495:". This was a designation created by administrators that classified each ethnic group as either "martial" or "non-martial": a "martial race" was typically considered brave and well built for fighting, whilst the remainder were those whom the British believed to be unfit for battle because of their sedentary lifestyles. However, the martial races were also considered politically subservient, intellectually inferior, lacking the initiative or leadership qualities to command large military formations. The British had a policy of recruiting the martial Indians from those who has less access to education as they were easier to control. According to modern historian Jeffrey Greenhunt on military history, "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". According to Amiya Samanta, the marital race was chosen from people of mercenary spirit (a soldier who fights for any group or country that will pay him/her), as these groups lacked nationalism as a trait. Ahirs had been recruited into the army from 1898. In that year, the British raised four Ahir companies, two of which were in the
532:, founded by ideologues such as Rajit Singh. Several caste histories and periodicals to trace a Kshatriya origin were written at the time, notably by Mannanlal Abhimanyu. These were part of the jostling among various castes for socio-economic status and ritual under the Raj and they invoked support for a zealous, martial Hindu ethos. Arya Samaj, a Hindu reformist organization also played an important role in ritual purification of Ahir/Yadavs and many low castes in order to incorporate them into Vedic Hinduism. In U.P, it was through shastrarth debates and with the help of reform movements like Arya Samaj and Vaishnava Ramanandi order in public debates that the Ahirs defended their claims to a higher social status. At the same time Ahir/Yadav intelligentsia also emphasized the socio-economic backwardness faced by their community and in 1927, a petition was sent to the
480:
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2095:(festival) in Allahabad in 1923, where a provincial Mahasabha was inaugurated, with the new name of Yadav Mahasabha. The term yadav, to denote the ahirs, gained currency from this period. Rajit Singh, a yadav born in the Deoria district in 1897, and educated at Gorakhpur and Shikohabad, was instrumental in the formation of the Yadav Mahasabha. He had briefly worked in the Excise Department in Kanpur, but had resigned from his job to devote himself to organising yadav associations from 1921. In 1925, Rajit Singh settled in Benares and inaugurated the Benares Yadav Mahasabha, which soon emerged as the centre of the yadav caste movement in UP. From Benares, Rajit Singh edited the journal
833:
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,
2211:
determined by measuring their share in the number of graduates, official appointments and parliamentary seats (Chakrabarty 1994: 150), but also that economic and social disabilities were not 'enough' and that 'ritual' disabilities had also to be proved. The political leaders invoked arguments about the historical deprivation of their communities' (see Gooptu 2001: 11). The following is an extract from a petition sent in 1927 to the Simon
Commission, in which a member of the Ahir community illustrates how the community suffers from the same disabilities and discriminations as the Chamars (an untouchable caste).
2242:
to encompass in their social category members of SC communities who claim to descend from
Krishna. At the AIYM meeting held in Gurgaon in 1998, a member of the committee raised the issue that Jatavs in Agra and Rajasthan had begun to adopt the Yadav title. A member of the audience pointed out that he had already written to the Mahasabha secretary to inform him that in Bharatpur (Rajasthan) the local Jatavs were calling themselves Yadavs. Another pointed out that in Udaipur, Jatavs who worked as builders and did casual labour were also calling themselves Yadavs and had adopted the
96:
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special role in history as guardians of
Hinduism (Gooptu 2001 : 195; see also Pinch 1996 : 118–38). Gyanendra Pandey (1990: 66–108) describes how, since the end of the 19th century, such processes of Sanskritisation (adoption of 'higher' forms of Hinduism) among lower castes have joined up with Hindu nationalist movements, such as the cow protection movement, and how these interrelations have been central to the formation of a Hindu and a Muslim community in northern India.
338:
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the ahirs, who were active participants in volunteer corps and akharas, and who, in
Benares, were involved in an especially active yadav caste movement.... The Ahirs in particular who played an important role in militant Hinduism, retaliated strongly against the Tanzeem movement. In July,1930, about 200 Ahirs marched in procession to Trilochan, a sacred Hindu site and performed a religious ceremony in response to Tanzeem processions.
400:
43:
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though poorly of the native troops as a body. Many regarded such troops as childish and simple. The
British, claims, David Omissi, believe martial Indians to be stupid. Certainly, the policy of recruiting among those without access to much education gave the British more semblance of control over their recruits.
2175:
In U.P., the Ahir/Yadav castes, whom elites deemed
Shudras, also used shastrarth debates to defend their claims to elevated, Kshatriya status from at least the 1890s. In the eastern districts of U.P., monks of the Vaishnava Ramanandi order defended the Ahirs' claims in public debate; in western U.P.,
1465:
Wendy
Doniger (2017): "The opposing argument, that speakers of Indo-European languages were indigenous to the Indian subcontinent, is not supported by any reliable scholarship. It is now championed primarily by Hindu nationalists, whose religious sentiments have led them to regard the theory of Aryan
832:
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
733:
region of
Maharashtra, Ahirwati spoken in Ahirwal region of Haryana and Rajasthan. The Malwi spoken is Malwa region of Rajasthan and Madhya Pradesh is also known as Ahiri. These dialects are named after Ahirs but not necessarily only spoken by Ahirs living in those areas or all Ahirs in those regions
2311:
Gyan Pandey's detailed research on the cow protection riots in eastern UP and Bihar in 1893 and 1917 relates the conflict to specific registers of caste difference and status assertion, in a context where the popular view of cow protection from the point of view of low-caste Ahirs, Koeris and Kurmis
724:
the Ahirs belong to the same culture as the dark skinned prominent figures of the
Ramayana and Mahabharata, Rama and Krishna. Ahirs of Benares speak a Hindi dialect which is different from one used normally. Ahirs usually speak language of the region in which they live. Some languages/dialects named
2241:
Although Yadav caste associations organise Other Backward Classes meetings and explicitly express their commitment against untouchability, I never met an SC member attending or delivering a speech at such events. A recent controversy showed how, in practice, Yadav caste associations are not willing
914:
Ahirs willingly subjected themselves to Sanskritisation because of their special relation to sacred cow but alas because the Arya Samaj exerted significant Sanskritising influence over the Yadav movement. As early as 1895, the ruler of Rewari, Rao Yudhishter Singh ( the father of Rao Bahadur Balbir
2276:
The spread of the tanzeem movement in Benares further fuelled the religious expansion of Hindu organisations, and contributed to an escalation in local competition and communal conflict. Khalil Das' movement elicited a counter-reaction from the Arya Samaj and from such Hindu shudra caste groups as
1878:
The Saturday review had made much the same argument a few years earlier in relation to the armies raised by Indian rulers in princely states. They lacked competent leadership and were uneven in quality. Commander in chief Roberts, one of the most enthusiastic proponents of the martial race theory,
2210:
versus 'status' is also evident in colonial petitions which portray the Ahirs as a 'backward/ depressed category' in an attempt to get benefits from the reservation provisions. It looks as if the Yadav intelligentsia not only learnt that Yadav social and economic progress or backwardness could be
876:
Marginalised groups, often considered as Shudras, like the Ahirs (Yadavs), Kurmis and the Gujars, began to redefine their emerging political and economic role in society by fighting on the same 'religious' grounds. In so doing, they refashioned their status as warriors and kings who had played a
1470:
opponent's real argument' ... The Out of India hypothesis is a desperate attempt to reconcile linguistic, archaeological and genetic evidence with Hindutva sentiment and nationalistic pride, but it cannot reverse time's arrow ... The evidence keeps crushing Hindutva ideas of history."
1469:
Girish Shahane (September 14, 2019), in response to Narasimhan et al. (2019): "Hindutva activists, however, have kept the Aryan Invasion Theory alive, because it offers them the perfect strawman, 'an intentionally misrepresented proposition that is set up because it is easier to defeat than an
2141:
Hindu reformist organisations like the Arya Samaj which aimed to reform Hinduism and incorporate lower-caste groups within the fold of vedic Aryan Hinduism (see Rao 1979: 132-35), have a pivotal role in 'purifying' the customs of the Ahir/Yadavs and other lower castes through the adoption of
1473:
Koenraad Elst (May 10, 2016): "Of course it is a fringe theory, at least internationally, where the Aryan Invasion Theory (AIT) is still the official paradigm. In India, though, it has the support of most archaeologists, who fail to find a trace of this Aryan influx and instead find cultural
1909:
Dr . Jeffrey Greenhunt has observed that " 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. Besides their mercenary spirit was primarily due to their lack of
540:. Despite explicitly expressing their commitment against untouchability, it has been observed that these movements by Yadav caste associations have not been egalitarian enough to include communities who are under Scheduled Castes and have claimed connection with Krishna.
2312:
was quite different to that of UP's urban elites. For both Freitag and Pandey, cow protection became a means for relatively low-status communities to assert higher status via association with something of symbolic importance to Hinduism as a whole: in this case, the cow.
737:
The Ahirs have three major classifications Yaduvanshi, Nandavanshi and Goallavanshi. Yaduvanshi claim descent from Yadu, Nandavansh claim descent from Nanda, the foster father of Krishna and Goallavanshi claim descent from gopi and gopas of Krishna's childhood.
349:– the putative ancestors of the Ahirs – are varied for the same reasons as are the theories regarding their location; that is, there is a reliance on interpretation of linguistic and factual analysis of old texts that are known to be unreliable and ambiguous.
554:
caste groups such as the Ahirs actively participated in a counter-reactionary communal conflict orchestrated by Arya Samaj. Some writers are also of the opinion that many low-castes (including Ahirs) took to cow protection for asserting higher status since
391:(which is universally accepted in mainstream scholarship). Similarly, there is no certainty regarding the occupational status of the Abhira, with ancient texts sometimes referring to them as pastoral and cowherders but at other times as robber tribes.
2413:
823:
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".
259:. In Mauritius and Caribbean they are mostly the descendants of settlers who arrived between the 19th and 20th centuries from the former pre-partitioned sub-continent of India during the time of the British Raj.
2103:. Several other yadav histories were published in rapid succession in the 1920s, written by another younger yadav leader of Benares, Mannalal Abhimanyu, a lawyer who was the son of a school teacher. He wrote
2155:
1684:
383:– there is no academic consensus, and much in the differences of opinion relate to fundamental aspects of historiography, such as controversies regarding dating the writing of the
822:
1685:"Indian officers and non-commissioned officers from 'B' Company (Ahir), 1st Battalion, The 5th Light Infantry, Quetta, 1918 | Online Collection | National Army Museum, London"
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ruled this region and Abhira kings have made a significant contribution to the making of the region. Ahir ethnicity is visible among various castes in Khandesh, including
2091:
One of the most politically active and vocal among the shudra castes was the ahirs or yadavs. In 1922, an ahir conference was held in Lucknow, followed by another ahir
2111:(1928), in which he attempted to demonstrate the kshatriya origin of the yadavs, with extensive references from both religious texts and British ethnographic tracts.
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The Ahirs in certain region of UP had been one of the more militant Hindu groups during pre-independent India. In one of the instances before independence, Hindu
379:
Whether they were a race or a tribe, nomadic in tendency or displaced or part of a conquering wave, with origins in Indo-Scythia or Central Asia, Aryan or
2842:
837:, having an all-India spread. These factors strengthened local efforts, such as in Bhojpur, where the Yadavas, locally known as Ahirs, refused to do
712:
In 1992, Noor Mohammad noted that most Ahirs in Uttar Pradesh were vegetarian, with some exceptions who were engaged in fishing and raising poultry.
2290:
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and historians such as P. M. Chandorkar and T. Padmaja say that epigraphical and historical evidence exists for equating the Ahirs with the ancient
915:
Singh), invited Swami Dayananda to his state. Branches of the Arya Samaj flourished soon after and Rewari provided a base from which Arya Samaj
227:
Ahirs are found throughout India but are particularly concentrated in the northern area. Apart from India, Ahirs have significant population in
1433:
2705:
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The traditional occupations of Ahirs are cattle-herding and agriculture. Since late 19th century to early 20th century, Ahirs have adopted
1709:
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as evidence. Others, such as Sunil Kumar Bhattacharya, say that the Abhira are recorded as being in India in the 1st-century CE work, the
1217:
491:
rulers of India classified the Ahirs of Punjab as an "agricultural tribe" in the 1920s, which was at that time synonymous with being a "
1115:
Moore, Brian L. (1977). "The Retention of Caste Notions among the Indian Immigrants in British Guiana during the Nineteenth Century".
60:
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2002:
52:
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271:, whose precise location in India is the subject of various theories based mostly on interpretations of old texts such as the
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Koenraad Elst (May 10, 2016), Koenraad Elst: "I am not aware of any governmental interest in correcting distorted history",
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region of Maharashtra. The community has been influential in the history of the region. Inscriptions indicate that ancient
162:) are a community of traditionally non-elite pastoralists in India, most members of which identify as being of the Indian
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Brahmanical Hindu practices. Brahmanical Hinduism emphasises vegetarianism, non-violence and ascetism (Fuller 1992: 88).
1761:
Rand, Gavin (March 2006). "Martial Races and Imperial Subjects: Violence and Governance in Colonial India 1857–1914".
2888:
2544:
1652:
1642:
843:, or forced labour, for the landlords and simultaneously prohibited liquor consumption, child marriages, and so on."
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already had symbolic importance in Hinduism. This view of cow protection was different from the UP's urban elites.
2883:
754:, retold the romantic story in writing in the 14th century. Other Ahir folk traditions include those related to
471:
1462:
Romila Thapar (2006): "there is no scholar at this time seriously arguing for the indigenous origin of Aryans".
364:
1848:
Apart from their physique , the martial races were regarded as politically subservient or docile to authority
499:. In post-independence India, some Ahir units have been involved in celebrated military actions, such as at
17:
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The Concise Garland Encyclopedia of World Music: The Middle East, South Asia, East Asia, Southeast Asia
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community because they consider the two terms to be synonymous. The Ahirs are variously described as a
324:. That usage, he says, is because that division of Brahmins were priests to the ancient Abhira tribe.
529:
1983:
1209:
750:, a mythical Ahir hero, has been sung by folk singers in North India for generations. Mulla Daud, a
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Poverty and the Quest for Life Spiritual and Material Striving in Rural India University of Chicago
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Khaki and the Ethnic Violence in India: Army, Police, and Paramilitary Forces During Communal Riots
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The Beria (Rai Dancers)A Socio-demographic, Reproductive, and Child Health Care Practices Profile
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The Beria (Rai Dancers)A Socio-demographic, Reproductive, and Child Health Care Practices Profile
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508:
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Social movements and social transformation: a study of two backward classes movements in India
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describing how the Ahirs suffers from the same social disabilities and discrimination as the
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that saw the last stand of Charlie company, consisting of 114 Ahirs of 13 Kumaon, and in the
453:
368:. Bhattacharya considers the Abhira of old to be a race rather than a tribe. The sociologist
167:
2490:
2325:
1537:. Numismatic Society of Bombay, Original from the University of Michigan. 2003. p. 141.
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Martial Races: The military, race and masculinity in British Imperial Culture, 1857–1914
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Ahirs in India are known by numerous other names, including Gauli and Ghosi or Gop in
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978:
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1494:. Leiden: BRILL and the International Association of Sanskrit Studies. p. 200.
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Indian officers, 'B' Company (Ahir), 1st Battalion, 5th Light Infantry, Quetta 1918.
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1567:"Sons of Krishna: the politics of Yadav community formation in a North Indian town"
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950:"Sons of Krishna: the politics of Yadav community formation in a North Indian town"
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Sons of Krishna: the politics of Yadav community formation in a North Indian town
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Prostitution, Race, and Politics: Policing Venereal Disease in the British Empire
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word for their community and have claimed descent from the mythological king
159:
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The History of Sacred Places in India As Reflected in Traditional Literature
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dialect continues to be spoken today in the region and is widespread across
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Temples of Kr̥ṣṇa in South India: History, Art, and Traditions in Tamilnāḍu
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Gaṅga Ram Garg considers the Ahir to be a tribe descended from the ancient
240:
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The Vernacularisation of Democracy: Politics, Caste, and Religion in India
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The Vernacularisation of Democracy: Politics, Caste, and Religion in India
2191:
The Vernacularisation of Democracy: Politics, Caste, and Religion in India
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The Vernacularisation of Democracy: Politics, Caste, and Religion in India
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Combat Diary: An illustrated history of operations conducted by 4th Kumaon
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Why Hindutva supporters love to hate the discredited Aryan Invasion Theory
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937:. Vol. II. New Delhi: Concept Publishing Company. pp. 568–569.
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747:
475:'B' Company (Ahir), 1st Battalion, The 5th Light Infantry, Quetta, 1918
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India's silent revolution: the rise of the lower castes in North India
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244:
232:
175:
1078:"The 'Land of the Vaish'? Caste Structure and Ideology in Mauritius"
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959:. London School of Economics and Political Science. pp. 94–95.
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256:
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as a part of a movement of social and political resurgence through
155:
112:
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Social Transformation in Post-conflict Nepal: A Gender Perspective
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Awareness in Weaker Section: Perspective Development and Prospects
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2330:. Sociology Department, Guru Nanak Dev University. pp. 5, 6.
673:
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629:
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524:
It was from the 1920s that some Ahirs began to adopt the name of
399:
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286:
278:
209:
1982:
Press Information Bureau, Government of India (7 January 2007).
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The Politics of the Urban Poor in Early Twentieth-Century India
2176:
their champions in debate were often members of the Arya Samaj.
2076:
The Politics of the Urban Poor in Early Twentieth-Century India
1576:. London School of Economics and Political Science. p. 83.
1152:
Jha, J. C. (1973). "Indian Heritage in Trinidad, West Indies".
759:
700:
696:
641:
581:
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248:
799:
Encyclopaedia of Indian Tribes: The tribal world in transition
2852:
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2099:, and also published a history of the yadav castes, entitled
1551:
Madhya Pradesh: West Nimar [5] West Nimar. Supplement
1246:. Vol. 1. Concept Publishing Company. pp. 113–114.
839:
755:
681:
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577:
447:
441:
428:
13th or 14th century A.D. Bijagarh Fort of Bija, a Gauli Raja
415:
228:
183:
163:
101:
1975:
1364:. Archaeology Dept., University of Mysore. pp. 25, 34.
224:
are known as Dauwa. The Ahirs have more than 20 sub-castes.
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1024:
Between History and Legend: Status and Power in Bundelkhand
974:
India's Unequal Citizens: A Study of Other Backward Classes
236:
194:
171:
1183:"Ethnic and Caste Diversity: Implications for Development"
995:
Protective Discrimination: Other Backward Classes in India
352:
Some, such as A. P. Karmakar, consider the Abhira to be a
2323:
1388:
India: Historical Beginnings and the Concept of the Aryan
572:
They have a significant population in the region around
2160::Indian Secularism and the Politics of Religious Freedom
853:
Berti, Daniela; Kanungo, Pralay; Jaoul, Nicolas (2011).
2000:
1282:
1280:
816:
519:
1210:"Indian Labour in British Guiana | History Today"
446:
Ahir dynasty in pre-12th century areas in present-day
1218:"The legacy of Indian migration to European colonies"
919:(itinerant preachers) operated in neighbouring areas.
1277:
1994:
1459:Out of India aka Indigenous Aryans has no support:
312:Garg distinguishes a Brahmin community who use the
2324:Guru Nanak Dev University, Sociology Dept (2003).
1923:
1710:"Online Collection | National Army Museum, London"
998:. Raj Publications, 2002. pp. 153, 312, 410.
1894:Gorkhaland Movement: A Study in Ethnic Separatism
852:
2870:
2495:. Inner Traditions / Bear & Co. p. 56.
2079:. Cambridge University Press. pp. 205–210.
1890:
1593:Jalgaon District Administration Official Website
316:name and are found in the present-day states of
1859:
1347:. Vol. 1. Manohar. pp. 124, 197, 210.
1180:
544:Participation in reactionary communal conflicts
1453:
1181:Pradhan, Rajendra; Shrestha, Ava (June 2005).
345:Theories regarding the origins of the ancient
2655:
2437:Environment and Ethnicity in India, 1200–1991
1554:. Government Central Press, 1970. p. 47.
1317:Environment and Ethnicity in India, 1200–1991
1082:South Asia Multidisciplinary Academic Journal
356:tribe who migrated to India and point to the
2001:Col Dilbag Dabas (Retd) (15 December 2018).
1829:
1802:. Manchester University Press. p. 241.
1586:
1518:Gonds of the Central Indian Highlands Vol II
1286:
297:, and he notes that the present term in the
2549:. University of Chicago Press. p. 13.
2264:. Cambridge University Press. p. 307.
1884:
1823:
1235:
1233:
1075:
1054:. M. D. Publications Pvt. Ltd. p. 33.
201:process under the influence of Arya Samaj.
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2292:Religion and Conflict in Modern South Asia
2222:
2187:
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1930:. University of California Press. p.
1853:
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1421:Inference, International Review of Science
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895:. London: C. Hurst & Co. p. 189.
2019:
1441:
1089:
888:
858:Local Mediations and Forms of Convergence
715:
2488:
2467:Concept Publishing Company. p. 60.
2460:
2317:
1737:The Indian army and the making of Punjab
1733:
1547:
1230:
977:. Manohar, 1994. pp. 34, 356, 390.
690:
478:
470:
466:
398:
336:
2615:
2515:
2440:. University of Cambridge. p. 47.
2163:. Oxford University Press. p. 46.
1795:
1320:. University of Cambridge. p. 47.
725:after Ahirs are Ahirani, also known as
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2153:
2072:
2022:"Don't forget the heroes of Rezang La"
1866:. Psychology Press. pp. 284–285.
1836:. Three Essays Collective. p. 5.
1789:
1640:
1488:"The Puskara Mahatmya: A Short Report"
1384:
991:
795:
216:as Ayar, Golla and Konar. Some in the
2643:
2542:
2340:
2288:
2045:
2020:Guruswamy, Mohan (20 November 2012).
1921:
1613:
1514:
1485:
1432:Girish Shahane (September 14, 2019),
1266:
1114:
1047:
970:
934:Gonds of the Central Indian Highlands
930:
2433:
1760:
1754:
1620:. Taylor & Francis. p. 57.
1313:
1239:
1020:
520:Recreating the past for new identity
65:move details into the article's body
36:
2364:. Mittal Publications. p. 40.
1954:
1926:Peasants and monks in British India
1340:
1151:
600:– the region is therefore known as
387:and acceptance or otherwise of the
24:
2464:New Dimensions in Agricultural ...
2414:"Maharashtra: Land and its people"
1357:
1293:. M.D. Publications. p. 126.
1287:Bhattacharya, Sunil Kumar (1996).
514:
25:
2900:
1740:. Orient Blackswan. p. 105.
1595:. Jalgaon district Administration
856:Cultural Entrenchment of Hindutva
827:Contributions to Indian sociology
141:, Nandvanshi, and Gwalvanshi Ahir
1897:. APH Publishing. pp. 26–.
1647:. Sarup & Sons. p. 13.
1243:Encyclopaedia of the Hindu world
1027:. Orient Blackswan. p. 30.
332:
94:
41:
2609:
2583:
2563:
2536:
2509:
2481:
2454:
2427:
2405:
2378:
2351:
2334:
2327:Guru Nanak Journal of Sociology
2282:
2251:
2216:
2206:This emphasis on number and on
2181:
2147:
2116:
2066:
2039:
2013:
1948:
1915:
1727:
1702:
1677:
1661:
1634:
1607:
1580:
1558:
1541:
1525:
1508:
1479:
1426:
1405:
1378:
1351:
1334:
1307:
1260:
1068:
562:
30:For the village in Turkey, see
2391:. Routledge. pp. 41, 42.
1984:"Remembering Rezang La heroes"
1574:PhD Thesis Social Anthropology
1466:migration with some asperity."
1267:Yadav, Kripal Chandra (1965).
1166:10.1080/00086495.1973.11829152
1041:
1014:
963:
957:PhD Thesis Social Anthropology
941:
924:
889:Jaffrelot, Christophe (2003).
882:
846:
789:
607:
567:
365:Periplus of the Erythraean Sea
341:Raja Rao Puran Singh of Rewari
13:
1:
2347:. National Book Trust, India.
2052:. Lancer Books. p. 212.
1273:. Rao Tula Ram Smarak Samiti.
1240:Garg, Gaṅga Ram, ed. (1992).
1076:Claveyrolas, Mathieu (2015).
782:
2616:Koskoff, Ellen, ed. (2008).
2423:. Government of Maharashtra.
1670:Historical Researches Series
1415:", review of Asko Parpola's
1290:Krishna – Cult in Indian Art
1270:Rao Tula Ram, a Hero of 1857
1048:Patel, Mahendra Lal (1997).
796:Shashi, Shyam Singh (1994).
695:Ahir dancers decorated with
262:
7:
2622:. Routledge. p. 1026.
2421:Maharashtra State Gazetteer
1734:Mazumder, Rajit K. (2003).
830:. Mouton. pp. 319–351.
765:
741:
458:Ahir Rajas of Gawror fort,
394:
10:
2905:
2570:Michelutti, Lucia (2002).
2543:Singh, Bhrigupati (2015).
2522:. Penguin UK. p. 56.
2516:Kirshna, Nanditha (2009).
2385:Michuletti, Lucia (2008).
2358:Sharma, Suresh K. (2006).
2297:Cambridge University Press
2229:. Routledge. p. 149.
2223:Michuletti, Lucia (2008).
2188:Michuletti, Lucia (2008).
2129:. Routledge. p. 140.
2123:Michuletti, Lucia (2008).
2003:"Heroes of Rezang La 1962"
1922:Pinch, William R. (1996).
1763:European Review of History
1565:Michelutti, Lucia (2002).
1204:. NRM Working Paper No. 4.
1021:Jain, Ravindra K. (2002).
992:Sharma, Shish Ram (2002).
948:Michelutti, Lucia (2002).
686:
327:
122:Varies depending on region
29:
2681:
2361:Haryana: Past and Present
2341:Verma, Dip Chand (1975).
2194:. Routledge. p. 83.
1891:Amiya K. Samanta (2000).
1796:Streets, Heather (2004).
1775:10.1080/13507480600586726
1490:. In Bakker, Hans (ed.).
1344:Social Movements in India
1129:10.1017/S0010417500008513
134:
126:
118:
108:
93:
88:
27:Social community of India
2889:Social groups of Haryana
2489:danielou, Alain (2005).
2258:Gooptu, Nandini (2001).
2073:Gooptu, Nandini (2001).
1860:Philippa Levine (2003).
1548:Krishnan, V. S. (1970).
680:. An Aheer in Shahabad,
644:. It is an admixture of
100:An Aheer from Shahabad,
2461:Mohammad, Noor (1992).
2289:Gould, William (2012).
2158:The Limits of Tolerance
1521:. Concept. p. 569.
1391:. National Book Trust.
1385:Thapar, Romila (2006).
777:Ahir Regiment agitation
707:
604:or the abode of Ahirs.
509:1965 India-Pakistan War
497:95th Russell's Infantry
281:. He believes the word
2884:Social groups of Bihar
2412:Pathak, A. S. (2009).
2046:Singh, Jasbir (2010).
1955:Rao, M. S. A. (1979).
1486:Malik, Aditya (1990).
1411:Wendy Doniger (2017),
1341:Rao, M. S. A. (1978).
1194:Asian Development Bank
971:Singh, Rajbir (1994).
802:. Anmol Publications.
734:speak these dialects.
716:Language and tradition
704:
484:
476:
418:
342:
2154:Adcock, C.S. (2014).
1830:Omar Khalidi (2003).
1614:Yadav, Punam (2016).
1417:The Roots of Hinduism
1413:"Another Great Story"
931:Mehta, B. H. (1994).
694:
482:
474:
467:Military involvements
402:
340:
2434:Guha, Sumit (2006).
1714:collection.nam.ac.uk
1689:collection.nam.ac.uk
1641:Sharma, A N (2006).
1358:T., Padmaja (2001).
1314:Guha, Sumit (2006).
389:Indo-Aryan migration
277:and the writings of
1423:, Volume 3, Issue 2
1224:. 2 September 2017.
1154:Caribbean Quarterly
253:Trinidad and Tobago
2595:The Sunday Tribune
1587:Jalgaon district.
1091:10.4000/samaj.3886
705:
612:Ahirs live in the
485:
477:
419:
343:
2866:
2865:
2629:978-0-415-97293-2
2556:978-0-226-19468-4
2529:978-81-8475-865-8
2502:978-1-59477-048-7
2474:978-81-7022-403-7
2447:978-0-521-02870-7
2398:978-0-415-46732-2
2371:978-81-8324-046-8
2306:978-0-521-87949-1
2271:978-0-521-44366-1
2236:978-0-415-46732-2
2201:978-0-415-46732-2
2170:978-0-19-999543-1
2136:978-0-415-46732-2
2105:Ahir Vamsa Pradip
2101:Yaduvamsa Prakash
2086:978-0-521-44366-1
2059:978-1-935501-18-3
1968:978-0-333-90255-4
1941:978-0-520-20061-6
1904:978-81-7648-166-3
1873:978-0-415-94447-2
1843:978-81-88789-09-2
1809:978-0-7190-6962-8
1747:978-81-7824-059-6
1627:978-1-317-35389-8
1589:"JALGAON HISTORY"
1534:Numismatic Digest
1501:978-90-04-09318-8
1449:Swarajya Magazine
1398:978-81-237-4779-8
1371:978-8-170-17398-4
1327:978-0-521-02870-7
1300:978-81-7533-001-6
1253:978-81-7022-374-0
1061:978-8-17533-029-0
1034:978-8-12502-194-0
1005:978-81-86208-23-6
984:978-81-7304-069-6
902:978-1-85065-670-8
871:978-1-138-65995-7
809:978-81-7041-836-8
746:The oral epic of
422:Asirgarh fort of
145:
144:
82:
81:
61:length guidelines
16:(Redirected from
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2657:
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2409:
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2402:
2382:
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2321:
2315:
2314:
2286:
2280:
2279:
2255:
2249:
2248:
2220:
2214:
2213:
2185:
2179:
2178:
2151:
2145:
2144:
2120:
2114:
2113:
2109:Yadukul Sarvasya
2070:
2064:
2063:
2043:
2037:
2036:
2034:
2032:
2017:
2011:
2010:
1998:
1992:
1991:
1979:
1973:
1972:
1952:
1946:
1945:
1929:
1919:
1913:
1912:
1888:
1882:
1881:
1857:
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1402:
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1355:
1349:
1348:
1338:
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1274:
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1228:
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1213:
1205:
1187:
1177:
1148:
1111:
1093:
1072:
1066:
1065:
1045:
1039:
1038:
1018:
1012:
1009:
988:
967:
961:
960:
954:
945:
939:
938:
928:
922:
921:
911:
909:
886:
880:
879:
860:(1st ed.).
850:
844:
831:
820:
814:
813:
793:
534:Simon Commission
528:and created the
269:Abhira community
139:Yaduvanshi Aheer
127:Populated states
98:
86:
85:
77:
74:
68:
59:Please read the
45:
44:
37:
21:
2904:
2903:
2899:
2898:
2897:
2895:
2894:
2893:
2869:
2868:
2867:
2862:
2843:Shaikh of Bihar
2838:Sanchari Kuruba
2701:Ahir Paratharia
2677:
2668:
2638:
2637:
2630:
2614:
2610:
2600:
2598:
2597:. 1 August 2010
2589:
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2217:
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2182:
2171:
2152:
2148:
2137:
2121:
2117:
2087:
2071:
2067:
2060:
2044:
2040:
2030:
2028:
2018:
2014:
1999:
1995:
1988:Sainik samachar
1980:
1976:
1969:
1953:
1949:
1942:
1920:
1916:
1905:
1889:
1885:
1874:
1858:
1854:
1844:
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1814:
1812:
1810:
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1006:
985:
968:
964:
952:
946:
942:
929:
925:
907:
905:
903:
887:
883:
872:
864:. p. 246.
851:
847:
821:
817:
810:
794:
790:
785:
768:
744:
718:
710:
689:
610:
570:
565:
546:
530:Yadav Mahasabha
522:
517:
515:Sanskritisation
505:Sino-Indian War
469:
397:
354:Proto-Dravidian
335:
330:
265:
199:Sanskritisation
130:India and Nepal
104:
78:
72:
69:
58:
55:may be too long
50:This article's
46:
42:
35:
28:
23:
22:
15:
12:
11:
5:
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2891:
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2770:
2765:
2760:
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2740:
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2729:
2728:
2723:
2721:Ahir Maschoiya
2718:
2713:
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2703:
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2693:
2688:
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2679:
2678:
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2666:
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2652:
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2636:
2635:
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2608:
2582:
2562:
2555:
2535:
2528:
2519:Book of Vishnu
2508:
2501:
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2473:
2453:
2446:
2426:
2404:
2397:
2377:
2370:
2350:
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2305:
2299:. p. 70.
2281:
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2135:
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2085:
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2012:
1993:
1974:
1967:
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1914:
1903:
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1067:
1060:
1040:
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1011:
1010:
1004:
983:
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940:
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901:
881:
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815:
808:
787:
786:
784:
781:
780:
779:
774:
767:
764:
743:
740:
722:Alain Daniélou
717:
714:
709:
706:
688:
685:
609:
606:
569:
566:
564:
561:
545:
542:
521:
518:
516:
513:
468:
465:
464:
463:
456:
452:Ahir-Rajas of
450:
444:
438:
429:
426:
412:Madhya Pradesh
396:
393:
334:
331:
329:
326:
264:
261:
143:
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136:
132:
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99:
91:
90:
80:
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49:
47:
40:
26:
9:
6:
4:
3:
2:
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2746:
2744:
2741:
2739:
2736:
2734:
2733:Dhangar Ahirs
2731:
2730:
2727:
2724:
2722:
2719:
2717:
2716:Ahir Pancholi
2714:
2712:
2711:Ahir Sorathia
2709:
2707:
2704:
2702:
2699:
2697:
2694:
2692:
2689:
2687:
2684:
2683:
2680:
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2672:
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2660:
2658:
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2651:
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2645:
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2612:
2596:
2592:
2586:
2579:. p. 89.
2575:
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2558:
2552:
2548:
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2539:
2531:
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2050:
2042:
2027:
2023:
2016:
2008:
2004:
1997:
1989:
1985:
1978:
1970:
1964:
1961:. Macmillan.
1960:
1959:
1951:
1943:
1937:
1933:
1928:
1927:
1918:
1911:
1906:
1900:
1896:
1895:
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1711:
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1672:
1671:
1664:
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1654:81-7625-714-1
1650:
1646:
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