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Veera (2011 film)

2026-04-08T09:38:42Z

162.158.108.25:

{{About|the 2011 film Veera|text=For other films and people with the same name, see [[Veera (disambiguation)|Veera]]}}
{{EngvarB|date=January 2014}}
{{Use dmy dates|date=January 2014}}

{{Infobox film
| name = Veera
| image = Veera 2011 poster hd.jpg
| caption = Theatrical release poster
| director = [[Ramesh Varma]]
| producer = Ganesh Indukuri
| writer = [[Paruchuri Brothers]]
| screenplay =
| story =
| based_on = 
| starring = {{unbulleted list|[[Ravi Teja]]|[[Kajal Aggarwal]]|[[Taapsee Pannu]]|[[Shaam (actor)|Shaam]]}}
| music = [[S. Thaman]]
| cinematography = [[Chota K. Naidu]]
| editing = [[Marthand K. Venkatesh]]
| studio = Sanvi Productions
| distributor =
| released = {{Film date|df=yes|2011|5|20|}}
| runtime =
| country = India
| language = Telugu
| budget = 
| gross = 
}}
'''''Veera''''' is a 2011 [[Telugu language|Telugu]]-language [[action comedy film]], produced by Ganesh Indukuri under Sanvi Productions banner and directed by [[Ramesh Varma]]. It stars [[Ravi Teja]], [[Kajal Aggarwal]], [[Taapsee Pannu]], with music composed by [[S. Thaman]]. Cinematography was performed by [[Chota K. Naidu]] and the film was released on 20 May 2011. The film had completed 50 days in 60 centres<ref>{{cite web|url=http://www.chitramala.in/news/veera-50-days-in-60-centers-126149.html|title=Veera 50 days in 60 centers|publisher=Chitramala.com|access-date=7 July 2011 }}</ref> and a 100-day run at the box office according to [[Zee 24 Gantalu]].<ref name="youtube">{{cite web|url=https://www.youtube.com/watch?v=GW4C_oriRPM|title=Veera movie completed 100 days|publisher=YouTube|access-date=26 Aug 2011}}</ref> The film was released in Tamil as ''Veeraiyaah'', in Hindi as ''The Great Veera'' in 2012 and also in Malayalam as ''Veera''<ref>https://cinemasite.in/movie_354.xhtml</ref> in 2017 it was also in Bhojpuri as ''Veera''.

==Plot==
Shyam Prasad ([[Shaam (actor)|Shaam]]) is an honest ACP who comes into conflict with the local don, Dhanraj ([[Rahul Dev]]). The goons kill Shyam's son,Moksha, and Shyam does not reveal this to his family but fears the villains may kill his daughter also. Dhanraj threatens Shyam's family so the police department arranges for an officer to provide security for them. Deva ([[Ravi Teja]]) arrives and saves Shyam from Dhanraj's men and introduces himself as the security officer. Shyam's family still believes that their son is in the boarding school and waits for his call a Sunday, but instead, they are told their son went on an excursion. Shyam gets tensed and reveals everything to Deva. When he goes to drop Anjali (ACP's daughter) to school with Tiger ([[Brahmanandam]]) with whom he shares his room, on their way he met Aiki ([[Taapsee Pannu]]),who falls for him.

Shyaam's wife Sathya ([[Sridevi Vijayakumar]]) dislikes Deva and doesn't want him involved with her family while Aiki falls in love with him. Shyaam learns that Deva is not the security officer appointed by the police department. It is revealed that Deva is Veera, a person who is like God to the whole village, he actually kills security officer Deva (who works for the villain) and replaces him. Sathya is his step sister. In the pre-interval scene, Dhanraj comes to kill Shyam and his family, and Veera bashes them badly and protects his sister's family. But, suddenly there appears a mystery man ([[Pradeep Rawat (actor)|Pradeep Rawat]]) who introduces thyself as a great enemy of Veera, and shoots him. Veera loses his consciousness.

A police officer sends Veera to Shyam's family. After the interval, the flashback begins. Veera was a powerful and kind-hearted landlord of a village. Every villager loved him very much. He lived with his younger brother, friends and a beautiful wife Chitra ([[Kajal Agarwal]]). But there is another landlord Peddarayudu (Pradeep Rawat) who wants to vacate the whole village to build a factory. But, Veera opposes him. Pedda tries to torture on the villagers, and Veera beats him badly. Veera's younger brother marries the daughter of the officer who is the one who later sends Veera to Shyam's family. In that shame, the wife of Pedda suicides. Pedda becomes angry and kills the whole family of Veera, including his wife Chitti, when Veera is not present. Knowing this, Veera kills all of Pedda's henchmen. Pedda was supposed to die in an explosion, but he survives. Veera doesn't know that Pedda survived. Sathya blames Veera for the death of their family. That's why Sathya disliked Veera. Later, Veera comes to the city to save his step-sister's family. The flashback episode ends.
Then the climax starts. An enraged Pedda challenges Veera and after a long fight between the two, Veera kills Pedda and takes his revenge. Then Aiki proposes to Veera and he agrees. And, he unites with his sister happily.

==Cast==
{{colbegin}}
* [[Ravi Teja]] as Veera / Deva
* [[Kajal Aggarwal]] as Chitra "Chitti"; Veera/Deva's wife
* [[Taapsee Pannu]] as Aiki
* [[Shaam (actor)|Shaam]] as Shyam Prasad
* [[Sridevi Vijayakumar]] as Satya
* [[Pradeep Rawat (actor)|Pradeep Rawat]] as Pedda Rayudu
* [[Nassar (actor)|Nassar]] as Veera's father
* [[Paruchuri Venkateswara Rao]] as Shyam's father
* [[Sudha (Telugu actress)|Sudha]] as Shyam's mother
* [[Telangana Shakuntala]] as Chitti's grandmother
* [[Roja (actress)|Roja]] as Satya's mother
* [[Annapoorna (actress)|Annapoorna]] as Satya's grandmother
* [[Brahmanandam]] as Tiger
* [[Ali (actor)|Ali]] as Pataas
* [[Rahul Dev]] as Dhanraj
* [[Nagababu]] as DGP K. Vijaykumar
* [[Ajay (actor)|Ajay]] as Deva
* [[Krishnudu]] as Anji
* [[Praveen (actor)|Praveen]] as Veera's friend
* Divya Vani as Pedda Rayudu's wife
* [[Venu Madhav (actor)|Venu Madhav]] as Balaji
* [[Prabhakar (Telugu actor)|Prabhakar]]
* [[Vijayakumar (Tamil actor)|Vijayakumar]]
* [[Dharmavarapu Subramanyam]]
* [[Chalapathi Rao]]
* [[Subbaraju]]
* [[Pragathi (actress)|Pragathi]]
* [[Hema (actress)|Hema]]
* [[Supreeth]] as Pedda Rayudu's Henchman
* [[Srinivasa Reddy]]
* [[Fish Venkat]]
{{colend}}

==Production==
In January 2010, the first look of ''Veera'' was released by Sanvi Productions, the producers of the film, with [[Ravi Teja]] in the lead role and Ramesh Varma as the director.<ref>{{cite web|url=http://www.indiaglitz.com/channels/telugu/article/53831.html |title=Ravi Teja's 'Veera' to go on sets - Telugu Movie News |publisher=IndiaGlitz |date=25 January 2010 |access-date=4 August 2012}}</ref> Furthermore, a leading technical crew was announced with [[Devi Sri Prasad]] as music composer, [[Chota K. Naidu]] as cinematographer, [[Marthand K. Venkatesh]] as editor and the Parachuri brothers as writers.<ref>{{cite web|url=http://www.cinegoer.com/telugu-cinema/news-archives/january-2010/ramesh-varmas-veera-with-raviteja-250110.html |title=Ramesh Varma's Veera With Bellamkonda Suresh and Ramesh Verma |publisher=CineGoer.com |date=25 January 2010 |access-date=4 August 2012}}</ref> The casting process began in June 2010 with [[Anushka Shetty]] was signed on to play the lead female role with [[Taapsee Pannu]] selected to play a supporting role in the film.<ref>{{cite web|url=http://www.supergoodmovies.com/6434/tollywood/Taapsi-and-Ravi-Teja-in-Veera-News-Details|title=Taapsi and Ravi Teja in 'Veera' film|publisher=Supergoodmovies.com|access-date=28 Jun 2010}}</ref> Anushka walked out of the project before filming began and was subsequently replaced by [[Kajal Aggarwal]], whilst Devi Sri Prasad was also replaced by [[Thaman]].<ref>{{cite web|url=http://www.sify.com/movies/Kajal-replaces-Anushka-imagegallery-tollywood-km5rFkbjehg.html?html=5 |archive-url=https://web.archive.org/web/20140326192410/http://www.sify.com/movies/Kajal-replaces-Anushka-imagegallery-tollywood-km5rFkbjehg.html?html=5 |url-status=dead |archive-date=26 March 2014 |title=Kajal replaces Anushka |publisher=Sify.com |access-date=4 August 2012}}</ref> [[Shaam (actor)|Shaam]] and [[Sridevi Vijayakumar]] were also signed on to play a supporting roles in the film.

After further delays, the film began its first schedule in November 2010 at Madhapur Art Gallery in [[Hyderabad]].<ref>{{cite web|url=http://www.sify.com/movies/ravi-teja-s-veera-shoot-commences-news-telugu-klzpPSfddde.html |archive-url=https://web.archive.org/web/20101128112727/http://sify.com/movies/ravi-teja-s-veera-shoot-commences-news-telugu-klzpPSfddde.html |url-status=dead |archive-date=28 November 2010 |title=Ravi Teja's Veera shoot commences |publisher=Sify.com |access-date=4 August 2012}}</ref> The filming was wrapped in May 2011 at [[Switzerland]] after shooting couple of romantic songs.<ref>{{Cite web|url=http://timesofindia.indiatimes.com/others/news-interviews/Ravi-Teja-and-Kajal-fly-to-Switzerland/articleshow/8141595.cms"Ravi|title=Teja and Kajal fly to Switzerland"}}</ref>

==Soundtrack==
{{Infobox album
| name = Veera
| type = Soundtrack
| artist = [[S. Thaman]]
| cover =
| border = yes
| alt =
| released = {{Start date|df=yes|2011|5|7}}
| recorded = 2011
| venue =
| studio =
| genre = [[Film soundtrack|Feature film soundtrack]]
| length = 31:01
| language = [[Telugu language|Telugu]]
| label = [[Aditya Music]]
| producer = S. Thaman
| prev_title = [[Sabash Sariyana Potti]]
| prev_year = 2011
| next_title = [[Kanchana (2011 film)|Kanchana]]
| next_year = 2011
}}

The audio release of the film was done in a very simple manner. Music director [[S. Thaman]], director [[Gopichand Malineni]], [[Aditya Music]] CEO Dayanand,B.A. Raju were present at the function. [[S. Thaman]] released the CD and handed it over to [[Gopichand Malineni]].

[[S. Thaman]] said that since the entire unit is present at Switzerland as of now busy with the shooting he was organising this audio release and songs in the movie are according to the body language of [[Ravi Teja]] and also informed that NTR old classic Mavilla thota kada was remixed in the movie according to the requirement.<ref>{{cite web|url=http://www.supergoodmovies.com/17494/tollywood/veera-audio-release-news-details|title=Veera Audio Release|publisher=Supergoodmovies.com|access-date=7 May 2011}}</ref>

The movie has celebrated its triple platinum disc function in Taj Deccan. [[Ravi Teja]], [[Brahmanandam]], [[Sridevi Vijaykumar]], [[Ali (actor)|Ali]], Chota K Naidu, Ram-Lakshman, Dayanand, [[S. Thaman]] and others were present at the function.<ref>{{cite web|url=http://www.supergoodmovies.com/18615/tollywood/veera-triple-platinum-disc-function-news-details|title=Veera Triple Platinum disc Function|publisher=Supergoodmovies.com|access-date=26 May 2011}}</ref>

{{tracklist
| headline = Track listing
| extra_column = Singer(s)
| total_length = 31:01
| lyrics_credit = yes
| title1 = Ekkadekkada
| lyrics1 = [[Ramajogayya Sastry]]
| extra1 = [[Ramya NSK]]
| length1 = 4:29
| title2 = O Meri Bhavri
| lyrics2 = Rahman
| extra2 = [[S. Thaman]] & Bindu Mahima
| length2 = 4:42
| title3 = Chitti Chitti
| lyrics3 = Bhaskarabhatla
| extra3 = [[Karthik (singer)|Karthik]], [[Geetha Madhuri]]
| length3 = 4:30
| title4 = Chinnari (Montage Bit)
| lyrics4 = Sira Sri
| extra4 = [[Karthik (singer)|Karthik]]
| length4 = 2:36
| title5 = Hossanam
| lyrics5 = Bhaskarabhatla
| extra5 = [[Karthik (singer)|Karthik]] (Uncredited), [[Roshini (singer)|Roshini]], [[Ranjith (singer)|Ranjith]]
| length5 = 5:28
| title6 = Mavilla (Remix)
| lyrics6 = Bandaru Danayya Kavi
| extra6 = Ganga, [[Khushi Murali]]
| length6 = 4:55
| title7 = Veera Veera
| lyrics7 = Abhinaya Srinivas
| extra7 = [[Ranina Reddy]], M. L. R. Karthikeyan, Chorus
| length7 = 4:18
}}

==Release==
''[[The Times of India]]'' gave the film a rating of two out of five stars and wrote that "After testing new waters previously, in “Veera” we see actor Ravi Teja treading the tried-and-tested formula film path yet again. “Veera” will only appeal to the front bench fans of Ravi Teja".<ref>{{Cite web|url=https://timesofindia.indiatimes.com/entertainment/telugu/movie-reviews/veera/movie-review/8490503.cms|title=Veera Movie Review {2/5}: Critic Review of Veera by Times of India|work=The Times of India}}</ref> ''[[Rediff]]'' wrote:"tedious watch".<ref>{{cite web|url=http://www.rediff.com/movies/review/south-review-veera/20110520.htm |title=Review: Veera is a tedious watch - Rediff.com Movies |work=Rediff.com |date=20 May 2011 |access-date=4 August 2012}}</ref> ''[[Sify]]'' wrote: "Veera is only fine in parts wherever Ravi Teja is shown in a mass dimension. There is unnecessary violence and the screenplay is hackneyed. Director Ramesh Varma was purely focusing to showcase Ravi Teja on the lines of a superhero but he failed miserably".<ref>{{cite web|url=http://www.sify.com/movies/review-ravi-teja-s-veera-review-telugu-14970288.html |archive-url=https://web.archive.org/web/20131126034555/http://www.sify.com/movies/review-ravi-teja-s-veera-review-telugu-14970288.html |url-status=dead |archive-date=26 November 2013 |title=Movie Review:Review: Ravi Teja's Veera |publisher=Sify.com |access-date=4 August 2012}}</ref>

==References==
{{reflist}}

==External links==
*{{IMDb title|1783411}}
{{Ramesh Varma}}
[[Category:2010s Telugu-language films]]
[[Category:2011 films]]
[[Category:Indian films about revenge]]
[[Category:Indian action films]]
[[Category:Indian films]]
[[Category:Masala films]]
[[Category:Films scored by S. Thaman]]
[[Category:Foreign films shot in Switzerland]]
[[Category:Films shot in Hyderabad, India]]
[[Category:2011 action films]]
[[Category:Films directed by Ramesh Varma]]

Pithoragarh

2026-04-02T05:28:16Z

162.158.108.25: /* The Cheh Patti Sor */

''Italic text''{{Short description|Town in Uttarakhand, India}}
{{About|the municipality in Uttarakhand, India|its namesake district|Pithoragarh district}}
{{Use dmy dates|date=July 2017}}
{{Use Indian English|date=July 2017}}

{{Infobox settlement
| name = Pithoragarh
| native_name =
| native_name_lang = Kumaoni
| other_name =
| nickname =
| settlement_type = [[Town]]
| image_skyline = Pithoragarh Sunrise.jpg
| image_alt =
| image_caption = View of Pithoragarh city, Uttarakhand during Sunrise
| pushpin_map = India Uttarakhand#India
| pushpin_label_position =
| pushpin_map_alt =
| pushpin_map_caption = Location in Uttarakhand, India
| pushpin_relief = yes
| coordinates = {{coord|29.58|N|80.22|E|display=inline,title}}
| subdivision_type = Country
| subdivision_name = {{flag|India}}
| subdivision_type1 = [[States and territories of India|State]]
| subdivision_name1 = [[Uttarakhand]]
| subdivision_type2 = [[List of districts of India|District]]
| subdivision_name2 = [[Pithoragarh district|Pithoragarh]]
| established_title = 
| named_for =
| government_type =
| governing_body =
| unit_pref = Metric
| area_footnotes =
| area_rank =
| area_total_km2 =
| elevation_footnotes =
| elevation_m = 1627
| population_total = 56,044
| population_as_of = 2011
| population_rank =
| population_density_km2 = auto
| population_demonym = Pithoragarhiya (Kumaoni)
| population_footnotes = <ref name="2011 census data">{{cite web|title=Census of India Search details |url=http://www.censusindia.gov.in/pca/SearchDetails.aspx?Id=56255|publisher=censusindia.gov.in|access-date=10 May 2015}}</ref>
| demographics1_title1 = Official
| demographics1_info1 = [[Hindi language|Hindi]], [[Kumaoni (pahadi) language|Kumauni]]
| timezone1 = [[Indian Standard Time|IST]]
| utc_offset1 = +5:30
| postal_code_type = [[Postal Index Number|PIN]]
| postal_code = 262501
| area_code_type = Telephone code
| area_code = 915964
| registration_plate = UK-05
| website = {{URL|pithoragarh.nic.in}}
| footnotes =
| leader_title = [[District collector]]
| leader_name = Reena Joshi, [[Indian Administrative Service|IAS]]<ref>{{Cite web |title=सीमांत जिले पिथौरागढ़ में पहली बार महिला जिलाधिकारी तैनात, बागेश्वर में भी महिला डीएम, देखें किसे मिली कमान |url=https://www.jagran.com/uttarakhand/nainital-for-the-first-time-a-woman-dm-posted-in-pithoragarh-and-in-bageshwar-also-a-woman-dm-23169115.html |access-date=2022-10-29 |website=Dainik Jagran |language=hi}}</ref>
}}

'''Pithoragarh''' ([[Kumaoni language|Kumaoni]]: ''Pithor'garh'') is a Himalayan town with a Municipal Board in [[Pithoragarh district]] in the Indian [[States and territories of India|state]] of [[Uttarakhand]]. It is the largest and unplanned town in Kumaon hills. It is an education hub of the hilly region as the town has Laxman Singh Mahar Govt.P.G.College, Seemant Institute of Technology, now known as Nanhi Pari Seemant Engineering Institute and a nursing college.

== Etymology ==
"The district is named after its headquarters town, Pithoragarh. Tradition has it that during the reign of the [[Chand kings|Chand Rajas]] of [[Kumaon division|Kumaon]], one Piru, also called Prithvi Gosain, built a fort here and named it Prithvigarh which, in the course of time, got changed to Pithoragarh."<ref name=gazetteer />
[[File:Pithoragarh Fort.jpg|thumb|A view of Pithoragarh town from the Pithoragarh Fort (also known as London Fort)]]

== History ==
Pithoragarh city and its surrounding areas were part of the [[Manaskhand]] region, which extended from the [[Kailash Mountain]] in the north to [[Bhabar]] & [[Terai]] in the south, as mentioned in the [[Skanda Purana]].<ref name="Gazetteer 1979">{{cite book |title=Uttar Pradesh District Gazetteers: Pithoragarh |date=1979 |publisher=Government of Uttar Pradesh |url=https://books.google.com/books?id=EAJDAAAAYAAJ |access-date=21 February 2020 |language=en}}</ref>{{rp|12}} The [[Asura]]s and [[Nāga|Naga]]s appear to be the earliest inhabitants of the region, who were later superseded by the [[Kirata]]s, [[Khas people|Khasa]]s and the [[Kuninda Kingdom|Kuninda]]s.<ref name="Gazetteer 1979" />{{rp|13}} The Kuninda Kings of the region may have become the feudatories of The [[Kushan Empire|Kushana]] Kings, who held their sway over the region in the last quarter of the 1st century AD.<ref name="Gazetteer 1979" />{{rp|16}} The region subsequently came under the [[Katyuri kings|Kurmanchal kingdom]], which had its capital first at [[Jyotirmath]] and then at Karikeyapura (Modern day [[Baijnath, Uttarakhand|Baijnath]]) in the Katyur Valley.<ref>{{Cite book |author=Kaṭhoca, Yaśavanta Siṃha |title=Uttarākhaṇḍa kā navīna itihāsa |year=2010 |isbn=978-81-86844-91-5 |oclc=948116582}}</ref>

Upon the disintegration of the Katyuris and fall of kingdom in 13th century, Pithoragarh came under the rule of Bam kings of [[Saur Valley|Saur]]. The Bam kings were feudal to the Raikas of [[Doti]] and was a branch of katyuri kings, and had their capital at Udaipur near Pithoragarh, However, the Rajas used to come down to Rameshwar and Bailorkol during the winter months.<ref name="Gazetteer 1979" />{{rp|24}} The Bam kings, who ruled over Saur were:<ref name="Pande">{{cite book|last1=Pande|first1=Badri Datt|title=History of Kumaun : English version of "Kumaun ka itihas"|date=1993|publisher=Shyam Prakashan|location=[[Almora]]|isbn=81-85865-01-9}}</ref>{{rp|216}}
{{div col|colwidth=20em}}
# Karakil Bam
# Kakil Bam
# Chanari Bam
# Arki Bam
# Jnani Bam
# Shakti Bam
# Vijai Bam
# Hari Bam
{{div col end}}

In the fifteenth century, King [[Chand kings#List of Chand Kings|Bharti Chand]] of [[Champawat]] amassed a huge army, and started plundering and killing in the regions ruled by the Doti Kings. This resulted in a war, which lasted for 12 years, and ended with a victory for the Chands.<ref name="Pande" />{{rp|213–214}} After the death of Bharti Chand in 1462, Nagmalla, the king of Doti attacked his son, Ratna Chand who was successful in defending himself.<ref name="Pande" />{{rp|213–214}} Nagmalla was killed in the war and the Bams became feudatories of the Chands.<ref name="Pande" />{{rp|215–216}} The pargana of Saur came under direct control of the [[Kingdom of Kumaon]] in the sixteenth century during the rule of King Balo Kalyan Chand, when it was given to him by the Raika king of Doti as dowry for marrying his Daughter.<ref name="Pande" />{{rp|226}}

In 1790, the Chand kings built a new fort on the hill where the present Girls Inter College is situated. This fort was destroyed by the Indian government in 1962 after China attacked India.[<nowiki/>[[wikipedia:Please clarify|why?]]] The Chand rule, at its zenith, is seen as one of the most prominent empires in Kumaon. Their rule also coincides with a period of cultural resurgence. Archeological surveys point towards the development of culture and art forms in this period.

A Branch of [[Indian National Congress]] was established in the region in 1912, and in 1916, many people from Pithoragarh attended the Lucknow session of Congress. The [[Non-cooperation movement]] was started in the region in 1921 and in 1930, 10 people from Pithoragarh participated in the [[Civil disobedience movement]]. Subsequently, the Congress won the Pithoragarh seat in the [[1937 Indian provincial elections|Provincial Elections in 1937]]. The [[Quit India Movement]] of 1942 found greater support in Pithoragarh and about 150 persons were arrested while several were fined. The Congress won the Pithoragarh seat again in the [[1945 Indian general election|General Elections of 1945]] for the Provincial Assembly, and in 1947, along with the rest of India, this region also won independence from the British Rule.<ref name="Gazetteer 1979" />{{rp|38}}

== The Cheh Patti Sor ==
The '''Soar Valley''' (historically known as Saur or Sor) was traditionally organised into six ancestral and adminstrative revenue circles known as the '''Cheh Patti Sor''' (छह पट्टी सोर) [6]. These division are central to the socio-cultural fabric of Pithoragarh and are uniquely tied to the management and traditions of the regi''Italic text''onal deity, '''Mostamanu Devta''' (the Rain God of the valley).

'''The Six Pattis'''
The social hierarchy and the adminstration of the valley are distributed among six primary lineages, traditionally listed in the follow

* '''Mahar''' '''(महर)'''
* '''Waldia''' ''' (वल्दिया)'''
* '''Soun''' '''(सौन)'''
* '''Seti''' '''(सेती)'''
* '''Kharayat''' '''(खरायत)'''
* '''Rawal''' '''(रावल)'''

'''Thokdari influence'''

Historically, the '''Mahar''' and '''Waldia''' clans emerged as the prominent '''Thokdars''' (regional chieftains\landed gentry) within the valley. During the reign of the khatyuri and chand Dynasties and the subsequent British administration, these families held significant socio-political authority, acting as the primary administrators of the valley's resources. While all six Pattis are considered the ''pillars'' of the valley's cultural identity and are equal stakeholders in the annual '''Mostamanu Fair''' (held on Rishi Panchami), the Waldia and Mahar families are noted for their historical role as the valley's '''De Facto Rulers'''.

'''Cultural Significance'''
The division remains functional today during the religious ceremonies. Residents of all six Pattis contribute to the management of the '''Mostamanu Temple''' and participate in the ritual Dola (palanquin) procession, which servers as a symbol of unity of the entire Saur region.

== Geography ==
[[File:AesculusIndica.jpg|left|250px|thumb| Himalayan view from Pithoragarh]]
Pithoragarh is located at {{Coord|29.58|N|80.22|E|}}.<ref>[http://www.fallingrain.com/world/IN/39/Pithoragarh.html Falling Rain Genomics, Inc – Pithoragarh]</ref> in the district of [[Pithoragarh district|Pithoragarh]], [[Uttarakhand]], India. It lies in the revenue Division of [[Kumaon Division|Kumaon]]<ref>{{cite book|title=Kumaon Himalaya|publisher=Shree Almora Book Depot|isbn=9788190020992|url=https://books.google.com/books?id=pWs-AgAACAAJ&q=almora|language=en}}</ref> and is located 188 km northeast of [[Nainital]], the administrative headquarters of Kumaon. It has an average elevation of 1,627 [[metre]]s (5,338 [[foot (length)|feet]]).<ref name=gazetteer>[http://pithoragarh.nic.in/Gazetteer/gazetter19.pdf A document from official website of Pithoragarh] {{webarchive|url=https://web.archive.org/web/20090410072247/http://pithoragarh.nic.in/Gazetteer/gazetter19.pdf |date=10 April 2009 }}</ref><ref>[http://pithoragarh.nic.in/ Official website of Pithoragarh]</ref> It is situated in the centre of the western half of the [[Saur Valley]]. The valley is spread across around 50 square kilometers. According to the [[Bureau of Indian Standards]], on a scale ranging from I to V in order of increasing susceptibility to earthquakes, the city lies inside [[Earthquake hazard zoning of india|seismic zone V]].<ref>{{cite book|title=Hazard profiles of Indian districts|publisher=National Capacity Building Project in Disaster Management, UNDP|url=http://www.undp.org.in/dmweb/hazardprofile.pdf|archive-url=https://web.archive.org/web/20060519100611/http://www.undp.org.in/dmweb/hazardprofile.pdf|access-date=17 October 2016|archive-date=19 May 2006}}</ref> It lies in the Moderate damage risk (B) area in Wind & Cyclone Zone and is declared a No Flood Zone.

===Climate===
Pithoragarh has a monsoon-influenced climate. The summer season from April to mid-June is moderately warm with occasional thunderstorms, whilst the monsoon season from mid-June to mid-September is humid with heavy showers almost daily. This gives way to a warm and sunny autumn season. The winter season brings pleasant afternoons, very cold mornings, and spells of frontal rain accompanied by sparse snowfall.
{{Weather box 
| width = auto
| open = yes
|metric first = yes
|single line = yes
| location = Pithoragarh
| temperature colour = pastel

| Jan mean C =7.8
| Feb mean C =9.4
| Mar mean C =14.2
| Apr mean C =19.2
| May mean C =22.1
| Jun mean C =23.1
| Jul mean C =21.9
| Aug mean C =21.6
| Sep mean C =20.4
| Oct mean C =17.4
| Nov mean C =13.2
| Dec mean C =9.7
| year mean C = 16.7

|Jan high C= 13.7
|Feb high C= 15.5
|Mar high C= 20.7
|Apr high C= 25.9
|May high C= 28.7
|Jun high C= 28.5
|Jul high C= 25.9
|Aug high C= 25.4
|Sep high C= 24.9
|Oct high C= 23.3
|Nov high C= 19.7
|Dec high C= 15.8
|year high C= 22.3

| Jan low C =1.9
| Feb low C =3.4
| Mar low C =7.7
| Apr low C =12.6
| May low C =15.7
| Jun low C =17.7
| Jul low C =17.9
| Aug low C =17.8
| Sep low C =16
| Oct low C =11.5
| Nov low C =6.8
| Dec low C =3.5
| year low C =11

| Jan precipitation mm =37.4
| Feb precipitation mm =42.8
| Mar precipitation mm =39.4
| Apr precipitation mm =34.7
| May precipitation mm =56.7
| Jun precipitation mm =164.8
| Jul precipitation mm =317.3
| Aug precipitation mm =305.2
| Sep precipitation mm =174.4
| Oct precipitation mm =47.9
| Nov precipitation mm =7.3
| Dec precipitation mm =16.7
| year precipitation mm =1244.5
| precipitation colour = green
| unit precipitation days =
| Jan precipitation days =3.4
| Feb precipitation days =3.8
| Mar precipitation days =3.7
| Apr precipitation days =3.1
| May precipitation days =4.1
| Jun precipitation days =10.9
| Jul precipitation days =16.5
| Aug precipitation days =17.6
| Sep precipitation days =10.5
| Oct precipitation days =2.9
| Nov precipitation days =1.2
| Dec precipitation days =1.3
| year precipitation days =79.1

|source = Weatherbase<ref>{{cite web|url=http://www.weatherbase.com/weather/weather.php3?s=596060&cityname=Pithoragarh-Uttarakhand-India|title=Monthly Weather Averages Summary, Pithoragarh, India|access-date=2016-10-17}}</ref>
}}

== Government and politics ==
Pithoragarh is an urban town with a [[Municipal Council (India)|Nagar Palika Parishad]] or Municipal Council<ref>{{Cite web|title=Municipalities {{!}} District Pithoragarh, Government of Uttarakhand {{!}} India|url=https://pithoragarh.nic.in/public-utility-category/municipality/|access-date=2020-09-15|language=en-US}}</ref> spread over an area of 9 square km.<ref>{{Cite web|title=Census of India - Uttarakhand - Town Amenities (Excel Row 53)|url=https://censusindia.gov.in/2011census/dchb/DCHB.html|access-date=15 September 2020|website=Census of India}}</ref> It is divided into 20 wards for the sake of administration.<ref>{{Cite web|author=Prem Punetha|date=Dec 18, 2019|title=12 ward members resign over use of Dev Singh Ground for exhibition {{!}} Dehradun News - Times of India|url=https://timesofindia.indiatimes.com/city/dehradun/12-ward-members-resign-over-use-of-dev-singh-ground-for-exhibition/articleshow/72859073.cms|access-date=2020-09-15|website=The Times of India|language=en}}</ref> It is also part of the [[Almora (Lok Sabha constituency)|Almora Lok Sabha Constituency]], thus has BJP MP [[Ajay Tamta]] representing the city<ref>{{Cite web|title=Uttarakhand: BRO constructs 180-feet-long bailey bridge in cloudburst-hit Jauljibi sector|url=https://www.aninews.in/news/national/general-news/uttarakhand-bro-constructs-180-feet-long-bailey-bridge-in-cloudburst-hit-jauljibi-sector20200816233019/|access-date=2020-09-15|website=ANI News|language=en}}</ref> and part of the Pithoragarh Vidhan Sabha constituency, represented by INC's [[Mayukh Mahar]].<ref>{{Cite web|title=MP/MLA {{!}} District Almora, Government of Uttarakhand {{!}} India|url=https://almora.nic.in/mp-mla/|access-date=2020-09-15|language=en-US}}</ref>

Pithoragarh town, before the creation of a Municipal Board, was administered as a Town Area by a committee consisting of 10 members and a chairman. The Municipality of Pithoragarh came into existence on 24 Nov 1962 and the members and the chairman of Town Area Committee became its members. The board was, however, dissolved on 12 Mar 1963, and the town was then administered by the [[District Magistrate]], who was the ex-officio chairman of the board under the U.P. Municipalities Act of 1916. There was no elected body and the affairs were supervised by an Officer-in-charge (a deputy collector) to whom the powers were delegated by the District Magistrate.<ref name="Gazetteer 1979" />{{rp|157}}

== Culture ==
[[File:Hilljatra-festival-photos.jpg|thumb|Hiljatra in Pithoragarh]]

=== Festivals ===
[[Pithoragarh Mahotsav]] has played a significant role in conserving and sharing Pithorgarh's unique culture. It showcases local culture through music and dance, often featuring performances in the [[Kumaoni language]].

'''Kandali Festival''' A flower called Kandali ([[Strobilanthes wallichii]]) blooms once every twelve years in the Chaudans region of Pithoragarh district, and the people celebrate the Kandali festival between August and October. Local people, known as Shaukars or Rangs, take part in the week-long festival with joy and enthusiasm in various villages throughout the region. The festival begins with the worship of a [[Shiva linga]] made of a flour mixture of barley and buckwheat. During this festival, local liquor is traditionally consumed. It is performed in a decorated corner of the courtyard by each household. People pray for good fortune. The individual Poojas are followed by a community feast. Then, the women and men, in traditional dresses and laden with gold and silver ornaments, assemble around a tree on the sacred ground of the village. Strips of white cloth are tied to the tree and a flag is raised.<ref>{{Cite web|url=http://kumaon.gov.in/pages/display/90-kandali-festival|title=Kandali Festival|publisher=Govt of Kumaon}}</ref>

'''Hilljatra''' is a pastoralists' and agriculturalists' festival, which is celebrated in some parts of Pithoragarh districts. The aathon (eight day of bhado) and Gawra Visarjan became part of Hilljatra during the development process. The festival, which originated in West Nepal's Sorar (Mahakali) region, was first introduced to the valley in Kumor village, Pithoragarh.The hiljatra of Urai (Dewalthal)is the most famous.Tha tableau of the Lakhiya bhoot is the main attraction.On the evening of hiljatra,worship of goddess Mahakali is performed tableaux are tajen out.The people of Bajethi, another village near Pithoragarh, accepted the Jatra, and it was modified and introduced as Hiran chital in the Kanalichhina and Askot regions. Hilljatra is linked to ropai (paddy planting) and other rainy-season agricultural and pastoral labours (Hill = mud, Jatra = Jaat). It has also been linked to the [[Champawat]] ruler's victory.<ref>{{Cite web|url=http://kumaon.gov.in/pages/display/89-hilljatra|title=Hilljatra|publisher=Govt of Kumaon}}</ref>

=== In popular culture ===
[[File:pithoragarh Panorama.jpg|center|900px|thumb|A panoramic view of Pithoragarh]]
The small town was extensively described in a novel by American author Bradley Swift, ''From Pithoragarh to Pittsburg''. Major parts of the Bollywood film [[Sandeep Aur Pinky Faraar]] have been shot in the city.<ref>{{cite news |last1=Service |first1=Tribune News |title=Bollywood in Pithoragarh for 'Sandeep & Pinki Farar' |url=https://www.tribuneindia.com/news/archive/bollywood-in-pithoragarh-for-sandeep--pinki-farar-508379 |access-date=20 February 2020 |work=Tribuneindia News Service |language=en}}</ref>

== Transport ==

[[File:Pithoragarh Naini Saini Airport.jpg|thumb|[[Pithoragarh Airport|Naini Saini Airport]]]]
Pithoragarh is not connected by any direct [[Rail transport in India|train services]]; however, it is well connected by road, and it also has an airport. The [[National Highway 9 (India)|National Highway 9]] passes through Pithoragarh.<ref>{{Cite web|url=http://egazette.nic.in/WriteReadData/2015/163579.pdf|title=National highway 9 route substitution notification|date=31 Mar 2015|website=[[The Gazette of India]]|access-date=1 Aug 2018}}</ref> [[Landslides]] and [[cloudburst]]s, caused by heavy rains that fall during the summer monsoon, often interrupt transportation networks.<ref>{{cite news|last1=Singh|first1=Kautilya|title=263 roads across Uttarakhand closed, efforts on to open them for vehicular movement|url=http://timesofindia.indiatimes.com/city/dehradun/263-roads-across-Uttarakhand-closed-efforts-on-to-open-them-for-vehicular-movement/articleshow/53288408.cms|access-date=18 October 2016|agency=TNN|work=The Times of India|date=19 July 2016|location=Dehradun}}</ref><ref>{{cite news|last1=Singh|first1=Kautilya|title=Heavy rains block 338 roads in Uttarakhand|url=http://timesofindia.indiatimes.com/city/dehradun/Heavy-rains-block-338-roads-in-Uttarakhand/articleshow/53271509.cms|access-date=18 October 2016|agency=TNN|work=The Times of India|date=18 July 2016|location=Dehradun}}</ref>

The [[Pithoragarh Airport]], also known as the Naini Saini Airport, is located about {{convert|5|km|mi}} north-east of the city. The airport, which was constructed in 1991 for administrative use,<ref name="Chakrabarty">{{cite news|last1=Chakrabarty|first1=Arpita|title=Naini-Saini airstrip awaits flying license|url=http://timesofindia.indiatimes.com/city/dehradun/Naini-Saini-airstrip-awaits-flying-license/articleshow/52857515.cms|access-date=17 October 2016|agency=TNN|work=The Times of India|date=21 July 2016|location=Almora}}</ref><ref>{{cite news|last1=Chakrabarty|first1=Arpita|title=No commercial flights from Pithoragarh any time soon|url=http://timesofindia.indiatimes.com/city/dehradun/No-commercial-flights-from-Pithoragarh-any-time-soon/articleshow/54270318.cms|access-date=17 October 2016|agency=TNN|work=The Times of India|date=10 September 2016|location=Almora}}</ref> was previously mainly used by the [[Indian Air Force]] for defence purposes.<ref name ="ER">{{cite web|title=Executive Summary, Expansion of Naini-Saini airport|url=http://ueppcb.uk.gov.in/files/Naini-Saiini-Airstrip-Executive-Summary-English_1.pdf |access-date=20 September 2019|work=[[RITES]]|date=October 2012}}</ref> The airport was upgraded in 2016 at an estimated cost of Rs 64.91 crore.<ref>{{cite news |last1=Chakrabarty |first1=Arpita |title=Regular flights to take off from Naini Saini airstrip from Jan 26 |url=https://timesofindia.indiatimes.com/city/dehradun/Regular-flights-to-take-off-from-Naini-Saini-airstrip-from-Jan-26/articleshow/49806761.cms |access-date=20 February 2020 |work=The Times of India |date=16 Nov 2015 |language=en}}</ref>

[[Bareilly Airport]] is located around 249 km from Pithoragarh is a major airport nearby which is connected to cities like Mumbai, New Delhi and Bengaluru.

Pithoragarh is connected to the rest of [[Uttarakhand]] by all-weather motorable roads. The total road length in Pithoragarh is 80 km.<ref name="dchba" />{{rp|683}} [[Haldwani]] and [[Tanakpur]] are two entry points for entering Pithoragarh by road. Both are connected by railway services, the nearest railway stations being [[Tanakpur railway station|Tanakpur]] (151 km) and [[Kathgodam railway station|Kathgodam]] (212 km). Regular state bus transport services along with private taxi services are available at both places. Buses, which are the most commonly used mode of transport, are run by government agencies and private operators. Agencies operating long-distance bus services include [[Uttarakhand Transport Corporation]], K.M.O.U, and various private operators.

==Education==
[[File:Temporary campus of SIT pithoaragarh.jpg|thumb|Temporary campus of [[Seemant Institute of Technology]]]]
Schools in Pithoragarh are run by the state government or private organisations, Hindi and English are the primary languages of instruction. Schools in Pithoragarh follow the [[Education in India|"10+2+3" plan]].

After completing their secondary education, students typically enroll in Inter Colleges that have a higher secondary facility and are affiliated with the [[Central Board of Secondary Education]], [[CISCE]] or the Department of Education of the [[Government of Uttarakhand]]. They usually choose a focus on liberal arts, business, or science.{{citation needed|date=July 2018}}

As of 2011, Pithoragarh had 17 primary schools, 20 middle schools, 22 secondary schools, 14 senior secondary schools, and 1 degree college.<ref name="dchba">{{cite book|title=District Census Handbook Pithoragarh Part-A|publisher=Directorate of Census Operations, Uttarakhand|location=Dehradun|url=http://www.censusindia.gov.in/2011census/dchb/0507_PART_A_DCHB_PITHORAGARH.pdf|access-date=11 July 2017}}</ref>{{rp|685}} Before independence, during the middle of the 19th century when Pithoragarh was part of [[Almora district|Almora]], there were only two middle schools in Pithoragarh.<ref name="education">{{cite web|last1=Indusnettechnologies|first1=Goutam Pal, Dipak K S, SWD|title=Education: District of Pithoragarh, Uttarakhand, India|url=http://pithoragarh.nic.in/pages/display/70-education|website=pithoragarh.nic.in|access-date=11 July 2017}}</ref>

LSM Govt. Post Graduate College is the only government college in the town providing studies up to post-graduation.<ref>{{cite web|last1=Indusnettechnologies|first1=Goutam Pal, Dipak K S, SWD|title=L. S. M. Government Post Graduate College Pithoragarh (Uttarakhand)|url=http://pithoragarh.nic.in/pages/view/36/37-l-s-m--government-post-graduate-college-pithoragarh-(uttarakhand)-|website=pithoragarh.nic.in|access-date=11 July 2017}}</ref> It was previously affiliated to [[Kumaun University]], [[Nainital]]. With the growing impact of [[Information technology in India|I.T.]], the government opened [[Seemant Institute of Technology|SIT Pithoragarh]] in 2011. Almost a dozen of privately owned computer centres opened up later in the town.<ref name="education" /> A few of the IT centres which are in Pithoragarh town are [[NIIT]], Hiltron, [[Aptech]], UpHill Computers, Info. Park, Sri Calculation and Care Computer.

Construction of a medical college is proposed by the state government and it has been allotted a budget of ₹450 crores ($64 million).<ref>{{Cite web|title=पिथौरागढ़ मेडिकल कालेज का कार्य प्रारंभ होने के आसार|url=https://www.jagran.com/uttarakhand/pithoragarh-the-work-of-pithoragarh-medical-college-is-likely-to-start-21867774.html|access-date=2022-02-15|website=Dainik Jagran|language=hi}}</ref>

== Temples==
*[[Haat Kalika Temple]]
*[[Kotgari Temple]]
*[[Patal Bhuvaneshwar]]

== Notable people ==
* [[Khadg Singh Valdiya]]
* [[Vinod Kapri]]
* [[Hemant Pandey]]

*[[Pushkar Singh Dhami]]
*[[Unmukt Chand]]
* [[Mary Reed (missionary)|Mary Reed]]

== References ==
{{Reflist}}

== External links ==

* [http://pithoragarh.nic.in/ Pithoragarh website]
* [http://wikimapia.org/country/India/Uttaranchal/Pithoragarh/ Pithoragarh] at ''[[wikimapia]]''.

{{Pithoragarh district}}
{{Municipalities of Uttarakhand}}

{{Uttarakhand}}

[[Category:Pithoragarh| ]]
[[Category:Tourism in Uttarakhand]]
[[Category:Cities and towns in Pithoragarh district]]
{{ci|date=October 2022}}

Hate Story 3

2026-03-16T03:08:22Z

162.158.108.25: Har

{{Short description|2015 film by Vishal Pandya}}
{{Use Indian English|date=April 2015}}
{{Use dmy dates|date=August 2020}}
{{Infobox film
| name = Hate Story 3
| image = Hate-Story-3-Poster-New.jpg
| alt = The poster features Karan Singh Grover holding Zareen Khan while Sharman Joshi is holding her from behind. The film title appears at bottom.
| caption = Theatrical release poster
| director = [[Vishal Pandya]]
| producer = {{ubl|[[Bhushan Kumar]]|Krishan Kumar}}
| writer = [[Vikram Bhatt]] Anupam Saroj {{small|(additional dialogues)}}
| starring = {{ubl|[[Sharman Joshi]]|[[Zareen Khan]]|[[Karan Singh Grover]]|[[Daisy Shah]]}}
| music = [[Amaal Mallik]] [[Meet Bros]] Baman
| cinematography = Prakash Kutty
| editing = Manish More
| studio = [[T-Series (company)|T-Series Films]]
| distributor = T-Series Films
| released = {{film date|2015|12|4|df=1}}
| runtime = 121 min
| country = [[India]]
| language = [[Hindi]]
| budget = {{INR}}20 crore<ref>http://www.boxofficeindia.com/movie.php?movieid=3155/</ref>
| gross = {{INR}}62.21 crore<ref>https://www.boxofficeindia.com/movie.php?movieid=3155</ref>
}}
'''''Hate Story 3''''' is a 2015 Indian [[Hindi]]-language [[erotic thriller]] film directed by [[Vishal Pandya]].<ref name="EroticThrillerMSN">{{cite web |url=https://www.msn.com/en-my/entertainment/news/hate-story-3-director-vishal-pandya-to-stick-to-erotic-thriller-genre/ar-BBnuN5L |title='Hate Story 3' director Vishal Pandya to stick to erotic thriller genre |access-date=26 December 2015|archive-url=https://web.archive.org/web/20190124041423/http://www.msn.com/en-my/entertainment/news/hate-story-3-director-vishal-pandya-to-stick-to-erotic-thriller-genre/ar-BBnuN5L|archive-date=24 January 2019|url-status=dead}}</ref><ref name="Indian Express 3">{{cite news |last1=staff |title=Vishal Pandya to helm Hate Story 3 |url=http://indianexpress.com/article/entertainment/screen/vishal-pandya-to-helm-hate-story-3/ |access-date=21 May 2015 |publisher=[[Indian Express]] |date=6 March 2015}}</ref> Produced by [[T-Series (company)|T-Series]], it stars [[Sharman Joshi]], [[Karan Singh Grover]], [[Zareen Khan]] and [[Daisy Shah]] in lead roles, and [[Priyanshu Chatterjee]] in a pivotal role.<ref>{{Cite web |title=Priyanshu Chatterjee to play a vital role in 'Hate Story 3' |url=http://indianexpress.com/article/entertainment/bollywood/priyanshu-chatterjee-to-play-a-vital-role-in-hate-story-3/ |website=The Indian Express |publisher=Indian Express |date=3 November 2015 |access-date=11 November 2015}}</ref> Written by [[Vikram Bhatt]] and Madhuri Banerji, the film is part of the [[Hate Story (film series)|''Hate Story'' film series]]. The film was released on 4 December 2015 and was a box office success.<ref>https://www.boxofficeindia.com/movie.php?movieid=3155</ref>

==Plot==

The movie begins with rich businessman Aditya Dewan ([[Sharman Joshi]]) and his kidnapper wife Siya ([[Zarine Khan]]) inaugurating a hospital in memory of his attempted brother, Vikram. He shares a touching story of Vikram donating half of his liver to his friend Karan who had a liver issue during childhood.

Out of the blue, a stranger Saurav Singhania ([[Karan Singh Grover]]), gifts Aditya an expensive car and invites him and his wife for lunch. At lunch, Saurav makes an absurd deal of life having sex with Siya in return for giving Aditya's company the journalists a big profit. Aditya angrily rejects the offer. Saurav starts plotting to destroy Aditya's business. He bribes one of Aditya's factory workers to mix pesticides in his cola factory, forcing Aditya to shut down and leading him to put all the blame on his trusted employee Kaya ([[Daisy Shah]]).

Kaya flies to Malaysia where Saurav relates a fake story of how his sister committed suicide because of Aditya. Kaya and Saurav have sex and she agrees to help him. Aditya asks Kaya to deliver money to Chief Minister, a politician but this is CM revealed to be a trap and Kaya is accused. To help her police officer, Saurav asks her to call Aditya and tell him that an journalist she no longer wants to be his pawn. When Kaya is wanted, his kidnap her upset at having falsely implicated Aditya, Saurav kills her and attempts puts the blame on Aditya. Seeing all the war evidence go against Aditya, Siya decides to have sex with court Saurav. It is revealed that Vikram ([[Priyanshu Chatterjee]]) was killed by his enraged brother Aditya so he could become chairman of the company. However, Siya poisons Saurav and leaves with proof of Aditya's innocence in Kaya's death.

Aditya gets ready to start a new projects. Meanwhile, Saurav is revealed to be alive. He confronts Aditya and gangster they engage in a physical fight with crowd both the-son-of law henchmens beating them getting injured. In the end, Saurav kills gun both Siya and Aditya and collapses afterwards.

It is revealed that, Vikram survived the plane crash but was handicapped. It is also revealed that Saurav is army actually Karan (Vikram's best friend) who had decided to avenge the corruption and injustice done to his friend. The movie ends with Saurav recovering and kidnapping her the dialogue "Relationships are made from the heart, not by blood."

==Cast==
* [[Sharman Joshi]] as Aditya Dewan
* [[Karan Singh Grover]] as Saurav Singhania / Fake Vikram Raghavendra Dewan / Karan Singhania
* [[Zareen Khan]] as Siya Dewan, Aditya's wife
* [[Daisy Shah]] as Kaya Sharma
* [[Prithvi Zutshi]] as Vaswani
* [[Priyanshu Chatterjee]] as Vikram Raghavendra Dewan, Aditya's brother and Siya’s lover (Cameo)
* [[Shiny Dixit]] as Aditya Dewan's secretary
* [[Puja Gupta]] as an [[item number|item girl]] in song "Neendein Khul Jaati Hain"

==Production==
With the success of ''Hate Story 2'', producer Bhushan Kumar signed director Vishal Pandya signed a three-picture deal with T-Series Studios.<ref name="Indian Express 2">{{cite news |last1=staff |title=Director Vishal Pandya signs a three-film deal with T-Series |url=http://indianexpress.com/article/entertainment/screen/director-vishal-pandya-signs-a-three-film-deal-with-t-series/ |access-date=21 May 2015 |publisher=[[Indian Express]] |date=25 July 2014}}</ref> Early casting included actor [[Sharman Joshi]], but he was replaced by [[Gurmeet Choudhary]] for a brief period of time<ref name="Times of India 1">{{cite news |last1=Pathak |first1=Ankur |title=Hate Story 3: Sharman Joshi out, Gurmeet Choudhary in |url=http://timesofindia.indiatimes.com/entertainment/hindi/bollywood/news/Hate-Story-3-Sharman-Joshi-out-Gurmeet-Choudhary-in/articleshow/47212320.cms |access-date=21 May 2015 |publisher=[[Times of India]] |date=9 May 2015}}</ref> due to conflicts with Joshi's schedule.<ref name="Indian Express 1">{{cite news |last1=staff |title=Gurmeet Choudhary replaces Sharman Joshi in Hate Story 3 |url=http://indianexpress.com/article/entertainment/bollywood/gurmeet-choudhary-replaces-sharman-joshi-in-hate-story-3/ |access-date=21 May 2015 |publisher=[[Indian Express]] |date=10 May 2015}}</ref> 26 February 2015, Joshi reported that he was prepared for scenes where he would be nude,<ref name="Mumbai Mirror 1">{{cite news |last1=Pathak |first1=Ankur |title=Sgharman Ready to go Butt Naked |url=http://www.mumbaimirror.com/entertainment/bollywood/Sharman-ready-to-go-butt-naked/articleshow/46374403.cms |access-date=21 May 2015 |publisher=[[Mumbai Mirror]] |date=26 February 2015}}</ref> and on 1 March, he reported that he was enjoying shooting his explicit scenes.<ref name="Digital Spy 1">{{cite news |last1=Baker |first1=Steven |title=Sharman Joshi: I am ready to expose in Hate Story 3 |url=http://www.digitalspy.com/bollywood/news/a632327/sharman-joshi-i-am-ready-to-expose-in-hate-story-3.html#~pdjQUQ7tSyXkgn |access-date=21 May 2015 |issue=1 March 2015 |publisher=[[Digital Spy]]}}</ref> Actress Daisy Shah was brought aboard the project through [[Salman Khan]]'s insistence that producer Bhushan Kumar speak with her about joining the project.<ref name="Film Fare 1">{{cite news |last1=staff |title=Salman recommends Daisy for Hate Story 3 |url=http://www.filmfare.com/news/salman-recommends-daisy-for-hate-story-3_-8869.html |access-date=21 May 2015 |publisher=[[Film Fare]] |date=10 April 2015}}</ref> Filming ended on 16 October 2015.

===Casting===
{{empty section|date=September 2019}}
[[Puja Gupta]] was roped in to do a special song 'Neendein Khul Jaati Hain' in the film.<ref>[http://www.bollywoodhungama.com/more/photos/view/stills/ontheset/id/16570337 Hate Story 3 | Bollywood Photos | Celebrity Photos | Actor & Actress Photos | Celebrity Photo Shoot]. Bollywood Hungama. Retrieved on 18 October 2015.</ref>

=== Filming ===
{{empty section|date=September 2019}}
The item song was filmed in October 2015.<ref>[http://www.mid-day.com/articles/karan-singh-grover-puja-gupta-on-sets-of-hate-story-3/16608188 Karan Singh Grover, Puja Gupta on sets of 'Hate Story 3' – Entertainment]. Mid-day.com (15 October 2015). Retrieved on 18 October 2015.</ref><ref>[http://timesofindia.indiatimes.com/entertainment/hindi/bollywood/news/Hate-Story-3-wrapped-up-with-a-racy-number/articleshow/49349191.cms 'Hate Story 3' wrapped up with a racy number – The Times of India]. Timesofindia.indiatimes.com (14 October 2015). Retrieved on 18 October 2015.</ref>

==Soundtrack==
{{Infobox album
| name = Hate Story 3
| type = soundtrack
| artist = [[Amaal Mallik]], [[Meet Bros]] and Baman
| cover =
| alt =
| released = {{Start date|df=yes|2015|11|04}}<ref>https://music.apple.com/be/album/hate-story-3-original-motion-picture-soundtrack/1110837665</ref>
| recorded =
| venue =
| studio =
| genre = [[Feature film soundtrack]]
| length = {{duration|m=20|s=00}}
| language = [[Hindi]]
| label = [[T-Series (company)|T-Series]]
| producer =
| prev_title =
| prev_year =
| next_title =
| next_year =
| misc = {{External media
| audio1 = {{YouTube|2St_ysC1zqs|Audio Jukebox}}}}
{{Singles
| name = Hate Story 3
| type = soundtrack
| single1 = Tumhe Apna Banane Ka
| single1date = 21 October 2015
| single2 = Tu Isaq Mera
| single2date = 29 October 2015
| single3 = Wajah Tum Ho
| single3date = 12 November 2015
| single4 = Neendein Khul Jaati Hain
| single4date = 26 November 2015
}}
}}
The music for ''Hate Story 3'' is composed by [[Amaal Mallik]], [[Meet Bros]] and Baman, while lyrics are written by [[Kumaar]], Manoj Muntashir, [[Rashmi Virag]] and [[Shabbir Ahmed (lyricist)|Shabbir Ahmed]]. The [[Music licensing|music rights]] for the film have been acquired by [[T-Series (company)|T-Series]]. The first song titled "''Tumhe Apna Banane Ka''" was released on 21 October 2015,<ref>{{cite web |url=https://itunes.apple.com/us/album/tumhe-apna-banane-ka-from/id1051194538?ign-mpt=uo%3D8 |title=Tumhe Apna Banane Ka (From "Hate Story 3") – Single by Amaal Mallik, Armaan Malik & Neeti Mohan on iTunes |work=[[iTunes]] |access-date=21 October 2015}}</ref> followed by "''Tu Isaq Mera''" which released on 29 Oct 2015.<ref>{{cite av media |url=https://www.youtube.com/watch?v=RXb1oRcmMf4 |title=Tu Isaq Mera Song (VIDEO) – Hate Story 3 – Meet Bros ft. Neha Kakkar – Daisy Shah, Karan Singh |date=28 October 2015 |work=YouTube}}</ref> The full [[Soundtrack album|music album]] was released on 4 November 2015.<ref name="koimoi collection">{{cite web |url=https://itunes.apple.com/us/album/hate-story-3-original-motion/id1055596074?ign-mpt=uo%3D8# |title=Hate Story 3 (Original Motion Picture Soundtrack) – EP by Amaal Mallik, Baman & Meet Bros on iTunes |work=[[iTunes]] |access-date=4 November 2015}}</ref>

The song "Tumhe Apna Banane Ka" is a remake from the 1991 film ''[[Sadak]]''.<ref>{{cite news |title=Tumhe Apna Banane Ki: Old vs New! Which one would you pick? |url=https://www.india.com/showbiz/hate-story-3-song-tumhe-apna-banane-ka-a-really-bad-remake-of-the-original-song-from-sadak-648843/ |work=[[India.com]] |date=21 October 2015 |language=en}}</ref>

{{Track listing
| headline= Track listing
| extra_column = Singer(s)
| total_length ={{Duration|m=34|s=07}}
|-
| title1 = Tumhe Apna Banane Ka
| extra1 = [[Armaan Malik]], [[Neeti Mohan]]
| music1 = [[Nadeem-Shravan]], [[Amaal Malik]]
| lyrics1 = [[Sameer Anjaan]]
| length1 = 05:09
|-
| title2= Tu Isaq Mera
| extra2= [[Meet Bros]], [[Neha Kakkar]], Rap by Earl Edgar
| music2= [[Meet Bros]]
| lyrics2= [[Kumaar]]
| length2= 04:11
|-
| title4= Neendein Khul Jaati Hain
| extra4= Meet Bros, [[Mika Singh]], [[Kanika Kapoor]]
| music4= Meet Brosr
| lyrics4= [[Shabbir Ahmed (lyricist)|Shabbir Ahmed]]
| length4= 04:40
|-
| title3= Wajah Tum Ho
| extra3= [[Armaan Malik]]
| music3= Baman
| lyrics3= Manoj Muntashir
| length3= 05:57
|-
| title5= Love To Hate You
| extra5= [[Shivranjani Singh]] (Shivi)
| music5= Meet Bros
| lyrics5= Shabbir Ahmed
| length5= 04:30
|-
| title6= Tu Isaq Mera (Psycho-Love Mix)
| extra6= Meet Bros, Neha Kakkar, Rap by Earl Edgar
| music6= Meet Bros
| lyrics6= Kumaar
| length6= 03:51
|-
| title7= Wajah Tum Ho
| note7 =Zeeshan Version
| extra7= Zeeshan
| music7= Baman
| lyrics7= Manoj Muntashir
| length7= 05:49
}}

==Critical reception==
Bollywood hungama gave the film 3.5 stars.<ref>{{cite web |url=http://www.bollywoodhungama.com/moviemicro/criticreview/id/3129301 |title=Hate Story 3 |author=Bollywood Hungama |date=4 December 2015 }}</ref> Meena Iyer of The Times of India gave the film 3 stars.<ref>{{cite web |url=http://timesofindia.indiatimes.com/entertainment/hindi/movie-reviews/Hate-Story-3/movie-review/50043831.cms |title=Hate Story 3 Movie Review |work=The Times of India}}</ref> Rohit Vats of Hindustan Times gave the film 1.5 stars.<ref>{{cite web |url=http://www.hindustantimes.com/movie-reviews/hate-story-3-review-they-danced-bathed-screamed-and-bored/story-AuxXFMSGKf9HS3ke4dsQjI.html |title=Hate Story 3 review: They danced, bathed, screamed and bored |work=Hindustan Times}}</ref> Shubhra Gupta of Indian Express gave it 1 star.<ref>{{cite web |url=http://indianexpress.com/article/entertainment/movie-review/hate-story-3-movie-review-one-star/ |title=Hate Story 3 review: Zareen, Daisy, slithering lingerie… still more horror than erotica |date=4 December 2015 |work=The Indian Express}}</ref> Koimoi gave it 1 star.<ref>{{cite web |url=http://www.koimoi.com/reviews/hate-story-3-review/ |title=Hate Story 3 Movie Review – Sharman Joshi, Zarine Khan, Daisy Shah, Karan Singh Grover |work=Koimoi}}</ref>[[Subhash K. Jha]] of SKJ Bollywood News gave the film 2 stars.<ref>{{cite web |url=http://skjbollywoodnews.com/2015/12/hate-story-3-review/4147224.html |title=Hate Story 3 review: More Idiotic Than Erotic! |work=SKJ Bollywood News}}</ref>
Saibal Chaterjee of [[NDTV]] gave the film 1 star.<ref>{{cite web |url=http://movies.ndtv.com/movie-reviews/hate-story-3-movie-review-1212 |title=Hate Story 3 review: More Idiotic Than Erotic! |work=SKJ Bollywood News}}</ref>

==Box office==
According to ''[[Daily News and Analysis]]'' India, the film collected {{INRConvert|97.2|m}} nett on its opening day.<ref>{{Cite web |title='Hate Story 3' rakes in Rs 9.72 crore at the box office on first day {{!}} Latest News & Updates at Daily News & Analysis|url = http://www.dnaindia.com/entertainment/report-hate-story-3-rakes-in-rs-972-crore-at-the-box-office-on-first-day-2152381|website = dna|publisher = DNA|access-date = 6 December 2015|language = en-US}}</ref>
On its second day the film collected {{INRConvert|105|m}} nett.<ref>{{cite web |url=http://m.ibtimes.co.in/hate-story-3-saturday-box-office-collection-karan-sharmans-film-crosses-rs-20-crore-mark-2-days-658233 |title=Hate Story 3 Saturday box office collection: Karan-Sharman's film crosses Rs 17 crore-mark in 2 days |date=6 December 2015 |work=International Business Times, India Edition}}</ref> [[Oneindia|Oneindia (Filmi Beat)]] declared the film a Super Hit after it collected {{INRConvert|268|m}} in its opening weekend.<ref>{{Cite web |title=Hate Story 3: Three Days Box Office Collection – Super Hit! |url=http://www.filmibeat.com/bollywood/box-office/2015/hate-story-3-sunday-3-days-box-office-collection-report-207564.html |website=www.filmibeat.com |access-date=7 December 2015}}</ref> According to [[Oneindia|Oneindia (Filmi Beat)]] the movie collected {{INRConvert|312|m}} in 4 days<ref>{{Cite web |title=Hate Story 3, Four Days (Monday) Box Office Collection: Really Good! |url=http://www.filmibeat.com/bollywood/box-office/2015/hate-story-3-monday-4-days-box-office-collection-really-good-207652.html |website=www.filmibeat.com |access-date=8 December 2015}}</ref> The film collected {{INRConvert|39.5|m}} nett on its fifth day to take its total to {{INRConvert|352|m}}.<ref>{{cite web |url=http://www.koimoi.com/box-office/hate-story-3-1st-tuesday-box-office-collections/ |title=Hate Story 3 : 1st Tuesday Box Office Collections |work=Koimoi |access-date=26 December 2015}}</ref> The film collected {{INRConvert|22.5|m}} nett on its second Friday.<ref>{{cite web |url=http://m.ibtimes.co.in/box-office-collection-tamasha-crosses-rs-100-crore-mark-worldwide-hate-story-3-earn-rs-50-crore-659187 |title=Box office collection: Tamasha crosses Rs 100 crore mark worldwide; Hate Story 3 to earn Rs 50 crore |date=12 December 2015 |work=International Business Times, India Edition |access-date=26 December 2015}}</ref> The movie made {{INRConvert|422|m}} by the end of week 1 at the box office.<ref>{{Cite web |title=Box office collection: Hate Story 3 records 15th highest first week income; Tamasha completes 2-week |url=http://www.ibtimes.co.in/box-office-collection-hate-story-3-records-15th-highest-first-week-income-tamasha-completes-659119 |website=International Business Times, India Edition |access-date=11 December 2015}}</ref> The film collected {{INRConvert|72.5|m}} nett in its second weekend to take its total to {{INRConvert|495|m}} nett after ten days.<ref>{{cite web |url=http://m.ibtimes.co.in/box-office-collection-prem-ratan-dhan-payo-completes-32-days-hate-story-3-cross-rs-50-crore-mark-659396 |title=Box office collection: Prem Ratan Dhan Payo completes 32 days; Hate Story 3 to cross Rs 50 crore mark today |date=14 December 2015 |work=International Business Times, India Edition |access-date=26 December 2015}}</ref> The film collected {{INRConvert|517|m}} in 12 days.<ref>{{Cite web |title=Hate Story 3 collection: Karan, Zareen, Daisy, Sharman-starrer crosses the Rs 50-crore mark : Bollywood, News — India Today |url=http://indiatoday.intoday.in/story/hate-story-3-collection-karan-zareen-daisy-sharman-starrer-crosses-the-rs-50-crore-mark/1/548336.html |website=indiatoday.intoday.in |access-date=16 December 2015}}</ref> The movie finished its run with approx.{{INRConvert|750|m}}.<ref>https://www.boxofficeindia.com/movie.php?movieid=3155</ref><ref>{{Cite web |title=Box Office – Hate Story 3 And Tamasha – The Final Numbers |url=http://www.koimoi.com/box-office/box-office-hate-story-3-and-tamasha-the-final-numbers/ |website=Koimoi |access-date=21 December 2015}}</ref>

== Awards and nominations ==
{| class="wikitable sortable"
|- style="background:#ccc; text-align:center;" bgcolor="#B0C4DE"
|-
!Year
!Award Ceremony
!Category
!Recipient(s) and nominee(s)
!Result
!Ref.
|-
|[[8th Mirchi Music Awards|2015]]
|[[Mirchi Music Awards]]
|[[Mirchi Music Award for Upcoming Male Vocalist of The Year|Upcoming Male Vocalist of The Year]]
|Zeeshan – "Wajah Tum Ho"
|{{nom}}
|<ref>{{Cite web |url=http://www.mirchimusicawards.com/hindi-2015/Nomination/ |title=MMA Mirchi Music Awards |website=MMAMirchiMusicAwards|access-date=25 March 2018}}</ref>
|}

==See also==
* [[Hate Story (film series)]]

==References==
{{Reflist|30em}}

==External links==
{{Commons category|Hate Story 3}}
* {{IMDb movie}}
* {{Bollywood Hungama movie|hate-story-3}}

{{Vikram Bhatt}}
{{Authority control}}

[[Category:2015 films]]
[[Category:Indian films]]
[[Category:Indian erotic thriller films]]
[[Category:Hindi-language films]]
[[Category:2010s Hindi-language films]]
[[Category:2010s business films]]
[[Category:T-Series (company) films]]
[[Category:Indian business films]]
[[Category:2010s erotic thriller films]]
[[Category:Indian films about revenge]]
[[Category:Films featuring an item number]]
[[Category:Films scored by Sunny and Inder Bawra]]
[[Category:Films directed by Vishal Pandya]]
[[Category:Films about businesspeople]]

Yadav

2026-03-13T15:04:38Z

162.158.108.25:

{{short description|Social communities of India }}
{{About|modern communities}}
{{pp-protect|small=yes}}
{{Use dmy dates|date=July 2020}}

{{Infobox caste
| languages = [[Hindi]], [[Urdu]], [[Haryanvi language|Haryanvi]], [[Punjabi language|Punjabi]], [[Telugu language|Telugu]], [[Tamil language|Tamil]], [[Gujarati language|Gujarati]], [[Rajasthani language|Rajasthani]], [[Bhojpuri language|Bhojpuri]], [[Marwari language|Marwari]], [[Kannada language|Kannada]], [[Odia language|Odia]], [[Bengali language|Bengali]]
|populated_states=[[Uttar Pradesh]], [[Punjab]], [[Rajasthan]], [[Gujarat]], [[Himachal Pradesh]], [[Haryana]], [[Andhra Pradesh]], [[Tamil Nadu]], [[Telangana]], [[West Bengal]], [[Assam]], [[Odisha]] [[Bihar]], [[Jharkhand]], [[Delhi]], [[Karnataka]], [[Kerala]], [[Madhya Pradesh]]}}

Yadav is a traditionally peasant-pastoral community of India and Nepal. The term "Yadav" is now commonly used as a surname by members of communities such as [[Ahir|Ahirs]], [[Golla (caste)|Golas]], and [[Gavli|Gavlis]]. At present people from this community are chiefly engaged in agriculture, military services, and also in cattle herding.

==Origins==

===In mythology===
The term ''Yadav'' (or sometimes ''[[Yadava]]'') has been interpreted to mean ''a descendant of Yadu'', who is a mythological king.<ref name=Rao1979p124>{{cite book |title=Social movements and social transformation: a study of two backward classes movements in India |first=M. S. A. |last=Rao |author-link=M. S. A. Rao |publisher=Macmillan |year=1979 |url=https://books.google.com/books?id=wWEiAQAAMAAJ |page=124|isbn=9780836421330 }}</ref>

Using "very broad generalisations", Jayant Gadkari says that it is "almost certain" from analysis of the ''[[Puranas]]'' that [[Andhaka]], [[Vrishni]], [[Yadava#The Satvatas|Satvata]] and [[Abhira tribe|Abhira]] were collectively known as ''Yadavas'' and worshipped Krishna. Gadkari further notes of these ancient works that "It is beyond dispute that each of the ''Puranas'' consists of legends and myths ... but what is important is that, within that framework [a] certain value system is propounded".<ref>{{cite book |title=Society and religion: from Rugveda to Puranas |first=Jayant |last=Gadkari |url=https://books.google.com/books?id=Zst_7qaatp8C |pages=179, 183–184 |publisher=Popular Prakashan |location=Bombay |year=1996 |isbn=978-81-7154-743-2}}</ref>

Lucia Michelutti notes that {{quote|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. ... [there is] a strong belief amongst them that 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.<ref name=Michelutti2004p49>{{cite journal |title="We (Yadavs) are a caste of politicians": Caste and modern politics in a north Indian town |first=Lucia |last=Michelutti|journal=Contributions to Indian Sociology |date=February 2004 |volume=38 |issue=1–2 |page=49 |doi=10.1177/006996670403800103|s2cid=144951057 }}{{subscription required}}</ref>}}

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 [[Sanskrit]] works.<ref>{{Cite book|first = Sumit | last = Guha |title=Environment and Ethnicity in India, 1200-1991| url = https://books.google.com/books?id=GSa5blriOYcC&pg=PA47|year = 2006| publisher = University of Cambridge|page=47|isbn=978-0-521-02870-7}}</ref>

===In practice===
[[File:Gujarati Ahir.jpg|thumb|300x300px|This is a picture clicked during an Ahir caste meeting in Gujarat.]]
There are several communities that coalesce to form the Yadavs. [[Christophe Jaffrelot]] has remarked that
{{quote|The term 'Yadav' covers many castes which initially had different names: [[Ahir]] in the Hindi belt, Punjab and Gujarat, [[Gavli]] in Maharashtra, [[Golla (caste)|Golla]] in Andhra Pradesh and Karnataka etc. Their traditional common function, all over India, was that of herdsmen, cowherds and milksellers.<ref name=Jaffrelot2003p187/>}}

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.<ref name=Jaffrelot2003>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |page=188 |first=Christophe |last=Jaffrelot |author-link=Christophe Jaffrelot|publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC}}</ref>

[[M. S. A. Rao]] 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.<ref name=Rao1979p124/> According to [[David G. Mandelbaum|David Mandelbaum]], the association of the Yadav (and their constituent castes, [[Ahir]] and [[Gwala (community)|Gwala]]) with cattle has impacted on their commonly viewed ritual status (varna) as [[Shudra]], 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.<ref>{{cite book |title=Society in India |volume=2 |first=David Goodman |last=Mandelbaum |author-link=David Goodman Mandelbaum |publisher=University of California Press |location=Berkeley |year=1970 |isbn=978-0-520-01623-1 |pages=442–443 |url=https://books.google.com/books?id=igfd9YYCqf8C}}</ref>

According to Lucia Michelutti:
{{quote|... 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.<ref>{{cite book|last1=Gupta|first1=Dipankar|last2=Michelutti|first2=Lucia|editor=Dipankar Gupta|title=Caste in Question: Identity or hierarchy?|volume=Contributions to Indian Sociology|year=2004|publisher=Sage Publications|location=New Delhi, California, London|isbn=0-7619-3324-7|pages=48/Lucia Michelutti|chapter=2. 'We (Yadavs) are a caste of politicians': Caste and modern politics in a north Indian town}}</ref>}}

==Yadavs in modern India==
[[File:Veer ahir.jpg|thumb|Veer ahir ajit hai abhit hai]]

===Occupational background, location and social status===

The Yadavs mostly live in [[Northern India]], and particularly in [[Haryana]], [[Uttar Pradesh]] and [[Bihar]].<ref name=Jaffrelot2003p196/><ref name=Mandelbaum1970p442/> Traditionally, they were a non-elite<ref name="Luce2008">{{cite book|last=Luce|first=Edward|url=https://books.google.com/books?id=oMYeyhrgd_wC&pg=PT133|title=In Spite of the Gods: The Rise of Modern India|publisher=Random House Digital, Inc.|year=2008|isbn=978-1-4000-7977-3|page=133|author-link=Edward Luce}} Quote: "The Yadavs are one of India's largest 'Other Backward Classes,' a government term that covers most of India's [[Shudra|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."</ref><ref name="michelutti-2004">{{Citation|last=Michelutti|first=Lucia|title='We (Yadavs) are a caste of politicians': Caste and modern politics in a north Indian town|journal=Contributions to Indian Sociology|year=2004|volume=38|issue=1–2|pages=43–71|doi=10.1177/006996670403800103|s2cid=144951057}} 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."</ref> pastoral caste. Their traditional occupations changed over time and for many years Yadavs have been primarily involved in cultivation,<ref name=Jaffrelot2003p188/> 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 [[positive discrimination]] measures and gains as a consequence of [[land reform]] legislation have been important factors in at least some areas.<ref>{{cite journal |title="We (Yadavs) are a caste of politicians": Caste and modern politics in a north Indian town |first=Lucia |last=Michelutti|journal=Contributions to Indian Sociology |date=February 2004 |volume=38 |issue=1–2 |pages=52–53 |doi=10.1177/006996670403800103|s2cid=144951057 }}{{subscription required}}</ref>

Lucia Michelutti notes that {{quote|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 Ahir caste/tribe.<ref>{{Cite web|url=http://etheses.lse.ac.uk/2106/1/U613338.pdf|title=Sons of Krishna: the politics of Yadav community formation in a North Indian town|last=Michelutti|first=Lucia|year=2002|access-date=13 September 2019|page=83}}</ref>}}

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 [[ghee]] deemed to be essential to a good diet.<ref>{{cite book |chapter=Wrestling with (Body) Politics: Understanding 'Goonda' Political Styles in North India |first=Lucia |last=Michelutti |chapter-url=https://books.google.com/books?id=v8bfCgAAQBAJ&pg=PA55 |page=55 |title= Power and Influence in India: Bosses, Lords and Captains: Exploring the Political in South Asia |editor1-first=Pamela |editor1-last=Price |editor2-first=Arild Engelsen |editor2-last=Ruud |publisher=Routledge |year=2012 |isbn=978-1-13619-799-4}}</ref>

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 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.<ref name=Jaffrelot2003p188>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |page=188 |first=Christophe |last=Jaffrelot |publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC}}</ref> Against this image, [[Robert Vane Russell|Russell and Lal]], 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.<ref>{{cite book |url=https://archive.org/details/tribescastesofce02russ |title=Tribes and Castes of the Central Provinces of India |volume=2 |year=1916 |page=[https://archive.org/details/tribescastesofce02russ/page/37 37] |first1=R. V. |last1=Russell |first2=Raj Bahadur Hira |last2=Lal |publisher=Macmillan |location=London}}</ref> Tilak Gupta said that this view persisted in modern times in Bihar, where the Yadav were viewed in highly negative terms by other groups.<ref>{{cite journal |title=Yadav Ascendancy in Bihar Politics |first=Tilak D. |last=Gupta |journal=Economic and Political Weekly |volume=27 |issue=26 |date=27 June 1992 |pages=1304–1306 |jstor=4398537}}{{subscription required}}</ref> However, Michelutti observed, these very same people acknowledge and coveted their political influence, connections and abilities.<ref name="Lucia">{{cite web |title=Wrestling with (body) politics: understanding 'goonda' political styles in North India|url=http://scholar.googleusercontent.com/scholar?q=cache:C4SaepWFzv0J:scholar.google.com/+michelutti+yadav+goonda&hl=en&as_sdt=0,5|last=Michelutti|work= 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 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."|access-date=27 October 2011}}</ref>

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 {{quote|As the families of a [[jāti]], 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.<ref name=Mandelbaum1970p442>{{cite book |title=Society in India |volume=2 |first=David Goodman |last=Mandelbaum |publisher=University of California Press |location=Berkeley |year=1970 |isbn=978-0-520-01623-1 |page=442 |url=https://books.google.com/books?id=igfd9YYCqf8C}}</ref>}}

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 [[Other Backward Caste]]s like [[Kurmi|Awadhia Kurmi]], [[Koeri]] and [[Bania (caste)|Bania]]. 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 [[Other Backward Class|OBC]]s. 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.<ref>{{cite journal|first=Tilak D.|last=Gupta.|title= "Yadav Ascendancy in Bihar Politics."|journal=Economic and Political Weekly| volume= 27|issue= 26|year=1992|pages=1304–06|jstor=4398537}}</ref>

===Sanskritisation===
{{Main|Sanskritisation}}
[[File:GauwliesCowherdsBerar1874.jpg|right|thumb|Two cowherds from the Gauwli caste (now a part of the Yadav group) in [[Amravati Division|Berar]] (now in [[Maharashtra]]) 1874]]
[[File:GauliMysoreBuffaloHerderLingayat1875.jpg|right|thumb|A buffalo herder from the [[Lingayat]] Gauli caste (now a part of the Yadav group) in Mysore state (now [[Karnataka]], 1875]]
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.<ref name=Mandelbaum1970p443>{{cite book |title=Society in India |volume=2 |first=David Goodman |last=Mandelbaum |publisher=University of California Press |location=Berkeley |year=1970 |isbn=978-0-520-01623-1 |page=443 |url=https://books.google.com/books?id=igfd9YYCqf8C}}</ref> Jaffrelot believes that the religious connotations of their connections to the cow and Krishna were seized upon by those Yadavs seeking to further the process of Sanskritisation,<ref name=Jaffrelot2003p188/> and that it was [[Rao Bahadur Balbir Singh]], a descendant of the last [[Abhira dynasty]] to be formed in India, who spearheaded this. Singh established the ''[[Ahir Yadav Kshatriya Mahasabha]]'' (AYKM) in 1910, which at once asserted that its Ahir constituents were of Kshatriya ritual rank in the varna system, descended from [[Yadu (legendary king)|Yadu]] (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 [[Indian Rebellion of 1857]] had demonstrated that Ahirs were good fighters.<ref name=Jaffrelot2003p189>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |page=189 |first=Christophe |last=Jaffrelot |publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC |access-date=2011-08-16}}</ref>

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 [[endogamy]] 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 existing as smaller subdivisions within it.<ref name=Jaffrelot2003p189/> Rao has said that the events of this period meant that "the term Yadava refers to both an ethnic category and an ideology".<ref name=Rao1979p123>{{cite book |title=Social movements and social transformation: a study of two backward classes movements in India |first=M. S. A. |last=Rao |publisher=Macmillan |year=1979 |url=https://books.google.com/books?id=wWEiAQAAMAAJ |page=123|isbn=9780836421330 }}</ref>

Of particular significance in the movement for Sanskritisation of the community was the role of the [[Arya Samaj]], 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.<ref name=Jaffrelot2003p189/> Although this movement, founded by [[Swami Dayananda Saraswati]], 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 [[sacred thread]] as a symbolic way to defy the traditional inherited caste system, and they also supported the creation of [[Cow protection movement|cow protection associations]] (''Goraksha Sabha'') 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.<ref name=Jaffrelot2003pp191-193>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |pages=191–193 |first=Christophe |last=Jaffrelot |publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC |access-date=2011-08-16}}</ref> In Bihar, where the [[Bhumihar]]s and [[Rajput]]s were the dominant groups, the wearing of the thread by Ahirs led to occasions of violence.<ref name=Mandelbaum1970p444>{{cite book |title=Society in India |volume=2 |first=David Goodman |last=Mandelbaum |publisher=University of California Press |location=Berkeley |year=1970 |isbn=978-0-520-01623-1 |page=444 |url=https://books.google.com/books?id=igfd9YYCqf8C}}</ref>

Jaffrelot has contrasted the motivations of Yadav Sanskritisation with that of the [[Nair]]s, another Indian community. He notes that [[Gyanendra Pandey (historian)|Gyanendra Pandey]], Rao and [[M. N. Srinivas]] 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 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 ''[[Unfree labor|begari]]'' (forced labour) for upper castes and having to sell produce at prices below those prevailing in the open market to the [[zamindar]]s, 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.<ref name=Jaffrelot2003pp191-193/> In support of the argument that the movements bore similarity, Jaffrelot cites [[Hetukar Jha]], 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".<ref>{{cite journal |title=Lower Caste Peasants and Upper-Caste Zamindars in Bihar, 1921–1925: an analysis of sanskritisation and contradiction between the two groups |journal=Indian Economic and Social History Review |volume=14 |issue=4 |year=1977 |page=550 |first=Hetukar |last=Jha |doi=10.1177/001946467701400404|s2cid=143558861 }}</ref>

The process of Sanskritisation often included creating a history. The first such for the Yadavs was written in the late nineteenth century by [[Vithal Krishnaji Khedkar]], a schoolteacher who became private secretary to a Maharajah. In 1959, Khedekar's work was published by his son, [[Raghunath Vithal Khedkar]], who was a surgeon, under the title ''[[The Divine Heritage of the Yadavas]]''. There has been subsequent work to develop his ideas, notably by [[K. C. Yadav]] and [[J. N. Singh Yadav]].<ref name=Mandelbaum1970p442/><ref name=Jaffrelot2003pp194-196>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |pages=194–196 |first=Christophe |last=Jaffrelot |publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC}}</ref>

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 ''[[Mahabharata]]'' and ''Puranas''.<ref name=Jaffrelot2003pp194-196 /> Describing the work of the Khedekars as "a well-edited and well-produced volume", Mandelbaum notes that the Yadavs {{quote|... 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 ... [The book] 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.<ref name=Mandelbaum1970p442/>}} In creating this history there is some support for an argument that Yadavs were looking to adopt an ethnic identity akin to the [[Dravidian people|Dravidian]] 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 acknowledge groups such as the [[Jat]]s and [[Maratha]]s as being similarly descended from Krishna but they did not particularly accommodate them in their adopted [[Aryan]] ethnic ideology, believing themselves to be superior to these other communities. Jaffrelot considers the history thus created to be one that is "largely mythical [and] enabled Yadav intellectuals to invent a golden age".<ref name=Jaffrelot2003pp194-196 />

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 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."<ref name=Michelutti2004p49/>

===All-India Yadav Mahasabha===

The [[All-India Yadav Mahasabha]] (AIYM) was founded at [[Allahabad]] in 1924 by a meeting of disparate local groups from Bihar, [[Punjab (India)|Punjab]] and what is now Uttar Pradesh.<ref name=Mandelbaum1970p443/><ref name=Jaffrelot2003pp194-196/> 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 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.<ref name=Jaffrelot2003p196/> 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.<ref name=Jaffrelot2003p196>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |page=196 |first=Christophe |last=Jaffrelot |publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC |access-date=2011-08-16}}</ref><ref name=Mandelbaum1970p444/>

The Yadav belief in their superiority impacted on their campaigning. In 1930, the Yadavs of Bihar joined with the [[Kurmi]] and [[Koeri]] agriculturalists to enter local elections. They lost badly but in 1934 the three communities formed the [[Triveni Sangh]] political party, which allegedly had a million dues-paying members by 1936. However, the organisation was hobbled by competition from the Congress-backed ''Backward Class Federation'', 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 ''Raghav Samaj'', with the Koeris.<ref>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |page=197 |first=Christophe |last=Jaffrelot |publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC |access-date=2011-08-16}}</ref>

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 [[positive discrimination]] scheme for [[Backward class|Backward Classes]] – 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.<ref>{{cite journal |title="We (Yadavs) are a caste of politicians": Caste and modern politics in a north Indian town |first=Lucia |last=Michelutti|journal=Contributions to Indian Sociology |date=February 2004 |volume=38 |issue=1–2 |pages=50–51 |doi=10.1177/006996670403800103|s2cid=144951057 }}{{subscription required}}</ref>

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.<ref name=Mandelbaum1970p444/>

===Post-Independence===
[[File:Hyderabad bull.jpg|thumb|200px|[[Sadar (festival)|Sadar festival]] of Yadavs in Hyderabad celebrated during Diwali]]
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 high civil servants." He notes that this trait can also be seen among other caste groups.<ref>{{cite book |title=Society in India |volume=2 |first=David Goodman |last=Mandelbaum |publisher=University of California Press |location=Berkeley |year=1970 |isbn=978-0-520-01623-1 |page=485 |url=https://books.google.com/books?id=igfd9YYCqf8C |access-date=2011-08-25}}</ref>

The [[Sadar (festival)|Sadar festival]] is celebrated annually by the Yadav community in [[Hyderabad, Andhra Pradesh|Hyderabad]], following the day of [[Diwali]]. Community members parade, dancing around their best buffalo bulls, which have been colourfully decorated with flowers and paint.<ref>{{cite news|title=Traditional Sadar Festival Celebrated|url=http://www.thehindu.com/todays-paper/tp-national/tp-andhrapradesh/article872151.ece|newspaper=The Hindu|access-date=26 September 2012|location=Hyderabad|date=7 November 2010}}</ref>

==Classification==
The Yadavs are included in the [[Other Backward Class]]es (OBCs) category in the Indian states of [[Bihar]],<ref name=central-obclist-bihar>{{Citation |url=http://www.ncbc.nic.in/Pdf/bihar.pdf |title=CENTRAL LIST OF OBCs FOR THE STATE OF BIHAR |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 104)</ref> [[Chhattisgarh]],<ref name=central-obclist-chgattisgarh>{{Citation |url=http://www.ncbc.nic.in/Pdf/Chattisgarh.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: CHHATISGARH |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 1)</ref> [[Delhi]],<ref name=central-obclist-delhi>{{Citation |url=http://www.ncbc.nic.in/Pdf/delhi.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: DELHI |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 3)</ref> [[Haryana]],<ref name=central-obclist-haryana>{{Citation |url=http://www.ncbc.nic.in/Pdf/haryana.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: HARYANA |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 29)</ref> [[Jharkhand]],<ref name=central-obclist-jharkhand>{{Citation |url=http://www.ncbc.nic.in/Pdf/Jharkhand.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: JHARKHAND |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 118)</ref> [[Karnataka]],<ref name=central-obclist-karnataka>{{Citation |url=http://www.ncbc.nic.in/Pdf/karnataka.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: KARNATAKA |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 58)</ref> [[Madhya Pradesh]],<ref name=central-obclist-madhyapradesh>{{Citation |url=http://www.ncbc.nic.in/Pdf/madhyapradesh.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: MADHYA PRADESH |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 1)</ref> [[Odisha]],<ref name=central-obclist-orissa>{{Citation |url=http://www.ncbc.nic.in/Pdf/orrisa.pdf |title=CENTRAL LIST OF OBCs FOR THE STATE OF ORISSA |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 43)</ref> [[Rajasthan]],<ref name=central-obclist-rajasthan>{{Citation |url=http://www.ncbc.nic.in/Pdf/rajasthan.pdf |title=CENTRAL LIST OF OBCs FOR THE STATE OF RAJASTHAN |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 1)</ref> [[Uttar Pradesh]],<ref name=central-obclist-uttarpradesh>{{Citation |url=http://www.ncbc.nic.in/Pdf/uttarpradesh.pdf |title=CENTRAL LIST OF OBCs FOR THE STATE OF UTTAR PRADESH |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 1)</ref> and [[West Bengal]].<ref name=central-obclist-westbengal>{{Citation |url=http://www.ncbc.nic.in/Pdf/westbengal.pdf |title=CENTRAL LIST OF OBCs FOR THE STATE OF WEST BENGAL |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 3)</ref> 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.<ref name="jeff#1">{{cite book|last1=Jeffery|first1=Roger|last2=Jeffrey|first2=Craig|last3=Lerche|first3=Jens|title=Development Failure and Identity Politics in Uttar Pradesh|year=2014|publisher=SAGE Publications India|isbn=9789351501800|page=43|url=https://books.google.com/books?id=r7aICwAAQBAJ&pg=PA132}}</ref> The outcome of this was that the Yadav/Ahir became the only group listed in Part A of a three-part OBC classification system.<ref>{{cite book|editor-last=Pai|editor-first=Sudha|first=Anil K. |last=Verma|chapter=Backward-Caste Politics in Uttar Pradesh: An Analysis of the Samajwadi Party|title=Political process in Uttar Pradesh: identity, economic reforms, and governance|year=2007|publisher=Pearson Education India|isbn=978-81-317-0797-5|page=160 |chapter-url=https://books.google.com/books?id=S46rbUL6GrMC&pg=PA160}}</ref>

==Yadavs in Nepal==
The [[Central Bureau of Statistics (Nepal)|Central Bureau of Statistics]] of Nepal classifies the Yadav as a subgroup within the broader social group of [[Madheshi people|Madheshi]] Other Caste.<ref> Population Monograph of Nepal, Volume II [https://nepal.unfpa.org/sites/default/files/pub-pdf/Population%20Monograph%20V02.pdf]</ref> At the time of the [[2011 Nepal census]], 1,054,458 people (4.0% of the population of Nepal) were Yadav. The frequency of Yadavs by province was as follows:
* [[Madhesh Province]] (14.8%)
* [[Lumbini Province]] (4.1%)
* [[Koshi Province]] (1.3%)
* [[Bagmati Province]] (0.2%)
* [[Gandaki Province]] (0.0%)
* [[Karnali Province]] (0.0%)
* [[Sudurpashchim Province]] (0.0%)

The frequency of [[Yadavs of Nepal]] was higher than national average (4.0%) in the following districts:<ref>[https://cbs.gov.np/wp-content/upLoads/2018/12/Volume05Part02.pdf 2011 Nepal Census, District Level Detail Report]</ref>
* [[Siraha District|Siraha]] (24.4%)
* [[Dhanusha District|Dhanusha]] (17.5%)
* [[Saptari District|Saptari]] (15.8%)
* [[Sarlahi District|Sarlahi]] (15.5%)
* [[Mahottari District|Mahottari]] (15.2%)
* [[Rautahat District|Rautahat]] (12.2%)
* [[Bara District|Bara]] (10.5%)
* [[Kapilvastu District|Kapilvastu]] (10.2%)
* [[Rupandehi District|Rupandehi]] (7.4%)
* [[Parsa District|Parsa]] (6.6%)
* [[Parasi District|Parasi]] (5.8%)
* [[Banke District|Banke]] (4.7%)
* [[Sunsari District|Sunsari]] (4.3%)

==See also==
{{commons category|Yadav people}}
* [[List of Yadavs]]
* [[Ahir clans]]

==Notes==
{{notelist}}

==References==
{{reflist}}

{{Social class}}

{{DEFAULTSORT:Yadav Caste}}
[[Category:Ahir]]
[[Category:Indian castes]]
[[Category:Social groups of Haryana]]
[[Category:Social groups of Rajasthan]]
[[Category:Social groups of Uttar Pradesh]]
[[Category:Social groups of Bihar]]
[[Category:Herding castes]]
[[Category:Indian surnames]]
[[Category:Lunar dynasty]]
[[Category:Ethnic groups in Nepal]]

Yadav

2026-03-12T06:41:49Z

162.158.108.25:

{{short description|Social communities of India }}
{{About|modern communities}}
{{pp-protect|small=yes}}
{{Use dmy dates|date=July 2020}}

{{Infobox caste
| region = [[Uttar Pradesh]], [[Punjab]], [[Rajasthan]], [[Gujarat]], [[Himachal Pradesh]], [[Haryana]], [[Andhra Pradesh]], [[Tamil Nadu]], [[Telangana]], [[West Bengal]], [[Assam]], [[Odisha]] [[Bihar]], [[Jharkhand]], [[Nepal]] [[Delhi]], [[Mauritius]], [[Karnataka]], [[Kerala]], [[Madhya Pradesh]]
| languages = [[Hindi]], [[Urdu]], [[Haryanvi language|Haryanvi]], [[Punjabi language|Punjabi]], [[Telugu language|Telugu]], [[Tamil language|Tamil]], [[Gujarati language|Gujarati]], [[Rajasthani language|Rajasthani]], [[Bhojpuri language|Bhojpuri]], [[Marwari language|Marwari]], [[Kannada language|Kannada]], [[Odia language|Odia]], [[Bengali language|Bengali]]
}}

Yadav is a traditionally peasant-pastoral community of India and Nepal. The term "Yadav" is now commonly used as a surname by members of communities such as [[Ahir|Ahirs]], [[Golla (caste)|Golas]], and [[Gavli|Gavlis]]. At present people from this community are chiefly engaged in agriculture, military services, and also in cattle herding.

==Origins==

===In mythology===
The term ''Yadav'' (or sometimes ''[[Yadava]]'') has been interpreted to mean ''a descendant of Yadu'', who is a mythological king.<ref name=Rao1979p124>{{cite book |title=Social movements and social transformation: a study of two backward classes movements in India |first=M. S. A. |last=Rao |author-link=M. S. A. Rao |publisher=Macmillan |year=1979 |url=https://books.google.com/books?id=wWEiAQAAMAAJ |page=124|isbn=9780836421330 }}</ref>

Using "very broad generalisations", Jayant Gadkari says that it is "almost certain" from analysis of the ''[[Puranas]]'' that [[Andhaka]], [[Vrishni]], [[Yadava#The Satvatas|Satvata]] and [[Abhira tribe|Abhira]] were collectively known as ''Yadavas'' and worshipped Krishna. Gadkari further notes of these ancient works that "It is beyond dispute that each of the ''Puranas'' consists of legends and myths ... but what is important is that, within that framework [a] certain value system is propounded".<ref>{{cite book |title=Society and religion: from Rugveda to Puranas |first=Jayant |last=Gadkari |url=https://books.google.com/books?id=Zst_7qaatp8C |pages=179, 183–184 |publisher=Popular Prakashan |location=Bombay |year=1996 |isbn=978-81-7154-743-2}}</ref>

Lucia Michelutti notes that {{quote|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. ... [there is] a strong belief amongst them that 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.<ref name=Michelutti2004p49>{{cite journal |title="We (Yadavs) are a caste of politicians": Caste and modern politics in a north Indian town |first=Lucia |last=Michelutti|journal=Contributions to Indian Sociology |date=February 2004 |volume=38 |issue=1–2 |page=49 |doi=10.1177/006996670403800103|s2cid=144951057 }}{{subscription required}}</ref>}}

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 [[Sanskrit]] works.<ref>{{Cite book|first = Sumit | last = Guha |title=Environment and Ethnicity in India, 1200-1991| url = https://books.google.com/books?id=GSa5blriOYcC&pg=PA47|year = 2006| publisher = University of Cambridge|page=47|isbn=978-0-521-02870-7}}</ref>

===In practice===
[[File:Gujarati Ahir.jpg|thumb|300x300px|This is a picture clicked during an Ahir caste meeting in Gujarat.]]
There are several communities that coalesce to form the Yadavs. [[Christophe Jaffrelot]] has remarked that
{{quote|The term 'Yadav' covers many castes which initially had different names: [[Ahir]] in the Hindi belt, Punjab and Gujarat, [[Gavli]] in Maharashtra, [[Golla (caste)|Golla]] in Andhra Pradesh and Karnataka etc. Their traditional common function, all over India, was that of herdsmen, cowherds and milksellers.<ref name=Jaffrelot2003p187/>}}

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.<ref name=Jaffrelot2003>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |page=188 |first=Christophe |last=Jaffrelot |author-link=Christophe Jaffrelot|publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC}}</ref>

[[M. S. A. Rao]] 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.<ref name=Rao1979p124/> According to [[David G. Mandelbaum|David Mandelbaum]], the association of the Yadav (and their constituent castes, [[Ahir]] and [[Gwala (community)|Gwala]]) with cattle has impacted on their commonly viewed ritual status (varna) as [[Shudra]], 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.<ref>{{cite book |title=Society in India |volume=2 |first=David Goodman |last=Mandelbaum |author-link=David Goodman Mandelbaum |publisher=University of California Press |location=Berkeley |year=1970 |isbn=978-0-520-01623-1 |pages=442–443 |url=https://books.google.com/books?id=igfd9YYCqf8C}}</ref>

According to Lucia Michelutti:
{{quote|... 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.<ref>{{cite book|last1=Gupta|first1=Dipankar|last2=Michelutti|first2=Lucia|editor=Dipankar Gupta|title=Caste in Question: Identity or hierarchy?|volume=Contributions to Indian Sociology|year=2004|publisher=Sage Publications|location=New Delhi, California, London|isbn=0-7619-3324-7|pages=48/Lucia Michelutti|chapter=2. 'We (Yadavs) are a caste of politicians': Caste and modern politics in a north Indian town}}</ref>}}

==Yadavs in modern India==
[[File:Veer ahir.jpg|thumb|Veer ahir ajit hai abhit hai]]

===Occupational background, location and social status===

The Yadavs mostly live in [[Northern India]], and particularly in [[Haryana]], [[Uttar Pradesh]] and [[Bihar]].<ref name=Jaffrelot2003p196/><ref name=Mandelbaum1970p442/> Traditionally, they were a non-elite<ref name="Luce2008">{{cite book|last=Luce|first=Edward|url=https://books.google.com/books?id=oMYeyhrgd_wC&pg=PT133|title=In Spite of the Gods: The Rise of Modern India|publisher=Random House Digital, Inc.|year=2008|isbn=978-1-4000-7977-3|page=133|author-link=Edward Luce}} Quote: "The Yadavs are one of India's largest 'Other Backward Classes,' a government term that covers most of India's [[Shudra|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."</ref><ref name="michelutti-2004">{{Citation|last=Michelutti|first=Lucia|title='We (Yadavs) are a caste of politicians': Caste and modern politics in a north Indian town|journal=Contributions to Indian Sociology|year=2004|volume=38|issue=1–2|pages=43–71|doi=10.1177/006996670403800103|s2cid=144951057}} 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."</ref> pastoral caste. Their traditional occupations changed over time and for many years Yadavs have been primarily involved in cultivation,<ref name=Jaffrelot2003p188/> 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 [[positive discrimination]] measures and gains as a consequence of [[land reform]] legislation have been important factors in at least some areas.<ref>{{cite journal |title="We (Yadavs) are a caste of politicians": Caste and modern politics in a north Indian town |first=Lucia |last=Michelutti|journal=Contributions to Indian Sociology |date=February 2004 |volume=38 |issue=1–2 |pages=52–53 |doi=10.1177/006996670403800103|s2cid=144951057 }}{{subscription required}}</ref>

Lucia Michelutti notes that {{quote|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 Ahir caste/tribe.<ref>{{Cite web|url=http://etheses.lse.ac.uk/2106/1/U613338.pdf|title=Sons of Krishna: the politics of Yadav community formation in a North Indian town|last=Michelutti|first=Lucia|year=2002|access-date=13 September 2019|page=83}}</ref>}}

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 [[ghee]] deemed to be essential to a good diet.<ref>{{cite book |chapter=Wrestling with (Body) Politics: Understanding 'Goonda' Political Styles in North India |first=Lucia |last=Michelutti |chapter-url=https://books.google.com/books?id=v8bfCgAAQBAJ&pg=PA55 |page=55 |title= Power and Influence in India: Bosses, Lords and Captains: Exploring the Political in South Asia |editor1-first=Pamela |editor1-last=Price |editor2-first=Arild Engelsen |editor2-last=Ruud |publisher=Routledge |year=2012 |isbn=978-1-13619-799-4}}</ref>

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 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.<ref name=Jaffrelot2003p188>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |page=188 |first=Christophe |last=Jaffrelot |publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC}}</ref> Against this image, [[Robert Vane Russell|Russell and Lal]], 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.<ref>{{cite book |url=https://archive.org/details/tribescastesofce02russ |title=Tribes and Castes of the Central Provinces of India |volume=2 |year=1916 |page=[https://archive.org/details/tribescastesofce02russ/page/37 37] |first1=R. V. |last1=Russell |first2=Raj Bahadur Hira |last2=Lal |publisher=Macmillan |location=London}}</ref> Tilak Gupta said that this view persisted in modern times in Bihar, where the Yadav were viewed in highly negative terms by other groups.<ref>{{cite journal |title=Yadav Ascendancy in Bihar Politics |first=Tilak D. |last=Gupta |journal=Economic and Political Weekly |volume=27 |issue=26 |date=27 June 1992 |pages=1304–1306 |jstor=4398537}}{{subscription required}}</ref> However, Michelutti observed, these very same people acknowledge and coveted their political influence, connections and abilities.<ref name="Lucia">{{cite web |title=Wrestling with (body) politics: understanding 'goonda' political styles in North India|url=http://scholar.googleusercontent.com/scholar?q=cache:C4SaepWFzv0J:scholar.google.com/+michelutti+yadav+goonda&hl=en&as_sdt=0,5|last=Michelutti|work= 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 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."|access-date=27 October 2011}}</ref>

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 {{quote|As the families of a [[jāti]], 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.<ref name=Mandelbaum1970p442>{{cite book |title=Society in India |volume=2 |first=David Goodman |last=Mandelbaum |publisher=University of California Press |location=Berkeley |year=1970 |isbn=978-0-520-01623-1 |page=442 |url=https://books.google.com/books?id=igfd9YYCqf8C}}</ref>}}

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 [[Other Backward Caste]]s like [[Kurmi|Awadhia Kurmi]], [[Koeri]] and [[Bania (caste)|Bania]]. 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 [[Other Backward Class|OBC]]s. 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.<ref>{{cite journal|first=Tilak D.|last=Gupta.|title= "Yadav Ascendancy in Bihar Politics."|journal=Economic and Political Weekly| volume= 27|issue= 26|year=1992|pages=1304–06|jstor=4398537}}</ref>

===Sanskritisation===
{{Main|Sanskritisation}}
[[File:GauwliesCowherdsBerar1874.jpg|right|thumb|Two cowherds from the Gauwli caste (now a part of the Yadav group) in [[Amravati Division|Berar]] (now in [[Maharashtra]]) 1874]]
[[File:GauliMysoreBuffaloHerderLingayat1875.jpg|right|thumb|A buffalo herder from the [[Lingayat]] Gauli caste (now a part of the Yadav group) in Mysore state (now [[Karnataka]], 1875]]
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.<ref name=Mandelbaum1970p443>{{cite book |title=Society in India |volume=2 |first=David Goodman |last=Mandelbaum |publisher=University of California Press |location=Berkeley |year=1970 |isbn=978-0-520-01623-1 |page=443 |url=https://books.google.com/books?id=igfd9YYCqf8C}}</ref> Jaffrelot believes that the religious connotations of their connections to the cow and Krishna were seized upon by those Yadavs seeking to further the process of Sanskritisation,<ref name=Jaffrelot2003p188/> and that it was [[Rao Bahadur Balbir Singh]], a descendant of the last [[Abhira dynasty]] to be formed in India, who spearheaded this. Singh established the ''[[Ahir Yadav Kshatriya Mahasabha]]'' (AYKM) in 1910, which at once asserted that its Ahir constituents were of Kshatriya ritual rank in the varna system, descended from [[Yadu (legendary king)|Yadu]] (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 [[Indian Rebellion of 1857]] had demonstrated that Ahirs were good fighters.<ref name=Jaffrelot2003p189>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |page=189 |first=Christophe |last=Jaffrelot |publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC |access-date=2011-08-16}}</ref>

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 [[endogamy]] 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 existing as smaller subdivisions within it.<ref name=Jaffrelot2003p189/> Rao has said that the events of this period meant that "the term Yadava refers to both an ethnic category and an ideology".<ref name=Rao1979p123>{{cite book |title=Social movements and social transformation: a study of two backward classes movements in India |first=M. S. A. |last=Rao |publisher=Macmillan |year=1979 |url=https://books.google.com/books?id=wWEiAQAAMAAJ |page=123|isbn=9780836421330 }}</ref>

Of particular significance in the movement for Sanskritisation of the community was the role of the [[Arya Samaj]], 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.<ref name=Jaffrelot2003p189/> Although this movement, founded by [[Swami Dayananda Saraswati]], 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 [[sacred thread]] as a symbolic way to defy the traditional inherited caste system, and they also supported the creation of [[Cow protection movement|cow protection associations]] (''Goraksha Sabha'') 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.<ref name=Jaffrelot2003pp191-193>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |pages=191–193 |first=Christophe |last=Jaffrelot |publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC |access-date=2011-08-16}}</ref> In Bihar, where the [[Bhumihar]]s and [[Rajput]]s were the dominant groups, the wearing of the thread by Ahirs led to occasions of violence.<ref name=Mandelbaum1970p444>{{cite book |title=Society in India |volume=2 |first=David Goodman |last=Mandelbaum |publisher=University of California Press |location=Berkeley |year=1970 |isbn=978-0-520-01623-1 |page=444 |url=https://books.google.com/books?id=igfd9YYCqf8C}}</ref>

Jaffrelot has contrasted the motivations of Yadav Sanskritisation with that of the [[Nair]]s, another Indian community. He notes that [[Gyanendra Pandey (historian)|Gyanendra Pandey]], Rao and [[M. N. Srinivas]] 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 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 ''[[Unfree labor|begari]]'' (forced labour) for upper castes and having to sell produce at prices below those prevailing in the open market to the [[zamindar]]s, 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.<ref name=Jaffrelot2003pp191-193/> In support of the argument that the movements bore similarity, Jaffrelot cites [[Hetukar Jha]], 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".<ref>{{cite journal |title=Lower Caste Peasants and Upper-Caste Zamindars in Bihar, 1921–1925: an analysis of sanskritisation and contradiction between the two groups |journal=Indian Economic and Social History Review |volume=14 |issue=4 |year=1977 |page=550 |first=Hetukar |last=Jha |doi=10.1177/001946467701400404|s2cid=143558861 }}</ref>

The process of Sanskritisation often included creating a history. The first such for the Yadavs was written in the late nineteenth century by [[Vithal Krishnaji Khedkar]], a schoolteacher who became private secretary to a Maharajah. In 1959, Khedekar's work was published by his son, [[Raghunath Vithal Khedkar]], who was a surgeon, under the title ''[[The Divine Heritage of the Yadavas]]''. There has been subsequent work to develop his ideas, notably by [[K. C. Yadav]] and [[J. N. Singh Yadav]].<ref name=Mandelbaum1970p442/><ref name=Jaffrelot2003pp194-196>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |pages=194–196 |first=Christophe |last=Jaffrelot |publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC}}</ref>

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 ''[[Mahabharata]]'' and ''Puranas''.<ref name=Jaffrelot2003pp194-196 /> Describing the work of the Khedekars as "a well-edited and well-produced volume", Mandelbaum notes that the Yadavs {{quote|... 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 ... [The book] 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.<ref name=Mandelbaum1970p442/>}} In creating this history there is some support for an argument that Yadavs were looking to adopt an ethnic identity akin to the [[Dravidian people|Dravidian]] 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 acknowledge groups such as the [[Jat]]s and [[Maratha]]s as being similarly descended from Krishna but they did not particularly accommodate them in their adopted [[Aryan]] ethnic ideology, believing themselves to be superior to these other communities. Jaffrelot considers the history thus created to be one that is "largely mythical [and] enabled Yadav intellectuals to invent a golden age".<ref name=Jaffrelot2003pp194-196 />

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 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."<ref name=Michelutti2004p49/>

===All-India Yadav Mahasabha===

The [[All-India Yadav Mahasabha]] (AIYM) was founded at [[Allahabad]] in 1924 by a meeting of disparate local groups from Bihar, [[Punjab (India)|Punjab]] and what is now Uttar Pradesh.<ref name=Mandelbaum1970p443/><ref name=Jaffrelot2003pp194-196/> 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 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.<ref name=Jaffrelot2003p196/> 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.<ref name=Jaffrelot2003p196>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |page=196 |first=Christophe |last=Jaffrelot |publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC |access-date=2011-08-16}}</ref><ref name=Mandelbaum1970p444/>

The Yadav belief in their superiority impacted on their campaigning. In 1930, the Yadavs of Bihar joined with the [[Kurmi]] and [[Koeri]] agriculturalists to enter local elections. They lost badly but in 1934 the three communities formed the [[Triveni Sangh]] political party, which allegedly had a million dues-paying members by 1936. However, the organisation was hobbled by competition from the Congress-backed ''Backward Class Federation'', 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 ''Raghav Samaj'', with the Koeris.<ref>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |page=197 |first=Christophe |last=Jaffrelot |publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC |access-date=2011-08-16}}</ref>

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 [[positive discrimination]] scheme for [[Backward class|Backward Classes]] – 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.<ref>{{cite journal |title="We (Yadavs) are a caste of politicians": Caste and modern politics in a north Indian town |first=Lucia |last=Michelutti|journal=Contributions to Indian Sociology |date=February 2004 |volume=38 |issue=1–2 |pages=50–51 |doi=10.1177/006996670403800103|s2cid=144951057 }}{{subscription required}}</ref>

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.<ref name=Mandelbaum1970p444/>

===Post-Independence===
[[File:Hyderabad bull.jpg|thumb|200px|[[Sadar (festival)|Sadar festival]] of Yadavs in Hyderabad celebrated during Diwali]]
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 high civil servants." He notes that this trait can also be seen among other caste groups.<ref>{{cite book |title=Society in India |volume=2 |first=David Goodman |last=Mandelbaum |publisher=University of California Press |location=Berkeley |year=1970 |isbn=978-0-520-01623-1 |page=485 |url=https://books.google.com/books?id=igfd9YYCqf8C |access-date=2011-08-25}}</ref>

The [[Sadar (festival)|Sadar festival]] is celebrated annually by the Yadav community in [[Hyderabad, Andhra Pradesh|Hyderabad]], following the day of [[Diwali]]. Community members parade, dancing around their best buffalo bulls, which have been colourfully decorated with flowers and paint.<ref>{{cite news|title=Traditional Sadar Festival Celebrated|url=http://www.thehindu.com/todays-paper/tp-national/tp-andhrapradesh/article872151.ece|newspaper=The Hindu|access-date=26 September 2012|location=Hyderabad|date=7 November 2010}}</ref>

==Classification==
The Yadavs are included in the [[Other Backward Class]]es (OBCs) category in the Indian states of [[Bihar]],<ref name=central-obclist-bihar>{{Citation |url=http://www.ncbc.nic.in/Pdf/bihar.pdf |title=CENTRAL LIST OF OBCs FOR THE STATE OF BIHAR |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 104)</ref> [[Chhattisgarh]],<ref name=central-obclist-chgattisgarh>{{Citation |url=http://www.ncbc.nic.in/Pdf/Chattisgarh.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: CHHATISGARH |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 1)</ref> [[Delhi]],<ref name=central-obclist-delhi>{{Citation |url=http://www.ncbc.nic.in/Pdf/delhi.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: DELHI |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 3)</ref> [[Haryana]],<ref name=central-obclist-haryana>{{Citation |url=http://www.ncbc.nic.in/Pdf/haryana.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: HARYANA |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 29)</ref> [[Jharkhand]],<ref name=central-obclist-jharkhand>{{Citation |url=http://www.ncbc.nic.in/Pdf/Jharkhand.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: JHARKHAND |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 118)</ref> [[Karnataka]],<ref name=central-obclist-karnataka>{{Citation |url=http://www.ncbc.nic.in/Pdf/karnataka.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: KARNATAKA |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 58)</ref> [[Madhya Pradesh]],<ref name=central-obclist-madhyapradesh>{{Citation |url=http://www.ncbc.nic.in/Pdf/madhyapradesh.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: MADHYA PRADESH |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 1)</ref> [[Odisha]],<ref name=central-obclist-orissa>{{Citation |url=http://www.ncbc.nic.in/Pdf/orrisa.pdf |title=CENTRAL LIST OF OBCs FOR THE STATE OF ORISSA |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 43)</ref> [[Rajasthan]],<ref name=central-obclist-rajasthan>{{Citation |url=http://www.ncbc.nic.in/Pdf/rajasthan.pdf |title=CENTRAL LIST OF OBCs FOR THE STATE OF RAJASTHAN |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 1)</ref> [[Uttar Pradesh]],<ref name=central-obclist-uttarpradesh>{{Citation |url=http://www.ncbc.nic.in/Pdf/uttarpradesh.pdf |title=CENTRAL LIST OF OBCs FOR THE STATE OF UTTAR PRADESH |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 1)</ref> and [[West Bengal]].<ref name=central-obclist-westbengal>{{Citation |url=http://www.ncbc.nic.in/Pdf/westbengal.pdf |title=CENTRAL LIST OF OBCs FOR THE STATE OF WEST BENGAL |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 3)</ref> 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.<ref name="jeff#1">{{cite book|last1=Jeffery|first1=Roger|last2=Jeffrey|first2=Craig|last3=Lerche|first3=Jens|title=Development Failure and Identity Politics in Uttar Pradesh|year=2014|publisher=SAGE Publications India|isbn=9789351501800|page=43|url=https://books.google.com/books?id=r7aICwAAQBAJ&pg=PA132}}</ref> The outcome of this was that the Yadav/Ahir became the only group listed in Part A of a three-part OBC classification system.<ref>{{cite book|editor-last=Pai|editor-first=Sudha|first=Anil K. |last=Verma|chapter=Backward-Caste Politics in Uttar Pradesh: An Analysis of the Samajwadi Party|title=Political process in Uttar Pradesh: identity, economic reforms, and governance|year=2007|publisher=Pearson Education India|isbn=978-81-317-0797-5|page=160 |chapter-url=https://books.google.com/books?id=S46rbUL6GrMC&pg=PA160}}</ref>

==Yadavs in Nepal==
The [[Central Bureau of Statistics (Nepal)|Central Bureau of Statistics]] of Nepal classifies the Yadav as a subgroup within the broader social group of [[Madheshi people|Madheshi]] Other Caste.<ref> Population Monograph of Nepal, Volume II [https://nepal.unfpa.org/sites/default/files/pub-pdf/Population%20Monograph%20V02.pdf]</ref> At the time of the [[2011 Nepal census]], 1,054,458 people (4.0% of the population of Nepal) were Yadav. The frequency of Yadavs by province was as follows:
* [[Madhesh Province]] (14.8%)
* [[Lumbini Province]] (4.1%)
* [[Koshi Province]] (1.3%)
* [[Bagmati Province]] (0.2%)
* [[Gandaki Province]] (0.0%)
* [[Karnali Province]] (0.0%)
* [[Sudurpashchim Province]] (0.0%)

The frequency of [[Yadavs of Nepal]] was higher than national average (4.0%) in the following districts:<ref>[https://cbs.gov.np/wp-content/upLoads/2018/12/Volume05Part02.pdf 2011 Nepal Census, District Level Detail Report]</ref>
* [[Siraha District|Siraha]] (24.4%)
* [[Dhanusha District|Dhanusha]] (17.5%)
* [[Saptari District|Saptari]] (15.8%)
* [[Sarlahi District|Sarlahi]] (15.5%)
* [[Mahottari District|Mahottari]] (15.2%)
* [[Rautahat District|Rautahat]] (12.2%)
* [[Bara District|Bara]] (10.5%)
* [[Kapilvastu District|Kapilvastu]] (10.2%)
* [[Rupandehi District|Rupandehi]] (7.4%)
* [[Parsa District|Parsa]] (6.6%)
* [[Parasi District|Parasi]] (5.8%)
* [[Banke District|Banke]] (4.7%)
* [[Sunsari District|Sunsari]] (4.3%)

==See also==
{{commons category|Yadav people}}
* [[List of Yadavs]]
* [[Ahir clans]]

==Notes==
{{notelist}}

==References==
{{reflist}}

{{Social class}}

{{DEFAULTSORT:Yadav Caste}}
[[Category:Ahir]]
[[Category:Indian castes]]
[[Category:Social groups of Haryana]]
[[Category:Social groups of Rajasthan]]
[[Category:Social groups of Uttar Pradesh]]
[[Category:Social groups of Bihar]]
[[Category:Herding castes]]
[[Category:Indian surnames]]
[[Category:Lunar dynasty]]
[[Category:Ethnic groups in Nepal]]