On November 1, 1966, Haryana was carved out of the larger Punjab state with high hopes of ushering in a new era of socio-economic and political development. The aspirations attached to this new state were immense: the people believed that separate statehood would allow them to chart a fresh trajectory in governance, economic progress, and social transformation. By coincidence, as Haryana completed 43 years in 2009, its journey reflected both remarkable achievements and deep contradictions.
Economic Transformation: From Subsistence to Surplus
Economically, Haryana emerged as one of India’s most dynamic states. The Green Revolution of the late 1960s played a defining role in this transformation. The introduction of High Yielding Varieties (HYV) of wheat and rice, improved crop practices, and government-backed access to fertilizers, pesticides, and credit systems created a revolution in agricultural productivity. The electrification of rural areas and subsidized electricity for tube wells further boosted crop yields by making irrigation reliable and affordable. This changed Haryana from a food-deficit region into one of the country’s largest contributors to the central food grain pool.
The rise of surplus agriculture created prosperity for large sections of the rural population. Farmers could afford mechanization, and the rural economy became visibly wealthier. Haryana’s prosperity also laid the foundation for industrial development, especially in areas like Gurugram and Faridabad, which eventually became hubs of modern industry, trade, and services.
Expansion of Education and Social Mobility
Parallel to agricultural growth, education also witnessed expansion. The state invested heavily in establishing schools, colleges, and universities, significantly increasing literacy rates. One of the most notable achievements was the improved access to education for girls. Traditionally confined to domestic roles within a patriarchal setup, many girls in Haryana now found themselves able to pursue higher education. By the early 2000s, this access had created a visible class of educated young women, which was a significant departure from the rigid social norms of the past.
This expansion of education was expected to lead to social liberalization. In theory, economic growth and access to education should have undermined feudalism and patriarchal traditions. However, the expected social transformation did not materialize in equal measure.
The Social Contradiction: Tribal Mindset in a Modern Economy
Despite the economic and educational leap, Haryana’s social development lagged far behind. The deep-rooted feudal and caste-based mindset remained intact, especially in rural areas. The state, though geographically close to Delhi and part of the modernizing belt of North India, continued to exhibit regressive social behavior.
The persistence of caste identities, not just in matters of ritual purity but in everyday social relations, proved to be a formidable obstacle to modernization. The greatest test of this contradiction emerged in the context of marriage alliances. While education and urban exposure encouraged young men and women to form relationships beyond caste and community lines, the societal response was overwhelmingly hostile.
Self-appointed caste councils and khap panchayats, dominated by conservative village elders, assumed the role of enforcing these rigid norms. When young couples crossed caste or religious boundaries for marriage, these institutions often resorted to threats, ostracism, and, in extreme cases, violence. The phenomenon of “honor killings” became a chilling reality, turning rural Haryana into what many observers described as an inferno for the youth.
Despite economic progress and wider education, Haryana’s rural society clung to feudal and patriarchal norms. Caste remained the principal organizing force of village life.
While untouchability in its crude form had weakened, the mental caste barrier persisted.
Marriages across caste or gotra lines were viewed as a fundamental threat to the social order.
Instead of celebrating youth autonomy and personal choice, Haryana’s villages often responded with collective violence.
Honor Killings and Khap Panchayats: Tribal Justice in Modern Times
The most chilling manifestation of Haryana’s social stagnation has been honor killings sanctioned by Khap Panchayats—self-styled caste councils that continue to wield enormous influence.
Manoj and Babli case (2007, Kaithal district): The young couple, married within the same gotra, was brutally murdered after a Khap declared their marriage invalid.
Jind district, 2009: Another couple was strangled for defying caste norms, their bodies displayed as a warning.
Human rights groups condemned these acts. Amnesty International (2009) described honor killings in Haryana as “an appalling reflection of the hold of caste over human freedom, tolerated by silence and inaction.”
The Supreme Court of India, in hearings during 2008–09, declared:
“Khap Panchayats are wholly illegal, and their dictates have no sanction under law. When two consenting adults marry, no third party has any right to interfere.”
Yet, Khap diktats continued to enforce bans on same-gotra marriages, restrict inter-caste unions, and order boycotts, turning villages into an inferno for youths.
Haryana’s Progress and Contradictions
Indicator | 1966 (Formation Year) | 2001 Census | Situation by 2009 | Observation |
Literacy Rate | ~25% | 67.9% (M: 78.5, F: 55.7) | Rising, esp. among girls | Big leap, yet rural-urban and gender gaps persist |
Sex Ratio (females per 1000 males) | ~870 | 861 | 850 (among worst in India) | Economic growth did not erase gender bias |
Agricultural Output | Wheat & rice minor crops | 10+ million tonnes annually | Major contributor to national food pool | Economic success story |
Educational Institutions | Few universities, limited colleges | 15 universities, 200+ colleges | Further expansion till 2009 | Access widened, esp. for girls |
Honor Killings Reported | None documented | Sporadic | 25+ reported cases between 2003–2009 (estimated higher due to underreporting) | Linked to Khap diktats |
Khap Panchayat Influence | Strong in Jat-dominated areas | Still active | Assertive, issuing illegal diktats | Survived despite modern state institutions |
Silence of the State and Society
Perhaps the most disturbing element in this social contradiction was the collective silence. Political parties refrained from confronting these brutal practices, fearing electoral backlash and the loss of caste-based vote banks. Intellectuals, social organizations, and even sections of the media largely remained passive. This silence reflected a moral paralysis—a society that, despite boasting economic prosperity, appeared insensitive to the basic rights and dignity of its younger generation.
The metaphor of people as “statues arranged in a rock garden” captures this insensitivity well. It symbolized a society that watched violence against its own children without protest, a society whose conscience had become numb under the weight of tradition and fear.
Conclusion: The Unfinished Project of Modernity
By 2009, Haryana stood at a crossroads. Its agricultural transformation and educational expansion were undeniable achievements, creating prosperity and opportunities that previous generations could scarcely imagine. Yet, the state failed to translate this progress into genuine social modernity. The persistence of caste hierarchies, patriarchal dominance, and the brutal enforcement of regressive norms posed an existential question: what is the worth of economic success if society cannot protect its own youth or embrace basic human freedoms?
As Haryana turned 43 in 2009, the central challenge before it was not economic growth but social reform. Unless economic and educational advancements were accompanied by a dismantling of feudal mindsets and caste rigidities, Haryana’s prosperity would remain hollow—an incomplete promise of modernity trapped in the chains of its past. Instead of eroding caste and patriarchal controls, prosperity paradoxically reinforced them.
As Haryana and I both turned 43 in 2009, the existential question remains:
"Can a society that kills its own children for love truly claim to be developed? Or will Haryana’s future remain chained to its feudal past, a heartless society statuesque in the face of injustice?"
