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야다브 (Korean Wikipedia)

Analysis of information sources in references of the Wikipedia article "야다브" in Korean language version.

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  • Pinch, William R. (1996). 《Peasants and monks in British India》. University of California Press. 90쪽. ISBN 978-0-520-20061-6.  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."
  • Flueckiger, Joyce Burkhalter (1996). 《Gender and Genre in the Folklore of Middle India》. Cornell University Press. 137쪽. ISBN 978-0-8014-8344-8.  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 Ahir intelligensia "rewrote" certain historical documents to prove this connection, forming a national Yadav organization that continues to coordinate and promote the mobility drive of the caste.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; ..."

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  • Susan Bayly (2001). 《Caste, Society and Politics in India from the Eighteenth Century to the Modern Age》. Cambridge University Press. 200, 383쪽. ISBN 978-0-521-79842-6.  Quote: Ahir: Caste title of North Indian non-elite 'peasant'-pastoralists, known also as Yadav."
  • Hutton, John Henry (1969). 《Caste in India: its nature, function and origins》. Oxford University Press. 113쪽.  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. 319–351쪽.  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》 (영어). London: C. Hurst & Co. 187-188쪽. ISBN 978-1-85065-670-8. [187] 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. [188] In practice, the 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. 
  • Jaffrelot, Christophe (2003). 《India's silent revolution: the rise of the lower castes in North India》. Columbia University Press. 210–211쪽. 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. ..."
  • Leshnik, Lawrence S.; Sontheimer, Günther-Dietz (1975). 《Pastoralists and nomads in South Asia》. O. Harrassowitz. 218쪽. ISBN 9783447015523.  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."
  • Bayly, Susan (2001). 《Caste, Society and Politics in India from the Eighteenth Century to the Modern Age》. Cambridge University Press. 84쪽. ISBN 978-0-521-79842-6.  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. ..."
  • Jaffrelot, Christophe (2003). 《India's silent revolution: the rise of the lower castes in North India》. Columbia University Press. 211쪽. 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."
  • Ranabir Samaddar (2016). 《Government of Peace: Social Governance, Security and the Problematic of Peace》. Routledge. 169쪽. ISBN 978-1317125372. 2021년 1월 1일에 확인함.