes and some ornaments as presents. But now this evil has greatly enlarged its scope and dowry is demanded. The evil has so crept in to society that it has become increasingly difficult for a poor father to marry even an able daughter without money. Even the dowry legistation has not succeded in achieving it objects.

Widow Marriage - Karewa is a simple sort of marriage for widows. It is contracted with the younger brother of the husband who might take his brother's widow as his wife. This practice is prevalent among all the communities except Rajputs, Brahaman, Banias, Aroras and Khatris. Such a marriage generally does not take place within a year of the husband's death. Among Rajputs, Brahmans and Banias the karewa has also made its appearance recently.

Kara - Kara is another form of widow marriage. It is the marriage of a widow outside her husband's clan. There is no ceremony attached to kara and a mediator helps in the marriage.

Widows who donot wish to marry live on the property left by their husbands. In urban areas, however, the educated ones take up employment or engage themselves in some kind of paid or honorary social work.

Divorce. - Divorce is rare in the district. There is a general tendency to suffer hardship resulting from ill-matched marriages. Some couples prefer to lead a miserable life rather than to dissolve the marriage. Another way out has been to leave the girl with her parents for good. Earlier, divorce was possible through a Panchayat. But divorce is looked down upon in almost all the castes. However with the coming into force of the Hindu Marriage Act, 1955, a few cases of divorce are being instituted in law courts.

The daily life of the people, their inter communication and their general beheaviour are of the deciding factors for rituals and, customs. The birth of a child, particularly that of a son, is an occasion to celebrate. To announce the birth of an infant, a kansi plate (thali) is rung when the delivery takes place. The anxious relatives waiting outside consider it auspicious and congratulate each other. The mother and the infant are kept in separate room for 21 days. In rural areas a small dung cake fire is kept smouldering outside the room at protection against evil spirit. A branch of the margosa tree is bung on each side of the room as an auspicious sign. On chhati (sixth day) the members of the family and their close relatives do not sleep through put the night and celebrate the occasion by singing folk songs and playing cards. It is believed that during this night the goddess of fate, (Beh Mata) would visit the house and write the fate of the child. On the tenth day, the whole house is cleaned. The Brahman comes to the house for performing hom ceremony. He sprinkles Ganga water in whole of the house. After hom, the father or grand fatther Of the son gives small presents to the Brahmin and asks him to select a name. The Brahman opens the parta regard - to the time of birth selects the initial letter for the child’s name. The elder man of the family chooses a name beginning with that letter, avoiding, any name already given to any elder (genealogically) member of the family, whether alive or dead. Within these limits the selection of a name is arbitrary. The child may be named after a god or goddess as Kanhaya (Krishna), Sheoji (after Shiv), Raja Ram (Ram Chandra), Devi Sahai (protected by Devi), or after a holy place as Mathura or a holy object as Tulsi. Sometimes the names are selected with the object of averting the jealousy of an evil spirit. This is the explanation of such names as Molar (bought), Mangtu (borrowed), Ghasita (dragied), Budhu (stupid), And Badlu (exchanged-for rice given by the mother in charity). On the day of nam karan the Brahman, relatives and friends are entertained to feast. The parents of the mother of the new born baby offer valuable gifts and presents consisting of cash, ornaments and clothes for their daughter, son-in-law, new born child and their relatives. This custom is known as chhuchhak. In rural areas, during the evening of the tenth day the newborn baby and his mother are taken to a well, accompanied by singing women for well worship which is known as kuan dhokna ceremony.

Among Aroras, the chhati (sixth day) is also celebrated. The chola is an important ceremony which is celebrated on the l5th or l7th day of the newly born son when clothes consecrated by their- own, Brahman are worn. A feast is arranged for the friends and relatives.

Almost all Hindus perform the mundan ceremony when the boy is a few years old. On this occasion, his hair is cut and head shaved for the first time and friends and relatives are entertained to a feast. The people of the district generally go to Sitia Mata: temple at Gurgaon or Bhumia temple at Jhagroli (Mahendragarh tahsil) for first hair-cutting ceremony of their children (Mundan).

Yagyopveet (thread) ceremony is observed by the Khatris and Aroras, wherein the boys are made to wear janeoo amidst religious rituals. This Ceremony is observed when the boy is above five years of age. -Now the boys of these communities are made to wear yagyopveet just immediately before the marriage ceremony.

Hindu and Sikhs cremate their dead. On the third day, the knucklek-bones and other small fragments of bones (phul) are collected and taken to the immersed in the Ganga. Children below 8 years are buried without rites. Other post-cremation rites include 12-day (bahra) or 13-day (tehra) mourning. Muslims and Christians bury their dead.

The Arya Samaj took up the cause of women’s emancippation by preaching against purda, purda, propagating the importance of women’s education .

Widow marriage : Mahatma Gandhi also championed the cause of womon's emancipation. Our Constitution provides equal rights to women. Numerous rihtst like the right to property, divorce etc., have been granted to Indian women through various enactments. Women are now by law required to, be treated with equality and have been given equal status with men in almost every sphere.

Despite all the efforts to dispel the prejudice against women, people feel more happy on the birth of a boy than a girl. People in rural areas are now in favour of imparting higher education to their girls although they hold that ulimately the girls have to set up their homes after marriage and it is not necessary for them to earn their livehood.

Purda is still practised but not so rigidly. Married women cover their faces when moving among the elderly persons in the house or out in the village or to the fields.

The status of women in the urban areas is comparatively much better. Education has received a new impetus with the spread of education, social barriers against their employment are gradually collapsing. Women are gradually taking to employment in various fields.

Villages. - Every village, has its johar or pond in which the rain, water is collected for domestic and other uses. Women folk had to trudge long distances to get drinking water from the wells. Attired in multi-coloured lehngas and cholis women were commonly seen moving about among the sand dunes, balancing on their heads two to three pitchers full of water. With the implementation of the rural water supply schemes, piped water-supply has been made available in several villages and it is proposed to cover all villages.

As a result of consolidation of holding, enough vacant land been left around the village. It is locally called phirni. In this open space, the villagers the, their cattle, before taking them out for gazing. The roads leading to the villages are now generally broad enough for their carts to move.

Dwelling furniture and utensils : The houses in rural areas are mostly of identical pattern. Some houses are built of stone slabs and have thatched roofs call chhands. With the change in economic condition of the people, the thatched housed are being replace dby pucca houses. One can new see some pucca houses of modern specifications in the villages along the raods side.

Immediately after the entrance to a house, there is usually a room called poli or a big hall called darwaza. It is used as a drawing or meeting room. Then follows an open space or yard, variously called angan or Sahan. Behind this are inner rooms for sleeping and living, called kothay. The hara or oven on which milk is warmed, is generally within the outer wall of the house. The houses are generally single storeyed. Roofs are used for sleeping in summer. The houses usually lack latrine in rural areas. In the past there was no special designing of houses except a few havelis which had been built by well-to-do families. The doors of these havelis were, generally carved with flower decorations in brass.

There are also some receptacles (kuthlas) for storing grain. Each kuthla has a small hole at the bottom from which grain is taken as and when required. Another place of storing grain is called bukhari. Kothi is another construction within the house. It is rectangular in shape and besides food- grains, articles of daily use are also stored in it. This has a taki (small window for the storing or removing the articles.

With the spread of educcaation and a growing demand for better sanitary, and health facilities, the villagers are now changing the pattern of their houses. They now often have a seperate cattle shed and also take care for the provision of proper light and ventilation. The availability of electricity in the villages, has also changed the look of the houses.

Dwellings in urban areas are always pucca. There are some houses of old style in the towns of Rewari, Narnaul and Mahendragarh. Many buildings are well designed with exterior or interior decoration with murals of gods. New colonies on modern lines have also come up. The houses in these localities have been provided with modern amenities.

There are generally few articles of furniture im a village house. These consist of bedsteads (khat) made of wooden frames covered with netted string moorhas of different sizes, a few small stools (pida) of identical construction and a few small low wooden stools (patras). In some houses a strong bedstead made of a wooden frame and netted with thin string of sunny in different colours, is also seen. Articles of modern furniture like chairs and tables have also started finding a place in village houses. In urban areas chairs and tables and other articles of furniture are commonly seen. The houses of well-to-do people are tastefully furnished and decorate in modern style. Sofas, wardrobes, palangs, moorahas, tables and chairs of different descriptions and other items of modern furniture are used.

The vessels in use include banta and tokni, flat iron plates for baking cliapatis called tawa, prat for kneading dough, degchies of brass, handi (earth- wart kettle.), karahi (iron frying pan), bhartias (brass vessels for boiling dal, etc), chamcha (spoon of steel or brass), etc. Other utensils are chimta (iron tongs), kadhawani (earthen vessel for boiling milk), jamawani (,earthen vessel for curdling milk), iron - buckets and pitchers of various sizes.

Utensils and decorations have undergone a change particularly in urban areas. Side by side with the copper and brass utensils, porcelain, glass wares and stainless steel utensils are finding favour. The use of electrical appliances like heaters and table lamps are gaining popularity. Radios and transistors have come to be regarded as a necessity and a large number of people, both in towns and villages, are using these articles. Many people have also installed television sets in towns and rural areas of the district. Community listening sets have also been installed in many villages.

Dress and Ornaments – The dress of rural people is simple. The everyday clothes are usually made from coarse cloth, whether mill-made or handicraft. The male dress consists of a pagari (turban), a shirt or kurta, a Dhoti and a pair of shoes. The usual wrap is the chadar, and in cold weather a thick blanket or a razai or a cotton quilt is substituted. The khes is another type of wrap. Angocha (handkerchief) is used occasionally. Men in service wear pants or pyajamas. Due to economic prosperity and spread of education, almost all castes have been affected by the change in fashion. The new generation wears pants, bushirts, shirts, coats, sweaters, leather shoes or chappals. This change is almost universal in urban and the rural areas. Although in the past men used to wear murkis (small plain car-rings), this is not in vogue now. However, a gold finger-ring is worn in urban as well as in rural areas.

A full set of women's clothes is called teel. The village women generally wear lehnga, choli and blouse of cotton. Peelia a sort of headwear, the central part of which is yellow coloured and the rest printed multi-coloured is an important item of dress. The younger women have changed to salwar, jumper, duptta, sari and blouse.

The ornaments worn by women are usually made of gold and silver. As far as poor women are concerned, the emphasis is on silver ornaments. Ornaments used here include singer patti (worn on head), haar, gulubandh, jaimala, kanthimala (all worn round the neck), karnaphool, small bujni, dandee, kantey bundey, tops, bali (all worn on ears), koka, purli, nath (all for the nose), kangani, chura, bracelets (all worn in arms) and anguthi (finger ring), tagri (made of silver) is worn on waist around the lahanga or sari. Ramjhol (jhanjhar) kari, chhailkare, neveri, tati and pati, pajeb and churi (all made of silver) are worn on legs. Silver rings are also worn on the toes.

Officials, doctors, lawyers, businessmen, college students, etc., irrespective of their origin (whether rural or urban), caste or creed, generally dress up in western style.

Food. - The flour for preparing rotis (loaves) is of bajra, wheat and barley. Gram flour is also mixed with wheat or barley flour- The rotis are eaten with pulses, karhi and vegetables prepared with gram flour mixed with butter milk and is the special dish of the area throughout the year. Rabri is made by mixing bajra flour in the cold Weather and barley flour in the hot weather with water and whey or buttermilk, and leaving the mixture in the sun until it ferments. Some salt and more buttermilk are then added and the whole is put over a smouldering fire. It is eaten at night with milk, and in the morning with buttermilk. The kacharas and matiras are the wild fruits which grow in abundance in October/Novernber in this area and are consumed by the people with pleasure.

People in villages and towns are by and large vegetarian but meat eating is common among ex-servicemen and the new generation. Some villagers on a visit to a town enjoy meat dish at the dhabas. Menfolk are addicted to the use of tobacco, cigarette, biddi and hookah.

So far as drink is concerned, tea as a stimulating drink has become popular with both urban and rural folk. Tea stalls are found in every town and all big villages. In summer months some people prefer to drink a glass of slarbat, lassi and sattu. Soft drinks are becoming popular with younger people and are often served to guests.

Folk Culture. - Community life is expressed through folk-songs, dances and theatre. With fast changing conditions, urban life is gradually making an inroad into rural life taking away some of its inherent beauty and cultural wealth. However, the village gavayia (bhajni) still holds an important position in the village. Despite increasing urban influence, folk culture still continues to enliven the countryside which hums with songs and dances on festivals and other numerous occasion. Of late, the Government through Public Relations Department and All India Radio is paying attention to the revival of folk culture.

Folk Songs. - Folk culture is preserved by women through folk songs. Folk songs with their burden of love and labour have a peculiar charm of their own. These songs express hopes, aspirations, love, joys and sorrows of the rural people. We also hear about the changing seasons, the tinkling of bells of the cattle returning home at sun set and the emotional outbursts of married couples at their union and separation.

There is a variety of folk songs each connected with a particular occasion. A good number of these are nature songs sung in particular months. The month of sravana (July-August) brings ecstasy in its wake. Teej or Haryali. Teej is the main festival of Sravana falling on Sravana Sudi 3 (third of thc lunar month). It is observed throughout Haryana. By this time the rains have started. On the day of Teej women come out of their homes in colourful costumes for enjoying a swing. While swinging they sing :

(Oh mother : the festival of teej has come. Please get me a swing installed in the champa garden). Love of brothers and sisters also becomes a key note of the songs of Teej :

(Neem tree has started bearing fruits, when Sawan will come? I wait my brother to come and bring different things for me).

At marriage, when a girl is taking pheras, her married friends remind her of their own experiences and advise to walk slowly round the sacred fire otherwise she will become a laughing stock among her friends by revealing her impatience. The following few lines of a song beautifully depict this situation

(Dear : walk slowly otherwise friends will laugh at you. You must not be in hurry like a farmer who cuts moth hurriedly).

After marriage when the girl departs for her in-laws, all her friends and village women gather to give her a hearty send off through a song :

(My friend is going to her in-lalws, tears flow from eyes. I will stitch a shirt with two parallel lines of buttons for her. I will prepare daman embroidered with golden threads for her.

The following stanza contains feelings of a spell bound lady after hearing flute (been) of a snake charmer :

(Oh snake-charmer! play with your been (flute) and I will accompany you. The snake-charmer taunts her with the remarks that she is accustomed to live in a palace and will be sad to live in a hut. She replies that she would happily live in the hut. The snake-charmer again taunts her that she is accustomed to sleep on soft bed and she would feel uncomfortable in rags. She, however, again asserts that she would live happily even in rags and will go with him).

(Disunity has played havoc with our country. Due to our own foolish- ness we remained slaves for 900 years. On account of mutual rivalry, Kaurava and Pandava fought at Kurukshetra and destroyed their own families.

Folk Dances. - Folk-dancing, an outburst of surging emotions at times accompanies folk-singing. Among the male folk-dances, daph dance and dhumal dance are prevalent in the district. After harvesting, young persons gather at night at the outskirts of the village and enjoy loud singing with dhumal and daph dance. Daph dance is known for its vigour and fast movement. The dancing continues till late at night.

Folk-tales. - The region is rich in legends and folk-tales, many of which form the theme of folk-threatre and the songs of village bards, The impact of folk-tales on the social life of the people is manifest in the characters from the tales forming the motifs of the facades of houses and chopals. Popular folk-tales of the area are Gopi Chand Bharthri, Nal-Damyanti, Nihaldeh Rani, Satyawan-Savitri, Puran Bhagat, Alha Udal and the like.

The Popular games of the area are wrestling, kabaddi, gindo khuli and guru danda (tipcat), the last two being usually, played by children. Gindo khuli is the indigenous version of the game of hockey. It is played with a stick and a ball made of rags and twigs. Guli danda is played in a ground outside the village in many forms. Wrestling and kabaddi are, however, popular sports among the young and the middle-aged.

Regular tournaments at block and district level are held to discover promising talent for national events.

Cards and chopar are some of the indoor games which are played and enjoyed in urban as well as rural areas. Villagers playing these games in chopal are a familiar sight. Modern games like hockey, cricket, football, volleyball and basketball are popular among students. Games like kho kho, netball,etc. are popular in girls schools. Lately, panchayats and private, associations have started organising games and holding terminal. and annual tournaments. Government gives grants for the construction of playgrounds and also provides coaching facilities.

The Public Relations Department has supplied radio sets to panchayats, co-operatives and schools under the ‘Community Listening Scheme’. In addition to the occasional drama shows, this department frequently exhibits films, mostly documentaries with the help of a mobile cinema unit both in the urban and rural areas. Gossiping and listening to the radio are common past-times. The portable transistor has become a fashion with everybody without distinction. In the Rewari sub-division, which falls within the television¹ transmission range, over a dozen television sets have been supplied to the village panchayats by the Public Relations Department, However, some people in this sub-division have also installed television sets in their homes.

A large-scale communal disturbances that followed the partition of the country in 1947 inflicted vast sufferings and lakhs of people were forced to migrate from Pakistan to India and vice-versa. Lakhs of homeless Hindus and Sikhs from Pakistan entered what was then called East Punjab (India). This immigration created innumerable problems which the government faced and overcame with great courage. In order to settle the refugees, camps were established in Mahendragarh district also. Free ration was distributed in these camps. Fruits, multivitamin tablets and other special items of diet were issued to refugees on medical advice. Dispensaries were opened for providing immediate medical relief. The refugee camps were of great help to the immigrants who after residing there for sometime tried to find out work to rehabilitate themselves. The immigrants from Pakistan who settled in the

areas of the Mahendragarh district were from Mianwali, Muzafargarh, Dera Gazi Khan and Bahawalpur as is evident from the statement below :

It was necessary to hasten the resettlement of rural displaced persons living in camps to facilitate the sowing of rabi crop of 1947-48. Each group consisting of persons who were near relatives or were bound by ties of friendship, was allotted land on temporary basis. All displaced persons who owned and held land and were cultivating it in Pakistan were considered eligible for such allotments which were converted into quasi-permanent allotment in April, 1948. The claims of displaced persons were verified from the original revenue records obtained from Pakistan. As the land left by displaced persons. in West Punjab (Pakistan) was larger than the land left by the Muslims in East Punjab; the available land was converted into standard acres, and graded cuts were applied in making allotments to displaced claimants. Likewise rural houses available in rural areas were also allotted to displaced persons by March, 1978. More than 50 per cent of the 210 standard acres of evacuee agricultural land available in the district was allotted on permanent basis. Similarly, out of 79 houses and 68 sites available in rural areas, 10 houses and 19 sites were disposed of by 1977-78.

Allottees of land were given assistance by way of agriculture loans for purchasing bullocks, implements, fodder, seed and repair of wells and houses. In Order to minimise misuse, loans were advanced in kind. A sum of Rs. 7,13,013 was advanced as agricultural loan in rural areas of the district.

Urban Rehabilitation The problem of providing residential accomodation became more acute with the tendency of immigrants to settle largely in urban areas. Consequently, a number of schemes to utilize the available properties left by Muslims and to develop more houses were devised. The evacuee property became a part of the evacuee pool for compensating displaced persons with verified. claims. There were 5,660 urban evacuee properties in the towns of Mahendragarh, Narnaul, Bawal and Rewari. Out of which 5,138 were disposed of by 1977-78. Besides these, 1,349 kanals of urban agricultural land and most of it was disposed of by 1977-78.

The urban housing problem was acute because most of the urban Muslim evacuees were manual labourers and artisans and therefore their houses were unpretentious, whereas the incoming urban displaced persons mostly businessmen and shopkeepers, used to live in better dwellings. To meet this situation, a new township at Rewari was set up. The township had 298 built up houses, 4 shops and 92 plots. Initially the houses and sites were sold at reserved prices but later these properties were disposed of in accordance with the provisions of the Displaced Persons (Compensation and Rehabilitation) Rules, 1955. By 1977-78, all the houses and sites were disposed of but 4 shops were converted into civil courts. Besides 100 additional plots were demarcated out of the surplus land in the township, out of which 99 were disposed of by 1977-78.

Shopping centre known as Panjabi Market was also set up at Rewari. In this market 48 shops were constructed by the displaced persons who were advanced Rs. 500 each for the construction of the shops.

Besides a new township and shopping centre, a mudhut colony was also set up at Rewari, in 1951. In this colony 150 huts were constructed and these mud-huts were offered to the occupants of the refugee camps who belonged to the Scheduled Castes and other Backward Classes and to persons who were resource-less and landless. The reserved price of these mud-huts was fixed at Rs. 265 per hut. The claimants were given these huts against adjustment in their claims and others were charged only the cost of land which was Rs. 80 only and it was to be recovered in three annual instalments. It was also decided that nothing should be charged from destitute widows and disabled persons.

Urban Loans - The refugees were encouraged to re-start their business, trade or other professions. They were advanced loans at the rate of 3 per cent per annum interest and the recovery was to be started after three years of disbursement. The loan together with the interest was repayable in equal instalments spread over a period of six years. An amount of Rs. 2,54,025 was advanced during 1949-50 to 1955-56 whereafter the scheme was discontinued.

House Building Loans. - House buildings loans were advanced to purchasers of plots in new township during 1949-50 to 1955-56. Thereafter, these loans were also discontinued.

Socio-Economic Blend - The rehabilitation of displaced persons in the district had a long term beneficial effect in a variety of ways. It has influenced the socio-economic pattern of the People of this district particularly those residing in the urban areas. However, the small number which settled in the rural areas of the district gave evidence of superior skill in cultivation and hard work.

The culture of West Punjab too had a liberating influence on the women of the district. Displaced persons are now almost completely identified with their new habitat in the district. The process of an inter-mixture of dialects is also a foot and the displaced persons from West Punjab con often fluently speak the local dialect.