1386:
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
525:. 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.
788: – 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.
753:
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,
415:... 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.
457:. 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
772:, 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
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408:, 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.
706:... 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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490:, 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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501:, 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.
486:
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,
883:. 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
731:
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
1564:
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
1529:
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
1424:
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
649:
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
472:
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
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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
1313:
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
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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
485:
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
1077:
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
571:
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
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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. ..."
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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."
249:, 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
660:, 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
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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
590:(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
1314:
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.
244:
Historically, the Ahir and Yadav 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
1593:
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
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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
597:
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
1248:
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
477:
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
1259:
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
1173:
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
253:, 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
727:
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".
385:
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.
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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
392:
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
664:, 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".
610:, 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
1565:
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; ..."
614:, 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
626:) 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
1954:
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."
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341:
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
521:. 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
2141:
493:
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
603:
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".
357:
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
1831:
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."
1501:
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
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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.
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1227:
kshatriyas, had long sought and attained (after 1898) recruitment as soldiers in the British Indian army, particularly in the Western Gangetic Plain."
1273:, having an all-India spread. These factors strengthened local efforts, such as in Bhojpur, where the Yadavas, locally known as Ahirs, refused to do
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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
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community, which falls within the Yadav group, harvesting wheat in western India. Many Yadavs have taken to non-traditional occupations
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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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586:(AYKM) in 1910, which at once asserted that its Ahir constituents were of Kshatriya ritual rank in the varna system, descended from
827:. 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".
3896:
2462:
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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1835:. 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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656:(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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Quote: "The Yadavs are one of India's largest 'Other Backward Classes,' a government term that covers most of India's
903:, 1,054,458 people (4.0% of the population of Nepal) were Yadav. The frequency of Yadavs by province was as follows:
702:. Describing the work of the Khedekars as "a well-edited and well-produced volume", Mandelbaum notes that the Yadavs
1279:, 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
671:, 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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31:
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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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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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2142:"Wrestling with (body) politics: understanding 'goonda' political styles in North India"
2062:"Wrestling with (Body) Politics: Understanding 'Goonda' Political Styles in North India"
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3178:
3136:
3110:
3105:
3042:
3002:
2483:
2380:
2090:
2017:
1727:
1542:
1497:
1169:
1127:: Caste title of North Indian non-elite 'peasant'-pastoralists, known also as Yadav."
994:
876:
765:
615:
518:
450:
378:
173:
53:
3765:
3692:
3471:
3461:
3380:
3130:
3037:
2987:
2036:"Sons of Krishna: the politics of Yadav community formation in a North Indian town"
1646:
844:
652:
637:
Jaffrelot has contrasted the motivations of Yadav Sanskritisation with that of the
389:
318:
1514:
Caste, Society and Politics in India from the Eighteenth Century to the Modern Age
1108:
Caste, Society and Politics in India from the Eighteenth Century to the Modern Age
2501:
2429:
2402:
2333:
2294:
2264:
2230:
2198:
1970:
1903:
1862:
1805:
1775:
1677:
1650:
1296:
1261:
3929:
3760:
3750:
3700:
3682:
3593:
3554:
3348:
3259:
3242:
1929:
1371:
Mutiny on the Margins: New Perspectives on the Indian Uprising of 1857, Volume 7
1102:
880:
694:
682:
661:
548:
462:
254:
238:
89:
2734:
2475:
2372:
2009:
1719:
1153:
895:
of Nepal classifies the Yadav as a subgroup within the broader social group of
3775:
3115:
2912:
Political process in Uttar Pradesh: identity, economic reforms, and governance
2908:"Backward-Caste Politics in Uttar Pradesh: An Analysis of the Samajwadi Party"
2821:
2035:
1481:
1048:
607:
230:
2589:
1612:
Government of Peace: Social Governance, Security and the Problematic of Peace
1161:
404:) with cattle has impacted on their commonly viewed ritual status (varna) as
3821:
3816:
3783:
3755:
3643:
3638:
3574:
3549:
3496:
3410:
3125:
3057:
2850:
872:
860:
856:
800:
745:
564:
117:
113:
105:
85:
69:
2792:
2705:
2676:
1810:. Vol. 2. Berkeley: University of California Press. pp. 442–443.
17:
3830:
3802:
3788:
3655:
3621:
3579:
3564:
3524:
3269:
2647:
1328:
The Vernacularisation of Democracy: Politics, Caste and Religion in India
657:
627:
599:
560:
369:
The term 'Yadav' covers many castes which initially had different names:
342:
258:
210:
189:
141:
2763:
257:
in the context of the larger Indian caste system. Yadavs benefited from
3826:
3811:
3807:
3569:
3519:
3511:
3501:
3405:
3393:
3252:
3148:
3142:
2618:
2560:
2180:
2123:
852:
720:
498:
446:
424:
310:
306:
301:
250:
206:
73:
61:
2506:. Vol. 2. Berkeley: University of California Press. p. 485.
2431:
India's silent revolution: the rise of the lower castes in North India
2404:
India's silent revolution: the rise of the lower castes in North India
2338:. Vol. 2. Berkeley: University of California Press. p. 444.
2296:
India's silent revolution: the rise of the lower castes in North India
2232:
India's silent revolution: the rise of the lower castes in North India
2203:. Vol. 2. Berkeley: University of California Press. p. 443.
2110:
Gupta, Tilak D. (27 June 1992). "Yadav Ascendancy in Bihar Politics".
1972:
India's silent revolution: the rise of the lower castes in North India
1908:. Vol. 2. Berkeley: University of California Press. p. 442.
1864:
India's silent revolution: the rise of the lower castes in North India
1777:
India's silent revolution: the rise of the lower castes in North India
1578:
India's silent revolution: the rise of the lower castes in North India
1489:
1438:
India's silent revolution: the rise of the lower castes in North India
1298:
India's silent revolution: the rise of the lower castes in North India
543:
Two cowherds from the Gauwli caste (now a part of the Yadav group) in
193:
3798:
3611:
3544:
3484:
3479:
3286:
1951:
868:
824:
631:
405:
314:
288:
221:
as a part of a movement of social and political resurgence. The term
121:
97:
65:
954:
was higher than national average (4.0%) in the following districts:
580:
to be formed in India, who spearheaded this. Singh established the
3606:
3534:
3085:
2167:
Gupta., Tilak D. (1992). ""Yadav Ascendancy in Bihar Politics."".
1275:
848:
840:
761:
757:
724:
681:. There has been subsequent work to develop his ideas, notably by
554:
538:
514:
510:
454:
423:
374:
352:
262:
234:
226:
137:
109:
101:
93:
57:
563:
Gauli caste (now a part of the Yadav group) in Mysore state (now
3616:
3158:
1223:, who would by the early 1900s begin referring to themselves as
638:
479:
465:
legislation have been important factors in at least some areas.
429:
397:
370:
361:
There are several communities that coalesce to form the Yadavs.
3860:
3217:
2957:
2953:
716:
396:, the association of the Yadav (and their constituent castes,
30:
This article is about modern communities. For other uses, see
1425:
descending from the Yadava lineage of the Mahabharata fame."
225:
now covers many traditional peasant-pastoral castes such as
748:
in 1924 by a meeting of disparate local groups from Bihar,
2882:
Development Failure and Identity Politics in Uttar Pradesh
2396:
2394:
2392:
2390:
2288:
2286:
2735:"CENTRAL LIST OF OTHER BACKWARD CLASSES: MADHYA PRADESH"
1406:
Leshnik, Lawrence S.; Sontheimer, Günther-Dietz (1975).
1401:
1399:
572:
further the process of Sanskritisation, and that it was
2879:
Jeffery, Roger; Jeffrey, Craig; Lerche, Jens (2014).
2822:"CENTRAL LIST OF OBCs FOR THE STATE OF UTTAR PRADESH"
2590:"CENTRAL LIST OF OTHER BACKWARD CLASSES: CHHATISGARH"
2327:
2325:
2323:
2192:
2190:
1897:
1895:
1893:
1891:
2224:
2222:
2220:
1964:
1962:
1960:
1856:
1854:
1852:
1701:
1699:
1682:. Bombay: Popular Prakashan. pp. 179, 183–184.
4157:
4049:
4017:
3984:
3910:
3873:
3774:
3731:
3691:
3673:
3592:
3510:
3470:
3379:
3372:
3327:
3230:
3076:
3030:
2851:"CENTRAL LIST OF OBCs FOR THE STATE OF WEST BENGAL"
2706:"CENTRAL LIST OF OTHER BACKWARD CLASSES: KARNATAKA"
2677:"CENTRAL LIST OF OTHER BACKWARD CLASSES: JHARKHAND"
2092:
Tribes and Castes of the Central Provinces of India
1458:
status' and fits with Sanskritisation pattern. ..."
1287:
1285:
437:
Occupational background, location and social status
183:
131:
47:
1541:
1188:
2793:"CENTRAL LIST OF OBCs FOR THE STATE OF RAJASTHAN"
2648:"CENTRAL LIST OF OTHER BACKWARD CLASSES: HARYANA"
2064:. In Price, Pamela; Ruud, Arild Engelsen (eds.).
1135:
1133:
819:is celebrated annually by the Yadav community in
1544:Gender and Genre in the Folklore of Middle India
1364:
1362:
1243:Caste in India: its nature, function and origins
1111:. Cambridge University Press. p. 200, 383.
1097:
1095:
594:had demonstrated that Ahirs were good fighters.
2946:2011 Nepal Census, District Level Detail Report
2619:"CENTRAL LIST OF OTHER BACKWARD CLASSES: DELHI"
2407:. London: C. Hurst & Co. pp. 194–196.
2299:. London: C. Hurst & Co. pp. 191–193.
1441:. Columbia University Press. pp. 210–211.
807:of Yadavs in Hyderabad celebrated during Diwali
704:
495:
470:
413:
367:
334:
2764:"CENTRAL LIST OF OBCs FOR THE STATE OF ORISSA"
2089:Russell, R. V.; Lal, Raj Bahadur Hira (1916).
1935:In Spite of the Gods: The Rise of Modern India
1641:
1639:
1301:. London: C. Hurst & Co. p. 187-188.
265:, but not to the extent that members of other
2969:
2561:"CENTRAL LIST OF OBCs FOR THE STATE OF BIHAR"
1747:Environment and Ethnicity in India, 1200-1991
1679:Society and religion: from Rugveda to Puranas
8:
3653:
42:
1182:
1180:
205:are a grouping of traditionally non-elite,
3879:
3870:
3857:
3376:
3227:
3214:
3027:
2976:
2962:
2954:
2434:. London: C. Hurst & Co. p. 197.
2235:. London: C. Hurst & Co. p. 189.
2095:. Vol. 2. London: Macmillan. p.
1975:. London: C. Hurst & Co. p. 188.
1938:. Random House Digital, Inc. p. 133.
1867:. London: C. Hurst & Co. p. 196.
1780:. London: C. Hurst & Co. p. 188.
1581:. Columbia University Press. p. 211.
1517:. Cambridge University Press. p. 84.
1195:. University of California Press. p.
641:, another Indian community. He notes that
41:
2934:Population Monograph of Nepal, Volume II
2361:Indian Economic and Social History Review
1833:Caste in Question: Identity or hierarchy?
1350:, or as lower caste and belonging to the
2914:. Pearson Education India. p. 160.
839:(OBCs) category in the Indian states of
799:
2885:. SAGE Publications India. p. 43.
2858:National Commission of Backward Classes
2829:National Commission of Backward Classes
2800:National Commission of Backward Classes
2771:National Commission of Backward Classes
2742:National Commission of Backward Classes
2713:National Commission of Backward Classes
2684:National Commission of Backward Classes
2655:National Commission of Backward Classes
2626:National Commission of Backward Classes
2597:National Commission of Backward Classes
2568:National Commission of Backward Classes
2535:"Traditional Sadar Festival Celebrated"
1750:. University of Cambridge. p. 47.
1246:. Oxford University Press. p. 113.
1091:
1070:
482:deemed to be essential to a good diet.
461:measures and gains as a consequence of
373:in the Hindi belt, Punjab and Gujarat,
1540:Flueckiger, Joyce Burkhalter (1996).
1409:Pastoralists and nomads in South Asia
675:, who was a surgeon, under the title
7:
1548:. Cornell University Press. p.
48:Regions with significant populations
1191:Peasants and monks in British India
261:in some states of north India like
3219:
2500:Mandelbaum, David Goodman (1970).
2332:Mandelbaum, David Goodman (1970).
2197:Mandelbaum, David Goodman (1970).
1902:Mandelbaum, David Goodman (1970).
678:The Divine Heritage of the Yadavas
25:
2464:Contributions to Indian Sociology
1998:Contributions to Indian Sociology
1708:Contributions to Indian Sociology
1263:Contributions to Indian sociology
1142:Contributions to Indian Sociology
4221:
4220:
1412:. O. Harrassowitz. p. 218.
899:Other Caste. At the time of the
192:
1391:(London: W. H. Allen, 1868)>
835:The Yadavs are included in the
715:acknowledge groups such as the
411:According to Lucia Michelutti:
292:) has been interpreted to mean
4267:Social groups of Uttar Pradesh
3862:
2428:Jaffrelot, Christophe (2003).
2401:Jaffrelot, Christophe (2003).
2293:Jaffrelot, Christophe (2003).
2229:Jaffrelot, Christophe (2003).
1969:Jaffrelot, Christophe (2003).
1861:Jaffrelot, Christophe (2003).
1575:Jaffrelot, Christophe (2003).
1435:Jaffrelot, Christophe (2003).
583:Ahir Yadav Kshatriya Mahasabha
296:, who is a mythological king.
1:
2169:Economic and Political Weekly
2112:Economic and Political Weekly
2541:. Hyderabad. 7 November 2010
893:Central Bureau of Statistics
468:Lucia Michelutti notes that
332:Lucia Michelutti notes that
27:Social communities of India
1476:(4 (Oct., 1997)): 879–918,
1266:. Mouton. pp. 319–351.
620:cow protection associations
576:, a descendant of the last
321:were collectively known as
4308:
4262:Social groups of Rajasthan
3068:Weberian (three-component)
2476:10.1177/006996670403800103
2373:10.1177/001946467701400404
2269:. Macmillan. p. 123.
2060:Michelutti, Lucia (2012).
2034:Michelutti, Lucia (2002).
2010:10.1177/006996670403800103
1720:10.1177/006996670403800103
1655:. Macmillan. p. 124.
1615:. Routledge. p. 169.
1326:Michelutti, Lucia (2008),
1187:Pinch, William R. (1996).
1154:10.1177/006996670403800103
559:A buffalo herder from the
532:
441:The Yadavs mostly live in
29:
4282:Surnames of Indian origin
4216:
3882:
3869:
3856:
3226:
3213:
3026:
2997:
2068:. Routledge. p. 55.
1802:Mandelbaum, David Goodman
1609:Ranabir Samaddar (2016).
1482:10.1017/s0026749x00017194
770:Backward Class Federation
742:All-India Yadav Mahasabha
736:All-India Yadav Mahasabha
612:Swami Dayananda Saraswati
188:
136:
52:
4257:Social groups of Haryana
4190:Pre-industrial East Asia
1676:Gadkari, Jayant (1996).
1344:rajas, zamindars, sepoys
673:Raghunath Vithal Khedkar
669:Vithal Krishnaji Khedkar
592:Indian Rebellion of 1857
574:Rao Bahadur Balbir Singh
3238:Administrative detainee
2910:. In Pai, Sudha (ed.).
2906:Verma, Anil K. (2007).
2489:(subscription required)
2129:(subscription required)
2023:(subscription required)
1733:(subscription required)
1599:a North Indian origin."
823:, following the day of
782:positive discrimination
459:positive discrimination
4292:Ethnic groups in Nepal
4272:Social groups of Bihar
3654:
2263:Rao, M. S. A. (1979).
944:Sudurpashchim Province
837:Other Backward Classes
808:
744:(AIYM) was founded at
708:
568:
552:
503:
475:
445:, and particularly in
433:
420:Yadavs in modern India
417:
383:
358:
339:
32:Yadav (disambiguation)
4195:Pre-industrial Europe
2860:, Government of India
2831:, Government of India
2802:, Government of India
2773:, Government of India
2744:, Government of India
2715:, Government of India
2686:, Government of India
2657:, Government of India
2628:, Government of India
2599:, Government of India
2570:, Government of India
1772:Jaffrelot, Christophe
1511:Bayly, Susan (2001).
1293:Jaffrelot, Christophe
803:
558:
542:
507:Other Backward Castes
497:As the families of a
427:
356:
267:Upper Backward Castes
4052: or countries
3863:By country or region
3101:Class discrimination
1744:Guha, Sumit (2006).
1470:Modern Asian Studies
363:Christophe Jaffrelot
294:a descendant of Yadu
3584:Vanniar (Chieftain)
2695:(Serial Number 118)
2579:(Serial Number 104)
776:, with the Koeris.
365:has remarked that
259:Zamindari abolition
44:
4165:18th-century Spain
4019:Standard of living
3723:Upper middle class
3718:Lower middle class
3309:Political prisoner
3091:Chattering classes
3063:Spoon class theory
2782:(Serial Number 43)
2724:(Serial Number 58)
2666:(Serial Number 29)
1238:Hutton, John Henry
1078:rebellion of 1857.
809:
569:
553:
434:
359:
4234:
4233:
4212:
4211:
4208:
4207:
4045:
4044:
3852:
3851:
3848:
3847:
3844:
3843:
3746:Lumpenproletariat
3248:illegal immigrant
3209:
3208:
3121:Classless society
2921:978-81-317-0797-5
2869:(Serial Number 3)
2840:(Serial Number 1)
2811:(Serial Number 1)
2753:(Serial Number 1)
2637:(Serial Number 3)
2608:(Serial Number 1)
2513:978-0-520-01623-1
2441:978-1-85065-670-8
2414:978-1-85065-670-8
2345:978-0-520-01623-1
2306:978-1-85065-670-8
2242:978-1-85065-670-8
2210:978-0-520-01623-1
2118:(26): 1304–1306.
2075:978-1-13619-799-4
1982:978-1-85065-670-8
1945:978-1-4000-7977-3
1915:978-0-520-01623-1
1874:978-1-85065-670-8
1817:978-0-520-01623-1
1787:978-1-85065-670-8
1757:978-0-521-02870-7
1689:978-81-7154-743-2
1588:978-0-231-12786-8
1559:978-0-8014-8344-8
1524:978-0-521-79842-6
1448:978-0-231-12786-8
1380:978-81-321-1053-8
1337:978-0-415-46732-2
1308:978-1-85065-670-8
1206:978-0-520-20061-6
1118:978-0-521-79842-6
950:The frequency of
901:2011 Nepal census
796:Post-Independence
687:J. N. Singh Yadav
473:Ahir caste/tribe.
200:
199:
16:(Redirected from
4299:
4224:
4223:
4051:
3952:Mexican-American
3880:
3871:
3858:
3659:
3602:Business magnate
3492:Knowledge worker
3377:
3265:dual or multiple
3228:
3215:
3169:Social exclusion
3164:Social cleansing
3078:
3028:
3017:Economic classes
2978:
2971:
2964:
2955:
2948:
2943:
2937:
2932:
2926:
2925:
2903:
2897:
2896:
2876:
2870:
2868:
2867:
2865:
2855:
2847:
2841:
2839:
2838:
2836:
2826:
2818:
2812:
2810:
2809:
2807:
2797:
2789:
2783:
2781:
2780:
2778:
2768:
2760:
2754:
2752:
2751:
2749:
2739:
2731:
2725:
2723:
2722:
2720:
2710:
2702:
2696:
2694:
2693:
2691:
2681:
2673:
2667:
2665:
2664:
2662:
2652:
2644:
2638:
2636:
2635:
2633:
2623:
2615:
2609:
2607:
2606:
2604:
2594:
2586:
2580:
2578:
2577:
2575:
2565:
2557:
2551:
2550:
2548:
2546:
2531:
2525:
2524:
2522:
2520:
2503:Society in India
2497:
2491:
2490:
2487:
2459:
2453:
2452:
2450:
2448:
2425:
2419:
2418:
2398:
2385:
2384:
2356:
2350:
2349:
2335:Society in India
2329:
2318:
2317:
2315:
2313:
2290:
2281:
2280:
2260:
2254:
2253:
2251:
2249:
2226:
2215:
2214:
2200:Society in India
2194:
2185:
2184:
2164:
2158:
2157:
2155:
2153:
2137:
2131:
2130:
2127:
2107:
2101:
2100:
2086:
2080:
2079:
2057:
2051:
2050:
2048:
2046:
2040:
2031:
2025:
2024:
2021:
1993:
1987:
1986:
1966:
1955:
1949:
1926:
1920:
1919:
1905:Society in India
1899:
1886:
1885:
1883:
1881:
1858:
1847:
1846:
1828:
1822:
1821:
1807:Society in India
1798:
1792:
1791:
1768:
1762:
1761:
1741:
1735:
1734:
1731:
1703:
1694:
1693:
1673:
1667:
1666:
1643:
1634:
1633:
1631:
1629:
1606:
1600:
1592:
1572:
1566:
1563:
1547:
1537:
1531:
1528:
1508:
1502:
1500:
1465:
1459:
1452:
1432:
1426:
1423:
1403:
1394:
1393:
1366:
1357:
1356:
1323:
1317:
1316:
1289:
1280:
1267:
1256:
1250:
1247:
1234:
1228:
1210:
1194:
1184:
1175:
1172:
1137:
1128:
1122:
1099:
1079:
1075:
938:Karnali Province
932:Gandaki Province
926:Bagmati Province
914:Lumbini Province
908:Madhesh Province
786:Backward Classes
643:Gyanendra Pandey
394:David Mandelbaum
377:in Maharashtra,
196:
78:Himachal Pradesh
45:
21:
4307:
4306:
4302:
4301:
4300:
4298:
4297:
4296:
4237:
4236:
4235:
4230:
4204:
4153:
4041:
4013:
3980:
3964:Underprivileged
3906:
3865:
3864:
3840:
3770:
3727:
3687:
3669:
3588:
3506:
3466:
3368:
3323:
3222:
3221:
3205:
3184:Social position
3174:Social mobility
3072:
3022:
2993:
2992:
2982:
2952:
2951:
2944:
2940:
2933:
2929:
2922:
2905:
2904:
2900:
2893:
2878:
2877:
2873:
2863:
2861:
2853:
2849:
2848:
2844:
2834:
2832:
2824:
2820:
2819:
2815:
2805:
2803:
2795:
2791:
2790:
2786:
2776:
2774:
2766:
2762:
2761:
2757:
2747:
2745:
2737:
2733:
2732:
2728:
2718:
2716:
2708:
2704:
2703:
2699:
2689:
2687:
2679:
2675:
2674:
2670:
2660:
2658:
2650:
2646:
2645:
2641:
2631:
2629:
2621:
2617:
2616:
2612:
2602:
2600:
2592:
2588:
2587:
2583:
2573:
2571:
2563:
2559:
2558:
2554:
2544:
2542:
2533:
2532:
2528:
2518:
2516:
2514:
2499:
2498:
2494:
2488:
2461:
2460:
2456:
2446:
2444:
2442:
2427:
2426:
2422:
2415:
2400:
2399:
2388:
2358:
2357:
2353:
2346:
2331:
2330:
2321:
2311:
2309:
2307:
2292:
2291:
2284:
2277:
2262:
2261:
2257:
2247:
2245:
2243:
2228:
2227:
2218:
2211:
2196:
2195:
2188:
2175:(26): 1304–06.
2166:
2165:
2161:
2151:
2149:
2139:
2138:
2134:
2128:
2109:
2108:
2104:
2088:
2087:
2083:
2076:
2059:
2058:
2054:
2044:
2042:
2038:
2033:
2032:
2028:
2022:
1995:
1994:
1990:
1983:
1968:
1967:
1958:
1946:
1928:
1927:
1923:
1916:
1901:
1900:
1889:
1879:
1877:
1875:
1860:
1859:
1850:
1843:
1830:
1829:
1825:
1818:
1800:
1799:
1795:
1788:
1770:
1769:
1765:
1758:
1743:
1742:
1738:
1732:
1705:
1704:
1697:
1690:
1675:
1674:
1670:
1663:
1645:
1644:
1637:
1627:
1625:
1623:
1608:
1607:
1603:
1589:
1574:
1573:
1569:
1560:
1539:
1538:
1534:
1525:
1510:
1509:
1505:
1467:
1466:
1462:
1449:
1434:
1433:
1429:
1420:
1405:
1404:
1397:
1381:
1373:, p. 101,
1368:
1367:
1360:
1338:
1325:
1324:
1320:
1309:
1291:
1290:
1283:
1258:
1257:
1253:
1236:
1235:
1231:
1207:
1186:
1185:
1178:
1139:
1138:
1131:
1119:
1101:
1100:
1093:
1088:
1083:
1082:
1076:
1072:
1067:
1059:Yadavs in Bihar
1054:Yadavs of Nepal
1040:
952:Yadavs of Nepal
889:
887:Yadavs in Nepal
833:
798:
738:
537:
535:Sanskritisation
531:
529:Sanskritisation
488:Russell and Lal
439:
428:A woman of the
422:
351:
280:
275:
247:Sanskritisation
213:communities or
40:
35:
28:
23:
22:
15:
12:
11:
5:
4305:
4303:
4295:
4294:
4289:
4284:
4279:
4277:Herding castes
4274:
4269:
4264:
4259:
4254:
4249:
4239:
4238:
4232:
4231:
4229:
4228:
4217:
4214:
4213:
4210:
4209:
4206:
4205:
4203:
4202:
4197:
4192:
4187:
4185:Ottoman Empire
4182:
4177:
4172:
4170:Ancient Greece
4167:
4161:
4159:
4155:
4154:
4152:
4151:
4146:
4144:United Kingdom
4141:
4136:
4131:
4126:
4121:
4116:
4111:
4106:
4101:
4096:
4091:
4086:
4081:
4076:
4071:
4066:
4061:
4055:
4053:
4047:
4046:
4043:
4042:
4040:
4039:
4037:Home-ownership
4034:
4029:
4023:
4021:
4015:
4014:
4012:
4011:
4006:
4001:
3996:
3990:
3988:
3982:
3981:
3979:
3978:
3977:
3976:
3971:
3961:
3960:
3959:
3954:
3949:
3939:
3938:
3937:
3932:
3927:
3916:
3914:
3908:
3907:
3905:
3904:
3899:
3894:
3892:American Dream
3889:
3883:
3877:
3867:
3866:
3861:
3854:
3853:
3850:
3849:
3846:
3845:
3842:
3841:
3839:
3838:
3833:
3824:
3819:
3814:
3805:
3796:
3791:
3786:
3780:
3778:
3772:
3771:
3769:
3768:
3763:
3758:
3753:
3748:
3743:
3737:
3735:
3729:
3728:
3726:
3725:
3720:
3715:
3710:
3709:
3708:
3697:
3695:
3689:
3688:
3686:
3685:
3679:
3677:
3671:
3670:
3668:
3667:
3660:
3651:
3646:
3641:
3636:
3635:
3634:
3629:
3619:
3614:
3609:
3604:
3598:
3596:
3590:
3589:
3587:
3586:
3577:
3572:
3567:
3562:
3557:
3552:
3547:
3542:
3537:
3532:
3527:
3522:
3516:
3514:
3508:
3507:
3505:
3504:
3499:
3494:
3489:
3488:
3487:
3476:
3474:
3468:
3467:
3465:
3464:
3459:
3458:
3457:
3452:
3451:
3450:
3435:
3434:
3433:
3428:
3420:
3419:
3418:
3408:
3403:
3398:
3397:
3396:
3385:
3383:
3374:
3370:
3369:
3367:
3366:
3361:
3356:
3351:
3346:
3341:
3335:
3333:
3325:
3324:
3322:
3321:
3316:
3311:
3306:
3304:Migrant worker
3301:
3296:
3295:
3294:
3284:
3283:
3282:
3277:
3272:
3267:
3257:
3256:
3255:
3250:
3240:
3234:
3232:
3224:
3223:
3220:By demographic
3218:
3211:
3210:
3207:
3206:
3204:
3203:
3200:Status Anxiety
3196:
3191:
3186:
3181:
3176:
3171:
3166:
3161:
3156:
3154:Ranked society
3151:
3146:
3133:
3128:
3123:
3118:
3113:
3108:
3103:
3098:
3096:Class conflict
3093:
3088:
3082:
3080:
3079: topics
3074:
3073:
3071:
3070:
3065:
3060:
3055:
3053:Mudsill theory
3050:
3045:
3040:
3034:
3032:
3024:
3023:
3021:
3020:
3013:
3006:
2998:
2995:
2994:
2991:
2990:
2984:
2983:
2981:
2980:
2973:
2966:
2958:
2950:
2949:
2938:
2927:
2920:
2898:
2891:
2871:
2842:
2813:
2784:
2755:
2726:
2697:
2668:
2639:
2610:
2581:
2552:
2526:
2512:
2492:
2470:(1–2): 50–51.
2454:
2440:
2420:
2413:
2386:
2351:
2344:
2319:
2305:
2282:
2275:
2255:
2241:
2216:
2209:
2186:
2159:
2132:
2102:
2081:
2074:
2052:
2026:
2004:(1–2): 52–53.
1988:
1981:
1956:
1944:
1921:
1914:
1887:
1873:
1848:
1841:
1823:
1816:
1793:
1786:
1763:
1756:
1736:
1695:
1688:
1668:
1661:
1635:
1622:978-1317125372
1621:
1601:
1587:
1567:
1558:
1532:
1523:
1503:
1460:
1447:
1427:
1418:
1395:
1379:
1358:
1336:
1318:
1307:
1281:
1251:
1249:authenticity."
1229:
1205:
1176:
1148:(1–2): 43–71,
1129:
1117:
1090:
1089:
1087:
1084:
1081:
1080:
1069:
1068:
1066:
1063:
1062:
1061:
1056:
1051:
1046:
1044:List of Yadavs
1039:
1036:
1035:
1034:
1028:
1022:
1016:
1010:
1004:
998:
992:
986:
980:
974:
968:
962:
948:
947:
941:
935:
929:
923:
920:Koshi Province
917:
911:
888:
885:
865:Madhya Pradesh
832:
831:Classification
829:
817:Sadar festival
805:Sadar festival
797:
794:
737:
734:
647:M. N. Srinivas
624:Goraksha Sabha
578:Abhira dynasty
533:Main article:
530:
527:
443:Northern India
438:
435:
421:
418:
350:
347:
286:(or sometimes
279:
276:
274:
271:
198:
197:
186:
185:
181:
180:
134:
133:
129:
128:
126:Madhya Pradesh
82:Andhra Pradesh
50:
49:
38:
26:
24:
14:
13:
10:
9:
6:
4:
3:
2:
4304:
4293:
4290:
4288:
4287:Lunar dynasty
4285:
4283:
4280:
4278:
4275:
4273:
4270:
4268:
4265:
4263:
4260:
4258:
4255:
4253:
4252:Indian castes
4250:
4248:
4245:
4244:
4242:
4227:
4219:
4218:
4215:
4201:
4198:
4196:
4193:
4191:
4188:
4186:
4183:
4181:
4178:
4176:
4173:
4171:
4168:
4166:
4163:
4162:
4160:
4156:
4150:
4149:United States
4147:
4145:
4142:
4140:
4137:
4135:
4132:
4130:
4127:
4125:
4122:
4120:
4117:
4115:
4112:
4110:
4107:
4105:
4102:
4100:
4097:
4095:
4092:
4090:
4087:
4085:
4082:
4080:
4077:
4075:
4072:
4070:
4067:
4065:
4062:
4060:
4057:
4056:
4054:
4050:Other regions
4048:
4038:
4035:
4033:
4030:
4028:
4025:
4024:
4022:
4020:
4016:
4010:
4007:
4005:
4002:
4000:
3997:
3995:
3992:
3991:
3989:
3987:
3983:
3975:
3972:
3970:
3967:
3966:
3965:
3962:
3958:
3955:
3953:
3950:
3948:
3945:
3944:
3943:
3940:
3936:
3933:
3931:
3928:
3926:
3923:
3922:
3921:
3918:
3917:
3915:
3913:
3909:
3903:
3900:
3898:
3895:
3893:
3890:
3888:
3885:
3884:
3881:
3878:
3876:
3875:United States
3872:
3868:
3859:
3855:
3837:
3834:
3832:
3828:
3825:
3823:
3820:
3818:
3815:
3813:
3809:
3806:
3804:
3800:
3797:
3795:
3792:
3790:
3787:
3785:
3782:
3781:
3779:
3777:
3773:
3767:
3764:
3762:
3759:
3757:
3754:
3752:
3749:
3747:
3744:
3742:
3739:
3738:
3736:
3734:
3730:
3724:
3721:
3719:
3716:
3714:
3711:
3707:
3704:
3703:
3702:
3699:
3698:
3696:
3694:
3690:
3684:
3681:
3680:
3678:
3676:
3672:
3666:
3665:
3661:
3658:
3657:
3652:
3650:
3647:
3645:
3642:
3640:
3637:
3633:
3630:
3628:
3625:
3624:
3623:
3620:
3618:
3615:
3613:
3610:
3608:
3605:
3603:
3600:
3599:
3597:
3595:
3591:
3585:
3581:
3578:
3576:
3573:
3571:
3568:
3566:
3563:
3561:
3558:
3556:
3553:
3551:
3548:
3546:
3543:
3541:
3538:
3536:
3533:
3531:
3528:
3526:
3523:
3521:
3518:
3517:
3515:
3513:
3509:
3503:
3500:
3498:
3495:
3493:
3490:
3486:
3483:
3482:
3481:
3478:
3477:
3475:
3473:
3469:
3463:
3460:
3456:
3453:
3449:
3446:
3445:
3444:
3441:
3440:
3439:
3436:
3432:
3429:
3427:
3424:
3423:
3421:
3417:
3414:
3413:
3412:
3409:
3407:
3404:
3402:
3399:
3395:
3392:
3391:
3390:
3387:
3386:
3384:
3382:
3378:
3375:
3371:
3365:
3362:
3360:
3357:
3355:
3352:
3350:
3347:
3345:
3342:
3340:
3337:
3336:
3334:
3331:
3326:
3320:
3317:
3315:
3314:Socioeconomic
3312:
3310:
3307:
3305:
3302:
3300:
3297:
3293:
3290:
3289:
3288:
3285:
3281:
3278:
3276:
3273:
3271:
3268:
3266:
3263:
3262:
3261:
3258:
3254:
3251:
3249:
3246:
3245:
3244:
3241:
3239:
3236:
3235:
3233:
3229:
3225:
3216:
3212:
3202:
3201:
3197:
3195:
3192:
3190:
3189:Social stigma
3187:
3185:
3182:
3180:
3179:Social orphan
3177:
3175:
3172:
3170:
3167:
3165:
3162:
3160:
3157:
3155:
3152:
3150:
3147:
3145:
3144:
3139:
3138:
3137:Nouveau riche
3134:
3132:
3129:
3127:
3124:
3122:
3119:
3117:
3114:
3112:
3111:Class traitor
3109:
3107:
3106:Class society
3104:
3102:
3099:
3097:
3094:
3092:
3089:
3087:
3084:
3083:
3081:
3075:
3069:
3066:
3064:
3061:
3059:
3056:
3054:
3051:
3049:
3046:
3044:
3043:Gilbert model
3041:
3039:
3036:
3035:
3033:
3029:
3025:
3019:
3018:
3014:
3012:
3011:
3007:
3005:
3004:
3000:
2999:
2996:
2989:
2986:
2985:
2979:
2974:
2972:
2967:
2965:
2960:
2959:
2956:
2947:
2942:
2939:
2936:
2931:
2928:
2923:
2917:
2913:
2909:
2902:
2899:
2894:
2892:9789351501800
2888:
2884:
2883:
2875:
2872:
2859:
2852:
2846:
2843:
2830:
2823:
2817:
2814:
2801:
2794:
2788:
2785:
2772:
2765:
2759:
2756:
2743:
2736:
2730:
2727:
2714:
2707:
2701:
2698:
2685:
2678:
2672:
2669:
2656:
2649:
2643:
2640:
2627:
2620:
2614:
2611:
2598:
2591:
2585:
2582:
2569:
2562:
2556:
2553:
2540:
2536:
2530:
2527:
2515:
2509:
2505:
2504:
2496:
2493:
2485:
2481:
2477:
2473:
2469:
2465:
2458:
2455:
2443:
2437:
2433:
2432:
2424:
2421:
2416:
2410:
2406:
2405:
2397:
2395:
2393:
2391:
2387:
2382:
2378:
2374:
2370:
2366:
2362:
2355:
2352:
2347:
2341:
2337:
2336:
2328:
2326:
2324:
2320:
2308:
2302:
2298:
2297:
2289:
2287:
2283:
2278:
2276:9780836421330
2272:
2268:
2267:
2259:
2256:
2244:
2238:
2234:
2233:
2225:
2223:
2221:
2217:
2212:
2206:
2202:
2201:
2193:
2191:
2187:
2182:
2178:
2174:
2170:
2163:
2160:
2148:
2143:
2136:
2133:
2125:
2121:
2117:
2113:
2106:
2103:
2098:
2094:
2093:
2085:
2082:
2077:
2071:
2067:
2063:
2056:
2053:
2037:
2030:
2027:
2019:
2015:
2011:
2007:
2003:
1999:
1992:
1989:
1984:
1978:
1974:
1973:
1965:
1963:
1961:
1957:
1953:
1947:
1941:
1937:
1936:
1931:
1925:
1922:
1917:
1911:
1907:
1906:
1898:
1896:
1894:
1892:
1888:
1876:
1870:
1866:
1865:
1857:
1855:
1853:
1849:
1844:
1842:0-7619-3324-7
1838:
1834:
1827:
1824:
1819:
1813:
1809:
1808:
1803:
1797:
1794:
1789:
1783:
1779:
1778:
1773:
1767:
1764:
1759:
1753:
1749:
1748:
1740:
1737:
1729:
1725:
1721:
1717:
1713:
1709:
1702:
1700:
1696:
1691:
1685:
1681:
1680:
1672:
1669:
1664:
1662:9780836421330
1658:
1654:
1653:
1648:
1647:Rao, M. S. A.
1642:
1640:
1636:
1624:
1618:
1614:
1613:
1605:
1602:
1597:
1590:
1584:
1580:
1579:
1571:
1568:
1561:
1555:
1551:
1546:
1545:
1536:
1533:
1526:
1520:
1516:
1515:
1507:
1504:
1499:
1495:
1491:
1487:
1483:
1479:
1475:
1471:
1464:
1461:
1457:
1450:
1444:
1440:
1439:
1431:
1428:
1421:
1419:9783447015523
1415:
1411:
1410:
1402:
1400:
1396:
1392:
1390:
1382:
1376:
1372:
1365:
1363:
1359:
1355:
1353:
1349:
1345:
1339:
1333:
1329:
1322:
1319:
1315:
1310:
1304:
1300:
1299:
1294:
1288:
1286:
1282:
1278:
1277:
1272:
1271:Ahir Samachar
1265:
1264:
1255:
1252:
1245:
1244:
1239:
1233:
1230:
1226:
1222:
1218:
1214:
1208:
1202:
1198:
1193:
1192:
1183:
1181:
1177:
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877:Uttar Pradesh
874:
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830:
828:
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822:
818:
813:
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795:
793:
789:
787:
783:
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775:
771:
767:
766:Triveni Sangh
763:
759:
754:
751:
747:
743:
735:
733:
729:
726:
722:
718:
713:
707:
703:
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629:
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621:
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616:sacred thread
613:
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579:
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566:
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541:
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511:Awadhia Kurmi
508:
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494:
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451:Uttar Pradesh
448:
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63:
59:
55:
54:Uttar Pradesh
51:
46:
37:
33:
19:
4200:Soviet Union
4175:Ancient Rome
4032:Homelessness
3957:Upper Middle
3829: /
3810: /
3801: /
3766:Working poor
3662:
3649:Robber baron
3472:Intellectual
3462:Royal family
3426:Ancient Rome
3280:second-class
3198:
3141:
3140: /
3135:
3131:High society
3038:Elite theory
3015:
3008:
3001:
2988:Social class
2941:
2930:
2911:
2901:
2881:
2874:
2862:, retrieved
2857:
2845:
2833:, retrieved
2828:
2816:
2804:, retrieved
2799:
2787:
2775:, retrieved
2770:
2758:
2746:, retrieved
2741:
2729:
2717:, retrieved
2712:
2700:
2688:, retrieved
2683:
2671:
2659:, retrieved
2654:
2642:
2630:, retrieved
2625:
2613:
2601:, retrieved
2596:
2584:
2572:, retrieved
2567:
2555:
2545:26 September
2543:. Retrieved
2538:
2529:
2517:. Retrieved
2502:
2495:
2467:
2463:
2457:
2445:. Retrieved
2430:
2423:
2403:
2364:
2360:
2354:
2334:
2310:. Retrieved
2295:
2265:
2258:
2246:. Retrieved
2231:
2199:
2172:
2168:
2162:
2150:. Retrieved
2145:
2140:Michelutti.
2135:
2115:
2111:
2105:
2091:
2084:
2065:
2055:
2045:13 September
2043:. Retrieved
2041:. p. 83
2029:
2001:
1997:
1991:
1971:
1934:
1930:Luce, Edward
1924:
1904:
1878:. Retrieved
1863:
1832:
1826:
1806:
1796:
1776:
1766:
1746:
1739:
1711:
1707:
1678:
1671:
1651:
1626:. Retrieved
1611:
1604:
1595:
1577:
1570:
1543:
1535:
1513:
1506:
1473:
1469:
1463:
1455:
1437:
1430:
1408:
1387:
1384:
1370:
1351:
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1327:
1321:
1312:
1297:
1274:
1270:
1262:
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1220:
1216:
1212:
1190:
1145:
1141:
1124:
1107:
1073:
949:
890:
845:Chhattisgarh
834:
814:
810:
790:
778:
774:Raghav Samaj
773:
769:
755:
739:
730:
709:
705:
699:
693:
691:
676:
666:
651:
636:
623:
605:
596:
581:
570:
504:
496:
492:
484:
476:
471:
467:
440:
414:
410:
390:M. S. A. Rao
388:
384:
368:
360:
340:
335:
331:
326:
322:
300:
298:
293:
287:
283:
281:
278:In mythology
243:
222:
202:
201:
39:Ethnic group
36:
4119:New Zealand
3836:Untouchable
3761:Proletariat
3751:Pea-pickers
3701:Bourgeoisie
3389:Aristocracy
3275:naturalized
3270:native-born
1714:(1–2): 49.
1103:Susan Bayly
881:West Bengal
784:scheme for
695:Mahabharata
683:K. C. Yadav
662:Hetukar Jha
549:Maharashtra
463:land reform
349:In practice
255:egalitarian
239:Maharashtra
90:West Bengal
4241:Categories
4109:Luxembourg
3999:Inequality
3664:Superclass
3455:Hereditary
3431:Post-Roman
3422:Patrician
3292:adolescent
3116:Classicide
2864:28 October
2835:28 October
2806:28 October
2777:28 October
2748:28 October
2719:28 October
2690:28 October
2661:28 October
2632:28 October
2603:28 October
2574:28 October
2367:(4): 550.
2152:27 October
1086:References
1049:Ahir clans
1001:Kapilvastu
645:, Rao and
608:Arya Samaj
231:Hindi belt
158:Rajasthani
18:Gwalvanshi
4134:Sri Lanka
4027:Education
3994:Household
3887:Affluence
3822:Rat tribe
3784:Ant tribe
3756:Precariat
3741:Lazzaroni
3683:Bohemians
3644:Overclass
3639:Old money
3575:Spartiate
3550:Kshatriya
3540:Hashashin
3497:Professor
3438:Political
3411:Oligarchy
3401:Hanseaten
3319:Stateless
3299:Convicted
3231:By status
3194:Subaltern
3126:Euthenics
3058:New class
2539:The Hindu
2519:25 August
2484:144951057
2447:16 August
2381:143558861
2312:16 August
2248:16 August
2018:144951057
1880:16 August
1728:144951057
1628:1 January
1498:146484298
1170:144951057
1162:0973-0648
1007:Rupandehi
983:Mahottari
873:Rajasthan
861:Karnataka
857:Jharkhand
821:Hyderabad
746:Allahabad
712:Dravidian
658:zamindars
628:Bhumihars
565:Karnataka
282:The term
132:Languages
118:Karnataka
114:Mauritius
106:Jharkhand
86:Telangana
70:Rajasthan
4226:Category
4158:Historic
4079:Colombia
4069:Cambodia
4004:Personal
3902:Mobility
3831:Freedman
3817:Plebeian
3803:Prisoner
3789:Commoner
3675:Creative
3656:Seigneur
3622:Nobility
3580:Vanniyar
3565:Pendekar
3525:Cossacks
3159:Snobbery
3031:Theories
1932:(2008).
1804:(1970).
1774:(2003).
1649:(1979).
1295:(2003).
1240:(1969).
1211:Quote: "
1105:(2001).
1038:See also
989:Rautahat
965:Dhanusha
897:Madheshi
721:Marathas
600:endogamy
561:Lingayat
547:(now in
343:Sanskrit
233:and the
211:pastoral
190:Hinduism
184:Religion
162:Bhojpuri
154:Gujarati
146:Haryanvi
142:Ahirwati
4129:Romania
4124:Nigeria
4009:Poverty
3912:Classes
3897:History
3808:Peasant
3794:Outcast
3733:Working
3713:Burgher
3570:Samurai
3560:Ocēlōtl
3520:Chhetri
3512:Warrior
3502:Scholar
3416:Russian
3406:Magnate
3394:Aristoi
3373:By type
3260:Citizen
3253:refugee
3149:Poverty
3143:Parvenu
3077:Related
3048:Marxian
3010:Stratum
2181:4398537
2124:4398537
1389:Council
1174:years."
1123:Quote:
1031:Sunsari
1003:(10.2%)
997:(10.5%)
991:(12.2%)
985:(15.2%)
979:(15.5%)
977:Sarlahi
973:(15.8%)
971:Saptari
967:(17.5%)
961:(24.4%)
910:(14.8%)
853:Haryana
700:Puranas
632:Rajputs
447:Haryana
345:works.
327:Puranas
323:Yadavas
315:Satvata
311:Vrishni
307:Andhaka
302:Puranas
273:Origins
251:Krishna
229:of the
207:peasant
178:Bengali
170:Kannada
166:Marwari
74:Gujarat
62:Haryana
4084:France
4064:Belize
4059:Africa
3986:Income
3942:Middle
3935:Gentry
3799:Outlaw
3706:Petite
3693:Middle
3627:Landed
3612:Gentry
3545:Knight
3485:Priest
3480:Clergy
3443:Family
3381:Ruling
3330:collar
3287:Clique
3003:Status
2918:
2889:
2510:
2482:
2438:
2411:
2379:
2342:
2303:
2273:
2239:
2207:
2179:
2122:
2072:
2016:
1979:
1942:
1912:
1871:
1839:
1814:
1784:
1754:
1726:
1686:
1659:
1619:
1596:bhakti
1585:
1556:
1521:
1496:
1490:312848
1488:
1445:
1416:
1377:
1352:shudra
1334:
1305:
1219:, and
1217:Goalas
1203:
1168:
1160:
1115:
1033:(4.3%)
1027:(4.7%)
1021:(5.8%)
1019:Parasi
1015:(6.6%)
1009:(7.4%)
959:Siraha
946:(0.0%)
940:(0.0%)
934:(0.0%)
928:(0.2%)
922:(1.3%)
916:(4.1%)
879:, and
869:Odisha
825:Diwali
750:Punjab
653:begari
567:, 1875
551:) 1874
406:Shudra
319:Abhira
289:Yadava
215:castes
203:Yadavs
150:Telugu
122:Kerala
98:Odisha
66:Punjab
4180:Aztec
4139:Tibet
4114:Nepal
4104:Italy
4094:India
4089:Haiti
4074:China
3974:Under
3969:Lower
3947:Black
3930:Donor
3925:Black
3920:Upper
3827:Slave
3776:Under
3632:Petty
3607:Elite
3594:Upper
3535:Harii
3530:Cuāuh
3364:White
3344:Green
3243:Alien
3086:Caste
2854:(PDF)
2825:(PDF)
2796:(PDF)
2767:(PDF)
2738:(PDF)
2709:(PDF)
2680:(PDF)
2651:(PDF)
2622:(PDF)
2593:(PDF)
2564:(PDF)
2480:S2CID
2377:S2CID
2177:JSTOR
2120:JSTOR
2039:(PDF)
2014:S2CID
1952:Sudra
1724:S2CID
1494:S2CID
1486:JSTOR
1456:varna
1348:varna
1276:begar
1225:Yadav
1221:Ahirs
1213:Gopis
1166:S2CID
1065:Notes
1025:Banke
1013:Parsa
849:Delhi
841:Bihar
762:Koeri
758:Kurmi
725:Aryan
639:Nairs
545:Berar
519:Bania
515:Koeri
509:like
455:Bihar
402:Gwala
379:Golla
375:Gavli
305:that
284:Yadav
269:did.
263:Bihar
235:Gavli
227:Ahirs
223:Yadav
138:Hindi
110:Nepal
102:Bihar
94:Assam
58:Delhi
43:Yadav
4247:Ahir
4099:Iran
3812:Serf
3617:Lord
3555:Nair
3448:List
3359:Pink
3349:Grey
3339:Blue
3328:By "
2916:ISBN
2887:ISBN
2866:2011
2837:2011
2808:2011
2779:2011
2750:2011
2721:2011
2692:2011
2663:2011
2634:2011
2605:2011
2576:2011
2547:2012
2521:2011
2508:ISBN
2449:2011
2436:ISBN
2409:ISBN
2340:ISBN
2314:2011
2301:ISBN
2271:ISBN
2250:2011
2237:ISBN
2205:ISBN
2154:2011
2070:ISBN
2047:2019
1977:ISBN
1940:ISBN
1910:ISBN
1882:2011
1869:ISBN
1837:ISBN
1812:ISBN
1782:ISBN
1752:ISBN
1684:ISBN
1657:ISBN
1630:2021
1617:ISBN
1583:ISBN
1554:ISBN
1519:ISBN
1443:ISBN
1414:ISBN
1375:ISBN
1332:ISBN
1303:ISBN
1201:ISBN
1158:ISSN
1125:Ahir
1113:ISBN
995:Bara
891:The
815:The
760:and
740:The
719:and
717:Jats
698:and
685:and
630:and
588:Yadu
523:OBCs
517:and
499:jāti
480:ghee
453:and
430:Ahir
400:and
398:Ahir
371:Ahir
317:and
219:Yadu
174:Odia
3354:New
2472:doi
2369:doi
2006:doi
1716:doi
1550:137
1478:doi
1150:doi
237:of
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