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Yadav
Yādav refers to a grouping of traditionally non-elite,〔〔 Quote: "In southernAwadh, 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."〕〔 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."〕〔 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."〕 pastoral communities, or castes, in India that since the nineteenth and twentieth centuries〔〔 has claimed descent from the mythological King Yadu as a part of a movement of social and political resurgence.〔 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."〕
The term 'Yadav' now covers many traditional pastoral castes such as Ahirs of the Hindi belt, the Gavli of Maharashtra, the Goala of Andhra and the Konar of Tamil Nadu. In the Hindi belt, "Ahir," "Gwala," and "Yadav" are often used synonymously.〔 Quote: Ahir: Caste title of North Indian non-elite 'peasant'-pastoralists, known also as Yadav."〕〔 Quote: "As far back as is known, the Yadava were called Gowalla (or one of its variants, Goalla, Goyalla, Gopa, Goala), a name derived from Hindi ''gai'' or ''go'', which means "cow" and ''walla'' which is roughly translated as 'he who does'."〕 The Yadav are included in the category Other Backward Classes (OBCs) in many Indian states.
Traditionally, Yadav groups were linked to cattle raising and, as such, were outside the formal caste system.〔 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."〕 Since the late nineteenth and early twentieth centuries, the Yadav movement has worked to improve the social standing of its constituents,〔 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."〕 through Sanskritisation,〔 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. ..."〕 active participation in the Indian and British armed forces,〔 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."〕 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 Krishna,〔 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)〕 which they argue confers kshatriya status upon them,〔 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. ..."〕 and effort has been invested in recasting the group narrative to emphasize ''kshatriya''-like valor,〔 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; ..."〕 however, the overall tenor of their movement has not been overtly egalitarian in the context of the larger Indian caste system.〔 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."〕
==Origins==
抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』
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