Good school. Two side entrace one side from jat college and one side jat school side. There is park inside jat senior secondary school. No parking lot area. But enough space to park your vehicle. Can't recognise from easily. Aside of it there is jat college ground where children can play. Stationery and books shop outside of school.
Madan Mohan Arora
Very spacious green school.
Amit Saharan
Popular school in hisar
Mukesh Dhaka
History
Demographics
The Jats are a paradigmatic example of community- and identity-formation in early modern Indian subcontinent.[17] "Jat" is an elastic label applied to a wide-ranging, traditionally non-elite,[a] community which had its origins in pastoralism in the lower Indus valley of Sindh.[17] At the time of Muhammad bin Qasim's conquest of Sind in the 8th century, Arab writers described agglomerations of Jats in the arid, the wet, and the mountainous regions of the conquered land.[19] The Islamic rulers, though professing a theologically egalitarian religion, did not alter either the non-elite status of Jats or the discriminatory practices against them that had been put in place in the long period of Hindu rule in Sind.[20] Between the eleventh and the sixteenth centuries, Jat herders migrated up along the river valleys,[21] into the Punjab,[17] which had not been cultivated in the first millennium.[22] Many took up tilling in regions such as Western Punjab, where the sakia (water wheel) had been recently introduced.[17][23] By early Mughal times, in the Punjab, the term "Jat" had become loosely synonymous with "peasant",[24] and some Jats had come to own land and exert local influence.[17]
According to historians Catherine Asher and Cynthia Talbot,[25]
The Jats also provide an important insight into how religious identities evolved during the precolonial era. Before they settled in the Punjab and other northern regions, the pastoralist Jats had little exposure to any of the mainstream religions. Only after they became more integrated into the agrarian world did the Jats adopt the dominant religion of the people in whose midst they dwelt.[25]
Over time the Jats became primarily Muslim in the western Punjab, Sikh in the eastern Punjab, and Hindu in the areas between Delhi Territory and Agra, with the divisions by faith reflecting the geographical strengths of these religions.[25] During the decline of Mughal rule in the early 18th century, the Indian subcontinent's hinterland dwellers, many of whom were armed and nomadic, increasingly interacted with settled townspeople and agriculturists. Many new rulers of the 18th century came from such martial and nomadic backgrounds. The effect of this interaction on India's social organization lasted well into the colonial period. During much of this time, non-elite tillers and pastoralists, such as the Jats or Ahirs, were part of a social spectrum that blended only indistinctly into the elite landowning classes at one end, and the menial or ritually polluting classes at the other.[26] During the heyday of Mughal rule, Jats had recognized rights. According to Barbara D. Metcalf and Thomas R. Metcalf:
Virender Bamel
Once it was best school of hisar, but now education quality has been degraded due to poor management.
Demographics
The Jats are a paradigmatic example of community- and identity-formation in early modern Indian subcontinent.[17] "Jat" is an elastic label applied to a wide-ranging, traditionally non-elite,[a] community which had its origins in pastoralism in the lower Indus valley of Sindh.[17] At the time of Muhammad bin Qasim's conquest of Sind in the 8th century, Arab writers described agglomerations of Jats in the arid, the wet, and the mountainous regions of the conquered land.[19] The Islamic rulers, though professing a theologically egalitarian religion, did not alter either the non-elite status of Jats or the discriminatory practices against them that had been put in place in the long period of Hindu rule in Sind.[20] Between the eleventh and the sixteenth centuries, Jat herders migrated up along the river valleys,[21] into the Punjab,[17] which had not been cultivated in the first millennium.[22] Many took up tilling in regions such as Western Punjab, where the sakia (water wheel) had been recently introduced.[17][23] By early Mughal times, in the Punjab, the term "Jat" had become loosely synonymous with "peasant",[24] and some Jats had come to own land and exert local influence.[17]
According to historians Catherine Asher and Cynthia Talbot,[25]
The Jats also provide an important insight into how religious identities evolved during the precolonial era. Before they settled in the Punjab and other northern regions, the pastoralist Jats had little exposure to any of the mainstream religions. Only after they became more integrated into the agrarian world did the Jats adopt the dominant religion of the people in whose midst they dwelt.[25]
Over time the Jats became primarily Muslim in the western Punjab, Sikh in the eastern Punjab, and Hindu in the areas between Delhi Territory and Agra, with the divisions by faith reflecting the geographical strengths of these religions.[25] During the decline of Mughal rule in the early 18th century, the Indian subcontinent's hinterland dwellers, many of whom were armed and nomadic, increasingly interacted with settled townspeople and agriculturists. Many new rulers of the 18th century came from such martial and nomadic backgrounds. The effect of this interaction on India's social organization lasted well into the colonial period. During much of this time, non-elite tillers and pastoralists, such as the Jats or Ahirs, were part of a social spectrum that blended only indistinctly into the elite landowning classes at one end, and the menial or ritually polluting classes at the other.[26] During the heyday of Mughal rule, Jats had recognized rights. According to Barbara D. Metcalf and Thomas R. Metcalf: