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CHAPTER IV CASTE AND STATUS AMONG MUSLIMS IN AHMADNAGAR In this chapter we propose to investigate in detail the account of 12 occupational groups out of 25 occupational groups surveyed. Detail Account of 12 Occupational Groups Out of 12 occupational groups which were studied in detail, Tarabatkar, Rangrez, Pinjari and Momin are craftsman groups, Bagban, Tamooli, Gao-quasab, Bakkar-quasab are trading groups and Bawarchi is service group. Remaining three are religious sects, viz., Bohra, Shia Imami Ismaili and Mahdavi. Excluding these religious sects, the first charac­ teristic of these occupational groups is that they bear distinct names. These names are derived from the traditional occupations which members of these groups either pursued in the past or are engaged in today. The second characteristic of these groups is their association with traditional occupation. Traditionally the Tambatkars were metal craftsman particularly in copper. They used to mint coins, cast cannons apart from casting and manufacturing utensils. In addition to this they were engaged in two other kinds of occupations, viz., oil pressing 114 115 and owners of modikhana. The former is to extract oil from sesame and the latter storing of foodgrains and other goods and its distribution. In Rajasthan these occupations are still followed by them. In Ahmadnagar few families of Tambatkars are still following their traditional occupation of metal craftsman exclusively. But the nature of their occupation has changed in the course of time. They do not cast metal any more. Instead, they prepare utensils out of brass sheets casted in the factory by way of hammering it. The copper is being replaced by brass for its utility and it being cheaper than copper. Beef-butching is traditional occupation of Gao-quasabs. Ninety per cent follow its traditional calling. Fruit business in traditional occupa­ tion of Bagbans and &0 per cent are engaged in this trade. Goat-butching is traditional occupation of Bakkar-quasabs. Almost entire group was reported to be following its tradi­ tional occupation. Momins are handloom weavers and weaving is their traditional occupation. Only three families were reported to follow its traditional occupation. Selling betel leaves is traditional occupation of Tambolis. Seventy per cent families were reported to follow its traditional occupation. Cotton teasing and preparing mattresses is traditional occupation of Pinjaris. About $0 per cent are engaged in its traditional callings. Rangrez are dyers. Dyeing clothes is their traditional occupation. Only one family was reported to be following it and two families were following it as side-business. Bawarchis are 116 professional cooks and cooking is their traditional occu­ pation. Almost entire group is following its traditional occupation. There is no economic interdependence among these groups as observed in villages revolving around land and based on Jajmani System. It is clear from the above description that some of the groups do not follow its traditional callings completely and occupational changes have taken place. In fact due to industrialization and urbanization occupational changes have occurred. There is a tendency among members of the group which can no more practise its traditional occupation to take to other callings. Bohras, Shia Imami Ismailis and Mahdavis are religious sects. Bohras and Shia Imami Ismailis are business communities and do not practise any particular occupation as their tradi­ tional occupation. Mahdavis were once Jahagirdars and v.Tere engaged in agriculture. The third attribute of these groups is Janat-bandi or caste organization. The caste organisation is called as Jamat-bandi. 'This system is the traditional expression of communal solidarity in a concrete form, designed to regulate the affairs of the community and to apply sanctions against the infractions of the communal code. 117 A caste organisation is normal prerequisite for any caste. The caste organizations exist among the Muslim groups in Ahmadnagar. Misra has reported the existence of caste 2 organizations among the Muslim communities in Gujarat. Hutton also mentions about an out-casted man of the Muslim Chamargaurs of Banda has to serve food to his own caste men and Hindu Chamargaurs of the place and some Brahmins to 3 reinstate his status in nis caste. The Jarnat-bandi as it exists in the Muslim groups in Ahmadnagar can broadly be divided into two categories. Those caste councils which are more traditional in manner and the office of the head is hereditary. The rules regarding code of conduct and the functioning of such organisations is un­ written. All such organizations fall into first category. On the other hand there are some caste organizations which run on formal basis, which has written constitution and the office bearers of which are elected. Jamat Organization Among Tambatkar The jamat organization among Tambatkar is a formal one and registered as 'Nagori Muslim Misgar Jamat Trust, Ahmadnagar, No. F-17.'4 The organisation has written constitution in which objects of the organization, rules and regulations regarding the membership to the trust, powers and privileges of the board of trustees, meetings of the board of trustees, dis- 118 qualification and expulsion of the trustees/members/office bearers, etc., are defined in detail. Membership Criteria : All persons belonging to the Nagori Muslim Misgar Jamat staying in Ahmadnagar and born of Nagori Muslim Misgar father can become member provided he is above 18 years, he must be citizen of India, he should apply for membership in the prescribed form, and his membership should be approved by the board of trustees. The organization maintains a register in which full name of the member, his address, date of the approval of his membership and the signature of the member is given. Such members registered with the trust have right to vote at the election and if willing to contest it. Those not fulfilling the above-mentioned conditions have no right to vote. There are five constituencies in Maharashtra and some districts of Madhya Pradesh. These include the cities, towns, villages coming under its jurisdiction. The Ahmadnagar constituency includes Ahmadnagar City, its cantonment, Bhingar, Kedgaon, M.I.D.C. industrial area, and the area falling within the periphery of 5 kilometers of the above-mentioned places. Board of Trustees and Office Bearers For the management of properties and affairs of the trust, the board of trustees constituting not less than nine members are elected. Out of these President, General Secretary and Treasurer are elected. The remaining act as members. The 119 executive body remains in power for the period of five years. Maintenance of Records The trust keeps a minute book in which clear report of the proceedings at each of the meetings is kept. It also maintains a register in which complete list of the movable and immovable property is given which is verified by the trustees from time to time. It maintains accounts of the trust properties which is audited yearly. Source of Income The jamat organization has movable and immovable property from which the organization gets regular rent. Apart from this, donations in cash and kind, gifts, bequests are accepted. At present it has a Misgar Educational Board which runs a primary school, high school and a sewing class for ladies. The educational board also looks after the Misgar library and sports club. The jamat also runs a Madrasa to impart reli­ gious education to children. It also looks after the main­ tenance of two mosques and the burial ground. The organization helps people in settling their disputes. It provides monetary help to the needy and poor. It gives financial help by way of scholarships to the promising students. It helps aged, helpless and widows. In an informal discussion with the members the author was informed that, though excommunication is prohibited by law, if any person violates the norms of the jamat is excommuni cat ed. 120 Jamat Organization among; Gao-quasab The jamat organization among the Gao-quasab is informal one. The head of the panchayat is called 'Chaudhari' whose position is hereditary. There is no formal executive body and no written constitution. The rules and regulations which govern the life of its members are orally followed and transmitted. Mode of Functioning When any matter is to be discussed or any member violates the norm, the Chaudhari convenes the meeting of entire commu­ nity at a fixed place. The offender is summoned before him and the entire community. The Chaudhari or one of the elders explains the nature of the offence committed and calls upon the offender to admit it or justify it. The Chaudhari after taking suggestions and opinions from the assembled members pronounces the decision of the group. Any person who does not agree to the opinion can express it. At this juncture the Chaudhari takes opinion from other members. The decision is taken on consensus of opinions. Nature of Punishment If the offender is proved guilty, he is penalised depending on the nature of his offence. The offender is excommunicated if the offence is very grave and the entire community in the district is intimated about it. If the offence is not so grave, in such cases the offender is 121 nominally fined. The fine is just 10 paisa. This is just to make him and the assembled realise that the person has violated the norm. If an excommunicated member wishes to be taken back in the community, in such case the offender admits his fault and renders his apology. The person then feeds the entire commu­ nity after which he is readmitted in the community. When marriage is settled, both the parties have to take formal consent of the Chaudhari prior to the solemnization of nikah. The organization settles disputes among its members, arranges religious functions and helps the needy and poor.

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