야다브

야다브()는 야다브는 19세기와 20세기 이후 사회적, 정치적 부활 운동의 일환으로 신화 속 왕 야두의 후손이라고 주장하는 인도의 전통적 비엘리트 농민-목축 공동체 또는 카스트 집단을 일컫는다. Quote: "Gopis, Goalas, and Ahirs, who would by the early 1900s begin referring to themselves as Yadav kshatriyas, had long sought and attained (after 1898) recruitment as soldiers in the British Indian army, particularly in the Western Gangetic Plain." 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." 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." 야다브라는 용어는 현재 힌디어 벨트의 아히르와 마하라슈트라주의 가블리 등 많은 전통적 농민-목축 카스트를 포괄한다. Quote: Ahir: Caste title of North Indian non-elite 'peasant'-pastoralists, known also as Yadav."

역사적으로 아히르와 야다브 그룹은 카스트 계층화에서 모호한 의식적 지위를 가졌다. 19세기 말과 20세기 초부터 야다브 운동은 산스크리트화, 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. ..." 적극적인 군입대, 다른 권위 있는 사업 분야로의 경제적 기회 확대, 정치에 대한 적극적인 참여 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 descending from the Yadava lineage of the Mahabharata fame." 등을 통해 구성원들의 사회적 지위를 향상시키기 위해 노력해 왔다. 야다브 지도자들과 지식인들은 종종 자신들이 야두와 크리슈나의 혈통이라고 주장하는데 초점을 맞추었고, 이것이 자신들에게 크샤트리야의 지위를 부여한다고 주장했으며, 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 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.42 Footnote 42: "From the later nineteenth century the title Yadav was widely adopted in preference to Goala. ..." 크샤트리야와 같은 용맹함을 강조하기 위해 집단 내러티브를 재구성하는 데 노력을 기울여 왔지만, 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 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; ..." 더 큰 인도 카스트 제도의 맥락에서 볼 때 운동의 전반적인 기조는 명백하게 평등주의적이지 않았다. 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." 야다브는 비하르주와 같은 인도 북부의 일부 주에서 자민다리 폐지의 혜택을 받았지만, 다른 상류 후진 카스트 구성원들만큼의 혜택을 받지는 못했다.
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분류:네팔의 민족
분류:달 왕조
분류:비하르주의 사회 집단
분류:우타르프라데시주의 사회 집단
분류:라자스탄주의 사회 집단
분류:하리아나주의 사회 집단
분류:인도의 카스트