യാദവ് വിഭാഗം

19, 20 നൂറ്റാണ്ടുകൾ മുതൽ വംശാവലി അവകാശപ്പെടുന്ന ഇന്ത്യയിലും നേപ്പാളിലും ^[1]^[2] കർഷക-ഇടയ സമുദായങ്ങളിൽപ്പെടുന്നതും, പരമ്പരാഗതമായി വരേണ്യ വിഭാഗങ്ങളല്ലാത്തവരുമായ ജനതയാണ് യാദവ് വിഭാഗം. ^[3] ^[4]^[5] സാമൂഹികവും രാഷ്ട്രീയവുമായ പുനരുജ്ജീവനത്തിന്റെ ഭാഗമായി പുരാണ രാജാവായ യാദുവിൽ നിന്നാണ് തങ്ങളുടെ ഉല്പത്തിയെന്ന് ഇവർ കരുതുന്നു. ^[6]

സാമൂഹികാവസ്ഥ

പരമ്പരാഗതമായി, യാദവ് വിഭാഗം കന്നുകാലികളെ വളർത്തുന്നതുമായി ബന്ധപ്പെട്ടിരുന്നു. ^[5] അതിനാൽ തന്നെ അവർ ഔപചാരിക ജാതിവ്യവസ്ഥയ്ക്ക് പുറത്തായിരുന്നു. പത്തൊൻപതാം നൂറ്റാണ്ടിന്റെ അവസാനത്തിലും ഇരുപതാം നൂറ്റാണ്ടിന്റെ തുടക്കത്തിലും, യാദവ് പ്രസ്ഥാനം അതിന്റെ തങ്ങളുടെ സാമൂഹിക നില മെച്ചപ്പെടുത്തുന്നതിനായി പരിശ്രമിച്ചു. ^[7] സംസ്കൃതവൽക്കരണം വഴി ഇന്ത്യൻ, ബ്രിട്ടീഷ് സായുധ സേനകളിൽ സജീവ പങ്കാളിത്തം, സാമ്പത്തിക അവസരങ്ങളുടെ വ്യാപനം, അഭിമാനകരമായ മറ്റ് ബിസിനസ്സ് മേഖലകൾ, രാഷ്ട്രീയത്തിൽ സജീവ പങ്കാളിത്തം എന്നിവയിലൂടെ ഇവർ ഇപ്പോൾ സാമൂഹികോന്നതി നേടിയിട്ടുണ്ട്^[8].

ചിത്രശാല

മൈസൂർ സംസ്ഥാനത്തെ (ഇപ്പോൾ കർണാടക, 1875) ലിംഗായത്ത് ഗൗളി ജാതിയിൽ (ഇപ്പോൾ യാദവ് ഗ്രൂപ്പിന്റെ ഭാഗമാണ്) നിന്നുള്ള ഒരു കന്നുകാലി കർഷകൻ
ബെറാറിലെ (ഇപ്പോൾ മഹാരാഷ്ട്രയിൽ) 1874 ലെ ഗാവ്‌ലി ജാതിയിൽ നിന്നുള്ള രണ്ട് സഹപ്രവർത്തകർ (ഇപ്പോൾ യാദവ് ഗ്രൂപ്പിന്റെ ഭാഗമാണ്)
ഗോതമ്പ് വിളവെടുക്കുന്ന യാദവ് ഗ്രൂപ്പിൽ പെടുന്ന അഹിർ സമുദായത്തിലെ ഒരു സ്ത്രീ.

അവലംബം

↑ Bayly, Susan (2001). Caste, Society and Politics in India from the Eighteenth Century to the Modern Age. Cambridge University Press. p. 200. ISBN 978-0-521-79842-6. Quote: "In southern Awadh, eastern North-Western Provinces, and much of Bihar, non-labouring gentry groups lived in tightly knit enclaves among much larger populations of non-elite 'peasants' and labouring people. These other grouping included 'untouchable' Chamars and newly recruited 'tribal' labourers, as well as non-elite tilling and cattle-keeping people who came to be known by such titles as Kurmi, Koeri and Goala/Ahir."
↑ Luce, Edward (2008). In Spite of the Gods: The Rise of Modern India. Random House Digital, Inc. p. 133. ISBN 978-1-4000-7977-3. Quote: "The Yadavs are one of India's largest 'Other Backward Classes,' a government term that covers most of India's Sudra 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."
↑ Michelutti, Lucia (2004), "'We (Yadavs) are a caste of politicians': Caste and modern politics in a north Indian town", Contributions to Indian Sociology, 38 (1–2): 43–71, doi:10.1177/006996670403800103 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 years."
↑ ഉദ്ധരിച്ചതിൽ പിഴവ്: അസാധുവായ <ref> ടാഗ്; pinch-p90 എന്ന പേരിലെ അവലംബങ്ങൾക്ക് എഴുത്തൊന്നും നൽകിയിട്ടില്ല.
↑ ^5.0 ^5.1 Hutton, John Henry (1969). Caste in India: its nature, function and origins. Oxford University Press. p. 113. 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 authenticity."
↑ 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". Contributions to Indian sociology. Mouton. pp. 319–351. 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 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, Ahir Samachar, having an all-India spread. These factors strengthened local efforts, such as in Bhojpur, where the Yadavas, locally known as Ahirs, refused to do begar, or forced labour, for the landlords and simultaneously prohibited liquor consumption, child marriages, and so on."
↑ Jaffrelot, Christophe (2003). India's silent revolution: the rise of the lower castes in North India. Columbia University Press. pp. 210–211. ISBN 978-0-231-12786-8. 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 varna status' and fits with Sanskritisation pattern. ..."
↑ Jaffrelot, Christophe (2003). India's silent revolution: the rise of the lower castes in North India. Columbia University Press. p. 211. ISBN 978-0-231-12786-8. 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 bhakti 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 a North Indian origin."

[Bayly2001-p200-1] Bayly, Susan (2001). Caste, Society and Politics in India from the Eighteenth Century to the Modern Age. Cambridge University Press. p. 200. ISBN 978-0-521-79842-6. Quote: "In southern Awadh, eastern North-Western Provinces, and much of Bihar, non-labouring gentry groups lived in tightly knit enclaves among much larger populations of non-elite 'peasants' and labouring people. These other grouping included 'untouchable' Chamars and newly recruited 'tribal' labourers, as well as non-elite tilling and cattle-keeping people who came to be known by such titles as Kurmi, Koeri and Goala/Ahir."

[Luce2008-2] Luce, Edward (2008). In Spite of the Gods: The Rise of Modern India. Random House Digital, Inc. p. 133. ISBN 978-1-4000-7977-3. Quote: "The Yadavs are one of India's largest 'Other Backward Classes,' a government term that covers most of India's Sudra 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."

[michelutti-2004-3] Michelutti, Lucia (2004), "'We (Yadavs) are a caste of politicians': Caste and modern politics in a north Indian town", Contributions to Indian Sociology, 38 (1–2): 43–71, doi:10.1177/006996670403800103 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 years."

[pinch-p90-4] ഉദ്ധരിച്ചതിൽ പിഴവ്: അസാധുവായ <ref> ടാഗ്; pinch-p90 എന്ന പേരിലെ അവലംബങ്ങൾക്ക് എഴുത്തൊന്നും നൽകിയിട്ടില്ല.

[Hutton1969-5] 5.0 ^5.1 Hutton, John Henry (1969). Caste in India: its nature, function and origins. Oxford University Press. p. 113. 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 authenticity."

[socialesAnthropology2001-6] 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". Contributions to Indian sociology. Mouton. pp. 319–351. 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 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, Ahir Samachar, having an all-India spread. These factors strengthened local efforts, such as in Bhojpur, where the Yadavas, locally known as Ahirs, refused to do begar, or forced labour, for the landlords and simultaneously prohibited liquor consumption, child marriages, and so on."

[Jaffrelot2003-p210-211-7] Jaffrelot, Christophe (2003). India's silent revolution: the rise of the lower castes in North India. Columbia University Press. pp. 210–211. ISBN 978-0-231-12786-8. 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 varna status' and fits with Sanskritisation pattern. ..."

[Jaffrelot2003-p211-8] Jaffrelot, Christophe (2003). India's silent revolution: the rise of the lower castes in North India. Columbia University Press. p. 211. ISBN 978-0-231-12786-8. 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 bhakti 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 a North Indian origin."

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