Martial Race

This article needs additional citations for verification. Please help improve this article by adding reliable references. Unsourced material may be challenged and removed. (February 2008)

Martial Race was a designation created by officials of British India, who observed that the Scottish Highlanders were more fierce in battle than others in Britain, and extended this concept to India, where they classified each ethnic group into one of two categories: 'Martial' and 'Non-Martial'. A 'martial race' was typically considered brave and well-built for fighting.^[1] The 'non-martial races' were those whom the British believed to be unfit for battle because of their sedentary lifestyles.^[2] "Race" in 19th century terminology corresponds to the contemporary term "ethnic group", and is here not used in the sense of the "great races" of scientific racism corresponding to modern notions of race.

Criteria

The British faced fierce resistance in some regions while easily conquering some others. This led the British officials to conclude that the peoples of these regions were naturally warlike 'races' which possessed qualities such as courage, loyalty, self sufficiency, physical strength, resilience, orderliness and fighting tenacity and were hard-working and skilled in military tactics^{[citation needed]}. These 'martial races' tended to be hunting or agricultural cultures from hilly or mountainous regions with a history of conflict, whether internally or with external groups, who were considered better capable of enduring hardship than the inhabitants of the hot, flat plains of the country who were thought to be unwarlike and unfit for military service^{[citation needed]}. Still others were excluded due to their 'ease of living' or branded as seditious agitators.^[3] The doctrine of 'martial races' postulated that the qualities that make a useful soldier are inherited and that most Indians, with the exception of the specified groups, did not have the requisite genes that would make them warriors.^[4]

The British recruited heavily from the 'martial races' for service in the colonial army.^[5] Sensing the inequalities and fierce loyalty to one's tribe or group of the diverse native peoples of the subcontinent, the British found opportunities to use it to their own great advantage. These already wide divides were a fertile breeding ground to inculcate pride in one's identity based on 'race'. This served the British in two ways. On the one hand it made sure that there was no repeat of the Indian rebellion of 1857 by ensuring there was no unity among the different subjects of the Raj. On the other hand it encouraged a sense of competition among the different 'races'. The British found willing Indians to aid and abet them in the suppression of the rebellion to begin with^{[citation needed]}.

A British general and scholar, Lieutenant-General Sir George MacMunn (1869-1952) noted in his writings "It is only necessary for a feeling to arise that it is impious and disgraceful to serve the British, for the whole of our fabric to tumble like a house of cards without a shot being fired or a sword unsheathed".^[6] To this end, it became British policy to recruit only from those tribes whom they classified as members of the 'martial races' and the practice became an integral part of the recruitment manuals for the Army in the British Raj. According to Dr. Jeffrey Greenhut, "The Martial Race theory had an elegant symmetry. Indians who were intelligent and educated were defined as cowards, while those defined as brave were uneducated and backward."^[7]

The British regarded the 'martial races' as valiant and strong but also intellectually challenged, lacking the initiative or leadership qualities to command large troops.^[8] They were also regarded as politically subservient or docile to authority.^[9] For these reasons, the 'martial races' theory did not apply in the case of officer recruitment, which was based on social class and loyalty to the British Raj.^[10] One source calls this a "pseudo-ethnological" construction, which was popularised by Frederick Sleigh Roberts, and created serious deficiencies in troop levels during the World Wars, compelling them to recruit from 'non-martial races'.^[11] In fact, Winston Churchill was reportedly concerned that the theory was abandoned during the war and wrote to the Commander-in-Chief, India that he must, "rely as much as possible on the martial races".^[12] After Indian Independence, the Indian Army abandoned this theory and recruitment took place without discrimination.

Critics of this theory state that the Indian rebellion of 1857 may have played a role in reinforcing the British belief in 'martial races'. During this event some Indian troops (known as 'Sepoys'), particularly in Bengal, mutinied, but the 'loyal' Pathans, Punjabis, Gurkhas,Kumaoni/Kumaunis and Garhwalis did not join the mutiny and fought on the side of the British Army. From then on, this theory was used to the hilt to accelerate recruitment from among these 'races', whilst discouraging enlistment of 'disloyal' Bengalis and high-caste Hindus who had sided with the rebel army during the war.^[13] Some authors, such as Heather Streets, argue that the military authorities puffed up the images of the martial soldiers by writing regimental histories, and by extolling the kilted Scots, kukri-wielding Gurkhas and turbaned Sikhs in numerous paintings.^[14] The 'Martial Race' theory has also been described as a clever British effort to divide and rule the people of India for their own political ends.^[15]

The hillmen Kumaonis, Garhwalis, Dogras and Gorkhas were initially a great impediment to the establishment of the British Empire but once they gave their loyalty to the British they helped them greatly in their administration and were thus conferred the status of martial race. Kumaonis had helped the British in their efforts against the Gurkhas in the Nepal War. When they were observed by the British to be fighting from both sides — the British as well as the Gorkha side — their valour was given recognition by the British and they were included in the British Army. It is interesting to note that the 3rd Gorkha Rifles was known as the Kumaon battalion when it was formed and it included Kumaonis as well as the Garhwalis along with the Gorkhas. The Kumaonis, once accepted as a martial race, were themselves to be recruited in the Hyderabad regiment and displace the native troops, ultimately becoming the Kumaon Regiment after Independence of India.

The biggest loser in the implementation of the Martial Races theory were the units of native infantry and cavalry of the Madras Presidency. After the 1857 uprising, the military hierarchy of British India disbanded the local troops of South Indian origin and replaced them with troops of the so called martial races. This action was a poor reward to the Madras Army which had defeated Tipu Sultan and the Marathas and had remained loyal throughout the mutiny. It is in this manner, that the Punjab Regiment became the most senior regiment of the Indian Army as it originated from the first Madras Native Infantry battalions.

Tribes & groups designated by the British as martial classes

"Rajputs" (anonymous, c.1860)
From the collection of the British Library

French postcard depicting the arrival of 15th Sikh Regiment in France during World War I. The post card reads, "Gentlemen of India marching to chasten the German hooligans"

Field Marshal Sir Claude John Eyre Auchinleck, Commmander in Chief of India reviewing Tanoli soldiers from Amb State Guard, Darband, 1941.

British declared 'martial races' in India ^{[16] [17] [18] [19] [20] [21]}, listed in alphabetical order:

This needs (for each group listed) a citation of exactly which source (& page no.) includes a statement designating the group as a British martial race: needs additional citations for verification. Please help improve this article by adding reliable references. Unsourced material may be challenged and removed. (June 2008)

• Ahir/Yadavs^[22][23]
• Awans
• Bhumihar
• Dhangar^[24][25]
• Dogra
• Gakhars
• Garhwalis ^[26]
• Gurkhas^{[27][unreliable source?]}
• Jats^[28][29]
• Kamboj/Kamboh
• okhars^[30]
• Kodava (Coorgs)
• Tarkhan (Punjab)
• Kumaoni/Kumaunis ^[31]
• Maravars/Thevars
• Mahars
• Nairs^{[32][33][34][35]} (removed after rebelling)
• Paravars/Bharathars
• Pathans
• Rajputs
• lubanas
• Sainis of Punjab^[36][37][38]
• Sikhs^[39][40]
• Syeds
• Tanolis^[41][42]
• Thevar

The Marathas were classified as 'non-martial', ignoring the military achievements of the Maratha Empire or the Maratha Regiment's contribution against the Turks during the First World War, when they were recruited by the British Indian Army.

The Mahars were recruited by the Marathi king Shivaji as scouts and fort guards in his army. They were also heavily recruited by the British East India Company, at one part forming one-sixth of the Company's Bombay Army. The Bombay Army especially favoured the Mahar troops for their bravery and loyalty to the Colours, and also because they could be relied upon during the Anglo-Maratha Wars. They achieved many successes, most notably on the 1st of January 1818, when 500 men of the 2nd Battalion 1st Regiment of the Bombay Native Light Infantry along with 250 cavalrymen and 24 cannon defeated 20,000 horsemen and 8,000 footsoldiers of the Maratha Army in what would be called the Battle of Koregaon. This battle was commemorated by an obelisk, known as the Koregaon pillar, which featured on the Mahar Regiment crest until Indian Independence. The Bombay Army also saw action in the Indian Mutiny of 1857, and two regiments (the 21st and 27th) joined the revolt under the British.

The South Indian troops who had proved their valour in the battlefields of central and south India were disbanded after 1857 to make way for more martial races. The recruitment of 'Madrassis' for infantry only took place during the Second World War when large numbers of troops were required to defend British Empire in the form of a newly raised Madras Regiment. The Nairs of Kerala were initially included in the list, however after the Nairs of Travancore rebelled against the British under Velu Thampi Dalawa, they were recruited in lower numbers.

Modern usage

Though seldom used in today's context, it has been alleged that Pakistan Military believed in the concept of martial races and they thus felt that they should easily defeat India in a war, especially prior to the Second Kashmir War^[43][44][45] Based on this belief in the martial supremacy, it was popularly hyped that one Pakistani soldier was equal to four to ten Hindus/Indian soldiers,^[46][47][48] and thus numerical superiority of the foe could be overcome.^[49]

The Pakistan Army was also accused of bias and racism by the Bengalis of East Pakistan who felt humiliated by this dubious theory that was being floated in West Pakistan, that they were not 'martially inclined' compared to the Punjabis and Pashtuns.^[50] Pakistani author Hasan-Askari Rizvi notes that the limited recruitment of Bengali personnel in the Pakistan Army was because, the West Pakistanis, "could not overcome the hangover of the martial race theory".^[51]

Defence writers in Pakistan have noted that the 1971 defeat was partially attributable to the flawed 'Martial Races Theory' which merely led to, 'wishful thinking' that it was possible to defeat the Indian Army based on the theory alone.^[52] Author Stephen P. Cohen notes that "Elevating the 'martial races' theory to the level of an absolute truth had domestic implications for Pakistani politics and contributed to the neglect of other aspects of security."^[49] Since then, the 'martial race' theory has rarely, if ever, been used by Pakistan.

Arun Shourie an Indian writer, journalist and politician (former Minister of Communications and Information Technology) refers to the Sikhs as, "having retained a false pride in martial temperament and abilities".^[53] .^[54] The Sikh leader Jarnail Singh Bhindranwale was reported to have said 'One Sikh could easily reckon with thirty-five Hindus.'^[55]

See also

• Historical definitions of races in India

References

External links

• "Wakamba Warriors Are Soldiers of the Queen": The Evolution of the Kamba as a Martial Race, 1890–1970 by Timothy H. Parsons Martial race in the African scenario.