1 I
LOCATION MAP OF VILLAGE SIKHERA
..._ _______________ _
lJT'TAR PRADESH
' ' ;
• "l_ ' (.J "'"- ~-"""~ .... ~''',~
t ,.,.., , ..... ,' ...... I c .... ...
DISTRICT MEERUT
-----------------------~--=-==-.=-=--==--·- ·----·~- ·· ·-----~
l
A Sketch Map of Settlement Pattern.
in Village Sikhera ·
N
A
LEGENDS
Meiatled Road ~-'-"'"-.,.....-; l(haranja Road 1
Foot path(Pagdandi) ~r--tNala
Pond ' ~::---~Graveyard ( Shamshan)
Temple , I--'!''--1Statue (Dr.Ambedkar)
PACC3mps ~--t Factory
Tempo/ Taxi Stand ~------'.,...........School
Shops ~ .. -==.-tupper Caste Settlement
" C:l Middle Caste Settlement Muslim Settlement
1,----r--4~ Lower Caste Settlement
1 Ghera ~,----. Gossip centers
1 Agricultural lands
Sikhera lies towards north west of Meerut city (Reference: Location Map of
Village Sihhera). It is about seven kilometers away from the Meerut district,
Headquarter.The village comes under teshil Meerut for revenue purposes and
under the jurisdiction of Nyaya Panchayat of Bahcholla which includes six other
villages, besides Sikhera.
The village is situated on a plain land which. is surrounded by fields. A
metalled narrow road cuts across the fields, connecting the village with outer
civilization. The whole village is connected by kuccha roads and brick laid
pathways which often disappear during rainy season. There is no proper sewage
arrangement which aggravates sanitation.
Since 1995, after inter caste conflict in the village, Provincial Armed
Constabulary has been camping just one Kilometer away from the village. At least
ten to fifteen jawans are posted to avoid any untoward incident and to avoid
desecration of Ambedkar statue by a particular faction in the village.
History of the Village ·
Sikhera village as narrated by the elders of the village, was estabilished, Q/
aboutAthousand years back by the desendants of Prithvi Raj Chauhan. There is no
written documentation or record available regarding this. The village, is primarily
a Chauhan Rajput village with other endogamous clans (gotras) castes and
muslims living here.
The village was estabilished on a Tuesday according to an elder village
man. The story of the origin is, that after of Prithvi Raj Chauhan was defeated in
the battle fought with Mohammad Ghori, the descendants of Prithvi Raj Chauhan
46
could not capture Delhi, hence they settled at different places in Western region
ncar Delhi.
One of the descendants of Prithvi Raj Chauhan, Maharaja Jasraj ruled over
the Riyasat of Gadh Harswaroop ncar Gurgaon in Haryana. Maharaj Jasraj was
continuously threatened by the attack of Turks, hence he and his family left Garh
Harswaroop to eliminate the chances of whole family being wiped away. All eight
brothers settled in eight different places, viz. Aligarh, Etah. Khurja, Mainpuri,
Saharanpur, Meerut, Bulandshahar, and Bijnore. Near Meerut, Maharaj Jasraj
established village Inchauli in north-west direction on Meerut-Bijnor road. Near
this village, many other villages were established, one of them was Sikh era.
One of the most important events in the history of the village was that
seven times the village has been razed to ground by Muslim rulers. Marathas also
plundered the village since it was known for its prosperity and beauty of its girls.
Around three hundred years back, due to rivalry Thakur Gulab Singh of nearby
village came and killed everybody in Sikhera. One pregnant Rajput lady who had
gone to stay with her parents was the lone survivor. She stayed back at her
father's house and gave birth to twins. Ball Singh and Bhopal Singh. Both sons
grew up and went to school. One day during a fight. other students teased them
about their father's identity. They both returned home and asked their mother
regarding their father. When their mother told the story, they took an oath
(sankalp) to kill the murderers of their family and get their village back. Ball Singh
and Bhopal Singh soon mastered sword fight, dual fights and Gorrilla fighting to
fulfil their oath.
47
One night. they both went and killed the whole family of Thakur Gulab
Singh and came back to their mother. Contemporary Mughal ruler was informed
about the incident. The Mughal ruler called them to his court to know the reason.
When Ball and Bhopal told Badshah about the reason, he gave them their village
back. Since then, this village has been peaceful without any fight.
The village is also known in surrounding areas for its contribution to
freedom movement. Thakur Maharaj Singh1 is known as great freedom fighter and
fought against the British. He taught a lesson to many British officers who came to
the village. This he did either by defeating them in a fight, or by troubling them so
that they could not stay in the village. Another famous incident of Khushia Khatik
is that a regional collector (named Maurice) came to village on a horse carriage
Baggi of four wheels. When he got down. from the carriage, Khushia Khatik
removed one wheel and threw it in a swamp near village. When the collector came
to know about it. he asked who did the mischief. The whole village refused to
comment and insisted that Baggi came on three wheels. despite continuous bait to
villagers to punish or reward. on the condition they expose the persons who had
done it. He however had to leave without the carriage at the end.
The Raj puts and Khatiks of the village have been active participants in the
Indian Freedom Movement. The village had not only contributed through its
leaders but was also trusted refuge for sought after revolutionaries. During the
launch of Non-Coperation movement, the village often refused to pay lagan or land
revenue to the government officials. There are also instances of burning the ledgers
and government orders during the freedom movement.
48
Raj puts have been providing the leadership to the village~: since they
established Sikhera. The Rajputs since the establishment of the village, had been
mukhiya or Sarpanch of Sikhera. The persons who held the position of panch of
the village included such Rajputs, Brahmins and Khatiks who were influential and
were known for their welfare services to the village.
Gokul Singh was Pradhan of the village for twenty five years. He was
known for his gentle, fair and compassionate nature and people still come to him
for settlement of disputes. Thakur Ram Singh succeeded Golul Singh and was
Pradhan till 1995. ln 1995, Ompal Balmiki was elected to the post of Pradhan of Ra.:
this village under new Panchayat l Act, 1994. The election of lower caste as
Pradhan was resented by the upper castes, specially the Rajputs as till now
Rajputs had been the Pradhans of this village. Rajputs treated village Sikhera as
their estate. their ancestors had established and nurtured.
Recent Inter-caste conDict
After Ompal Balmiki became Pradhan, he applied to the Government to
grant land for the purpose of building a school, Jai Jawan Junior High School
Number two. The School number One is managed by Rajputs. The reason given to
the government for building of school was to provide inexpensive education in the
village, specifically for children of Harijans. Hence the concerned government
authority gave the land (lying next to the School Number One) for the building of
new school. After the foundation was laid, the work was stopped by Dharmpal
Jatav with the help of local S.D.M. He claimed that land belongs to Jatavs and an
Ambedkar statue should be installed on that disputed land. The Jatavas succeeded
in getting the statue installed there. A few houses of Balmikis were also put to fire
49
by some miscreants. The blame came on the upper castes who opposed lower
castes' attempt to take over village land. Pradhan Ompal Balmiki. Jaipal Khatik.
Subhash Sharma with 60 Rajputs were beaten and locked in Jail. This happened
in October. 1995. With the help of local administration. later on this land was
acqu¢red by Jatavs and the statue of Ambedkar was inaugurated by local S.D.M ..
This caused bitterness among the upper castes. backward castes and Balmikis in
Sikhera. The upper castes felt betrayed as they were always helpful and kind to the
lower castes.
Area of Village
The total area of the village is 2435.2 acres approximately, according to the
land records of the district headquarters. The cultivated land is 1496.3 acres.
Approximately 622.4 acres of land has been given on p~tta by the government to
the lower caste harijans. The residential area covered is approximately 95 acres
and the rest comes under miscellaneous use like land covered by drains. ponds.
unmettfdled roads ( Chakroad). tubewells and graveyard etc. (Table 2.1 ).
S.no Cultivable land(Bighas) Size class Total percentage
Area 1 <1 247 26.41 2 1-5 ll1 11.87 3 5-10 197 21.06 4 10-15 207 22.13 5 15-20 101 10.80 6 >20 72 7.70
Total 935 100 Note. Scale of eight bighas lS equal to five acres
Table 2.1 Cultivable land distribution of Slkhera
The village has four ponds covering 33.6 acres of village land. These are
. used by Jthobis to wash clothes. Dhimars, and Khatiks, and other cattle owners
50
use these ponds clean their cattle and also as source of drinking water for cattle.
Towards the north west is graveyard (9.6 acres) used by Muslims residing in the
village. About 10% of the land in the village is owned by outsiders.(Reference: Map
of village Sikhera)
Population
The population residing in Sikhera village is approximately 4,500. The
village has five hundred and ten households. The population consists of 55% males
and 45% females. The houses in the village range from pucca houses to mud huts
with thatched roofs. The Rajputs stay towards the north west and have built
pucca houses with spacious rooms. The Brahmins also have pucca houses.
Dhimars, Khatiks. Kumhars, usually· have brick walls with thatched roof.
Sometimes, they have roof made of iron sheets. Sunars, and Banias, also have
pucca houses. Thus the affiuent castes like Rajputs, Brahmins, Banias, have pucca
houses. Most of the upper castes like Rajputs have constructed their own gheras
which function as drawing rooms in the village. These are built away from the
residences. Here tractors, cattle and grains etc. are kept and most elderly men
usually stay here. The affiuent among middle castes like Dhimars, Khatiks,
Sunars, also have their own Gheras in the village. The lower castes do not have
Gheras except for the recent pradhan, Ompal Balmiki. In Sikhera having a Ghera
in the village is related to one's prestige.
Spatial Distribution
Among the houses of Rajputs almost 90% are pucca houses and face the . ')
north west direction. Muslims are residing towards extreme east. The Brahmin's
51
houses are in-between, mostly in north and west direction. Dhimars, Khatiks. and
other service castes stay towards north east. Jogi, Nai and Dhobi stay on the
outskirts of the village mainly due to occupational reasons. The Dalits stay
towards the south of the village and can be identified by their house structure. The
area where (hamars and Bhangisstay is called Chamrauti by the villagers. The •
houses of lower castes, are smaller in size and have no proper drainage system
(Reference: A Sketch Map of Village Sikhera).
Castes in Sikhera
Hindus along with Muslims reside in the village. These castes are also
divided in exogamous Gotras. There are thirteen · ·- castes of Hindus. These
Gotras are practised during the times of marriage, and social interaction. As shown
in the tables below 2.2 and 2.3, Rajput households are largest in number (226
Households). The Rajputs have established the village and most of the land is
possessed by the Rajputs in the village. The Rajputs mostly have joint families.
The average size of family is of 6-7 members among the Rajputs and the largest
have up to fifteen members. The largest individual land holding is 61 'Bigha' and
belongs to a Rajput.
The Brahmins came originally with the Rajputs and settled here in the
village. Out of twenty nine households only eleven of the households have land
and their land holding is less than an acre each. The family structure is mostly
joint with average members up to fivej six. Banias who were settled in Sikh era
originally have migrated to Muzzaffar-nagar. They have retained their land in
Sikhera which has not been leased out for the last two years and is lying fallow
presently.
52
Religion/Caste Sub-caste No of Household (Gotra)
Brahmin Bhardwaj 29 Raj put i. Chauhan 202
ii. Pundir 20 iii. Gehlot 1 iv. Som 2 v. Gaud 1
Bania Vishnoi 1 Sonar Thakran 4 Nai Pathveall 2 Dhimar i. Tanwar 18
ii. Chauhan 6 Kashyap iii. Kashyaran 5
Kumhar i. Sair-Suania 22 Khatik i. Bittoria 19
ii. Titoria 1 Gadariya Bade-Hinewar 2 Dhobi Kasar 2 Jogi Nau-Rasse-Gaud 12 Chamar i. Parpia 70
ii Makhniya/Sodiye 30 iii Chamaria 14
Bhangi i. Dhumkahe 7 ii. Chautele 8 iii. Bohat 4 iv. Gehlot 15
Muslims i. Sunni 10 ii. Shia 3
Table 2.2 List of SubCastes (Gotras) as per each caste/ Religion
Presently another Bania, Vipin Bishnoi has settled in the village and has
bought land from a Rajput. He has started Navjyoti Primary School (English
Medium) in the Village. His parents and wife Neelam Aggarwal and three children
are staying in the village. Dhimar, Khatik, are the prominent middle castes, which
own dairies, tailoring shops and other petty bussiness. Some Kumhars have
migrated to city due to lack of livelihood in the village. Dhimars have recently
bought land from Rajputs, which is less than· one acre on an average. They
53
mostly use land for growing cattle fodder and seasonal fruits which they sell off in
nearby market.
These castes have meagre income and are mostly in debt of Rajputs. Joint
family is also common among middle castes. Dhobi, Nai, and Jogi2 generally have
small nuclear families of four members and Chamar and Bhangi also have small
families.
The Muslims are mostly labourers and are cut off from the main village
because of less interaction. They do not participate in village activities and stay
aloof from the village. Ten households belong to Sunni sect and three households
belong to Shia sect. They claim to have settled in the village when Mughals came
to power in the region. Their children do not go to school but attend Madarsa in
nearby village Inchaulli (about lkm). The Muslims were also denied permission to
build a Mosque in the village by the Brahmins hence they visit the· Inch&lli "
Mosque, The relationship between the two communities is cordial, though strained
at times.
Family Structure in Sikbera
From the table showing family type according to caste,religion and house
hold one can say that, the pattern of family structure. is primaril~~t family
system consists of two or more generations of family members who have joint
hearth, savings and expenditure. The members of family live beneath the same roof
and the landownership is also joint. Joint family is prevalent mostly among upper
castes. Mostly Chamars and Bhangis have nuclear family. At the most they have
widowed mother or unmarried sister staying with them. The criterion of separate
household is the separate hearth or chulha. In Rajputs, brothers usually fight over
54
land leading to separate chulhas within the same house and division of
agricultural fields also.
SINo Caste Household Family type Number %of total Nuclear Joint
1 Brahmin 29 5.68 7 22 2 Raj put 226 44.23 7 219 3 Bania 1 0.20 - 1 4 Sonar 4 0.78 1 3 5 Dhimar 29 5.67 4 25 6 Kumhar 22 4.31 15 7 7 Khatik 20 3.91 15 5 8 Jogi. 12 2.35 10 2 9 Nai 2 0.39 - 2 10 Db obi 2 0.39 - 2 11 Garadiya 2 0.39 2 -12 Muslim 13 2.74 4 9 13 Chamar 114 22.31 98 16 14 Bhangi 34 6.65 1 33 15 Total 510 100 164 346
- Table 2.3 Household according to caste and family type
In the patriarchal family, as in Sikhera male members are the main decision
makers. Age and relationship with the male head also determines the woman's say
in decision making like if there is an old mother or father's sister (Bua) living with
the family, they have a say in deciding matters.
In the family, the friction between relations like mother-in-law and
daughter-in-law (Sas-Bahu), bride and sister -in-law (Nanad) or elder brother-in-
law's wife (Jetham) are common. The conflicts are on smallest of issue like on
sleeping on certain cot, or using clothes of bride by sister-in-law, or on beating of a
child, or going out of house etc.
Inter-caste marriages are not allowed among the villagers, neither sub-caste
(gotra) endogamy permitted. Any news of illicit relations is strongly condemned
and the family is excommunicated. In an incident fifteen years back a Rajput girl
55
once eloped with a Sangi. (Sang performer), because of which her younger sisters
could not get married, as it brought bad name to family. Since then women in
Rajputs are not allowed to watch Sangs or cultural performances as they arc
supposed to have bad effect on women.
Muslim families are mostly joint and they are very conservative. Their
women do not interact with Hindu women. When they come out of houses.
women have to wear full black veil (Burka). Muslim women usually stay at home
and do not go out for buying vegetables, getting firewood etc. All outdoor activities
are looked after by men. Women only venture out in emergency or to visit
relatives, which is not often.
Status of Women in Sikhera
The status of women is much in consonence with traditional culture where
women excercise less freedom. Women have to listen quietly if scolded and they
can not answer back. Purdah system is practised religiously, thus curtailing the
freedom of women in Sikhera. Women in middle and lower castes are much
independent. These women mostly spend time in cleaning their houses, collecting
firewood, cooking meals, besides looking after their children and old people at
home. In a Rajput house, a Dhimar woman comes and cleans utensils, and
collects wood. Nain gets flowers and oils hair and looks after mother and the new
born child. She prepares her facial mask and does 'Loi' for new born child for
fourteen days. Jogi women act as midwife during child-birth along with Dhimar
and Chamarw o"Me n .
Women play a major role in communication pattern of the village, since
they are the main carriers of news and traditions from generation to generation.
56
They are also the mainstay of family traditions and try to maintain unity in the
household. Often it is seen that till the mother is alive, the brothers try to avoid
separation and once the mother is dead, they separate their house and land.
The cultural communication is the main forte of women, since most of the
folksongs, family customs and rituals are carried on by women. Women are
involved in making the drawing for puja (chauk poorna). The various festivals, like
Rakhi, Karvachauth, Sanjhi Devi Ki Pooja3 (done by young girls for good marriage),
Tee), are celebrated by women. These cultrural occasions become ~n opportunity
for women to interact and communicate with each other. They exchange notes
about their families. and all the topics ranging from clothes, to food, children, and
relatives. These occasions are culturally important, since they are necessary for the
sustenance of communication in the village.
Mostly women are efficient in knowing about the happenings in the village
without avaikfuility of any formal means of communication. This is through the
hawkers, relatives visiting from town, children who stay mostly outside, and
neighbouring women. Women often gosssip through the holes made in the
boundary walls of the house. In the village, the news is spread through the snow
ball effect. Above said are the informal channels of:- - -'-:~~~- communication. The
formal channels are usually used by Village Development Officer, or Pradhan, for
making certain announcements in the village. Mostly it is done through system of
anouncement (manadi) discussed in Chapter III. In this activity, Balmiki caste
men beat drum and shout out the news in the village.
The caste hierarchy is evident during ceremonies and village functions and
the manner of greeting between the castes (Mckim Mariott, D.N.Majumdar,) The
57
position of one caste with the rest of the castes is seen in the light of the day-today
relations and interaction among these castes. which are symbolically represented
during interdining. acceptence of food. water and hookah.
Occupation Structure
Traditional occupations followed by different castes in Sikhera have been
given in Appendix-3 and non-traditional occupations followed by different castes
in Sikhera have been given in Table 2.4 from which one can observe the cha&ges
in the occupation structure. The land caste nexus is evident as upper castes still
own maximum land. Size of land holding of upper castes is bigger than that of
other castes. Recently the middle castes are becoming aflluent and buying land
from the upper castes who are selling under economic compulsion or due to
migration from the village. The land and cattle still remains a mark of prestige in
village. However. agriculture as profession is considered subsidiary (Sharma K.L
1997). The emphasis has shifted to salaried jobs or city jobs. Almost 65% of the
males are working in Meerut or posted outside. They visit their family on the
festivals and family functions. The upper castes have taken up service in Army,
Police and Homeguard etc. A few of them hold white collar jobs. in government
and semi-government offices and some of them are professionals like lawyers
.teachers and engineers etc. Brahmins are mostly employed in electronic business
and technicallines.Villagers working in the city, commute daily from the village.
Some even have own business like that of taxis and some have opened shops in the
village like that of cycle repairing, radio, TV repairing, ration or confectionary
shop.
58
The middle castes have diversified occupation structure while retaining
their traditional occupation as subsidiary occupation or 'back-up' occupation .
Dhimars and Khatiks have converted their traditional cattle rearing business into
dairy business and are supplying milk to city dairies. Some of them are even
working as labourers in nearby brick-kilns.
SINo Non traditional occupation(in percentage) Caste Percentage Nature
1 Brahmins 93.00 Administrative services, Technician, Teacher, etc.
2 Raj puts 60.17 Armed forces, Administrative services, Taxi driving, Lawyer, Doctor, Teacher, etc.
3 Bania 100.00 School management, Teaching
4 Sunar 100.00 Post master, Accountant, Military service
5 Dhimar 80.25 Vendor, Tailoring, Home gaurds, dairy maintainence etc.
6 Kumhar 90.00 Tonga, Cycle servicing, Sweet shops, Local vet., etc.
7 Khatik 25.00 Tailoring, Brick kiln labourers, dairy maintainence, etc.
8 Jogi Nil Nil
9 Nai Nil Nil
10 Dhobi Nil Nil
11 Garadiya Nil Nil
12 Muslim 10.00 Carpenter, Cobbler, etc.
13 Chamar 68.75 Cracker shop, Confectionary shop, Class IV services, etc.
14 Bhangi 52.94 Class IV services, etc.
Table 2.4 Castes and Non-traditional occupation followed in Sikhera
The lower castes, are mostly engaged in menial work. A few Chamars who
have been given land on patta (lease) by goverment also engage in agriculture.
Mostly they work in the brick kilns nearby, some even pull rick-shaw in city on
rent and earn upto Rupees one hundred a day. 11% of Chamars are employed in
government service on the posts of peon, conductor, driver, guard etc. 5% of
Bhangis are employed as sweepeers (safai karmachan) and peons in government
offices.
59
Unlike the women of Brahmin, and Rajput famiJies. women of the other
castes work and contribute to the family income. The Dhimar women make
baskets and other cane related goods which are called pal, soop (type of basket) in
the village. Khatik women rear the cattle, cut and prepare cattle fodder and Sani.
A few Khatik women have taken up tailoring uniforms and frocks of children and
Sa/war suits at home. Kumhar women help their husbands in making of earth ern
pots. Women of Sunars and Banias do not go out of the house. They only do house
work. Mostly young girls in the middle castes go out to collect wood and water
from taps in groups. Women of Harijan castes, Jogi, etc work on construction sites,
brick kilns, and on fields during harvests as wage labourers. However, the women
in middle castes and Harijans stop working once they are financially well ofT. This
was evident in middle castes such as in Dhimar. Khatik and Harijans. In Muslims
and upper caste Hindus, working outside is considered a taboo for women.
Literacy
The males are more literate than females. 54 ;% of males are literates
whereas only lJ;% of females are literate. In the lower castes only~·S% are semi
literate, who can read and write their names. Illiteracy is prevm/nt among above
fifty years age group in, males and females both.
Castes Literate Total Semi-literate Total Illiterate Total Male Female Male Female Male Female
Upper 31.0 12.0 43.0 14.0 5.0 19.0 20.0 1go 38.0 Middle 15.0 1.0 16.0 6.0 2.0 8.0 28.0 48.0 76.0 Muslims 4.0 Nil 4.0 3.0 Nil 3.0 40.0 53.0 93.0 .. . Lower 4.0 Nil 4.0 2.5 1.0 3.5 39.5 53.0 9~h5"
""
Table 2.5 Literacy Rate in Sikhera (in percentage)
60
There is no emphasis on women's literacy. Efforts have been made by a few literate
villagers to start adult education school, but this has not been encouraged by the
villagers. The given table 2. 5 shows that the upper and middle castes have
maximum literates. Among elderly females, only upper caste females are literates,
since some of them come from urban and well ofT families and are married in this
village. c.h.~ 1.ol1e ?1....
Jn the village about 75% of/join primary school, out of whom only
about 45% join junior high schools, and 40% high schools and intermediate
colleges. Thus drop out rate is very high at primary school stage. Mostly upper
caste girls go out for higher studies. Only two Rajput girls have done graduation
and post graduation. Parents of these girls consider this as a handicap for their
marriage, since the parents find it difficult to get suitable grooms for such educated
girls.
Public Institutions and facilities
i)Schools
There are two Hindi medium Junior High Schools. which are owned by a
Raj put family. One school is for boys and one is for girls. There are five teachers
who come from town to teach in these schools. Both the schools have two shifts
one in the morning from 9.30 am to 1.30 pm and other 2.30 pm-5.00 pm for the
convenience of children coming from other villages to Sikhera.
There is one Hindi Medium primacy school. The school has narrow long
benches. One English Medium primary school has been started by Vishnoi. His
wife, and one other teacher comes from town ~o teach in this school. This school
has become quite popular in the village.
61
The attendence in the village schools is poor and the drop out rate is also
high among boys as was evident from school record. The schools have big
compounds with swings and other playing facilities. These are used even after
school hours as play grounds in the evenings.
The teachers are also irregular in attending the school. The boys in Sikhera,
do graduation,post graduation or diploma and other courses of higher education
from Meerut city or other centers of higher education.
ii) Village Panchayat
The Village Panchayat had no official building till 1995.Formerly the
Panchayat office was established in the house of the Pradhan and other officials sat
in the outer rooms of the Pradhan house. The Panchayat has undertaken
developmental works such as installing water taps, constructing roads, digging
tube wells, and . making arrangement of medical facility. There is no primary
health centre in the village. Panchayat posses}s an old radio, and a black and
white TV. All these, however; are disfunctional and are lying unused.
According to the official records, radio was bought in 1969 and TV came
in village in 1987 under a Development Programme Scheme. This was the first TV
in the village. There are no telephone facilities in the village, though a proposal
has been sent for sanctioning the installation of a telephone.
iii) Post oDJce
The postal facilities are available to the villagers from the Meerut
Cantonment Post Office and letters are brought by the postman in Sikhera. The
present postman in the village has been distributing letters for the last fifteen years .
62
and is a resident of the village. The work of distribution of letters is easy for him as
he knows every one in the village.
According to the village postman Jai Bhagwan Verma. the volume of letters
in the village has increased as the contact with town has become more and also
because many villagers have left village for study, business and work outside.
Government. circulars, and orders often come for Panchayat Pradhan and other
village officials.
Due to preva• .:lence of illiteracy. " among women the letters are mostly
written by children and literate members of family. Illiterate people dictate letters
to literate people in the village for sending messages. The letters going outside have
also increased as many villagers stay outside or have migrated from Sikhera
leaving parents and families at home.
iv) Temples
There are two temples in the village. One is a Shiva temple belonging to
the upper castes. This temple is in the upper caste locality and Harijans are not
allowed to enter in this temple. In 1994, Harijans constructed their own temple.
Formerly. they had two stones under a peepal tree which were worshipped by
them. The temple is in the north of chamrauti. The lower caste temple is painted
red and primarily belongs to incarnation of mother goddess Durga. They believe
in nine incarnations of Durga Shakti (power).
Besides these two temples the local deity Jaharvir Gugga (as known in
Rajasthan) is also worshipped by the villagers. The shrine of Jaharvir lies one
kilometer from village. The shrine is looked after by Jogis who worship and accept
~ offerings at the shrine given by vilagers. It is believed that benign spirit of Jahanrir
"
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protects the village from evil. All the villagers before leaving the village, worship
him .It is believed that, if a marriage procession [ barai]does not pay respect at the
shrine, before leaving the village, bad luck comes upon it. When the procession
comes back, again it halts to pray at Jaharvir's shrine for blessing of good luck
and fortune.
Besides Jaharvir, Mattar Baba is also worshipped in the village. Mattar Baba
was a freedom fighter who served and protected the village from the British . He
was known for his valour and chivalry and he died fighting Britishers. His shrine
lies 8 km from Sikhera, towards north west. All the Hindu castes and muslims
worship Jaharvir and Mattar Baba; much similar to Marriot's reference to ancestor
worship in the village . Temples are decorated during festivals and are crowded
with villagers. They are decorated with small electric bulbs. The temples are
decorated with shining strings and alpana designs are made on the floor ~-
They also have religious songs and prayers played on loudspeakers. There are also
whole night jagrans and Keertans during Ram Naumi, Janamashtami, Gugga
Naumi, Dashahara and Diwali.
In 1996, for the first time, effigies of Ravana and his brothePc)) Kumbhkarna
and son Meghnad were erected in the school compound. They were prepared by
Kumhar Ombir who worked in cracked factory, and a Muslim carpenter of the
village after a month of hard work. The effigies were burnt according to the
ausp~cious [Shubh] time taken out by village priest [purohii]. For villagers in
Sikhera, it was very elating and exciting moment. This event also showed that
both the communities (Hindus and Muslims] participate in each other's festivals
whole heartedly in Sikhera.
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v) Wells
There are eight wells in the village with three lying in Rajput compounds '
and other five lying scattered in different regions of village. Out of eight. six are
not in· use since the installation of taps. The wells of uppper castes are used only by
upper castes and lower castes are not allowed to draw water from these wells but
the middle castes can do so. Formerly Dhimars used to fill water for upper castes.
but now such tradition has become antiqutt,ted due to installation of taps and
handpumps. The lower castes obtain water from taps installed in their area and
are not allowed to touch the taps in other areas of the village. There are four
tu.bewells in the village. Two tubewells were installed by government and one each
is possessed by a Rajput and a Chamar.
vi) Weekly markets
The village hasaJocal market or 'Haat' organised on Tuesdays and
Thursdays. Although most people go to city to buy clothes. electronic goods etc.
the weekly market still has retained the importance which cannot be minimised.
The weekly markets are visited by the people of nearby villages. The goods sold in
the weekly markets include food grains, oil seeds, spices, oil, clothes. mirrors.
artificial ornaments. metalwares, footwear, agricultural alessories, pots and pans ,.,
etc. It is also an occasion for the young to have fun and is also a source of
recreation. There are also food stalls of 'Chat'- 'Pakori: Halwa-Puri etc which are
relished by children and elders equally. Weekly markets thus, while serving every
day needs of villagers. also provide them entertainment.
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There is an animal market organised on the fourth ~ aturday of the month
in which milch cattle, bullocks, sheep, goats and even donkeys arc sold.
Agricultural cquipments, fertilizers and seeds arc also sold in this market.
Often companies like Escort, Shriram, Mahindra, Seed Corporation and
Credit Societies come and hold demonstrations in the weekly bazaars as they are
visited by local peasants largely. Despite the increased facility of transport and
better roads to city, weekly markets still hold charm for villagers.
vii) Shops
There are four small shops in the village. Two are owned by Dhimars, one by a
Kumhar and one by a Rajput. The shops sell things like local made biscuits,
breads. rusks, cream rolls, Toffees, bidi, tea, spices, soaps, shampoo pouches,
school note books, pencils, sharpeners, etc. One of the shops keeps cosmetics also.
Some shops sell cold drinks also. which are favourite among children and youth.
Cold drinks are generally served in summer, when guests arrive from city
otherwise mostly tea is served to guests.
There are no tailor shop~ in Sikhera, though women stitch at home and
one Dhimar stitches clothes as part time job at his home. There is one local tea
shop besides a barber shop at the entrance of the village. This is frequented by
most of the villagers to get new gossips and information about the village
happenings. These shops serve as the meeting ground for men who often exchange
news about the happenings in village and out side. They also serve as gossip
centres.
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viii) Chaupal
Presently there is no chaupal in the village though previsously there were
two chaupals in the village. Chaupals were on Rajput lands when Rajputs were
Sarpanchas. Somehow chaupals remained unused. In 1955 land of one Chaupal
was given to build a temple and in 1970 the land of second chaupal was utilised to
build one more school as it was considered more beneficial for village children.
The individual. households have seperate 'Gheras or sitting rooms where they
entertain guests and visitors.
Communication
Transport
With more villagers seeking work in urban areas, the number of
conveyences and vehicles is increasing in Sikhera. Till 1980. there was Kharanja.
or a pebbeled road which connected village to town. In 1981. a metalled road was
laid which was 1. 5 meter in breadth. It is now broken and has puddles. The
traffic on the road includes one city bus going upto the village in the morning and
in the evening besides rickshaws. tempos and tongas . Often tonga, bullock/buffalo
carts and tractors are used by villagers to brings goods, or agricultural equipments,
fertilizers (Khad), mud etc.to the village. Donkeys are used to bring bricks. mud
and other construction materials to the village. Four villagers drive their own
tempos and make atleast six to seven rounds per day from the city. There are seven
tonga drivers in the village.
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Villagers also keep bicycles, scooters and one Rajput has an Ambassador car
and one Bania has a Fiat car. The Rajput uses Ambassador car as a taxi during
marriage season in the village. The bicycles are used mostly by daily commuters.
Dhimars and Khatiks drive buffalo and bullock carts on contract basis with
town shops to transport cement. mud. sand etc. from one site to another. They
work for Sikhera villagers for less money. These car.t :s are also used as transport of
people and can carry upto 25-30 people at a time. In Sikhera villagers prefer to
travel on tempos and bus as they are fast conveyences, but due to less frequency
of these they have to compromise with tongas and buffallo carts and tractors. The
tonga carriages often carry advertisements of local products of soaps, shampoos,
biscuits, doctor's clinic at the sides and are often decorated with bright ribbons.
Besides the road link with the town, there are several foot tracks and cart tracks
connecting Sikhera with adjoining villages, which are used during festivals and
functions by all villagers for various purposes.
The electronic mass media and print media, have been discussed in the next
chapter in detail hence I am not including them here to avoid repetition.
Notes
1. Thakur Maharaj Singh is worshi$.ed in the village by all castes residing in "
Sikhera. He is called Mattar Babba.
2. Jogis serve as religious mendicants and are followers of Guru Gorakhnath
(of Gorakhpur). In Sikhera they serve as worshi~rs (pujan) at Jaharvir's· "
shrine (Referred to by Fuchs, 1966, Cohn, 1973, Vatuk, 1988 in their
study)
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