This is an academic research document that presents a detailed analysis of the social structure, community system, social hierarchy, and social changes in Azad Jammu and Kashmir (AJK) since 1970. The author has compiled this research based on fieldwork (2008–2010), interviews, observations, and local narratives, as well as official census data.
The author of this document is Miguel Loureiro, who conducted this research because the people of Azad Jammu and Kashmir consider their society to be more equal and non-classified than that of Pakistan. However, in practice, the community system, endogamy, and social boundaries are still strong. To understand this contradiction, he lived and researched in the rural areas of Azad Jammu and Kashmir.
This document is an important reference for researchers in social sciences, South Asian studies, and identity politics.
Background and Introduction to the Problem
The people of Azad Jammu and Kashmir generally claim that their society is more equal than that of Pakistan. Caste or class distinctions have weakened. The society has become more open and dynamic since 1970. However, according to the author, this claim is only partially true. Because the biradari-ism system is still the main source of power, politics, marriage, and access to resources.
Endogamy (marriage within one’s own community) has not completely eliminated social boundaries.
Background of Caste in Muslim Societies of South Asia:
The author points out that although Islam teaches equality, Muslim societies of South Asia have been influenced by the Hindu caste system.
Important features that are also found among Muslims:
Endogamy (marriage within one’s own caste/community)
Occupational division (barber, cobbler, butcher, etc.)
Concept of blood purity (Syed, Qureshi, Kayani, etc.)
Hierarchy (high and low castes)
According to the author, all these are social realities, not religious ones.
Community, nation, caste — basic structure in Pakistan and Azad Jammu and Kashmir:
Three terms are common in Azad Jammu and Kashmir and Punjab.
Nation — Large ethnic group
Caste — Classification based on occupation or race
Community — Practical social unit, marriage, politics, center of cooperation
Main features of community in Azad Jammu and Kashmir:
Community is a source of political power
Community is a system of social security
Community controls marriages
Exchange of gifts (Nendra) within the community keeps the relationship strong
Basic features of community system:
Major communities in Azad Jammu and Kashmir:
Gujar, Rajput, Sidhan, Jat, Mughal, Syed, Kayani, Nirma, Raja
High status communities:
Syed, Kayani, Raja, Mughal,
Low status communities:
Barber, Cobbler, Butcher, Hereditary
According to the author, this division is based on historical, occupational and ethnic grounds.
Four major factors of social change in Azad Jammu and Kashmir after 1970:
(1) Migration to Gulf countries and Britain
Thousands of youth went abroad
Money came, houses changed, lifestyle changed
People from weaker communities also became economically strong
Old social boundaries weakened
(2) Change in land ownership
Earlier land was the only source of power
Now earnings abroad changed the balance of power
Non-landowners also became influential
(3) Spread of education
Education created new jobs and opportunities. The monopoly of the old elite was reduced.
(4) Democratic politics
The power of the vote gave political influence to the numerical majority
Community politics (biradari-ism) strengthened
The factor that is preventing change—Endogamy:
According to the author, the real basis of the community system in Azad Jammu and Kashmir is still marriage within one’s own community. This is why social boundaries have not completely disappeared. Community identity is still strong. Political alliances are still formed on the basis of community.
Conclusion — The real picture of AJK’s society:
The author’s final position:
The community system in Azad Jammu and Kashmir is still the biggest source of social power. But after 1970, it has become flexible, changing and new forms have emerged. Where money, education and politics have created flexibility, community, endogamy and social traditions are still powerful. Some are still marginalized. That is, Azad Jammu and Kashmir is neither completely equal, nor completely free from caste — but a society with a “flexible hierarchy”.
٭٭٭
Document Introduction:
Title: The Boundary Within: Equality, Hierarchy and Exclusion in Azad Jammu and Kashmir
Author: Miguel Loureiro
Institution: Institute of Development Studies (IDS), University of Sussex, UK
Publisher: Routledge / Taylor & Francis Group
Year of publication: 2015
Journal: Contemporary South Asia (Vol. 23, Issue 3)
Share this content:
