1391:
while some officers had raised troops from sweepers and outcastes, others understood the term to refer simply to those regiments raised without
Brahmins. This is simply one example of the numerous, wider ambiguities which inflect colonial knowledge in this period and which (amongst other factors) militated against radical change in the aftermath of the rebellion. This ambiguity was reflected in much of the evidence gathered by the Royal Commission, where geographic and regional distinctions overlapped and complicated religious and ethnic identities. Nevertheless, the administrative impulse to know India after 1857 is evident throughout the process of reflection and reconstruction undertaken by the imperial military. However, as the diversity of opinion gathered by the Royal Commission makes clear, while there was general recognition that ethnographic knowledge was key to the business of administering the Native army, there was much less agreement on the precise mechanisms by which such administration could be carried forth and, often, widespread confusion over the most salient aspects of Indian ethnography, culture and tradition. In part, the injunction to know India and its peoples is characteristic of the period.<Footnote 35 (p. 111)>: See, for example, the illustrated taxonomy of Indian ethnographic types prepared by Kaye, Watson, and Meadows Taylor and published as
530:. In areas where the communal ownership of land prevailed, trespassing into the fields by Yadav cattle herders to feed the cattle remained the part of their daily struggle for survival. Since such communal lands were mostly appropriated by village landlords, the caste occupation of Yadavs brought them in conflict with latter, and such skirmishes gave a militant and aggressive edge to the community's character. This followed their portrayal as "uncultured brutes" in the elitist discourses, which largely mirrors extreme backwardness still prevalent in large section of this community. The attempt to move up in the social ladder also remained evident in the nature of community and in due course of time "thriftiness" was observed to be a phenomenon, where they tried to save and buy small plot of lands, to be classified as owner cultivators.
793: – that has been a singular feature of the AIYM, although it continues its work in other areas such as promotion of vegetarianism and teetotalism. Their proposals have included measures designed to increase the number of Yadavs employed or selected by political and public organisations on the grounds of their numerical strength, including as judges, government ministers and regional governors. By 2003 the AIYM had expanded to cover seventeen states and Michelutti believed it to be the only organisation of its type that crossed both linguistic and cultural lines. It continues to update its literature, including websites, to further its belief that all claimed descendants of Krishna are Yadav. It has become a significant political force.
758:
included campaigning in favour of teetotalism and vegetarianism, both of which were features of higher-ranking castes, as well as promoting self-education and promoting the adoption of the "Yadav" name. It also sought to encourage the
British Raj to recruit Yadavs as officers in the army and sought to modernise community practices such as reducing the financial burden dowries and increasing the acceptable age of marriage. Furthermore, the AIYM encouraged the more wealthy members of the community to donate to good causes, such as for the funding of scholarships, temples, educational institutions and intra-community communications.
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and national level caste sabhas. The
Yadavas became the first among the shudras to gain the right to wear the janeu, a case of successful sanskritisation which continues till date. As a prominent agriculturist caste in the region, despite belonging to the shudra varna, the Yadavas claimed Kshatriya status tracing descent from the Yadu dynasty. The caste's efforts matched those of census officials, for whom standardisation of overlapping names was a matter of policy. The success of the Yadava movement also lies in the fact that, among the jaati sabhas, the Yadava sabha was probably the strongest, its journal,
420:... Yadavs constantly trace their caste predispositions and skills to descent, and in doing so they affirm their distinctiveness as a caste. For them, caste is not just appellation but quality of blood (Yalman 1969: 87, in Gupta 2000: 82). This view is not recent. The Ahirs (today Yadavs) had a lineage view of caste (Fox 1971; Unnithan-Kumar 1997) that was based on a strong ideological model of descent. This descent-based kinship structure was also linked to a specific Kshatriya and their religious tradition centred on Krishna mythology and pastoral warrior hero-god cults.
462:. Traditionally, they were a non-elite pastoral caste. Their traditional occupations changed over time and for many years Yadavs have been primarily involved in cultivation, although Michelutti has noted a "recurrent pattern" since the 1950s whereby economic advancement has progressed through involvement in cattle-related business to transportation and thence to construction. Employment with the army and the police have been other traditional occupations in northern India, and more recently government employment in that region has also become significant. She believes that
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777:, which was formed around the same time, and by co-option of community leaders by the Congress party. The Triveni Sangh suffered badly in the 1937 elections, although it did win in some areas. Aside from an inability to counter the superior organisational ability of the higher castes who opposed it, the unwillingness of the Yadavs to renounce their belief that they were natural leaders and that the Kurmi were somehow inferior was a significant factor in the lack of success. Similar problems beset a later planned caste union, the
413:, although the community's members often claim the higher status of Kshatriya. The Shudra status is explained by the nomadic nature of herdsmen, which constrained the ability of other groups in the varna system to validate the adherence to practices of ritual purity; by their involvement in castration of the animals, which was considered to be a ritually polluting act; and because the sale of milk, as opposed to personal use thereof, was thought to represent economic gain from a sacrosanct product.
711:... have usually been held in considerably less glorious repute by their neighbors. While an occasional warrior of a pastoral jati did establish his own state and dynasty, cattlekeepers are ranked in many localities among the lower blocks of the Shudras ... postulates divine and noble ancestry for a good many jatis in several language regions covering hundreds and thousands of people who share little more than a traditional occupation and a conviction about their rightful prerogatives.
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of reconciling low ritual status with growing socio-economic assertiveness and of taking the first steps towards an alternative, Dravidian identity". Using examples from Bihar, Jaffrelot demonstrates that there were some organised attempts among members of the Yadav community where the driving force was clearly secular and in that respect similar to the Nair's socio-economic movement. These were based on a desire to end oppression caused by, for example, having to perform
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495:, writing in 1916, called the Ahir subdivision uncouth, although it is unclear whether their comments were based entirely on proverbial stories, on observation or on both. Tilak Gupta said that this view persisted in modern times in Bihar, where the Yadav were viewed in highly negative terms by other groups. However, Michelutti observed, these very same people acknowledge and coveted their political influence, connections and abilities.
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194:
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506:, in sufficient number, accrue a strong power base, and as their leading men become united enough to move together for higher status, they typically step up their efforts to improve their jāti customs. They try to abandon demeaning practices and to adopt purer and more prestigious ways. They usually want to drop the old name for a better one.
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position, which
Jaffrelot describes as "low caste peasants", also militated against any dominant role. Their involvement in pastoralism accounts for a traditional view of Yadavs as being peaceful, while their particular association with cows has a special significance in Hinduism, as do their beliefs regarding Krishna. Against this image,
888:. In 2001, the Social Justice Committee in Uttar Pradesh reported over-representation of some OBCs, particularly Yadavs, in public offices; it suggested creating sub categories within the OBC category. The outcome of this was that the Yadav/Ahir became the only group listed in Part A of a three-part OBC classification system.
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Quote: "The movement, which had a wide interregional spread, attempted to submerge regional names such as Goala, Ahir, Ahar, Gopa, etc., in favour of the generic term Yadava (Rao 1979). Hence a number of pastoralist castes were subsumed under Yadava, in accordance with decisions taken by the regional
736:
Michelutti prefers the term "yadavisation" to that of "sanskritisation". She argues that the perceived common link to
Krishna was used to campaign for the official recognition of the many and varied herding communities of India under the title of Yadav, rather than merely as a means to claim the rank
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tradition; and second those which are based on an ethnic or western ideology with a strong egalitarian overtone. The Yadav movement—and to a lesser extent the
Ezhavas—can be classified in the first group whereas all the other ones belong to the second category. Interestingly none of the latter has
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and what is now Uttar
Pradesh. Although the AIYM was initially organised by V. K. Khedakar, it was Rao Balbir Singh who developed it and this coincided with a period – during the 1920s and 1930s – when similar Sanskritisation movements elsewhere in the country were on the wane. The program
1610:
Quote: "Another way to confirm their warrior status was to try to associate themselves with Yadav cowherding caste of the divine cowherd
Krishna, calling themselves Yadavs instead of Ahirs. Ahir intelligensia "rewrote" certain historical documents to prove this connection, forming a national Yadav
1575:
Quote: "They had many counterparts elsewhere, most notably in the
Gangetic plain where users of titles like Ahir, Jat and Goala turned increasingly towards the cow-cherishing rustic piety associated with the cult of Krishna. With its visions of milkmaids and sylvan raptures, and its cultivation of
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Quote: "The Ahir and allied cowherd castes (whether actually pastoralists or cultivators, as in the Punjab) have recently organized a pan-Indian caste association with political as well as social reformist goals using the epic designation of Yadava (or Jadava) Vanshi
Kshatriya, ie the warrior caste
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all assert that Yadav Sanskritisation was not a process to imitate or raise the community to ritual parity with the higher ranks but rather to undermine the authority of those ranks. He contrasts this "subversion" theory with the Nair's motive of "emancipation", whereby Sanskritisation was "a means
477:
Colonial ethnographers left a legacy of hundreds of pages of ethnographic and ethnological details which portray the Ahir/Yadavs as "Kshatriyas", "martial" and "wealthy", or as "Shudras", "cowherders", "milk sellers" and low in status terms. In short there has been no consensus on the nature of the
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At the core of the Yadav community lies a specific folk theory of descent, according to which all Indian pastoral castes are said to descend from the Yadu dynasty (hence the label Yadav) to which Krishna (a cowherder, and supposedly a Kshatriya) belonged. ... a strong belief amongst them that
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The campaign demanding that the army of the Raj should recruit Yadavs as officers resurfaced in the 1960s. Well-reported bravery during fighting in the Himalayas in 1962, notably by the 13th Kumaon company of Ahirs, led to a campaign by the AIYM demanding the creation of a specific Yadav regiment.
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Quote:"I saw many high-caste people, who refer to Yadavs as goondas in a disapproving fashion using their 'services'. Their connections, political influence and abilities are thus practically acknowledged. By the end of the fieldwork the same non-Yadav informants who advise me of not going around
1390:
However, while ethnography was thus made central to the process of reconstruction, there remained a good deal of ambiguity regarding distinctions of race, caste and tribe. An investigation into the utility of various 'low caste' levies raised during 1857 was abandoned in 1861 when it emerged that
1318:
The term "Yadav" covers many castes which initially had different names: Ahir in the Hindi belt, Punjab and Gujarat, Gavli in Maharashtra, Gola in Andhra Pradesh and Karnataka etc. Their traditional common function, all over India, was that of herdsman, cowherds and milksellers. In practice, the
816:
Mandelbaum has commented on how the community basks in the reflected glory of those members who achieve success, that "Yadav publications proudly cite not only their mythical progenitors and their historical Rajas, but also contemporaries who have become learned scholars, rich industrialists, and
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one that was central to the Sanskritisation of the Nairs and other in south India. However, Jaffrelot believes that such an argument would be overstated because the Yadav "redrawing of history" was much more narrow, being centred on themselves rather than on any wider shared ethnic base. They did
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Although the Yadavs have formed a fairly significant proportion of the population in various areas, including 11% of that of Bihar in 1931, their interest in pastoral activities was not traditionally matched by ownership of land and consequently they were not a "dominant caste". Their traditional
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From the mid-19th century onward, many British ethnographies attempted to understand India's tribes and castes by attempting to document the differences and to explain them in the prevailing ideologies of the period; the lack of such understanding was felt to be one of the reasons for the Indian
576:
By the end of the nineteenth century, some Yadavs had become successful cattle traders and others had been awarded government contracts to care for cattle. Jaffrelot believes that the religious connotations of their connections to the cow and Krishna were seized upon by those Yadavs seeking to
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within the community, and it gained some additional momentum as people from rural areas gradually migrated away from their villages to urban centres such as Delhi. Ameliorating the effects of strict endogamy was seen as being conducive to causing the community as a whole to unite, rather than
1576:
divine bounty in the form of sweet milky essences, this form of Vishnu worship offered an inviting path to 'caste Hindu' life for many people of martial pastoralist background. Footnote 42: "From the later nineteenth century the title Yadav was widely adopted in preference to Goala. ..."
253:
as a surname, active participation in the armed forces, expansion of economic opportunities to include other, more prestigious business fields, and active participation in politics. Yadav leaders and intellectuals have often focused on their claimed descent from Yadu, and from
737:
of Kshatriya. Furthermore, that "... social leaders and politicians soon realised that their 'number' and the official proof of their demographic status were important political instruments on the basis of which they could claim a 'reasonable' share of state resources."
665:, as well as by promoting education of the Yadav community. This "aggressive Sanskritisation", which caused riots in the area, was emulated by some other of the lower caste groups. In support of the argument that the movements bore similarity, Jaffrelot cites
1393:
The People of India: A Series of Photographic Illustrations with Descriptive Letterpress, of the Races and Tribes of Hindustan, Originally Prepared under the Authority of the Government of India and Reproduced by the Order of the Secretary of State in
595:(as was Krishna), and really known as Yadavs. The organisation claimed support from the facts that various Raj ethnologists had earlier claimed a connection between the Ahir and the Abhira, and because their participation in recent events such as the
244:
Historically, the Ahir, Gopi and Goala groups had an ambiguous ritual status in caste stratification. Since the late nineteenth and early twentieth centuries, the Yadav movement has worked to improve the social standing of its constituents, through
1319:
Yadavs today spend most of their time tilling the land. At the turn of the century in the Central Provinces two-thirds of Ahirs were already cultivators and labourers while less than one third raised cattle and dealt with milk and milk products.
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Quote: "Rather, the low caste movements can more pertinently be regrouped in two broader categories: first, the reform movements situating themselves within the Hindu way of life, be they relying on the mechanisms of Sanskritisation or on the
1499:
Quote: "In his typology of low caste movements, (M. S. A.) Rao distinguishes five categories. The first is characterised by 'withdrawal and self-organisation'. ... The second one, illustrated by the Yadavs, is based on the claim of 'higher
602:
The AYKM was a self-contained unit and did not try to forge links with similar bodies among other caste groups that claimed Kshatriya descent at that time. It had some success, notably in breaking down some of the very strict traditions of
1253:
Quote: "In a not dissimilar way the various cow-keeping castes of northern India were combining in 1931 to use the common term of Yadava for their various castes, Ahir, Goala, Gopa, etc., and to claim a Rajput origin of extremely doubtful
482:
J. S. Alter notes that in North India the majority of the wrestlers are of the Yadav caste. He explains this as being due to their involvement in the milk business and dairy farms, which thus provides easy access to the milk and
1264:
Jassal, Smita Tewari; École pratique des hautes études (France). Section des sciences économiques et sociales; University of Oxford. Institute of Social Anthropology (2001). "Caste in the Colonial State: Mallahs in the census".
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In the post-colonial period, according to Michelutti, it was the process of yadavisation and the concentration on two core aims – increasing the demographic coverage and campaigning for improved protection under the
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Quote: "The Yadavs were traditionally a low-to-middle-ranking cluster of pastoral-peasant castes that have become a significant political force in Uttar Pradesh (and other northern states like Bihar) in the last thirty
258:, which they argue confers caste Hindu status upon them, and effort has been invested in recasting the group narrative to emphasise a martial character, however, the overall tenor of their movement has not been overtly
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ethnic ideology, believing themselves to be superior to these other communities. Jaffrelot considers the history thus created to be one that is "largely mythical enabled Yadav intellectuals to invent a golden age".
390:
However, Jaffrelot has also said that most of the modern Yadavs are cultivators, mainly engaged in tilling the land, and less than one third of the population are occupied in raising cattle or the milk business.
510:
In Bihar, the political advancement of Yadavs didn't improve their relative marginalisation in other fields. The spread of education among the community remained less as compared to more advanced
397:
had earlier expressed the same opinion as Jaffrelot, and noted that the traditional association with cattle, together with the belief in descent from Yadu, defines the community. According to
669:, who says of the Bihar situation that "The real motive behind the attempts of the Yadavas, Kurmis and Koeris at Sanskritising themselves was to get rid of this socio-economic repression".
615:, whose representatives had been involved with the family of Singh since the late 1890s and who had been able to establish branches in various locations. Although this movement, founded by
1611:
organization that continues to coordinate and promote the mobility drive of the caste. Integral to this movement are retelling of caste history that reflect its martial character; ..."
619:, favoured a caste hierarchy and also endogamy, its supporters believed that caste should be determined on merit rather than on heritage. They therefore encouraged Yadavs to adopt the
631:) as a means by which Yadavs and other non-Brahmans could affirm the extent of their commitment to Hinduism by observing the strictures relating to cow slaughter. In Bihar, where the
1961:
castes. Yadavs are the traditional cowherd caste of North India and are relatively low down on the traditional pecking order, but not as low as the untouchable Mahars or Chamars."
1263:
346:
Historians such as P. M. Chandorkar have used epigraphical and similar evidence to argue that Ahirs and Gavlis are representative of the ancient Yadavas and Abhiras mentioned in
526:. The attachment of Yadavs with the pastoral activities has been responsible behind their lower position in caste hierarchy as compared to owner cultivator castes among the
498:
The Yadavs have, however, demonstrated a feature, driven by their more notable members, that shares a similarity with other Indian communities. Mandelbaum has noted that
2148:
608:
existing as smaller subdivisions within it. Rao has said that the events of this period meant that "the term Yadava refers to both an ethnic category and an ideology".
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A group of Aheers, a major constituent of the Yadav group, from around Delhi, 1868, as appearing in a British ethnography describing the many castes and races of India.
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Khedekar's history made the claim that Yadavs were descendants of the Abhira tribe and that the modern Yadavs were the same community referred to as dynasties in the
1877:
Gupta, Dipankar; Michelutti, Lucia (2004). "2. 'We (Yadavs) are a caste of politicians': Caste and modern politics in a north Indian town". In Dipankar Gupta (ed.).
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Jha, Hetukar (1977). "Lower Caste Peasants and Upper-Caste Zamindars in Bihar, 1921–1925: an analysis of sanskritisation and contradiction between the two groups".
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with politicians asked me to use my 'Yadav contacts' to help them to get their telephone line sorted out, to get a taxi-licence or to speed up a court case."
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Quote: " ... Lord Krishna, a legendary warrior and a Hindu deity, whom some shudra castes, notably the ahir or yadav, claim to be their ancestor." (page 902)
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political party, which allegedly had a million dues-paying members by 1936. However, the organisation was hobbled by competition from the Congress-backed
691:
342:
all Yadavs belong to Krishna's line of descent, the Yadav subdivisions of today being the outcome of a fission of an original and undifferentiated group.
1232:
kshatriyas, had long sought and attained (after 1898) recruitment as soldiers in the British Indian army, particularly in the Western Gangetic Plain."
1278:, having an all-India spread. These factors strengthened local efforts, such as in Bhojpur, where the Yadavas, locally known as Ahirs, refused to do
17:
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The process of Sanskritisation often included creating a history. The first such for the Yadavs was written in the late nineteenth century by
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Historically, the Ahir caste/community also had an ambiguous ritual status in the caste hierarchy. Amongst the Ahir/Yadav case we find
437:
community, which falls within the Yadav group, harvesting wheat in western India. Many Yadavs have taken to non-traditional occupations
3918:
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in Andhra Pradesh and Karnataka etc. Their traditional common function, all over India, was that of herdsmen, cowherds and milksellers.
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591:(AYKM) in 1910, which at once asserted that its Ahir constituents were of Kshatriya ritual rank in the varna system, descended from
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832:. Community members parade, dancing around their best buffalo bulls, which have been colourfully decorated with flowers and paint.
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consists of legends and myths ... but what is important is that, within that framework certain value system is propounded".
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Michelutti, Lucia (February 2004). ""We (Yadavs) are a caste of politicians": Caste and modern politics in a north Indian town".
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Michelutti, Lucia (February 2004). ""We (Yadavs) are a caste of politicians": Caste and modern politics in a north Indian town".
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Michelutti, Lucia (February 2004). ""We (Yadavs) are a caste of politicians": Caste and modern politics in a north Indian town".
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In creating this history there is some support for an argument that Yadavs were looking to adopt an ethnic identity akin to the
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1881:. Vol. Contributions to Indian Sociology. New Delhi, California, London: Sage Publications. pp. 48/Lucia Michelutti.
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Rand, Gavin (6 June 2013), "Reconstructing the Imperial Military after the Rebellion", in Rand, Gavin; Bates, Crispin (eds.),
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Michelutti, Lucia (2004), "'We (Yadavs) are a caste of politicians': Caste and modern politics in a north Indian town",
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661:(forced labour) for upper castes and having to sell produce at prices below those prevailing in the open market to the
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1957:
Quote: "The Yadavs are one of India's largest 'Other Backward Classes,' a government term that covers most of India's
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1886:
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908:, 1,054,458 people (4.0% of the population of Nepal) were Yadav. The frequency of Yadavs by province was as follows:
707:. Describing the work of the Khedekars as "a well-edited and well-produced volume", Mandelbaum notes that the Yadavs
1284:, or forced labour, for the landlords and simultaneously prohibited liquor consumption, child marriages, and so on."
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The Yadav belief in their superiority impacted on their campaigning. In 1930, the Yadavs of Bihar joined with the
676:, a schoolteacher who became private secretary to a Maharajah. In 1959, Khedekar's work was published by his son,
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and worshipped Krishna. Gadkari further notes of these ancient works that "It is beyond dispute that each of the
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varna. In Ahirwal, members of Ahir seigneurial lineages have come to be known by the title Rajput. (p. 220)
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as being similarly descended from Krishna but they did not particularly accommodate them in their adopted
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as a symbolic way to defy the traditional inherited caste system, and they also supported the creation of
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Gooptu, Nandini (1997), "The Urban Poor and Militant Hinduism in Early Twentieth-Century Uttar Pradesh",
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Using "very broad generalisations", Jayant Gadkari says that it is "almost certain" from analysis of the
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agriculturalists to enter local elections. They lost badly but in 1934 the three communities formed the
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Of particular significance in the movement for Sanskritisation of the community was the role of the
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Power and Influence in India: Bosses, Lords and Captains: Exploring the Political in South Asia
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Social movements and social transformation: a study of two backward classes movements in India
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Social movements and social transformation: a study of two backward classes movements in India
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in India that since the 19th and 20th centuries have claimed descent from the legendary king
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were the dominant groups, the wearing of the thread by Ahirs led to occasions of violence.
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high civil servants." He notes that this trait can also be seen among other caste groups.
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2149:"Wrestling with (body) politics: understanding 'goonda' political styles in North India"
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1335:, Exploring the Political in South Asia, London and New York: Routledge, p. 220,
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1132:: Caste title of North Indian non-elite 'peasant'-pastoralists, known also as Yadav."
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Jaffrelot has contrasted the motivations of Yadav Sanskritisation with that of the
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Caste, Society and Politics in India from the Eighteenth Century to the Modern Age
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Caste, Society and Politics in India from the Eighteenth Century to the Modern Age
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3444:
3190:
3180:
2508:
2436:
2409:
2340:
2301:
2271:
2237:
2205:
1977:
1910:
1851:
1821:
1723:
1696:
1448:
1301:
1266:
1063:
1058:
1023:
963:
956:
901:
539:
246:
149:
1376:
Mutiny on the Margins: New Perspectives on the Indian Uprising of 1857, Volume 7
3898:
3842:
3681:
3638:
3566:
3310:
3281:
3206:
3160:
3102:
3059:
2741:
2482:
2379:
2016:
1765:
1158:
1048:
1029:
1017:
924:
900:
of Nepal classifies the Yadav as a subgroup within the broader social group of
869:
790:
754:
651:
582:
447:
125:
81:
2919:
Political process in Uttar Pradesh: identity, economic reforms, and governance
2915:"Backward-Caste Politics in Uttar Pradesh: An Analysis of the Samajwadi Party"
2828:
2042:
1527:
4253:
4247:
3739:
3536:
3325:
3195:
3185:
3143:
3117:
3112:
3049:
3009:
2596:
1658:
Government of Peace: Social Governance, Security and the Problematic of Peace
1166:
999:
881:
770:
620:
523:
455:
409:) with cattle has impacted on their commonly viewed ritual status (varna) as
383:
263:
173:
53:
2857:
544:
319:
3772:
3699:
3478:
3468:
3387:
3137:
3044:
2994:
2799:
2712:
2683:
1856:. Vol. 2. Berkeley: University of California Press. pp. 442–443.
1692:
849:
657:
394:
323:
3936:
3767:
3757:
3707:
3689:
3600:
3561:
3355:
3266:
3249:
2654:
1936:
1333:
The Vernacularisation of Democracy: Politics, Caste and Religion in India
1107:
885:
699:
687:
666:
553:
467:
374:
The term 'Yadav' covers many castes which initially had different names:
259:
238:
89:
2770:
358:
262:
in the context of the larger Indian caste system. Yadavs benefited from
3782:
3122:
2625:
2567:
2187:
2130:
1053:
612:
230:
2513:. Vol. 2. Berkeley: University of California Press. p. 485.
2438:
India's silent revolution: the rise of the lower castes in North India
2411:
India's silent revolution: the rise of the lower castes in North India
2345:. Vol. 2. Berkeley: University of California Press. p. 444.
2303:
India's silent revolution: the rise of the lower castes in North India
2239:
India's silent revolution: the rise of the lower castes in North India
2210:. Vol. 2. Berkeley: University of California Press. p. 443.
2117:
Gupta, Tilak D. (27 June 1992). "Yadav Ascendancy in Bihar Politics".
1979:
India's silent revolution: the rise of the lower castes in North India
1915:. Vol. 2. Berkeley: University of California Press. p. 442.
1823:
India's silent revolution: the rise of the lower castes in North India
1624:
India's silent revolution: the rise of the lower castes in North India
1535:
1484:
India's silent revolution: the rise of the lower castes in North India
1450:
India's silent revolution: the rise of the lower castes in North India
1303:
India's silent revolution: the rise of the lower castes in North India
548:
Two cowherds from the Gauwli caste (now a part of the Yadav group) in
441:
3828:
3823:
3790:
3762:
3650:
3645:
3581:
3556:
3503:
3417:
3132:
3064:
877:
865:
861:
750:
569:
221:
as a part of a movement of social and political resurgence. The term
117:
113:
105:
85:
69:
959:
was higher than national average (4.0%) in the following districts:
3837:
3809:
3795:
3662:
3628:
3586:
3571:
3531:
3276:
662:
632:
604:
585:
to be formed in India, who spearheaded this. Singh established the
565:
347:
210:
189:
141:
2174:
Gupta., Tilak D. (1992). ""Yadav Ascendancy in Bihar Politics."".
686:. There has been subsequent work to develop his ideas, notably by
3833:
3818:
3814:
3576:
3526:
3518:
3508:
3412:
3400:
3259:
3155:
3149:
857:
805:
725:
568:
Gauli caste (now a part of the Yadav group) in Mysore state (now
451:
315:
311:
306:
255:
206:
73:
61:
1228:, who would by the early 1900s begin referring to themselves as
503:
470:
legislation have been important factors in at least some areas.
366:
There are several communities that coalesce to form the Yadavs.
3805:
3618:
3551:
3491:
3486:
3293:
2960:
1958:
873:
829:
636:
410:
293:
121:
97:
65:
401:, the association of the Yadav (and their constituent castes,
30:
This article is about modern communities. For other uses, see
3613:
3541:
3092:
2734:
1280:
853:
845:
766:
762:
729:
519:
515:
459:
429:
379:
267:
234:
226:
137:
109:
101:
93:
57:
2821:
2589:
1430:
descending from the Yadava lineage of the Mahabharata fame."
225:
now covers many traditional peasant-pastoral castes such as
193:
3623:
3165:
753:
in 1924 by a meeting of disparate local groups from Bihar,
643:
484:
434:
402:
375:
2889:
Development Failure and Identity Politics in Uttar Pradesh
2850:
2792:
2705:
2676:
2403:
2401:
2399:
2397:
2295:
2293:
721:
2742:"CENTRAL LIST OF OTHER BACKWARD CLASSES: MADHYA PRADESH"
1411:
Leshnik, Lawrence S.; Sontheimer, Günther-Dietz (1975).
1406:
1404:
577:
further the process of Sanskritisation, and that it was
2647:
1579:
1257:
2763:
2394:
2290:
1474:
1324:
2886:
Jeffery, Roger; Jeffrey, Craig; Lerche, Jens (2014).
2829:"CENTRAL LIST OF OBCs FOR THE STATE OF UTTAR PRADESH"
2618:
2597:"CENTRAL LIST OF OTHER BACKWARD CLASSES: CHHATISGARH"
2560:
2334:
2332:
2330:
2199:
2197:
1904:
1902:
1900:
1898:
1401:
2885:
2231:
2229:
2227:
1971:
1969:
1967:
1747:
1745:
1728:. Bombay: Popular Prakashan. pp. 179, 183–184.
1442:
1440:
1438:
1436:
2858:"CENTRAL LIST OF OBCs FOR THE STATE OF WEST BENGAL"
2713:"CENTRAL LIST OF OTHER BACKWARD CLASSES: KARNATAKA"
2684:"CENTRAL LIST OF OTHER BACKWARD CLASSES: JHARKHAND"
2099:
Tribes and Castes of the Central Provinces of India
1504:
status' and fits with Sanskritisation pattern. ..."
1292:
1290:
442:
Occupational background, location and social status
2327:
2194:
1895:
1614:
1587:
1193:
2800:"CENTRAL LIST OF OBCs FOR THE STATE OF RAJASTHAN"
2655:"CENTRAL LIST OF OTHER BACKWARD CLASSES: HARYANA"
2224:
2071:. In Price, Pamela; Ruud, Arild Engelsen (eds.).
1964:
1742:
1433:
1410:
1140:
1138:
824:is celebrated annually by the Yadav community in
4245:
1654:
1590:Gender and Genre in the Folklore of Middle India
1369:
1367:
1287:
1248:Caste in India: its nature, function and origins
1116:. Cambridge University Press. p. 200, 383.
1102:
1100:
599:had demonstrated that Ahirs were good fighters.
2953:2011 Nepal Census, District Level Detail Report
2626:"CENTRAL LIST OF OTHER BACKWARD CLASSES: DELHI"
2414:. London: C. Hurst & Co. pp. 194–196.
2306:. London: C. Hurst & Co. pp. 191–193.
1876:
1487:. Columbia University Press. pp. 210–211.
812:of Yadavs in Hyderabad celebrated during Diwali
2771:"CENTRAL LIST OF OBCs FOR THE STATE OF ORISSA"
2096:Russell, R. V.; Lal, Raj Bahadur Hira (1916).
1942:In Spite of the Gods: The Rise of Modern India
1687:
1685:
1306:. London: C. Hurst & Co. p. 187-188.
1135:
270:, but not to the extent that members of other
2976:
2568:"CENTRAL LIST OF OBCs FOR THE STATE OF BIHAR"
1810:
1793:Environment and Ethnicity in India, 1200-1991
1725:Society and religion: from Rugveda to Puranas
1550:
1507:
1364:
1097:
3880:
3660:
740:
2263:
1682:
1187:
1185:
1106:
205:are a grouping of traditionally non-elite,
2983:
2969:
2506:
2468:
2441:. London: C. Hurst & Co. p. 197.
2338:
2242:. London: C. Hurst & Co. p. 189.
2203:
2102:. Vol. 2. London: Macmillan. p.
2095:
2066:
2040:
2002:
1982:. London: C. Hurst & Co. p. 188.
1945:. Random House Digital, Inc. p. 133.
1908:
1846:
1826:. London: C. Hurst & Co. p. 188.
1751:
1627:. Columbia University Press. p. 211.
1585:
1563:. Cambridge University Press. p. 84.
1453:. London: C. Hurst & Co. p. 196.
1330:
1200:. University of California Press. p.
1144:
646:, another Indian community. He notes that
2941:Population Monograph of Nepal, Volume II
2434:
2407:
2368:Indian Economic and Social History Review
2299:
2235:
1975:
1879:Caste in Question: Identity or hierarchy?
1816:
1620:
1480:
1446:
1355:, or as lower caste and belonging to the
1296:
1235:
424:
3868:
2921:. Pearson Education India. p. 160.
1929:
1182:
844:(OBCs) category in the Indian states of
804:
559:
543:
428:
357:
2892:. SAGE Publications India. p. 43.
2865:National Commission of Backward Classes
2836:National Commission of Backward Classes
2807:National Commission of Backward Classes
2778:National Commission of Backward Classes
2749:National Commission of Backward Classes
2720:National Commission of Backward Classes
2691:National Commission of Backward Classes
2662:National Commission of Backward Classes
2633:National Commission of Backward Classes
2604:National Commission of Backward Classes
2575:National Commission of Backward Classes
2542:"Traditional Sadar Festival Celebrated"
1796:. University of Cambridge. p. 47.
1721:
1251:. Oxford University Press. p. 113.
487:deemed to be essential to a good diet.
466:measures and gains as a consequence of
378:in the Hindi belt, Punjab and Gujarat,
14:
4246:
2879:
2173:
2146:
1513:
1241:
3867:
3224:
2964:
2912:
2140:
2116:
1586:Flueckiger, Joyce Burkhalter (1996).
1556:
1414:Pastoralists and nomads in South Asia
1191:
680:, who was a surgeon, under the title
1935:
1789:
1594:. Cornell University Press. p.
1373:
800:
48:Regions with significant populations
2365:
2269:
1691:
1196:Peasants and monks in British India
266:in some states of north India like
24:
3226:
3225:
2507:Mandelbaum, David Goodman (1970).
2339:Mandelbaum, David Goodman (1970).
2204:Mandelbaum, David Goodman (1970).
1909:Mandelbaum, David Goodman (1970).
891:
683:The Divine Heritage of the Yadavas
533:
25:
4310:
2471:Contributions to Indian Sociology
2005:Contributions to Indian Sociology
1754:Contributions to Indian Sociology
1268:Contributions to Indian sociology
1147:Contributions to Indian Sociology
835:
4228:
4227:
2990:
1417:. O. Harrassowitz. p. 218.
904:Other Caste. At the time of the
192:
2946:
2935:
2906:
2534:
2500:
2462:
2428:
2359:
2167:
2110:
2089:
2060:
2034:
1996:
1870:
1840:
1783:
1715:
1648:
1396:(London: W. H. Allen, 1868)>
840:The Yadavs are included in the
720:acknowledge groups such as the
416:According to Lucia Michelutti:
297:) has been interpreted to mean
282:
4274:Social groups of Uttar Pradesh
3869:
2435:Jaffrelot, Christophe (2003).
2408:Jaffrelot, Christophe (2003).
2300:Jaffrelot, Christophe (2003).
2236:Jaffrelot, Christophe (2003).
1976:Jaffrelot, Christophe (2003).
1621:Jaffrelot, Christophe (2003).
1481:Jaffrelot, Christophe (2003).
1447:Jaffrelot, Christophe (2003).
1076:
588:Ahir Yadav Kshatriya Mahasabha
353:
301:, who is a mythological king.
18:Ahir Yadav Kshatriya Mahasabha
13:
1:
2176:Economic and Political Weekly
2119:Economic and Political Weekly
1090:
2548:. Hyderabad. 7 November 2010
898:Central Bureau of Statistics
473:Lucia Michelutti notes that
337:Lucia Michelutti notes that
27:Social communities of India
7:
1522:(4 (Oct., 1997)): 879–918,
1271:. Mouton. pp. 319–351.
1042:
625:cow protection associations
581:, a descendant of the last
326:were collectively known as
10:
4315:
4269:Social groups of Rajasthan
3075:Weberian (three-component)
2483:10.1177/006996670403800103
2380:10.1177/001946467701400404
2276:. Macmillan. p. 123.
2067:Michelutti, Lucia (2012).
2041:Michelutti, Lucia (2002).
2017:10.1177/006996670403800103
1766:10.1177/006996670403800103
1701:. Macmillan. p. 124.
1661:. Routledge. p. 169.
1331:Michelutti, Lucia (2008),
1192:Pinch, William R. (1996).
1159:10.1177/006996670403800103
564:A buffalo herder from the
537:
446:The Yadavs mostly live in
277:
29:
4289:Surnames of Indian origin
4223:
4164:
4056:
4024:
3991:
3917:
3889:
3876:
3863:
3781:
3738:
3698:
3680:
3599:
3517:
3477:
3386:
3379:
3334:
3237:
3233:
3220:
3083:
3037:
3033:
3004:
2075:. Routledge. p. 55.
1848:Mandelbaum, David Goodman
1655:Ranabir Samaddar (2016).
1528:10.1017/s0026749x00017194
775:Backward Class Federation
747:All-India Yadav Mahasabha
741:All-India Yadav Mahasabha
617:Swami Dayananda Saraswati
188:
183:
136:
131:
52:
47:
4264:Social groups of Haryana
4197:Pre-industrial East Asia
1722:Gadkari, Jayant (1996).
1349:rajas, zamindars, sepoys
1069:
678:Raghunath Vithal Khedkar
674:Vithal Krishnaji Khedkar
597:Indian Rebellion of 1857
579:Rao Bahadur Balbir Singh
3245:Administrative detainee
2917:. In Pai, Sudha (ed.).
2913:Verma, Anil K. (2007).
2496:(subscription required)
2136:(subscription required)
2030:(subscription required)
1779:(subscription required)
1645:a North Indian origin."
828:, following the day of
787:positive discrimination
464:positive discrimination
4299:Ethnic groups in Nepal
4279:Social groups of Bihar
3661:
2270:Rao, M. S. A. (1979).
949:Sudurpashchim Province
842:Other Backward Classes
813:
749:(AIYM) was founded at
713:
573:
557:
508:
480:
450:, and particularly in
438:
425:Yadavs in modern India
422:
388:
363:
344:
32:Yadav (disambiguation)
4202:Pre-industrial Europe
2867:, Government of India
2838:, Government of India
2809:, Government of India
2780:, Government of India
2751:, Government of India
2722:, Government of India
2693:, Government of India
2664:, Government of India
2635:, Government of India
2606:, Government of India
2577:, Government of India
1818:Jaffrelot, Christophe
1557:Bayly, Susan (2001).
1298:Jaffrelot, Christophe
808:
709:
563:
547:
512:Other Backward Castes
502:As the families of a
500:
475:
432:
418:
372:
361:
339:
272:Upper Backward Castes
4059: or countries
3870:By country or region
3108:Class discrimination
1790:Guha, Sumit (2006).
1516:Modern Asian Studies
368:Christophe Jaffrelot
299:a descendant of Yadu
3591:Vanniar (Chieftain)
2702:(Serial Number 118)
2586:(Serial Number 104)
781:, with the Koeris.
370:has remarked that
264:Zamindari abolition
44:
4172:18th-century Spain
4026:Standard of living
3730:Upper middle class
3725:Lower middle class
3316:Political prisoner
3098:Chattering classes
3070:Spoon class theory
2789:(Serial Number 43)
2731:(Serial Number 58)
2673:(Serial Number 29)
1243:Hutton, John Henry
1083:rebellion of 1857.
814:
574:
558:
439:
364:
42:
4241:
4240:
4219:
4218:
4215:
4214:
4052:
4051:
3859:
3858:
3855:
3854:
3851:
3850:
3753:Lumpenproletariat
3255:illegal immigrant
3216:
3215:
3128:Classless society
2928:978-81-317-0797-5
2876:(Serial Number 3)
2847:(Serial Number 1)
2818:(Serial Number 1)
2760:(Serial Number 1)
2644:(Serial Number 3)
2615:(Serial Number 1)
2520:978-0-520-01623-1
2448:978-1-85065-670-8
2421:978-1-85065-670-8
2352:978-0-520-01623-1
2313:978-1-85065-670-8
2249:978-1-85065-670-8
2217:978-0-520-01623-1
2125:(26): 1304–1306.
2082:978-1-13619-799-4
1989:978-1-85065-670-8
1952:978-1-4000-7977-3
1922:978-0-520-01623-1
1863:978-0-520-01623-1
1833:978-1-85065-670-8
1803:978-0-521-02870-7
1735:978-81-7154-743-2
1634:978-0-231-12786-8
1605:978-0-8014-8344-8
1570:978-0-521-79842-6
1494:978-0-231-12786-8
1460:978-1-85065-670-8
1385:978-81-321-1053-8
1342:978-0-415-46732-2
1313:978-1-85065-670-8
1211:978-0-520-20061-6
1123:978-0-521-79842-6
955:The frequency of
906:2011 Nepal census
801:Post-Independence
692:J. N. Singh Yadav
478:Ahir caste/tribe.
200:
199:
16:(Redirected from
4306:
4231:
4230:
4058:
3959:Mexican-American
3887:
3886:
3878:
3877:
3865:
3864:
3666:
3609:Business magnate
3499:Knowledge worker
3384:
3383:
3272:dual or multiple
3235:
3234:
3222:
3221:
3176:Social exclusion
3171:Social cleansing
3085:
3035:
3034:
3024:Economic classes
2985:
2978:
2971:
2962:
2961:
2955:
2950:
2944:
2939:
2933:
2932:
2910:
2904:
2903:
2883:
2877:
2875:
2874:
2872:
2862:
2854:
2848:
2846:
2845:
2843:
2833:
2825:
2819:
2817:
2816:
2814:
2804:
2796:
2790:
2788:
2787:
2785:
2775:
2767:
2761:
2759:
2758:
2756:
2746:
2738:
2732:
2730:
2729:
2727:
2717:
2709:
2703:
2701:
2700:
2698:
2688:
2680:
2674:
2672:
2671:
2669:
2659:
2651:
2645:
2643:
2642:
2640:
2630:
2622:
2616:
2614:
2613:
2611:
2601:
2593:
2587:
2585:
2584:
2582:
2572:
2564:
2558:
2557:
2555:
2553:
2538:
2532:
2531:
2529:
2527:
2510:Society in India
2504:
2498:
2497:
2494:
2466:
2460:
2459:
2457:
2455:
2432:
2426:
2425:
2405:
2392:
2391:
2363:
2357:
2356:
2342:Society in India
2336:
2325:
2324:
2322:
2320:
2297:
2288:
2287:
2267:
2261:
2260:
2258:
2256:
2233:
2222:
2221:
2207:Society in India
2201:
2192:
2191:
2171:
2165:
2164:
2162:
2160:
2144:
2138:
2137:
2134:
2114:
2108:
2107:
2093:
2087:
2086:
2064:
2058:
2057:
2055:
2053:
2047:
2038:
2032:
2031:
2028:
2000:
1994:
1993:
1973:
1962:
1956:
1933:
1927:
1926:
1912:Society in India
1906:
1893:
1892:
1874:
1868:
1867:
1853:Society in India
1844:
1838:
1837:
1814:
1808:
1807:
1787:
1781:
1780:
1777:
1749:
1740:
1739:
1719:
1713:
1712:
1689:
1680:
1679:
1677:
1675:
1652:
1646:
1638:
1618:
1612:
1609:
1593:
1583:
1577:
1574:
1554:
1548:
1546:
1511:
1505:
1498:
1478:
1472:
1471:
1469:
1467:
1444:
1431:
1428:
1408:
1399:
1398:
1371:
1362:
1361:
1328:
1322:
1321:
1294:
1285:
1272:
1261:
1255:
1252:
1239:
1233:
1215:
1199:
1189:
1180:
1177:
1142:
1133:
1127:
1104:
1084:
1080:
943:Karnali Province
937:Gandaki Province
931:Bagmati Province
919:Lumbini Province
913:Madhesh Province
791:Backward Classes
648:Gyanendra Pandey
399:David Mandelbaum
382:in Maharashtra,
196:
78:Himachal Pradesh
45:
41:
21:
4314:
4313:
4309:
4308:
4307:
4305:
4304:
4303:
4244:
4243:
4242:
4237:
4211:
4160:
4048:
4020:
3987:
3971:Underprivileged
3913:
3872:
3871:
3847:
3777:
3734:
3694:
3676:
3595:
3513:
3473:
3375:
3330:
3229:
3228:
3212:
3191:Social position
3181:Social mobility
3079:
3029:
3000:
2999:
2989:
2959:
2958:
2951:
2947:
2940:
2936:
2929:
2911:
2907:
2900:
2884:
2880:
2870:
2868:
2860:
2856:
2855:
2851:
2841:
2839:
2831:
2827:
2826:
2822:
2812:
2810:
2802:
2798:
2797:
2793:
2783:
2781:
2773:
2769:
2768:
2764:
2754:
2752:
2744:
2740:
2739:
2735:
2725:
2723:
2715:
2711:
2710:
2706:
2696:
2694:
2686:
2682:
2681:
2677:
2667:
2665:
2657:
2653:
2652:
2648:
2638:
2636:
2628:
2624:
2623:
2619:
2609:
2607:
2599:
2595:
2594:
2590:
2580:
2578:
2570:
2566:
2565:
2561:
2551:
2549:
2540:
2539:
2535:
2525:
2523:
2521:
2505:
2501:
2495:
2467:
2463:
2453:
2451:
2449:
2433:
2429:
2422:
2406:
2395:
2364:
2360:
2353:
2337:
2328:
2318:
2316:
2314:
2298:
2291:
2284:
2268:
2264:
2254:
2252:
2250:
2234:
2225:
2218:
2202:
2195:
2182:(26): 1304–06.
2172:
2168:
2158:
2156:
2145:
2141:
2135:
2115:
2111:
2094:
2090:
2083:
2065:
2061:
2051:
2049:
2045:
2039:
2035:
2029:
2001:
1997:
1990:
1974:
1965:
1953:
1934:
1930:
1923:
1907:
1896:
1889:
1875:
1871:
1864:
1845:
1841:
1834:
1815:
1811:
1804:
1788:
1784:
1778:
1750:
1743:
1736:
1720:
1716:
1709:
1690:
1683:
1673:
1671:
1669:
1653:
1649:
1635:
1619:
1615:
1606:
1584:
1580:
1571:
1555:
1551:
1512:
1508:
1495:
1479:
1475:
1465:
1463:
1461:
1445:
1434:
1425:
1409:
1402:
1386:
1378:, p. 101,
1372:
1365:
1343:
1329:
1325:
1314:
1295:
1288:
1262:
1258:
1240:
1236:
1212:
1190:
1183:
1143:
1136:
1124:
1105:
1098:
1093:
1088:
1087:
1081:
1077:
1072:
1064:Yadavs in Bihar
1059:Yadavs of Nepal
1045:
957:Yadavs of Nepal
894:
892:Yadavs in Nepal
838:
803:
743:
542:
540:Sanskritisation
536:
534:Sanskritisation
493:Russell and Lal
444:
433:A woman of the
427:
356:
285:
280:
247:Sanskritisation
213:communities or
40:
35:
28:
23:
22:
15:
12:
11:
5:
4312:
4302:
4301:
4296:
4291:
4286:
4284:Herding castes
4281:
4276:
4271:
4266:
4261:
4256:
4239:
4238:
4236:
4235:
4224:
4221:
4220:
4217:
4216:
4213:
4212:
4210:
4209:
4204:
4199:
4194:
4192:Ottoman Empire
4189:
4184:
4179:
4177:Ancient Greece
4174:
4168:
4166:
4162:
4161:
4159:
4158:
4153:
4151:United Kingdom
4148:
4143:
4138:
4133:
4128:
4123:
4118:
4113:
4108:
4103:
4098:
4093:
4088:
4083:
4078:
4073:
4068:
4062:
4060:
4054:
4053:
4050:
4049:
4047:
4046:
4044:Home-ownership
4041:
4036:
4030:
4028:
4022:
4021:
4019:
4018:
4013:
4008:
4003:
3997:
3995:
3989:
3988:
3986:
3985:
3984:
3983:
3978:
3968:
3967:
3966:
3961:
3956:
3946:
3945:
3944:
3939:
3934:
3923:
3921:
3915:
3914:
3912:
3911:
3906:
3901:
3899:American Dream
3896:
3890:
3884:
3874:
3873:
3861:
3860:
3857:
3856:
3853:
3852:
3849:
3848:
3846:
3845:
3840:
3831:
3826:
3821:
3812:
3803:
3798:
3793:
3787:
3785:
3779:
3778:
3776:
3775:
3770:
3765:
3760:
3755:
3750:
3744:
3742:
3736:
3735:
3733:
3732:
3727:
3722:
3717:
3716:
3715:
3704:
3702:
3696:
3695:
3693:
3692:
3686:
3684:
3678:
3677:
3675:
3674:
3667:
3658:
3653:
3648:
3643:
3642:
3641:
3636:
3626:
3621:
3616:
3611:
3605:
3603:
3597:
3596:
3594:
3593:
3584:
3579:
3574:
3569:
3564:
3559:
3554:
3549:
3544:
3539:
3534:
3529:
3523:
3521:
3515:
3514:
3512:
3511:
3506:
3501:
3496:
3495:
3494:
3483:
3481:
3475:
3474:
3472:
3471:
3466:
3465:
3464:
3459:
3458:
3457:
3442:
3441:
3440:
3435:
3427:
3426:
3425:
3415:
3410:
3405:
3404:
3403:
3392:
3390:
3381:
3377:
3376:
3374:
3373:
3368:
3363:
3358:
3353:
3348:
3342:
3340:
3332:
3331:
3329:
3328:
3323:
3318:
3313:
3311:Migrant worker
3308:
3303:
3302:
3301:
3291:
3290:
3289:
3284:
3279:
3274:
3264:
3263:
3262:
3257:
3247:
3241:
3239:
3231:
3230:
3227:By demographic
3218:
3217:
3214:
3213:
3211:
3210:
3207:Status Anxiety
3203:
3198:
3193:
3188:
3183:
3178:
3173:
3168:
3163:
3161:Ranked society
3158:
3153:
3140:
3135:
3130:
3125:
3120:
3115:
3110:
3105:
3103:Class conflict
3100:
3095:
3089:
3087:
3086: topics
3081:
3080:
3078:
3077:
3072:
3067:
3062:
3060:Mudsill theory
3057:
3052:
3047:
3041:
3039:
3031:
3030:
3028:
3027:
3020:
3013:
3005:
3002:
3001:
2998:
2997:
2991:
2988:
2987:
2980:
2973:
2965:
2957:
2956:
2945:
2934:
2927:
2905:
2898:
2878:
2849:
2820:
2791:
2762:
2733:
2704:
2675:
2646:
2617:
2588:
2559:
2533:
2519:
2499:
2477:(1–2): 50–51.
2461:
2447:
2427:
2420:
2393:
2358:
2351:
2326:
2312:
2289:
2282:
2262:
2248:
2223:
2216:
2193:
2166:
2139:
2109:
2088:
2081:
2059:
2033:
2011:(1–2): 52–53.
1995:
1988:
1963:
1951:
1928:
1921:
1894:
1887:
1869:
1862:
1839:
1832:
1809:
1802:
1782:
1741:
1734:
1714:
1707:
1681:
1668:978-1317125372
1667:
1647:
1633:
1613:
1604:
1578:
1569:
1549:
1506:
1493:
1473:
1459:
1432:
1423:
1400:
1384:
1363:
1341:
1323:
1312:
1286:
1256:
1254:authenticity."
1234:
1210:
1181:
1153:(1–2): 43–71,
1134:
1122:
1095:
1094:
1092:
1089:
1086:
1085:
1074:
1073:
1071:
1068:
1067:
1066:
1061:
1056:
1051:
1049:List of Yadavs
1044:
1041:
1040:
1039:
1033:
1027:
1021:
1015:
1009:
1003:
997:
991:
985:
979:
973:
967:
953:
952:
946:
940:
934:
928:
925:Koshi Province
922:
916:
893:
890:
870:Madhya Pradesh
837:
836:Classification
834:
822:Sadar festival
810:Sadar festival
802:
799:
742:
739:
652:M. N. Srinivas
629:Goraksha Sabha
583:Abhira dynasty
538:Main article:
535:
532:
448:Northern India
443:
440:
426:
423:
355:
352:
291:(or sometimes
284:
281:
279:
276:
249:, adoption of
198:
197:
186:
185:
181:
180:
134:
133:
129:
128:
126:Madhya Pradesh
82:Andhra Pradesh
50:
49:
38:
26:
9:
6:
4:
3:
2:
4311:
4300:
4297:
4295:
4294:Lunar dynasty
4292:
4290:
4287:
4285:
4282:
4280:
4277:
4275:
4272:
4270:
4267:
4265:
4262:
4260:
4259:Indian castes
4257:
4255:
4252:
4251:
4249:
4234:
4226:
4225:
4222:
4208:
4205:
4203:
4200:
4198:
4195:
4193:
4190:
4188:
4185:
4183:
4180:
4178:
4175:
4173:
4170:
4169:
4167:
4163:
4157:
4156:United States
4154:
4152:
4149:
4147:
4144:
4142:
4139:
4137:
4134:
4132:
4129:
4127:
4124:
4122:
4119:
4117:
4114:
4112:
4109:
4107:
4104:
4102:
4099:
4097:
4094:
4092:
4089:
4087:
4084:
4082:
4079:
4077:
4074:
4072:
4069:
4067:
4064:
4063:
4061:
4057:Other regions
4055:
4045:
4042:
4040:
4037:
4035:
4032:
4031:
4029:
4027:
4023:
4017:
4014:
4012:
4009:
4007:
4004:
4002:
3999:
3998:
3996:
3994:
3990:
3982:
3979:
3977:
3974:
3973:
3972:
3969:
3965:
3962:
3960:
3957:
3955:
3952:
3951:
3950:
3947:
3943:
3940:
3938:
3935:
3933:
3930:
3929:
3928:
3925:
3924:
3922:
3920:
3916:
3910:
3907:
3905:
3902:
3900:
3897:
3895:
3892:
3891:
3888:
3885:
3883:
3882:United States
3879:
3875:
3866:
3862:
3844:
3841:
3839:
3835:
3832:
3830:
3827:
3825:
3822:
3820:
3816:
3813:
3811:
3807:
3804:
3802:
3799:
3797:
3794:
3792:
3789:
3788:
3786:
3784:
3780:
3774:
3771:
3769:
3766:
3764:
3761:
3759:
3756:
3754:
3751:
3749:
3746:
3745:
3743:
3741:
3737:
3731:
3728:
3726:
3723:
3721:
3718:
3714:
3711:
3710:
3709:
3706:
3705:
3703:
3701:
3697:
3691:
3688:
3687:
3685:
3683:
3679:
3673:
3672:
3668:
3665:
3664:
3659:
3657:
3654:
3652:
3649:
3647:
3644:
3640:
3637:
3635:
3632:
3631:
3630:
3627:
3625:
3622:
3620:
3617:
3615:
3612:
3610:
3607:
3606:
3604:
3602:
3598:
3592:
3588:
3585:
3583:
3580:
3578:
3575:
3573:
3570:
3568:
3565:
3563:
3560:
3558:
3555:
3553:
3550:
3548:
3545:
3543:
3540:
3538:
3535:
3533:
3530:
3528:
3525:
3524:
3522:
3520:
3516:
3510:
3507:
3505:
3502:
3500:
3497:
3493:
3490:
3489:
3488:
3485:
3484:
3482:
3480:
3476:
3470:
3467:
3463:
3460:
3456:
3453:
3452:
3451:
3448:
3447:
3446:
3443:
3439:
3436:
3434:
3431:
3430:
3428:
3424:
3421:
3420:
3419:
3416:
3414:
3411:
3409:
3406:
3402:
3399:
3398:
3397:
3394:
3393:
3391:
3389:
3385:
3382:
3378:
3372:
3369:
3367:
3364:
3362:
3359:
3357:
3354:
3352:
3349:
3347:
3344:
3343:
3341:
3338:
3333:
3327:
3324:
3322:
3321:Socioeconomic
3319:
3317:
3314:
3312:
3309:
3307:
3304:
3300:
3297:
3296:
3295:
3292:
3288:
3285:
3283:
3280:
3278:
3275:
3273:
3270:
3269:
3268:
3265:
3261:
3258:
3256:
3253:
3252:
3251:
3248:
3246:
3243:
3242:
3240:
3236:
3232:
3223:
3219:
3209:
3208:
3204:
3202:
3199:
3197:
3196:Social stigma
3194:
3192:
3189:
3187:
3186:Social orphan
3184:
3182:
3179:
3177:
3174:
3172:
3169:
3167:
3164:
3162:
3159:
3157:
3154:
3152:
3151:
3146:
3145:
3144:Nouveau riche
3141:
3139:
3136:
3134:
3131:
3129:
3126:
3124:
3121:
3119:
3118:Class traitor
3116:
3114:
3113:Class society
3111:
3109:
3106:
3104:
3101:
3099:
3096:
3094:
3091:
3090:
3088:
3082:
3076:
3073:
3071:
3068:
3066:
3063:
3061:
3058:
3056:
3053:
3051:
3050:Gilbert model
3048:
3046:
3043:
3042:
3040:
3036:
3032:
3026:
3025:
3021:
3019:
3018:
3014:
3012:
3011:
3007:
3006:
3003:
2996:
2993:
2992:
2986:
2981:
2979:
2974:
2972:
2967:
2966:
2963:
2954:
2949:
2943:
2938:
2930:
2924:
2920:
2916:
2909:
2901:
2899:9789351501800
2895:
2891:
2890:
2882:
2866:
2859:
2853:
2837:
2830:
2824:
2808:
2801:
2795:
2779:
2772:
2766:
2750:
2743:
2737:
2721:
2714:
2708:
2692:
2685:
2679:
2663:
2656:
2650:
2634:
2627:
2621:
2605:
2598:
2592:
2576:
2569:
2563:
2547:
2543:
2537:
2522:
2516:
2512:
2511:
2503:
2492:
2488:
2484:
2480:
2476:
2472:
2465:
2450:
2444:
2440:
2439:
2431:
2423:
2417:
2413:
2412:
2404:
2402:
2400:
2398:
2389:
2385:
2381:
2377:
2373:
2369:
2362:
2354:
2348:
2344:
2343:
2335:
2333:
2331:
2315:
2309:
2305:
2304:
2296:
2294:
2285:
2283:9780836421330
2279:
2275:
2274:
2266:
2251:
2245:
2241:
2240:
2232:
2230:
2228:
2219:
2213:
2209:
2208:
2200:
2198:
2189:
2185:
2181:
2177:
2170:
2155:
2150:
2143:
2132:
2128:
2124:
2120:
2113:
2105:
2101:
2100:
2092:
2084:
2078:
2074:
2070:
2063:
2044:
2037:
2026:
2022:
2018:
2014:
2010:
2006:
1999:
1991:
1985:
1981:
1980:
1972:
1970:
1968:
1960:
1954:
1948:
1944:
1943:
1938:
1932:
1924:
1918:
1914:
1913:
1905:
1903:
1901:
1899:
1890:
1888:0-7619-3324-7
1884:
1880:
1873:
1865:
1859:
1855:
1854:
1849:
1843:
1835:
1829:
1825:
1824:
1819:
1813:
1805:
1799:
1795:
1794:
1786:
1775:
1771:
1767:
1763:
1759:
1755:
1748:
1746:
1737:
1731:
1727:
1726:
1718:
1710:
1708:9780836421330
1704:
1700:
1699:
1694:
1693:Rao, M. S. A.
1688:
1686:
1670:
1664:
1660:
1659:
1651:
1643:
1636:
1630:
1626:
1625:
1617:
1607:
1601:
1597:
1592:
1591:
1582:
1572:
1566:
1562:
1561:
1553:
1545:
1541:
1537:
1533:
1529:
1525:
1521:
1517:
1510:
1503:
1496:
1490:
1486:
1485:
1477:
1462:
1456:
1452:
1451:
1443:
1441:
1439:
1437:
1426:
1424:9783447015523
1420:
1416:
1415:
1407:
1405:
1397:
1395:
1387:
1381:
1377:
1370:
1368:
1360:
1358:
1354:
1350:
1344:
1338:
1334:
1327:
1320:
1315:
1309:
1305:
1304:
1299:
1293:
1291:
1283:
1282:
1277:
1276:Ahir Samachar
1270:
1269:
1260:
1250:
1249:
1244:
1238:
1231:
1227:
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1213:
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882:Uttar Pradesh
879:
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831:
827:
823:
818:
811:
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788:
782:
780:
776:
772:
771:Triveni Sangh
768:
764:
759:
756:
752:
748:
738:
734:
731:
727:
723:
718:
712:
708:
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664:
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621:sacred thread
618:
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584:
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516:Awadhia Kurmi
513:
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456:Uttar Pradesh
453:
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54:Uttar Pradesh
51:
46:
37:
33:
19:
4207:Soviet Union
4182:Ancient Rome
4039:Homelessness
3964:Upper Middle
3836: /
3817: /
3808: /
3773:Working poor
3669:
3656:Robber baron
3479:Intellectual
3469:Royal family
3433:Ancient Rome
3287:second-class
3205:
3148:
3147: /
3142:
3138:High society
3045:Elite theory
3022:
3015:
3008:
2995:Social class
2948:
2937:
2918:
2908:
2888:
2881:
2869:, retrieved
2864:
2852:
2840:, retrieved
2835:
2823:
2811:, retrieved
2806:
2794:
2782:, retrieved
2777:
2765:
2753:, retrieved
2748:
2736:
2724:, retrieved
2719:
2707:
2695:, retrieved
2690:
2678:
2666:, retrieved
2661:
2649:
2637:, retrieved
2632:
2620:
2608:, retrieved
2603:
2591:
2579:, retrieved
2574:
2562:
2552:26 September
2550:. Retrieved
2545:
2536:
2524:. Retrieved
2509:
2502:
2474:
2470:
2464:
2452:. Retrieved
2437:
2430:
2410:
2371:
2367:
2361:
2341:
2317:. Retrieved
2302:
2272:
2265:
2253:. Retrieved
2238:
2206:
2179:
2175:
2169:
2157:. Retrieved
2152:
2147:Michelutti.
2142:
2122:
2118:
2112:
2098:
2091:
2072:
2062:
2052:13 September
2050:. Retrieved
2048:. p. 83
2036:
2008:
2004:
1998:
1978:
1941:
1937:Luce, Edward
1931:
1911:
1878:
1872:
1852:
1842:
1822:
1812:
1792:
1785:
1757:
1753:
1724:
1717:
1697:
1672:. Retrieved
1657:
1650:
1641:
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1589:
1581:
1559:
1552:
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1515:
1509:
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1483:
1476:
1464:. Retrieved
1449:
1413:
1392:
1389:
1375:
1356:
1352:
1348:
1346:
1332:
1326:
1317:
1302:
1279:
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1237:
1229:
1225:
1221:
1217:
1195:
1150:
1146:
1129:
1112:
1078:
954:
895:
850:Chhattisgarh
839:
819:
815:
795:
783:
779:Raghav Samaj
778:
774:
760:
744:
735:
714:
710:
704:
698:
696:
681:
671:
656:
641:
628:
610:
601:
586:
575:
509:
501:
497:
489:
481:
476:
472:
445:
419:
415:
395:M. S. A. Rao
393:
389:
373:
365:
345:
340:
336:
331:
327:
305:
303:
298:
292:
288:
286:
283:In mythology
250:
243:
222:
202:
201:
39:Ethnic group
36:
4126:New Zealand
3843:Untouchable
3768:Proletariat
3758:Pea-pickers
3708:Bourgeoisie
3396:Aristocracy
3282:naturalized
3277:native-born
1760:(1–2): 49.
1108:Susan Bayly
886:West Bengal
789:scheme for
700:Mahabharata
688:K. C. Yadav
667:Hetukar Jha
554:Maharashtra
468:land reform
354:In practice
260:egalitarian
239:Maharashtra
90:West Bengal
4248:Categories
4116:Luxembourg
4006:Inequality
3671:Superclass
3462:Hereditary
3438:Post-Roman
3429:Patrician
3299:adolescent
3123:Classicide
2871:28 October
2842:28 October
2813:28 October
2784:28 October
2755:28 October
2726:28 October
2697:28 October
2668:28 October
2639:28 October
2610:28 October
2581:28 October
2374:(4): 550.
2159:27 October
1091:References
1054:Ahir clans
1006:Kapilvastu
650:, Rao and
613:Arya Samaj
231:Hindi belt
158:Rajasthani
4141:Sri Lanka
4034:Education
4001:Household
3894:Affluence
3829:Rat tribe
3791:Ant tribe
3763:Precariat
3748:Lazzaroni
3690:Bohemians
3651:Overclass
3646:Old money
3582:Spartiate
3557:Kshatriya
3547:Hashashin
3504:Professor
3445:Political
3418:Oligarchy
3408:Hanseaten
3326:Stateless
3306:Convicted
3238:By status
3201:Subaltern
3133:Euthenics
3065:New class
2546:The Hindu
2526:25 August
2491:144951057
2454:16 August
2388:143558861
2319:16 August
2255:16 August
2025:144951057
1774:144951057
1674:1 January
1544:146484298
1466:16 August
1175:144951057
1167:0973-0648
1012:Rupandehi
988:Mahottari
878:Rajasthan
866:Karnataka
862:Jharkhand
826:Hyderabad
751:Allahabad
717:Dravidian
663:zamindars
633:Bhumihars
570:Karnataka
287:The term
132:Languages
118:Karnataka
114:Mauritius
106:Jharkhand
86:Telangana
70:Rajasthan
4233:Category
4165:Historic
4086:Colombia
4076:Cambodia
4011:Personal
3909:Mobility
3838:Freedman
3824:Plebeian
3810:Prisoner
3796:Commoner
3682:Creative
3663:Seigneur
3629:Nobility
3587:Vanniyar
3572:Pendekar
3532:Cossacks
3166:Snobbery
3038:Theories
1939:(2008).
1850:(1970).
1820:(2003).
1695:(1979).
1300:(2003).
1245:(1969).
1216:Quote: "
1110:(2001).
1043:See also
994:Rautahat
970:Dhanusha
902:Madheshi
726:Marathas
605:endogamy
566:Lingayat
552:(now in
348:Sanskrit
233:and the
211:pastoral
190:Hinduism
184:Religion
162:Bhojpuri
154:Gujarati
146:Haryanvi
142:Ahirwati
4136:Romania
4131:Nigeria
4016:Poverty
3919:Classes
3904:History
3815:Peasant
3801:Outcast
3740:Working
3720:Burgher
3577:Samurai
3567:Ocēlōtl
3527:Chhetri
3519:Warrior
3509:Scholar
3423:Russian
3413:Magnate
3401:Aristoi
3380:By type
3267:Citizen
3260:refugee
3156:Poverty
3150:Parvenu
3084:Related
3055:Marxian
3017:Stratum
2188:4398537
2131:4398537
1394:Council
1179:years."
1128:Quote:
1036:Sunsari
1008:(10.2%)
1002:(10.5%)
996:(12.2%)
990:(15.2%)
984:(15.5%)
982:Sarlahi
978:(15.8%)
976:Saptari
972:(17.5%)
966:(24.4%)
915:(14.8%)
858:Haryana
705:Puranas
637:Rajputs
452:Haryana
350:works.
332:Puranas
328:Yadavas
320:Satvata
316:Vrishni
312:Andhaka
307:Puranas
278:Origins
256:Krishna
229:of the
207:peasant
178:Bengali
170:Kannada
166:Marwari
74:Gujarat
62:Haryana
4091:France
4071:Belize
4066:Africa
3993:Income
3949:Middle
3942:Gentry
3806:Outlaw
3713:Petite
3700:Middle
3634:Landed
3619:Gentry
3552:Knight
3492:Priest
3487:Clergy
3450:Family
3388:Ruling
3337:collar
3294:Clique
3010:Status
2925:
2896:
2517:
2489:
2445:
2418:
2386:
2349:
2310:
2280:
2246:
2214:
2186:
2129:
2079:
2023:
1986:
1949:
1919:
1885:
1860:
1830:
1800:
1772:
1732:
1705:
1665:
1642:bhakti
1631:
1602:
1567:
1542:
1536:312848
1534:
1491:
1457:
1421:
1382:
1357:shudra
1339:
1310:
1224:, and
1222:Goalas
1208:
1173:
1165:
1120:
1038:(4.3%)
1032:(4.7%)
1026:(5.8%)
1024:Parasi
1020:(6.6%)
1014:(7.4%)
964:Siraha
951:(0.0%)
945:(0.0%)
939:(0.0%)
933:(0.2%)
927:(1.3%)
921:(4.1%)
884:, and
874:Odisha
830:Diwali
755:Punjab
658:begari
572:, 1875
556:) 1874
411:Shudra
324:Abhira
294:Yadava
215:castes
203:Yadavs
150:Telugu
122:Kerala
98:Odisha
66:Punjab
4187:Aztec
4146:Tibet
4121:Nepal
4111:Italy
4101:India
4096:Haiti
4081:China
3981:Under
3976:Lower
3954:Black
3937:Donor
3932:Black
3927:Upper
3834:Slave
3783:Under
3639:Petty
3614:Elite
3601:Upper
3542:Harii
3537:Cuāuh
3371:White
3351:Green
3250:Alien
3093:Caste
2861:(PDF)
2832:(PDF)
2803:(PDF)
2774:(PDF)
2745:(PDF)
2716:(PDF)
2687:(PDF)
2658:(PDF)
2629:(PDF)
2600:(PDF)
2571:(PDF)
2487:S2CID
2384:S2CID
2184:JSTOR
2127:JSTOR
2046:(PDF)
2021:S2CID
1959:Sudra
1770:S2CID
1540:S2CID
1532:JSTOR
1502:varna
1353:varna
1281:begar
1230:Yadav
1226:Ahirs
1218:Gopis
1171:S2CID
1070:Notes
1030:Banke
1018:Parsa
854:Delhi
846:Bihar
767:Koeri
763:Kurmi
730:Aryan
644:Nairs
550:Berar
524:Bania
520:Koeri
514:like
460:Bihar
407:Gwala
384:Golla
380:Gavli
310:that
289:Yadav
274:did.
268:Bihar
251:Yadav
235:Gavli
227:Ahirs
223:Yadav
138:Hindi
110:Nepal
102:Bihar
94:Assam
58:Delhi
43:Yadav
4254:Ahir
4106:Iran
3819:Serf
3624:Lord
3562:Nair
3455:List
3366:Pink
3356:Grey
3346:Blue
3335:By "
2923:ISBN
2894:ISBN
2873:2011
2844:2011
2815:2011
2786:2011
2757:2011
2728:2011
2699:2011
2670:2011
2641:2011
2612:2011
2583:2011
2554:2012
2528:2011
2515:ISBN
2456:2011
2443:ISBN
2416:ISBN
2347:ISBN
2321:2011
2308:ISBN
2278:ISBN
2257:2011
2244:ISBN
2212:ISBN
2161:2011
2077:ISBN
2054:2019
1984:ISBN
1947:ISBN
1917:ISBN
1883:ISBN
1858:ISBN
1828:ISBN
1798:ISBN
1730:ISBN
1703:ISBN
1676:2021
1663:ISBN
1629:ISBN
1600:ISBN
1565:ISBN
1489:ISBN
1468:2011
1455:ISBN
1419:ISBN
1380:ISBN
1337:ISBN
1308:ISBN
1206:ISBN
1163:ISSN
1130:Ahir
1118:ISBN
1000:Bara
896:The
820:The
765:and
745:The
724:and
722:Jats
703:and
690:and
635:and
593:Yadu
528:OBCs
522:and
504:jāti
485:ghee
458:and
435:Ahir
405:and
403:Ahir
376:Ahir
322:and
219:Yadu
174:Odia
3361:New
2479:doi
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1762:doi
1596:137
1524:doi
1155:doi
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