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ELK ASIA PACIFIC JOURNAL OF SOCIAL SCIENCE

ISSN 2394-9392 (Online); DOI: 10.16962/EAPJSS/issn. 2394-9392/2015; Volume 4 Issue 3 (2018)

www.elkjournals.com ……………………………………………………………………………………………………… CAST STRATIFICATION AMONG AND STATUS OF MUSLIM FISHERMEN COMMUNITY OF CACHAR Mahmudul Hasan Laskar Assistant Professor Department of Sociology, University of Science and Technology, Meghalaya Correspondence address- Bishnujoyti path, Hatigaon, Guwahati, , Email Id- [email protected] Mob No. - +917896966597

Abstract stratification among Muslims is contradictory to Islamic idea of universal brotherhood. strictly opposes and condemns inequality between rich and poor, high and low, superior and inferior and pure and impure in society. In actual state of condition Muslims are divided into sects, ethnic groups, classes, status groups and . The social differentiation among the Muslims has been prevalent since the time of Islam’s expansion in the land beyond the confine of Arabia. Islam had contrasted the social and religious life of Persia, Mesopotamia, Syria, Palestine and Egypt; and recommended Islamic way of life to the people of these societies. But in course of time due to assimilation and accommodation with existing society, Muslims have developed the complex group identity. Islam came to India with Arab traders and political rulers. Mutual co-existence with has resulted in assimilation and accommodation of Muslims in Indian society. In India, Muslims are categorized into descendants ‘foreign ancestors’ known as and the indigenous converts known as Ajlaf. The Muslims of of Assam are categorized into various titled groups included in Ashraf such as Choudury, Mazumder, Laskar, Barbhuiya and occupational groups such as , Napit etc included in Ajlaf, which are also known as Bodo- jat and Choto-jat categoriesi. These groups are not exactly castes but caste-like status groups because they are neither very open to call class nor too close or rigid as caste. Key words: Ashraf-Ajlaf. Caste Stratification, Caste-like groups, Muslims, Status groups,

1. INTRODUCTION been the matter of debate for sociologists. Caste stratification among Muslims has There are numbers of sociologists like

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ELK ASIA PACIFIC JOURNAL OF SOCIAL SCIENCE

ISSN 2394-9392 (Online); DOI: 10.16962/EAPJSS/issn. 2394-9392/2015; Volume 4 Issue 3 (2018) Louis Dumont, GS Ghurye, M N Srinivas of Cachar district of Assam. Mahimal or and others have studied caste system in Muslim fisherman in Cachar district has India with reference to Hindu society. But seen by others as low caste or inferior in on the other hand many sociologists have Muslim society for a long time. In the shown the evidences of caste among present paper nature of caste stratification Muslims in Indian sub-continent too. among Muslims, Muslim society of These sociologists mainly compared the Cachar and the status of Muslim prevalence of social stratification among fisherman has been examined. Muslims with Hindu caste system and The objective of the study was to examine argued for labeling it as caste or caste-like the nature of caste stratification among social stratification. The study of Imtiaz Muslims and the status of Mahimal Ahmad, Ghaus Ansari, A.K.Nazmul (Muslim fisherman) in Cachar district of Karim, Fredrik Barth, Mattison Mines, Assam. Zerina Ahmed, M. K. A. , R.K.Bhattacharya and others showed 2. METHOLOGY peculiar nature of social stratification The study is qualitative and based on among Muslims, which neither fully explorative research design. The caste nor class. The existing literature on secondary source that is existing social stratification among Muslims of literatures on caste was used. To examine (Cachar is one of the district it observation and informal interview of Barak Valley) has shown its proximity with persons with knowledge of caste has with Hindu caste system though Muslim been used to carry out the study. clerics don’t want to accept it. So the The study can be used as hypothesis for literature on caste stratification among further research on caste stratification in Muslims presented the analysis on the Muslim society of Cachar. nature of caste stratification among Muslims. There are numbers of Muslim 3. RESULTS status groups prevalent in Muslim society It has been found that caste stratification

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ELK ASIA PACIFIC JOURNAL OF SOCIAL SCIENCE

ISSN 2394-9392 (Online); DOI: 10.16962/EAPJSS/issn. 2394-9392/2015; Volume 4 Issue 3 (2018) exists among Muslims but not completely 35-36). The Sayyad and Sheikh are similar to Hindu caste. The practice of believed to have descended from Arab untouchability, religious legitimacy of ancestors, while the Mughal and Pathan purity and pollution and rigid hierarchy are claimed to have descended from has not been visible in Muslim society. Mughal (Mongol) and Afghan In Cachar district of Assam, Muslims are conquerors. The ‘Ajlaf’ were the toiling divided into numbers of caste-like status masses, peasants and artisans, therefore groups. Mahimal or Muslim fisherman is could not lay any such claim of noble one of the caste-like status groups facing ancestry. There are innumerable un-acceptance in the social life of other occupational groups among the Ajlaf and Muslims and their marginalization and the gradation is determined by their past backwardness. position (before conversion to Islam) in The discussion has made in the following caste hierarchy. Thus the notion of high- headings in detail. born and low-born has maintained hierarchy among the various strata in 4. CASTE STRATIFICATION Muslim society. Although Islam does not AMONG MUSLIMS recognize caste differentiation among its Muslims in Indian subcontinent are members but several Muslims belonging classified into Ashraf (high-born) and to Ajlaf section have traditionally been Ajlaf (low-born). The Ashraf is the treated as ‘low caste’ in terms of their landowner, civic and religious leaders occupation and in matters of social and gentry, which constitute the elite relations (Hossain 2013: pp-87-88). section of the Muslim society. They are Caste among Hindus is usually further subdivided on the basis of defined in terms of the cultural ethnicity and place of origin. Among characteristics or traits which are them there are four major ethnic and supposed to form a syndrome. The social categories viz, Sayyad, Sheikh, characteristics are endogamy, Mughal and Pathan (Ansari, 1960: pp- occupational specialization, hierarchy,

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ISSN 2394-9392 (Online); DOI: 10.16962/EAPJSS/issn. 2394-9392/2015; Volume 4 Issue 3 (2018) purity and pollution, restrictions on social spouses in terms of economic background intercourse and commensality and social, and cultural and religious traditions civil and religious privileges and (Mines, 1973: p-162). Fredrik Barth disability (Ahmed, 1973). The Indian shows the hierarchical system of stable sociologists have applied these social groups, locally termed as Qaum are characteristics of Hindu caste to existed in Swat area of North . understand social stratification among Generally the term refers tribe, sect, Muslims in India. R.K.Bhattacharya people, nation and family but in Swat it designates the system of social has been used as a term for hierarchically- stratification among the Muslims of rural ordered social groups. These groups fall West as a system of inter-ethnic into various categories in descending stratification but the various ethnic rank order: groups share certain features of the caste a) Persons of holy descent b) land owners system though it is not absolutely similar and administrators c) priests d) craftsmen (Bhattacharya, 1973: p-278). M. K. A. d) agricultural tenants and laborers e) Siddiqui has found caste-like features herders f) despised groups (Barth, 1960: exist among the Muslims of Calcutta city. p-115). He has mentioned about the existence of Marion Smith described the caste endogamy among Muslims. Inter- arrangement of the social classes of ethnic marriages, in spite of similarity in Alankar village of East Bengal (Now class status, are severely discouraged as ). She mentioned that eight described by Siddiqui. Jati council or groups among the Muslims exists in Panchayat among the Ajlaf Muslims is village, viz. Soyod, Choudry, Sekh, depicting the feature of caste (Siddiqui, Mogul, Mazumder, Fartan (Pathan), 1973: p- 258). Mattison Mines claims that Gulam and Maimal. The first six groups endogamy occurs among the Tamil consist of persons who are primarily land Muslims studied by him because of a owners and who engage in trade. The last concern among the families for matching two groups seem to be distinguished from

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ISSN 2394-9392 (Online); DOI: 10.16962/EAPJSS/issn. 2394-9392/2015; Volume 4 Issue 3 (2018) the first six by occupation and by origin and regarded as the nobles. Ajlaf practical endogamy (Karim, 1956: pp- consists of all other Muslims including 156-157). Similarly, in larger Comilla various functional groups like Jolaha or thana of Bangladesh Ashraf- Ajlaf weaver, Kalu or oil-presser, Dhunia or differentiation has been visible. There cotton-carder, or barber, exist two categories of caste --- one is low Nikari/Mahimal or fisherman etc and ranked such as washer man, sweepers, converts of lower rank (Karim, 1956: p- butchers (kasai) and barbers (hajjams) 128). So it is clear that Muslim society in and the other known by kinds of name or India is not egalitarian rather a titles commonly associated with lineages heterogeneous society. and homesteads in the villages. The Islamic philosophy of equality groups with titles are considered as attracted larger section of low caste higher in rank, who are a) Majumder, Hindu but unable accommodate them in Choudhuri, Bhuiya, Kaji, Munsi etc equal social fraternity. Subsequently, (traditionally high titles or names tendency of differentiation between associated with landed aristocracy etc) b) foreign born Muslims and indigenous Khondakar, Haji, Maulana, Pharaji local converted Muslims emerged in (religious groups) c) Kabiraj, Kathmistri, Muslim society. In fact, local indigenous Imam Molla etc (associated with certain converts mostly retained their occupation or service i.e. artisan) d) Mal, occupations, traditions and customs even Pagali etc (personal characteristics after embracing Islam. So distinction is remembered by family for some reason) mainly between foreign born or (Bertocci, 2001: pp-180-181). descendent of foreign Muslim and the A.K.Nazmul Karim classified the Bengal indigenous converts. Thus the Muslim Muslims into Ashraf or Sharif, Atraf society as it actually operates contradicts Bhalamanus (rising Muslim middle the Quran and the traditions of Prophet, class), Atraf and Arzal. Ashraf consists of which have recommended for social persons having real and supposed foreign equality and denounced any form of

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ISSN 2394-9392 (Online); DOI: 10.16962/EAPJSS/issn. 2394-9392/2015; Volume 4 Issue 3 (2018) distinction in practice. If we see the greatest opposition and obstacle comes nature of distinction and differentiation in from the ulema (religious teacher or Muslim society in Indian sub-continent, it cleric), who believe in myth that Muslim is due to its long enduring and pre- society is egalitarian. The studies have existing traditions. But the religious not argued anything contradictory to legitimacy of caste stratification is religious faith but shown the gap between lacking in Islam as it is prevalent in the theoretical Islamic principle of Hinduism. Caste stratification among equality and the actual practices and Muslims has seen by scholars as the little traditions have been followed by tradition in Muslim society contradictory Muslims of the region for decades. In this to great tradition, which never permitted regard, we have investigated the actual inequality in artificial forms. All the division among the Muslims in the Barak scholars mentioned above have tried to Valley. It is being noted that ‘Bengali understand the nature of caste Muslims of the Barak Valley are divided stratification among Muslims. All of into various groups, status-groups or them have the view that caste among castes and economic classes, as most of Muslims is not so rigid because it lacks them are converts from local Hindu religious ideological justification. So it is castes’ (Bokth, 2014: pp-2-3). The argued that Muslim society having caste- different groups are Syed, Choudhury, like social stratification not exactly caste Talukdar, Mazumder, Laskar, Barbhuiya as exists in Hindu society. and Mazarbhuiya occupied the higher status, among whom Sayed in top 5. MUSLIM CASTE-LIKE STATUS position. The next position is occupied by GROUPS OF CACHAR the Choudhuries because of their The existence of various status groups supposed purity of blood and economic among Muslim in the Cachar district of power due to land ownership. The Assam has reportedly a matter of study Mazumdars, Talukdars, Laskars and for the scholars. In this area of study Bhuiyas also share the second position in 6

ELK ASIA PACIFIC JOURNAL OF SOCIAL SCIENCE

ISSN 2394-9392 (Online); DOI: 10.16962/EAPJSS/issn. 2394-9392/2015; Volume 4 Issue 3 (2018) the hierarchy along with the Choudhuries A large number of fishermen embraced as they claim to have once been the Islam in the wake of the new socio-polit- or big-landlords. There is no ical movements in the hope that the new bar in inter-marriages among these faith would provide them social-justice, groups. They resemble to the ‘dwiza’ or who formed the present day “Mahimal” twice-born group of the Hindus and community. Those amongst them re- known as Ashraf. The occupational mained within the fold of Hinduism, now groups such as Kirans (who were once form the bulk of Scheduled Caste com- the Ryots or tenants of the former group, munities of the region like the Kaivartas, at present, peasant cultivators, Patnis, Namasudras and the others. The Sharecroppers, agricultural laborers and tradition of the Mahimal compelled them wage-earners), Hajam (Barber), to settle in the areas nearby river, Khaals Patikars, Gayan, Bajnias, kirans, and (canal) and beels (lake-like wetland with constitute the lower strata static water). Mahimals are closely asso- (Bokth, 2014: pp-3-4). ciated with their traditional occupation The Mahimal (Muslim fishermen) is still remained isolated as compared to one of the occupational groups other high ranked groups. Their profes- distinctively lives in the Barak Valley sion is completely dependent upon nature region and of Bangladesh. that is fishing, which occurs mainly in In fact Mahimal, who before converted summer season when rivers flows with into Islam was the most vulnerable group full of water. In fact most of them are in socio-economic setting as marginal fishermen, who practice for untouchables and outcastes. It was the subsistence fishing. They remain work- move of Hazrat , whose less in certain season and have to earn traditional invent of Sylhet in 1328 A D, livelihood from other professions like, attracted the downtrodden groups in the agriculture labour, wage labour, car- fold of Islam because of its egalitarian pentry etc. On the other hand some philosophy.

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ISSN 2394-9392 (Online); DOI: 10.16962/EAPJSS/issn. 2394-9392/2015; Volume 4 Issue 3 (2018) Mahimals have been engaged in commer- subsistence farming in the agricultural cial fish farming and fish business. They field as tenant of land owner. take beels, fisheries and khaals on lease from landlord or fishery department of 6. STATUS OF MAHIMAL (MUS- the government of Assam for profit- mak- LIM FISHERMEN) ing fishing. These Mahimals are mostly ‘Mahimals occupy a marginal position in absentee fishermen, who do not involve the regional Muslim society of Barak in fishing activity directly. A very few Valley’ (Bokth, 2014: p-4). Mahimal is government or private employees are the most vulnerable group even today there among them, which have visualized because of the reasons mentioned by the poor educational condition of the Bokth that is traditional occupation, community. In the matter of social inter- absence of cultivable land and separation course in the Muslim society of Cachar (both natural and social). In the social Mahimal, Napit and other low occupa- hierarchy they are considered as inferior tional groups have segregated and looked or low as compared with status groups down by the higher groups. So it has been such as Mazumder, Laskar and found that distinction is mainly between Barbhuiya. The Mahimals are despised superior groups like, Mazumder, Laskar, in social intercourse and gathering in the Barbhuiya and occupational groups like, village. But it does not indicate the Mahimal and Napit. The Muslim Napit practice of untouchability among (barber) caste is still associated with the Muslims. Endogamy is strictly followed traditional occupation. Another peculiar by high ranked groups, who never task they perform is ‘circumcision’ (the establish matrimonial relationship with removal of the foreskin from the human Mahimals. Mahimal is an endogamous penis) of Muslim youths in the village. As community remains in social isolation. a matter of fact, circumcision is a manda- There are certain organizations working tory ritual in the life of Muslim male. Be- for the development of the Mahimal sides these traditional professions they do community economically and 8

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ISSN 2394-9392 (Online); DOI: 10.16962/EAPJSS/issn. 2394-9392/2015; Volume 4 Issue 3 (2018) educationally. but most of the common people even According to a former president of don’t know the significance of the OBC ‘Barak Valley Mahimal Federation’, category status. It is observed and even Mahimals are not getting equal status in viewed by educated Mahimals that the Muslim society due to existing tradition community is not self- awakened. It of caste-like stratification. Their seems they are satisfied or accepted their educational and economic condition is fate as fishermen iii . In such condition very much poor as compared with high social awakening of Mahimals is need of ranked groups. The reasons he mentioned the hour. for such condition are lack of awareness regarding education and modern 7. CONCLUSION occupation, lack of interest to educate the In the process of penetration into the child, low income and social Muslim society it has proved that environment. The problem of Muslims are functionally stratified in underdevelopment of Mahimal is two contrast with Islamic principle of dimensional- one is their state of egalitarianism. There is much unconsciousness regarding poor standard resemblance of Hindu caste with Muslim of life and second is poor facility and caste stratification. But some principles support for socio-economic development. like pollution and purity and B R Ambedkar’s idea- ‘educate, organize untouchability is loosely practiced. and agitate’ (Nagla, 2008: p-307) for the Existence of religious provision of development of is most relevant for congregation in Mosque, Idghah (a place ii Mahimals . If they are not coming for Eid prayer) etc. shows the principle of forward to change the condition unity of mankind. Mahimal’s poor internally, least chance is there to make economic and educational condition in them uplifted by programme and policy. present time is the result of unprivileged Due to the movement of some condition they have been facing since organizations Mahimals got OBC status long time and their self-reluctance 9

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ISSN 2394-9392 (Online); DOI: 10.16962/EAPJSS/issn. 2394-9392/2015; Volume 4 Issue 3 (2018) towards change and development. necessary to organize the Mahimals Mahimals are far from development in internally for self upliftment and present time despite being categorized as awareness about government schemes OBC. They have little aspiration for and policies must be reaching to the imparting higher education and adopting Mahimal community properly. modern profession. Therefore it is i Ethnographic and Folk Culture ii Society. iii [3] Barth, Fredrik (1960): The System of Social Stratification in

Swat: North Pakistan. in E.R.Leach (ed), Aspects of Caste

in South India: Ceylon and North- West Pakistan, London:

Cambridge University Press. [4] Bhattacharya. K Ranjit (1973):

The Concept and Ideology of Caste among the Muslims of

8. Reference Rural . in Imtiaz

Ahmed (ed) Caste and Social Journal Papers: Stratification among Muslims in [1] Ahmed, Imtiaz (1973): Caste and India, New Delhi: Manohar social stratification among Publication. Muslims in India, New Delhi: [5] Betrcci, Peter J (1976): Manohar Publication. Community Structure in Social [2] Ansari, Ghaus (1960): Muslim Rank into Village in Bangladesh. Caste in : A Study in in T.N.Madan (ed) Muslim Culture Contact, : Communities of South Asia: 10

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ISSN 2394-9392 (Online); DOI: 10.16962/EAPJSS/issn. 2394-9392/2015; Volume 4 Issue 3 (2018) Manohar Publication. Culture and Society, New Delhi: [10] Smith, Marion (1946): “Village Bikash Publishing House. Notes From Bengal”, American [6] Bokth Humayun (2014): “Muslim Anthropologists, Vol. 48, No. 4, Fishermen in North-: A Sociological Study”, Research pp. 581-582. Journal of Language, Literature Books: and Humanities, Vol. 1(8), PP 1-5 [11] Ahmed, Rafiuddin (1994): The [7] Hossain Md Intekhab (2013): Bengal Muslims 1871-1906: A “Social Stratification and Muslim Quest for Identity, Delhi: Oxford Society: Some Empirical University Press. Observations on West Bengal”, [12] Dumont Louis (1972): Islam and Muslim Societies: A Homohierarchicus: The Caste Social Science Journal, Vol.6, System and its Implications, No.1, PP 83-89 London: Paladin. [8] Mines Mattison (1973): Social [13] Ghurye G.S (1932): Caste and Stratification among Muslim Race in India, Mumbai: popular Tamils in Tamilnadu, South India. prakashan. In Imtiaz Ahmed (ed) Caste and [14] Karim, A.K, Najmul (1956): Social Stratification among Changing Society in India and Muslims in India, New Delhi: Pakistan: A Study in Social Manohar Publication. Change and Social Stratification, [9] Siddiqui.M.K.A (1973): Caste London: Oxford University Press among the Muslims of Calcutta. [15]. Singh Yogendra (1986): in Imtiaz Ahmed (ed) Caste and

Social Stratification among Muslims in India, New Delhi:

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