1404:
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
553:. 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.
816: – 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.
781:
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,
443:... 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.
485:. 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
800:, 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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436:, 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.
734:... 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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518:, 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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529:, in sufficient number, accrue a strong power base, and as their leading men become united enough to move together for higher status, they typically step up their efforts to improve their jāti customs. They try to abandon demeaning practices and to adopt purer and more prestigious ways. They usually want to drop the old name for a better one.
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position, which
Jaffrelot describes as "low caste peasants", also militated against any dominant role. Their involvement in pastoralism accounts for a traditional view of Yadavs as being peaceful, while their particular association with cows has a special significance in Hinduism, as do their beliefs regarding Krishna. Against this image,
911:. 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
759:
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
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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
1547:
Quote: "They had many counterparts elsewhere, most notably in the
Gangetic plain where users of titles like Ahir, Jat and Goala turned increasingly towards the cow-cherishing rustic piety associated with the cult of Krishna. With its visions of milkmaids and sylvan raptures, and its cultivation of
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Quote: "The Ahir and allied cowherd castes (whether actually pastoralists or cultivators, as in the Punjab) have recently organized a pan-Indian caste association with political as well as social reformist goals using the epic designation of Yadava (or Jadava) Vanshi
Kshatriya, ie the warrior caste
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all assert that Yadav Sanskritisation was not a process to imitate or raise the community to ritual parity with the higher ranks but rather to undermine the authority of those ranks. He contrasts this "subversion" theory with the Nair's motive of "emancipation", whereby Sanskritisation was "a means
500:
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
1331:
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
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Although the Yadavs have formed a fairly significant proportion of the population in various areas, including 11% of that of Bihar in 1931, their interest in pastoral activities was not traditionally matched by ownership of land and consequently they were not a "dominant caste". Their traditional
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From the mid-19th century onward, many British ethnographies attempted to understand India's tribes and castes by attempting to document the differences and to explain them in the prevailing ideologies of the period; the lack of such understanding was felt to be one of the reasons for the Indian
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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."
273:, 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
688:, 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
1406:
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
618:(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
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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.
268:
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
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Quote: "Rather, the low caste movements can more pertinently be regrouped in two broader categories: first, the reform movements situating themselves within the Hindu way of life, be they relying on the mechanisms of Sanskritisation or on the
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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
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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
1231:
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
505:
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
1242:
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
2015:
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
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ethnic ideology, believing themselves to be superior to these other communities. Jaffrelot considers the history thus created to be one that is "largely mythical enabled Yadav intellectuals to invent a golden age".
413:
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
420:
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
692:, 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".
638:, 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
1583:
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; ..."
642:, 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
654:) 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
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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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369:
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
549:. 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
2203:
521:
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
631:
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".
385:
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
1849:
Gupta, Dipankar; Michelutti, Lucia (2004). "2. 'We (Yadavs) are a caste of politicians': Caste and modern politics in a north Indian town". In Dipankar Gupta (ed.).
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Jha, Hetukar (1977). "Lower Caste Peasants and Upper-Caste Zamindars in Bihar, 1921–1925: an analysis of sanskritisation and contradiction between the two groups".
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with politicians asked me to use my 'Yadav contacts' to help them to get their telephone line sorted out, to get a taxi-licence or to speed up a court case."
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Quote: " ... Lord Krishna, a legendary warrior and a Hindu deity, whom some shudra castes, notably the ahir or yadav, claim to be their ancestor." (page 902)
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political party, which allegedly had a million dues-paying members by 1936. However, the organisation was hobbled by competition from the Congress-backed
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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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kshatriyas, had long sought and attained (after 1898) recruitment as soldiers in the British Indian army, particularly in the Western Gangetic Plain."
1256:, 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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614:(AYKM) in 1910, which at once asserted that its Ahir constituents were of Kshatriya ritual rank in the varna system, descended from
277:, which they argue confers caste Hindu status upon them, and effort has been invested in recasting the group narrative to emphasise
855:. 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".
3958:
2524:
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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1853:. 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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684:(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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1968:
Quote: "The Yadavs are one of India's largest 'Other Backward Classes,' a government term that covers most of India's
931:, 1,054,458 people (4.0% of the population of Nepal) were Yadav. The frequency of Yadavs by province was as follows:
730:. Describing the work of the Khedekars as "a well-edited and well-produced volume", Mandelbaum notes that the Yadavs
1262:, 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
699:, 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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2204:"Wrestling with (body) politics: understanding 'goonda' political styles in North India"
2124:"Wrestling with (Body) Politics: Understanding 'Goonda' Political Styles in North India"
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3794:
3591:
3380:
3250:
3240:
3198:
3172:
3167:
3104:
3064:
2545:
2442:
2152:
2079:
2011:
1745:
1560:
1515:
1297:: Caste title of North Indian non-elite 'peasant'-pastoralists, known also as Yadav."
1022:
904:
793:
643:
546:
478:
406:
189:
53:
3827:
3754:
3533:
3523:
3442:
3192:
3099:
3049:
2098:"Sons of Krishna: the politics of Yadav community formation in a North Indian town"
1664:
872:
680:
665:
Jaffrelot has contrasted the motivations of Yadav Sanskritisation with that of the
417:
346:
1532:
Caste, Society and Politics in India from the Eighteenth Century to the Modern Age
1278:
Caste, Society and Politics in India from the Eighteenth Century to the Modern Age
2563:
2491:
2464:
2395:
2356:
2326:
2292:
2260:
2032:
1921:
1880:
1823:
1793:
1695:
1668:
1314:
1244:
3991:
3822:
3812:
3762:
3744:
3655:
3616:
3410:
3321:
3304:
1947:
1389:
Mutiny on the Margins: New Perspectives on the Indian Uprising of 1857, Volume 7
1272:
908:
722:
710:
689:
576:
490:
282:
281:-like valour, however, the overall tenor of their movement has not been overtly
262:
93:
2796:
2537:
2434:
2071:
1995:
1737:
923:
of Nepal classifies the Yadav as a subgroup within the broader social group of
3837:
3177:
2974:
Political process in Uttar Pradesh: identity, economic reforms, and governance
2970:"Backward-Caste Politics in Uttar Pradesh: An Analysis of the Samajwadi Party"
2883:
2097:
1499:
1076:
635:
254:
85:
2651:
2003:
1630:
Government of Peace: Social Governance, Security and the Problematic of Peace
432:) with cattle has impacted on their commonly viewed ritual status (varna) as
3883:
3878:
3845:
3817:
3705:
3700:
3636:
3611:
3558:
3472:
3187:
3119:
2912:
900:
888:
884:
828:
773:
592:
121:
117:
109:
89:
69:
2854:
2767:
2738:
1828:. Vol. 2. Berkeley: University of California Press. pp. 442–443.
3892:
3864:
3850:
3717:
3683:
3641:
3626:
3586:
3331:
2709:
1346:
The Vernacularisation of Democracy: Politics, Caste and Religion in India
685:
655:
627:
588:
397:
The term 'Yadav' covers many castes which initially had different names:
370:
286:
234:
205:
145:
2825:
285:
in the context of the larger Indian caste system. Yadavs benefited from
3888:
3873:
3869:
3631:
3581:
3573:
3563:
3467:
3455:
3314:
3210:
3204:
2680:
2622:
2242:
2185:
880:
748:
526:
474:
452:
338:
334:
329:
274:
230:
73:
61:
2568:. Vol. 2. Berkeley: University of California Press. p. 485.
2493:
India's silent revolution: the rise of the lower castes in North India
2466:
India's silent revolution: the rise of the lower castes in North India
2400:. Vol. 2. Berkeley: University of California Press. p. 444.
2358:
India's silent revolution: the rise of the lower castes in North India
2294:
India's silent revolution: the rise of the lower castes in North India
2265:. Vol. 2. Berkeley: University of California Press. p. 443.
2172:
Gupta, Tilak D. (27 June 1992). "Yadav Ascendancy in Bihar Politics".
2034:
India's silent revolution: the rise of the lower castes in North India
1926:. Vol. 2. Berkeley: University of California Press. p. 442.
1882:
India's silent revolution: the rise of the lower castes in North India
1795:
India's silent revolution: the rise of the lower castes in North India
1596:
India's silent revolution: the rise of the lower castes in North India
1507:
1456:
India's silent revolution: the rise of the lower castes in North India
1316:
India's silent revolution: the rise of the lower castes in North India
571:
Two cowherds from the Gauwli caste (now a part of the Yadav group) in
209:
3860:
3673:
3606:
3546:
3541:
3348:
1969:
896:
852:
659:
433:
342:
316:
245:
as a part of a movement of social and political resurgence. The term
125:
101:
65:
17:
982:
was higher than national average (4.0%) in the following districts:
608:
to be formed in India, who spearheaded this. Singh established the
3668:
3596:
3147:
2229:
Gupta., Tilak D. (1992). ""Yadav Ascendancy in Bihar Politics."".
1258:
876:
868:
789:
785:
752:
709:. There has been subsequent work to develop his ideas, notably by
582:
566:
542:
538:
482:
451:
402:
380:
290:
258:
250:
141:
113:
105:
97:
57:
591:
Gauli caste (now a part of the Yadav group) in Mysore state (now
3678:
3220:
1206:, who would by the early 1900s begin referring to themselves as
666:
507:
493:
legislation have been important factors in at least some areas.
457:
425:
398:
389:
There are several communities that coalesce to form the Yadavs.
149:
3922:
3279:
3019:
3015:
744:
424:, the association of the Yadav (and their constituent castes,
30:
This article is about modern communities. For other uses, see
1443:
descending from the Yadava lineage of the Mahabharata fame."
249:
now covers many traditional peasant-pastoral castes such as
776:
in 1924 by a meeting of disparate local groups from Bihar,
2944:
Development Failure and Identity Politics in Uttar Pradesh
2458:
2456:
2454:
2452:
2350:
2348:
2797:"CENTRAL LIST OF OTHER BACKWARD CLASSES: MADHYA PRADESH"
1424:
Leshnik, Lawrence S.; Sontheimer, Günther-Dietz (1975).
1419:
1417:
600:
further the process of Sanskritisation, and that it was
2941:
Jeffery, Roger; Jeffrey, Craig; Lerche, Jens (2014).
2884:"CENTRAL LIST OF OBCs FOR THE STATE OF UTTAR PRADESH"
2652:"CENTRAL LIST OF OTHER BACKWARD CLASSES: CHHATISGARH"
2389:
2387:
2385:
2254:
2252:
1915:
1913:
1911:
1909:
2286:
2284:
2282:
2026:
2024:
2022:
1874:
1872:
1870:
1719:
1717:
1700:. Bombay: Popular Prakashan. pp. 179, 183–184.
4219:
4111:
4079:
4046:
3972:
3935:
3836:
3793:
3753:
3735:
3654:
3572:
3532:
3441:
3434:
3389:
3292:
3138:
3092:
2913:"CENTRAL LIST OF OBCs FOR THE STATE OF WEST BENGAL"
2768:"CENTRAL LIST OF OTHER BACKWARD CLASSES: KARNATAKA"
2739:"CENTRAL LIST OF OTHER BACKWARD CLASSES: JHARKHAND"
2154:
Tribes and Castes of the Central Provinces of India
1476:
status' and fits with Sanskritisation pattern. ..."
1305:
1303:
465:
Occupational background, location and social status
199:
135:
47:
1559:
1171:
1128:
2855:"CENTRAL LIST OF OBCs FOR THE STATE OF RAJASTHAN"
2710:"CENTRAL LIST OF OTHER BACKWARD CLASSES: HARYANA"
2126:. In Price, Pamela; Ruud, Arild Engelsen (eds.).
847:is celebrated annually by the Yadav community in
1562:Gender and Genre in the Folklore of Middle India
1382:
1380:
1281:. Cambridge University Press. p. 200, 383.
1226:Caste in India: its nature, function and origins
622:had demonstrated that Ahirs were good fighters.
3008:2011 Nepal Census, District Level Detail Report
2681:"CENTRAL LIST OF OTHER BACKWARD CLASSES: DELHI"
2469:. London: C. Hurst & Co. pp. 194–196.
2361:. London: C. Hurst & Co. pp. 191–193.
1459:. Columbia University Press. pp. 210–211.
835:of Yadavs in Hyderabad celebrated during Diwali
732:
523:
498:
441:
395:
362:
2826:"CENTRAL LIST OF OBCs FOR THE STATE OF ORISSA"
2151:Russell, R. V.; Lal, Raj Bahadur Hira (1916).
1953:In Spite of the Gods: The Rise of Modern India
1659:
1657:
1319:. London: C. Hurst & Co. p. 187-188.
293:, but not to the extent that members of other
3031:
2623:"CENTRAL LIST OF OBCs FOR THE STATE OF BIHAR"
1765:Environment and Ethnicity in India, 1200-1991
1697:Society and religion: from Rugveda to Puranas
1127:R. C. Dogra; Gobind Singh Mansukhani (1995).
8:
3715:
42:
1165:
1163:
3941:
3932:
3919:
3438:
3289:
3276:
3089:
3038:
3024:
3016:
2496:. London: C. Hurst & Co. p. 197.
2297:. London: C. Hurst & Co. p. 189.
2157:. Vol. 2. London: Macmillan. p.
2037:. London: C. Hurst & Co. p. 188.
1956:. Random House Digital, Inc. p. 133.
1885:. London: C. Hurst & Co. p. 196.
1798:. London: C. Hurst & Co. p. 188.
1599:. Columbia University Press. p. 211.
1535:. Cambridge University Press. p. 84.
1178:. University of California Press. p.
1131:Encyclopaedia of Sikh religion and culture
669:, another Indian community. He notes that
41:
2996:Population Monograph of Nepal, Volume II
2423:Indian Economic and Social History Review
1851:Caste in Question: Identity or hierarchy?
1368:, or as lower caste and belonging to the
2976:. Pearson Education India. p. 160.
867:(OBCs) category in the Indian states of
827:
2947:. SAGE Publications India. p. 43.
2920:National Commission of Backward Classes
2891:National Commission of Backward Classes
2862:National Commission of Backward Classes
2833:National Commission of Backward Classes
2804:National Commission of Backward Classes
2775:National Commission of Backward Classes
2746:National Commission of Backward Classes
2717:National Commission of Backward Classes
2688:National Commission of Backward Classes
2659:National Commission of Backward Classes
2630:National Commission of Backward Classes
2597:"Traditional Sadar Festival Celebrated"
1768:. University of Cambridge. p. 47.
1229:. Oxford University Press. p. 113.
1119:
1098:
510:deemed to be essential to a good diet.
489:measures and gains as a consequence of
401:in the Hindi belt, Punjab and Gujarat,
1558:Flueckiger, Joyce Burkhalter (1996).
1427:Pastoralists and nomads in South Asia
703:, who was a surgeon, under the title
7:
1566:. Cornell University Press. p.
48:Regions with significant populations
1174:Peasants and monks in British India
289:in some states of north India like
3281:
2562:Mandelbaum, David Goodman (1970).
2394:Mandelbaum, David Goodman (1970).
2259:Mandelbaum, David Goodman (1970).
1920:Mandelbaum, David Goodman (1970).
706:The Divine Heritage of the Yadavas
229:, are a grouping of traditionally
25:
2526:Contributions to Indian Sociology
2060:Contributions to Indian Sociology
1984:Contributions to Indian Sociology
1726:Contributions to Indian Sociology
1246:Contributions to Indian sociology
4283:
4282:
1430:. O. Harrassowitz. p. 218.
927:Other Caste. At the time of the
208:
1409:(London: W. H. Allen, 1868)>
863:The Yadavs are included in the
743:acknowledge groups such as the
439:According to Lucia Michelutti:
320:) has been interpreted to mean
4329:Social groups of Uttar Pradesh
3924:
2490:Jaffrelot, Christophe (2003).
2463:Jaffrelot, Christophe (2003).
2355:Jaffrelot, Christophe (2003).
2291:Jaffrelot, Christophe (2003).
2031:Jaffrelot, Christophe (2003).
1879:Jaffrelot, Christophe (2003).
1593:Jaffrelot, Christophe (2003).
1453:Jaffrelot, Christophe (2003).
611:Ahir Yadav Kshatriya Mahasabha
324:, who is a mythological king.
1:
2231:Economic and Political Weekly
2174:Economic and Political Weekly
2603:. Hyderabad. 7 November 2010
1135:. Vikas Pub. House. p.
921:Central Bureau of Statistics
496:Lucia Michelutti notes that
360:Lucia Michelutti notes that
27:Social communities of India
1494:(4 (Oct., 1997)): 879–918,
1249:. Mouton. pp. 319–351.
648:cow protection associations
604:, a descendant of the last
349:were collectively known as
4370:
4324:Social groups of Rajasthan
3130:Weberian (three-component)
2538:10.1177/006996670403800103
2435:10.1177/001946467701400404
2331:. Macmillan. p. 123.
2122:Michelutti, Lucia (2012).
2096:Michelutti, Lucia (2002).
2072:10.1177/006996670403800103
1996:10.1177/006996670403800103
1738:10.1177/006996670403800103
1673:. Macmillan. p. 124.
1633:. Routledge. p. 169.
1344:Michelutti, Lucia (2008),
1170:Pinch, William R. (1996).
587:A buffalo herder from the
560:
469:The Yadavs mostly live in
29:
4344:Surnames of Indian origin
4278:
3944:
3931:
3918:
3288:
3275:
3088:
3059:
2130:. Routledge. p. 55.
1820:Mandelbaum, David Goodman
1627:Ranabir Samaddar (2016).
1500:10.1017/s0026749x00017194
798:Backward Class Federation
770:All-India Yadav Mahasabha
764:All-India Yadav Mahasabha
640:Swami Dayananda Saraswati
204:
140:
52:
4319:Social groups of Haryana
4252:Pre-industrial East Asia
1694:Gadkari, Jayant (1996).
1362:rajas, zamindars, sepoys
701:Raghunath Vithal Khedkar
697:Vithal Krishnaji Khedkar
620:Indian Rebellion of 1857
602:Rao Bahadur Balbir Singh
3300:Administrative detainee
2972:. In Pai, Sudha (ed.).
2968:Verma, Anil K. (2007).
2551:(subscription required)
2191:(subscription required)
2085:(subscription required)
1751:(subscription required)
1617:a North Indian origin."
851:, following the day of
810:positive discrimination
487:positive discrimination
4354:Ethnic groups in Nepal
4334:Social groups of Bihar
3716:
2325:Rao, M. S. A. (1979).
972:Sudurpashchim Province
865:Other Backward Classes
836:
772:(AIYM) was founded at
736:
596:
580:
531:
503:
473:, and particularly in
461:
448:Yadavs in modern India
445:
411:
386:
367:
32:Yadav (disambiguation)
4257:Pre-industrial Europe
2922:, Government of India
2893:, Government of India
2864:, Government of India
2835:, Government of India
2806:, Government of India
2777:, Government of India
2748:, Government of India
2719:, Government of India
2690:, Government of India
2661:, Government of India
2632:, Government of India
1790:Jaffrelot, Christophe
1529:Bayly, Susan (2001).
1311:Jaffrelot, Christophe
831:
586:
570:
535:Other Backward Castes
525:As the families of a
455:
384:
295:Upper Backward Castes
4114: or countries
3925:By country or region
3163:Class discrimination
1762:Guha, Sumit (2006).
1488:Modern Asian Studies
391:Christophe Jaffrelot
322:a descendant of Yadu
3646:Vanniar (Chieftain)
2757:(Serial Number 118)
2641:(Serial Number 104)
804:, with the Koeris.
393:has remarked that
287:Zamindari abolition
44:
4227:18th-century Spain
4081:Standard of living
3785:Upper middle class
3780:Lower middle class
3371:Political prisoner
3153:Chattering classes
3125:Spoon class theory
2844:(Serial Number 43)
2786:(Serial Number 58)
2728:(Serial Number 29)
1221:Hutton, John Henry
1106:rebellion of 1857.
837:
597:
581:
462:
387:
4296:
4295:
4274:
4273:
4270:
4269:
4107:
4106:
3914:
3913:
3910:
3909:
3906:
3905:
3808:Lumpenproletariat
3310:illegal immigrant
3271:
3270:
3183:Classless society
2983:978-81-317-0797-5
2931:(Serial Number 3)
2902:(Serial Number 1)
2873:(Serial Number 1)
2815:(Serial Number 1)
2699:(Serial Number 3)
2670:(Serial Number 1)
2575:978-0-520-01623-1
2503:978-1-85065-670-8
2476:978-1-85065-670-8
2407:978-0-520-01623-1
2368:978-1-85065-670-8
2304:978-1-85065-670-8
2272:978-0-520-01623-1
2180:(26): 1304–1306.
2137:978-1-13619-799-4
2044:978-1-85065-670-8
1963:978-1-4000-7977-3
1933:978-0-520-01623-1
1892:978-1-85065-670-8
1835:978-0-520-01623-1
1805:978-1-85065-670-8
1775:978-0-521-02870-7
1707:978-81-7154-743-2
1606:978-0-231-12786-8
1577:978-0-8014-8344-8
1542:978-0-521-79842-6
1466:978-0-231-12786-8
1398:978-81-321-1053-8
1355:978-0-415-46732-2
1326:978-1-85065-670-8
1288:978-0-521-79842-6
1189:978-0-520-20061-6
1146:978-0-7069-8368-5
978:The frequency of
929:2011 Nepal census
824:Post-Independence
715:J. N. Singh Yadav
501:Ahir caste/tribe.
216:
215:
16:(Redirected from
4361:
4286:
4285:
4113:
4014:Mexican-American
3942:
3933:
3920:
3721:
3664:Business magnate
3554:Knowledge worker
3439:
3327:dual or multiple
3290:
3277:
3231:Social exclusion
3226:Social cleansing
3140:
3090:
3079:Economic classes
3040:
3033:
3026:
3017:
3010:
3005:
2999:
2994:
2988:
2987:
2965:
2959:
2958:
2938:
2932:
2930:
2929:
2927:
2917:
2909:
2903:
2901:
2900:
2898:
2888:
2880:
2874:
2872:
2871:
2869:
2859:
2851:
2845:
2843:
2842:
2840:
2830:
2822:
2816:
2814:
2813:
2811:
2801:
2793:
2787:
2785:
2784:
2782:
2772:
2764:
2758:
2756:
2755:
2753:
2743:
2735:
2729:
2727:
2726:
2724:
2714:
2706:
2700:
2698:
2697:
2695:
2685:
2677:
2671:
2669:
2668:
2666:
2656:
2648:
2642:
2640:
2639:
2637:
2627:
2619:
2613:
2612:
2610:
2608:
2593:
2587:
2586:
2584:
2582:
2565:Society in India
2559:
2553:
2552:
2549:
2521:
2515:
2514:
2512:
2510:
2487:
2481:
2480:
2460:
2447:
2446:
2418:
2412:
2411:
2397:Society in India
2391:
2380:
2379:
2377:
2375:
2352:
2343:
2342:
2322:
2316:
2315:
2313:
2311:
2288:
2277:
2276:
2262:Society in India
2256:
2247:
2246:
2226:
2220:
2219:
2217:
2215:
2199:
2193:
2192:
2189:
2169:
2163:
2162:
2148:
2142:
2141:
2119:
2113:
2112:
2110:
2108:
2102:
2093:
2087:
2086:
2083:
2055:
2049:
2048:
2028:
2017:
2014:
1979:
1973:
1967:
1944:
1938:
1937:
1923:Society in India
1917:
1904:
1903:
1901:
1899:
1876:
1865:
1864:
1846:
1840:
1839:
1825:Society in India
1816:
1810:
1809:
1786:
1780:
1779:
1759:
1753:
1752:
1749:
1721:
1712:
1711:
1691:
1685:
1684:
1661:
1652:
1651:
1649:
1647:
1624:
1618:
1610:
1590:
1584:
1581:
1565:
1555:
1549:
1546:
1526:
1520:
1518:
1483:
1477:
1470:
1450:
1444:
1441:
1421:
1412:
1411:
1384:
1375:
1374:
1341:
1335:
1334:
1307:
1298:
1292:
1269:
1263:
1250:
1239:
1233:
1230:
1217:
1211:
1193:
1177:
1167:
1158:
1157:
1155:
1153:
1134:
1124:
1107:
1103:
966:Karnali Province
960:Gandaki Province
954:Bagmati Province
942:Lumbini Province
936:Madhesh Province
814:Backward Classes
671:Gyanendra Pandey
422:David Mandelbaum
405:in Maharashtra,
212:
78:Himachal Pradesh
45:
21:
4369:
4368:
4364:
4363:
4362:
4360:
4359:
4358:
4299:
4298:
4297:
4292:
4266:
4215:
4103:
4075:
4042:
4026:Underprivileged
3968:
3927:
3926:
3902:
3832:
3789:
3749:
3731:
3650:
3568:
3528:
3430:
3385:
3284:
3283:
3267:
3246:Social position
3236:Social mobility
3134:
3084:
3055:
3054:
3044:
3014:
3013:
3006:
3002:
2995:
2991:
2984:
2967:
2966:
2962:
2955:
2940:
2939:
2935:
2925:
2923:
2915:
2911:
2910:
2906:
2896:
2894:
2886:
2882:
2881:
2877:
2867:
2865:
2857:
2853:
2852:
2848:
2838:
2836:
2828:
2824:
2823:
2819:
2809:
2807:
2799:
2795:
2794:
2790:
2780:
2778:
2770:
2766:
2765:
2761:
2751:
2749:
2741:
2737:
2736:
2732:
2722:
2720:
2712:
2708:
2707:
2703:
2693:
2691:
2683:
2679:
2678:
2674:
2664:
2662:
2654:
2650:
2649:
2645:
2635:
2633:
2625:
2621:
2620:
2616:
2606:
2604:
2595:
2594:
2590:
2580:
2578:
2576:
2561:
2560:
2556:
2550:
2523:
2522:
2518:
2508:
2506:
2504:
2489:
2488:
2484:
2477:
2462:
2461:
2450:
2420:
2419:
2415:
2408:
2393:
2392:
2383:
2373:
2371:
2369:
2354:
2353:
2346:
2339:
2324:
2323:
2319:
2309:
2307:
2305:
2290:
2289:
2280:
2273:
2258:
2257:
2250:
2237:(26): 1304–06.
2228:
2227:
2223:
2213:
2211:
2201:
2200:
2196:
2190:
2171:
2170:
2166:
2150:
2149:
2145:
2138:
2121:
2120:
2116:
2106:
2104:
2100:
2095:
2094:
2090:
2084:
2057:
2056:
2052:
2045:
2030:
2029:
2020:
1981:
1980:
1976:
1964:
1946:
1945:
1941:
1934:
1919:
1918:
1907:
1897:
1895:
1893:
1878:
1877:
1868:
1861:
1848:
1847:
1843:
1836:
1818:
1817:
1813:
1806:
1788:
1787:
1783:
1776:
1761:
1760:
1756:
1750:
1723:
1722:
1715:
1708:
1693:
1692:
1688:
1681:
1663:
1662:
1655:
1645:
1643:
1641:
1626:
1625:
1621:
1607:
1592:
1591:
1587:
1578:
1557:
1556:
1552:
1543:
1528:
1527:
1523:
1485:
1484:
1480:
1467:
1452:
1451:
1447:
1438:
1423:
1422:
1415:
1399:
1391:, p. 101,
1386:
1385:
1378:
1356:
1343:
1342:
1338:
1327:
1309:
1308:
1301:
1289:
1271:
1270:
1266:
1241:
1240:
1236:
1219:
1218:
1214:
1190:
1169:
1168:
1161:
1151:
1149:
1147:
1126:
1125:
1121:
1116:
1111:
1110:
1104:
1100:
1095:
1087:Yadavs in Bihar
1082:Yadavs of Nepal
1068:
980:Yadavs of Nepal
917:
915:Yadavs in Nepal
861:
826:
766:
565:
563:Sanskritisation
559:
557:Sanskritisation
516:Russell and Lal
467:
456:A woman of the
450:
379:
308:
303:
271:Sanskritisation
237:communities or
40:
35:
28:
23:
22:
15:
12:
11:
5:
4367:
4365:
4357:
4356:
4351:
4346:
4341:
4339:Herding castes
4336:
4331:
4326:
4321:
4316:
4311:
4301:
4300:
4294:
4293:
4291:
4290:
4279:
4276:
4275:
4272:
4271:
4268:
4267:
4265:
4264:
4259:
4254:
4249:
4247:Ottoman Empire
4244:
4239:
4234:
4232:Ancient Greece
4229:
4223:
4221:
4217:
4216:
4214:
4213:
4208:
4206:United Kingdom
4203:
4198:
4193:
4188:
4183:
4178:
4173:
4168:
4163:
4158:
4153:
4148:
4143:
4138:
4133:
4128:
4123:
4117:
4115:
4109:
4108:
4105:
4104:
4102:
4101:
4099:Home-ownership
4096:
4091:
4085:
4083:
4077:
4076:
4074:
4073:
4068:
4063:
4058:
4052:
4050:
4044:
4043:
4041:
4040:
4039:
4038:
4033:
4023:
4022:
4021:
4016:
4011:
4001:
4000:
3999:
3994:
3989:
3978:
3976:
3970:
3969:
3967:
3966:
3961:
3956:
3954:American Dream
3951:
3945:
3939:
3929:
3928:
3923:
3916:
3915:
3912:
3911:
3908:
3907:
3904:
3903:
3901:
3900:
3895:
3886:
3881:
3876:
3867:
3858:
3853:
3848:
3842:
3840:
3834:
3833:
3831:
3830:
3825:
3820:
3815:
3810:
3805:
3799:
3797:
3791:
3790:
3788:
3787:
3782:
3777:
3772:
3771:
3770:
3759:
3757:
3751:
3750:
3748:
3747:
3741:
3739:
3733:
3732:
3730:
3729:
3722:
3713:
3708:
3703:
3698:
3697:
3696:
3691:
3681:
3676:
3671:
3666:
3660:
3658:
3652:
3651:
3649:
3648:
3639:
3634:
3629:
3624:
3619:
3614:
3609:
3604:
3599:
3594:
3589:
3584:
3578:
3576:
3570:
3569:
3567:
3566:
3561:
3556:
3551:
3550:
3549:
3538:
3536:
3530:
3529:
3527:
3526:
3521:
3520:
3519:
3514:
3513:
3512:
3497:
3496:
3495:
3490:
3482:
3481:
3480:
3470:
3465:
3460:
3459:
3458:
3447:
3445:
3436:
3432:
3431:
3429:
3428:
3423:
3418:
3413:
3408:
3403:
3397:
3395:
3387:
3386:
3384:
3383:
3378:
3373:
3368:
3366:Migrant worker
3363:
3358:
3357:
3356:
3346:
3345:
3344:
3339:
3334:
3329:
3319:
3318:
3317:
3312:
3302:
3296:
3294:
3286:
3285:
3282:By demographic
3280:
3273:
3272:
3269:
3268:
3266:
3265:
3262:Status Anxiety
3258:
3253:
3248:
3243:
3238:
3233:
3228:
3223:
3218:
3216:Ranked society
3213:
3208:
3195:
3190:
3185:
3180:
3175:
3170:
3165:
3160:
3158:Class conflict
3155:
3150:
3144:
3142:
3141: topics
3136:
3135:
3133:
3132:
3127:
3122:
3117:
3115:Mudsill theory
3112:
3107:
3102:
3096:
3094:
3086:
3085:
3083:
3082:
3075:
3068:
3060:
3057:
3056:
3053:
3052:
3046:
3045:
3043:
3042:
3035:
3028:
3020:
3012:
3011:
3000:
2989:
2982:
2960:
2953:
2933:
2904:
2875:
2846:
2817:
2788:
2759:
2730:
2701:
2672:
2643:
2614:
2588:
2574:
2554:
2532:(1–2): 50–51.
2516:
2502:
2482:
2475:
2448:
2413:
2406:
2381:
2367:
2344:
2337:
2317:
2303:
2278:
2271:
2248:
2221:
2194:
2164:
2143:
2136:
2114:
2088:
2066:(1–2): 52–53.
2050:
2043:
2018:
1990:(1–2): 43–71,
1974:
1962:
1939:
1932:
1905:
1891:
1866:
1859:
1841:
1834:
1811:
1804:
1781:
1774:
1754:
1713:
1706:
1686:
1679:
1653:
1640:978-1317125372
1639:
1619:
1605:
1585:
1576:
1550:
1541:
1521:
1478:
1465:
1445:
1436:
1413:
1397:
1376:
1354:
1336:
1325:
1299:
1287:
1264:
1234:
1232:authenticity."
1212:
1188:
1159:
1145:
1118:
1117:
1115:
1112:
1109:
1108:
1097:
1096:
1094:
1091:
1090:
1089:
1084:
1079:
1074:
1072:List of Yadavs
1067:
1064:
1063:
1062:
1056:
1050:
1044:
1038:
1032:
1026:
1020:
1014:
1008:
1002:
996:
990:
976:
975:
969:
963:
957:
951:
948:Koshi Province
945:
939:
916:
913:
893:Madhya Pradesh
860:
859:Classification
857:
845:Sadar festival
833:Sadar festival
825:
822:
765:
762:
675:M. N. Srinivas
652:Goraksha Sabha
606:Abhira dynasty
561:Main article:
558:
555:
471:Northern India
466:
463:
449:
446:
378:
375:
314:(or sometimes
307:
304:
302:
299:
221:, also called
214:
213:
202:
201:
197:
196:
138:
137:
133:
132:
130:Madhya Pradesh
82:Andhra Pradesh
50:
49:
38:
26:
24:
14:
13:
10:
9:
6:
4:
3:
2:
4366:
4355:
4352:
4350:
4349:Lunar dynasty
4347:
4345:
4342:
4340:
4337:
4335:
4332:
4330:
4327:
4325:
4322:
4320:
4317:
4315:
4314:Indian castes
4312:
4310:
4307:
4306:
4304:
4289:
4281:
4280:
4277:
4263:
4260:
4258:
4255:
4253:
4250:
4248:
4245:
4243:
4240:
4238:
4235:
4233:
4230:
4228:
4225:
4224:
4222:
4218:
4212:
4211:United States
4209:
4207:
4204:
4202:
4199:
4197:
4194:
4192:
4189:
4187:
4184:
4182:
4179:
4177:
4174:
4172:
4169:
4167:
4164:
4162:
4159:
4157:
4154:
4152:
4149:
4147:
4144:
4142:
4139:
4137:
4134:
4132:
4129:
4127:
4124:
4122:
4119:
4118:
4116:
4112:Other regions
4110:
4100:
4097:
4095:
4092:
4090:
4087:
4086:
4084:
4082:
4078:
4072:
4069:
4067:
4064:
4062:
4059:
4057:
4054:
4053:
4051:
4049:
4045:
4037:
4034:
4032:
4029:
4028:
4027:
4024:
4020:
4017:
4015:
4012:
4010:
4007:
4006:
4005:
4002:
3998:
3995:
3993:
3990:
3988:
3985:
3984:
3983:
3980:
3979:
3977:
3975:
3971:
3965:
3962:
3960:
3957:
3955:
3952:
3950:
3947:
3946:
3943:
3940:
3938:
3937:United States
3934:
3930:
3921:
3917:
3899:
3896:
3894:
3890:
3887:
3885:
3882:
3880:
3877:
3875:
3871:
3868:
3866:
3862:
3859:
3857:
3854:
3852:
3849:
3847:
3844:
3843:
3841:
3839:
3835:
3829:
3826:
3824:
3821:
3819:
3816:
3814:
3811:
3809:
3806:
3804:
3801:
3800:
3798:
3796:
3792:
3786:
3783:
3781:
3778:
3776:
3773:
3769:
3766:
3765:
3764:
3761:
3760:
3758:
3756:
3752:
3746:
3743:
3742:
3740:
3738:
3734:
3728:
3727:
3723:
3720:
3719:
3714:
3712:
3709:
3707:
3704:
3702:
3699:
3695:
3692:
3690:
3687:
3686:
3685:
3682:
3680:
3677:
3675:
3672:
3670:
3667:
3665:
3662:
3661:
3659:
3657:
3653:
3647:
3643:
3640:
3638:
3635:
3633:
3630:
3628:
3625:
3623:
3620:
3618:
3615:
3613:
3610:
3608:
3605:
3603:
3600:
3598:
3595:
3593:
3590:
3588:
3585:
3583:
3580:
3579:
3577:
3575:
3571:
3565:
3562:
3560:
3557:
3555:
3552:
3548:
3545:
3544:
3543:
3540:
3539:
3537:
3535:
3531:
3525:
3522:
3518:
3515:
3511:
3508:
3507:
3506:
3503:
3502:
3501:
3498:
3494:
3491:
3489:
3486:
3485:
3483:
3479:
3476:
3475:
3474:
3471:
3469:
3466:
3464:
3461:
3457:
3454:
3453:
3452:
3449:
3448:
3446:
3444:
3440:
3437:
3433:
3427:
3424:
3422:
3419:
3417:
3414:
3412:
3409:
3407:
3404:
3402:
3399:
3398:
3396:
3393:
3388:
3382:
3379:
3377:
3376:Socioeconomic
3374:
3372:
3369:
3367:
3364:
3362:
3359:
3355:
3352:
3351:
3350:
3347:
3343:
3340:
3338:
3335:
3333:
3330:
3328:
3325:
3324:
3323:
3320:
3316:
3313:
3311:
3308:
3307:
3306:
3303:
3301:
3298:
3297:
3295:
3291:
3287:
3278:
3274:
3264:
3263:
3259:
3257:
3254:
3252:
3251:Social stigma
3249:
3247:
3244:
3242:
3241:Social orphan
3239:
3237:
3234:
3232:
3229:
3227:
3224:
3222:
3219:
3217:
3214:
3212:
3209:
3207:
3206:
3201:
3200:
3199:Nouveau riche
3196:
3194:
3191:
3189:
3186:
3184:
3181:
3179:
3176:
3174:
3173:Class traitor
3171:
3169:
3168:Class society
3166:
3164:
3161:
3159:
3156:
3154:
3151:
3149:
3146:
3145:
3143:
3137:
3131:
3128:
3126:
3123:
3121:
3118:
3116:
3113:
3111:
3108:
3106:
3105:Gilbert model
3103:
3101:
3098:
3097:
3095:
3091:
3087:
3081:
3080:
3076:
3074:
3073:
3069:
3067:
3066:
3062:
3061:
3058:
3051:
3048:
3047:
3041:
3036:
3034:
3029:
3027:
3022:
3021:
3018:
3009:
3004:
3001:
2998:
2993:
2990:
2985:
2979:
2975:
2971:
2964:
2961:
2956:
2954:9789351501800
2950:
2946:
2945:
2937:
2934:
2921:
2914:
2908:
2905:
2892:
2885:
2879:
2876:
2863:
2856:
2850:
2847:
2834:
2827:
2821:
2818:
2805:
2798:
2792:
2789:
2776:
2769:
2763:
2760:
2747:
2740:
2734:
2731:
2718:
2711:
2705:
2702:
2689:
2682:
2676:
2673:
2660:
2653:
2647:
2644:
2631:
2624:
2618:
2615:
2602:
2598:
2592:
2589:
2577:
2571:
2567:
2566:
2558:
2555:
2547:
2543:
2539:
2535:
2531:
2527:
2520:
2517:
2505:
2499:
2495:
2494:
2486:
2483:
2478:
2472:
2468:
2467:
2459:
2457:
2455:
2453:
2449:
2444:
2440:
2436:
2432:
2428:
2424:
2417:
2414:
2409:
2403:
2399:
2398:
2390:
2388:
2386:
2382:
2370:
2364:
2360:
2359:
2351:
2349:
2345:
2340:
2338:9780836421330
2334:
2330:
2329:
2321:
2318:
2306:
2300:
2296:
2295:
2287:
2285:
2283:
2279:
2274:
2268:
2264:
2263:
2255:
2253:
2249:
2244:
2240:
2236:
2232:
2225:
2222:
2210:
2205:
2198:
2195:
2187:
2183:
2179:
2175:
2168:
2165:
2160:
2156:
2155:
2147:
2144:
2139:
2133:
2129:
2125:
2118:
2115:
2099:
2092:
2089:
2081:
2077:
2073:
2069:
2065:
2061:
2054:
2051:
2046:
2040:
2036:
2035:
2027:
2025:
2023:
2019:
2013:
2009:
2005:
2001:
1997:
1993:
1989:
1985:
1978:
1975:
1971:
1965:
1959:
1955:
1954:
1949:
1943:
1940:
1935:
1929:
1925:
1924:
1916:
1914:
1912:
1910:
1906:
1894:
1888:
1884:
1883:
1875:
1873:
1871:
1867:
1862:
1860:0-7619-3324-7
1856:
1852:
1845:
1842:
1837:
1831:
1827:
1826:
1821:
1815:
1812:
1807:
1801:
1797:
1796:
1791:
1785:
1782:
1777:
1771:
1767:
1766:
1758:
1755:
1747:
1743:
1739:
1735:
1731:
1727:
1720:
1718:
1714:
1709:
1703:
1699:
1698:
1690:
1687:
1682:
1680:9780836421330
1676:
1672:
1671:
1666:
1665:Rao, M. S. A.
1660:
1658:
1654:
1642:
1636:
1632:
1631:
1623:
1620:
1615:
1608:
1602:
1598:
1597:
1589:
1586:
1579:
1573:
1569:
1564:
1563:
1554:
1551:
1544:
1538:
1534:
1533:
1525:
1522:
1517:
1513:
1509:
1505:
1501:
1497:
1493:
1489:
1482:
1479:
1475:
1468:
1462:
1458:
1457:
1449:
1446:
1439:
1437:9783447015523
1433:
1429:
1428:
1420:
1418:
1414:
1410:
1408:
1400:
1394:
1390:
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51:
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4237:Ancient Rome
4094:Homelessness
4019:Upper Middle
3891: /
3872: /
3863: /
3828:Working poor
3724:
3711:Robber baron
3534:Intellectual
3524:Royal family
3488:Ancient Rome
3342:second-class
3260:
3203:
3202: /
3197:
3193:High society
3100:Elite theory
3077:
3070:
3063:
3050:Social class
3003:
2992:
2973:
2963:
2943:
2936:
2924:, retrieved
2919:
2907:
2895:, retrieved
2890:
2878:
2866:, retrieved
2861:
2849:
2837:, retrieved
2832:
2820:
2808:, retrieved
2803:
2791:
2779:, retrieved
2774:
2762:
2750:, retrieved
2745:
2733:
2721:, retrieved
2716:
2704:
2692:, retrieved
2687:
2675:
2663:, retrieved
2658:
2646:
2634:, retrieved
2629:
2617:
2607:26 September
2605:. Retrieved
2600:
2591:
2579:. Retrieved
2564:
2557:
2529:
2525:
2519:
2507:. Retrieved
2492:
2485:
2465:
2426:
2422:
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2372:. Retrieved
2357:
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2320:
2308:. Retrieved
2293:
2261:
2234:
2230:
2224:
2212:. Retrieved
2207:
2202:Michelutti.
2197:
2177:
2173:
2167:
2153:
2146:
2127:
2117:
2107:13 September
2105:. Retrieved
2103:. p. 83
2091:
2063:
2059:
2053:
2033:
1987:
1983:
1977:
1952:
1948:Luce, Edward
1942:
1922:
1896:. Retrieved
1881:
1850:
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1824:
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1784:
1764:
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1629:
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1237:
1225:
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1203:
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1195:
1173:
1150:. Retrieved
1130:
1122:
1101:
977:
918:
873:Chhattisgarh
862:
842:
838:
818:
806:
802:Raghav Samaj
801:
797:
783:
767:
758:
737:
733:
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721:
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679:
664:
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624:
609:
598:
532:
524:
520:
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468:
442:
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418:M. S. A. Rao
416:
412:
396:
388:
368:
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359:
354:
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328:
326:
321:
315:
311:
309:
306:In mythology
278:
267:
246:
226:
222:
218:
217:
39:Ethnic group
36:
4181:New Zealand
3898:Untouchable
3823:Proletariat
3813:Pea-pickers
3763:Bourgeoisie
3451:Aristocracy
3337:naturalized
3332:native-born
1732:(1–2): 49.
1273:Susan Bayly
909:West Bengal
812:scheme for
723:Mahabharata
711:K. C. Yadav
690:Hetukar Jha
577:Maharashtra
491:land reform
377:In practice
283:egalitarian
263:Maharashtra
94:West Bengal
4303:Categories
4171:Luxembourg
4061:Inequality
3726:Superclass
3517:Hereditary
3493:Post-Roman
3484:Patrician
3354:adolescent
3178:Classicide
2926:28 October
2897:28 October
2868:28 October
2839:28 October
2810:28 October
2781:28 October
2752:28 October
2723:28 October
2694:28 October
2665:28 October
2636:28 October
2429:(4): 550.
2214:27 October
1114:References
1077:Ahir clans
1029:Kapilvastu
673:, Rao and
636:Arya Samaj
255:Hindi belt
174:Rajasthani
86:Tamil Nadu
4196:Sri Lanka
4089:Education
4056:Household
3949:Affluence
3884:Rat tribe
3846:Ant tribe
3818:Precariat
3803:Lazzaroni
3745:Bohemians
3706:Overclass
3701:Old money
3637:Spartiate
3612:Kshatriya
3602:Hashashin
3559:Professor
3500:Political
3473:Oligarchy
3463:Hanseaten
3381:Stateless
3361:Convicted
3293:By status
3256:Subaltern
3188:Euthenics
3120:New class
2601:The Hindu
2581:25 August
2546:144951057
2509:16 August
2443:143558861
2374:16 August
2310:16 August
2080:144951057
2012:144951057
2004:0973-0648
1898:16 August
1746:144951057
1646:1 January
1516:146484298
1035:Rupandehi
1011:Mahottari
901:Rajasthan
889:Karnataka
885:Jharkhand
849:Hyderabad
774:Allahabad
740:Dravidian
686:zamindars
656:Bhumihars
593:Karnataka
310:The term
279:kshatriya
136:Languages
122:Karnataka
118:Mauritius
110:Jharkhand
90:Telangana
70:Rajasthan
4288:Category
4220:Historic
4141:Colombia
4131:Cambodia
4066:Personal
3964:Mobility
3893:Freedman
3879:Plebeian
3865:Prisoner
3851:Commoner
3737:Creative
3718:Seigneur
3684:Nobility
3642:Vanniyar
3627:Pendekar
3587:Cossacks
3221:Snobbery
3093:Theories
1950:(2008).
1822:(1970).
1792:(2003).
1667:(1979).
1313:(2003).
1275:(2001).
1223:(1969).
1194:Quote: "
1066:See also
1017:Rautahat
993:Dhanusha
925:Madheshi
749:Marathas
628:endogamy
589:Lingayat
575:(now in
371:Sanskrit
257:and the
235:pastoral
206:Hinduism
200:Religion
178:Bhojpuri
170:Gujarati
154:Haryanvi
146:Ahirwati
4191:Romania
4186:Nigeria
4071:Poverty
3974:Classes
3959:History
3870:Peasant
3856:Outcast
3795:Working
3775:Burgher
3632:Samurai
3622:Ocēlōtl
3582:Chhetri
3574:Warrior
3564:Scholar
3478:Russian
3468:Magnate
3456:Aristoi
3435:By type
3322:Citizen
3315:refugee
3211:Poverty
3205:Parvenu
3139:Related
3110:Marxian
3072:Stratum
2243:4398537
2186:4398537
2016:years."
1407:Council
1293:Quote:
1152:17 June
1059:Sunsari
1031:(10.2%)
1025:(10.5%)
1019:(12.2%)
1013:(15.2%)
1007:(15.5%)
1005:Sarlahi
1001:(15.8%)
999:Saptari
995:(17.5%)
989:(24.4%)
938:(14.8%)
881:Haryana
728:Puranas
660:Rajputs
475:Haryana
373:works.
355:Puranas
351:Yadavas
343:Satvata
339:Vrishni
335:Andhaka
330:Puranas
301:Origins
275:Krishna
253:of the
231:peasant
194:Bengali
186:Kannada
182:Marwari
158:Punjabi
74:Gujarat
62:Haryana
4146:France
4126:Belize
4121:Africa
4048:Income
4004:Middle
3997:Gentry
3861:Outlaw
3768:Petite
3755:Middle
3689:Landed
3674:Gentry
3607:Knight
3547:Priest
3542:Clergy
3505:Family
3443:Ruling
3392:collar
3349:Clique
3065:Status
2980:
2951:
2572:
2544:
2500:
2473:
2441:
2404:
2365:
2335:
2301:
2269:
2241:
2184:
2134:
2078:
2041:
2010:
2002:
1960:
1930:
1889:
1857:
1832:
1802:
1772:
1744:
1704:
1677:
1637:
1614:bhakti
1603:
1574:
1539:
1514:
1508:312848
1506:
1463:
1434:
1395:
1370:shudra
1352:
1323:
1285:
1202:, and
1200:Goalas
1186:
1143:
1061:(4.3%)
1055:(4.7%)
1049:(5.8%)
1047:Parasi
1043:(6.6%)
1037:(7.4%)
987:Siraha
974:(0.0%)
968:(0.0%)
962:(0.0%)
956:(0.2%)
950:(1.3%)
944:(4.1%)
907:, and
897:Odisha
853:Diwali
778:Punjab
681:begari
595:, 1875
579:) 1874
434:Shudra
347:Abhira
317:Yadava
239:castes
227:Jadavs
223:Jadams
219:Yadavs
162:Telugu
126:Kerala
102:Odisha
66:Punjab
4242:Aztec
4201:Tibet
4176:Nepal
4166:Italy
4156:India
4151:Haiti
4136:China
4036:Under
4031:Lower
4009:Black
3992:Donor
3987:Black
3982:Upper
3889:Slave
3838:Under
3694:Petty
3669:Elite
3656:Upper
3597:Harii
3592:Cuāuh
3426:White
3406:Green
3305:Alien
3148:Caste
2916:(PDF)
2887:(PDF)
2858:(PDF)
2829:(PDF)
2800:(PDF)
2771:(PDF)
2742:(PDF)
2713:(PDF)
2684:(PDF)
2655:(PDF)
2626:(PDF)
2542:S2CID
2439:S2CID
2239:JSTOR
2182:JSTOR
2101:(PDF)
2076:S2CID
2008:S2CID
1970:Sudra
1742:S2CID
1512:S2CID
1504:JSTOR
1474:varna
1366:varna
1259:begar
1208:Yadav
1204:Ahirs
1196:Gopis
1093:Notes
1053:Banke
1041:Parsa
877:Delhi
869:Bihar
790:Koeri
786:Kurmi
753:Aryan
667:Nairs
573:Berar
547:Bania
543:Koeri
537:like
483:Bihar
430:Gwala
407:Golla
403:Gavli
333:that
312:Yadav
297:did.
291:Bihar
259:Gavli
251:Ahirs
247:Yadav
225:, or
166:Tamil
142:Hindi
114:Nepal
106:Bihar
98:Assam
58:Delhi
43:Yadav
18:Jadav
4309:Ahir
4161:Iran
3874:Serf
3679:Lord
3617:Nair
3510:List
3421:Pink
3411:Grey
3401:Blue
3390:By "
2978:ISBN
2949:ISBN
2928:2011
2899:2011
2870:2011
2841:2011
2812:2011
2783:2011
2754:2011
2725:2011
2696:2011
2667:2011
2638:2011
2609:2012
2583:2011
2570:ISBN
2511:2011
2498:ISBN
2471:ISBN
2402:ISBN
2376:2011
2363:ISBN
2333:ISBN
2312:2011
2299:ISBN
2267:ISBN
2216:2011
2132:ISBN
2109:2019
2039:ISBN
2000:ISSN
1958:ISBN
1928:ISBN
1900:2011
1887:ISBN
1855:ISBN
1830:ISBN
1800:ISBN
1770:ISBN
1702:ISBN
1675:ISBN
1648:2021
1635:ISBN
1601:ISBN
1572:ISBN
1537:ISBN
1461:ISBN
1432:ISBN
1393:ISBN
1350:ISBN
1321:ISBN
1295:Ahir
1283:ISBN
1184:ISBN
1154:2011
1141:ISBN
1023:Bara
919:The
843:The
788:and
768:The
747:and
745:Jats
726:and
713:and
658:and
616:Yadu
551:OBCs
545:and
527:jāti
508:ghee
481:and
458:Ahir
428:and
426:Ahir
399:Ahir
345:and
243:Yadu
190:Odia
150:Urdu
3416:New
2534:doi
2431:doi
2068:doi
1992:doi
1734:doi
1568:137
1496:doi
1137:226
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