Thursday, July 15, 2010
NRG / (NRI) CHAUDHARIES OF BANASKANTHA
Migration from Banaskantha:
The migration from the Banaskantha district began in second half of the 20th century. A number of people belonging to different communities like Patel, Chaudhari, Jain, Prjapati, Gauswami and Bohra migrated from Palanpur, Vadgam, Deesa, Tharad, Dhanera, and Danta. The first phase of migration in Banaskantha is mainly dominated by the Jains as Khubchandbhai Parikh was the first migrant from Banaskantha district for the diamond business. The Jains migrated to Belgium which entirely controls the global polished diamond market in the world. They went to Antwerp in 1970s and 80s where 90 percent of the world’s diamond trade is concentrated. The Jews controlled this diamond trade for the last 500 years. Now the Jains from North Gujarat control 65 percent of this diamond trade of Antwerp undoing the monopoly of the Jews within twenty years. In fact, seven of top ten diamond merchants of Antwerp, are from North Gujarat, breaking the 500-year old monopoly of the Jews.
The Muslim community of Banaskantha mainly from Kanodar village has migrated to all over the world. They flourished mainly in Gulf region, Australia, the USA and the UK. They have occupied positions as teachers and educators in Muslim countries around the world. They are an important component of their host countries providing yeoman service in sectors as diverse as retailing, hospitality industry (Hotels and Motels), Medicine, Engineering and IT industry. Moreover, some Patels have migrated as labourers and professionals in the time of oil and IT boom in the USA, the UK and Gulf region. They are mostly from villages named Gadh, Kumbhasan, Sasam, Bhavisana, Laxmipura, Madana, Madhupura and Ganeshpura, etc. Apart from Patels, Jains and Muslims, some Gauswamis (Bava) and Prajapatis also have migrated to Australia and New Zealand too. Today the migration from Banaskantha to the whole world is wide-ranging simply because students of the district are migrating to new countries like China, Germany and Sweden, with a view to getting higher education.
Chaudhari NRGs of Banaskantha:
Migration is not a new phenomenon for Chaudharies of Banaskantha as many of them have already migrated to Mumbai for the Diamond business. Nevertheless, today, the Chaudharies from various villages of Banaskantha district migrate to the distant countries like the USA, the UK, New Zealand, and Australia and even in Gulf countries. The migration ratio in Chaudhari community of Banaskantha is still very lower in comparison to other communities. Approximately fifty families have migrated from this community in foreign lands. Palanpur and Vadgam regions largely dominate the migration in this community.
From being small motel owners and retail shop owners, they have moved on to big businesses in their host countries. They are mostly students and professionals. They have obtained jobs in medicine, engineering, jewelry designing, nursing, diamond industry, dairy technology and even in modern agriculture. Many of these diasporic Chaudharies have remitted foreign exchange so that educational institutes can be established in their far-flung villages in Banaskantha. They have also generously donated for the temples, religious buildings, etc. They have made their marriages in native and helped others to settle there. They have also formed their groups even at abroad, and arrange their meetings with one another if they have any problem. Few of them also describe their personal experiences: nostalgia and traumatic while living in the host country and while coming to India. Their shopping is equally tedious as they try to pick up as many things as they can start from jaggery to Rin soap, Bata slippers, etc.
Besides shopping, touring and meeting relatives, there is a particular section of NRGs, who come here with a view to getting married. The Green Card holders, the H-1 visa holders, the student visa and F1 visa holders besides a few UK and US citizens come back here for three weeks. First week is for sorting out the matrimonial advertisements. Second week is for a single day meeting with the prospective bride and groom besides the actual wedding. Third week is to enjoy married life and packing up to go back to work in the US or the UK.
Chaudhari NRGs of Banaskantha are social and communicative people with a highly developed political awareness. Those, who leave India’s shores, carry memories of a lively and vibrant democracy, a free and vocal indigenous press and a culture that accommodates a wide variety of opinions. They would be surprised and delighted to see the extent of identification and sympathy for their concerns on a wide variety of issues in the ethnic media of Indian communities around the world.
One important characteristic of the Chaudhari NRG is that they want to retain their connectivity to their motherland like Jains and Patels. It is related to general processes of globalization in the contemporary world. The cheaper and the more efficient modes of communication and transportation technology allowed theses immigrants to maintain relations with their homeland as well as their land of settlement. This is manifest in the desire of them to invest in Gujarat in the field of social sector. The non-resident Chaudharies have been very active in establishing hospitals, schools and colleges in Banaskantha. They have also been at the forefront in getting the latest technological innovations to Banaskantha.
Even in the religious and cultural field, the Chaudhari NRGs have been very active. These include the accented Gujarati speaking Chaudhari NRG girls who keep fast to please ‘Santoshi Ma’ on Fridays and the people who fast on Saturdays to appease Hanumanji and they do not drink beer on these days. This sounds ridiculous to many others but we actually even have special sales for the NRG crowd that swarms Gujarat at this time of the year. In fact, many Chaudhari NRGs living abroad come to India in December to spend the vacation in their villages or places like Goa and the Mount-Abu.
Reasons for Migration:
1. Economic Reasons
Chaudharies of Banaskantha are migrated to almost every corner of the world, whenever they found greener postures. One of the general explanations for their migration is an economic one known as ‘the push-pull theory.’ It refers to adverse economic factors pushing out people from their place of origin and putting them to favorable economic opportunities available elsewhere. The lack of fair opportunities of career cultivation and unemployment is found in some cases. The ambitious are forced to leave their country in search of a better greener posture abroad i.e. Europe, the USA and Australia. Being the members of agriculture families, NRG Chaudharies have left their native place under the compulsion of some natural disaster such as famines, droughts, etc. which creates the problems of economy. So they are migrated to foreign land in search of better life and to get prosperous economy. Traditionally, the sons inherit the property from their fathers. The land is equally divided from one generation to another, which becomes uneconomical as the economy is divided into small amounts. Therefore, the educated people from this community have started to move toward the world to maintain their prestige and dignity.
2. Social Reasons:
Some social reasons like social expenses, ‘sata-system’, etc are also responsible for the migration in Chaudhari community of Banaskantha. This community spends a large amount of money after social events like engagement, marriage, reception, etc. for which they need a lot of money to make it successful. The other issues are that of 'sata-system', as boys do not get suitable girls if they do not have strong background of wealthy family or high status. After migrating to foreign countries, they get a lot of respect by being NRGs in homeland particularly in their own community and village.
3. Due to Global inequality:
Much of this migration flow is driven by the gross inequality in wealth, waves and opportunities between the homeland and host land. The economic benefits for the rich industrial countries are widely recognized and these countries can encourage migration on terms and within limitations that best serve their interests.
Their Social Life:
Individual life of the Chaudhari NRG is lived in relation to many groups that form a set of concerte circles. At the center is ones family, which is surrounded by ever-broadening networks based on kinship, region, and caste and sub castes. Accordingly, a naturalized citizen can sponsor his parents, brother and sister for permanent residence. Their married and unmarried children can also join them. For example during 1970s and 1980s these blood relatives could come to the USA, within a span of two or three years after registration of the sponsorship. The Chaudhari NRG family consists of husband, wife, their two or three children and the parents of either husband or wife. They value their traditional Gujarati family life very highly at there. The father or husband is the head of the family with ultimate authority and responsibility for decision-making in all matters affecting the family and its individual members. They have to do some work to meet with the expenses and to save for future needs. The role of woman is not limited as homemaker that was in motherland. She acts as an earning member of family by doing any job or labor work. In addition, she is treated with greater respect at there than in homeland.
The majority of Chaudhari NRGs are vegetarian. It follows the traditional full meal structure of rice, cooked vegetables, ‘curry’ or 'deal' and 'rote' or 'rotala'. Usually they cook 'roti' or 'rotla' and vegetable for lunch while 'Khichdi' - a mix of rice and 'toor daal', or 'rotla' and milk is the favorite dish for dinner. They also eat Chainees, South-Indian and non-vegetarian food.
Their Economic Life:
Today Chaudhari NRG community is not confined to jobs only but has also entered in shopping and trade. The search for economic placements of the blood relative immigrants’ start from the day he is sponsored. They are professionals like engineers, doctors, pharmacists, technocrats, teachers, etc. Some of them have made their names in various fields. They enjoy respectable positions in several associations run by the host countries. They have established Gujarati and Indian restaurants and Sari-shops at there. Therefore, they have achieved a fair degree of economic security and some have attained high level of prosperity. They are engaged in diverse occupations in the professionals, business management and sales and service sections and relatively little involvement in the labor force or farming. Some of them are small shopkeepers and storeowners, whose businesses play an important role in the home countries’ economic and social life.
Their Connection to Homeland:
Today, with technological advances and the advent of the Internet, access to information on India has been greatly facilitated. No mention of the ethnic media would be complete without a reference to the vast proliferation of websites catering to the needs of this community in many countries. They provide easily accessible and regularly updated information on news about India, cheap airfares and flight schedules to India, tourist information, domestic flight and railway schedules, etc. Like other Gujarati diasporic community, the Chaudhari NRG community of Banaskantha remains attached to Banaskantha through various link ages. These link ages are mainly three types: (1) through written or oral communication, (2) Through personal visits (3) And through investments. Moreover, they are connected to their homeland through forming different networks as under:
Religious Network:
Religion has served as the major symbolic resource in building community and professing ethnic identity. NRGs have retained their religious identity what they carried with them during the time of migration. Their connection with other religious groups has made success in transplanting their religious traditions customs in the world. Ethnicity is the cultural characteristic that connects a particular group of people to each other. Because of transportation of technology and commutation, it is easy for NRGs to know the daily affairs happening at both ends. The best collections of Indian newspapers and magazines, which have circulated among the Indians in foreign, are as such: Business Line- the business newspaper in Australia. Another feature of their religious practice is their faith in religious teachers. During last five decades, it is observed that several spiritual gurus have extended their spiritual teachings across the world through establishment centers are such as Swaminarayan, Satya Sai Baba, Sachidanand Swami, Mahirsi Mahesh Yogi, etc. They attend these religious seminars, discourses, symposia, workshops, and contribute in charitable works. Having faith in particular Hindu sect, they regularly meet for prayer and religious programmes. Most of their homes display pictures of Hindu deities and often worship of their Mother goddess ‘Arbuda’.
Communication Networks:
Information and communication technology plays important role in connecting and bridging the gap between communities staying abroad. It is the most crucial mode of transnational network to promote linkages and sharing information between homeland diasporic communities. The diasporic communities engage in on-line services like the Internet, Usenet, and the World Wide Web to interact or communicate with their friends and relatives world over. For instance, the ethnic Indian radio channels in Australia, which provides information to Indians, are such as SBS radio – Hindi Programmes.
Social Networks:
Advancement in technologies of travel and communication and the process of globalization has made a profound impact on the social relations of Indians in the contemporary world. In past these kinship networks were maintained through sending remittances, letters and occasional home visits whereas today, it is further strengthened with the development of instant communication networks such as cheaper and faster travel, telephone, telegraph and Internet etc.
Family is the main source through which Indians in diaspora maintain their cultural identity through nurturing ideas and values, and, they pass on this to their next generations. They create and recreate the identity through practicing food habits, speaking mother tongues at homes, through marriage patterns, celebrating festivals etc. They maintain their close networks with the homeland through involvement in economic transactions such as sending significant part of their savings back home in the form of remittances in order to invest on real estate, industrial establishment, small business, and educational institutions and to contribute towards welfare activities such as charities, old age homes.
Cultural Networks:
Festivals are cultural symbols of India, which are celebrated among Indians all over the world. It provides Indians platform to bind them together in a tight-knit community. The Chaudhari NRGs of Banaskantha celebrate innumerable national, regional, local and religious festivals. The major festivals celebrated by them are Holi, Diwali, Dashera, Rakshabandhan, Uttarayan, etc. Today due to easy and cheaper communication and travel, they also fly down to homeland to celebrate these festivals with the families back to home. Another significant aspect of cultural assimilation of them is the celebration of ‘Independence Day’ by all of them together. Such Indian cultural events, these cultural events promote the solidarity of the diaspora.
Like the other NRG Communities, Chaudhari NRGs of Banaskantha define themselves partly by their cuisine. They emotionally attach to the Indian foods, cloth, music and language. They wear Gujarati dresses on important occasions and participate in all Indian cultural events. Further, they continue to attach with the homeland through Gujarati restaurant, movie stores, and other such relics in host land. Because of the revolution in the transportation and communication technology, it is now easier for them to know the daily affairs at both sides.
The migration from the Banaskantha district began in second half of the 20th century. A number of people belonging to different communities like Patel, Chaudhari, Jain, Prjapati, Gauswami and Bohra migrated from Palanpur, Vadgam, Deesa, Tharad, Dhanera, and Danta. The first phase of migration in Banaskantha is mainly dominated by the Jains as Khubchandbhai Parikh was the first migrant from Banaskantha district for the diamond business. The Jains migrated to Belgium which entirely controls the global polished diamond market in the world. They went to Antwerp in 1970s and 80s where 90 percent of the world’s diamond trade is concentrated. The Jews controlled this diamond trade for the last 500 years. Now the Jains from North Gujarat control 65 percent of this diamond trade of Antwerp undoing the monopoly of the Jews within twenty years. In fact, seven of top ten diamond merchants of Antwerp, are from North Gujarat, breaking the 500-year old monopoly of the Jews.
The Muslim community of Banaskantha mainly from Kanodar village has migrated to all over the world. They flourished mainly in Gulf region, Australia, the USA and the UK. They have occupied positions as teachers and educators in Muslim countries around the world. They are an important component of their host countries providing yeoman service in sectors as diverse as retailing, hospitality industry (Hotels and Motels), Medicine, Engineering and IT industry. Moreover, some Patels have migrated as labourers and professionals in the time of oil and IT boom in the USA, the UK and Gulf region. They are mostly from villages named Gadh, Kumbhasan, Sasam, Bhavisana, Laxmipura, Madana, Madhupura and Ganeshpura, etc. Apart from Patels, Jains and Muslims, some Gauswamis (Bava) and Prajapatis also have migrated to Australia and New Zealand too. Today the migration from Banaskantha to the whole world is wide-ranging simply because students of the district are migrating to new countries like China, Germany and Sweden, with a view to getting higher education.
Chaudhari NRGs of Banaskantha:
Migration is not a new phenomenon for Chaudharies of Banaskantha as many of them have already migrated to Mumbai for the Diamond business. Nevertheless, today, the Chaudharies from various villages of Banaskantha district migrate to the distant countries like the USA, the UK, New Zealand, and Australia and even in Gulf countries. The migration ratio in Chaudhari community of Banaskantha is still very lower in comparison to other communities. Approximately fifty families have migrated from this community in foreign lands. Palanpur and Vadgam regions largely dominate the migration in this community.
From being small motel owners and retail shop owners, they have moved on to big businesses in their host countries. They are mostly students and professionals. They have obtained jobs in medicine, engineering, jewelry designing, nursing, diamond industry, dairy technology and even in modern agriculture. Many of these diasporic Chaudharies have remitted foreign exchange so that educational institutes can be established in their far-flung villages in Banaskantha. They have also generously donated for the temples, religious buildings, etc. They have made their marriages in native and helped others to settle there. They have also formed their groups even at abroad, and arrange their meetings with one another if they have any problem. Few of them also describe their personal experiences: nostalgia and traumatic while living in the host country and while coming to India. Their shopping is equally tedious as they try to pick up as many things as they can start from jaggery to Rin soap, Bata slippers, etc.
Besides shopping, touring and meeting relatives, there is a particular section of NRGs, who come here with a view to getting married. The Green Card holders, the H-1 visa holders, the student visa and F1 visa holders besides a few UK and US citizens come back here for three weeks. First week is for sorting out the matrimonial advertisements. Second week is for a single day meeting with the prospective bride and groom besides the actual wedding. Third week is to enjoy married life and packing up to go back to work in the US or the UK.
Chaudhari NRGs of Banaskantha are social and communicative people with a highly developed political awareness. Those, who leave India’s shores, carry memories of a lively and vibrant democracy, a free and vocal indigenous press and a culture that accommodates a wide variety of opinions. They would be surprised and delighted to see the extent of identification and sympathy for their concerns on a wide variety of issues in the ethnic media of Indian communities around the world.
One important characteristic of the Chaudhari NRG is that they want to retain their connectivity to their motherland like Jains and Patels. It is related to general processes of globalization in the contemporary world. The cheaper and the more efficient modes of communication and transportation technology allowed theses immigrants to maintain relations with their homeland as well as their land of settlement. This is manifest in the desire of them to invest in Gujarat in the field of social sector. The non-resident Chaudharies have been very active in establishing hospitals, schools and colleges in Banaskantha. They have also been at the forefront in getting the latest technological innovations to Banaskantha.
Even in the religious and cultural field, the Chaudhari NRGs have been very active. These include the accented Gujarati speaking Chaudhari NRG girls who keep fast to please ‘Santoshi Ma’ on Fridays and the people who fast on Saturdays to appease Hanumanji and they do not drink beer on these days. This sounds ridiculous to many others but we actually even have special sales for the NRG crowd that swarms Gujarat at this time of the year. In fact, many Chaudhari NRGs living abroad come to India in December to spend the vacation in their villages or places like Goa and the Mount-Abu.
Reasons for Migration:
1. Economic Reasons
Chaudharies of Banaskantha are migrated to almost every corner of the world, whenever they found greener postures. One of the general explanations for their migration is an economic one known as ‘the push-pull theory.’ It refers to adverse economic factors pushing out people from their place of origin and putting them to favorable economic opportunities available elsewhere. The lack of fair opportunities of career cultivation and unemployment is found in some cases. The ambitious are forced to leave their country in search of a better greener posture abroad i.e. Europe, the USA and Australia. Being the members of agriculture families, NRG Chaudharies have left their native place under the compulsion of some natural disaster such as famines, droughts, etc. which creates the problems of economy. So they are migrated to foreign land in search of better life and to get prosperous economy. Traditionally, the sons inherit the property from their fathers. The land is equally divided from one generation to another, which becomes uneconomical as the economy is divided into small amounts. Therefore, the educated people from this community have started to move toward the world to maintain their prestige and dignity.
2. Social Reasons:
Some social reasons like social expenses, ‘sata-system’, etc are also responsible for the migration in Chaudhari community of Banaskantha. This community spends a large amount of money after social events like engagement, marriage, reception, etc. for which they need a lot of money to make it successful. The other issues are that of 'sata-system', as boys do not get suitable girls if they do not have strong background of wealthy family or high status. After migrating to foreign countries, they get a lot of respect by being NRGs in homeland particularly in their own community and village.
3. Due to Global inequality:
Much of this migration flow is driven by the gross inequality in wealth, waves and opportunities between the homeland and host land. The economic benefits for the rich industrial countries are widely recognized and these countries can encourage migration on terms and within limitations that best serve their interests.
Their Social Life:
Individual life of the Chaudhari NRG is lived in relation to many groups that form a set of concerte circles. At the center is ones family, which is surrounded by ever-broadening networks based on kinship, region, and caste and sub castes. Accordingly, a naturalized citizen can sponsor his parents, brother and sister for permanent residence. Their married and unmarried children can also join them. For example during 1970s and 1980s these blood relatives could come to the USA, within a span of two or three years after registration of the sponsorship. The Chaudhari NRG family consists of husband, wife, their two or three children and the parents of either husband or wife. They value their traditional Gujarati family life very highly at there. The father or husband is the head of the family with ultimate authority and responsibility for decision-making in all matters affecting the family and its individual members. They have to do some work to meet with the expenses and to save for future needs. The role of woman is not limited as homemaker that was in motherland. She acts as an earning member of family by doing any job or labor work. In addition, she is treated with greater respect at there than in homeland.
The majority of Chaudhari NRGs are vegetarian. It follows the traditional full meal structure of rice, cooked vegetables, ‘curry’ or 'deal' and 'rote' or 'rotala'. Usually they cook 'roti' or 'rotla' and vegetable for lunch while 'Khichdi' - a mix of rice and 'toor daal', or 'rotla' and milk is the favorite dish for dinner. They also eat Chainees, South-Indian and non-vegetarian food.
Their Economic Life:
Today Chaudhari NRG community is not confined to jobs only but has also entered in shopping and trade. The search for economic placements of the blood relative immigrants’ start from the day he is sponsored. They are professionals like engineers, doctors, pharmacists, technocrats, teachers, etc. Some of them have made their names in various fields. They enjoy respectable positions in several associations run by the host countries. They have established Gujarati and Indian restaurants and Sari-shops at there. Therefore, they have achieved a fair degree of economic security and some have attained high level of prosperity. They are engaged in diverse occupations in the professionals, business management and sales and service sections and relatively little involvement in the labor force or farming. Some of them are small shopkeepers and storeowners, whose businesses play an important role in the home countries’ economic and social life.
Their Connection to Homeland:
Today, with technological advances and the advent of the Internet, access to information on India has been greatly facilitated. No mention of the ethnic media would be complete without a reference to the vast proliferation of websites catering to the needs of this community in many countries. They provide easily accessible and regularly updated information on news about India, cheap airfares and flight schedules to India, tourist information, domestic flight and railway schedules, etc. Like other Gujarati diasporic community, the Chaudhari NRG community of Banaskantha remains attached to Banaskantha through various link ages. These link ages are mainly three types: (1) through written or oral communication, (2) Through personal visits (3) And through investments. Moreover, they are connected to their homeland through forming different networks as under:
Religious Network:
Religion has served as the major symbolic resource in building community and professing ethnic identity. NRGs have retained their religious identity what they carried with them during the time of migration. Their connection with other religious groups has made success in transplanting their religious traditions customs in the world. Ethnicity is the cultural characteristic that connects a particular group of people to each other. Because of transportation of technology and commutation, it is easy for NRGs to know the daily affairs happening at both ends. The best collections of Indian newspapers and magazines, which have circulated among the Indians in foreign, are as such: Business Line- the business newspaper in Australia. Another feature of their religious practice is their faith in religious teachers. During last five decades, it is observed that several spiritual gurus have extended their spiritual teachings across the world through establishment centers are such as Swaminarayan, Satya Sai Baba, Sachidanand Swami, Mahirsi Mahesh Yogi, etc. They attend these religious seminars, discourses, symposia, workshops, and contribute in charitable works. Having faith in particular Hindu sect, they regularly meet for prayer and religious programmes. Most of their homes display pictures of Hindu deities and often worship of their Mother goddess ‘Arbuda’.
Communication Networks:
Information and communication technology plays important role in connecting and bridging the gap between communities staying abroad. It is the most crucial mode of transnational network to promote linkages and sharing information between homeland diasporic communities. The diasporic communities engage in on-line services like the Internet, Usenet, and the World Wide Web to interact or communicate with their friends and relatives world over. For instance, the ethnic Indian radio channels in Australia, which provides information to Indians, are such as SBS radio – Hindi Programmes.
Social Networks:
Advancement in technologies of travel and communication and the process of globalization has made a profound impact on the social relations of Indians in the contemporary world. In past these kinship networks were maintained through sending remittances, letters and occasional home visits whereas today, it is further strengthened with the development of instant communication networks such as cheaper and faster travel, telephone, telegraph and Internet etc.
Family is the main source through which Indians in diaspora maintain their cultural identity through nurturing ideas and values, and, they pass on this to their next generations. They create and recreate the identity through practicing food habits, speaking mother tongues at homes, through marriage patterns, celebrating festivals etc. They maintain their close networks with the homeland through involvement in economic transactions such as sending significant part of their savings back home in the form of remittances in order to invest on real estate, industrial establishment, small business, and educational institutions and to contribute towards welfare activities such as charities, old age homes.
Cultural Networks:
Festivals are cultural symbols of India, which are celebrated among Indians all over the world. It provides Indians platform to bind them together in a tight-knit community. The Chaudhari NRGs of Banaskantha celebrate innumerable national, regional, local and religious festivals. The major festivals celebrated by them are Holi, Diwali, Dashera, Rakshabandhan, Uttarayan, etc. Today due to easy and cheaper communication and travel, they also fly down to homeland to celebrate these festivals with the families back to home. Another significant aspect of cultural assimilation of them is the celebration of ‘Independence Day’ by all of them together. Such Indian cultural events, these cultural events promote the solidarity of the diaspora.
Like the other NRG Communities, Chaudhari NRGs of Banaskantha define themselves partly by their cuisine. They emotionally attach to the Indian foods, cloth, music and language. They wear Gujarati dresses on important occasions and participate in all Indian cultural events. Further, they continue to attach with the homeland through Gujarati restaurant, movie stores, and other such relics in host land. Because of the revolution in the transportation and communication technology, it is now easier for them to know the daily affairs at both sides.
Socio-cultural Dimensions of Banaskantha Chaudhari Community:
The Chaudhari community of Banaskantha district slightly differs from other Hindu communities of the district in social customs and traditions. However, there are some differences in dressing, marriage ceremonies, food, life style, and language within the Chaudharies of different talukas in Banaskantha.
Religion:
The district has predominantly Hindu population. Anjana Chaudhari is one of the Hindu Casts. As Hindus, Chaudharies profess both monism and polytheism. The Chaudharies are generally followers of Lord Shiva, goddess Arbuda and it is customary that some members of the family must perform the rituals everyday. Sometimes beliefs in sorcery, witches, and evil eye and bad omens still prevail among them.
Religion plays an important role in the individual and collective life of the Chaudharies. Most Chaudhari homes display pictures of Hindu deities and often reserves a room or corner for daily worship of their chosen deity. The community of this district has established a big temple of their Mother Goddess, ‘Arbuda’ in Mount Abu as well as in Palanpur. Some families organize collective worship and religious discourses at special occasions to which relatives are invited.
Customs and Traditions of Banaskantha Chaudhari Community:
As Hindus, Chaudharies observe important customs relating to ‘simanta’ (pregnancy), ‘upanayana’ (thred ceremony), ‘vivah’ and death. Birth-simanta, which corresponds to the Vedic ‘samskara’ of ‘simantonayana’, is popularly known as ‘kholobharvo’, and is performed at the husband’s house to celebrate the woman’s first pregnancy. On the birth of a child, the mid wife cuts its naval-cord and buries it in the corner at compound in front of the house. Generally, the naming ceremony takes place on twelfth day. The aunty (foi) performs the naming ceremony today and names are kept according to the zodiac signs for which a Brahmin is consulted.
Marriage ceremonies by Chaudharies are traditionally conducted in accordance with Central Asian customs. These customs have evolved since traditional times and differ in many ways. These people attach a lot of importance to weddings and the ceremonies are very colorful and extend for several days. The following steps are involved in a wedding like engagement, ‘Ganeshpujan’, ‘varghoda,’ marriage, reception, etc.
Marriage is considered as ‘samskara’ in the Hindusastra through which a person enter ‘grahasthashrama’ (householder’s stage). When betrothal takes place, the proposal usually comes from the girl’s side, in which social prestige, economic condition and education are chiefly taken into consideration. In Chaudhari community, the father of the girl presents one rupee coin at this time. The marriage generally takes place at the bride’s house. The groom leaves for the wedding venue riding a decorated horse. This is a very colorful and grand ceremony. The groom is dressed in a 'Sherwani' (long jacket) and 'Churidars' (fitted trousers). On his head he wears, a 'safa' (turban) with a 'kalgi' (brooch) pinned onto it. Before he departs, all his relatives apply the ceremonial 'tilak' on his forehead. The ‘barat’ is headed by the dancing of the congregated folks. The ‘Jan’ (barat) starts with the rhythm of the musical band or drummers in front of bridegroom and finally reaches the place of the wedding.
The wedding procession is a grand affair as the bridegroom (Var raja) receives all the attention as if he were a king for that time. Bridegroom is welcomed at the entrance by ‘ponkhvun’ ceremony. When the procession reaches the bride’s place, the bride’s mother waves four times a miniature plough, a grinding pestle and a churning stick, over the head of the bridegroom and places at the bridegroom’s feet a ‘samput’ made two earthen cups or ‘kodia’ painted white and tied together with a string so that their edges touch each other. The bridegroom then trades on the ‘samput’, breaks it to pieces, then enters the marriage booth specially decorated for the occasion. The marriage rites and ceremonies to be performed at the wedding are generally the same like other Hindus.
Then the priest ties the end of the groom's ‘dhoti’ or the ‘kurta’; whichever he is wearing, with that of the bride's ‘sari’, the knot signifying the sacred wedlock. After it the ‘Phera-Ceremony’ is performed during marriage when the couple takes an oath in front of ‘Agni devata’ and ‘Satphera’ (Seven rounds around fire) in which the groom and the bride then circle the holy fire seven times, making seven promises to be fulfilled in the married life, after which they are considered to be 'married' to each other. This ritual is called ‘phere’. The marriage ceremony at the bride’s place ends with ‘kanya viday’ (A send off), which is considered to be the most emotional ritual, when the bride leaves her parents' home and makes her way to her husband's. Family and friends, who so ever her with blessings and gifts, give her a tearful farewell.
A person from this cast does not marry in his own ‘gotraj’ and within six degrees of relationship on the father’s side and four or five on the mother’s side. Usually, the ‘gotraj’ of the father alone and not that of the mother is considered when a marriage alliance is contemplated. Even this restriction has been showing songs of relaxation in recent times. It is supposed to marry within the same caste generally. Any marriage outside the cast is considered contrary to the caste custom. These restrictions are gradually loosening and marriages outside the caste are on the increase particularly among the advanced and educated families and among the economically better off castes.
With the spread of education, social legislation and high cost of living, the social outlook of the people, marriage has considerably changed in recent times. A number of undesirable social customs, which were strictly served in the past, have lost their significance under the changed circumstances. Civil marriages, which were unknown in the past, are nowadays on the increase. Inter -cast marriages have also started taking place among younger generations, especially in the urban areas. Widow is considered a curse, and re-marriages take place in many cases. Divorce is permitted under the law of the cast. Remarriages are common in this cast where the custom is known, as ‘natra’ is prevalent. However, widowed re marriages in the form of ‘diyarvatu’ are not permitted in this community.
To sum up, under the pressure of social and economic development and spread of education, cases of civil marriage have recently increased and the ‘sata-system’ is destroyed in 50% cases. Time taken by the marriage ceremonies is being curtailed, the accent being on spending money and time on reception and pretension. Secondly, the widow re-marriages are on the increase, and lastly the marriage bonds are loosened not only by the permissive divorce law but also by the girls gaining economic independence because of spread of education and gainful employment. Today, largely, the attitude towards marriage is undergoing rapid change in the permissive society and a tendency is developing to treat marriage more as a contract rather than a sacrament.
Chaudhari community as the Hindus considers it necessary to perform certain after-death ceremonies to propitiate the death. So when the person is breathing last, a silver coin and holy water of the Ganga are put into his mouth. The relatives and neighbors are assembled and pyre of bamboo is prepared and the dead body is taken to the cremation ground. Females of this cast do not go to the cremation ground but follow the funeral procession up to the corner of the street weeping and return home after taking bath near a well or a pond. Males wait at the cremation ground until the dead body is completely burnt. Ashes (phul/ful) are collected on the same day. Memorial rites or ‘shradhha’ are performed from the tenth and continued until the thirteenth day after death.
Dress:
There are several different outfits that are worn by both men and women depending on the occasion in the Chaudhari community of Banaskantha. Generally, men wear traditional clothes like white shirt, dhoti and white turban, while women of this community wear different colour saris and red or black colour Chaniya. If we glance on younger generation of the community, we find major difference in their dressing. For example, in Palanpur and Vadgam regions, boys generally wear pants, Jeans and T-shirts and girls wear western outfits like skirts, Jeans, etc, while the boys and girls of other regions like Deesa, Tharad, etc. wear traditional dresses in their daily life. If we talk about the marriage ceremonies the boys of Palanpur region wear ‘Shervani’ and Suit, while the boys of Deesa and Tharad region wear traditional dress called 'adhivato' (a dress that includes white ‘Dhoti’ and white shirt) whether he is a doctor or an engineer. The same is the case with the girls as they wear ‘Panetar’ in Palanpur region, while the Deesa region girls wear traditional Sari with veil. In short, the culture of Palanpur region is like urban culture, while Dessa region has traditional culture which is similar to Marwadi culture due to closeness with Rajasthan border.
Women of this community wear Gujarati jewelry like ‘mangalsutras’, necklaces, nose rings, earrings, bangles and rings, toe rings, bracelets, etc. Most of this jewelry is made in 22-carat gold but cheaper jewelry is becoming more common. During weddings, brides wear a lot of jewelry. It is common to see a male wearing a gold chain and a ring.
Language:
However the Banaskantha Chaudharies generally speak Gujarati language, they have different dialects and jargons in particular talukas. For instance, the Palanpur and Vadgam has same lexis of Gujarati language while the Deesa, Tharad-Vav, Dhanera, Kankrej and Deodar talukas have much more influences of Rajasthani vocabulary as well as pronunciation. Higher educated people of this community also speak Hindi and English in their routine life.
Food:
The majority of Chaudharies are vegetarian. It follows the traditional full meal structure of rice, cooked vegetables, curry or ‘daal’ and ‘roti’ or ‘rotala’. Usually they cook ‘roti’ or ‘rotla’ and vegetable for lunch while ‘Khichdi’ - a mix of rice and ‘toor daal’, or ‘rotla’ and milk is the favorite dish for dinner. They usually cook ‘shiro’ (a sweet food made of wheat flour, ghee and sugar) for guest. The different types of ‘rotli’ (breads) that they cook are ‘chapati’, ‘bhakhri’, ‘thepla’ or ‘dhebara’, ‘puri’, ‘maal purah’ and ‘puran-pohli’. ‘Ghari’ and ‘Khakhra’ are also eaten as ‘rotli’, but’ they are usually eaten as a snack. ‘Khaman, ‘Dhokla’, ‘dhokli’, ‘dal-dhokli’, ‘undhiyu’, ‘fafda’, ‘chevdoh’, ‘papdi’, ‘muthia’, ‘bhajia’, ‘patra’, ‘bhusu’ and ‘Sev mamra’ are traditional Gujarati dishes savored by this communities across the district. Use of Ghee in meals is very common among Chaudharies. The meal is usually accompanied with a sweet and a salty snack (farsaan) like ‘Vada’. Having buttr-milk after lunch or dinner is quite common in them.
Joint families:
The Joint family system was popular amongst the Chaudharies and large families use to share the same house and hearth. With the advancement of modern civilization, as people are becoming less dependent upon and less tolerant towards each other, the joint family system is going out of vogue. It is still prevalent in the less advanced areas like Deesa, Tharad and Vav.
Equal social status:
All Chaudharies, irrespective of their religion, official or financial positions in life, have equal social status. The only criterion of superiority is age. Traditionally, if two Chaudharies sit on a bed the elder, even if he is poor, will sit towards the head of the bed, and the younger, even if he is a very well to do, or is a senior doctor, civil or military officer, will sit towards the foot of the bed. If a number of Chaudharies are sharing the same hooka it is the duty of the youngest to hold the 'hooka' and pass it around in turn to the others. The system is, thus, of a very socialistic nature.
Festivals:
Chaudhari people celebrate following festivals with great fanfare –
• Rakshabandhan (the bond of protection) celebrates the relationship between brothers and sisters. It is celebrated on the full moon of the month of Shravana.
• Diwali is one of the most well known festivals, and is celebrated with great fanfare. Firecrackers and sweets accompany Diwali celebrations. Every house in the state is illuminated with electrical bulbs or candles. The festival continues for four days.
• Holi is a festival of colours and celebrates the arrival of
spring. It is celebrated as victory of the faith of Prahlada over evil designs of Hiranyakashipu, who tried to kill him.
• Navratri is the festival of nine nights in honor of
Goddess ‘Ambaji’. People, irrespective of sex, caste and creed, congregate to perform their traditional dance called Garba and Dandiya Ras.
The Orthodox customs still prevailing in the Banaskantha Chaudhari Community:
Observing their customs and cultural practice, a checklist of the prevailing orthodox customs of the community is given here. Among these, the major issue is illiteracy because the people give up their studies after twelfth standard. Due to illiteracy, the only way left to them to earn their livehood is the traditional businesses like farming, animal husbandry and diamond cutting. Illiteracy has disturbed the birth-ratio of women. There is a marked difference in the population of men and women. Boys are preferred to girls. Child-Marriage is another giant issue that needs to be attended quickly.
In Banaskantha district Chaudhari community, on every occasion even mourning the dead, calls for a toast with ‘Kashumba’, a drink made from opium pods. Every palm holds the opium spiced water proudly and it is treated as a sort of 'Prasad' signifying the blessing of god. Crushing opium pods and soaking the powder in water and then storing it in a pot make the drink. It is served at all social gatherings. The addiction to opium eating has really sucked the health and wealth of the community.
The other dark side of the community is ‘Sata-system’, an enemy to marriage. ‘Sata-system’ means bride Groom has to offer his sister to his brother in law. They are not free to choose their life partners. Unfortunately, it is like fixing a small sized tire to a tractor. In some cases, girls have to marry with the aged and uneducated boys even though she is a teacher or an engineer. The same thing happens in the case of some boys, as they have to marry with uneducated or very younger girl. Today the cases of divorce are increasing due to unmatched couples.
Economic dimension of Banaskantha Chaudharies:
Banaskantha district is one of the hardest hit districts in this respect and continues to be one of the most backward districts of Gujarat. About 90% of the population of Banaskantha (2,162,578 persons in 1991) live in villages which is mainly based on agriculture, animal husbandry, diamond industry, etc.
Banaskantha is rich in Marble quarries and Copper deposits. India’s diamond industry has its origins in Palanpur. It has very big co-operative sector.6
The economy of Chaudharies in the district is mainly based on agriculture, which is also a primary sector for economy of Gujarat state. In spite of it, they are engaged in other sectors like animal husbandry, diamond industry, and other business. They are also professionals like engineers, doctors, teachers, bankers etc. In business, they have covered all fields like diamond, retail, garments, moneylender, dairy products, jewels, hotels, showroom owner, etc.
Agriculture:
In Banaskantha, most Chudharies are small and marginal farmers. Since their income, and that of the agricultural, depends mainly on rainfall, nowadays they have started to use drip irrigation to save water and get more production. Wheat is the main Ravi crop. In the eastern part, the comprising crops like paddy, sugarcane, tobacco, vegetables, wheat, mustard, gram, isabgul, cumin, etc. are grown due to good irrigation facilities. In Banaskantha, they grow such crops that are less remunerative. They are also engaged with vegetable production as the district contributes 46.80% to the total potato production of the state. Looking to its importance the Gujarat Agriculture University has been headquartered at Dantiwada.
Animal Husbandry and Dairy:
The dairy sector in the India has shown remarkable development in the past decade and India has now become one of the largest producers of milk and value-added milk products in the world. The dairy sector has developed through co-operatives in many parts of the State. Banaskantha District Cooperative Milk Producers’ Union Limited known as Banas Dairy is a cooperative organization established by Shri Galbabhai Nanjibhai Chaudhari in the year 1969 under the Gujarat Co-operative societies Act 1961 with the support of NDDB as a part of their Operation Flood Program launched to bring about white revolution in the country.
The Banas Milk Union, having turnover of over rupees 900 Crores, plays a major role in procurement of milk from rural areas through dairy co-operative societies. Banas Dairy also provides various facilities like Animal Health, Artificial Insemination, Cattle Feeds & Fodder and Extension Training, etc. to the milk producers.7
Banaskantha Chaudharies are very much depending on this sector as Banas Dairy (Banaskantha District Co-operative Milk Producers’ Union) provides employment to over three lac people in Banaskantha district. Nowadays, it has claimed to become the number one highest daily milk producing co-operative dairy in whole Asia. Banas manufactures a large number of dairy products under AMUL, SAGAR and BANAS brands. Its product range includes Amul Pasteurized Milk, Amul longer Shelf Life Milk, Amul Butter, Amul Ghee, Sagar Ghee, Amulya Powder, Sagar Tea and Coffee Whitener, Amul Shakti Powder, a wide range of Amul Ice-Creams, Banas Penda, and Banas Tea etc. The products of dairy are marketed through Gujarat Cooperative Milk Marketing Federation, Anand. Banas dairy also provides a large number of technical inputs to over 1.8 lack farmer households, organized through 1400 odd village level Cooperative Milk Societies.
If we check any farmer of this community, they have at least one buffalo and cow for the purpose of milk. In some cases, they have made big farmhouses (‘tabelas’) with more than 100 cows or buffaloes. However, they keep some milk for them and give rest of the milk to dairy. They have jobs as professionals, skilled workers, semi-skilled workers as well as labors in Banas dairy.
Diamond industry:
India has continued to maintain its tradition of diamond cutting and polishing, and thousands of people are involved in this skilled occupation. The Indian diamond cutting centres are mostly concentrated in Surat in Gujarat. However, there are many units in other parts of the State viz, Ahmedabad, Mehsana, Palanpur, Patan, Rajkot, Amreli, Junagadh and Bhavnagar. The diamond industry is an employment generating industry in Gujarat.
The Chaudharies of Banaskantha are engaged in the diamond industry traditionally. During 1970-80 many Chaudharies of Banaskantha went to Bombay as workers as well as businessmen and started their own factories there. Later on they moved towards Surat and Palanpur in the same business.
Other Businesses and Jobs:
In spite of these three major sources, today Banaskantha Chaudharies have turned toward different fields to earn money and have covered almost every field due to increase of education ratio. The other reason of their turn toward different fields is the small property due to inheritance. They are hotel owners, showroom owners and have agricultural seeds shops and franchises of different products.
Moreover, they have government jobs as well as private jobs like teachers, lecturers, engineers, bankers, doctors, lawyers, and other skilled and semiskilled jobs. In recent time, many young boys have joined state police, BSF and army. Today women of this community are not only homemakers but also play an important role in the economy of their families.
The scenario in rural economy much has not been changed much in Banaskantha Chaudharies, for whom landholding defines their socio-economic condition and position in society. Although, increase in terms of overall per capita income, the economic future of Banaskantha Chaudharies is threatened by an ever-growing water shortage and draughts. On average, droughts occur in the area every three years. Low-income families are usually the hardest hit by droughts and other natural disasters, which are eroding interim development gains and leaving many trapped in an interminable cycle of poverty.
References:
1. Choksi G.M.; ed., ‘Gazetteer of India, Gujarat State, Banaskantha District’ Govt. Printing Stationary and Publications, Gujarat state, Ahmedabad, 1981, p.15
2. Ramjibhai B Mahival: ‘Anjana Utpati' in ‘Sneh-Sampark”-Parivar Parichay Pustika’, Navyug Press, Palanpur,2007 p.22
3. Ibid, p. 22
4. Ibid, p. 22
5. Ibid, p. 23
6. http://www.vibrantgujarat.com/district_profile’/
detail/banas-antha
7. http://www.banasdairy.coop.in
Religion:
The district has predominantly Hindu population. Anjana Chaudhari is one of the Hindu Casts. As Hindus, Chaudharies profess both monism and polytheism. The Chaudharies are generally followers of Lord Shiva, goddess Arbuda and it is customary that some members of the family must perform the rituals everyday. Sometimes beliefs in sorcery, witches, and evil eye and bad omens still prevail among them.
Religion plays an important role in the individual and collective life of the Chaudharies. Most Chaudhari homes display pictures of Hindu deities and often reserves a room or corner for daily worship of their chosen deity. The community of this district has established a big temple of their Mother Goddess, ‘Arbuda’ in Mount Abu as well as in Palanpur. Some families organize collective worship and religious discourses at special occasions to which relatives are invited.
Customs and Traditions of Banaskantha Chaudhari Community:
As Hindus, Chaudharies observe important customs relating to ‘simanta’ (pregnancy), ‘upanayana’ (thred ceremony), ‘vivah’ and death. Birth-simanta, which corresponds to the Vedic ‘samskara’ of ‘simantonayana’, is popularly known as ‘kholobharvo’, and is performed at the husband’s house to celebrate the woman’s first pregnancy. On the birth of a child, the mid wife cuts its naval-cord and buries it in the corner at compound in front of the house. Generally, the naming ceremony takes place on twelfth day. The aunty (foi) performs the naming ceremony today and names are kept according to the zodiac signs for which a Brahmin is consulted.
Marriage ceremonies by Chaudharies are traditionally conducted in accordance with Central Asian customs. These customs have evolved since traditional times and differ in many ways. These people attach a lot of importance to weddings and the ceremonies are very colorful and extend for several days. The following steps are involved in a wedding like engagement, ‘Ganeshpujan’, ‘varghoda,’ marriage, reception, etc.
Marriage is considered as ‘samskara’ in the Hindusastra through which a person enter ‘grahasthashrama’ (householder’s stage). When betrothal takes place, the proposal usually comes from the girl’s side, in which social prestige, economic condition and education are chiefly taken into consideration. In Chaudhari community, the father of the girl presents one rupee coin at this time. The marriage generally takes place at the bride’s house. The groom leaves for the wedding venue riding a decorated horse. This is a very colorful and grand ceremony. The groom is dressed in a 'Sherwani' (long jacket) and 'Churidars' (fitted trousers). On his head he wears, a 'safa' (turban) with a 'kalgi' (brooch) pinned onto it. Before he departs, all his relatives apply the ceremonial 'tilak' on his forehead. The ‘barat’ is headed by the dancing of the congregated folks. The ‘Jan’ (barat) starts with the rhythm of the musical band or drummers in front of bridegroom and finally reaches the place of the wedding.
The wedding procession is a grand affair as the bridegroom (Var raja) receives all the attention as if he were a king for that time. Bridegroom is welcomed at the entrance by ‘ponkhvun’ ceremony. When the procession reaches the bride’s place, the bride’s mother waves four times a miniature plough, a grinding pestle and a churning stick, over the head of the bridegroom and places at the bridegroom’s feet a ‘samput’ made two earthen cups or ‘kodia’ painted white and tied together with a string so that their edges touch each other. The bridegroom then trades on the ‘samput’, breaks it to pieces, then enters the marriage booth specially decorated for the occasion. The marriage rites and ceremonies to be performed at the wedding are generally the same like other Hindus.
Then the priest ties the end of the groom's ‘dhoti’ or the ‘kurta’; whichever he is wearing, with that of the bride's ‘sari’, the knot signifying the sacred wedlock. After it the ‘Phera-Ceremony’ is performed during marriage when the couple takes an oath in front of ‘Agni devata’ and ‘Satphera’ (Seven rounds around fire) in which the groom and the bride then circle the holy fire seven times, making seven promises to be fulfilled in the married life, after which they are considered to be 'married' to each other. This ritual is called ‘phere’. The marriage ceremony at the bride’s place ends with ‘kanya viday’ (A send off), which is considered to be the most emotional ritual, when the bride leaves her parents' home and makes her way to her husband's. Family and friends, who so ever her with blessings and gifts, give her a tearful farewell.
A person from this cast does not marry in his own ‘gotraj’ and within six degrees of relationship on the father’s side and four or five on the mother’s side. Usually, the ‘gotraj’ of the father alone and not that of the mother is considered when a marriage alliance is contemplated. Even this restriction has been showing songs of relaxation in recent times. It is supposed to marry within the same caste generally. Any marriage outside the cast is considered contrary to the caste custom. These restrictions are gradually loosening and marriages outside the caste are on the increase particularly among the advanced and educated families and among the economically better off castes.
With the spread of education, social legislation and high cost of living, the social outlook of the people, marriage has considerably changed in recent times. A number of undesirable social customs, which were strictly served in the past, have lost their significance under the changed circumstances. Civil marriages, which were unknown in the past, are nowadays on the increase. Inter -cast marriages have also started taking place among younger generations, especially in the urban areas. Widow is considered a curse, and re-marriages take place in many cases. Divorce is permitted under the law of the cast. Remarriages are common in this cast where the custom is known, as ‘natra’ is prevalent. However, widowed re marriages in the form of ‘diyarvatu’ are not permitted in this community.
To sum up, under the pressure of social and economic development and spread of education, cases of civil marriage have recently increased and the ‘sata-system’ is destroyed in 50% cases. Time taken by the marriage ceremonies is being curtailed, the accent being on spending money and time on reception and pretension. Secondly, the widow re-marriages are on the increase, and lastly the marriage bonds are loosened not only by the permissive divorce law but also by the girls gaining economic independence because of spread of education and gainful employment. Today, largely, the attitude towards marriage is undergoing rapid change in the permissive society and a tendency is developing to treat marriage more as a contract rather than a sacrament.
Chaudhari community as the Hindus considers it necessary to perform certain after-death ceremonies to propitiate the death. So when the person is breathing last, a silver coin and holy water of the Ganga are put into his mouth. The relatives and neighbors are assembled and pyre of bamboo is prepared and the dead body is taken to the cremation ground. Females of this cast do not go to the cremation ground but follow the funeral procession up to the corner of the street weeping and return home after taking bath near a well or a pond. Males wait at the cremation ground until the dead body is completely burnt. Ashes (phul/ful) are collected on the same day. Memorial rites or ‘shradhha’ are performed from the tenth and continued until the thirteenth day after death.
Dress:
There are several different outfits that are worn by both men and women depending on the occasion in the Chaudhari community of Banaskantha. Generally, men wear traditional clothes like white shirt, dhoti and white turban, while women of this community wear different colour saris and red or black colour Chaniya. If we glance on younger generation of the community, we find major difference in their dressing. For example, in Palanpur and Vadgam regions, boys generally wear pants, Jeans and T-shirts and girls wear western outfits like skirts, Jeans, etc, while the boys and girls of other regions like Deesa, Tharad, etc. wear traditional dresses in their daily life. If we talk about the marriage ceremonies the boys of Palanpur region wear ‘Shervani’ and Suit, while the boys of Deesa and Tharad region wear traditional dress called 'adhivato' (a dress that includes white ‘Dhoti’ and white shirt) whether he is a doctor or an engineer. The same is the case with the girls as they wear ‘Panetar’ in Palanpur region, while the Deesa region girls wear traditional Sari with veil. In short, the culture of Palanpur region is like urban culture, while Dessa region has traditional culture which is similar to Marwadi culture due to closeness with Rajasthan border.
Women of this community wear Gujarati jewelry like ‘mangalsutras’, necklaces, nose rings, earrings, bangles and rings, toe rings, bracelets, etc. Most of this jewelry is made in 22-carat gold but cheaper jewelry is becoming more common. During weddings, brides wear a lot of jewelry. It is common to see a male wearing a gold chain and a ring.
Language:
However the Banaskantha Chaudharies generally speak Gujarati language, they have different dialects and jargons in particular talukas. For instance, the Palanpur and Vadgam has same lexis of Gujarati language while the Deesa, Tharad-Vav, Dhanera, Kankrej and Deodar talukas have much more influences of Rajasthani vocabulary as well as pronunciation. Higher educated people of this community also speak Hindi and English in their routine life.
Food:
The majority of Chaudharies are vegetarian. It follows the traditional full meal structure of rice, cooked vegetables, curry or ‘daal’ and ‘roti’ or ‘rotala’. Usually they cook ‘roti’ or ‘rotla’ and vegetable for lunch while ‘Khichdi’ - a mix of rice and ‘toor daal’, or ‘rotla’ and milk is the favorite dish for dinner. They usually cook ‘shiro’ (a sweet food made of wheat flour, ghee and sugar) for guest. The different types of ‘rotli’ (breads) that they cook are ‘chapati’, ‘bhakhri’, ‘thepla’ or ‘dhebara’, ‘puri’, ‘maal purah’ and ‘puran-pohli’. ‘Ghari’ and ‘Khakhra’ are also eaten as ‘rotli’, but’ they are usually eaten as a snack. ‘Khaman, ‘Dhokla’, ‘dhokli’, ‘dal-dhokli’, ‘undhiyu’, ‘fafda’, ‘chevdoh’, ‘papdi’, ‘muthia’, ‘bhajia’, ‘patra’, ‘bhusu’ and ‘Sev mamra’ are traditional Gujarati dishes savored by this communities across the district. Use of Ghee in meals is very common among Chaudharies. The meal is usually accompanied with a sweet and a salty snack (farsaan) like ‘Vada’. Having buttr-milk after lunch or dinner is quite common in them.
Joint families:
The Joint family system was popular amongst the Chaudharies and large families use to share the same house and hearth. With the advancement of modern civilization, as people are becoming less dependent upon and less tolerant towards each other, the joint family system is going out of vogue. It is still prevalent in the less advanced areas like Deesa, Tharad and Vav.
Equal social status:
All Chaudharies, irrespective of their religion, official or financial positions in life, have equal social status. The only criterion of superiority is age. Traditionally, if two Chaudharies sit on a bed the elder, even if he is poor, will sit towards the head of the bed, and the younger, even if he is a very well to do, or is a senior doctor, civil or military officer, will sit towards the foot of the bed. If a number of Chaudharies are sharing the same hooka it is the duty of the youngest to hold the 'hooka' and pass it around in turn to the others. The system is, thus, of a very socialistic nature.
Festivals:
Chaudhari people celebrate following festivals with great fanfare –
• Rakshabandhan (the bond of protection) celebrates the relationship between brothers and sisters. It is celebrated on the full moon of the month of Shravana.
• Diwali is one of the most well known festivals, and is celebrated with great fanfare. Firecrackers and sweets accompany Diwali celebrations. Every house in the state is illuminated with electrical bulbs or candles. The festival continues for four days.
• Holi is a festival of colours and celebrates the arrival of
spring. It is celebrated as victory of the faith of Prahlada over evil designs of Hiranyakashipu, who tried to kill him.
• Navratri is the festival of nine nights in honor of
Goddess ‘Ambaji’. People, irrespective of sex, caste and creed, congregate to perform their traditional dance called Garba and Dandiya Ras.
The Orthodox customs still prevailing in the Banaskantha Chaudhari Community:
Observing their customs and cultural practice, a checklist of the prevailing orthodox customs of the community is given here. Among these, the major issue is illiteracy because the people give up their studies after twelfth standard. Due to illiteracy, the only way left to them to earn their livehood is the traditional businesses like farming, animal husbandry and diamond cutting. Illiteracy has disturbed the birth-ratio of women. There is a marked difference in the population of men and women. Boys are preferred to girls. Child-Marriage is another giant issue that needs to be attended quickly.
In Banaskantha district Chaudhari community, on every occasion even mourning the dead, calls for a toast with ‘Kashumba’, a drink made from opium pods. Every palm holds the opium spiced water proudly and it is treated as a sort of 'Prasad' signifying the blessing of god. Crushing opium pods and soaking the powder in water and then storing it in a pot make the drink. It is served at all social gatherings. The addiction to opium eating has really sucked the health and wealth of the community.
The other dark side of the community is ‘Sata-system’, an enemy to marriage. ‘Sata-system’ means bride Groom has to offer his sister to his brother in law. They are not free to choose their life partners. Unfortunately, it is like fixing a small sized tire to a tractor. In some cases, girls have to marry with the aged and uneducated boys even though she is a teacher or an engineer. The same thing happens in the case of some boys, as they have to marry with uneducated or very younger girl. Today the cases of divorce are increasing due to unmatched couples.
Economic dimension of Banaskantha Chaudharies:
Banaskantha district is one of the hardest hit districts in this respect and continues to be one of the most backward districts of Gujarat. About 90% of the population of Banaskantha (2,162,578 persons in 1991) live in villages which is mainly based on agriculture, animal husbandry, diamond industry, etc.
Banaskantha is rich in Marble quarries and Copper deposits. India’s diamond industry has its origins in Palanpur. It has very big co-operative sector.6
The economy of Chaudharies in the district is mainly based on agriculture, which is also a primary sector for economy of Gujarat state. In spite of it, they are engaged in other sectors like animal husbandry, diamond industry, and other business. They are also professionals like engineers, doctors, teachers, bankers etc. In business, they have covered all fields like diamond, retail, garments, moneylender, dairy products, jewels, hotels, showroom owner, etc.
Agriculture:
In Banaskantha, most Chudharies are small and marginal farmers. Since their income, and that of the agricultural, depends mainly on rainfall, nowadays they have started to use drip irrigation to save water and get more production. Wheat is the main Ravi crop. In the eastern part, the comprising crops like paddy, sugarcane, tobacco, vegetables, wheat, mustard, gram, isabgul, cumin, etc. are grown due to good irrigation facilities. In Banaskantha, they grow such crops that are less remunerative. They are also engaged with vegetable production as the district contributes 46.80% to the total potato production of the state. Looking to its importance the Gujarat Agriculture University has been headquartered at Dantiwada.
Animal Husbandry and Dairy:
The dairy sector in the India has shown remarkable development in the past decade and India has now become one of the largest producers of milk and value-added milk products in the world. The dairy sector has developed through co-operatives in many parts of the State. Banaskantha District Cooperative Milk Producers’ Union Limited known as Banas Dairy is a cooperative organization established by Shri Galbabhai Nanjibhai Chaudhari in the year 1969 under the Gujarat Co-operative societies Act 1961 with the support of NDDB as a part of their Operation Flood Program launched to bring about white revolution in the country.
The Banas Milk Union, having turnover of over rupees 900 Crores, plays a major role in procurement of milk from rural areas through dairy co-operative societies. Banas Dairy also provides various facilities like Animal Health, Artificial Insemination, Cattle Feeds & Fodder and Extension Training, etc. to the milk producers.7
Banaskantha Chaudharies are very much depending on this sector as Banas Dairy (Banaskantha District Co-operative Milk Producers’ Union) provides employment to over three lac people in Banaskantha district. Nowadays, it has claimed to become the number one highest daily milk producing co-operative dairy in whole Asia. Banas manufactures a large number of dairy products under AMUL, SAGAR and BANAS brands. Its product range includes Amul Pasteurized Milk, Amul longer Shelf Life Milk, Amul Butter, Amul Ghee, Sagar Ghee, Amulya Powder, Sagar Tea and Coffee Whitener, Amul Shakti Powder, a wide range of Amul Ice-Creams, Banas Penda, and Banas Tea etc. The products of dairy are marketed through Gujarat Cooperative Milk Marketing Federation, Anand. Banas dairy also provides a large number of technical inputs to over 1.8 lack farmer households, organized through 1400 odd village level Cooperative Milk Societies.
If we check any farmer of this community, they have at least one buffalo and cow for the purpose of milk. In some cases, they have made big farmhouses (‘tabelas’) with more than 100 cows or buffaloes. However, they keep some milk for them and give rest of the milk to dairy. They have jobs as professionals, skilled workers, semi-skilled workers as well as labors in Banas dairy.
Diamond industry:
India has continued to maintain its tradition of diamond cutting and polishing, and thousands of people are involved in this skilled occupation. The Indian diamond cutting centres are mostly concentrated in Surat in Gujarat. However, there are many units in other parts of the State viz, Ahmedabad, Mehsana, Palanpur, Patan, Rajkot, Amreli, Junagadh and Bhavnagar. The diamond industry is an employment generating industry in Gujarat.
The Chaudharies of Banaskantha are engaged in the diamond industry traditionally. During 1970-80 many Chaudharies of Banaskantha went to Bombay as workers as well as businessmen and started their own factories there. Later on they moved towards Surat and Palanpur in the same business.
Other Businesses and Jobs:
In spite of these three major sources, today Banaskantha Chaudharies have turned toward different fields to earn money and have covered almost every field due to increase of education ratio. The other reason of their turn toward different fields is the small property due to inheritance. They are hotel owners, showroom owners and have agricultural seeds shops and franchises of different products.
Moreover, they have government jobs as well as private jobs like teachers, lecturers, engineers, bankers, doctors, lawyers, and other skilled and semiskilled jobs. In recent time, many young boys have joined state police, BSF and army. Today women of this community are not only homemakers but also play an important role in the economy of their families.
The scenario in rural economy much has not been changed much in Banaskantha Chaudharies, for whom landholding defines their socio-economic condition and position in society. Although, increase in terms of overall per capita income, the economic future of Banaskantha Chaudharies is threatened by an ever-growing water shortage and draughts. On average, droughts occur in the area every three years. Low-income families are usually the hardest hit by droughts and other natural disasters, which are eroding interim development gains and leaving many trapped in an interminable cycle of poverty.
References:
1. Choksi G.M.; ed., ‘Gazetteer of India, Gujarat State, Banaskantha District’ Govt. Printing Stationary and Publications, Gujarat state, Ahmedabad, 1981, p.15
2. Ramjibhai B Mahival: ‘Anjana Utpati' in ‘Sneh-Sampark”-Parivar Parichay Pustika’, Navyug Press, Palanpur,2007 p.22
3. Ibid, p. 22
4. Ibid, p. 22
5. Ibid, p. 23
6. http://www.vibrantgujarat.com/district_profile’/
detail/banas-antha
7. http://www.banasdairy.coop.in
Chaudhari community of Banaskantha District and Sub-casts
The Chaudhari community of Banaskantha district is known as Anjana Patel or Anjana Chaudhari. This community in Banaskantha is circulated in every taluka of it. According to a view, “One who dazzles other is called Anjana.” 2 As above statement, Anjana Chaudharies are good-looking and have strong body and bright eyes. They are also brilliant, self-respected and hardworking people. In Banaskantha, this community is connected with the occupations of agriculture, diamond and animal husbandry. Anjana Chaudharies are native of Rajasthan, North Gujarat and Madhya Pradesh in India. In Gujarat this community is mainly spread in Banaskantha, Mehsana, Patan Sabarkantha and Gandhinagar. Anjana Chaudharies are naturally warlike and aggressive in battle, and possess qualities like courage, loyalty, self-sufficiency, physical strength, resilience, and orderliness, hard working, fighting tenacity and military strategy. Arbuda Devi is mother goddess (Kuldevi) of Anjana Chaudharies.
This community is divided into sub-groups for matrimonial purpose. There are approximately 50 groups. These groups have name like ‘Bar’, ‘Bavisi’, ‘Vadhiyar’, ‘Koliyaro’, ‘Hindvani’, ‘Dator’, ‘Gadhvada’, ‘Jetoda’, ‘Dhandhar’, ‘Idar Betalisi’, ‘Modasiya’, ‘Navgam’, ‘Kamrej’ etc. There are 232 Sub Casts in this community. There are like Atos, Aod, Akoliya, Bagla, Bhatol, Bhutadiya, Kaid, Kuva, Kodali, Kharsan, Kathroyiya, Katriya, Karen, Jegoda, Muji, Gol, Juva, Loh, etc. Traditionally in this community, men wear white shirts, ‘Dhoti’ and white turban, while women of this community wear saris of different colours and red or black color ‘chaniya’. The Chaudharies of Banaskantha have greatly contributed in the development of the district. Banaskantha District Cooperative Milk Producers’ Union Limited known as Banas dairy is a cooperative organization established by Galbabhai Nanjibhai Chaudhari in the year 1969. In spite of this, they have established schools, colleges, libraries, hostels, and other educational institutes. They have also participated very well in the politics of the district. The former M.P. Mr. Haribhai P. Chaudhari and former M.L.A. Mr. Harjivan Patel and current district Panchayat President Mr. Dalsangbhai J Chaudhari, Banas dairy Chairman Mr. Parthibhai Bhatol and M.L.A Mr. Parbatbhai Patel are very active in the politics of the district.
This community is divided into sub-groups for matrimonial purpose. There are approximately 50 groups. These groups have name like ‘Bar’, ‘Bavisi’, ‘Vadhiyar’, ‘Koliyaro’, ‘Hindvani’, ‘Dator’, ‘Gadhvada’, ‘Jetoda’, ‘Dhandhar’, ‘Idar Betalisi’, ‘Modasiya’, ‘Navgam’, ‘Kamrej’ etc. There are 232 Sub Casts in this community. There are like Atos, Aod, Akoliya, Bagla, Bhatol, Bhutadiya, Kaid, Kuva, Kodali, Kharsan, Kathroyiya, Katriya, Karen, Jegoda, Muji, Gol, Juva, Loh, etc. Traditionally in this community, men wear white shirts, ‘Dhoti’ and white turban, while women of this community wear saris of different colours and red or black color ‘chaniya’. The Chaudharies of Banaskantha have greatly contributed in the development of the district. Banaskantha District Cooperative Milk Producers’ Union Limited known as Banas dairy is a cooperative organization established by Galbabhai Nanjibhai Chaudhari in the year 1969. In spite of this, they have established schools, colleges, libraries, hostels, and other educational institutes. They have also participated very well in the politics of the district. The former M.P. Mr. Haribhai P. Chaudhari and former M.L.A. Mr. Harjivan Patel and current district Panchayat President Mr. Dalsangbhai J Chaudhari, Banas dairy Chairman Mr. Parthibhai Bhatol and M.L.A Mr. Parbatbhai Patel are very active in the politics of the district.
SOCIO-CULTURAL AND ECONOMIC DIMENSIONS OF CHAUDHARI COMMUNITY IN BANASKANTHA DISTRICT
Banaskantha District:
Banaskantha is one of the border districts of Gujarat close to Pakistan border as well as Rajasthan. Banaskantha has 1246 villages and is divided into 12 talukas. The main businesses of this district are agriculture, animal husbandry, diamond, etc. Banaskantha is the name given to this district as the river Banas passes through it. Banaskantha is known for its ‘Vadhiyar’ buffaloes and ‘Kankrej’ cows. Rich deposits of marble, sand stone and copper are found in this district. The district head quarter of Banaskantha is Palanpur, which is known as diamond and perfume city.
Banaskantha is mainly an agriculture district, as nearly 80% of its working population is engaged in agriculture and allied activities. It is one of the largest producers of food grains in the state. Looking at its importance, the Gujarat Agriculture University has been headquartered at Dantiwada in this district. The Banasdairy project was established at 5 km far from Palanpur in 1974-75. A major part of the district receives scanty rainfall and is therefore, chronologically affected by drought conditions. However, it has some area under irrigation mainly due to the Dantiwada major irrigation project constructed on the river Banas at estimated cost of Rs.11 crores.
In respect of demography, there are some noteworthy features. In 2001, it had a total population of 25, 02, 843 persons. Out of these as much as 80% comprised rural population and 20% formed urban component. The district has thus predominantly rural characteristics. 1
History of Banaskantha District:
Banaskantha, as its name denotes, forms part of the Banas valley of Banas, the main river of the district. The district comprises the former princely states of Palanpur, Tharad, Vav, Danta, Deodar and Thara Jagirs and the old agency thanas of Varahi, Sihori, Bhabhar and sub thana old Suigam. Among these Palanpur was class-I state where as Danta was class-II state. Palanpur was the oldest and has a continuous history right from the 15th century until its mergering in the Bombay state. After independence, these and other estates were dissolved into the Indian union and merged in the Banaskantha district thus enlarging its existing boundaries. Banaskantha was the part of then Bombay state until 1960. It now forms one of the constituent parts of Gujarat state. However, this district is again reformed in 2000 by the former chief minister Shree Shankarsinh Vaghela as two talukas, named Radhanpur and Santalpur are included in new formed Patan district. Today Banaskantha district is spread over 10, 757 sq. km., and is the third largest district of Gujarat state.
Location:
Banaskantha district lies between 23-33’ to 24-45’, north latitudes and 71-o3’ to 73-02’ east latitudes on the banks of the Banas River. The district is in the northwestern part of Gujarat. In the north, Marwar and Sirohi area of Rajasthan state, in the south, the Patan district, in the east, Sabarkantha district, and in the west, the Rann of Kuchchh, which forms the borderline with Pakistan, bound this district. From the viewpoint of length it measures about 122 km from north to south, and in respect of breadth it measures 200 km, from east to west.
Rivers:
Most of the rivers in this district originate in the Abu and Aravalli hills. All the rivers of this district are entirely dependant on monsoon and dry up in the summer. Some rivers of the district enter the Rann of Kuchchh. They are the Banas, the Sipu, the Balaram, the Arjuni, the Sarswati, the Umardashi, etc. Among them, the Banas is an important river of the district, and it was called Parnasa in the past and rises in the Dhebar Lake among the Udaipur hills in the Rajasthan. The chief tributers of the Banas are the Sipu and the Balaram. The Sipu joins the Banas near Bhadath and Chhota-Ranpuvas in Deesa taluka and Balaram joins the Banas near Kharja in Palanpur taluka. The dam has been constructed on the Banas River near Dantiwada about 25 km away from Palanpur that forms the core of Dantiwada irrigation project.
Banaskantha is one of the border districts of Gujarat close to Pakistan border as well as Rajasthan. Banaskantha has 1246 villages and is divided into 12 talukas. The main businesses of this district are agriculture, animal husbandry, diamond, etc. Banaskantha is the name given to this district as the river Banas passes through it. Banaskantha is known for its ‘Vadhiyar’ buffaloes and ‘Kankrej’ cows. Rich deposits of marble, sand stone and copper are found in this district. The district head quarter of Banaskantha is Palanpur, which is known as diamond and perfume city.
Banaskantha is mainly an agriculture district, as nearly 80% of its working population is engaged in agriculture and allied activities. It is one of the largest producers of food grains in the state. Looking at its importance, the Gujarat Agriculture University has been headquartered at Dantiwada in this district. The Banasdairy project was established at 5 km far from Palanpur in 1974-75. A major part of the district receives scanty rainfall and is therefore, chronologically affected by drought conditions. However, it has some area under irrigation mainly due to the Dantiwada major irrigation project constructed on the river Banas at estimated cost of Rs.11 crores.
In respect of demography, there are some noteworthy features. In 2001, it had a total population of 25, 02, 843 persons. Out of these as much as 80% comprised rural population and 20% formed urban component. The district has thus predominantly rural characteristics. 1
History of Banaskantha District:
Banaskantha, as its name denotes, forms part of the Banas valley of Banas, the main river of the district. The district comprises the former princely states of Palanpur, Tharad, Vav, Danta, Deodar and Thara Jagirs and the old agency thanas of Varahi, Sihori, Bhabhar and sub thana old Suigam. Among these Palanpur was class-I state where as Danta was class-II state. Palanpur was the oldest and has a continuous history right from the 15th century until its mergering in the Bombay state. After independence, these and other estates were dissolved into the Indian union and merged in the Banaskantha district thus enlarging its existing boundaries. Banaskantha was the part of then Bombay state until 1960. It now forms one of the constituent parts of Gujarat state. However, this district is again reformed in 2000 by the former chief minister Shree Shankarsinh Vaghela as two talukas, named Radhanpur and Santalpur are included in new formed Patan district. Today Banaskantha district is spread over 10, 757 sq. km., and is the third largest district of Gujarat state.
Location:
Banaskantha district lies between 23-33’ to 24-45’, north latitudes and 71-o3’ to 73-02’ east latitudes on the banks of the Banas River. The district is in the northwestern part of Gujarat. In the north, Marwar and Sirohi area of Rajasthan state, in the south, the Patan district, in the east, Sabarkantha district, and in the west, the Rann of Kuchchh, which forms the borderline with Pakistan, bound this district. From the viewpoint of length it measures about 122 km from north to south, and in respect of breadth it measures 200 km, from east to west.
Rivers:
Most of the rivers in this district originate in the Abu and Aravalli hills. All the rivers of this district are entirely dependant on monsoon and dry up in the summer. Some rivers of the district enter the Rann of Kuchchh. They are the Banas, the Sipu, the Balaram, the Arjuni, the Sarswati, the Umardashi, etc. Among them, the Banas is an important river of the district, and it was called Parnasa in the past and rises in the Dhebar Lake among the Udaipur hills in the Rajasthan. The chief tributers of the Banas are the Sipu and the Balaram. The Sipu joins the Banas near Bhadath and Chhota-Ranpuvas in Deesa taluka and Balaram joins the Banas near Kharja in Palanpur taluka. The dam has been constructed on the Banas River near Dantiwada about 25 km away from Palanpur that forms the core of Dantiwada irrigation project.
SOCIO-CULTURAL AND ECONOMIC DIMENSIONS OF CHAUDHARI COMMUNITY IN BANASKANTHA DISTRICT
History of Banaskantha District:
Banaskantha, as its name denotes, forms part of the Banas valley of Banas, the main river of the district. The district comprises the former princely states of Palanpur, Tharad, Vav, Danta, Deodar and Thara Jagirs and the old agency thanas of Varahi, Sihori, Bhabhar and sub thana old Suigam. Among these Palanpur was class-I state where as Danta was class-II state. Palanpur was the oldest and has a continuous history right from the 15th century until its mergering in the Bombay state. After independence, these and other estates were dissolved into the Indian union and merged in the Banaskantha district thus enlarging its existing boundaries. Banaskantha was the part of then Bombay state until 1960. It now forms one of the constituent parts of Gujarat state. However, this district is again reformed in 2000 by the former chief minister Shree Shankarsinh Vaghela as two talukas, named Radhanpur and Santalpur are included in new formed Patan district. Today Banaskantha district is spread over 10, 757 sq. km., and is the third largest district of Gujarat state.
Banaskantha, as its name denotes, forms part of the Banas valley of Banas, the main river of the district. The district comprises the former princely states of Palanpur, Tharad, Vav, Danta, Deodar and Thara Jagirs and the old agency thanas of Varahi, Sihori, Bhabhar and sub thana old Suigam. Among these Palanpur was class-I state where as Danta was class-II state. Palanpur was the oldest and has a continuous history right from the 15th century until its mergering in the Bombay state. After independence, these and other estates were dissolved into the Indian union and merged in the Banaskantha district thus enlarging its existing boundaries. Banaskantha was the part of then Bombay state until 1960. It now forms one of the constituent parts of Gujarat state. However, this district is again reformed in 2000 by the former chief minister Shree Shankarsinh Vaghela as two talukas, named Radhanpur and Santalpur are included in new formed Patan district. Today Banaskantha district is spread over 10, 757 sq. km., and is the third largest district of Gujarat state.
Gujarati Diaspora:
Gujarat has very long history of Diaspora. The ancient Gujaratis were known for their trading with other countries. The older port city of Barges (Broach), on the Gulf of Cam bay, was at the crossroads of trade routes to China, Persia, Greece, and Portugal, and was a major trading center since the time of Ptolemy (c. 90 AD - c. 168 AD). The Gujarati community is, by its very nature, diverse and includes individuals from many faith groups including Hinduism, Islam, Zoroastrianism, Jainism and Christianity. Mercantile castes of Western India, including Gujarat, have participated in overseas trade for many centuries and as new opportunities arose in different parts of the British Empire, they were among the first to emigrate. Significant migrant Gujarati communities exist around the world. The largest expatriate Gujarati population is the former "British East African Asian" community in the United Kingdom. Other major Gujarati communities exist in South and East Africa (most notably Tanzania, Uganda, South Africa, Mozambique - a substantial number of Gujaratis from this former Portuguese colony settled in Portugal after its independence) and South-East Asia (Myanmar, Malaysia). Many Gujaratis live in the United States also. Approximately 40% of Indian Americans are Gujaratis. Most Kenyan Asians are Gujaratis. Diasporic Gujarati community has created new benchmark in film industry, be it in India or abroad, we will spot a Gujarati everywhere. From ‘Slum dog Millionaire’ actor Dev Patel to the Celluoid Gandhi Ben Kingsely, both have their origin in Gujarat. Hollywood stars in their own right, Pan Nalin and Kalpesh Modi have also made the state proud as they are sons of the Gujarati soil. Some cricketers like Jiten Patel, Ravindra Shah and Hitesh Modi have also made Gujarat proud. Gujaratis also have powerful contribution in the political leadership of host countries. Lord Dholakia in Britain’s Liberal Democratic Party is the best example for the success of the Gujaratis Diaspora. The resilience of the Gujarati Diaspora is evident from the fact that even after facing total ruin during the regime of Idi Amin in Uganda the Gujarati Diaspora has resurfaced there, and is financially well settled. The special about the Gujaratis and NRG is legendary entrepreneurship.
INDIAN DIASPORA AND GUJARATI DIASPORA
The term ‘Diaspora’ is one kind of movement of displaced communities of people who have been dislocated from their mother country and settled in some other country or nation. They were either forced to leave or voluntarily left their homeland or territory and became residents in areas often far removed from the former. In Ancient Greece the term Diaspora was used to refer to citizens of dominant city-state who had immigrated to a conquered land with the purpose of colonization to assimilate the territory into the Empire. The original meaning was cut off from the present meaning when the Old Testament was translated into Greek, and the word Diaspora was used to refer specially to the population of Jews.
Meaning of Diaspora:
The word ‘Diaspora’ comes from the Greek word ‘Diaspeirein’ meaning “to scatter seeds”, indicative of dispersal. The Greek the word “Dia” means “about across” and the word “Speirein” means “to scatter.” The word carried connotation of hostility, upheaval, alienation, loss, exile and return; but words and concepts never remain static, and they evolve in time to acquire expanded meaning in response to historical, cultural and social developments. A key characteristic of diaspora is that a strong sense of connection to a homeland is maintained through cultural practices and ways of life. As Avatar Brah reminds us:
This ‘homeland’ might be imaginary rather than real and its existence need not be tied to any desire to "return" home. The maintenance of these kinds of cultural connections can, in some cases, provokes both nostalgic and separatist tendencies. The focus here is on the place of cooking and eating among the enduring habits, rituals, and everyday practices that are collectively used to sustain a shared sense of diasporic cultural identity, in recognition that culinary culture has an important part to play in diasporic identifications.
Brief history of Diaspora:
The word Diaspora was originally applied to the Jewish people, who were exiled from Israel in 607 B.C. by the Babylonians. However, the term is now also being applied to the people who were settled in their host countries for the purpose of better job opportunities, lifestyle or for seeking more knowledge. In most of the cases, they settled voluntarily in their host countries. Some times, refugees of other origins may be called a Diaspora. In mid 1950s, the term became more widely assimilated into English, with long term expatriates insignificant numbers from the other particular countries or regions also being referred to as Diaspora. In the twenty-first century, Diaspora implies a dislocation from one’s own country to relocation in some other country or nation.
Meaning of Diaspora:
The word ‘Diaspora’ comes from the Greek word ‘Diaspeirein’ meaning “to scatter seeds”, indicative of dispersal. The Greek the word “Dia” means “about across” and the word “Speirein” means “to scatter.” The word carried connotation of hostility, upheaval, alienation, loss, exile and return; but words and concepts never remain static, and they evolve in time to acquire expanded meaning in response to historical, cultural and social developments. A key characteristic of diaspora is that a strong sense of connection to a homeland is maintained through cultural practices and ways of life. As Avatar Brah reminds us:
This ‘homeland’ might be imaginary rather than real and its existence need not be tied to any desire to "return" home. The maintenance of these kinds of cultural connections can, in some cases, provokes both nostalgic and separatist tendencies. The focus here is on the place of cooking and eating among the enduring habits, rituals, and everyday practices that are collectively used to sustain a shared sense of diasporic cultural identity, in recognition that culinary culture has an important part to play in diasporic identifications.
Brief history of Diaspora:
The word Diaspora was originally applied to the Jewish people, who were exiled from Israel in 607 B.C. by the Babylonians. However, the term is now also being applied to the people who were settled in their host countries for the purpose of better job opportunities, lifestyle or for seeking more knowledge. In most of the cases, they settled voluntarily in their host countries. Some times, refugees of other origins may be called a Diaspora. In mid 1950s, the term became more widely assimilated into English, with long term expatriates insignificant numbers from the other particular countries or regions also being referred to as Diaspora. In the twenty-first century, Diaspora implies a dislocation from one’s own country to relocation in some other country or nation.
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