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{{Short description|Social group of India and Pakistan}}
{{Redirect2|Jat|Jat people}}
{{Distinguish|text = the [[Jats of Afghanistan]]}}
{{pp-extended|small=yes}}
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{{Use British English|date=June 2025}}
{{Use dmy dates|date=June 2025}}
{{Infobox ethnic group
| group = Jat
| image =
| caption =
| population = ~33 million (2009 estimation)<ref name="Lodrick">{{cite book |last=Lodrick |first=Deryck O. |editor1-last=Gallagher |editor1-first=Timothy L. |editor2-last=Hobby |editor2-first=Jeneen |title=Worldmark Encyclopedia of Cultures and Daily Life. Volume 3: Asia & Oceania |year=2009 |publisher=[[Gale (publisher)|Gale]] |isbn=978-1414448916 |pages=418–419 |edition=2nd |chapter-url=https://books.google.com/books?id=QbhZAAAAYAAJ |access-date=30 January 2020 |chapter=JATS}}</ref>
| region1 = {{flagcountry|Pakistan}}
| pop1 = ~21 million (2009 estimation)<ref name="Lodrick">{{cite book |last=Lodrick |first=Deryck O. |editor1-last=Gallagher |editor1-first=Timothy L. |editor2-last=Hobby |editor2-first=Jeneen |title=Worldmark Encyclopedia of Cultures and Daily Life. Volume 3: Asia & Oceania |year=2009 |publisher=[[Gale (publisher)|Gale]] |isbn=978-1414448916 |pages=418–419 |edition=2nd |chapter-url=https://books.google.com/books?id=QbhZAAAAYAAJ |access-date=30 January 2020 |chapter=JATS}}</ref>
| region2 = {{flagcountry|India}}
| pop2 = ~12 million (2009 estimation)<ref name="Lodrick">{{cite book |last=Lodrick |first=Deryck O. |editor1-last=Gallagher |editor1-first=Timothy L. |editor2-last=Hobby |editor2-first=Jeneen |title=Worldmark Encyclopedia of Cultures and Daily Life. Volume 3: Asia & Oceania |year=2009 |publisher=[[Gale (publisher)|Gale]] |isbn=978-1414448916 |pages=418–419 |edition=2nd |chapter-url=https://books.google.com/books?id=QbhZAAAAYAAJ |access-date=30 January 2020 |chapter=JATS}}</ref>
| langs = [[Braj Bhasha|Braj]] • [[Hindi]] • [[Haryanvi]] • [[Kauravi dialect|Khariboli]] • [[Punjabi language|Punjabi]] (and its [[Punjabi dialects and languages|dialects]]) • [[Rajasthani language|Rajasthani]] • [[Sindhi language|Sindhi]] (and its [[Sindhi languages|dialects]]) • [[Urdu]]
| rels = [[Hinduism]]{{•}}[[Islam]]{{•}}[[Sikhism]]
| related =
}}
The '''Jat people''' ({{ipa|hi|dʒaːʈ|lang}}, {{ipa|pa|dʒəʈː|lang}}), also spelt '''Jaat''' and '''Jatt''',<ref>{{cite report|title=Caste discrimination and harassment in Great Britain |author=Hilary Metcalf, Heather Rolfe |publisher=National Institute of Economic and Social Research |year=2010 |page=v|url=https://scholar.google.com/scholar?hl=en&as_sdt=0%2C5&q=Caste+discrimination+and++harassment+in+Great+Britain&btnG=#d=gs_qabs&t=1726077169585&u=%23p%3D6I8QjiQzOcgJ}}</ref> are a traditionally [[agricultural]] community in [[Northern India]] and [[Pakistan]].<ref>{{bulleted |1={{cite book |last=Gould |first=William |title=Hindu Nationalism and the Language of Politics in Late Colonial India |year=2004 |publisher=Cambridge University Press |isbn=978-0-521-83061-4 |page=xii |entry-url=https://books.google.com/books?id=XNsganXnq-oC&pg=PR12 |entry=Glossary |quote=Jat: agricultural caste mainly from western UP, Punjab and Rajasthan}} |2={{cite book |last=Bayly |first=C. A. |author-link=Christopher Bayly |title=Empire and Information: Intelligence Gathering and Social Communication in India, 1780–1870 |year=1999 |orig-year=1996 |publisher=Cambridge University Press |isbn=978-0-521-66360-1 |page=xi |entry-url=https://books.google.com/books?id=8bqEzPPp8xIC&pg=PR11 |entry=Glossary |quote=Jat: a middle agriculturalist caste of north India.}} |3={{cite book |last=Harriss-White |first=Barbara |author-link=Barbara Harriss-White |title=India Working: Essays on Society and Economy |year=2003 |publisher=Cambridge University Press |isbn=978-0-521-80979-5 |page=xvii |entry-url=https://books.google.com/books?id=rcMCjkjmqHEC&pg=PR17 |entry=Glossary |quote=Jats: north Indian dominant Hindu agricultural caste}} |4={{cite book |last=Gupta |first=Charu |title=Sexuality, Obscenity, Community: Women, Muslims, and the Hindu Public in Colonial India |year=2002 |orig-year= 2001 |publisher=[[Palgrave Macmillan|Palgrave]] |isbn=978-0-230-10819-6 |page=340 |entry-url=https://books.google.com/books?id=J0KEDAAAQBAJ&pg=PA340 |entry=Glossary |quote=Jat: important Hindu agricultural caste of north India}} |5={{cite book |last=Bayly |first=Susan |title=Caste, Society and Politics in India from the Eighteenth Century to the Modern Age |entry-url=https://books.google.com/books?id=HbAjKR_iHogC&pg=PA385 |year=2001 |orig-year=1999 |publisher=Cambridge University Press |isbn=978-0-521-79842-6 |page=385 |entry=Glossary |quote=Jat: title of north India's major non-elite 'peasant' caste}} |6={{cite book |last=Gould |first=Harold A. |author-link=Harold A. Gould |title=Sikhs, Swamis, Students and Spies: The India Lobby in the United States, 1900–1946 |year=2006 |orig-date=2005 |publisher=[[SAGE Publishing|SAGE Publications]] |isbn=978-0-7619-3480-6 |page=439 |entry-url=https://books.google.com/books?id=rS5mDwAAQBAJ&pg=PA439 |entry=Glossary |quote=Jat: name of large agricultural caste centered in the undivided Punjab and western Uttar Pradesh}} |7={{cite book |last=Wagner |first=Kim A. |author-link=Kim A. Wagner |title=The Great Fear of 1857: Rumours, Conspiracies and the Making of the Indian Uprising |year=2010 |publisher=[[Peter Lang (publisher)|Peter Lang]] |isbn=978-1-906165-27-7 |page=xii |entry-url=https://books.google.com/books?id=35sGgU8A4CEC&pg=PR12 |entry=Glossary |quote=Jat: agricultural caste}} |8={{cite book |last=Singh |first=Gurharpal |title=Ethnic Conflict in India: A Case-Study of Punjab |year=2000 |publisher=Palgrave Macmillan |isbn=978-0-333-72109-4 |page=xv |entry-url=https://books.google.com/books?id=vOyHDAAAQBAJ&pg=PR15 |entry=Glossary |quote=Jat: Agriculturalist caste}}}}</ref><ref>{{bulleted |1={{cite book |last=Khanna |first=Sunil K. |editor1-last=Ember |editor1-first=Carol R. |editor2-last=Ember |editor2-first=Melvin |editor1-link=Carol R. Ember |editor2-link=Melvin Ember |title=Encyclopedia of Medical Anthropology: Health and Illness in the World's Cultures |volume=2 |year=2004 |publisher=[[Springer Science+Business Media|Kluwer Academic/Plenum Publishers]] |page=777 |isbn=978-0-306-47754-6 |entry-url=https://books.google.com/books?id=nrMRezmNrPcC&pg=PA777 |entry=Jat |quote=Notwithstanding social, linguistic, and religious diversity, the Jats are one of the major landowning agriculturalist communities in South Asia.}} |2={{cite book |last=Nesbitt |first=Eleanor |title=Sikhism: A Very Short Introduction |year=2016 |publisher=[[Oxford University Press]] |isbn=978-0-19-874557-0 |page=143 |edition=2nd |entry-url=https://books.google.com/books?id=XebnCwAAQBAJ&pg=PA143 |entry=Glossary |quote=Jat: Sikhs' largest ''zat'', a hereditary land-owning community}} |3=}}</ref>{{efn|name=Glossary|"Glossary: '''Jat''': title of north India's major non-elite 'peasant' caste."<ref name="sbayly-p385">{{Cite book |last=Bayly |first=Susan |url=https://books.google.com/books?id=HbAjKR_iHogC&pg=PA385 |title=Caste, Society and Politics in India from the Eighteenth Century to the Modern Age |publisher=Cambridge University Press |year=2001 |isbn=978-0-521-79842-6 |page=385 |access-date=15 October 2011}}</ref>}}{{efn|name=Bayly 201|"... in the middle decades of the (nineteenth) century, there were two contrasting trends in India's agrarian regions. Previously marginal areas took off as zones of newly profitable 'peasant' agriculture, disadvantaging non-elite tilling groups, who were known by such titles as Jat in western [[North-Western Provinces|NWP]] and Gounder in Coimatore."<ref name="sbayly-p201">{{Cite book |last=Bayly |first=Susan |url=https://books.google.com/books?id=HbAjKR_iHogC&pg=PA201 |title=Caste, Society and Politics in India from the Eighteenth Century to the Modern Age |publisher=Cambridge University Press |year=2001 |isbn=978-0-521-79842-6 |page=201 |access-date=15 October 2011}}</ref>}}{{efn|name=Bayly 212|"In the later nineteenth century, this thinking led colonial officials to try to protect Sikh Jats and other non-elite 'peasants' whom they now favoured as military recruits by advocating legislation under the so-called land alienation."<ref name="sbayly-p212">{{Cite book |last=Bayly |first=Susan |url=https://books.google.com/books?id=HbAjKR_iHogC&pg=PA212 |title=Caste, Society and Politics in India from the Eighteenth Century to the Modern Age |publisher=Cambridge University Press |year=2001 |isbn=978-0-521-79842-6 |page=212 |access-date=15 October 2011}}</ref>}} Originally [[pastoralism|pastoralist]]s in the lower [[Indus river]]-valley of [[Sindh]], many Jats migrated north into the [[Punjab region]] in [[late medieval]] times, and subsequently into the [[Delhi Territory]], northeastern [[Rajputana]], and the western [[Gangetic Plain]] in the 17th and 18th centuries.<ref name="AsherTalbot2006-p269"/><ref name="KhazanovWink2012">{{citation|last1=Khazanov|first1=Anatoly M.| author-link = Anatoly Khazanov|last2=Wink|first2=Andre|title=Nomads in the Sedentary World|url=https://books.google.com/books?id=-v_RORENFbMC&pg=PT177|access-date=15 August 2013|year=2012|publisher=Routledge|isbn=978-1-136-12194-4|page=177}} Quote: "Hiuen Tsang gave the following account of a numerous pastoral-nomadic population in seventh-century Sin-ti (Sind): 'By the side of the river..[of Sind], along the flat marshy lowlands for some thousand li, there are several hundreds of thousands [a very great many] families ..[which] give themselves exclusively to tending cattle and from this derive their livelihood. They have no masters, and whether men or women, have neither rich nor poor.' While they were left unnamed by the Chinese pilgrim, these same people of lower Sind were called Jats' or 'Jats of the wastes' by the Arab geographers. The Jats, as 'dromedary men.' were one of the chief pastoral-nomadic divisions at that time, with numerous subdivisions, ....</ref><ref name="Wink2004">{{citation|last=Wink|first=André|title=Indo-Islamic society: 14th – 15th centuries|url=https://books.google.com/books?id=nyYslywJUE8C&pg=PA92|access-date=15 August 2013|year=2004|publisher=BRILL|isbn=978-90-04-13561-1|pages=92–93}} Quote: "In Sind, the breeding and grazing of sheep and buffaloes was the regular occupations of pastoral nomads in the lower country of the south, while the breeding of goats and camels was the dominant activity in the regions immediately to the east of the Kirthar range and between Multan and Mansura. The jats were one of the chief pastoral-nomadic divisions here in early-medieval times, and although some of these migrated as far as Iraq, they generally did not move over very long distances on a regular basis. Many jats migrated to the north, into the Panjab, and here, between the eleventh and sixteenth centuries, the once largely pastoral-nomadic Jat population was transformed into sedentary peasants. Some Jats continued to live in the thinly populated ''barr'' country between the five rivers of the Panjab, adopting a kind of [[transhumance]], based on the herding of goats and camels. It seems that what happened to the jats is paradigmatic of most other pastoral and pastoral-nomadic populations in India in the sense that they became ever more closed in by an expanding sedentary-agricultural realm."</ref> Of [[Hindu]], [[Muslim]] and [[Sikh]] faiths, they are now found mostly in the Indian states of [[Punjab, India|Punjab]], [[Haryana]], [[Uttar Pradesh]] and [[Rajasthan]] and the Pakistani regions of [[Sindh]], [[Punjab, Pakistan|Punjab]] and [[Azad Kashmir|AJK]].
The Jats took up arms against the [[Mughal Empire]] during the late 17th and early 18th centuries.<ref name="AsherTalbot2006">{{Cite book |last1=Catherine Ella Blanshard Asher |title=India before Europe |last2=Cynthia Talbot |publisher=Cambridge University Press |year=2006 |isbn=978-0-521-80904-7 |page=265}}</ref> [[Gokula]], a Hindu Jat landlord was among the earliest rebel leaders who fought against the Mughal rule during [[Aurangzeb]]'s era.<ref>[[R. C. Majumdar]], H.C. Raychaudhari, Kalikinkar Datta: [[An Advanced History of India]], 2006, p.490</ref> The Hindu Jat kingdom reached its zenith under [[Maharaja Suraj Mal]] (1707–1763).<ref name="Unit1973">{{Cite book |title=The Gazetteer of India: History and culture |publisher=Publications Division, Ministry of Information and Broadcasting, India |year=1973 |page=348 |oclc=186583361}}</ref> The community played an important role in the development of the martial [[Khalsa]] ''[[panth]]'' of Sikhism.<ref name="Karine1987">{{Cite book |title=The Sants: studies in a devotional tradition of India |publisher=Motilal Banarsidass Publ. |year=1987 |isbn=978-81-208-0277-3 |editor-last=Karine Schomer and W. H. McLeod |pages=242}}</ref> By the 20th century, the landowning Jats became an influential group in several parts of North India, including [[Punjab (India)|Punjab]],<ref name="Srinivas1962">{{Cite book |last=[[M. N. Srinivas|Mysore Narasimhachar Srinivas]] |title=Caste in modern India: and other essays |publisher=Asia Pub. House |year=1962 |page=90 |oclc=185987598}}</ref> [[Western Uttar Pradesh]],<ref name="Nuna1989">{{Cite book |last=Sheel Chand Nuna |url=https://books.google.com/books?id=hjjriYh_hykC&pg=PA61 |title=Spatial fragmentation of political behaviour in India: a geographical perspective on parliamentary elections |date=1 January 1989 |publisher=Concept Publishing Company |isbn=978-81-7022-285-9 |pages=61– |access-date=20 January 2012}}</ref> [[Rajasthan]],<ref name="RudolphRudolph1984">{{Cite book |last1=Lloyd I. Rudolph |url=https://books.google.com/books?id=7guY1ut-0lwC&pg=PA86 |title=The Modernity of Tradition: Political Development in India |last2=Susanne Hoeber Rudolph |publisher=University of Chicago Press |year=1984 |isbn=978-0-226-73137-7 |pages=86– |access-date=20 January 2012}}</ref> [[Haryana]] and [[Delhi]].<ref name="CarlMelvin2004">{{Cite book |title=Encyclopedia of medical anthropology |publisher=Springer |year=2004 |isbn=978-0-306-47754-6 |editor-last=Carol R. Ember |page=778 |editor-last2=Melvin Ember}}</ref> Over the years, several Jats abandoned agriculture in favour of urban jobs, and used their dominant economic and political status to claim higher social status.<ref name="Sunil2009">{{Cite book |last=Sunil K. Khanna |title=Fetal/fatal knowledge: new reproductive technologies and family-building strategies in India |publisher=Cengage Learning |year=2009 |isbn=978-0-495-09525-5 |page=18}}</ref>
== History ==
The Jats are a [[paradigmatic]] example of community-identity-formation in the [[Early modern period|early modern]] [[Indian subcontinent]].<ref name="AsherTalbot2006-p269">{{cite book|last1=Asher|first1=Catherine Ella Blanshard|last2=Talbot|first2=Cynthia|title=India before Europe|url=https://books.google.com/books?id=ZvaGuaJIJgoC&pg=PA269|access-date=29 October 2011|year=2006|publisher=Cambridge University Press|isbn=978-0-521-80904-7|page=269}}</ref> "Jat" is an elastic label applied to a wide-ranging community<ref name="Talwar">{{cite book |last=Oldenburg |first=Veena Talwar |author-link=Veena Talwar Oldenburg |title=Dowry Murder: The Imperial Origins of a Cultural Crime |year=2002 |publisher=Oxford University Press |isbn=978-0-19-515071-1 |page=232 |url=https://books.google.com/books?id=d5Fm1XdS-6EC&pg=PA232 |quote=The Jats, who are numerically dominant in central and eastern Punjab, can be Hindu, Sikh, or Muslim; they range from powerful landowners to poor subsistence farmers, and were recruited in large numbers to serve in the British army.}}</ref><ref name="Alavi p.67 ">{{cite book | last=Alavi | first=Seema | title=The eighteenth century in India | publisher=Oxford University Press | publication-place=New Delhi | date=2002 | isbn=0-19-565640-7 | oclc=50783542 | page=67 | quote=The Jat power neat Agra and Mathura arose out of the rebellion of peasants under zamindar leadership, attaining the apex of power under Suraj Mal...it seems to have been an extensive replacement of Rajput by Jat zamindars...and the 'warlike Jats' (a peasant and zamindar caste).}}</ref> from simple landowning peasants{{Efn|name=Glossary}}{{efn|name=Bayly 201}}{{efn|name=Bayly 212}}<ref>{{Cite book |last=Judge |first=Paramjit |title=Mapping social exclusion in India: caste, religion and borderlands |publisher=Cambridge University Press |year=2014 |isbn=978-1-107-05609-1 |publication-place=Cambridge |page=112 |oclc=880877884}}</ref><ref>{{Cite book |last=Stokes |first=Eric |title=The peasant and the Raj: studies in agrarian society and peasant rebellion in colonial India |publisher=Cambridge University Press |year=1978 |isbn=978-0-521-29770-7 |publication-place=Cambridge New York |page=185 |oclc=889813954 |quote=n the Ganges Canal Tract of the Muzaffarnagar district where the landowning castes – Tagas, Jats, Rajputs, Sayyids, Sheikhs, Gujars, Borahs}}</ref>{{efn|According to [[Susan Bayly]], "... (North India) contained large numbers of non-elite tillers. In the Punjab and the western Gangetic Plains, convention defined the Rajput's non-elite counterpart as a Jat. Like many similar titles used elsewhere, this was not so much a caste name as a broad designation for the man of substance in rural terrain. … To be called Jat has in some regions implied a background of pastoralism, though it has more commonly been a designation of non-servile cultivating people."<ref name=sbayly-p37>{{cite book|last=Bayly|first=Susan|title=Caste, Society and Politics in India from the Eighteenth Century to the Modern Age|url=https://books.google.com/books?id=HbAjKR_iHogC&pg=PA37|access-date=15 October 2011|year=2001|publisher=Cambridge University Press|isbn=978-0-521-79842-6|page=37}}</ref>}} to wealthy and influential [[Zamindar]]s.<ref name="Khan 1997 pp. 336">{{cite journal | last=Khan | first=Zahoor Ali | title=ZAMINDARI CASTE CONFIGURATION IN THE PUNJAB, c.1595 — MAPPING THE DATA IN THE | journal=Proceedings of the Indian History Congress | volume=58 | year=1997 | issn=2249-1937 | jstor=44143925 | pages=336 | quote=The number of parganas with Jat zamindaris (Map 2) is surprisingly large and well spread out, though there are none beyond the Jhelum. They appear to be in two blocks, divided by a sparse zone between the Sutlej and the Sarasvati basin. The two blocks, in fact, represent two different segments of the Jats, the western one (Panjab) known as Jat (with short vowel) and the other (Haryanvi) as Jaat (with long vowel).}}</ref><ref>{{Cite book |last=Ramaswamy |first=Vijaya |title=Migrations in Medieval and Early Colonial India |publisher=Taylor and Francis |year=2016 |isbn=978-1-351-55825-9 |publication-place=London |page=59 |oclc=993781016 |quote=Out of the 45 parganas of the sarkars of Delhi, 17 are reported to have Jat Zamindars. Out of these 17 parganas, the Jats are exclusively found in 11, whereas in other 6 they shared Zamindari rights with other communities.}}</ref><ref>{{Cite book |last=Dhavan |first=Purnima |title=When sparrows became hawks: the making of the Sikh warrior tradition, 1699–1799 |publisher=Oxford University Press |year=2011 |isbn=978-0-19-975655-1 |publication-place=New York |page=54 |oclc=695560144 |quote=Muzaffar Alam's study of the akhbarat (news reports) and chronicles of the period demonstrates that Banda and his followers had wide support amongst the Jat zamindars of the Majha, Jalandhar Doab, and the Malwa area. Jat zamindars actively colluded with the rebels, and frustrated the Mughal faujdars or commanders of the area by supplying Banda and his men with grain, horses, arms, and provisions. This evidence suggests that understanding the rebellion as a competition between peasants and feudal lords is an oversimplification, since the groups affiliated with Banda as well as those affiliated with the state included both Zamindars and peasants.}}</ref><ref name="Alam 1978 pp. 509–522">{{cite journal | last=Alam | first=Muzaffar | title=Sikh Uprisings Under Banda Bahadur 1708–1715 | journal=Proceedings of the Indian History Congress | volume=39 | year=1978 | issn=2249-1937 | jstor=44139389 | pages=509–522 | quote=Banda led predominantly the uprisings of the Jat zamindars.It is also to be noted that tha Jats were the dominant zamindar castes in some of the parganas where Banda had support. But Banda's spectacular success and the amazing increase in the strength of his army within a few months*6 does not cohere with the presence of a few Jat zamindaris…we can, however presume that the unidentified zamindars of our sources who rallied behind Banda were the small zamindars (mah'ks) and the Mughal assessees (malguzars). It is not without significance that they are almost invariably described as the zamindars of village (mauza and dehat). These zamindars were largely the Jats who had settled in the region for the last three or four centuries.}}</ref><ref name="Syan 2013 p.40 ">{{cite book | last=Syan | first=H.S. | title=Sikh Militancy in the Seventeenth Century: Religious Violence in Mughal and Early Modern India | publisher=I.B. Tauris | year=2013 | isbn=978-0-7556-2370-9 | url=https://books.google.com/books?id=i1OezQEACAAJ | access-date=2 August 2022 | page=40 | quote= Guru Nanak's father- in-law, Mula Chonha, works as an administrator for the Jat landlord, Ajita Randawa. If we expand this train of thought and examine other Janamsakhi figures we can detect an interesting pattern…All of Nanak's immediate relatives were professional administrators for local or regional lords, including Jat masters. From this we can infer that Khatris did seem to occupy a position as a professional class and some Jats held the position of being landlords. There was clearly a professional services relationship between high-ranking Khatris and high-ranking Jats, and this seems indicative of the wider socio- economic relationship between Khatris and Jats in medieval Panjab.}}</ref>
A female Jat is often known as ''Jatni''.<ref name="k575">{{cite book | last=Jakobsh | first=D.R. | title=Sikhism and Women: History, Texts, and Experience | publisher=Oxford University Press | year=2010 | isbn=978-0-19-806002-4 | url=https://books.google.com/books?id=NBJPAQAAIAAJ | access-date=23 September 2024 | page = 139| quote= Jatni ( female Jat ) , portrayed as stitching her own wedding clothes , personified the Victorian ideals both of morally superior rural handicraft production and of women's proper domestic work within a male - dominated lineage}}</ref>
[[File:Jat Skinner full.jpg|thumb|250x250px|Early 19th century painting of a Jat farmer.]]
By the time of [[Muhammad bin Qasim]]'s conquest of Sind in the eighth century, Arab writers described agglomerations of Jats, known to them as [[Zutt]],{{efn|A broad term referring to people of the Indus Valley}} in the arid, the wet, and the mountainous regions of the conquered land of Sindh.<ref name="Mayaram2003-p19">{{citation|last=Mayaram|first=Shail|title=Against history, against state: counterperspectives from the margins|url=https://books.google.com/books?id=Yi6QpFCZBy8C&pg=PA19|access-date=12 November 2011|year=2003|publisher=Columbia University Press|isbn=978-0-231-12730-1|page=19}}</ref> Several medieval [[Muslim]] chronicles such as the [[Chach Nama]], [[Tarikh-i Bayhaqi|Tarikh-I-Baihaqi]] and ''Zainul-Akhbar'' have recorded battles between [[Jat]]s and forces of Muhammad ibn al-Qasim,<ref>Chapter by S Jabir Raza ''Passages in the Chachnama, Zainul-Akhbar And Tarikh-i-Baihaqi'', Text and Translation, from the book ''The Jats, Their Role and contribution to the socio-Economic Life and Polity of North and North-West India'', Volume 2, pp. 43–52</ref> at [[battle of Aror]] ([[Rohri]]), the united forces of [[Dahir of Aror|King Dahir]] and the eastern Jats jointly fought against Muhammad ibn al-Qasim.<ref name="2004Wink1">{{citation |last=Wink |first=André |title=Al-Hind: The Making of the Indo-Islamic World, Vol 1: Early Medieval India and the Expansion of Islam |publisher=Brill |year=2002 |orig-year=first published 1990 |isbn=9780391041738 |url=https://books.google.com/books?id=g2m7_R5P2oAC}}, pp=201–205.</ref> The Arab rulers, though professing a theologically egalitarian religion, maintained the position of Jats and the discriminatory practices against them that had been put in place in the long period of Hindu rule in Sind.<ref name="Jackson2003-p15">{{citation|last=Jackson|first=Peter|title=The Delhi Sultanate: A Political and Military History|url=https://books.google.com/books?id=lt2tqOpVRKgC&pg=PA15|access-date=13 November 2011|year=2003|publisher=Cambridge University Press|isbn=978-0-521-54329-3|page=15}} Quote: "... Nor can the liberation that the Muslim conquerors offered to those who sought to escape from the caste system be taken for granted. … a caliphal governor of Sind in the late 830s is said to have … (continued the previous Hindu requirement that) … the Jats, when walking out of doors in future, to be accompanied by a dog. The fact that the dog is an unclean animal to both Hindu and Muslim made it easy for the Muslim conquerors to retain the ''status quo'' regarding a low-caste tribe. In other words, the new regime in the eighth and ninth centuries did not abrogate discriminatory regulations dating from a period of Hindu sovereignty; rather, it maintained them. (page 15)"</ref> Between the eleventh and the sixteenth centuries, Jat herders at the Sind migrated up along the river valleys,<ref name="Grewal1998-p5">{{citation|last=Grewal|first=J. S.|title=The Sikhs of the Punjab|url=https://books.google.com/books?id=2_nryFANsoYC&pg=PA5|access-date=12 November 2011|year=1998|publisher=Cambridge University Press|isbn=978-0-521-63764-0|page=5}} Quote: "... the most numerous of the agricultural tribes (in the Punjab) were the Jats. They had come from Sindh and Rajasthan along the river valleys, moving up, displacing the Gujjars and the Rajputs to occupy culturable lands. (page 5)"</ref> into the Punjab,<ref name="AsherTalbot2006-p269" /> which may have been largely uncultivated in the first millennium.<ref name="Ludden1999-p117">{{citation|last=Ludden|first=David E.|title=An agrarian history of South Asia|url=https://books.google.com/books?id=eHi62S7vZlsC&pg=PA117|access-date=12 November 2011|year=1999|publisher=Cambridge University Press|isbn=978-0-521-36424-9|page=117}} Quote: "The flatlands in the upper Punjab doabs do not seem to have been heavily farmed in the first millennium. … Early-medieval dry farming developed in Sindh, around Multan, and in Rajasthan… From here, Jat farmers seem to have moved into the upper Punjab doabs and into the western Ganga basin in the first half of the second millennium. (page 117)"</ref> Many took up tilling in regions such as western [[Punjab]], where the [[sakia]] (water wheel) had been recently introduced.<ref name="AsherTalbot2006-p269" /><ref name="Ansari1992">{{cite book|last=Ansari|first=Sarah F. D.|title=Sufi saints and state power: the pirs of Sind, 1843–1947|url=https://books.google.com/books?id=j8wrDHqwEFIC&pg=PA27|access-date=30 October 2011|year=1992|publisher=Cambridge University Press|isbn=978-0-521-40530-0|page=27}} Quote: "Between the eleventh and sixteenth centuries, groups of nomadic pastoralists known as Jats, having worked their way northwards from Sind, settled in the Panjab as peasant agriculturalists and, largely on account of the introduction of the Persian wheel, transformed much of western Panjab into a rich producer of food crops. (page 27)"</ref> By early Mughal times, in the Punjab, the term "Jat" had become loosely synonymous with "peasant",<ref name="Mayaram2003-p33">{{citation|last=Mayaram|first=Shail|title=Against history, against state: counterperspectives from the margins|url=https://books.google.com/books?id=Yi6QpFCZBy8C&pg=PA33|access-date=12 November 2011|year=2003|publisher=Columbia University Press|isbn=978-0-231-12730-1|page=33}}</ref> and some Jats had come to own land and exert local influence.<ref name="AsherTalbot2006-p269" /> The Jats had their origins in [[pastoralism]] in the [[Indus valley]], and gradually became agriculturalist farmers.<ref>{{Cite book|last1=Khazanov|first1=Anatoly M.|last2=Wink|first2=Andre|date=12 October 2012|title=Nomads in the Sedentary World|doi=10.4324/9780203037201|isbn=9780203037201}}</ref> Around 1595, Jat Zamindars controlled a little over 32% of the [[Zamindar]]is in the Punjab region.<ref name="Khan 1982 pp. 342–350">{{cite journal | last=Khan | first=Iftikhar Ahmad | title=A Note on Medieval Jatt Immigration in the Punjab | journal=Proceedings of the Indian History Congress | volume=43 | year=1982 | issn=2249-1937 | jstor=44141246 | pages=347, 349}}</ref>
According to historians Catherine Asher and Cynthia Talbot,<ref name="AsherTalbot2006-p270">{{cite book|last1=Asher|first1=Catherine Ella Blanshard|last2=Talbot|first2=Cynthia|title=India before Europe|url=https://books.google.com/books?id=ZvaGuaJIJgoC&pg=PA270|access-date=29 October 2011|year=2006|publisher=Cambridge University Press|isbn=978-0-521-80904-7|page=270}}</ref> {{blockquote|The Jats also provide an important insight into how religious identities evolved during the precolonial era. Before they settled in the Punjab and other northern regions, the pastoralist Jats had little exposure to any of the mainstream religions. Only after they became more integrated into the agrarian world did the Jats adopt the dominant religion of the people in whose midst they dwelt.<ref name="AsherTalbot2006-p270" />}} Over time the Jats became primarily Muslim in the western Punjab, Sikh in the eastern Punjab, and Hindu in the areas between [[Delhi Territory]] and Agra, with the divisions by faith reflecting the geographical strengths of these religions.<ref name="AsherTalbot2006-p270" />
During the decline of [[Mughal empire|Mughal rule]] in the early 18th century, the [[Indian subcontinent]]'s hinterland dwellers, many of whom were armed and nomadic, increasingly interacted with settled townspeople and agriculturists. Many new rulers of the 18th century came from such martial and nomadic backgrounds. The effect of this interaction on India's social organisation lasted well into the colonial period. During much of this time, non-elite tillers and pastoralists, such as the Jats or [[Ahir]]s, were part of a social spectrum that blended only indistinctly into the elite landowning classes at one end, and the menial or ritually polluting classes at the other.<ref name=bayly-p41>{{citation|last=Bayly|first=Susan|title=Caste, Society and Politics in India from the Eighteenth Century to the Modern Age|url=https://books.google.com/books?id=HbAjKR_iHogC|access-date=1 August 2011|year=2001|publisher=Cambridge University Press|page=41|isbn=978-0-521-79842-6}}</ref> During the heyday of Mughal rule, Jats had recognised rights. According to [[Barbara D. Metcalf]] and [[Thomas R. Metcalf]]: {{blockquote|Upstart warriors, Marathas, Jats, and the like, as coherent social groups with military and governing ideals, were themselves a product of the Mughal context, which recognized them and provided them with military and governing experience. Their successes were a part of the Mughal success.<ref name="MetcalfMetcalf2006-p23">{{cite book|last1=Metcalf|first1=Barbara Daly|last2=Metcalf|first2=Thomas R.|title=A concise history of modern India|url=https://books.google.com/books?id=iuESgYNYPl0C&pg=PA23|access-date=24 October 2011|year=2006|publisher=Cambridge University Press|isbn=978-0-521-86362-9|page=23}}</ref>}}
[[File:JatSikhLahore1872.jpg|thumb|left|200px|Jat Sikh of the "Sindhoo" clan, [[Lahore]], 1872]]
As the Mughal empire faltered, there were a series of rural rebellions in North India.<ref name=asher-talbot-2006-p271>{{cite book|last1=Asher|first1=Catherine|last2=Talbot|first2=Cynthia|title=India before Europe|url=https://books.google.com/books?id=ZvaGuaJIJgoC&pg=PA271|access-date=15 October 2011|year=2006|publisher=Cambridge University Press|isbn=978-0-521-80904-7|page=271}}</ref> Although these had sometimes been characterised as "peasant rebellions", others, such as [[Muzaffar Alam]], have pointed out that small local landholders, or ''[[zemindar]]s'', often led these uprisings.<ref name=asher-talbot-2006-p271 /> The Sikh and Jat rebellions were led by such small local zemindars, who had close association and family connections with each other and with the peasants under them, and who were often armed.<ref name=asher-talbot-2006-p272>{{cite book|last1=Asher|first1=Catherine|last2=Talbot|first2=Cynthia|title=India before Europe|url=https://books.google.com/books?id=ZvaGuaJIJgoC&pg=PA272|access-date=15 October 2011|year=2006|publisher=Cambridge University Press|isbn=978-0-521-80904-7|page=272}}</ref>
These communities of rising peasant-warriors were not well-established Indian castes,<ref name="MetcalfMetcalf2006-p24">{{cite book|last1=Metcalf|first1=Barbara Daly|last2=Metcalf|first2=Thomas R.|title=A concise history of modern India|url=https://books.google.com/books?id=iuESgYNYPl0C&pg=PA24|access-date=24 October 2011|year=2006|publisher=Cambridge University Press|isbn=978-0-521-86362-9|page=24}}</ref> but rather quite new, without fixed status categories, and with the ability to absorb older peasant castes, sundry warlords, and nomadic groups on the fringes of settled agriculture.<ref name=asher-talbot-2006-p272 /><ref name=cbayly-1988-p20>{{cite book|last=Bayly|first=C. A.|author-link=Christopher Bayly|title=Rulers, Townsmen and Bazaars: North Indian Society in the Age of British Expansion, 1770–1870|url=https://books.google.com/books?id=xfo3AAAAIAAJ&pg=PA20|access-date=15 October 2011|year=1988|publisher=CUP Archive|isbn=978-0-521-31054-3|page=20}}</ref> The Mughal Empire, even at the zenith of its power, functioned by devolving authority and never had direct control over its rural grandees.<ref name=asher-talbot-2006-p272 /> It was these zemindars who gained most from these rebellions, increasing the land under their control.<ref name=asher-talbot-2006-p272 /> The triumphant even attained the ranks of minor princes, such as the Jat ruler Badan Singh of the [[princely state]] of Bharatpur.<ref name=asher-talbot-2006-p272 />
==
[[File:The Maharajah of Bharatpore. circa 1882.jpg|thumb|The Hindu Jat Maharaja of [[Bharatpur State|Bharatpur]], 1882]]
In 1669, the Hindu Jats, under the leadership of [[Gokula]], rebelled against the Mughal emperor [[Aurangzeb]] in [[Mathura]].<ref>{{cite book |first=Burjor |last=Avari| author-link=Burjor Avari | title=Islamic Civilization in South Asia: A History of Muslim Power and Presence in the Indian Subcontinent |url= https://books.google.com/books?id=hGHpVtQ8eKoC | publisher=Routledge | isbn=978-0-41558-061-8|year=2013|page=131}}
</ref> The community came to predominate south and east of Delhi after 1710.<ref name=cbayly-1988-p22>{{cite book|last=Bayly|first=C. A.|author-link=Christopher Bayly|title=Rulers, Townsmen and Bazaars: North Indian Society in the Age of British Expansion, 1770–1870|url=https://books.google.com/books?id=xfo3AAAAIAAJ&pg=PA22|access-date=15 October 2011|year=1988|publisher=CUP Archive|isbn=978-0-521-31054-3|page=22}}</ref> According to historian [[Christopher Bayly]] {{blockquote|Men characterised by early eighteenth century Mughal records as plunderers and bandits preying on the imperial lines of communications had by the end of the century spawned a range of petty states linked by marriage alliance and religious practice.<ref name=cbayly-1988-p22 />}}
The Jats had moved into the Gangetic Plain in two large migrations, in the seventeenth and eighteenth centuries respectively.<ref name=cbayly-1988-p22 /> They were not a caste in the usual Hindu sense, for example, in which [[Bhumihar]]s of the eastern Gangetic plain were; rather they were an umbrella group of peasant-warriors.<ref name=cbayly-1988-p22 /> According to Christopher Bayly: {{blockquote|This was a society where [[Brahmin]]s were few and male Jats married into the whole range of lower agricultural and entrepreneurial castes. A kind of tribal nationalism animated them rather than a nice calculation of caste differences expressed within the context of Brahminical Hindu state.<ref name=cbayly-1988-p22 />}}
By the mid-eighteenth century, the ruler of the recently established Jat kingdom of [[Bharatpur State|Bharatpur]], Raja [[Surajmal Jat|Surajmal]], felt sanguine enough about durability to build a garden palace at nearby [[Deeg]].<ref name="MetcalfMetcalf2006-p35">{{cite book|last1=Metcalf|first1=Barbara Daly|last2=Metcalf|first2=Thomas R.|title=A concise history of modern India|url=https://books.google.com/books?id=iuESgYNYPl0C&pg=PA35|access-date=24 October 2011|year=2006|publisher=Cambridge University Press|isbn=978-0-521-86362-9|page=35}}</ref> According to historian, [[Eric Thomas Stokes|Eric Stokes]], {{blockquote|When the power of the Bharatpur raja was riding high, fighting clans of Jats encroached into the Karnal/Panipat, Mathura, Agra, and Aligarh districts, usually at the expense of Rajput groups. But such a political umbrella was too fragile and short-lived for substantial displacement to be effected.<ref name="Stokes1980-p69">{{cite book|last=Stokes|first=Eric|author-link=Eric Thomas Stokes|title=The Peasant and the Raj: Studies in Agrarian Society and Peasant Rebellion in Colonial India|url=https://books.google.com/books?id=9DU5AAAAIAAJ&pg=PA69|access-date=24 October 2011|year=1980|publisher=Cambridge University Press Archive|isbn=978-0-521-29770-7|page=69}}</ref>}}
{{Gallery
|align=center
|width=180 |File:JatsAroundDelhi1868.jpg|Jats in the [[Delhi Territory]] in 1868.
|File:JatGirlAllyghur1868.jpg|Jat girl from [[Aligarh]], [[Uttar Pradesh]], India, 1868.
|File:JatZemindarsRajpootana1874.jpg|Ethnographic photograph of Jat [[zemindars]] (land owners) in [[Rajasthan]], playing [[pachisi]], 1874.
|File:JatBhurtporeDurbar1860s.jpg|The [[durbar (court)|durbar]] of the teenage Hindu Jat ruler of [[Bharatpur State|Bharatpur]], a [[princely state]] in [[Rajasthan]], early 1860s.
}}
===Muslim Jats===
{{Main|Jat Muslim|Sindhi Jats}}
The Jats were one of the first communities in the [[Indian subcontinent]] to interact with the [[Muslims]]. They were known to the [[Arabs]] as the [[Zutt]],<ref>Maclean, Derryl N. (1984). [https://books.google.com/books?id=kGxqygAACAAJ Religion and Society in Arab Sind]. McGill University. {{ISBN|978-0-315-20821-6}}. Pg. 45.</ref><ref>Nizami, Khaliq Ahmad (1994). "Early Arab Contact with South Asia". ''Journal of Islamic Studies''. 5 (1): 52–69. {{ISSN|0955-2340}}. {{JSTOR|26196673}}. Pg. 57.</ref><ref>ʿAthamina, Khalil (1998). "Non-Arab Regiments and Private Militias during the Umayyād Period"]. Arabica. 45 (3): 347–378. {{ISSN|0570-5398}}. Pg. 355. {{JSTOR|4057316}}</ref> although this term also referred to several other groups found along the [[Indus River]].<ref>Zakeri, Mohsen (1995). [https://books.google.com/books?id=VfYnu5F20coC&dq=zutt&pg=PA195#v=onepage&q=zutt&f=false Sāsānid Soldiers in Early Muslim Society: The Origins of ʻAyyārān and Futuwwa]. Otto Harrassowitz Verlag. {{ISBN|978-3-447-03652-8}}. Pg. 123, 195, 196.</ref> The Arab conquerors noted several important concentrations of Zutts in the towns and fortresses across Central and Lower [[Sind (caliphal province)|Sind]].<ref name="Al-Hind1">{{cite book |title=Al-Hind, The Making of the Indo-Islamic World: Early Medieval India and the Expansion of Islam, 7th–11th Centuries |last=Wink |first=André |year=2002 |___location=Boston |publisher=Brill |volume=1 |pages=154–160 |url=https://books.google.com/books?id=g2m7_R5P2oAC&pg=PA154 |isbn=9780391041738 |oclc=48837811}}</ref><ref>{{Cite web|title=Zuṭṭ {{!}} people|url=https://www.britannica.com/topic/Zutt|access-date=12 May 2021|website=Encyclopedia Britannica|language=en}}</ref>
Between the 11th and 16th centuries, some [[Sindhi Jats]] migrated into [[Punjab]]. Several clans have traditions of converting to [[Islam]] during this period, claiming to be influenced by [[Sufi saints]]. The conversion process was gradual. André Wink writes: {{blockquote|And in the Panjab as well, many of the Jats now, in the later thirteenth century, while being turned into peasants, began to convert to Islam on a more extended scale. The vast majority of the Jat and Rajput groups of the Panjab that became Muslim in medieval times claims to have been converted either by [[Baba Farid|Sheikh Farid ad-Din Ganj-i-Shakar]]... or by his contemporary Baha' al-Haqq Zakariya... probably it was not Baba Farid himself but his shrine which served as the agent of these clans' conversions, giving them access to Islam and making them participants in the Sultanate without being directly subservient to Delhi.<ref>{{cite book|last=Wink|first=André|url=https://books.google.com/books?id=uQ7k2vQlYxEC&pg=PA242|title=Al-Hind, The Making of the Indo-Islamic World: Slave Kings and the Islamic Conquest, 11th-13th Centuries|publisher=Brill|year=2002|isbn=978-0-391-04174-5|volume=2|___location=Boston|page=242|oclc=48837811}}</ref>}} By the 16th century, many of the [[Punjabi Muslims|Punjabi]] clans west of the [[Ravi River|Ravi river]] had converted.<ref>Gandhi, Rajmohan (2015). [https://books.google.com/books?id=tHDCvQEACAAJ Punjab: A History from Aurangzeb to Mountbatten]. Rupa. {{ISBN|978-93-83064-08-3}}.</ref> However, even after conversion, some Muslim Jats continued to challenge [[Muslim conquests of India|imperial Muslim powers]] such as the [[Timurid dynasty|Timurids]],<ref>Elliot, Henry Miers (1959). [https://books.google.com/books?id=-knEHQUmBFgC&q=jats+musulm%C3%A1ns+only+in+name#v=snippet&q=jats%20musulm%C3%A1ns%20only%20in%20name&f=false The History of India: As Told by Its Own Historians; the Muhammadan Period; the Posthumous Papers of H. M. Elliot, Volume 3]. Susil Gupta (India) Private, 1959. pp. 428–429. {{ISBN|978-1-108-05585-7}}. ''"...[Timur] learned that they were a robust race, and were called Jats. They were Musulmáns only in name and had not their equals in theft and robbery. They plundered caravans on the road, and were a terror to Musulmáns and travellers... these turbulent Jats were as numerous as ants or locusts... [Timur] marched into the jungles and wilds, and slew 2,000 demon-like Jats."''</ref><ref name=":5">{{Cite book |last=Mirzā |first=Shafqat Tanvīr |url=https://books.google.com/books?id=oLpjAAAAMAAJ&q=gondal+nadir+shah |title=Resistance Themes in Punjabi Literature |date=1992 |publisher=Sang-e-Meel Publications |isbn=978-969-35-0101-8 |language=en}}</ref> [[Mughals]],<ref>{{Cite book |last=Rose |first=Horace Arthur |url=https://books.google.com/books?id=QyctxAEACAAJ&q=every+time |title=A Glossary of the Tribes and Castes of the Punjab and North-West Frontier Province |publisher=Languages Department, Punjab, 1970 |year=1970 |isbn=9788175361522 |edition=Reprint |language=en |quote=''"Every time that [Babur] entered Hindustan, the Jats and Gujars regularly poured down in prodigious numbers from their hills and wilds in order to carry off oxen and buffaloes."''}}</ref> and [[Sur Empire|Surs]].<ref name=":4">Sarvānī, ʻAbbās Khān (1974). [https://books.google.com/books?id=UQYhAAAAMAAJ&focus=searchwithinvolume&q=fat%E1%B8%A5+kh%C4%81n+j%C4%81t Tārīk̲h̲-i-Śēr Śāhī]. Translated by Brahmadeva Prasad Ambashthya. K. P. Jayaswal Research Institute, 1974. [https://archive.org/details/tarikh-i-sher-shahi-of-abbas-khan-sarwani-persian-to-english-k-p-jayaswal-resear/page/599/mode/2up?q=fath+khan+jat Archived]. Quote: ''"[Suri] ordered Habibat Khan to be rid of Fath Khan Jat who was in QABūLA and who had once laid the entire country right upto PANIPAT to pillage and plunder in the time of the Mughals and had made them desolate, and had also brought MULTAN under his control after wresting it from the Balūcīs."''</ref><ref>{{Cite book |last=Qanungo |first=kalikaranjan |url=https://archive.org/details/in.ernet.dli.2015.142865/page/n275/mode/1up?q=Fath |title=Sher Shah And His Times |date=1965}}</ref> Others chose to cooperate with the Muslim rulers instead, leading to prominent Jat figures such as [[List of Mughal Grand Viziers|Grand Vizier]] [[Saadullah Khan (Mughal Empire)|Saadullah Khan]],<ref>{{cite journal |last1=Hussain |first1=Ghulam |title=Understanding Hegemony of Caste in Political Islam and Sufism in Sindh, Pakistan |journal=Journal of Asian and African Studies |date=August 2019 |volume=54 |issue=5 |page=729 |doi=10.1177/0021909619839430}}</ref><ref>[https://books.google.com/books?id=ml5xAAAAMAAJ Journal of Central Asia]. Centre for the Study of the Civilizations of Central Asia, Quaid-i-Azam University. 1992. p. 84. ''"Sadullah Khan was the son of Amir Bakhsh, a cultivator of Chiniot. He belonged to a Jat family. He was born on Thursday, the 10th Safar 1000 A.H./1591 A.C."''</ref> and [[Faujdar]] Rahmat Khan [[Bajwa]].<ref>{{Cite book |last=Khan |first=Ahmad Nabi |url=https://books.google.com/books?id=dfAJAQAAIAAJ&q=sialkot+aurangzeb |title=Iqbal Manzil, Sialkot: An Introduction |date=1977 |publisher=Department of Archaeology & Museums, Government of Pakistan |language=en}}</ref><ref>{{Cite book |url=https://books.google.com/books?id=pwAwAQAAIAAJ&q=rahmat+khan+bajwa |title=The Pakistan Gazetteer |date=2000 |publisher=Cosmo Publications |isbn=978-81-7020-884-6 |language=en}}</ref>
As the [[Decline of the Mughal Empire|Mughals declined]], various groups fought to fill the power vacuum,<ref>Asher, Catherine Ella Blanshard; Talbot, Cynthia (2006). [https://books.google.com/books?id=ZvaGuaJIJgoC&pg=PA269#v=onepage&q&f=false India before Europe]. Cambridge University Press. p. 269. {{ISBN|978-0-521-80904-7}}.</ref> including some ambitious Muslim Jat chiefs and princes. The [[Rohilla dynasty|Rohilla Nawabs]] founded the [[Kingdom of Rohilkhand]] and [[Rampur State]].<ref>{{Cite book |last1=Sastri |first1=Kallidaikurichi Aiyah Nilakanta |url=https://books.google.com/books?id=dvkgAAAAMAAJ |title=Advanced History of India |last2=Srinivasachari |first2=G. |date=1971 |publisher=Allied Publishers |language=en}}</ref><ref>{{Cite book |last=Prasad |first=Ishwari |url=https://books.google.com/books?id=8CmG2uojMOcC |title=India in the Eighteenth Century |date=1973 |publisher=Chugh Publications |pages=152 |language=en}}</ref> A descendant of Saadullah Khan, [[Muzaffar Jang Hidayat]], briefly became the third [[Nizam of Hyderabad]].<ref>{{Cite book|url=https://books.google.com/books?id=S8W3AAAAIAAJ|last=Malik|first=Zahiruddin |title=The Reign of Muhammad Shah, 1719-1748 |publisher=Asia Publishing House|year=1977|isbn=9780210405987|pages=227}}</ref><ref>{{cite book|url=https://books.google.com/books?id=IjJuAAAAMAAJ|title= History of Modern Deccan, 1720/1724-1948: Political and administrative aspects|author=M. A. Nayeem|publisher=Abul Kalam Azad Oriental Research Institute|year=2000|page=38}}</ref><ref>Sarojini Regani (1988). [https://books.google.com/books?id=9Fb26pWqhScC Nizam-British Relations, 1724-1857]. Concept Publishing Company. {{ISBN|9788170221951}}.</ref> And several smaller polities competed with each other on a local level, such as the [[Pakpattan#Pakpattan_state_(1692–1810_CE)|Pakpattan]] and Chattha states who fought the rising [[Sikh Misls]] in Punjab.<ref>Richard M. Eaton (1984). Metcalf, Barbara Daly (ed.). [https://books.google.com/books?id=Y5-vzVq8hdkC&q=pakpattan&pg=PA349#v=snippet&q=pakpattan&f=false Moral Conduct and Authority: The Place of Adab in South Asian Islam]. University of California Press. {{ISBN|978-0-520-04660-3}}.</ref><ref>Mirzā, Shafqat Tanvir (1992). [https://books.google.com/books?id=oLpjAAAAMAAJ&q=Chattha&source=gbs_word_cloud_r&cad=3 Resistance Themes in Punjabi Literature]. Sang-e-Meel Publications - University of Michigan Library (digitized 9 May 2008) via Google Books website. pp. 56–62. {{ISBN|978-969-35-0101-8}}.</ref>
With the establishment of the [[British Raj]], all formerly independent or autonomous polities were either annexed or integrated into the colonial empire as [[princely states]]. When the British left and the Subcontinent was [[Partition of India|partitioned]], many Muslim Jats migrated to the newly formed [[History of Pakistan (1947-present)|Pakistan]]. However, some remained in [[History of India (1947-present)|India]],<ref>{{cite book|first=Bhagata |last=Singha|title=Canadian Sikhs Through a Century, 1897–1997|year=2001|url=https://books.google.com/books?id=Ovx5AAAAMAAJ&q=Canadian+Sikhs+Through+a+Century,+1897-1997| page=418|publisher=Gyan Sagar Publications|isbn=9788176850759}} Quote: "Most of the Muslim Jats are in Pakistan and some of them are in India as well."</ref> where they are known as Muley Jats.<ref>Gupta, Dipankar (1997). [https://books.google.com/books?id=q__sAAAAMAAJ&focus=searchwithinvolume&q=muley Rivalry and Brotherhood: Politics in the Life of Farmers in Northern India]. Delhi: Oxford University Press, 1997. pp. 2, 34, 44-47, 50, 57, 60, 63–65, 82–85, 87, 124, 160. {{ISBN|978-0-19-564101-1}}.</ref>
===Sikh Jats===
{{Main|Jat Sikh}}
[[File:Portrait of Sir Rajinder Singh Maharaja of Patiala.jpg|right|thumb|The Sikh Jat Maharaja of [[Patiala]], 1898]]
While followers important to Sikh tradition like [[Baba Buddha]] were among the earliest significant historical Sikh figures, and significant numbers of conversions occurred as early as the time of [[Guru Angad]] (1504–1552),<ref name=mandair/> the first large-scale conversions of Jats is commonly held to have begun during the time of [[Guru Arjan]] (1563–1606).<ref name=mandair/><ref>{{cite book | title=The Sikh Revolution: A Perspective View | publisher=Bahri Publications |last1=Singh |first1=Jagjit | date=1981 | ___location=New Delhi |url=https://archive.org/details/TheSikhRevolutionAPerspectiveView/page/n271/mode/2up | isbn=9788170340416}}</ref>{{rp|265}} While touring the countryside of eastern Punjab, he founded several important towns like [[Tarn Taran Sahib]], [[Kartarpur, India|Kartarpur]], and [[Sri Hargobindpur|Hargobindpur]] which functioned as social and economic hubs, and together with the [[dasvandh|community-funded]] completion of the [[Golden Temple|Darbar Sahib]] to house the [[Guru Granth Sahib]] and serve as a rallying point and center for Sikh activity, established the beginnings of a self-contained Sikh community, which was especially swelled with the region's Jat peasantry.<ref name=mandair>{{cite book |last1=Mandair |first1=Arvind-pal Singh |title=Sikhism: A Guide for the Perplexed |date=2013 |publisher=A&C Black |___location=London, U.K. |isbn=9781441102317 |pages=36–42 |edition=illustrated |url=https://books.google.com/books?id=vdhLAQAAQBAJ&q=Jat+peasantry}}{{rp|42}}</ref> They formed the vanguard of Sikh resistance against the [[Mughal Empire]] from the 18th century onwards.
It has been postulated, though inconclusively, that the increased militarisation of the Sikh panth following the martyrdom of [[Guru Arjan]] (beginning during the era of [[Guru Hargobind]] and continuing after) and its large Jat presence may have reciprocally influenced each other.<ref>{{cite book |quote=The Jats have long been distinguished by their martial traditions and by the custom of retaining their hair uncut. The influence of these traditions evidently operated prior to the formal inauguration of the Khalsa. |title=Who is a Sikh?: the problem of Sikh identity |first=W. H. |last=McLeod}}</ref>{{full citation needed|date=September 2014}}{{sfn|Singh|1981|pp=190, 265}}
At least eight of the 12 Sikh ''[[Misl]]s'' (Sikh confederacies) were led by Jat Sikhs,<ref name=dhavan60>{{cite book |last1=Dhavan |first1=Purnima |title=When Sparrows Became Hawks: The Making of the Sikh Warrior Tradition, 1699–1799 |date=3 November 2011 |publisher=Oxford University Press, USA |isbn=978-0-19-975655-1 |page=60 |url=https://books.google.com/books?id=-7HJ5idB8_QC&q=Kapur+Singh&pg=PA63 |language=en}}</ref> who would form the vast majority of Sikh chiefs.<ref name="Dhavan">{{cite book |last1=Dhavan |first1=Purnima |title=When Sparrows Became Hawks: The Making of the Sikh Warrior Tradition, 1699–1799 |date=2011 |publisher=[[Oxford University Press]] |isbn=978-0199756551 |page=63 |edition=1st |url=https://books.google.com/books?id=-7HJ5idB8_QC&pg=PA63 |access-date=5 November 2018}}</ref>
According to censuses in gazetteers published during the colonial period in the early 20th century, further waves of Jat conversions, from Hinduism to Sikhism, continued during the preceding decades.<ref>The transformation of Sikh society — Page 92 by Ethne K. Marenco – ''The gazetteer also describes the relation of the Jat Sikhs to the Jat Hindus ... to 2019 in 1911 is attributed to the conversion of Jat Hindus to Sikhism. ...''</ref><ref>Social philosophy and social transformation of Sikhs by R. N. Singh (Ph. D.) Page 130 – ''The decrease of Jat Hindus from 16843 in 1881 to 2019 in 1911 is attributed to the conversion of Jat Hindus to Sikhism.'' ...</ref> Writing about the Jats of [[Punjab region|Punjab]], the Sikh author [[Khushwant Singh]] opined that their attitude never allowed themselves to be absorbed in the Brahminic fold.<ref>{{cite book |title=A History of the Sikhs: 1469–1838 |edition=2, illustrated |first=Khushwant |last=Singh |author-link=Khushwant Singh |publisher=[[Oxford University Press]] |year=2004 |page=15 |url=https://books.google.com/books?id=MD9uAAAAMAAJ |isbn=0-19-567308-5 |oclc=438966317|quote=The Jat's spirit of freedom and equality refused to submit to Brahmanical Hinduism and in its turn drew the censure of the privileged Brahmins ... The upper caste Hindu's denigration of the Jat did not in the least lower the Jat in his own eyes nor elevate the Brahmin or the Kshatriya in the Jat's estimation. On the contrary, he assumed a somewhat condescending attitude towards the Brahmin, whom he considered little more than a soothsayer or a beggar, or the Kshatriya, who disdained earning an honest living and was proud of being a mercenary.}}</ref><ref>{{cite book |title=Not a Nice Man to know: The Best of Khushwant Singh|first=Khushwant |last=Singh |author-link=Khushwant Singh |publisher=Penguin Books|year=2000|page=|url=https://books.google.com/books?id=1cIDAQAAQBAJ&q=The+Jat%27s+spirit+of+freedom+and+equality+refused+to+submit+to+Brahmanical+Hinduism+and+in+its+turn+drew+the+censure+of+the+privileged+Brahmins....+The+upper+caste+Hindu%27s+denigration&pg=PT209 |isbn=9789351182788}}</ref> The British played a significant role in the rise of Sikh Jat population by encouraging Hindu Jats to convert to Sikhism so as to get larger number of Sikh recruits for their army.<ref>{{cite book|title=Martial Races : The Military, Race and Masculinity in British Imperial Culture, 1857–1914|url=https://books.google.com/books?id=BscnZT_1po8C&dq=jats+converted+to+sikhism+for+recruitment&pg=PA174|year=2004|page=174|author=Heather Streets|publisher=Manchester University Press|isbn=0719069629|quote=Others were even more candid about the necessity-and feasibility -of 'creating' Sikhs for the army. One contributor to the Indian Army's ''Journal of the United Services Institute of India'' proposed a scheme that would change Hindus to Sikhs for the specific purpose of recruitment. To do this, the Sikh recruiting grounds would be extended and Hindu Jats encouraged to take the pahul (the conversion ritual to martial Sikhism)'. He went on to say that these latter might not be as good stuff as that procurable from the present Sikh centres but they would, if of good physique, compare favourably (as regards field service qualifications) with the weedy specimens sometimes enlisted'. In this officer's view, then, the army could 'encourage' Hindus to become Sikhs simply to increase their overall numbers.}}</ref><ref>{{cite book|title=Handbook of Indian Defence Policy|isbn=978-1317380092|publisher=Taylor & Francis|year=2015|editor=Harsh V. Pant|author=Kaushik Roy|page=71|url=https://books.google.com/books?id=9xG4CwAAQBAJ&dq=british+encouraged+conversion+of+jats+to+sikhism&pg=PA71|quote=The British policy of recruiting the Sikhs (due to the imperial belief that Sikhism is a martial religion) resulted in the spread of Sikhism among the Jats of undivided Punjab and conversion of the Singhs into the 'Lions of Punjab'.}}</ref>
In [[Punjab]], the [[princely state|states]] of [[Patiala State|Patiala]],<ref>{{cite book |title=Animal Kingdoms |first=Julie E. |last=Hughes |year=2013 |publisher=[[Harvard University Press]] |edition=illustrated |page=237 |isbn=978-0674074781 |url=https://books.google.com/books?id=XyHkMlWnaicC&pg=PA237 |quote=While the rulers of Patiala were Jat Sikhs and not Rajputs, the state was the closest princely territory to Bikaner's northwest.}}</ref> [[Faridkot State|Faridkot]], [[Jind State|Jind]], and [[Nabha State|Nabha]]<ref>{{cite book |title=Mutiny at the Margins: New Perspectives on the Indian Uprising of 1857: Volume I: Anticipations and Experiences in the Locality |first=Crispin |last=Bates |year=2013 |publisher=[[SAGE Publishing]] |place=India |page=176 |isbn=978-8132115892 |url=https://books.google.com/books?id=-xZBDwAAQBAJ&pg=PA176 |quote=The passage to Delhi, however, lay through the cis–Sutlej states of [[Patiala]], [[Jind]], [[Nabha]] and [[Faridkot State|Faridkot]], a long chain of Jat Sikh states that had entered into a treaty of alliance with the British as far back as April 1809 to escape incorporation into the kingdom of their illustrious and much more powerful neighbour, 'the lion of Punjab' Maharaja Ranjit Singh.}}</ref> were ruled by the Sikh Jats.
== Demographics ==
=== India ===
[[File:Charan Singh, Prime Minister.jpg|thumb|180px|[[Charan Singh]], the first and only Jat [[prime minister of India]]]]
In India, multiple 21st-century estimates put Jat's population share at 20–25% in [[Haryana]] state and at 20–35% in [[East Punjab|Punjab]] state.<ref name="Meena">{{cite journal |last=Meena |first=Sohan Lal |editor-last=Sharma |editor-first=Sanjeev Kumar |title=Dynamics of State Politics in India |journal=The Indian Journal of Political Science |date=October–December 2006 |volume=67 |issue=4 |page=712 |url=https://books.google.com/books?id=zC6DAAAAMAAJ |access-date=30 January 2020 |publisher=[[International Political Science Association]] |issn=0019-5510 |jstor=41856253}}</ref><ref name="Jaijee">{{cite book |last1=Sidhu |first1=Aman |last2=Jaijee |first2=Inderjit Singh |title=Debt and Death in Rural India: The Punjab Story |year=2011 |publisher=[[SAGE Publishing|SAGE Publications]] |isbn=978-8132106531 |page=32 |url=https://books.google.com/books?id=UKKoDwAAQBAJ&pg=PT32 |access-date=30 January 2020}}</ref><ref name="Jodhka">{{cite book |last=Jodhka |first=Surinder S. |editor-last=Gill |editor-first=Manmohan Singh |title=Punjab Society: Perspectives and Challenges |year=2003 |publisher=Concept Publishing Company |isbn=978-8180690389 |page=12 |chapter-url=https://books.google.com/books?id=EcW3eLUr4IoC&pg=PA12 |access-date=30 January 2020 |chapter=Contemporary Punjab: A Brief Introduction}}</ref> In [[Rajasthan]], [[Delhi]], and [[Uttar Pradesh]], they constitute around 9%, 5%, and 1.2% respectively of the total population.<ref name="Jaffrelot">{{cite book |author1=Jaffrelot, Christophe |author-link1=Christophe Jaffrelot |title=India's Silent Revolution: The Rise of the Lower Castes in North India |year=2003 |publisher=[[C. Hurst & Co.]] |isbn=978-1850656708 |pages=69, 281 |url=https://books.google.com/books?id=OAkW94DtUMAC&pg=PA69 |access-date=30 January 2020}}</ref><ref name="Robin">{{cite book |last=Robin |first=Cyril |editor1-last=Jaffrelot |editor1-first=Christophe |editor2-last=Kumar |editor2-first=Sanjay |title=Rise of the Plebeians?: The Changing Face of the Indian Legislative Assemblies |year=2009 |publisher=Routledge |isbn=978-0415460927 |page=66 |chapter-url=https://books.google.com/books?id=MLu6E1AjLmgC&pg=PA66 |access-date=30 January 2020 |chapter=Bihar: The New Stronghold of OBC Politics}}</ref><ref name="Kumar">{{cite book |last=Kumar |first=Sanjay |author-link=Sanjay Kumar (professor) |title=Changing Electoral Politics in Delhi: From Caste to Class |year=2013 |publisher=SAGE Publications |isbn=978-8132113744 |page=43 |url=https://books.google.com/books?id=2d39AAAAQBAJ&pg=PA43 |access-date=30 January 2020}}</ref>
In the 20th century and more recently, Jats have dominated as the political class in Haryana<ref>{{cite book|url=https://books.google.com/books?id=2UX2-pnGoScC&pg=PA197|title=Caste and Democratic Politics in India|isbn=9788178240954|last1=Shah|first1=Ghanshyam|year=2004|publisher=Permanent Black }}</ref> and Punjab.<ref>{{cite web|url=http://www.indianmuslims.info/news/2007/january/21/india_news/history_of_punjab_politics_jats_do_it.html|title=PremiumSale.com Premium Domains|work=indianmuslims.info|url-status=usurped|archive-url=https://archive.today/20120804045102/http://www.indianmuslims.info/news/2007/january/21/india_news/history_of_punjab_politics_jats_do_it.html|archive-date=4 August 2012}}</ref> Jat people also became notable political leaders, including the fifth prime minister of India, [[Charan Singh]],<ref>{{Cite news|url=http://ia.rediff.com/election/2003/nov/27akd.htm|publisher=Rediff|title=The anti-reservation man|date=27 November 2003|access-date=18 November 2006}}</ref> from [[Uttar Pradesh]], the sixth deputy prime minister of India, [[Devi Lal]], from [[Haryana]],<ref>{{cite magazine|title=The Jat patriarch|url=http://www.frontline.in/static/html/fl1809/18091200.htm|magazine=Frontline|date=April 2001|author=Sukumar Muralidharan|archive-url=https://web.archive.org/web/20140315234640/http://www.frontline.in/static/html/fl1809/18091200.htm|archive-date=15 March 2014|access-date=2 March 2021}}</ref> and former vice-president of India, [[Jagdeep Dhankhar|Jagdeep Dhankar]], from [[Rajasthan]].<ref>{{Cite web |date=30 July 2024 |title='Proud to be Jat,' says RS Chairman Jagdeep Dhankhar |url=https://indianexpress.com/article/india/proud-to-be-jat-says-rs-chairman-jagdeep-dhankhar-9485455/ |access-date=8 May 2025 |website=The Indian Express |language=en}}</ref>
=== <small>Affirmative action</small> ===
Consolidation of economic gains and participation in the electoral process are two visible outcomes of the post-independence situation. Through this participation they have been able to significantly influence the politics of [[North India]]. Economic differentiation, migration and mobility could be clearly noticed among the Jat people.<ref>{{Cite book |url=https://books.google.com/books?id=cRFuAAAAMAAJ |title=The Jats: Their Role & Contribution to the Socio-economic Life and Polity of North & North-west India |date=2004 |publisher=Originals |isbn=978-81-88629-16-9 |pages=14 |language=en}}</ref>
The Jats are classified as [[Forward caste|General caste]] (forward caste) in almost all states of India.<ref>{{Cite web |date=18 March 2015 |title=Supreme Court quashes decision to include Jats in OBC category, says caste can't be sole ground |url=https://indianexpress.com/article/india/india-others/sc-quashes-decision-to-include-jats-in-obc-category-rules-caste-cant-be-sole-ground/ |access-date=8 May 2025 |website=The Indian Express |language=en}}</ref><ref>{{Cite news |last= |date=17 March 2015 |title=SC removes Jats from OBC list |url=https://www.thehindu.com/news/national/Supreme-Court-sets-aside-Jat-quota/article60363097.ece |access-date=8 May 2025 |work=The Hindu |language=en-IN |issn=0971-751X}}</ref> However, only the Jats of Rajasthan – excluding those of [[Bharatpur district]], [[Deeg district]] and [[Dholpur district]] – are entitled to reservation in central government jobs under the [[Other Backward Class|OBC]] reservation.<ref>{{Cite news |date=2025-06-30 |title=Jat bodies seek OBC quota for community in 3 dists |url=https://timesofindia.indiatimes.com/city/jaipur/jat-bodies-seek-obc-quota-for-community-in-3-dists/articleshow/122147088.cms |access-date=2025-08-12 |work=The Times of India |issn=0971-8257}}</ref> Jats from seven of India’s thirty-six states and UTs, namely [[Rajasthan]], [[Himachal Pradesh]], [[Delhi]], [[Uttarakhand]], [[Uttar Pradesh]], [[Madhya Pradesh]], and [[Chhattisgarh]], are included in their respective state OBC lists. In 2016, Haryana’s Jats organised [[Jat reservation agitation|massive protests]] demanding OBC classification for affirmative action benefits.<ref name="Saubhadra Chatterji">{{cite news |author=Saubhadra Chatterji |date=22 February 2016 |title=History repeats itself as yet another Central govt faces a Jat stir |url=http://www.hindustantimes.com/india/history-repeats-itself-as-yet-another-central-govt-faces-a-jat-stir/story-S01wlBGQUgpDBxfctW2rnK.html |newspaper=[[Hindustan Times]]}}</ref>
=== Pakistan ===
{{See also|Muslim Jat of Punjab}}
Many Jat Muslim people live in Pakistan and have dominant roles in public life in the [[Punjab (Pakistan)|Pakistani Punjab]] and Pakistan in general. Jat communities also exist in [[Kashmir|Pakistani-administered Kashmir]], in Sindh, particularly the [[Indus River Delta|Indus delta]] and among [[Saraiki language|Seraiki]]-speaking communities in southern Pakistani Punjab, the [[Kachhi region]] of Balochistan and the [[Dera Ismail Khan District]] of the [[Khyber Pakhtunkhwa|North West Frontier Province]].
In Pakistan also, Jat people have become notable political leaders, like [[Hina Rabbani Khar]].<ref>{{cite news |title=Foreign Minister Hina Rabbani Khar |url=http://www.firstpost.com/hina-rabbani-khar/video/foreign-minister-hina-rabbani-khar/3753808q03h1H0MiMB11.html |work=[[First Post (India)]] |access-date=11 May 2013 |quote=Hina Rabbani Khar was born on 19 November 1977 in Multan, Punjab, Pakistan in a Muslim Jat family. |archive-url=https://web.archive.org/web/20131019040904/http://www.firstpost.com/hina-rabbani-khar/video/foreign-minister-hina-rabbani-khar/3753808q03h1H0MiMB11.html |archive-date=19 October 2013 }}</ref>
=== Estimations ===
According to anthropologist Sunil K. Khanna, Jat population is estimated to be around 30 million (or 3 [[crore]]) in South Asia in 2010. This estimation is based on statistics of the last caste census and the population growth of the region. The last caste census was conducted in 1931, which estimated Jats to be 8 million, mostly concentrated in India and Pakistan.<ref name="Khanna2010-p18">{{cite book |last=Khanna |first=Sunil K. |url=https://books.google.com/books?id=dscr_DP9etsC&pg=PA18 |title=Fetal/Fatal Knowledge: New Reproductive Technologies and Family-Building Strategies in India |publisher=Wadsworth, [[Cengage|Cengage Learning]] |year=2010 |isbn=978-0495095255 |page=18 |access-date=30 January 2020}}</ref> Deryck O. Lodrick estimates Jat population to be over 33 million (around 12 million and over 21 million in India and Pakistan, respectively) in South Asia in 2009 while noting the unavailability of precise statistics in this regard. His estimation is based on a late 1980s population projection of Jats and the population growth of India and Pakistan. He also notes that some estimates put their total population in South Asia at approximately 43 million in 2009.<ref name="Lodrick">{{cite book |last=Lodrick |first=Deryck O. |editor1-last=Gallagher |editor1-first=Timothy L. |editor2-last=Hobby |editor2-first=Jeneen |title=Worldmark Encyclopedia of Cultures and Daily Life. Volume 3: Asia & Oceania |year=2009 |publisher=[[Gale (publisher)|Gale]] |isbn=978-1414448916 |pages=418–419 |edition=2nd |chapter-url=https://books.google.com/books?id=QbhZAAAAYAAJ |access-date=30 January 2020 |chapter=JATS}}</ref>
== Culture and society ==
=== Military ===
{{See also|Jat Regiment}}
[[File:14th Murrays Jat Lancers (Risaldar Major) by AC Lovett (1862-1919).jpg|thumb|14th Murrays Jat Lancers (Risaldar Major) by AC Lovett (1862–1919).jpg]]
[[File:The Jat Regiment marching contingents passes through the Rajpath during the 66th Republic Day Parade 2015, in New Delhi on January 26, 2015.jpg|thumb|270px|A contingent of the [[Jat Regiment]] of [[Indian Army]], during the [[Indian Republic Day|Republic day]] parade]]
Many Jat people serve in the [[Indian Army]], including the [[Jat Regiment]], [[Sikh Regiment]], [[Rajputana Rifles]] and the [[The Grenadiers|Grenadiers]], where they have won many of the highest military awards for gallantry and bravery. Jat people also serve in the Pakistan Army especially in the [[Punjab Regiment (Pakistan)|Punjab Regiment]].<ref>{{Cite book|author=Ian Sumner|year=2001|pages=104–105|title=The Indian Army 1914–1947|___location=London|publisher=Osprey|isbn=1-84176-196-6}}</ref>
The Jat people were designated by officials of the [[British Raj]] as a "[[martial race]]", which meant that they were one of the groups whom the British favoured for recruitment to the [[British Indian Army]].<ref>{{cite book |title=India And The First World War |first=Budheswar |last=Pati |publisher=Atlantic Publishers |year=1996 |page=62 |isbn=9788171565818 |url=https://books.google.com/books?id=ASZvjTV1LdUC&pg=PA62}}</ref><ref>{{cite book |title=American Indians in World War I: At Home and at War |first=Thomas A. |last=Britten |publisher=University of New Mexico Press |year=1997 |page=128 |edition=illustrated, reprint |isbn=0-8263-2090-2 |url=https://books.google.com/books?id=M8mZQhVkc-kC&pg=PA128 |quote=The Rajputs, Jats, Dogras, Pathans, Gorkhas, and Sikhs, for example, were considered martial races. Consequently, the British labored to ensure that members of the so-called martial castes dominated the ranks of infantry and cavalry and placed them in special "class regiments."}}</ref> This was a designation created by administrators that classified each ethnic group as either "martial" or "non-martial": a "martial race" was typically considered brave and well built for fighting,<ref name=rand>{{Cite journal |last=Rand |first=Gavin |title=Martial Races and Imperial Subjects: Violence and Governance in Colonial India 1857–1914 |journal=European Review of History |volume=13 |issue=1 |pages=1–20 |date=March 2006 |url= |doi=10.1080/13507480600586726|s2cid=144987021 |issn=1350-7486 }}</ref> while the remainder were those whom the British believed to be unfit for battle because of their sedentary lifestyles.<ref name="Street">{{cite book |title=Martial Races: The military, race and masculinity in British Imperial Culture, 1857–1914 |last=Streets |first=Heather |year=2004 |publisher=Manchester University Press |___location= |isbn=978-0-7190-6962-8 |page=241 |url=https://books.google.com/books?id=BscnZT_1po8C |access-date=20 October 2010}}</ref> However, the martial races were also considered politically subservient, intellectually inferior, lacking the initiative or leadership qualities to command large military formations. The British had a policy of recruiting the martial Indians from those who has less access to education as they were easier to control.<ref name="Khalidi2003">{{cite book|author=Omar Khalidi|title=Khaki and the Ethnic Violence in India: Army, Police, and Paramilitary Forces During Communal Riots|url=https://books.google.com/books?id=B-NtAAAAMAAJ|year=2003|publisher=Three Essays Collective|quote= Apart from their physique, the martial races were regarded as politically subservient or docile to authority|page=5|isbn=9788188789092}}</ref><ref name="Levine2003">{{cite book|author=Philippa Levine|title=Prostitution, Race, and Politics: Policing Venereal Disease in the British Empire|url=https://books.google.com/books?id=It1lPzFCG9EC|year=2003|publisher=Psychology Press|isbn=978-0-415-94447-2|pages=284–285|quote=The Saturday review had made much the same argument a few years earlier in relation to the armies raised by Indian rulers in princely states. They lacked competent leadership and were uneven in quality. Commander in chief Roberts, one of the most enthusiastic proponents of the martial race theory, though poorly of the native troops as a body. Many regarded such troops as childish and simple. The British, claims, David Omissi, believe martial Indians to be stupid. Certainly, the policy of recruiting among those without access to much education gave the British more semblance of control over their recruits.}}</ref> According to modern historian Jeffrey Greenhunt on military history, "The Martial Race theory had an elegant symmetry. Indians who were intelligent and educated were defined as cowards, while those defined as brave were uneducated and backward". According to Amiya Samanta, the martial race was chosen from people of mercenary spirit (a soldier who fights for any group or country that will pay him/her), as these groups lacked nationalism as a trait.<ref name="Samanta2000">{{cite book|author=Amiya K. Samanta|title=Gorkhaland Movement: A Study in Ethnic Separatism|url=https://books.google.com/books?id=J4GqdfG0EU8C&pg=PA26|year=2000|publisher=APH Publishing|isbn=978-81-7648-166-3|pages=26–|quote=Dr . Jeffrey Greenhunt has observed that " The Martial Race Theory had an elegant symmetry. Indians who were intelligent and educated were defined as cowards, while those defined as brave were uneducated and backward. Besides their mercenary spirit was primarily due to their lack of nationalism.}}</ref> The Jats participated in both [[World War I]] and [[World War II]], as a part of the British Indian Army.<ref>{{Cite book|author= Ashley Jackson|year=2005|title=The British Empire and the Second World War|publisher= Continuum International Publishing Group|isbn= 1-85285-417-0|pages=121–122}}</ref> In the period subsequent to 1881, when the British reversed their prior anti-Sikh policies, it was necessary to profess Sikhism in order to be recruited to the army because the administration believed Hindus to be inferior for military purposes.<ref>{{cite book |title=Religious Nationalism: Hindus and Muslims in India |first=Peter |last=Van Der Veer |author-link=Peter van der Veer |publisher=[[University of California Press]] |year=1994 |isbn=978-0-520-08256-4 |pages=55–56 |url=https://books.google.com/books?id=p29ArJ7j6zgC&pg=PA55}}</ref>
The [[Indian Army]] admitted in 2013 that the 150-strong Presidential Bodyguard comprises only people who are Hindu Jats, Jat Sikhs and Hindu Rajputs. Refuting claims of discrimination, it said that this was for "functional" reasons rather than selection based on caste or religion.<ref>{{cite news|url=http://www.outlookindia.com/news/article/prez-bodyguards-only-for-rajput-jats-and-sikhs-army/812301|title=Prez Bodyguards Only for Rajput, Jats and Sikhs: Army |date=2 October 2013 |work=Outlookindia.com}}</ref>
=== Religious beliefs ===
{{See also|Jat Sikh|Jat Muslim}}
Deryck O. Lodrick estimates religion-wise break-up of Jats as follows: 47% Hindus, 33% Muslims, and 20% Sikhs.<ref name="Lodrick" />
Hindu Jats also [[Veneration of the dead|pray to their dead ancestors]], a practice which is called ''Jathera.''<ref>{{cite book |title=The Getes |url=https://books.google.com/books?id=wciBAAAAMAAJ |first=Sundeep S. |last=Jhutti |publisher=Department of East Asian Languages and Civilizations, [[University of Pennsylvania]] |year=2003 |oclc=56397976 |quote=The Jats of the Panjab worship their ancestors in a practice known as Jathera.}}</ref>
=== Varna status ===
There are conflicting scholarly views regarding the [[Varna (Hinduism)|varna]] status of Jats in Hinduism. Historian [[Satish Chandra (historian)|Satish Chandra]] describes the varna of Jats as "ambivalent" during the medieval era.<ref name="Chandra">{{cite journal |last=Chandra |first=Satish |author-link=Satish Chandra (historian) |title=Social Background to the Rise of the Maratha Movement during the 17th Century in India |journal=[[Indian Economic and Social History Review]] |year=1973 |volume=10 |issue=3 |pages=214–215 |doi=10.1177/001946467301000301 |publisher=[[SAGE Publishing|SAGE Publications]] |s2cid=144887395 |quote=The Marathas formed the fighting class in Maharashtra and also engaged themselves in agriculture. Like the Jats in north India, their position in the ''varna'' system was ambivalent.}}</ref> Historian [[Irfan Habib]] states that the Jats were a "pastoral Chandala-like tribe" in [[Sindh]] during the eighth century. Their 11th-century status of Shudra varna changed to Vaishya varna by the 17th century, with some of them aspiring to improve it further after their 17th-century rebellion against the Mughals. He cites [[Al-Biruni]] and ''[[Dabestan-e Mazaheb|Dabistan-i Mazahib]]'' to support the claims of Shudra and Vashiya varna respectively.<ref name="Habib">{{cite book |last=Habib |first=Irfan |url=https://books.google.com/books?id=foG83i6XPuMC&pg=PA175 |title=Essays in Indian History: Towards a Marxist Perception |publisher=Anthem Press |year=2002 |isbn=978-1843310259 |page=175 |quote=A historically singular case is that of the Jatts, a pastoral Chandala-like tribe in eighth-century Sind, who attained sudra status by the eleventh century (Alberuni), and had become peasants par excellence (of vaisya status) by the seventeenth century (Dabistani-i Mazahib). The shift to peasant agriculture was probably accompanied by a process of 'sanskritization', a process which continued, when, with the Jat rebellion of the seventeenth century a section of the Jats began to aspire to the position of zamindars and the status of Rajputs. |access-date=29 March 2020}}</ref>
The claim at that time of Kshatriya status was being made by the [[Arya Samaj]], which was popular in the Jat community. The Arya Samaj saw it as a means to counter the colonial belief that the Jats were not of Aryan descent but of [[Indo-Scythian]] origin.<ref name="Jaffrelotp431">{{cite book |title=Religion, Caste & Politics in India |first=Christophe |last=Jaffrelot |publisher=Primus Books |year=2010 |isbn=9789380607047 |page=431 |url=https://books.google.com/books?id=XAO3i_gS61wC&pg=PA431}}</ref>
[[Christopher Bayly]] writes that the ruling dynasties among the Jats, [[Rajputs]] and [[Maratha_(caste)|Maratha]], that arose when the Islamic cultural influence diminished, mostly originated from peasant of nomadic castes, but they performed rituals such as [[Śrāddha]] by employing high status Brahmins. These communities hoped that such rituals would enable them to make a Kshatriya claim.<ref name="Jwhaley2012">{{cite book | editor =Joachim Whaley|author= C.A.Bayly | title=Mirrors of Mortality (Routledge Revivals): Social Studies in the History of Death | publisher=Taylor & Francis | year=2012 | isbn=978-1-136-81060-2 | url=https://books.google.com/books?id=JIksZtWqrd0C&pg=PA164 | access-date=2025-03-14 | page=164|quote= It was among the rulers of these new predominantly, Hindu states - the Mahrattas in the west, the Jats near Delhi and the Bhumihar and Rajput rulers of the ganjetic plane itself - that the holy and funerary rites found their most energetic patrons. These ruling dynasties were often themselves drawn from nomadic or peasant communities of relatively low caste status. An essential aspect of the consolidation of their power was a claim to legitimacy which entailed regular association with the cult centers of orthodox Hinduism. By acquiring priests of sufficiently high status to perform ceremonies such as shraddha, these princes could hope to their claims to kshatriya(warrior) which was the pride of the old Hindu ruling houses.}}</ref><ref name="c156">{{cite book | last=Bayly | first=C.A. | title=Origins of Nationality in South Asia: Patriotism and Ethical Government in the Making of Modern India | publisher=Oxford University Press | series=Oxford India paperbacks | year=1998 | isbn=978-0-19-564457-9 | url=https://books.google.com/books?id=FTNuAAAAMAAJ | page=144}}</ref>
[[Dipankar Gupta]] states that the reason that originally low castes, such as Jat or Rajput, who had a shudra status in the early medieval era, have been enabled to claim Kshatriya status in modern times is due to political power.<ref name="Gupta2000">{{cite book | last=Gupta | first=Dipankar | title=Interrogating Caste: Understanding Hierarchy and Difference in Indian Society | publisher=Penguin Books India | date=2000 | isbn=978-0-14-029706-5 | url=https://books.google.com/books?id=WIuZ5WdSzl0C&pg=PA124 | page=124|quote=Each caste would like its own hierarchy to be realized but to do so it must have power at its bidding. This is what has allowed castes that were once low to claim undisputed kshatriya status today. The transformation of Rajputs , Gujars and Jats from their early medieval Shudra positions to upper caste Kshatriya status is clearly a case in point. Today if Jats or Rajputs were reminded of their shudra past it would hardly carry with it a ring of credibility.}}</ref> He also says that Rajputs, Jats, Marathas - all claim Kshatriya status but do not accept each other's claim. There is no agreement on who is a true kshatriya caste.<ref>{{cite book | author = Dipankar Gupta| title=CheckPoint sociology | date=2023-05-16 | url=https://books.google.com/books?id=num2EAAAQBAJ&pg=PT60 | page=60| publisher=Taylor & Francis | isbn=978-1-000-90548-9 |quote=As almost everybody aspires to be a warrior, king and conqueror, it is hardly surprising that there is no consensus in India’s four caste model (or chaturvarna) on who is a true Kshatriya. From earthy Jats and Marathas, to princelings and their hangers on, such as the Rajputs and Thakurs, a wide range of castes call themselves ‘Kshatriyas’, but without a shred of mutual admiration.}}</ref><ref>{{cite book | title=Social Change in Modern India | author = Mysore Narasimhachar Srinivas| url=https://books.google.com/books?id=ZrJB-MsbWvoC&pg=PA9 |quote='while there seems to be some agreement in each area in India as to who are Brahmins and who Untouchables, such consensus is absent with regard to Kshatriyas and Vaishyas}}</ref>
==
[[André Wink]] states that some Rajputs may be Jats by origin.<ref>{{cite book|url=https://books.google.com/books?id=g2m7_R5P2oAC&pg=PA154|title=Al-Hind, the Making of the Indo-Islamic World: Early Medieval and the expansion of Islam|page=154,155|year=2002|publisher=Brill|isbn=0391041738 }}</ref> Tanuja Kothiyal states that modern research reveals that Jats is one of the communities from which Rajputs have emerged, the others being [[Bhils]], [[Mer (community)|Mers]], [[Meena|Minas]], [[Gujars]] and [[Raikas]]. This is contradictory to the British colonial era false narrative that these communities had a Rajput origin.<ref>{{cite book | last=Kothiyal | first=Tanuja | title=Nomadic Narratives: A History of Mobility and Identity in the Great Indian Desert | publisher=Cambridge University Press | year=2016 | isbn=978-1-107-08031-7 | url=https://books.google.com/books?id=be-7CwAAQBAJ&pg=PA265 | page=265}}</ref> She points to the fact that "both Rajputs and Jats appear to originate from the mobile cattle rearing and [[Cattle_theft_in_India|rustling]] groups", hence it is understandable that they refer to each other in their chronicles, although they try to remain distinct. However, since Rajputs dominated the region, they were portrayed as "warriors" as opposed to Jats who were portrayed as "farmers", thus wiping out [[Kingship_(Hinduism)|"Jat kingship"]] from the historiography.<ref>{{cite book | last=Kothiyal | first=Tanuja | title=Nomadic Narratives: A History of Mobility and Identity in the Great Indian Desert | publisher=Cambridge University Press | year=2016 | isbn=978-1-107-08031-7 | url=https://books.google.com/books?id=be-7CwAAQBAJ&pg=PA257 | page=257|quote= Given the fact that both Rajputs and Jats appear to originate from the mobile cattle rearing and rustling groups, it is not surprising that these groups find references in each other's narratives, while attempting to establish a separate identity at the same time. The dominance of Rajput perspective in the historiography of the region, not only obliterated references to Jat kingship or Jat resistance to Rajput kingship, but also increasingly poised Jats as sturdy, hardworking but simple minded peasant community, as opposed to the martial rajputs.}}</ref> The Rajputs refused to accept Jat claims to Kshatriya status during the later years of the British Raj and this disagreement frequently resulted in violent incidents between the two communities.<ref>{{cite book |title=The Cat and the Lion: Jaipur State in the British Raj |first=Robert W. |last=Stern |publisher=BRILL |___location=Leiden |year=1988 |isbn=9789004082830 |page=287 |url=https://books.google.com/books?id=NK1MhWq-9VkC&pg=PA287}}</ref>
=== Female infanticide and status of woman in society ===
During the colonial period, many communities including Hindu Jats were found to be practising female [[infanticide]] in different regions of Northern India.<ref>{{Cite journal |last=Vishwanath |first=L. S. |date=2004 |title=Female Infanticide: The Colonial Experience |journal=Economic and Political Weekly |volume=39 |issue=22 |pages=2313–2318 |jstor=4415098 |issn=0012-9976|quote=The 1921 census reports classifies castes into two categories, namely, castes. having a tradition' of female infanticide and castes without such a tradition (see table). This census provides figures from 1901 to 1921 to show that in Punjab, United Provinces and Rajputana castes such as Hindu rajputs, Hindu jats and gujars with 'a tradition' of female infanticide had a much lower number of females per thousand males compared to castes without such a tradition which included: Muslim rajputs, Muslim jats, chamar, kanet, arain, kumhar, kurmi, brahmin, dhobi, teli and lodha}}</ref><ref>{{Cite journal |last=VISHWANATH |first=L. S. |title=Towards a Conceptual Understanding of Female Infanticide and Neglect in Colonial India |date=1994 |journal=Proceedings of the Indian History Congress |volume=55 |pages=606–613 |jstor=44143417 |issn=2249-1937|quote= By 1850, several castes, in North India, the Jats, Ahirs, Gujars and Khutris, and the Lewa Patidar Kanbis in Central Gujarat were found to practice female infanticide. The colonial authorities also found that both in rural North and West India, the castes which practised female infanticide were propertied (they owned substantial arable land), had the hypergamous marriage norm and paid large dowries.}}</ref>
A 1988 study of Jat society pointed out that differential treatment is given to women in comparison to men. The birth of a male child in a family is celebrated and is considered auspicious, while the reaction to the birth of a female child is more subdued. In villages, female members are supposed to get married at a younger age and they are expected to work in fields as subordinate to the male members. There is general bias against education for the female child in society, though trends are changing with urbanisation. Purdah system is practised by women in Jat villages which act as hindrance to their overall emancipation. The village Jat councils which are male-dominated mostly don't allow female members to head their councils as the common opinion on it is that women are inferior, incapable and less intelligent to men.<ref>{{Cite journal |last=Mann |first=Kamlesh |date=1988 |title=Status Portrait of Jat Woman |journal=Indian Anthropologist |volume=18 |issue=1 |pages=51–67 |jstor=41919573 |issn=0970-0927}}</ref>
== Clan system ==
The Jat people are subdivided into numerous clans, some of which overlap with the [[Ror]],<ref>{{Cite book |last=Singh |first=Kumar Suresh |url=https://books.google.com/books?id=KhIwAQAAIAAJ&q=Lather |title=People of India: Haryana |date=1992 |publisher=Anthropological Survey of India |isbn=978-81-7304-091-7 |pages=425 |language=en |quote=Ror clans: Sangwan, Dhiya, Malik, Lather, etc, are also found among the Jats. From an economic point of view the Rors living in Karnal and Kurukshetra districts consider themselves better off than their counterparts in Jind and Sonepat districts.}}</ref> [[Arain]],<ref name="Ahmed 95">{{Cite book |last=Ahmed |first=Mukhtar |url=https://books.google.com/books?id=iHFHDAAAQBAJ&dq=jat+clans+overlap+with+rajput&pg=PA95 |title=The Arains: A Historical Perspective |date=18 April 2016 |publisher=Createspace |isbn=978-1-5327-8117-9 |pages=95 |language=en |quote=Some clans of the '''Arains''' which is also shared by Rajputs and the '''Jats'''. Bhutto is another variant of Bhutta. Some important Arian clans overlap with the Rajputs, for instance: Sirohsa, Ganja, Shaun, Bhatti, Butto, Chachar, Indrai, Joiya...}}</ref> [[Rajput]]<ref name="Ahmed 95"/> and other groups.<ref>{{cite book |first=J. A. |last=Marshall |title=Guide to Taxila |publisher=Cambridge University Press |year=1960 |page=24}}</ref> Hindu and Sikh Jats practice [[exogamy|clan exogamy]].
=== List of clans ===
{{div col}}
* [[Ahlawat]]
* [[Anjana Chaudhari]]
* [[Aulakh]]
* [[Bagri clan|Bagri]]
* [[Bajwa]]
* [[Babbar (tribe)|Babbar]]
* [[Beniwal]]
* [[Bharwana]]
* [[Brar]]
* [[Buttar]]
* [[Chahal (disambiguation)|Chahal]]
* [[Cheema (surname)|Cheema]]
* [[Dabas (clan)|Dabas]]
* [[Dahiya (surname)|Dahiya]]
* [[Deol]]
* [[Dharan clan|Dharan]]
* [[Dhaliwal (surname)|Dhaliwal]]
* [[Dhillon]]
* [[Gill (name)|Gill]]
* [[Godara]]
* [[Grewal]]
* [[Jakhar (disambiguation)|Jakhar]]
* [[Kaswan]]
* [[Khakh]]
* [[Khangura]]
* [[Kharal]]
* [[Lashari]]
* [[Malhi (Jat clan)|Malhi]]
* [[Malik Jat clan|Malik]]
* [[Maulaheri Jats|Maulaheri]]
* [[Mirdha]]
* [[Muley Jats|Muley]]
* [[Naich clan|Naich]]
* [[Panwar]]
* [[Poonia]]
* [[Rath tribe|Rath]] (also known as Rathi and Rathee)<ref name="Pati">{{cite book |last=Pati |first=Sushmita |editor1-last=Mitra |editor1-first=Iman Kumar |editor2-last=Samaddar |editor2-first=Ranabir |editor3-last=Sen |editor3-first=Samita |editor3-link=Samita Sen |title=Accumulation in Post-Colonial Capitalism |year=2017 |publisher=Springer |doi=10.1007/978-981-10-1037-8 |isbn=978-9811010378 |page=95 |chapter-url=https://books.google.com/books?id=WKrCDAAAQBAJ&pg=PA95 |access-date=17 May 2020 |chapter=Accumulation by Possession: The Social Processes of Rent Seeking in Urban Delhi}}</ref>
* [[Rahal clan|Rahal]]
* [[Randhawa]]
* [[Ranjha clan|Ranjha]]
* [[Rehvar]]
* [[Sahota]]<ref>{{Cite book |last=Webster |first=John C. B. |url=https://books.google.com/books?id=lvqNDwAAQBAJ&q=sahota+&pg=PT33 |title=A Social History of Christianity: North-west India since 1800 |date=22 December 2018 |publisher=Oxford University Press |isbn=978-0-19-909757-9 |language=en}}</ref>
* [[Sandhawalia]]
* [[Sandhu]]
* [[Sangwan]]
* [[Sekhon]]
* [[Sial tribe|Sial]]
* [[Sidhu]]
* [[Sihag]]<ref>{{Cite book |last=Kumar |first=Ramesh |url=https://books.google.com/books?id=oE5uAAAAMAAJ&q=sihag+jat+caste |title=Regionalisation of Politics in India |date=1996 |publisher=Mohit Publications |isbn=978-81-7445-018-0 |pages=50 |language=en}}</ref>
* [[Sinsinwar (surname)|Sinsinwar]]
* [[Teotia]]
* [[Thaheem (tribe)|Thaheem]]
* [[Tomar (Jat clan)|Tomar]]
* [[Virk]]
* [[Warraich (clan)|Warraich]]
{{div col end}}
==In popular culture==
Jats are part of [[Punjabi culture|Punjabi]] and [[Haryanvi]] culture and are often portrayed in Indian and Pakistani films and songs
*''[[Maula Jatt]]''
*''[[The Legend of Maula Jatt]]''
*''[[A Flying Jatt]]''
*''[[Jatt & Juliet]]''
*''[[Jatt & Juliet 2]]''
*''[[Jatt & Juliet 3]]''
*''[[Jatt James Bond]]''
*''[[Badla Jatti Da]]''
*''[[Jatts In Golmaal]]''
* [[Jaat (film)|''Jaat'']]
==Notable people==
{{Main|List of Jats}}
== See also ==
* [[Jat reservation agitation]]
* [[Meo (ethnic group)]]
* [[World Jat Aryan Foundation]]
* [[List of Jat dynasties and states]]
* [[Jāti]]
== Footnotes ==
{{Notelist}}
== References ==
{{reflist}}
{{notelist}}
== Further reading ==
*{{cite book|last=Bayly|first=C. A.|title=Indian Society and the Making of the British Empire|url=https://books.google.com/books?id=fX2zMfWqIzMC&pg=PA190|access-date=15 October 2011|year=1989|publisher=Cambridge University Press|isbn=978-0-521-38650-0|pages=190–}}
*{{cite book|last=Brass|first=Tom|title=New farmers' movements in India|url=https://books.google.com/books?id=9IcjA67sdrsC&pg=PA183|access-date=15 October 2011|year=1995|publisher=Taylor & Francis|isbn=978-0-7146-4134-8|pages=183–}}
*{{cite book|last=Byres|first=T. J.|title=Rural labour relations in India|url=https://books.google.com/books?id=6SkYn0aRN9YC&pg=PA217|access-date=15 October 2011|year=1999|publisher=Taylor & Francis|isbn=978-0-7146-8046-0|pages=217–}}
*{{cite book|last1=Chowdhry|first1=Prem|editor1-last=Sarkar|editor1-first=Sumit |editor2-last=Sarkar|editor2-first=Tanika |title=Women and social reform in modern India: a reader|chapter-url=https://books.google.com/books?id=GEPYbuzOwcQC&pg=PA147|access-date=15 October 2011|year=2008|publisher=Indiana University Press|isbn=978-0-253-22049-3|pages=147–|chapter=Customs in a Peasant Economy: Women in Colonial Harayana}}
*{{cite book|last=Gupta|first=Akhil|title=Postcolonial developments: agriculture in the making of modern India|url=https://archive.org/details/postcolonialdeve00akhi|url-access=registration|access-date=15 October 2011|year=1998|publisher=Duke University Press|isbn=978-0-8223-2213-9|pages=[https://archive.org/details/postcolonialdeve00akhi/page/361 361]–}}
*{{cite book|last=Gupta|first=Dipankar|title=Political sociology in India: contemporary trends|url=https://books.google.com/books?id=BBaY1QCFS2oC&pg=PA70|access-date=15 October 2011|date=1 January 1996|publisher=Orient Blackswan|isbn=978-81-250-0665-7|pages=70–}}
*{{cite book|last=Jaffrelot|first=Christophe|author-link=Christophe Jaffrelot|title=India's silent revolution: the rise of the lower castes in North India|url=https://books.google.com/books?id=qJZp5tDuY-gC&pg=PA274|access-date=15 October 2011|year=2003|publisher=Columbia University Press|isbn=978-0-231-12786-8}}
*{{cite book|last=Jalal|first=Ayesha|author-link=Ayesha Jalal|title=Democracy and authoritarianism in South Asia: a comparative and historical perspective|url=https://books.google.com/books?id=mHPok4epvlIC&pg=PA212|access-date=15 October 2011|year=1995|publisher=Cambridge University Press|isbn=978-0-521-47862-5|pages=212–}}
*{{cite book|last=Larson|first=Gerald James|title=India's agony over religion|url=https://books.google.com/books?id=g6jmckIUHMAC&pg=PA90|access-date=15 October 2011|year=1995|publisher=SUNY Press|isbn=978-0-7914-2412-4|pages=90–}}
*{{cite book|last=Lynch|first=Owen M.|title=Divine passions: the social construction of emotion in India|url=https://books.google.com/books?id=y3HEvGsKflwC&pg=PA255|access-date=15 October 2011|year=1990|publisher=University of California Press|isbn=978-0-520-06647-2|pages=255–}}
*{{cite book|last=Mazumder|first=Rajit K.|title=The Indian army and the making of Punjab|url=https://books.google.com/books?id=O4Wop9vwS9sC&pg=PA176|access-date=15 October 2011|year=2003|publisher=Orient Blackswan|isbn=978-81-7824-059-6|pages=176–}}
*{{cite book|last=Misra|first=Maria|title=Vishnu's crowded temple: India since the Great Rebellion|url=https://books.google.com/books?id=QjxiMSd0YwoC&pg=PA89|access-date=15 October 2011|year=2008|publisher=Yale University Press|isbn=978-0-300-13721-7|pages=89–}}
*{{cite book|last=Oldenburg|first=Veena Talwar|author-link=Veena Talwar Oldenburg|title=Dowry murder: the imperial origins of a cultural crime|url=https://books.google.com/books?id=d5Fm1XdS-6EC&pg=PA34|access-date=15 October 2011|year=2002|publisher=Oxford University Press|isbn=978-0-19-515071-1|pages=34–}}
*{{cite book|editor1-last=Pandian|editor1-first=Anand |editor2-last=Ali|editor2-first=Daud |title=Ethical Life in South Asia|url=https://books.google.com/books?id=7R_nwe6r5R0C&pg=PA206|access-date=15 October 2011|date=1 September 2010|publisher=Indiana University Press|isbn=978-0-253-22243-5|pages=206–}}
*{{cite book|last=Pinch|first=William R.|title=Peasants and monks in British India|url=https://archive.org/details/peasantsmonksinb0000pinc|url-access=registration|access-date=15 October 2011|year=1996|publisher=University of California Press|isbn=978-0-520-20061-6|pages=[https://archive.org/details/peasantsmonksinb0000pinc/page/12 12], 26, 28}}
*{{cite book|last=Richards|first=John F.|title=The Mughal Empire|url=https://books.google.com/books?id=HHyVh29gy4QC&pg=PA269|access-date=15 October 2011|date=26 January 1996|publisher=Cambridge University Press|isbn=978-0-521-56603-2|pages=269–}}
*{{cite book|last1=Shweder|first1=Richard A.|last2=Minow|first2=Martha|last3=Markus|first3=Hazel Rose|title=Engaging cultural differences: the multicultural challenge in liberal democracies|url=https://books.google.com/books?id=DljvifEwf34C&pg=PA57|access-date=15 October 2011|date=November 2004|publisher=Russell Sage Foundation|isbn=978-0-87154-795-8|pages=57–}}
*{{cite book|last1=Schwartzberg|first1=Joseph|editor1-last=Singer|editor1-first=Milton |editor2-last=Cohn|editor2-first=Bernard S. |title=Structure and Change in Indian Society|chapter-url=https://books.google.com/books?id=_g-_r-9Oa_sC&pg=PA100|access-date=15 October 2011|year=2007|publisher=Transaction Publishers|isbn=978-0-202-36138-3|pages=81–114|chapter=Caste Regions of the Northern Plain}}
*{{cite book|last=Stern|first=Robert W.|title=Changing India: bourgeois revolution on the subcontinent|url=https://books.google.com/books?id=kb_z1KghC1oC&pg=PA58|access-date=15 October 2011|year=2003|publisher=Cambridge University Press|isbn=978-0-521-00912-6|pages=58–}}
*{{cite book|last=Talbot|first=Ian|title=Khizr Tiwana, the Punjab Unionist Party and the partition of India|url=https://books.google.com/books?id=4w0HDZxXvlwC&pg=PA94|access-date=15 October 2011|year=1996|publisher=Psychology Press|isbn=978-0-7007-0427-9|pages=94–}}
*{{cite book|last=Tan|first=Tai Yong|title=The garrison state: the military, government and society in colonial Punjab 1849–1947|url=https://books.google.com/books?id=DrCdFzlq5-AC&pg=PA85|access-date=15 October 2011|year=2005|publisher=SAGE|isbn=978-0-7619-3336-6|pages=85–}}
*{{cite book|last=Wadley|first=Susan Snow|author-link=Susan Snow Wadley|title=Raja Nal and the Goddess: the north Indian epic Dhola in performance|url=https://books.google.com/books?id=NqcttdCbb9wC&pg=PA60|access-date=15 October 2011|year=2004|publisher=Indiana University Press|isbn=978-0-253-34478-6|pages=60–}}
*{{cite book|last=Wink|first=André|title=Al-Hind: Early medieval India and the expansion of Islam, 7th-11th centuries|url=https://books.google.com/books?id=g2m7_R5P2oAC&pg=PA163|access-date=15 October 2011|year=2002|publisher=BRILL|isbn=978-0-391-04173-8|pages=163–}}
== External links ==
{{Commons category}}
{{Wikiquote}}
{{Ethnic groups, tribes and clans of the Punjab}}
{{Gotras of Jats}}
{{Authority control}}
[[Category:
[[Category:Ethnic groups in India]]
[[Category:Ethnic groups in Sindh]]
[[Category:Agricultural castes]]
[[Category:Indian castes]]
[[Category:Social groups of Punjab, India]]
[[Category:Social groups of Haryana]]
[[Category:Social groups of Punjab, Pakistan]]
[[Category:Social groups of Uttar Pradesh]]
[[Category:Social groups of Rajasthan]]
[[Category:Hindu communities]]
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