DOPT released a Brochure on Reservation for the Scheduled Castes, Scheduled Tribes and OBC in Services

36011/1/2011 -Estt(Res) 

Government of India 

Ministry of Personnel, Public Grievances and Pensions 

Department of Personnel & Training

North Block, New Delhi 

Dated 17th November, 2011

OFFICE MEMORANDUM

Sub: Brochure on Reservation for the Scheduled Castes, Scheduled Tribes and Other Backward Classes In Services.

The undersigned is directed to say that an updated Brochure on Reservation for the Scheduled Castes, Scheduled Tribes and Other Backward Classes in Services of the Government of India has been posted on this Department’s website www.persmin.nic.in.

2. It may be recalled that the Government had introduced post based reservation vide this Departments OM No. 36012/2/96-Estt(Res) dated 2.7.1997. The OM, however, did not prescribe formats of registers for maintaining reservation on the basis of revised instructions, which have now been prescribed by the Brochure. Part I of the Brochure contains all the provisions on the subject, including reservation registers / reservation roster registers, in a simple and easy to understand style and is complete in itself. Nevertheless, relevant Office Memoranda in Part II thereof may be referred to in case of any doubt.

sd/- 

(Sharad Kumar Srivastava) 

Under Secretary to the Govt. of India 

Tel. Fax. 2309 2110

Caste determination - Failure to appreciate documentary evidence - Effect -- Appeal allowed.

Anand vs Committee For Scrutiny and Verification of Tribe Claims and others  [SUPREME COURT OF INDIA, 08 Nov 2011]

Constitution - Administrative - Service - Maharashtra Scheduled Tribes (Regulation of Issuance and Verification of) Certificate Rules, 2003 - Caste determination - Failure to appreciate documentary evidence - Effect - Appellant was appointed as field officer by 2nd respondent Board against a post reserved for 'Scheduled Tribe' and the appointment was subject to the production of Caste Validity Certificate - Appellant made an application to the 1st respondent Caste Scrutiny Committee claiming that he belonged to Halbi Scheduled Tribe - On the basis of the enquiry by Vigilance Officer, 1st respondent came to the conclusion that the appellant did not belong to Halbi Scheduled Tribe - Caste certificate issued by the Sub Divisional Magistrate, was thus, cancelled - Appellant challenged the 1st respondent's order before the HC - HC dismissed appellant's writ petition - Whether the 1st respondent had properly appreciated the documentary evidence produced by the appellant - Held, claim of the appellant was not examined properly - Documentary evidence produced by the appellant in support of his claim had been lightly brushed aside by the Vigilance Officer as also by the 1st respondent - HC had rejected appellant's claim solely on the basis of the affinity test - Some of the documents produced by the appellants date back to the pre-Independence era, issued to his grandfather and thus, hold great probative value as there could be no reason for suppression of facts to claim a non-existent benefit to the 'Halbi' Scheduled Tribe at that point of time - From the documents produced by the appellant, it appeared that his near paternal relatives had been regarded as belonging to the 'Halbi' Scheduled Tribe - Vigilance Officer's report did not indicate that the documents produced by the appellant in support of his claim were false - It merely referred to the comments made by the Head Master with reference to the school records of appellant's father's maternal brother and his aunt, which had been alleged to be tampered with, to change the entry from Koshti Halba to Halba and nothing more - Neither the Head Master was examined, nor any further enquiry was conducted to verify the veracity of Head Master's statement - Documentary evidence produced by the appellant was not examined and appreciated in its proper perspective and the HC laid undue stress on the affinity test - Thus, the decision of the 1st respondent to cancel and confiscate the caste certificate as well as the decision of the HC, affirming the said decision was untenable - Hence, the claim of the appellant deserves to be re-examined by the 1st respondent - Decisions of 1st respondent and the HC were set aside and the case was remitted back to the 1st respondent for fresh consideration in accordance with the relevant rules - Appeal allowed.

भारत के संविधान में अनुसूचित जनजातियों की पहचान विधि

अनुसूचित जनजाति शब्द सर्वप्रथम भारत के संविधान द्वारा प्रयुक्त हुआ। धारा ३६६(२५)अनुसूचित जाति को इस प्रकार परिभाषित करती है ÷ऐसी जनजाति या जनजातिय समुदाय या इस प्रकार की जनजाति के जनजातीय समुदाय का भाग या समूह जैसा कि अनुछेद ३४२ के अन्तरगत मानित है संविधान के लिये अनुसूचित जनजाति है।' अनुछेद ३४२ जो कि नीचे दी गयी है, जनजातियों की पहचान विधि बताती है।

३४२ अनुसूचित जनजाति (1) राष्ट्रपति किसी भी राज्य या संघशासित क्षेत्र के संबंध में और जहां राज्य है, राज्यपाल के सलाह से सामान्य सूचना के द्वारा जनजाति या जनजातीय समूह या के भाग, या जनजातीय समुदाय को संविधान के प्रयोग के लिए राज्य या के.शा.प्र के सम्बन्ध में मानित कर सकता है, जैसा कि परिस्थिति हो। (२१ उपखण्ड (१) के द्वारा संसद सूची में, किसी भी जनजाति, जनजातीय समुदाय या जनजाति या जनजातीय समुदाय के भीतर समूह या भाग को डाल या निकाल सकती है परन्तु इस आदेश के विपरीत कोई अन्य तुरन्त आदेश नहीं होना चाहिए।

इस प्रकार अनुसूचित जनजातिय की पहली पहचान,किसी भी राज्य अथवा के.शा.प्र. के सम्बन्ध में राष्ट्रपति द्वारा राज्य पाल से सलाह के पश्चात की जाती है। इसके बाद यह आदेश संसद के द्वारा संसोधित किया जा सकता है। उपरोक्त धारा के अन्तरगत सूची राज्य के आधार पर बनायी जाती है न की सम्पूर्ण देश के आधार पर।

(2) अनु. जनजाति की पहचान उनके पिछड़पन, आदिम, गुणों, अलग संस्कृति भौगोलिक अलगाव, अन्य बड़े समुदायों से सम्पर्क के आधार पर किया जाता है। यह आधार संविधान में लिखित नहीं है पर पूर्णमान्य है इसकी परिभाड्ढा १९३१ की जनगणना, पहली पिछड़ी जाति आयोग (कालेकर)१९५५, अनु.जाति/जनजाति को आरक्षण के मामले पर सलाहकार समिति (लाकुर कमेटी), १९६५, और अनुसूचित जाति और जनजाति (संसोधित) बिल १९६७ (चन्द्रा आयोग), १९६९ के आधार पर है।

 (3) भारतीय संविधान की अनुछेद ३४२ के उपखण्ड (१)के दिये अधिकारों का प्रयोग करते हुए , राष्ट्रपति ने राज्य के राज्यपालों से सलाह अब तक ९ राज्यों से सम्बन्धित अनुसूचित जनजाति आदेश जारी किए हैं। इनमें से ८ अपने रूप में या संशोधित रूप में कार्यरत है। एक आदेश संविधान (गोवा, दमन दीव) अनु.जनजाति आदेश १९६८,गोवा दमन व दीव के पुर्नगठन के बाद निष्प्रभावी हो गया। गोवा दमन व दीव पुर्नगठन एक्ट के, १९८७ (१९८७ से १८) के बाद गोवा के अनुु.जनजाति की सूची भाग १९, संविधान (अनु. जनजाति)आदेश, १९५० अनुसूचि में स्थानांतरित कर दी गयी है और दमन व दीव की संविधान (अनु. जनजाति) (के.शा.प्र.) आदेश १९५१, अनुसूचित के भाग २ में।

अनुसूचित जनजाति प्रमाणपत्र जारी करना ध्यान देने योग्य बातें सामान्य जब एक व्यक्ति जन्म से अनु.जन.होने का दावा करता है तो निम्न बाते प्रमाणित की जानी चाहिए-

१-	कि वह व्यक्ति और उसके माता पिता बनाये गये समुदाय से सम्बन्धित हैं
२-	कि वह समुदाय राष्ट्रपति द्वारा जारी, राज्य के संबंध में आदेश में अनु.जन. के रूप में सम्मिलित है।
३-	कि वह व्यक्ति उसी राज्य में तथा क्षेत्र में रहता है जहां उस समुदाय को अनुसूची में रखा गया है।
४-	उसका धर्म कोई भी हो सकता है
५-	कि वह राष्ट्रपति आदेश जारी होने के दिन तक उस राज्य का स्थायी निवासी होना चाहिए।
६-	ऐसा व्यक्ति जो आदेश जारी होने के समय अपने स्थायी निवास से अस्थायी रूप में किसी कार्य के लिए बाहर रहा हो जैसे कि शिक्षाग्रहण करने के लिए या जीविका के लिए तो उसे अनुसूचित जनजाति माना जा सकता है, यदि उसके समुदाय को राज्य से सम्बन्धित आदेश में स्थान दिया गया है। परन्तु उसे अपने अस्थायी निवास में ऐसा नहीं माना जा सकता भले ही उसके जनजाति का नाम उस क्षेत्र से संबंधित आदेश में हो।
७-	ऐसी स्थिति में अगर व्यक्ति राष्ट्रपति आदे के बाद जन्मा है तो उसके निवास स्थान को आदे जारी, होने की तिथि तक उनके मामा पिता के आवास को माना जाएगा, जिसके अन्तर्गत वह अनु.जन होने का दावा करता है।

अनुसूचित जन जाति स्थानांतरण का दावा- (१) यदि व्यक्ति ऐसे राज्य से, स्थानांतरित होता है, जहां उसके समुदाय को अनु. जन का स्थान मिला है, किसी ऐसे राज्य में जहां उसका समुदाय अनूसूची में नहीं है तो उसे उसी राज्य का अनु.जन माना जाएगा। (२)जहां एक व्यक्ति एक राज्य से दूसरे राज्य में स्थानांतरण करता है। तो वह उसी राज्य का अनु.जन होने का दावा कर सकता है जहां का वह मूल निवासी है, न कि उस राज्य का जहां वह स्थानांतरण करता है। अनुसूचित जाति दावा विवाह द्वारा निर्देशक सिद्वान्त यह कहते हैं कि कोई भी व्यक्ति जो अनु. जन. जन्म से नहीं है सिर्फ अनुसूचित जाति से संबंधित व्यक्ति से विवाह करके अनु जन. नहीं हो सकता। इसी प्रकार कोई व्यक्ति जो कि अनु. जन. है, किसी ऐसे व्यक्ति से विवाह करने के बाद भी जोकि अनु. जन. नहीं है, अनु. जन. बना रहेगा। अनुसूचित जन जाति प्रमाणपत्र जारी करनाः अनुसूचित जन जाति से संबंधित व्यक्ति को उसके दावे के समर्थन में निर्धारित स्वरूप में निर्धारित अधिकारियों द्वारा जारी किया जा सकता है। बिना पूर्ण खोज बीन के प्रमाण पत्र जारी करने वाले अधिकारियों के लिए सजाः ऐसे अनुशासनात्मक कार्यवाही के अलावा भारतीय दंड सहिता के अनुसार बिना पूर्ण खोजबीन व असावधानी पूर्वक प्रमाण पत्र जारी करना करने के जुर्म में यदि पाया जाता है। एक के. शा. प्र. राज्य से दूसरे राज्य के.श.प्र. से स्थानांतरित अनु. जनजाति को प्रमाण पत्र संबंधी विधानो में मुक्तिः अनु. जनजाति से संबंधित व्यक्ति यदि रोजगार या शिक्षा के उद्देश्य से एक राज्य से दूसरे राज्य को स्थांनांतर करता है उसे अनु जन. प्रमाण पत्र प्राप्त करने में बड़ी कठिनाई का सामना करना पड़ता है। इस कठिनाई को मिटाने के उद्देश्य से यह निर्णय लिया गया कि जहां वह व्यक्ति स्थानांतरित हुआ है उस राज्य का निदिष्ट अधिकारी व्यक्ति को उसके माता पिता को जारी प्रमाणपत्र के आधार पर प्रमाणपत्र जारी कर सकता है, इसके अलावा कि वह अधिकारी महसूस करता है कि खोज - बीन आवश्यक है। भले ही उस राज्य में यह समुदाय अनु. जन सूची में न हो, प्रमाणपत्र जारी किया जाएगा यद्यपि वह उस राज्य के अनु.जन. के लाभ से वंचित रहेगा

Exclude creamy layer from SC ST reservation quota, SC urged

New Delhi: The Supreme Court Tuesday August 23, 2011 in Writ Petition( Civil) no.337/2011, issued notices to the central and state governments on petition seeking exclusion of the "creamy layer" from the reserved category so that the most backward Dalits and tribals could get the benefits of reservation.

Petitioner O.P. Shukla Shukla who belongs to the Balmiki community, retired in 2009 from the income tax appellate tribunal as member-judicial, sought a review of the list of the Scheduled Castes and Scheduled Tribes to ensure equitable distribution of benefits of reservation.The petition said the exclusion of the "creamy layer" from the reserved category was in tune with the recommendations of various commissions and committees set up for purpose and also the law laid down by the apex court.

The apex court bench of Justice R.V. Raveendran and Justice A.K. Patnaik issued the notices after senior counsel R. Venkataramani sought the defining of the power, scope, and ambit of Articles 341 and 342 of the constitution, that deal with the inclusion of a caste or tribe in the scheduled list.

However,the matter of introduction of "creamy layer" in SC ST has already been decided  by the Apex Court in nine-Judge Constitution Bench, in the Indra Sawhney case (Mandal case), wherein it was held that the creamy layer restriction did not apply to the Scheduled Castes and Scheduled Tribes. In any case, a  two Judge Bench could not overrule a nine-Judge Bench as the judgment in  Indra Sawhney case was the law of the land, in the matter of creamy layer.


Click me to see copy of writ petition no.337/2011 filed by Mr. OP Shukla

Meenas, Meena or Mina(मीणा) information from Wikipedia

 Meenas, Meena or Mina(मीणा) is a caste and community mainly found in Rajasthan, India. The name Mina is derived from Meen,meaning 'fish' in Sanskrit,^[1][2][3] and the Minas claim descent from the Matsya Avatar, or fish incarnation, of Vishnu.^{[4][5][6][7] [8]}

Meenas celebrate Meenesh Jayanti in the name of Vishnu on 3 Tithi of Chaitra Shukal paksha according to the Hindu calendar. The main reference of this belief is based on the scripture of the Matsya Purana.^[8]

Originally Meenas were a ruling caste, and were ruler of Matsya, i.e., Rajasthan or Matsya Union^[9] but their slow downfall began with the assimilation with Scythian and was completed when the British government declared them a "Criminal Tribe". This very action was taken to support their alliance with Rajput kingdom then in Rajasthan, and Meenas were still in war with Rajputs, carrying out guerrilla attacks to retain their lost kingdoms.

Some scholars still disagree as to whether the Minas are an indigenous tribe, or whether they migrated to the region from Central Asia. According to Britannica,^[10] "the Minas are possibly of inner Asiatic origin, and tradition suggests that they migrated to India in the 7th century with the Rajputs".

Geography

Members of the Meena community are found in the northern part of Rajasthan. Meenas share the Brij and Matsya Area of Rajasthan i.e.Sawai Madhopur, Dausa, Jaipur, Dholpur and Karauli districts in Jaipur and Bharatpur region (also the Bharatpur and Bayana districts) with other communities. They inhabit the area from Jaipur–Sikar in Shekhawati region and Alwar in the northeast region of the state. They are also widely spread in Kota, Jhalawar and Bundi. Meenas are also found in north-western Madhya Pradesh i.e. Sheopur, Morena, Gwalior, Shivpuri, Guna, Sajapur, Bhopal etc.. The Meenas, community of Rajasthan, are an agricultural people occupying one of the most fertile regions of the state. The Meena kings were the early rulers of major parts of Rajasthan including Amber (early capital of Jaipur).

The book "Culture and Integration of India Tribes" by R.S.Mann mentions that Meenas are considered as a Kshatriya caste equally as Rajputs, and having higher social status in the society. They are well integrated with other higher castes like Rajputs, Brahmins etc. Brahmin perform all rituals from birth, marriage and death for Meenas like for any other higher Hindu caste.

History

Vedic Period

Meenas, Scythian and pure Bharmans

In the ancient times Rajasthan was ruled by a dynasty of Meenas which had the emblem of Fish like the Pandyan kingdom of the south. The Meena kingdom ruled the west of the river Jamuna roughly corresponding to the modern Jaipur and Alwar (ruler) areas. The Meena kingdom (Fish kingdom) was called Matsya Kingdom in Sanskrit was mentioned in the Rig Veda.

In the later days the Bhils and Meenas mixed with the Pardeshis (foreign people) who were Scythian, Hepthalite or other Central Asian clans. The Scythian mixed Meenas and Bhils remain as Rajput subclans, while the Meenas and Bhils who were displaced by the Scythian invaders and Muslims have mixed with the tribal Bhils and form the Bhil (tribal) Meenas.

Meenas of Rajasthan till date strongly follows Vedic culture. Meenas mainly worship, Bhainroon (Shiva), Hanuman and Krishna as well as the Devies.^[11] Meenas have better rights for women in many respects compared to many other Hindu casts.^[11] Like remarriage of a widows and divorcees is a common practice and well accepted in their society. Such practice are part of Vedic civilization.

Hindu law as codified through acts passed between 1955 and 1956 were based on inegalitarian Victorian English patters of marriage and inheritance and on the customary practices of some the dominant communities in North-West India, among whom women's right have been seriously coded. The practices of the Nairs in Kerala, Meitei in Mainipur, Meenas in Rajasthan and Jains, which provide better rights to women in many respects, were presumed to be non-existent or non-Indian. Thus the Hindu codified law is in many ways a step backward for some communities.^{[11] [12]}

The book by Alfred Comyn Lyall^[13] covers the early formations of Meena cast, their adventures, outlaws, outcast, and refugees generally. The book highlights on the fact of Meenas groups having Bharman and Scythian ancestors. Where most of the Meenas preserve the name of the higher clan or Cast from which founder emigrated and joined Meenas. Some names denote only the founder's original habitation, while other circle bears the names of notorious ancestors.

However, the Bharmans who joined Meenas are the one who have from time to time been persuaded or forced by some wild chief or captain of the pure clans to officiated in a human sacrifice; and that, having thereby quite forfeited their pure cast, they become degraded, and were driven forth to minister into the tribes beyond the pale. This story must not hastily be set aside as improbable, for the tradition of human sacrifice was common then. Further to this, Alfred Comyn Lyall added,

These Meena Levites appears to be collection of all kinds of waifs and cutting from upper religious caste, they may possible rise in respectability as their clients get on in the world; and one might almost hazard the speculation, though it will be received with horror in certain quarters, that they are something like a Brahmanic tribe in faint embryo.

During the years of invasion, several fresh groups of Meenas have been formed, under the stress of the frightful famine which desolated Rajputana in 1868. As a consequence starving families were compelled to abandon scruples of caste and honesty, to steal cattle and to eat them.

Ancient history

At the time of great Epic Mahabharat was written there was a Janpad known as "Matsya Janpad". The city of this Janpad was "Virat Nagar", now known as "Bairath" and renamed as Virata Nagar again. The Pandavas got shelter there for one year. There are still places known as "Pandupol" near Virat Nagar. Abhimanyu the son of Arjun and great warrior married to daughter of King of Virat Nagar the princess was named Uttarā. After Abhimanyu died in battle of Kurukshetra, and all Pandav sons were killed by Ashwathama they were left without progeny. Uttarā was pregnant then. After Pandavas went to Himalaya, the son delivered by Uttarā was "Parikhishit" who inherited Pandavas and ruled India. He was killed by "Takshak" a Naga or Nagvanshi Khastriya. His son Janmejay did a Yagya to finish all Nagas at "Nagdah" known as "Nagada" now in MP. King Virat and all his sons and brothers were killed at Kurukshetra in Mahabharat. Some of clan brothers ruled this area after him. Many historical evidence is recovered from this area all belonging to time of Lord Buddha. Meenas are considered the brother and kinsmen of Virata, the ruler of Virat Nagar. They ruled this area (near to Virat Nagar) till 11 th century.

Rao Hammir the great king of Ranthambhor was from Meenas. Rao Hammir was grandson of great king Prithviraj Chauhan. As found in history, the later ruler (Kachwaha Rajputs and Mughals) destroyed the glorious past of Meenas.

Main Kingdoms of Meenas (in the Rajasthan)
S.No	Name of the Kingdom	Clan name of the Meena Rulers
1.	Khoh-Gong	Chanda Agnivanshi (a branch of Chauhan) see Dhundhar[14] [15]
2.	Maach	Sira
3.	Gatoor & Jhotwada	Nandla (also called Bad-Goti)
4.	Amer (old city of Jaipur State)	Soosawut/Susawat
5.	Nayala	jhirwal
6.	Naen\Nahn	Gomladu
7.	Ranthambore	Tatu(a branch of Chauhan)
8.	Bundi	Ushara (Parihar Meenas or Pratihar)
9.	Mawar	Meena
10.	----	Nandla

Main Forts build by Meena Kings

1. Fort of Amaghar
2. Fort of Hatrohi
3. Fort of Khog
4. Fort of Jamvaramghar
5. Fort of Ranthambore

Main bawaries (to hold water from Rain) build by Meena Kings

1. Panna mina ki bawarie, Amer
2. Meen bhagwan bawarie,near Sariska,Alwar
3. Bhuli bawarie,village Sarjoli
4. Khogong bawarie, Jaipur

Main temples build by Meena Kings

1. Dant Mata Temple (Sihra Meena's dynasty Goddess)
2. Shiv Temple at Nayi ka Nath (Banskho), Jaipur
3. Banki Mata Temple at Raysar, Jaipur (Byadwal Meena's Dynasty Goddess)
4. Meen bhagwan mandir,Bassi,Jaipur
5. Bai Temple at Badi Chopad Jaipur

'NOTE: Important Book for the reference on above information is "Meena Cast and History of Freedom" by Shri. Lakshmi Nayaran Jharwal'

Medieval history

The Meena King Raja Ralun Singh also known as Alan Singh Chanda of Khogong ^{[16] [17]} kind-heartedly adopted a stranded Rajput mother and her child who sought refuge in his realm. Later, the Meena king sent the child, Dhola Rae, to Delhi to represent the Meena kingdom. The Rajput, in gratitude for these favours, returned with Rajput conspirers and massacred the weaponless Meenas on Diwali while performings rituals i.e. Pitra Trapan, it is customery in the Meenas to be weaponless at the time of PitraTrapan, "filling the reservoirs in which the Meenas bathed with their dead bodies" [Tod.II.281] and thus conquered Khogong.This act of Kachwaha Rajputs was termed as most coward and shameful in history of Rajasthan.

He then subjugated the Sihra Gotra of Meenas at much later on known as Jamwa Ramgarh near Jaipur, and transferred his capital thence. Becoming the son-in-law of the prince of Ajmer, he died when battling 11,000 Meenas,most of whom he slew [Tod.II.282]. His son Maidul Rae "made a conquest of Amber from the Soosawut Meenas" whose King was the head of the Meena confederation. He subdued the Nandla Meenas, annexing the Gatoor-Gatti district [Tod.II.282]. Hoondeo succeeded to the throne and "continued the warfare against the Meenas" [Tod.II.282]. Koontal, his successor, fought the Meenas "in which the Meenas were defeated with great slaughter, which secured his rule throughout Dhundhar" [Tod.II.282]. The Meenas were the original builders of Amber, which town they consecrated to Amba, the Mother Goddess, whom they knew as "Gatta Rani" or "Queen of the Pass" [Tod.II.282].

Describing the destruction of the Meena town of Naed, Tod wrote: "When this latter prince (Baharmull Kachwaha, a contemporary of Babar and Humayun) destroyed the Meena sovereignty of Naend, he levelled its half hundred gates, and erected the town of Lohan (now the residence of a Rajawut chief) on its ruins" [Tod.II.283]. The name of Meena ruler of Naen\Nahn was Rao Bada Meena, he was so rich that his wealth was compared to Akbar's empire in a local saying as "Rao Bada ko Bijano, Akabar Ko Gharbaar" that mean Rao Bada's manual fan was so precious that it was compared with Akbar's palace.

The Kachwaha Rajput ruler Bharmal of Amber always eyed on Nahn and attacked on it several times but could not succeeded against mighty and brave Bada Meena. Akbar had asked Rao Bada to marry his daughter Shashivadini to Akbar. Later on Bharmal married his daughter Jodhabai to Akbar. Then the combined army of Akbar and Bharmal attacked Bada Meena and killed him damaging 52 kots and 56 gates. Bada's treasure was shared between Akbar and Bharmal. Bharmal kept his treasure in Jaigarh fort near Amber.

The hill that Jaigarh was built was called Chil Tila, when it was ruled by Meenas. Later on the state is said to have been founded about eleventh century or 1097 by Dūlaha Rāya, who hailed from Gwalior; he and his Kachwaha kinsmen are said to have absorbed or driven out the local Meenas and Badgujar Rajput chiefs. In which the Meenas were to become a key ally of the Kachwahas.

Meenas under British rule

During British rule in India, they were placed under Criminal Tribes Act 1871, hence stigmatized for a long time,^[18][19] after independence however they were denotified in 1952. Mark Brown (Social Legal Studies 2004; 13; 191)^[20] has well elaborated the impact and issues of Meenas community during the British rule, and change in their status from Higher Social Cast to Criminal Tribe. He also mentioned the division in the Meenas as zamindar Mina group and chowkidar Minas. In his case study he answered why and how Meenas have been put under Criminal Tribal category, even being very different from the other tribal people then. How British manage to control Meenas which were growing threat for British rule in Northern India. In Woolbert's (1898) account of the raising of the Meena Battalion at Deoli the difficulties and achievements of this process were described. Woolbert describes the Minas’ history thus:

The Meenas are an athletic and brave race, tall, handsome, and pleasing to address, obedient to their leaders and sensible in kindness, but at the same time blood-thirsty and revengeful.

Vivian (1912) suggested that at the turn of the century there were around one million Minas and related clans, though only a small number of these had ever been involved in criminal activity. Nevertheless, those who were so engaged, most famously the Minas living in the village of Shajehanpur in the district of Gurgaon, south of Delhi, came to be represented as a hereditary band of robbers.

Recent history

Despite invasions of their lands throughout history, they were never assimilated, thereby retaining much of their culture and individuality.

The Meenas have played an important part in the history of Rajasthan (earlier known as the Rajputana). In former times, Rajput and Meena chiefs, in subordination to the Taur kings of Delhi, ruled over a considerable tract of the country.

During the war with Rajputs and Mughals, the Meena community has been divided in basic four sects (1.) The Zamindar Meena (2.) The Chaukidar Meenas (3) Parihar Meenas and (4.) The Bhil Meena (Tribal).

The Zamindar Meena are traditionally connected with farming profession. They claim a Kshatriya status equivalent to that of the Rajputs. In the local socio-ritual hierarchy they enjoy a clean cast status.

The Chowkidar Meenas, who during the middle age adopted fighting in the armies and later on Britishers enforced them to report on Chaukis regularly to ensure that they do not indulge in any criminal activities known as Chowkidar Meena. Like Zamindar Meenas, Chowkidar Meenas call themselves Meena Thakur and claim Kshatriya status.

The Bhil Meena are said to be descended from those Rajputs who, in the wars between their own tribes or with Muslims, were compelled to quit their native home and seek refuge in the vastness of Rajputana, where they formed alliances with the aboriginal families and established tribe.

The character of Meenas differs from place to place. The Meenas of the Karauli, Sawai Madhopur, Jaipur, Gangapur area are the most important cultivators for the last four hundred years. They expelled the Dhangars and Lodhis from a number of villages they occupied 500 years ago, and have retained their possession until now.

Meo and Meenas

Majority of Meo population come from Meenas and till date they share same gotras (clan names) and follow very similar Ethics and Culture.

According to Britannica, also called Meo, or Mewati, tribe and caste inhabiting Rājasthān and Punjab states in northern India, and Punjab province, Pakistan, who speak Hindi and claim descent from the Rājputs. In the 11th century, the Meo branch of the Mina tribe converted from Hinduism to Islām, but they retained Hindu dress. Although the Mina and Meo are regarded as variants, some Meo claim that their ancestral home is Jaipur. Originally a nomadic, warlike people practicing animal breeding and known for lawlessness,today most Mina and Meo are farmers with respected social positions. In the late 20th century the Mina in India numbered more than 1,100,000, and the Meo, concentrated in northeastern Punjab, Pakistan, numbered more than 300,000. Both are divided into 12 exogamous clans, led by a headman (muqaddam) and a council (panch) of tribe members. They trace descent patrilineally and divide themselves into three classes: landlords, farmers, and watchmen. Both the Mina and Meo permit widow divorce and remarriage, and the Meo allow a man to exchange a sister or close female relative for his bride. Following Hindu tradition, the Mina cremate their dead while the Meo observe burial rites.

Meo of Alwar, Bharatpur, Dholpur, Karauli, Sawai Madhopur, Gangapur districts of Rajasthan made efforts to come back in Meena community, but the intermarriage concept (i.e., roti and bati) has put down their offer by Meena leaders. As Meo are followers of Islam.

Meena of Haryana

In Haryana, the Meena are found mainly in the districts of Gurgaon, Mahenderagarh and Hissar. Unlike the Rajasthan Meena, the Haryana Meena have not been granted Scheduled Tribe status. They are divided into a number of gotras, the main ones being the Bharwal, Boya, Lodhwal, Chhawal, Jarwal, Jepha, Papati, Morjal, Kawat, Gomalhada, Khangash, Jakhiwal, Nagori and Tajee. Each of these clans are of equal status, and intermarry. The Haryana Meena are largely a community of peasant farmers. A small number, particular in villages bordering Rajasthan are employed as village watchmen. They now speak Haryanvi, but most also understand Hindi.^[21]

Origin of the Rajputs in Rajasthan and the Meenas

In the book by Satish Chandra,^[22] there appears to be a fair consensus that Rajputs were drawn from miscellaneous castes including Brahmans, aboriginal tribesmen and foreigners who had settled in the country. The manner in which they become "Hinduized" or were assigned the status of Rajputs is still not clear in detail, but can be summarised from analogous developments during the later medieval period. Thus, those sections which have control over land or gained political authority at the local and regional levels were often successful in gradually rising in the Varna scale. Conversely, those who lost control over land or local authority often sank in the Varna scale. Rajput was not a caste when it was formed; it was an association or ‘Sangh’ of various kings ‘Raja-Putra’ against the Mohammedan invaders.

However, apart from the control over the land and politics authority, a higher Varna status could not be acquired without the support and backing of the Brahmans, The emergence of the Rajputs in north India represented a tacit alliance between those who controlled land and possessed political authority, and the Brahmans who were the legitimizers, so to speak. In return from granting recognition to the various ruling element as Rajputs or Kshatriyas, the Brahmans received generous grants of land and money for their sustenance, and for building and maintaining temples. In general Rajputs of Rajasthan are mix of Meenas, Gujjars, Jats and other warrior tribes.

References

1. ^ Rizvi, S. H. M. (1987). Mina, The Ruling Tribe of Rajasthan (Socio-biological Appraisal). Delhi: B.R. Pub. Corp.. ISBN 81-7018-447-9. 
2. ^ Mann, Rann Singh (1993). Culture and Integration of Indian Tribes. New Delhi: M.D. Publications. ISBN 8185880034. 
3. ^ Singh, Kumar Suresh (1998). People of India. Popular Prakashan. ISBN 8171547699. 
4. ^ Kanakasabhai, V. (1989). The Tamils Eighteen Hundred Years Ago. Asian Educational Services. ISBN 8120601505. 
5. ^ Mukerji, Mohan (1982). Non-story of a Chief Secretary During Emergency, Et Cetera. Associated Pub. House. 
6. ^ The Journal of the Ceylon Branch of the Royal Asiatic Society. 20-21. 1971. pp. 1908–1909. 
7. ^ Sharma, Mathura Lal (1971). Rajasthan. Publications Division, Ministry of Information and Broadcasting, Govt. of India.. p. 191. http://books.google.com/?id=TO56v-CMN_cC&dq=meenas+of+rajasthan&q=meenas. 
8. ^ ^{a b} Kapur, Nandini Sinha (May 2008). Reconstructing Identities and Situating Themselves in History : A Note on the Meenas of Jaipur Region. d'échange bilatéral franco-indien durant le mois de mai 2008. http://www.reseau-asie.com/cgi-bin/prog/pform.cgi?langue=en&ID_document=2854&TypeListe=showdoc&Mcenter=agenda&my_id_societe=1&PRINTMcenter=. 
9. ^ Dr. Rajendra Prasad, Correspondence and Select Documents By Rajendra Prasad, Valmiki Choudhary Published by Allied Publishers, 1984 ISBN 81-7023-002-0, 9788170230021
10. ^ Mina or Meenas. britannica. http://www.britannica.com/eb/article-9052787/Mina. 
11. ^ ^{a b c} Kishwar, Madhu (1994). ‘Codified Hindu Law. Myth and Reality ‘,. Economics and political weekly,.. 
12. ^ Agrwal, Bina (1989). ‘Rural Women, Poverty and Natural Resources’,. Economics and political weekly,.. 
13. ^ Alfred Comyn, Lyall (1996). Asiatic Studies. Religious and Social". Series 1. Published by Adamant Media Corporation. ISBN 1402163576, 9781402163579. http://books.google.com/?id=UwJl3SuohXMC&printsec=frontcover&dq=meenas. 
14. ^ Chandarao, Ramnath. History of Chandavanshi Meenas. http://ashishmeena.co.uk/chanda-meena-history/. 
15. ^ Digges La Touche, James John (1875). Report on the settlement of the Ajmere & Mhairwarra districts. Original from Oxford University. http://books.google.com/?id=WnLiPiPPEowC&dq=meenas+of+rajasthan. 
16. ^ James, Tod (1993). Annals and Atiquities of Rajasthan. Calcutta: Rupa. ISBN 81-7167-366-X. 
17. ^ James, Tod (1993). The Central and Western Rajpoot States of India. Calcutta: Rupa. ISBN 81-7167-366-X. 
18. ^ [Letters in a Mahratta Camp During the Year, 1809, By Thomas Duer Broughton, ISBN 81-206-1008-3]
19. ^ Jaipur - Administration The Imperial Gazetteer of India, 1908, v. 13, p. 397.
20. ^ Brown, Mark (2004). Crime, Liberalism and Empire: Governing the Mina Tribe of Northern India. Social Legal Studies 2004 13: 191 218. ISBN 1402163576. 
21. ^ People of India Hayana Volume XXIII edited by M.L Sharma and A.K Bhatia pages 342 to 354 Manohar
22. ^ Satish, Chandra (1996). Historiography, Religion, and State in Medieval India. Har-Anand Publications. ISBN 8124100357. 

Extra References

1. "Rajasthan" by Pauline Lynden ISBN 978-2-84323-446-0.
2. "Impressions of Rajasthan" ISBN 2-08-011171-X
3. "Rajasthan". By Monique Choy, Sarina Singh
4. "Dishonoured by History: 'Criminal Tribes' and British Colonial Policy" By Meena Radhakrishna, Published 2001, Orient Longman, 192 pages, ISBN 978-81-250-2090-5
5. "Historiography, Religion, and State in Medieval India" By Satish Chandra, Published 1996 Har-Anand Publications ISBN 81-241-0035-7
6. "Asiatic Studies. Religious and Social". Series 1 By Alfred Comyn Lyall, ISBN 1-4021-6357-6 Google Book
7. India, Its People and Their Secular State, By Ram Gopal, Published 1987, Criterion Publications, India, 460 pages.
8. Cultural Heritage of Rajasthan By Manohara Prabhākara, Published 1972, Panchsheel Prakashan, Rajasthan (India), 138 pagesOriginal
9. Brown, Mark. 'Crime, Liberalism and Empire : Governing the Mina Tribe of Northern India'. Social & Legal Studies, 13:2 (2004), 191-218. Publisher: Sage Publications. ISSN 09646639.

 (source http://en.wikipedia.org/wiki/Meenas)

Meena or Mina (मीणा)
Classification	Kshatriya Varna in Hinduism
Religions	99.76% Hinduism, 0.08% Christianity, 0.02% Islam
Languages	Hindi, Mewari, Marwari, Dhundari, Harauti, Panjabi Eastern, Wagdi, Malvi, Garhwali, Bhili etc.
Subdivisions	Bhil Meena, Meo, Rajput or pardeshi community in Maharashtra.