وان گجر | |
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![]() Taukeer Alam a Van Gujjar | |
Total population | |
Uttarakhand 70,000 [1] (estimation) | |
Regions with significant populations | |
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Languages | |
Van Gujjari, Pahadi, Urdu, [2] Hindi [2] | |
Religion | |
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Related ethnic groups | |
Gaddis • Bakarwal • Muslim Gujjars |
The Van Gujjars ("forest Gurjars") are an Van Gujjari-speaking nomadic Muslim ethnic group and a sub-tribe of the larger Gurjar community. [3] [4] [5] [6] They are traditionally herders and live mainly in the Shivalik Hills region of Uttarakhand. [6] They follow Islam and are traditionally a pastoral semi-nomadic community, known for practising transhumance while having their own ethnic clans. [7]
Van Gujjars migrate with herds of semi-wild water buffaloes to the Shivalik Hills at the foot of the Himalayas in winter and migrate to the alpine pastures higher up the Himalayas in summer. Van Gujjars are known to be lactovegetarians due to sole dependence on animal-herding and milk delivery as a livelihood opportunity.
The term Van Gujjar, is a combination of two Van Gujjari words "van" and "Gujjar", translating to "forest-dwelling" "Gujjars". The community added the prefix "van" in the 1980s to distinguish itself from other Gujjars, particularly the Hindu Gujjars of north western India, historically, the Van Gujjars were referred to by various names, including Jammuwallahs and Dudh Gujjars , while within their own community, they simply identified as Gujjars. [4]
The Van Gujjars are believed to have originally migrated from the Kashmir region, passing through Sirmaur before settling in the Bhabar tracts of the Shivalik Hills approximately 1,500 years ago. [8] Traditionally forest-dwelling pastoralists, they adopted the prefix "Van"—meaning "forest"—to distinguish themselves from other Gujjar communities. However, many who have recently settled in villages have since dropped the "Van" and now refer to themselves simply as "Gujjars." [9] [10]
The Van Gujjars are a forest-dwelling, pastoral Muslim community primarily residing in the Himalayan foothills of northern India.
They are traditionally found around the Himalayan states such as Uttarakhand and Himachal Pradesh, [6] which both border the Chinese state of Tibet.
In Uttarakhand, Van Gujjars are primarily found in the southern districts, particularly Nainital and Dehradun. They traditionally migrate with their buffalo herds through forested regions and have longstanding seasonal routes between winter and summer pastures within the state. [11]
In Himachal Pradesh, Van Gujjars are predominantly located in the southern and northern districts. Key areas of settlement include Kangra, Bilaspur, Sirmour, Shimla, and Chamba. Their presence in the state is characterised by transhumant pastoralism and a deep dependence on forest resources for livelihood and cultural practices. [12]
The Van Gujjars are completely Muslim and adhere to the Sunni sect of Islam, similar to other Muslim Gujjar communities such as the Bakarwals. [13] [14]
It is believed they converted to Islam through Sufism in the thirteenth to fourteenth centuries during the Turkish rule in India. [8]
They share similar clans with Gujjars, Muslim Gujjars and Bakarwals. Some of their notable clans include. [15]
Van Gujjars adhere to Islamic law, which doesn't restrict family planning. But, their nomadic lifestyle, dependence on herding, and women's physical demands likely contribute to limited birth rates. Divorce is rare among Van Gujjars families. They use local Panchayat system to resolve disputes and marital issues. [16]
Both men and women are deeply invested in their animals, which play a significant role in determining relationships. [16] Men of the Van Gujjar community wear a traditional embroidery cap called "Topi" in cultural events and rituals. [17]
Like Hindu Gujjars, they also neither slaughter nor sell their buffaloes for meat. [18]
The Van Gujjar community specializes in rearing a unique, indigenous breed of wild buffalos, designated as "Gojri" or "Gujari". [19] [20]
Van Gujjar community's fundamental social unit is the family, typically comprising a father and his son, along with their buffaloes. These families often cluster together in settlements, forming kinship-based groups that share a common ancestry. Since the British Raj, annual grazing permits have been issued to family or clan leaders, delineating specific are made by compartments for each group's use. Main decisions regarding these compartments and migration patterns are made by the family head, ensuring effective management of resources. [19]
The Van Gujjar community's population figures have not been documented in any Indian census reports yet. [8] According to CFM (City Forest Management plan) for Dehradun, the Van Gujjar population in Dehradun district of Uttarakhand, was around 3,072 in 1931, growing to approximately 5,500 by 1991. [21]
As per recent estimates the population of the van Gujjar in Uttarkhand state is reached to seventy thousands. [1]
The Social status of the Van Gujjars varies by location; In Himachal Pradesh and Jammu and Kashmir they are classified as Scheduled Tribes (ST) and as Other Backwards classes (OBC) in Uttarakhand. [2] [22] [2]
Also in Uttar Pradesh's region of Western Uttar Pradesh they are classified under OBC category. [19]
Though the Indian Forest Rights Act of 2006 grants them forest land rights for being "traditional forest dwellers", they experience conflicts with the local state forest authorities that prohibit human and livestock populations inside reserved parks. [18] [23]
In this sense, they are not only 'othered' from the majority of the Hindu-dominated states between which they move (Uttar Pradesh, Uttarakhand and Himachal Pradesh), but also from the other Gujjars of north-western India, who are predominantly Hindu.
Van Gujjars are Sunni Muslims, as might be expected from their origins.
Van Gujjars have many clans such as the Kushan (Kasana), Chechi, and Lodha.
One detail that is interesting for identity formation was the symbolic importance of the embroidered cap, topi, traditionally used by Van Gujjar men.
The CFM plan seeks to circumvent the trauma of forcefull eviction that the Van Gujjars otherwise face. The book highlights the population trends in the area and points out that the Van Gujjars have been unjustifiably accused of breeding like rabbits. The Van Gujjar population has shown a marginal increase from approximately 3072 in 1931 to about 5500 at present, while the population of Dehradun district has multiplied roughly four times between 1941 and 1991.