CHAPTER VI
OVERLAPPING DISTINCTIONS
Oxford English Dictionary gives a Latin root (identitas,
from idem, 'the same') and two basic meanings of the word
identity. The first is the concept of absolute sameness in the
sense that this is identical to that. The second is a concept of
distinctiveness which presumes consistency or continuity over
time. In this sense the notion of identity establishes two
possible relations of comparison between persons and things:
similarity on one hand and difference on the other (Jenkins
1996: 3-4). This research work has also tried to analyze the
'similarities' and 'differences' between Hindus and Muslims of
rural areas of Uttar Pradesh with the aim to analyze the
identity construction. The background is that in rural settings
the life conditions for Hindus and Muslims are similar. The
pressures
of
everyday
routine
behaviour
increase
the
possibility of interaction between them. Hence, what are the
areas of cultural overlaps and of differences? In the same
context, what are the patterns of interactions in various social
situations?
Barth's model of ethnic identity where, 'groups exist even
though the barriers separating them are osmotic rather than
watertight:
boundaries persist despite a
flow of personnel
across them' ( 1969), also holds true in the context of Hindu
and Muslim identities with slight modifications. That is, not
only have there been interactions between both communities,
but they also have adopted cultural practices of each other.
Hence, there are overlaps in their cultural practices. Though
there are disagreemertts among scholars with regard to the
process
by
which
commonalities
evolved,
yet
there
is
unanimity about the fact that despite overlaps community
boundaries
are
maintained
and
manned.
This
aspect
of
identity is apparent from the analysis of the structure of the
family, in ways rites of passage are conducted, educational,
and their occupational status, and the position of women in
both communities.
Even though Shari'at laws are supposed to be the guiding
principle in terms of ethos and norms of the Muslim family,
there are, however, striking similarities with Hindus. This not
only pertains to average number of generations living under
one roofl and the average number of family members2, but also
with regard to the preference of family type viz., joint family.
The reasons cited are also similar for both communities. The
commonality of reason is also there among those from both
communities who prefer nuclear over joint family.
There
is
a
lot
of
common
ground
between
both
communities on what constitutes ancestral property and how
it should be distributed among male heirs?
difference
comes
to
the
fore
on
the
issue
However,
of
the
whether
women/ daughters have a share in ancestral property? In both
communities everything in one's parents house is considered
as
ancestral
property
and
this
included
'immovable'
and
The difference between Hindus and Muslims families on average
number of generations living under one roof is 0.01 (Hindus- 2.68
and Muslims- 2.67).
2 The difference between Hindus and Muslims families on average
number of family members is 0. 92 (Hindus-11.0 1 and Muslims1
11.93).
224
'movable'
properties.
With
regard
to
distribution,
it
was
argued across communities that either every item should be
divided equally among all the inheritors or a division should
take place on the basis of Maliat (market valuation). If Maliat
method is followed then each person do not get a share in
every item of ancestral property. On the issue of women's
share in ancestral property, there were divergent views within
both communities. A significant proportion of the Muslims
believed
that
daughters
along
with
sons
should
inherit
property. But Hindus did not subscribe to such opinion and
believed that daughters do not have a
share in ancestral
property apart from the expenses and gifts of marriage. In
contrast, Muslims opined that women have a share apart from
marriage expenses and gifts. One can attribute this view of
Muslims to the specific instructions of the Koran. But the fact
that a
majority of them do
not practice it indicates
the
acculturative influence of Hindus.
The core marriage rituals of both communities are very
different from each other. One possible reason is the religious
underpinning
of their
respective
marriage
rituals.
Madan
( 1989) and Mines ( 1989) assign an important role to religion
as the structural basis for identity, however, the subsidiary
customs and rituals observed at the time of marriage are
similar between the two communities. Customs such as women
singing
songs
on
the
finalisation
of
marriage,
Chheka
(engagement) ceremony, rituals observed in the Mandap on the
following morning of marriage and the first food a newly wed
bride takes in the groom's house. Apart from the abovementioned ones,
similarities also exist in the
perceptions
regarding the age of marriage, the importance of purity of
225
lineage (though both communities use different terms), and
marriage not being permitted among consangunial relatives
and the prevalence of dowry.
In
stereotypical
terms,
the
practice
of
polygamy
strongly associated with Muslims in India (Ahmed:
is
1979).
Muslim respondents also opined that Shari'at permits a man
seven marriages. But the fact that there are certain conditions
attached to this provision is hardly ever mentioned. It also
needs to be mentioned that there are significant instances of
polygamy among Hindus also. The difference lies in the fact
that among Muslims polygamy is practiced in the presence of
existing wife. But among Hindus polygamy is practiced only
when for some reason or other the existing wife is not there.
That is, upon death of or separation from existing wife. In
other words, in both communities men have the permission to
marry more than once. However, it is only among Muslims that
women are allowed to remarry subject to certain conditions.
Closely associated with polygamy is the issue of divorce. The
difference between both communities becomes apparent when
it comes to
accepting that divorce do
take
place.
Unlike
Muslims, Hindu upper castes did not believe that marriages
could be broken. The reason they cited was that among them
marriage was a sacrament, whereas among Muslims it is a
contract. So for Hindus, a married couple can get separated
but
their
marriage
cannot
be
annulled.
However,
the
researcher did come across the instances where divorces had
taken
place
among
the
upper
castes.
During
fieldwork,
agrarian and subaltern caste respondents narrated in detail
the process of dissolution of marriage mediated by the caste
panchayats. The dissimilarity is larger insofar as divorce is
226
concerned. The similarity between both communities is at a
more basic level i.e. in both communities women cannot ask
for divorce. This depends upon the whims and wishes of man.
As one of the respondent of village Mani Kalan pointed
out that an infant does not belong to any religion as his/her
religion
is
of their
parent's.
Hence,
the
rite
of passage
prepares the child for that religion. In birth rituals there is a
remarkable similarity between both communities. This begins
with the singing of Sawhar to the shaving of the head of the
child. But among Hindus there is no such comparable custom
as among Muslims wherein the Maulvi whispers the Azan and
Akamat in the right and left ears of the child respectively.
Furthermore, the similarity between both communities extends
even in the gender bias vis-a-vis birth rituals. That is, Sawhar
not being sung in the case of a girl child among Hindus.
Similarly, among Muslims, in Hakika (christening) ceremony,
the proportion of boy to girl child named is 1:2, upon the
ritual sacrifice of an animal.
In religious initiations in both communities there is a
degree of informality. The child is encouraged to participate in
festivals
and
religious
ceremonies.
Older
members
of the
family take upon themselves to educate the child in religious
matters. Among Muslims the child is encouraged to go to the
mosque along with male family members. Similarly, among
Hindus, mostly grandparents teach the child to learn religious
hymns
methods
in
the
evening
adopted
by
before
both
dinner.
communities,
Among
there
the
is
formal
a
wide
divergence. Among Hindus one cannot perform Yagna until the
227
thread ceremony is performed. This is applicable only to male,
women are anyway not allowed to perform Yagna. They can do
so
only as
children
a
companion to
irrespective
of
a
man.
gender
are
However,
sent
to
all
Muslim
Madarsa
for
religious instructions.
In rituals immediately after death and before cremation
or burial, in both communities, the dead person is put on the
ground, bathed, embalmed with perfume and dressed in new
clothes. These rituals are performed by the family members of
same gender as that of the dead person. Moreover, there is a
difference in the death rituals of adult males and females and
boys and girls in both communities. The colour of the shroud
and of the cloth for Hindus is dependent upon the marital
status of the women i.e. whether she was a widow or not at
the time of her death. Similarly, among Muslims, the length of
shroud of a dead female is 1.5 times longer than that of a
male.
Even in rituals following cremations and burial, among
Hindus and Muslims respectively, there is a great degree of
similarity. Among Hindus, these rituals are observed over a
period of 13 days and among Muslims it is observed only for
one day,
but the
underlying notion is
the
same in both
communities. That is, all rituals are aimed towards the peace
of dead person in the other life. As Hindus read Shanti Parva
of Mahabharat, a similar practice exists among Muslims who
call children from the mosques to read the Koran. However,
unlike
Hindus,
among
Muslims
recognized (Mines: 1973).
228
death
pollution
is
not
Education is one sphere where there is a greater degree
of difference between both communities. Hindus send their
children
to
Madarasa.
government
This
run
difference
schools
is
due
whereas
to
the
Muslims
to
variations
in
preference and purpose of education. Muslims preferred Dini
Talim
(religious
education)
Duniyavi
over
Talim
(worldly
education), because they believe that the purpose of education
is to make a better human being. In the opinion of Hindus, the
purpose of education is to equip oneself to earn livelihood.
However, scholars like Rogers Jeffery and Patricia M. Jaffery
( 1994)
believe
that
Muslims
go
for
Islamic
educational
institution because they do not get admissions in government
run schools. For education beyond primary and secondary
level both communities opted for government run schools.
Boys are expected to study till B.A., or equivalent to B.A., if
pursuing religious education. But for girls the level is much
lower
in
both
communities.
Among
Hindus
the
girls
are
expected at the most to pass class 1 Qth and Muslims believe
that religious education is sufficient for them.
Hindus pursue agriculture as an occupation whereas
Muslims
are
agriculture.
mostly
engaged
Surprisingly
more
in
occupations
Muslims
are
other
than
involved
in
biradari based occupations than Hindus are in caste based
occupations. This becomes important when it is believed that
among Muslims there is no caste like structures. Overall,
Hindus
preferred
government
service
and
first
choice
of
Muslims was that of a Hafizi (teaching in Madrasa) for their
children.
229
Analyses of gender biasness between both communities
reveal striking similarities. In the case of ancestral property,
among Muslims women do have a share, and it is not so
among Hindus. Whether this is practiced by all Muslims or not
is a matter of family norms, but women never ask for their
share. In marriages, because great importance is attached to
the purity of lineage thus most marriages are arranged ones.
Hence their opinion is never sought with regard to their
willingness
to
marry or their acceptance
of the
arranged
match. She can never divorce her husband, but can secure
divorce by persuading him to do so. Among Muslims she can
remarry after divorce subject to certain conditions but not so
among Hindus. In rites of passage, women are considered
unequal
to
men
communities.
initiation to
This
in
one
ranges
death rites.
respect
from
or
birth
Though,
another
rituals
there was
to
in
both
religious
an universal
acknowledgment of the necessity of women's education, yet the
preferred level of their education was always lower than that
of the male. Moreover, the reason for their education was
never
to
make
them
independent
and
self-respecting
individuals. Rather it was seen as a necessity so that after
their marriage they could tutor their child and read and write
letters. Purdah is preferred for women in both communities.
Even those castes or biradaris, who felt that there is nothing
wrong if women work outside home, would want their women
folk to be at home if they had the requisite resources.
At this
Muslims
point it is
have
more
plausible argue
commonality
among
that Hindus
and
themselves
than
differences. The similarity varies from structural features such
230
as
organization
property,
purity
of
of
the
importance
lineage,
family,
attached
unequal
distribution
to
of
endogamy,
status
of
ancestral
emphasis
women
to
on
cultural
practices such as customs and rituals associated with main
marriage ceremony, religious initiation, birth and death rites.
Moreover, even in areas where there are clear-cut scriptural
injunctions the prevalent norms has taken precedence. For
example, there is detailed instruction in the Koran on the
proportion of daughters' share in ancestral property, but this
is rarely practiced. Again, there are differences between the
two
communities
as
well.
This
religion is the guiding factor.
marriage
functions
such
as
is
mostly in areas
where
This ranges from the main
Nikah
among
Muslims
and
Saptapadi, Panigrahan and Sindoor Dan among Hindus, to the
perception
and
purpose
of
education,
to
occupational
preference for their children. In other words, though there is a
great deal of overlap between both communities, but at the
same time there are few but important distinctions also. These
differences are the boundary markers of the community, which
at times are overt and many a times are latent in nature.
As mentioned earlier, identities are not simply given, but
are constructed in interaction with 'others'. The underlying
assumption is that an individual chooses a course of action
over another when there is a
choice depending upon the
salience and commitment to an identity (Stryker:
1968 &
1980). From the analysis of interaction pattern across several
social situations, it became apparent that people from both
communities choose interactants very consciously. They are
aware of the consequences of their choice in terms of identity
projection.
This
is
not
only. confined
231
to
inter-community
interaction,
but
also
to
interaction.
Therefore,
if
interone
and
were
intra-castefbiradari
to
draw
a
scale
of
preference of interactants then first preference is for the kin.
This is followed by other members of one's own castefbiradari,
members
of
other
castefbiradari
and
members
of
other
community in the same order of preference. This, however,
does
not
deny
the
possibility
of situational
variance
1n
interaction patterns.· The situations, which are economic in
nature
such
comparatively
interaction
as
interaction
more
could
be
for
agricultural
inter-castefbiradari
observed.
and
Conversely
in
purposes,
community
situations
wherein so-called family reputation, honour and status are at
stake, people engage in more intra-castefbiradari interaction.
Such
patterns
of interaction
in
both
communities
again
highlight the fact that not only in given part of identity but
also in the process of construction of identity they share
similarities.
Apart from primordially identified interactants, there are
other categories of interactants viz., 'neighbours' and 'friends'
who hold a significant place in the respondents' scheme of
things. Physical neighbours of the same religion (better if from
the same castefbiradari) is most preferred over neighbours
from different religions or castesfbiradaris. However, it must
be pointed out that there are village specific differences in
patterns of interaction with regard to 'neighbours'. This is
more to do with the spatial distribution of Mohallas (localities)
and Tolas (Colonies) in Mani Kalan and Samdaha respectively3,
than with the choice of interactants. The same cannot be said
3
For detail description see Chapter II
232
with certainty about 'friends'. An analysis of community and
castefbiradari of five
close friends
reveals that ascriptive
attributes play an important role in making friends. However,
there
are
exceptions
as
well.
Further,
if
one
analyse
caste/biradari of friends along with 'friends' as interactants,
then
the
situation
is
not
very
different
from
that
of
neighbours. In other words, with some caution it can be stated
that friends of the same community and castefbiradari are
preferred.
Individuals apart from being a unit in interaction are
also
occupants
of structural
positions
'in
the
small
and
specialized networks of social relationships' (Stryker & Burke:
2000).
In
this
respect
the
collections
of social actors
connected
to
each
other
individuals
in
interaction
occupying structural
through
ties
of social
are
positions
network.
Methods of social network analysis provides tools for locating
such structural positions and the existing ties between them.
This means that all social actors possess one or more variety
of resources which is the reason for their occupation of a
structural position in social system. Thus, the possession and
exchange of resource are also reasons for interaction. With
regard to identity construction, the nature of resources and
the comparative impor:tance of resources among interactants
play a crucial role. This is in the sense that, in a social
situation, the person with less important resource (though it
is context dependent) starts the interaction and it terminates
with person possessing highly valuable resource.
Now the
person with whom interaction terminates has the power over
persons who initiated the interaction. This,
in turn,
also
influences the constructed identity of an interactant. Thus,
233
the direction of interaction viz., initiation and termination has
an important bearing on identity construction.
A class- based analysis of three types of networks of
interaction (economic, political and social) among sampled
respondents from both villages reveal that primordial ties such
as those based on caste or biradari are very important to the
people.
And
they
maintain
and
exhibit
such
ties
in
all
opportune moments, even if they belong to different classes.
This means that Bade log 4 of a community interact with Oonchi
jati/ biradaris, but not with Chhote log6. Conversely Oonchi
jati/ biradari also interacts with Bade log. This means that the
possession of physical resources only acts as complementary
to non-physical resources, particularly those of an ascripitive
nature. Hence, in social situations where the exchange of
physical resources
interaction,
the
is the
determinant of the
importance
on
ascripitive
direction
of
non-physical
resource is never forgotten. Even in intra-class interactions,
persons of the same castejbiradari are preferred over others.
An upper caste/biradari person would approach persons of his
or her own castejbiradari and also from the same class. This
is understandably so because, as has been shown in ChapterII, despite following a different method of class calculation,
there is a high correlation between castejbiradari and class.
Bade Log are those people who are from the upper castefbiradar
and own assests in the terms of four or five CCP.
s Oonchi Jati/ biradari are those people who are from the upper
caste f biradari but do not possess assets in the terms of four or five
CCP.
6 Chhote log are those people who are from agrarian or subaltern
castesfbiradari. For detail description see Chapter- II.
4
234
However,
there are exceptions to this correlation as well.
There are poor people among upper castesfbiradaris and rich
people among agrarian and subaltern castesfbiradaris. But
the interesting part of intra-class interaction is that these
aberrations of castefbiradari-class correlation never become
part of interaction network. Most of their interaction is with
those
who
do
not
belong
to
that
class.
This
aspect
of
interaction is amply demonstrated through the social network
analysis of interaction within economic (agricultural), political
(panchayat
cases
and
elections)
and
social
(intermediate/immediate crisis situations) networks. Only in
circumstances where they do not find interactants from their
'own' castefbiradari or community they direct the interaction
towards
in teractan ts
of
other
caste f biradari
or
religious
community. In such cases also the interaction is with those
who are horizontally at similar level in other community.
Eastern Uttar Pradesh, where this study is located is also
the site for one of the contentious Hindu-Muslim disputes in
recent years i.e., around the Ramjanambhoomi-Babri Masjid in
Ayodhya.
It
can
certainly
be
said
that
this
dispute
has
sharpened the notion of 'we' vs. 'they' among Hindus and
Muslims. However, as the research findings indicate these two
communities share a great deal of commonality. This is not
only restricted to overt cultural practices but also at the social
structure level. This does not mean there are no differences
between them. Rather, though the differences are few, they are
important
religious
ones.
Moreover,
underpinnings,
since
they
boundary markers.
235
are
these
used
differences
as
have
community
Furthermore,
members
of both communities
are very
conscious of the differences between them. For this reason
they choose their interacting partners very consciously, so
that they do not project or get associated with identities,
which are proscribed by their community. This phenomena is
most evident in the fact that the highest level of interaction is
with
'kin',
followed
by
other
members
of
one's
own
castefbiradari and then members of other castefbiradari, and
finally people from other religious community.
In a similar vein, it also became apparent that identity at
intra-community level
undergoing
direction
change.
of
i.e.,
at
inter-castefbiradari
As
has
been
interaction
i.e.,
the
discussed
point
of
level
is
earlier,
the
initiation
and
termination has an important bearing on the resultant identity
construction.
An
analysis
of
interaction
data
at
inter-
castefbiradari level indicate that all interactions initiated by
the subaltern castefbiradari do not terminate with the upper
castes. Rather a
majority of them is directed towards the
members of their own castefbiradari. This means that for
them, unlike earlier times, all the options do not end with the
upper castes. The subaltern castefbiradari have now greater
choice in choosing their interactants. Hence, all the resultant
identities of such interactions are no more decided by the
upper castes. By directing their interactions with members of
their
own
castefbiradari,
the
subaltern
castefbiradari
trying to assert their identity.
However, it is a
conjecture
high
that
given
the
correlation
is
matter of
between
castefbiradari and class, to what extent new interactants of
subaltern caste/biradari are able to meet their requirements.
236
But it can certainly be stated that they are making an attempt
to break the mould of traditional relations.
As happens with a majority of research, this research
work also carne up with some findings which do not have any
direct and specific reference to the objective of the study.
However, at the larger level it does point to the dynamics of
Hindu-Muslim identity. First, Madan (1981) in his study of
Hindus and Muslims of Kashmir has pointed out that that
'biradaris' of Muslims and castes of Hindus are not same.
However, this study contradicts this assertion. Let us begin
with characteristics of caste elucidated by Ghurye
Ghurye
lists
six features
of caste viz.,
(a)
(1950).
prevalence
of
hierarchy; (b) prevalence of endogamy; (c) association with a
hereditary
occupation;
(d)
restriction
on
food
and
social
interaction; (e) distinctions in customs, dress and speech and;
(f) civil and religious disabilities enjoyed by different sections
of
society.
In
the
present
scenario,
the
characteristics are important ones and are
first
three
still prevalent
among castes. The other three have lost ground due to certain
laws and increased interaction among various castes. This
research work has highlighted, among Muslims also there is a
hierarchy within various biradaris. Sheikhs are at the top of
hierarchy and Qureshi at the bottom. In other words, like the
Hindus, there are upper, agrarian and subaltern biradaris
among Muslims. The other major hierarchical division is that
between Ajlaf and Asraf. A majority of Muslim respondents
have pointed out that marriage is mostly solemnized within
the same biradari. Further, like Hindus, the purity of a lineage
is an important consideration in selecting a suitable match. As
far as hereditary occupation is concerned, like castes among
237
Hindus, many biradaris among Muslims have names based on
their hereditary occupation.
biradari.
Their
hereditary
musical
instrument)
and
Take
for
occupation
sing
example,
is
to
devotional
the
Dafali
play
Dafli
songs
at
(a
the
mausoleum of local Sufi saints. Or for that matter, the Darzi
biradari, their hereditary occupation is tailoring. Based on the
above characteristics it can be argued that biradaris are near
to castes, if not similar.
Secondly, in both communities the traditional notion of
hierarchy i.e., of upper, middle and lower castesfbiradaries do
not hold ground. That is, every castejbiradari puts itself in
the centre and based on the distance they categorise the
'other' castejbiradari as upper and lower. The position of
castejbiradari in hierarchical order is no longer determined by
the distance between that caste/biradari, and Brahmin caste
and Sheikh biradari among Hindus and Muslims, respectively.
This kind of categorization is most evident in interactional
situations. For example, if a Kewat interacts either with an
Ahir or with a Rajput, he would call both of those interactant
to be from the upper caste. The reason is that despite Ahirs
being from the so-called middle castes, they are considered
higher in hierarchy to Kewat. Similarly, if the same Kewat
interacts with a Viswakarma or with a Harijan, both of them
would be categorized as 'lower' caste.
Finally, despite the above assertion, the features of the
caste and biradaris are very similar. They are clearly different
though in at least one respect i.e.
in the distribution of
neighbours. In Chapter-11, it has been explained that spatial
distribution of Tolas in Hindu dominated Samdaha is very
238
different than that of Mohallas of Muslim dominated Mani
Kalan. The names of a
majority of Tolas of Samdaha are
castejbiradari based, but in Mani Kalan only a small minority
of Mohallas have castejbiradari based names. This means that
a majority of inhabitants of Tolas of Samdaha are from the
castejbiradari after which the area is named, but this is not
so
for
Mohallas
of Mani
Kalan.
Moreover,
there
is
some
amount of spatial distance between any two Tolas. But the
Mohallas of Mani Kalan are in a continuous whole. In such
kind
of spatial
distribution,
the
neighbourhoods
in
both
villages are very different. This is in the sense that, generally
neighbours of Samdaha belong to the same castejbiradari. In
Mani Kalan, however, the chances of neighbours being from
same castejbiradari were very low except for the Harijan caste
who were not part of mixed neighbourhoods. This means that
unlike castes of Hindus, among the biradaris of Muslims there
is less restriction on social interactions. In this regard, one
can point out that both these villages have some members of
'other' communities i.e., Hindus in Mani Kalan and Muslims in
Samdaha as well.
Hence,
neighbourhoods
of both villages
should have characteristics of both communities. However, it
must be mentioned that the minority community in both
villages make a conscious attempt to fit into the social system
of the village which, to a large extent is determined by the
predominant community.
Limitations and Future Directions
This research is based on the data collected from the two
villages (Samdaha and Mani Kalan) of Jaunpur district of
239
eastern Uttar Pradesh. This is a micro study of Hindu-Muslim
identity and it is difficult to generalize the findings at a larger
(macro) level. Hence, future study in this area could examine
Hindu-Muslims identity in urban contexts. The reason is in
urban locations the immediate reality of the people are very
different from that of rural areas. One example of this could
be that in this study under category 'occupation' the primary
focus is on agriculture and the interactions within agriculture.
However, in urban areas given the varieties of occupations, an
analysis of interaction for occupation would reveal a much
complex
process
of
identity
construction
and
interaction
among Hindus and Muslims.
To generalize the findings of this study, it is imperative
that in future such studies are carried out across the various
regions of not only Uttar Pradesh, but across the country. This
would not only provide a larger picture but also give us an
estimate of the comparative dynamics of identity construction
in different regions. This becomes particularly important in
the light of the fact that each region has different cultural
practices.
As has been mentioned earlier also that lower class and
subaltern castefbiradari from both villages migrate to cities in
search
of jobs.
Many a
times,
such
migrants
from
both
communities stay at one location in the new place. It would be
worth
enquiring
how
migrants
from
both
communities
construct their identity in an urban setting. What kind of
network they are able to activate and sustain. Further, in
situations where upper castefbiradari are late migrants, how
do they negotiate their identity in non-rural surroundings?
240
Annexure-I
Cost Index of Assets
Assets
Tractor
Pumping Set
Thresher
Land
Tata 407
Grocery Store
Shop of Other
Goods
Buffalo
Cow
A Pair of Ox
Goat
Gumti (Pan/Tea)
Truck
Jeep
Total
Low Cost
350000
20000
7000
250000
High Cost
Total Cost
17500
300000
24500
550000
200000
250000
450000
40000
100000
140000
700000
241
Average
Cost
350000
20000
12250
207500
400000
225000
Cost Index
0.15154
0.00866
0.00530
0.08984
0.17319
0.09742
70000
10000
7000
5000
800
2000
700000
300000
2309550
0.03031
0.00433
0.00303
0.00216
0.00035
0.00087
0.30309
0.12990
1.00000
Calculation of Value of Assets for village Samdaha
Land
Res. Hold in
pump
Thres
Tata
tractor set
No.
Gs
her
shops gumti 407
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
46
47
1.35
0.36
0.09
0.81
0.36
0.27
1.35
0.90
0.18
0.54
0.54
0.18
1.35
0.63
0.00
0.18
0.00
0.90
0.18
0.72
0.00
0.00
0.27
0.90
0.18
0.27
0.27
0.09
0.00
1.71
0.00
0.72
0.18
0.45
0.63
0.18
0.18
0.18
0.18
0.00
0.00
0.36
0.63
0.90
0.00
0.00
0.00
0.00
0.00
0.00
0.15
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.15
0.00
0.00
0.00
0.00
0.00
0.00
0.15
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.15
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.15
0.00
0.00
0.00
0.000
0.000
0.000
0.009
0.000
0.000
0.009
0.009
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.017
0.000
0.009
0.000
0.009
0.000
0.000
0.000
0.000
0.000
0.017
0.000
0.009
0.000
0.000
0.009
0.009
0.000
0.000
0.009
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.005
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.005
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.005
0.000
0.000
0.005
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.487
0.097
0.097
0.000
0.000
0.292
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.195
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
242
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.001
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
jeep
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
ox
cow
0.000
0.000
0.000
0.000
0.004
0.000
0.000
0.000
0.004
0.002
0.000
0.004
0.000
0.000
0.004
0.002
0.006
0.006
0.000
0.006
0.000
0.004
0.004
0.004
0.009
0.004
0.004
0.004
0.000
0.000
0.000
0.002
0.002
0.004
0.004
0.004
0.002
0.002
0.004
0.000
0.000
0.000
0.004
0.000
0.000
0.000
0.000
0.006
0.000
0.000
0.000
0.003
0.000
0.006
0.000
0.006
0.000
0.009
0.000
0.003
0.003
0.000
0.000
0.000
0.009
0.003
0.012
0.006
0.006
0.003
0.006
0.006
0.000
0.000
0.003
0.003
0.000
0.000
0.003
0.003
0.000
0.003
0.000
0.000
0.003
0.006
0.006
0.006
0.000
0.003
0.000
0.000
0.009
0.000
buffalo
0.000
0.009
0.000
0.017
0.009
0.000
0.004
0.004
0.004
0.004
0.004
0.004
0.017
0.004
0.000
0.004
0.000
0.004
0.000
0.017
0.000
0.000
0.013
0.022
0.004
0.000
0.009
0.000
0.004
0.017
0.000
0.004
0.000
0.000
0.009
0.009
0.009
0.000
0.000
0.009
0.000
0.004
0.004
0.000
0.004
0.000
0.004
goat
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.002
0.000
0.000
(
(
(
(
(
(
(
<
(
(
I
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
71
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86
87
88
89
90
91
92
93
94
95
96
97
0.36
0.18
0.99
0.27
0.18
0.00
0.18
0.00
4.04
0.00
0.00
0.00
0.00
0.09
0.09
0.00
0.00
0.00
0.27
0.09
0.27
0.18
0.18
0.00
0.18
0.18
0.27
0.09
0.36
1.62
0.63
0.18
0.00
0.09
0.00
0.00
0.00
0.18
0.27
0.27
0.27
0.00
0.00
0.18
0.18
0.27
0.27
0.18
0.36
0.45
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.15
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.000
0.000
0.000
0.000
0.009
0.000
0.009
0.009
0.009
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.009
0.000
0.000
0.000
0.009
0.009
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.009
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.009
0.000
0.000
0.000
0.000
0.000
0.000
0.005
0.005
0.005
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.005
0.005
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.005
0.000
0.000
0.005
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.097
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.097
243
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000.
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.17
0.00
0.00
0.00
0.00
0.00
0.00
0.17
0.00
0.00
0.00
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.002
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.002
0.002
0.000
0.000
0.004
0.002
0.002
0.002
0.004
0.000
0.000
0.000
0.000
0.000
0.000
0.002
0.000
0.004
0.000
0.000
0.000
0.000
0.000
0.006
0.004
0.002
0.000
0.004
0.000
0.002
0.000
0.002
0.000
0.000
0.004
0.002
0.000
0.000
0.004
0.004
0.000
0.003
0.009
0.003
0.003
0.003
0.000
0.000
0.006
0.000
0.000
0.003
0.000
0.000
0.003
0.000
0.000
0.000
0.000
0.006
0.000
0.000
0.003
0.000
0.000
0.000
0.000
0.003
0.003
0.000
0.000
0.000
0.000
0.003
0.003
0.003
0.003
0.003
0.006
0.003
0.003
0.003
0.000
0.000
0.003
0.006
0.000
0.003
0.003
0.003
0.009
0.004
0.000
0.004
0.000
0.000
0.000
0.004
0.004
0.000
0.000
0.000
0.000
0.004
0.000
0.000
0.000
0.000
0.004
0.000
0.004
0.004
0.004
0.000
0.000
0.004
0.009
0.000
0.009
0.004
0.000
0.009
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.009
0.000
0.000
0.004
0.000
0.009
0.009
0.000
0.013
0.004
0.009
0.000
0.002
0.000
0.000
0.000
0.000
0.000
0.001
0.000
0.001
0.000
0.000
0.001
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.001
0.000
0.000
0.000
0.000
0.000
0.000
0.001
0.000
0.000
0.000
0.002
0.001
0.000
0.000
0.000
0.000
0.000
0.001
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
(
t
(
(
(
(
(
(
(
(
(
(
(
~I
(
98
99
100
101
102
103
104
105
106
107
108
109
110
111
112
113
114
115
116
0.72
2.70
0.00
1.62
1.26
0.45
1.35
0.63
0.45
0.27
0.00
0.00
0.00
0.09
0.90
1.26
0.00
2.43
2.70
0.00
0.00
0.00
0.15
0.15
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.15
0.15
0.000
0.009
0.000
0.009
0.009
0.000
0.009
0.026
0.000
0.000
0.000
0.000
0.000
0.000
0.009
0.000
0.000
0.009
0.009
0.000
0.005
0.000
0.005
0.000
0.000
0.005
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.005
0.000
0.000
0.005
0.005
0.000
0.000
0.097
0.000
0.000
0.000
0.000
0.097
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
244
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.001
0.000
0.000
0.000
0.000
0.000
0.000
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.00
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.130
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.004
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.002
0.000
0.002
0.000
0.000
0.000
0.000
0.003
0.003
0.006
0.006
0.003
0.000
0.003
0.000
0.000
0.000
0.000
0.003
0.000
0.000
0.003
0.003
0.000
0.000
0.000
0.013
0.004
0.000
0.000
0.004
0.000
0.000
0.004
0.009
0.000
0.000
0.000
0.000
0.004
0.000
0.000
0.000
0.004
0.009
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
0.000
(
(
(
(
(
(
Distribution of Value·s of Asset in village
Samdaha
4.50
4.00
3.50
fl)
G)
:::t 3.00
~ 2.50
+I 2.00
G)
fl)
1.50
~
1.00
0.50
0.00
•
-
•
••
••
0
...
20
•
•
••
80
Respondent No.
245
•
•• •
•
•
•
•••••
~.~:
..
60
40
••
100
120
Village Samdaha
Respondent
no.
1
2
3
4
5
6
7
8
9
to
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
Value
of
Assets
Class
Cumulative
Points
1.84
0.47
0.19
0.99
0.38
0.56
1.37
0.91
0.19
0.55
0.55
0.19
1.52
0.64
0.00
0.19
0.01
0.92
0.18
0.92
0.01
0.02
0.29
0.94
0.20
0.27
0.28
0.10
0.01
1.89
0.00
0.74
0.18
0.45
0.66
0.20
0.39
0.18
0.20
0.01
0.01
0.36
0.64
1.05
4
1
1
2
1
2
3
2
1
2
2
4
2
1
1
2
1
2
1
1
1
2
1
1
1
1
1
4
1
2
1
1
2
1
1
1
1
1
2
3
246
45
46
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
71
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86
87
88
89
90
91
92
93
94
0.01
0.01
0.00
0.37
0.19
1.00
0.28
0.19
0.00
0.19
0.02
4.22
0.00
0.00
0.01
0.00
0.19
0.~0
0.00
0.00
0.00
0.28
0.10
0.27
0.19
0.19
0.00
0.18
0.20
0.29
0.10
0.37
1.62
0.63
0.19
0.00
0.10
0.01
0.01
0.00
0.19
0.28
0.46
0.28
0.01
0.00
0.18
0.20
0.29
0.45
1
1
1
1
2
1
1
1
1
1
5
1
1
1
1
1
1
1
1
1
1
1
1
1
1
1
1
1
4
2
1
1
1
1
1
1
1
1
1
1
1
1
1
1
1
1
247
95
96
97
98
99
100
101
102
103
104
105
106
107
108
109
110
111
112
113
114
115
116
0.20
0.37
0.58
0.74
2.72
0.10
1.79
1.43
0.45
1.36
0.76
0.59
0.27
0.00
0.00
0.00
0.09
0.92
1.26
0.00
2.60
2.87
1
2
2
5
1
4
3
1
3
2
2
1
1
1
1
1
2
3
5
5
248
Res
No
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
46
47
Land
Hold
ings
1.17
0.90
0.90
1.08
0.54
0.09
0.54
0.00
0.99
1.17
0.00
0.54
0.45
1.35
0.36
0.27
0.81
0.27
0.00
0.00
0.18
0.09
0.90
0.00
0.00
0.27
0.54
0.00
0.45
0.18
2.96
0.00
0.00
0.09
0.00
0.00
0.00
0.18
0.00
0.18
ox
0
0
0
0
0.004
0
0
0
0
0
0
0
0.004
0
0.004
0
0
0
0
0
0.002
0
0
0
0
0
0
0
0.004
0
0.004
0
0
0
0
0
0
0
0
0
0.72
0.004
0.00
0.90
0.00
0.27
0.09
0.09
0
0
0
0
0
0
Calculation of Values of Assets for village Mani
Gumti
(Pan/
Tract Pump
Cow
buffalo goat
shop Tea)
ors
Set
0
0
0
0.1
0
0
0
0
0
0
0.1
0
0
0
0.009
0.004
0
0.1
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0 0.009
0 0.004 0.0007
0.1
0
0
0
0
0
0 0.49
0
0
0
0
0.1
0
0 0.0017
0
0
0 0.009
0 0.19
0
0 0.009
0
0.1
0 0.15
0
0
0
0.004
0
0
0
0.006
0
0
0
0
0 0.68
0
0.76
0
0.004
0
0
0.1
0
0
0
p 0.15 0.009
0.006
0.004 0.0014
0
0
0.004
0
0.1 0.0009
0
0
0
0
0
0
0
0
0
0.006
0
0 0.29
0
0.15 0.009
0
0
0 0.19
0
0
0
0 0.004
0.1
0
0
0
0
0
0
0
0 0.0009
0
0
0.006
0.1
0
0
0
0
0
0
0
0 0.19 0.0009
0
0
0
0.1
0
0.009
0
0 0.009
0.006
0.1
0
0
0
0
0
0
0
0
0.1
0
0
0
0.006
0.1
0
0.004
0
0 0.009
0.006
0
0 0.19
0
0 0.009
0.003
0.1 0.0017
0
0
0
0
0
0.1
0
0.009
0
0 0.009
0
0
0 0.29
0
0
0
0.006
0.009
0
0.1
0
0.15 0.009
0
0.1
0
0 0.0014
0
0
0
0.1
0
0
0
0
0
0
0
0
0
0
0
0
0.006
0.1 0.0009
0
0
0
0
0.006
0
0 0.29
0
0
0
0
0 0.0014
0
0
0
0
0.006
0.1
0
0
0
0
0
0
0.1
0
0 0.0014
0
0
0
0
0
0
0
0
0
0.003
0.004 0.0007 0.29
0
0 0.009
0
0
0 0.19
0
0
0
0 0.013 0.0014
0
0
0.15 0.009
0
0.1
0
0 0.0017
0
0
0
0 0.0014 0.19
0
0
0
0
0
0 0.19
0
0
0
0
0.1
0
0
0
0
0
249
Kalan
threser
0
0
0
0
0.0053
0
0
0
0.0053
0
0
0
0
0.0053
0
0
0.0053
0
0
0
0
0
0.0053
0
0
0
0.0053
0
0.0053
0
0.0053
0
0
0
0
0
0
0
0
0
0.0053
0
0.0053
0
0
0
0
Tata
407
jeep
truck
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0.13
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0.13
0
0
0
0
0
0
0
0
0
0
0
0.13
0
0
t
0 (
0
0
0
0
0 (
1.2
0
0
0 (
0
0
0 (
0
0
0 (
0 (
0
0
0
0
0 (
0
0 (
0 (
0
0
0
0
0
0
0
0
0
0
0
0 (
0
0
0
0 (
0 (
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
71
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86
87
88
89
90
91
92
93
94
95
96
97
0.00
0.18
0.45
0.00
0.36
0.00
0.45
0.00
0.00
0.00
0.18
0.00
0.81
1.35
0.63
0.72
0.36
0.00
0.09
0.00
0.00
0.00
0.27
0.00
0.00
0.18
0.00
2.16
0.00
0.00
0.18
0.09
0.18
0.63
0.00
0.00
0.18
0.00
0.00
0.00
0.00
0.36
1.80
0.18
0.36
0.18
0.27
0.18
0.00
0.00
0.004
0.004
0
0
0
0
0
0.004
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0.006
0
0.004
0.004
0.006
0.006
0
0.003
0.003
0.003
0
0
0
0
0
0
0.004
0.003
0.003
0
0
0
0.004
0.009
0.009
0
0.009
0
0.004
0.004
0
0
0
0
0.004
0.004
0.004
0
0.004
0.0014
0
0.0017
0
0.0007
0
0
0
0
0
0
0.1
0.1
0.1
0.1
0.1
0
0.1
0.1
0
0.1
0.29
0.1
0
0
0
0.0017
0
0
0
0
0
0
0.19
0
0
0
0
0
0
0
0.0007
0
0
0
0
0
0.004
0.004
0.017
0
0
0.002
0.006
0
0
0
0
0
0
0
0
0
0
0.002
0.004
0.004
0.003
0
0.006
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0.003
0
0
0
0
0
0
0
0
0
0
0.003'
0
0
0
0
0
0
0.009
0
0
0.004
0.009
0.004
0.009
0
0
0
0
0
0
0
0.004
0.004
0.009
0.004
0.004
0
0
0
0
0.1
0
0
0
0
0
0
0.1
0
0.19
0
0
0
0
0
0
0
0
0
0
0
0.1
0.1
0.29
0
0.1
0
0.1
0.19
0
0.1
0
0.0014
0.001
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
250
0
0
0
0
0
0.0009
0
0
0.0009
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0.0009
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0.0009
0
0
0
0
0
0
0.15
0
0
0
0
0
0
0
0
0.15
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0.15
0
0
0
0
0
0
0
0
0
0
0
0.009
0
0
0
0
0
0
0
0.009
0
0.009
0.009
0.009
0
0
0
0
0
0
0
0
0
0
0.009
0
0.017
0
0
0
0
0.009
0.009
0
0
0
0
0
0
0
0
0
0
0
0
0.009
0
0
0
0
0
0
0.009
0.009
0
0
0
0
0
0
0
0
0
0
0
0.0053
0
0
0
0
0
0
0
0
0
0.0053
0.0053
0.0053
0
0
0
0
0
0
0
0
0
0
0.0053
0
0.0053
0
0
0
0
0.0053
0.0053
0
0
0
0
0
0
0
0
0.0053
0
0.0053
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
(
(
(
(
0 (
0
0
0
0
0
(
(
(
(
0
0
(
0 (
0
0
0
0
0
0
0
0 (
0
0 (
0
0
0 (
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0 (
0
0
0
0
0 (
0 (
0
0
98
99
100
101
102
103
104
105
106
107
108
109
110
111
112
0.00
0.00
0.09
0.00
0.27
0.54
0.63
0.99
0.00
0.00
0.18
0.00
0.45
0.36
0.00
0
0
0
0
0
0
0
0
0
0
0
0.004
0
0.004
0
0.003
0
0
0
0
0
0
0
0
0
0.006
0
0
0
0
0
0.004
0
0
0
0
0
0.009
0
0
0.009
0.009
0
0.004
0
0
0.0007
0
0
0
0
0
0.0014
0
0
0
0
0
0.001
0
251
0
0
0
0
0.1
0
0.1
0
0
0
0.1
0
0.1
0
0.1
0
0
0
0.0009
0
0
0
0
0
0.0009
0
0
0
0
0
0
0
0
0
0
0
0.15
0
0
0
0
0
0
0
0
0
0
0
0
0.009
0.009
0.009
0.009
0
0
0.009
0
0
0.009
0
0
0
0
0
0.0053
0.0053
0.0053
0.0053
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
(
Distribution of Values of Asset in Mani Kalan
4.50
4.00
3.50
rn
G)
3.00
~
2.50
::s
....
G)
•
•
•
2.00
rn
rn
< 1.50
1.00
0.50
.,.·• ••• •
•
•
•
••
0.00
0
20
40
60
80
Respondent No.
252
,
• •
•••
•
100
120
Village Mani Kalan
Respondent
No.
Value of
Assets
Class
Cumulative
Points
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
1.27
1.00
1.01
1.08
0.56
0.19
1.03
0.10
1.21
1.42
0.01
3.19
0.56
1.52
0.47
0.40
1.27
0.46
0.10
0.00
0.29
0.29
1.02
0.10
0.10
0.39
0.75
0.10
0.57
0.47
3.25
0.10
0.10
0.09
0.10
0.30
0.00
0.28
0.10
0.31
1.04
0.19
1.08
0.10
3
2
3
3
2
1
3
1
3
3
1
5
2
4
1
1
3
1
1
1
1
1
3
1
1
1
2
1
2
1
5
1
1
1
1
1
1
1
1
1
3
1
3
1
253
45
46
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
71
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86
87
88
89
90
91
92
93
94
0.47
0.41
0.19
0.11
0.29
0.72
0.10
0.47
0.00
0.55
0.11
0.00
0.10
0.48
0.10
0.98
1.37
0.65
0.73
0.56
0.01
0.09
0.10
0.01
0.01
0.29
0.00
0.00
0.20
0.10
2.34
0.19
0.00
0.19
0.10
0.21
0.66
0.00
0.00
0.18
0.00
0.00
0.00
0.10
0.47
2.10
0.19
0.48
0.19
0.37
1
1
1
1
1
2
1
1
1
2
1
1
1
1
1
2
3
2
2
2
1
1
1
1
1
1
1
1
1
1
5
1
1
1
1
1
2
1
1
1
1
1
1
1
1
5
1
1
1
1
254
95
96
97
98
99
100
101
102
103
104
105
106
107
108
109
110
111
112
0.37
0.00
0.10
0.00
0.01
0.09
0.00
0.38
0.55
0.89
1.01
0.00
0.00
0.30
0.01
0.55
0.38
0.10
1
1
1
1
1
1
1
1
2
2
3
1
1
2
1
1
255
Annexure-II
Hindu
Coding for Religious Community
H
Muslim
M
Coding for Castes
Coding for Biradaries
Castes
Ahir
Brahmin
Chawrasia
Kewat
Khatik
Harijan
Raj put
Rajbhar
Halwai
Kahar
Prajapati
Teli
Codes
A
B
Biradaries
Sheikh
Shia
Shah
Khan/Pthan
Kureshi
Ansari
Tailor/Darji
Dhabi
Dhunia
Dafali
Hazam
c
K
KT
H
R
RB
HL
KR
p
T
256
Codes
SE
Sl
SH
KH
KU
AN
TL
D
DU
DF
HZ
Village Samdaha
Respondent No. in
Interview Schedule
Respondent Code
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
1HR4
2HB1
3HB1
4HR2
5HB1
6HC2
7HB3
8HB2
9HA1
10HK2
11HK2
12HK1
13HA4
14HB2
15HK1
16HK1
17HK1
18HK2
19HR1
20HK2
21HK1
22HK1
23HK1
24HA2
25HK1
26HK1
27HKSH1
28HK1
29HV1
30HK4
31HH1
32HK2
33HK1
34HK1
35HA2
36HK1
37HB1
38HK1
39HK1
40HRB1
41HRB1
42HA1
43HA2
44MD3
45MD1
257
46
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
71
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86
87
88
89
90
91
92
93
94
95
46MD1
47MD1
48MD1
49MD1
50HB2
51MD1
52HH1
53HH1
54HH1
55HH1
56HR5
57HH1
58HH1
59HH1
60HH1
61HH1
62HH1
63HH1
64HH1
65HH1
66HH1
67HH1
68MD1
69MD1
70MD1
71MD1
72MD1
73HA1
74HA1
75HG1
76HKT1
77HR4
78HR2
79HA1
80HKT1
81HRB1
82HA1
83HRB1
84HRB1
85HRB1
86HA1
87HA1
88HK1
89HA1
90HRB1
91HA1
92HA1
93HA1
94HA1
95HA1
258
96
97
98
99
100
101
102
103
104
105
106
107
108
109
110
111
112
113
114
115
116
96HA1
97HA2
98HA2
99HR5
100HA1
101HR4
102HR3
103HR1
104HR3
105HB2
106HR2
107HB1
108HB1
109HB1
110HB1
111HB1
112HR2
113HR3
114HR1
115HR5
116HB5
259
Village Mani Kalan
Respondent No. in
Interview Schedule
Respondent Code
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
1MSE3
2MSE2
3MKH3
4MKH3
5HK2
6MSE1
7MSE3
8MSE1
9MKH3
10MKH3
11HH1
12MSE5
13MKH2
14MSE4
15KHT1
16MKH1
17MSE3
18MSE1
19HT1
20MKH1
21HT1
22HP1
23MSE3
24HH1
25HKT1
26HT1
27HT2
28HT1
29MSI2
30MAN1
31MKH5
32MTL 1
33MSI1
34MD1
35HT1
36MAN1
37MKU1
38HKR1
39MKH1
40MSE1
41MSE3
42HKT1
43MKH3
44MD1
45MSE1
260
46
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
71
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86
87
88
89
90
91
92
93
94
95
46HK1
47MAN1
48MAN1
49HKT1
50MKH2
51MTL 1
52MKH1
53HC1
54MDU2
55KHR1
56MD1
57MSI1
58HHL 1
59HHL 1
60HK2
61HK3
62MKH2
63MKH2
63HP2
65HK1
66HK1
67HKT1
68MDF1
69HKR1
70HH1
71MD1
72MSE1
73MD1
74HP1
75MSE5
76MTL 1
77MSH1
78HK1
79HK1
80HP1
81HA2
82MKH1
83MKH1
84MKH1
85MHZ1
86HKT1
87HKT1
88MKU1
89MKH1
90MSE5
91MDF1
92MSE1
93HC1
94MD1
95MKU1
261
96
97
98
99
100
101
102
103
104
105
106
107
108
109
110
111
112
96MDF1
97MDF1
98HH1
99HH1
100HH1
101MKU1
102MAN1
103MKH2
104MSE2
105MSE3
106MD1
107HC1
108HK1
109HK1
110MKH2
111MSH1
112MAN1
262
ANNEXURE-III
Interview Schedule
Part I
Respondent No:
Social Profile:
Name:
Age:
Sex:
Religion:
CastejBiradari:
Marital Status:
Occupation:
Educational Qualification:
Landholding/ Assets:
Name of your friends:
1.
2.
3.
4.
5.
Name of your children's friends:
1.
2.
3.
4.
263
5.
Family and Kinship:
1. How many family members are there in your family?
2. How many generations live together in your family?
3. Had you moved out of your father's family/house, when you got
married or had your own family? If yes or no why?
4. Which kind of family system is better, joint or nuclear? Why?
5. What is considered ancestral property?
6. Who inherits the property?
7. How is ancestral property distributed among bothers?
8. How much is the share of girls/daughters in ancestral property?
9. On the death of husband how much is wife's share vis-a-vis sons
and daughters in ancestral property?
Marriage:
1. How is bride or groom selected or chosen?
2. Why marriage among the first cousins is preferred among
Muslims?
3. What is the importance of caste like groupings (Azlaf, Asraf,
Sayaids and Siddiquies) in selecting bride or groom (among
Muslims)?
4. Why 'gotra' is important in selection of bride or groom (among
Hindus)?
5. How many generations down the line 'gotra' is considered
important in selection of bride or groom (among Hindus)?
6. After selection of bride or groom, what are the different
ceremonies/rituals organised till marriage?
7. What are the different 'ceremonies' of marriage after which it is
considered complete?
8. What is the importance of 'Mahar' in Muslim marriage?
264
9. How important is 'dowry' in Hindu marriage?
10. After marriage, what are the different ceremonies after which a
bride is finally accepted in the family?
11. What are the conditions in which
2nd
and
3rd
marriage is
permitted?
12. What are the conditions under which marriage is considered
broken and what are the procedures?
Rites of Passage:
1. What are the different ceremonies f rituals organized on the birth of
a child?
2. Are the ceremonies/rituals different for male and female child? If
yes, what are they?
3. What is the significance of Mundan for Hindus?
4. Is there something equivalent of 'Mundan' among Muslims? If yes,
what are they and what is the significance?
5. Why is threading ceremony important among Hindus?
6. Is there any ceremony equivalent for girls among Hindus?
7. What is the importance of 'circumcision' among Muslims?
8. How are Hindu/Muslim boys/ girls are initiated into religious life?
9. On the death of a family member, what are the different rituals
performed till burial or cremation?
10. Are the ritual different if the dead happens to male or female? If
yes, what are they?
11. Are the rituals different for young ones and adult?
12. If the dead happens to be married or widow (in case of female) or
unmarried or widower (in case of male), what are the different
ceremonies/rituals which are performed?
13. After burial or cremation of dead, what are the different rituals?
265
Education:
1. What kind of schoollcollege you got your education from?
2. Does your children go to school? If yes, where and what kind of
school?
3. What kind of education you will prefer for your children?
4. Where your children will study after primary I secondary?
5. How much you want your child to study?
6. What is the ambition of you children?
7. What do you think your child should do in life?
8. Do girls need to be educated as boys? If yes or no, why?
9. Does education ofwomenlmother is important for family?
10. How much you think your daughters I sisters should study and
which kind of career they should choose or join in?
Occupation:
1. What is the family occupation at present?
2. What was the traditional family occupation?
3. Given a choice, what kind of occupation, you will prefer for
yourself?
4. What kind of occupation you want your children to take up?
5. Should women work outside home? If yes what kind of occupation
they should take up?
6. Have new familieslcommunities taken up your traditional family
occupation? If yes, how good are the new entrants?
266
ANNNEXURE-IV
Purpose of Social Interaction
Part II
I. Family Rites
a. Birth
b. Death
c. Marriage
d. Threading Ceremony
e. Circumcision
f.
Family celebrated festivals
II. Family Crisis
a. Marital disharmony
b. Non-marital disharmony
c. Property dispute
III. OccupationA. Agriculture
a. Need of bullock
b. Need of tractor
c. Equipments- 1. Plough
2. Pumping set
3. Leveling Instruments
4. Thresher
267
d. Inputs- 1. Seeds
2. Fertilizers
3. Pesticides
e. Monetary help for agriculture
f. Advisory
g. Manpower
B. Other Occupation:
a. Advisory
b. Monetary
c. Equipments
IV. Medical
a. Advisory
b. Monetary
c. Physical help
d. Accompanying patients to hospitals
e. Vehicle, Bullock cart for taking patients to hospitals.
V. Immediate/Intermediate crisis
a. Need of loan at times of Crisis
b. When agriculture /business fails
c. Suddenly some guest arrives
VI. Miscellaneous
a. Court cases
1. Legal advise
268
2. When and how to approach government official
3. Monetary help
b. Panchayat cases
1. To ask for support
2. For Manpower support
c. Selection of school/ college
1. Type of school
2. Teacher for teaching children (tutor)
3. Monetary
d. When you travel to city, where and with whom do you stay?
1. Jaunpur
2. Varanasi
3. Lucknow
4. Delhi
5. Calcutta
6. Bombay
e. Others
269