INTRODUCTION:

A very ancient and important feature of Indian society is the caste-based social system. Indian society is divided into different sections based on caste. And caste is also found to be divided into sub-castes. Traditionally, the caste system has had a strong influence on Indian society (especially Hindu society). And the caste system has become so pervasive that the task of understanding Indian society without understanding the nature of caste is difficult. Thus, caste is becoming an integral part of the Indian social system.

The present study is done in the context of Hati Darbar caste. The Hati Darbar caste seems to have its origins in the Mewar province of Rajasthan, concentrated in Keshod, Maliya, Mendara and Mangrol taluks of Junagadh district. Its main twenty-four villages are known as Hati Chovisi. Hati Darbar caste whose main occupation is agriculture and animal husbandry seems to have low level of education. However, since the Hati Darbar caste is associated with agriculture, their life seems to be simple and elementary.

Prevalence of joint family is especially seen in this caste as they mostly do agriculture. Farming work cannot be done by one person and the help of other family members becomes necessary so farming remains a family business. In which all Yathashakti from small children to old women contribute their own. However, the element of joint ownership seems to be disintegrating nowadays due to business mobility and division of wealth. In the present study, the social, economic, cultural background of Hati Darbar caste has been examined and information related to the tradition and changes that have occurred in it has been obtained. Thus, a holistic study of Hati Darbar caste has been done keeping in view Ghunghti village.

Introduction to the field of study

Introduction of District :-

Gujarat is a western state of India. The total land area of Gujarat state is 1,86,840 square kilometers. Which has a land area of 6.14% of the total land area of the country. Gujarat is a state in the western part of India. To its west lies the Arabian Sea, in the north-eastern part lies Rajasthan, in Agnibhag lies Madhya Pradesh, in the south lies Maharashtra. There are 25 districts in the state of Gujarat as of 1997. Saurashtra is a region of Gujarat state. It consists of six districts. Like Rajkot, Jamnagar, Bhavnagar, Junagadh, Amreli and Porbandar. Out of these 6 districts of Saurashtra region, Junagadh district has the highest population of Hati Darbar caste people, Maliya (Hati) taluka has the highest population of this caste than other talukas of Junagadh district.

Geographical Situation :-

Junagadh district has an area of 10,606 square kilometers which is 5.4% of the total geographical area of the state. To the north of Junagadh district are Rajkot and Jamnagar districts as well as Barda hill area. To the south lies the Arabian Sea. The famous lions of the Asian continent are found living in the forest of the natural areas of Junagadh. The district consists of 15 talukas with 1156 villages, 23 cities and 7 municipalities. 70% people of this district are dependent on agriculture occupation.

In terms of natural formation, Junagadh district is divided into two parts. 1. Hilly and forest region, 2. Flat plains region. The hilly area consists of girnar and barda forest hills and gir hills, while the rest of the region is flat plains. Bhadar, Uben, Ozat, Hiran, Rawal, Madhuwanti, Saraswati and Shingoda etc. are the main rivers of this district. To the east of Junagadh city is the highest peak of Girnar mountain, Gorakhnath Peak, whose height is 1112.2 meters.

Area and Population :-

Junagadh district has a total land area of 10606 square kilometers and a total population of 23,94,859 as of 1991. The population density is found to be 165 per square kilometer. The district is important in terms of religious sites and tourist attractions. Every year tourists from all over the country visit this district. Among them are the historical and archaeological Junagadh city, Girnar Parvat, the sanctuary here is famous for lion sighting. Religious shrines are also located in this district. This district experiences extreme cold in winter and extreme heat in summer. Rainfall is uncertain The climate of the district is generally dry and humid.

The soil of Junagadh district is mostly calcareous and rich in potassium. The soil types are black, medium black, sandy, chalky calcareous and karapat, which are found in different types in different talukas of the district, the district also has hilly and forested areas. The Gir forest is famous in Junagadh district. The lion population in Asia is found only in this area. The total land area in this district is 1967.17 square kilometers of forest area. The main products produced in the forest region include wood, teak, honey, wax, and glue.

History of Maliya (Hati) Taluka :-

According to folklore, Malia was a village inhabited by Nandaraja. In course of time it became barren. A Nanda wav called Nandaraja can be seen even now on the road from here to Ambecha village. It is still known as Nandwav by the people of this region and the land surrounding the seed is also known as Nandwavni Patti. These two names show that Malia must have been a village inhabited by Nanda Raja. Years later, the descendants of Maharana Rahup from Mewar province left the land of Mewar province due to the loss of his Oramaya brother Laxman Singh and settled in Sorath region. And they built the tomb of Maliya, which had been lying here since ancient times, and perpetuated its name as Maliya. The jagir of 24 villages was given to Hatthisangji and an independent parj was formed in the name of Hathi in the beginning and later Hati. Malia taluka being the majority population of Hati Darbar, the taluk headquarters is known as Malia Hati which indicates how widespread the demographic dominance of Hati Darbar caste would be in the taluk under study.

Geographical Location of Maliya Hatina :-

Maliya taluka is situated 58 kilometers from the district headquarters in the north-east direction. Maliya is 25 kms away from Keshod taluka which has the airport. In terms of geographical area, the total area of Malia taluka is 540 sq km. Malia city has a total geographical area of 29 kms. If we look at the boundary area of Malia taluk, Sasangir sanctuary is in the east, Mangarol, Taluk in the west and Keshod taluk in the north and Veraval taluk in the south.

Introduction of Ghunghti Village :-

Ghunghti village selected as the study area in the present study is located in Malia taluka of Junagadh district. This taluk headquarters is 65 km from the district headquarters Junagadh and 7 km from the south direction from Maliya. As Ghunghti village is connected with the taluka by road, there is sufficient vehicular traffic facility. The main characteristic of this village is that it is the only Hati Darbar caste population in the village but the main occupation of all the villagers is agriculture and animal husbandry

The present population of Ghunghti village is around 970 with more children and adolescents aged 0-15 years than women and men. There is a primary education system for village studies while for further studies children go up and down to taluka headquarters, or stay and study in big cities. The village has eight temples of different Gods and houses a sadhu family for worship.

The climate of this village is influenced by the sea coast and the climate is moderately hot in summer, hot and humid in monsoon and dry and cold in winter. Also, the effect of such climate also affects the agricultural crops and also affects the socio-cultural and economic life of the people and helps in development. Cultivable land here is mostly black and white. While there is some land which is sticky with red clay. Groundnut, castor, wheat, millet, pulses, coconut and vegetables are very suitable in such soil. Thus the agricultural lifestyle is seen in this village.

Cultural Background of Hati Darbar Caste

History of Hati Darbar Caste :-

The population of Hati Darbar caste associated with agriculture and animal husbandry occupation used to live in 24 villages of Junagadh district known as Hati Chovisi. But as a result of the development of communication and transportation facilities and commercial mobility, today the Hati Darbar caste population seems to have extended to the city of Surat. It is interesting to know the history of this caste with basic Kshatriya characteristics and history of bravery. The tenth generation of Veer Baparaval in AD. In 1004 the Maharana became Rahup. In the 12th generation of Rahup a.d. Rana Jai Singh became in 1274. This Rana Jai Singh of Mewar had two queens. The first queen had a son named Lakshman Singh and the second queen had six sons namely Katarasang, Modhaji, Godhaji, Hatisangji, Jogaji and Mansangji. After the death of Rana Jai Singh, his first son Rana Laxman Singh ascended the throne, but Rana Laxman Singh treated the six brothers who were considered Fataya. And were harassed in many ways as a result finally all the brothers got fed up and abandoned the motherland.

Is. In 1340, the 6 brothers reached Ghumli Takht of Saurashtra land where the Jethwa king welcomed them. Here a Meher of the Amir Keswala branch of the Jethwa Raja marries his daughter to Katarasangji, and thus Katarasangji merges into the Meher Parj. The younger brother Modhaji also merged with Meherparj and the village he lived in is known as Modhwada and his descendants as Modhwadia. Hence, the village where Nanabhai Godhaji lived is known as Godhana. He married Rajshakha Meher and his descendants are known as Godhaniyas. Now the three remaining younger brothers Hathisangji, Jogaji and Mansangji who rule over the Prabhas region come to the royal court of Veraji Chavda. Veeraji Chavda is pleased with the mighty Mewari princes and marries his bride to Hathisangji. In this way the branch of Hathisangji Kathi Mori Ahir Rajputs merged with the Mahipal and the herder Ahirs and various branches like Gangda, Ghus, Sadavada, Kasura, Paddhia, Savada, Singhav, Dhekal, Asadia etc. to form a new independent lineage which is of Hathisangji. From the name initially known as Hathi and later as Hati.

Continuity and Change in Hati Darbar Caste :-

An attempt is made to examine the change and continuity in the social system of the Hati Darbar caste under study. Here the prevalence of joint family was found to be relatively special as the study caste was mainly engaged in agriculture and animal husbandry occupation. Nowadays, due to the development of industrialization and urbanization and the development of business mobility and education, the prevalence of nuclear family is increasing in urban and rural communities. In this context, receiving information from the respondents belonging to the caste under study, it was found that 73.34% of the respondents are still living in a joint family. While 26.66 % respondents' families were found to be nuclear. Thus, although the traditional joint family is surviving in the study caste, the modern family system of the nuclear family is also developing. Which is indicative of the change that has started in the family sector.

The Hati Darbar caste of the study has been studied here in the context of Ghunghti village. Out of the total respondents, 90% of the respondents are involved in agriculture and animal husbandry business. Since agriculture and animal husbandry are permanent activities and the farm is far away from the house, all the respondents were found to be living in the farm. Another reason given by the respondents is that one can get up early in the morning to join the farming work and work till late in the evening and because of the many advantages of living on the farm such as one does not have to carry fodder to the house for the animals, all the respondents were found to be living on the farm. Also checking their housing arrangement said that majority of 70% respondents were living in paved house, while only 30% respondents were found living in mud house due to low economic status. Traditionally, the houses were made of mud and stone, with thatched roofs and thatched roofs. Also, the material comforts in such a house were relatively less, but the contact with the cities, the development of education and economic viability have also changed the lifestyle of the farmers. 58.88% of the respondents living in a typical house had three to four houses and most of the respondents were found to be using bathroom, sundas, separate kitchen, gas, stove, sofa, fan, iron, TV while all the respondents under the study The facility of electricity was found at home, thus the farmers who traditionally used to live a basic life and spend their lives amidst many hardships, have been living a life full of material comforts instead.

In modern times communication and transportation tools have developed abundantly. And it seems to have spread to the village. Traditionally, rural society was characterized by the village being isolated and isolated from the world. But in modern times, such a characterization of a village is wrong as the development of communication and transportation has brought the village in contact with other villages and cities. Today, facilities like mobile, telephone, computer, internet, transportation equipment etc. are available in the rural community as well. Out of the total respondents under the study, 62.22% respondents were found to have mobile and phone facilities at home and two or more mobiles were found in the home. While 37.78% of the respondents did not have phone facility and were found to be using neighbors' phones to keep in touch with relatives or STD/ PCO. He was seen calling from above. While 70% of the respondents were found to be those who own a vehicle, the vehicle was mostly found to be motor bikes, tractors, cars. It is clear from this that the lifestyle of the farmers is no longer primitive and there has been a radical change in the way they used to lead a detached life. Since most of the respondents have their own vehicles, they are in touch with the nearby cities almost every day, and since they are in the business of animal husbandry, they have to go to the city to deliver milk, so the contact with the city a

Professional Change :-

India is an agricultural country and about 70% of people are still engaged in agriculture. While more than 80% of the Indian rural community is found to be involved in agriculture occupation. The present study has been done in the context of Ghunghti village and out of the total respondents under the study 97.78% people were found to be involved in agriculture business. Traditionally the economy of India was agricultural and the main source of livelihood of the people was agriculture but nowadays due to the industrial development people are getting professional mobility. Also other occupations are found. But in the village studied in the present study a large proportion of people as much as 97.78% are found to be engaged in the occupation of agriculture trying to know the occupation of the ancestors of the respondent said that 98.89% of the respondents' ancestors were engaged in the occupation of agriculture.

Educational Transformation :-

Education is such a powerful tool of the society through which the society imparts its cultural traditions to the new generation. According to the information received from the respondents in the present study, there is a system of education up to standard 7 in the village and mostly the children study primary level while staying in the village school. Although the children of educated parents were found to be studying even while living in the city, 77% of the respondents of the study said that their children were going to school, while 22.22% of the respondents' families said that their children were not going to school. It used to be associated with agricultural work, but with the development of the education system in rural areas and the awareness of the need for education, the practice of teaching children has increased. However, even today parents seem to give special preference to sons over daughters in terms of raising and educating their children. Out of the respondents under the study, 31.12% of the respondents were found to have only one son going to school while only 6.66% of the family had only a daughter going to school and 38.88% of the family had both sons and daughters going to school. Due to the spread and awareness of the need for education, parents have begun to consider it appropriate to educate their children and parents who send their children to school allow them to attend regular school. 97.78% of the respondents said that the students used to get higher education in the city because there is no facility of study beyond primary level education in the village or in the neighboring village or taluka or district headquarters.

Political Change:-

Since desi princedom was in force in pre-independence India, monarchy was hereditary and this system of leadership was traditional in nature. As a result, traditional leadership was also encouraged in the rural community in which leadership was inherited from father to son. While the elements of selection through elections were lacking at that time. There were two forms of leadership in the village. One was the head of the village committee who was the general leader of the village, and the other was the head of the caste pancha who was the head of that caste.

There seems to have been leadership changes in the Hati Darbar caste under the present study. In which the power of the head of the caste panch is not limited to his own village but the 24 villages of the Hati Darbar caste population in Junagadh district are known as "Hati Chovisi", and the power of the head of the caste panch covers twenty four. The decision taken by the head of the caste panch according to the customs and legal norms of the caste is valid for all the people of all the villages of Hati Chovi. Although here the power of the caste pancha is not hereditary but after the death of a chief, the oldest or the most skilled person of the caste is appointed as the head of the caste pancha.

A Sarpanch is elected through elections in place of the head of the village committee in the rural community where the panchayati raj system comes into being. In the three-tiered structure of Panchayati Raj, at the village level, the villagers elect the Sarpanch, as a result of which the existence of the Gram Samiti has gradually disappeared. In this regard, asking the respondents under the study found that 78.88% of the respondents exercise their right to vote while 1.12% of the respondents were found to never go to vote. Not everyone standing is going to vote because they are morally bad. But the significant thing here is that the Ghunghti village of the study is inhabited only by Hati Durbar caste so that the Gram Panchayat becomes Samaras during every Panchayat election. But during taluka and zilla panchayat elections the respondent was found to give special importance to the candidate on his qualification, caste factor and work ability. 67.77% of the respondents said that we vote for a candidate based on ethics, work ability and caste while 21.11% of the respondents said that they vote based on the party from which the candidate is running. Not only that, women were now also seen going to vote although the candidate was voted for according to the wishes of the elder person in the family. Although women go to vote, their decision to vote is not independent. Apart from this 98.88% of the respondents also said that in our caste women are also now contesting elections. However, after being elected, it was not the women themselves but their husbands who appeared to be in charge. Thus, the two types of leadership based on traditional caste and village committee, which were visible, are replaced by modern democratic form of leadership. However, 56.66 percent of the respondents felt that the internal unity of the caste has weakened as the modern form of democratic leadership is more competitive.

Change in Marriage Institution :-

Hindu marriage is considered an important rite of passage in the Indian social system. However, in modern times, elements of Kasara are entering into Hindu marriages. A study has been done regarding the change in the marriage system of the Hati Darbar caste under the present study. According to the information received from the respondents, 61.11% of the respondents say that traditionally in their caste, children are married off at a young age of 15 years. However, as a result of legal provisions promoting education, marriage is now largely practiced after the age of 20. Thus the age of marriage has been raised in modern times.

Selection Criteria :-

Traditionally, the type of family, family property, economic status, as well as the social prestige of the family were important as criteria for choosing a spouse, but due to the development of education and new modern professions, as well as female education, the criteria for choosing a spouse has also changed. Today, personal matters like age, education, profession, appearance are given more priority. In place of traditionally arranged marriages which were done by parents' choice, now self selection or mixed selection marriages have become more prevalent. However, all the respondents under the study state that arranged marriages are still taking place in the Hati Darbar caste under study. In the Hati Darbar caste, to a large extent children are left with no scope for choice as their kinship is decided at an early age.

Marriage Ceremony :-

The marriage ceremony of the Hati Darbar caste under study begins weeks in advance. Which is known as 'Lagna Vadhava' or 'Lagna Leva' and singing of wedding songs is started from this day. Then on the day before the wedding, the mandwa is planted and on that day the bridegroom is further rubbed with pithi. On the wedding day, the groom was more traditionally seated on a bajot in the mandap, but is now seated on a chair. Traditionally, the bridegroom was taken out on the occasion of marriage and this ritual continues even today. The practice of sending nine more to the husband for permanent residence after marriage shows patriarchy and giving or receiving dowry on the occasion of marriage is a common occurrence. 83.34% of the respondents say that divorce and widow remarriage are becoming common.

Changes in Rituals :-

Religion holds an important place in rural society. Religion refers to man's belief in the existence of a supernatural authority. An important aspect of religion is man's belief and faith in the existence of an invisible and greater power beyond man. As a result, people fear God and worship the gods and goddesses. And not only visiting religious pilgrimages, but the river is also given the place of mother in the rural society, hence the Ganges is considered holy and people believe that bathing in it washes away sins. In this regard, asking the respondents said that 56.66% of the respondents had traveled to religious places. In which the famous pilgrims of India were specially visited, thus there seems to be a belief that traveling to religious places gives freedom from sin.

After the construction of a new house, havan-hom or yajna is performed by the respondents for happiness and peace in the house or at the ancestral house and on Navratri. All the respondents under the study were found to have offerings to Kuldeva or Kuldevi on Dussehra or Diwali. Apart from this Parayan and Devi Week are also conducted in the village where 74.44% of the respondents say that the whole village conducts Parayan or Parayan, while 23.34% of the respondents say that economically viable people perform Parayan or Devi Week, the people of the Hati Darbar caste under study. Being associated with agriculture and animal husbandry, the Parayana or Goddess Satta is largely celebrated in the month of Chaitra Vaishakh. Since this period is summer, the farmers get a break from farming work, hence it is more convenient to celebrate religious festivals during this period.

In short, since the respondents under the study are involved in agriculture, their lives are seen to be close to nature and nature oriented. As a result, their faith in God is seen to be unwavering, hence God is worshiped on various occasions. Thus, from the information obtained from the respondents, it appears that they do not evaluate every incident logically but evaluate every incident in terms of sin-virtue, religion-irreligion, or moral-immoral. In today's modern era, despite the use of transportation and communication tools by the respondents under the study, their belief in religion and belief in supernatural power has been sustained differently.

CONCLUSION:

The present study is done with reference to village Ghungti of Maliya (Hati) taluka of Junagadh district. Ghunghti village under the present study is a village with only Hati Darbar caste population. In this study, an attempt has been made to examine the changes and surviving traditions in the Hati Darbar caste. Most of the respondents under the study were those who were above 45 years of age while 48.88% of the total respondents were illiterate, and 30% of the respondents had primary education. But most of the respondents had education up to standard three or four. From this it is seen that the level of education among the elders in the Hati Darbar caste was very low. In the present day, the education level seems to have improved in the new generation of the Hati Darbar caste, looking at the need for education and dissemination of education. 77.78 % of the families of the respondents under the study reported that their children were receiving education. Thus, changes related to education seem to be taking place in the new generation of the caste under study. Not only this, but the caste hostel has also been arranged so that the Hati Darbar caste students can stay and study in the city.

Investigating in terms of occupation, it was said that 90% of the respondents were involved in agriculture and animal husbandry. He has adopted modern farming methods instead of farming in the traditional way. Automatic harrows, spray pumps, tractors, chemical fertilizers, pesticides, hybrid seeds etc. have been used in agriculture. Along with this, the type of crop has also changed. Cereal crops have been replaced by higher yielding cash crops. Also, the crops that are not being sold at low prices have been stored and sold at higher prices in times of scarcity. However, despite these changes in agriculture, the trend of worshiping nature and elements of nature is still prevalent. This matter is also seen to be associated with the health of the respondents. During severe illness, he was found to go to the hospital as well as do thread or home remedies. Unshakable faith in nature leads them to Bhoot Bhuva, believing them to be a thread. 80% of the respondents were found to believe in superstition or thread during illness.

Investigating the marriage system of the Hati Darbar caste, it was found that traditionally children were married off at a young age of 15 to 17 years. One of the main reasons behind this was agriculture business. As farming work is physical labor and collective type of work, most of the children are married off at an early age. But nowadays due to the impact of educational development, social awareness and legal provisions, children are seen to be getting married after 20 years to a large extent. However, the untouchability of the Hati darbar caste towards the lower castes on social occasions like marriage shows a sign of inertia. Apart from this, mass marriages are held in Hati Darbar caste for the purpose of maintaining the unity of the caste and also to enable people who are financially poor to easily marry their children at low cost. However, the decision of parents or family elders regarding the choice of character is considered final, where there is no scope for choice of character. And that is why the study has not reported a single person to have had an inter-caste marriage yet. In spite of this, the caste commission has given relaxation that a divorced person or a widowed widower can remarry. Sometimes, like divorce, not the court but the caste panch is resorted to. And the decision of the caste panch becomes acceptable to both parties, thus functionally the tradition continues to exist despite the structural changes in the marriage system.

Referring to the rich rites of married women, he said that according to the method of filling the lap traditionally existed, rich rites are also performed in the present day. However, respondents report that spending on the rich has increased. Baby naming ceremony is not performed but on the sixth day the priest looks at the horoscope and names the children accordingly. Apart from this, the modern value of celebrating children's birthdays has entered into their lives these days. But even in that there is a clear distinction between son and daughter. The respondent states that the birthday of the son is celebrated and not that of the daughter. Thus, there does not seem to have been a major change in the social customs that have been followed traditionally.

According to the information received from the respondents, they have unwavering faith in the supernatural power which means that the influence of religion seems to be special on their lives. Home Havan or Yajna is performed on occasions like construction of new house, getting rid of illness, festival. And in this way an attempt is made to woo the Kuldeva or Kuldevi. Even while sowing or reaping the crops in the field, the Kuldevi or Kulddevata is blessed with shriphal, or naived. Thus the element of religion has a great impact on their lives. Thus, the respondent states that various types of religious rituals are performed to prevent the wrath of God from falling on their family. Although there has been almost no change in the ritual statements regarding the death, but using modern facilities, the death notes have been recorded in the newspapers.

In terms of rural leadership, caste panchas continue to dominate as compared to gram samiti. While the Gram Panchayat has grown in dominance in place of the Gram Samiti (after the Panchayati Raj system came into existence). However, since the Hati Darbar caste is the only caste living in the Ghunghti village under study, the Gram Panchayat is 'Samaras' by mutual agreement. Gram Panchayat undertakes activities like village development issues, infrastructure facilities, education system, health issues, water and sewerage system. While caste committee works to resolve social issues.

REFERENCES:

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Received on 11.03.2023 Modified on 20.03.2023

Int. J. Rev. and Res. Social Sci. 2023; 11(2):136-142.

DOI: 10.52711/2454-2687.2023.00021