Charan - Revision history

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	{{Short description\|Caste in South Asia}}		{{Short description\|Caste in South Asia}}
	{{other uses}}		{{other uses}}
	~~{{pp\|small=yes}}~~
	{{Use dmy dates\|date=May 2022}}		{{Use dmy dates\|date=May 2022}}
	{{Use Indian English\|date=May 2022}}		{{Use Indian English\|date=May 2022}}

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← Older revision		Revision as of 09:42, 11 March 2022
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	{{Short description\|A social group in India and Pakistan}}		{{Short description\|A social group in India and Pakistan}}
	{{other uses}}		{{other uses}}
	The '''Charans''' (IAST: Cāraṇ; [[Sanskrit]]: चारण; [[Gujarati language\|Gujarati]]: ચારણ; [[Urdu]]: ارڈ; IPA: cɑːrəɳə) are a South Asian community natively residing in the [[Rajasthan]], [[Gujarat]], [[Madhya Pradesh]], and [[Maharashtra]] states of [[India]], as well as the [[Sindh]] and [[Balochistan, Pakistan\|Balochistan]] provinces of [[Pakistan]]. Historically, Charans were poets & literateurs, as well as warriors and jagirdars. They specialised in diverse occupations as literateurs, warriors, agriculturalists, [[w:Trader_(finance)\|traders]], and [[w:Merchant\|merchants]].<ref>{{Cite journal\|last=Palriwala\|first=Rajni\|date=1993\|title=Economics and Patriliny: Consumption and Authority within the Household\|url=https://www.jstor.org/stable/3520426\|journal=Social Scientist\|volume=21\|issue=9/11\|pages=47–73\|doi=10.2307/3520426\|jstor=3520426\|issn=0970-0293\|quote="In Rajasthan, they were bards and 'literateurs', but also warriors and jagirdars, holders of land and power over men; the dependents of Rajputs, their equals and their teachers. On my initial visit and subsequently, I was assured of this fact vis-a-vis Panchwas and introduced to the thakurs, who in life-style, the practice of female seclusion, and various reference points they alluded to appeared as Rajputs. While other villagers insisted that Rajputs and Charans were all the same to them, the Charans, were not trying to pass themselves off as Rajputs, but indicating that they were as good as Rajputs if not ritually superior....most of the ex-landlord households, the Charans and one Pathan, remained in the middle and upper ranks of village society"}}</ref><ref>{{Cite journal\|last=Paul\|first=Kim\|date=1993-01-01\|title=Negotiating sacred space: The Mandirand the Oran as contested sites\|url=https://doi.org/10.1080/00856409308723191\|journal=South Asia: Journal of South Asian Studies\|volume=16\|issue=sup001\|pages=49–60\|doi=10.1080/00856409308723191\|issn=0085-6401\|quote="In the past some Charans were agriculturalists, engaged in farming lands which were divided equally between male descendants of the lineage. Others were cowherds and caravan escorts...."}}</ref><ref name="Tambs-Lyche2017" /><ref>{{Cite book\|last=Marcus\|first=George E.\|url=https://books.google.com/books?id=TYK2AAAAIAAJ\|title=Elites, Ethnographic Issues\|date=1983\|publisher=University of New Mexico Press\|isbn=978-0-8263-0658-6\|pages=219\|language=en\|quote="Charans were court poets and historians, "bards"."}}</ref><ref>{{Cite book\|last=Shah\|first=P. R.\|url=https://books.google.com/books?id=XGseAAAAMAAJ\|title=Raj Marwar During British Paramountcy: A Study in Problems and Policies Up to 1923\|date=1982\|publisher=Sharda Publishing House\|isbn=978-0-7855-1985-0\|pages=194\|language=en\|quote="The Charans constituted a body of faithful companions of the Rajputs. They composed poems in praise of the heroic deeds of the Rajputs, and thus inspired them with courage and fortitude. They also guarded the mansions of their patrons, gave protection to their women and children during emergency and also acted as tutors for the young ones. In return land gifts and honours were conferred upon them. The Charans, who could not devote themselves to intellectual pursuits, took to trade. They also protected merchants and travellers passing through desolate regions and forests."}}</ref><ref>{{Cite book\|last=Gupta\|first=Saurabh\|url=https://books.google.com/books?id=vZyoCgAAQBAJ\|title=Politics of Water Conservation: Delivering Development in Rural Rajasthan, India\|date=2015-10-01\|publisher=Springer\|isbn=978-3-319-21392-7\|pages=42\|language=en\|quote="Sharma (ibid) argues that the ex-Zamindars (or landlords) who own big landholdings even today are influential but those who do not retain it are not only less influential but have also slid down the scale of status hierarchy. The families most affected by this belong to the Rajputs, Jats, Charans and Brahmins (all traditionally powerful caste groups)."}}</ref><ref>{{Cite book\|last=Matheson\|first=Sylvia A.\|url=https://books.google.com/books?id=dCVuAAAAMAAJ\|title=Rajasthan, Land of Kings\|date=1984\|publisher=Vendome Press\|isbn=978-0-86565-046-6\|language=en}}</ref><ref>{{Cite book\|last=Hastings\|first=James M.\|url=https://books.google.com/books?id=nReHAAAAMAAJ\|title=Poets, Sants, and Warriors: The Dadu Panth, Religious Change and Identity Formation in Jaipur State Circa 1562-1860 Ce\|date=2002\|publisher=University of Wisconsin--Madison\|pages=23\|language=en\|quote="In Rajasthan, the Charans are a highly esteemed caste seen as occupying a social position slightly lower than that of Brahmins but above that of Rajputs, with whom they maintain a symbiotic relationship...Like Rajputs, with whom they often shared company, Charans would eat meat, drink liquor and engage in martial activities...Although, in a way, poetic composition and recitation was for them a “pastime” subordinate to the primary income producing occupations of military service, agriculture, and horse and cattle trading..."}}</ref><ref>{{Cite book\|last=Sharma\|first=K. L.\|url=https://books.google.com/books?id=XyCBDwAAQBAJ&newbks=0&hl=en\|title=Caste, Social Inequality and Mobility in Rural India: Reconceptualizing the Indian Village\|date=2019-02-02\|publisher=SAGE Publishing India\|isbn=978-93-5328-202-8\|pages=322-323\|language=en\|quote="Charans, a landowning caste (ex-zamindars), Brahmins and Banias were at the centre of the village...the upper castes, namely, Brahmins, Charans and Banias were dominant and grabbed new jobs and opportunities.}}</ref><ref>{{Cite book\|last=Patel\|first=Tulsi\|url=https://books.google.com/books?id=RiwTAQAAIAAJ\|title=Fertility Behaviour: Population and Society in a Rajasthan Village\|date=2006-11-30\|publisher=OUP India\|isbn=978-0-19-568706-4\|language=en\|quote="The jagir was held by members of the Charan caste...By this criterion most of the vegetarian castes enjoy a high rank while the non-vegetarian castes belong to the lower category, except Charan and Rajput who belong to the highest category, despite being non-vegetarian and non-teetotaler...While the abolition of feudal land tenures has led to downward mobility of Charans and Rajputs, it has helped upward mobility of Patels and Jats...Except for Charans and Rajputs, all others cultivate land as tenants and sharecroppers, especially if their own holding is small...However, Brahmins do take up wage labour in agriculture, unlike Banias, Charans and Rajputs...My entry into homes of higher castes, especially those of Charans and Rajputs, was not easy either."}}</ref>		The '''Charans''' (IAST: Cāraṇ; [[Sanskrit]]: चारण; [[Gujarati language\|Gujarati]]: ચારણ; [[Urdu]]: ارڈ; IPA: cɑːrəɳə) are a South Asian community natively residing in the [[Rajasthan]], [[Gujarat]], [[Madhya Pradesh]], and [[Maharashtra]] states of [[India]], as well as the [[Sindh]] and [[Balochistan, Pakistan\|Balochistan]] provinces of [[Pakistan]]. Historically, Charans were poets & literateurs, as well as warriors and jagirdars. They specialised in diverse occupations as literateurs, warriors, agriculturalists, [[Trader_(finance)\|traders]], and [[Merchant\|merchants]].<ref>{{Cite journal\|last=Palriwala\|first=Rajni\|date=1993\|title=Economics and Patriliny: Consumption and Authority within the Household\|url=https://www.jstor.org/stable/3520426\|journal=Social Scientist\|volume=21\|issue=9/11\|pages=47–73\|doi=10.2307/3520426\|jstor=3520426\|issn=0970-0293\|quote="In Rajasthan, they were bards and 'literateurs', but also warriors and jagirdars, holders of land and power over men; the dependents of Rajputs, their equals and their teachers. On my initial visit and subsequently, I was assured of this fact vis-a-vis Panchwas and introduced to the thakurs, who in life-style, the practice of female seclusion, and various reference points they alluded to appeared as Rajputs. While other villagers insisted that Rajputs and Charans were all the same to them, the Charans, were not trying to pass themselves off as Rajputs, but indicating that they were as good as Rajputs if not ritually superior....most of the ex-landlord households, the Charans and one Pathan, remained in the middle and upper ranks of village society"}}</ref><ref>{{Cite journal\|last=Paul\|first=Kim\|date=1993-01-01\|title=Negotiating sacred space: The Mandirand the Oran as contested sites\|url=https://doi.org/10.1080/00856409308723191\|journal=South Asia: Journal of South Asian Studies\|volume=16\|issue=sup001\|pages=49–60\|doi=10.1080/00856409308723191\|issn=0085-6401\|quote="In the past some Charans were agriculturalists, engaged in farming lands which were divided equally between male descendants of the lineage. Others were cowherds and caravan escorts...."}}</ref><ref name="Tambs-Lyche2017" /><ref>{{Cite book\|last=Marcus\|first=George E.\|url=https://books.google.com/books?id=TYK2AAAAIAAJ\|title=Elites, Ethnographic Issues\|date=1983\|publisher=University of New Mexico Press\|isbn=978-0-8263-0658-6\|pages=219\|language=en\|quote="Charans were court poets and historians, "bards"."}}</ref><ref>{{Cite book\|last=Shah\|first=P. R.\|url=https://books.google.com/books?id=XGseAAAAMAAJ\|title=Raj Marwar During British Paramountcy: A Study in Problems and Policies Up to 1923\|date=1982\|publisher=Sharda Publishing House\|isbn=978-0-7855-1985-0\|pages=194\|language=en\|quote="The Charans constituted a body of faithful companions of the Rajputs. They composed poems in praise of the heroic deeds of the Rajputs, and thus inspired them with courage and fortitude. They also guarded the mansions of their patrons, gave protection to their women and children during emergency and also acted as tutors for the young ones. In return land gifts and honours were conferred upon them. The Charans, who could not devote themselves to intellectual pursuits, took to trade. They also protected merchants and travellers passing through desolate regions and forests."}}</ref><ref>{{Cite book\|last=Gupta\|first=Saurabh\|url=https://books.google.com/books?id=vZyoCgAAQBAJ\|title=Politics of Water Conservation: Delivering Development in Rural Rajasthan, India\|date=2015-10-01\|publisher=Springer\|isbn=978-3-319-21392-7\|pages=42\|language=en\|quote="Sharma (ibid) argues that the ex-Zamindars (or landlords) who own big landholdings even today are influential but those who do not retain it are not only less influential but have also slid down the scale of status hierarchy. The families most affected by this belong to the Rajputs, Jats, Charans and Brahmins (all traditionally powerful caste groups)."}}</ref><ref>{{Cite book\|last=Matheson\|first=Sylvia A.\|url=https://books.google.com/books?id=dCVuAAAAMAAJ\|title=Rajasthan, Land of Kings\|date=1984\|publisher=Vendome Press\|isbn=978-0-86565-046-6\|language=en}}</ref><ref>{{Cite book\|last=Hastings\|first=James M.\|url=https://books.google.com/books?id=nReHAAAAMAAJ\|title=Poets, Sants, and Warriors: The Dadu Panth, Religious Change and Identity Formation in Jaipur State Circa 1562-1860 Ce\|date=2002\|publisher=University of Wisconsin--Madison\|pages=23\|language=en\|quote="In Rajasthan, the Charans are a highly esteemed caste seen as occupying a social position slightly lower than that of Brahmins but above that of Rajputs, with whom they maintain a symbiotic relationship...Like Rajputs, with whom they often shared company, Charans would eat meat, drink liquor and engage in martial activities...Although, in a way, poetic composition and recitation was for them a “pastime” subordinate to the primary income producing occupations of military service, agriculture, and horse and cattle trading..."}}</ref><ref>{{Cite book\|last=Sharma\|first=K. L.\|url=https://books.google.com/books?id=XyCBDwAAQBAJ&newbks=0&hl=en\|title=Caste, Social Inequality and Mobility in Rural India: Reconceptualizing the Indian Village\|date=2019-02-02\|publisher=SAGE Publishing India\|isbn=978-93-5328-202-8\|pages=322-323\|language=en\|quote="Charans, a landowning caste (ex-zamindars), Brahmins and Banias were at the centre of the village...the upper castes, namely, Brahmins, Charans and Banias were dominant and grabbed new jobs and opportunities.}}</ref><ref>{{Cite book\|last=Patel\|first=Tulsi\|url=https://books.google.com/books?id=RiwTAQAAIAAJ\|title=Fertility Behaviour: Population and Society in a Rajasthan Village\|date=2006-11-30\|publisher=OUP India\|isbn=978-0-19-568706-4\|language=en\|quote="The jagir was held by members of the Charan caste...By this criterion most of the vegetarian castes enjoy a high rank while the non-vegetarian castes belong to the lower category, except Charan and Rajput who belong to the highest category, despite being non-vegetarian and non-teetotaler...While the abolition of feudal land tenures has led to downward mobility of Charans and Rajputs, it has helped upward mobility of Patels and Jats...Except for Charans and Rajputs, all others cultivate land as tenants and sharecroppers, especially if their own holding is small...However, Brahmins do take up wage labour in agriculture, unlike Banias, Charans and Rajputs...My entry into homes of higher castes, especially those of Charans and Rajputs, was not easy either."}}</ref>
	== Historical Occupations ==		== Historical Occupations ==
	=== Traders & Merchants ===		=== Traders & Merchants ===

Seaworld: rephrased description & sources added

2022-03-10T20:58:27Z

rephrased description & sources added

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WikiDwarf: Cleaning up accepted Articles for creation submission

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Cleaning up accepted Articles for creation submission

← Older revision		Revision as of 09:55, 8 March 2022
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	[[Category:Tribes of Kutch]]		[[Category:Tribes of Kutch]]
	[[Category:Charan]]		[[Category:Charan]]

	~~== Charan ==~~

WikiDwarf: Cleaning up accepted Articles for creation submission (AFCH 0.9.1)

2022-03-08T04:24:36Z

Cleaning up accepted Articles for creation submission (AFCH 0.9.1)

← Older revision		Revision as of 09:54, 8 March 2022
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	~~{{AFC submission/draft}}~~
	~~<!-- EDIT BELOW THIS LINE -->~~
	{{Short description\|A social group in India and Pakistan}}		{{Short description\|A social group in India and Pakistan}}
	{{other uses}}		{{other uses}}
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	Charan men are also known as the sacrosanct guides of camel and pack oxen and carvans through Thar desert and as traders in horses, wool and salts , suppliers of food and [[Weapon\|weaponry]] to armies		Charan men are also known as the sacrosanct guides of camel and pack oxen and carvans through Thar desert and as traders in horses, wool and salts , suppliers of food and [[Weapon\|weaponry]] to armies
	[https://openaccess.leidenuniv.nl/handle/1887/12986]		[https://openaccess.leidenuniv.nl/handle/1887/12986]



	Anil Chandra Banerjee, a professor of history, has said that {{quote\|In them we have a combination of the traditional characteristics of the Brahmin and the Kshatriyas. Like the Brahmins, they adopted literary pursuits and accepted gifts. Like the Rajput, they worshipped Shakti and engaged in military activities. They stood at the front gate of the fort to receive the first blow of the sword.<ref name="Banerjee">{{cite book \|last=Banerjee \|first=Anil Chandra.\|title=Aspects of Rajput State and Society \|pages=124–125 \|year=1983\|oclc = 12236372}}</ref>}} Banerjee's opinion is shared by another historian, G. N. Sharma, who said that {{quote\|Charans exercise great respectability and influence in Rajasthan. The speciality of the caste is that it combines in its character the characteristics of Rajputs and Brahmans in an adequate manner.<ref>{{cite book \| last=Sharma \|first=G. N. \|title =Social Life in Medieval Rajasthan \|publisher=Lakshmi Narayan Agarwal Educational Publisher \|place=Agra \|page=111 \|year=1968 \|url=https://archive.org/stream/in.ernet.dli.2015.120777/2015.120777.Social-Life-In-Medieval-Rajasthan-1500-1800-A-D#page/n109/mode/2up}}</ref>}}		Anil Chandra Banerjee, a professor of history, has said that {{quote\|In them we have a combination of the traditional characteristics of the Brahmin and the Kshatriyas. Like the Brahmins, they adopted literary pursuits and accepted gifts. Like the Rajput, they worshipped Shakti and engaged in military activities. They stood at the front gate of the fort to receive the first blow of the sword.<ref name="Banerjee">{{cite book \|last=Banerjee \|first=Anil Chandra.\|title=Aspects of Rajput State and Society \|pages=124–125 \|year=1983\|oclc = 12236372}}</ref>}} Banerjee's opinion is shared by another historian, G. N. Sharma, who said that {{quote\|Charans exercise great respectability and influence in Rajasthan. The speciality of the caste is that it combines in its character the characteristics of Rajputs and Brahmans in an adequate manner.<ref>{{cite book \| last=Sharma \|first=G. N. \|title =Social Life in Medieval Rajasthan \|publisher=Lakshmi Narayan Agarwal Educational Publisher \|place=Agra \|page=111 \|year=1968 \|url=https://archive.org/stream/in.ernet.dli.2015.120777/2015.120777.Social-Life-In-Medieval-Rajasthan-1500-1800-A-D#page/n109/mode/2up}}</ref>}}
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	*{{cite book \|title=In Praise of Death: History and Poetry in Medieval Marwar \|first=Janet \|last=Kamphorst \|publisher=Leiden University Press \|isbn=978-90-8728-044-4 \|year=2008 \|url=https://openaccess.leidenuniv.nl/handle/1887/12986}}		*{{cite book \|title=In Praise of Death: History and Poetry in Medieval Marwar \|first=Janet \|last=Kamphorst \|publisher=Leiden University Press \|isbn=978-90-8728-044-4 \|year=2008 \|url=https://openaccess.leidenuniv.nl/handle/1887/12986}}

	[[:Category:Indian surnames]]		[[Category:Indian surnames]]
	[[:Category:Ethnic groups in India]]		[[Category:Ethnic groups in India]]
	[[:Category:Indian castes]]		[[Category:Indian castes]]
	[[:Category:Social groups of Rajasthan]]		[[Category:Social groups of Rajasthan]]
	[[:Category:Social groups of Gujarat]]		[[Category:Social groups of Gujarat]]
	[[:Category:Tribes of Kutch]]		[[Category:Tribes of Kutch]]
	[[:Category:Charan]]		[[Category:Charan]]

	== Charan ==		== Charan ==

	~~{{AfC submission\|\|\|ts=20220308010101\|u=Seaworld\|ns=118}}~~

WikiDwarf: WikiDwarf moved page Draft:Charan to Charan: Publishing accepted Articles for creation submission (AFCH 0.9.1)

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WikiDwarf moved page Draft:Charan to Charan: Publishing accepted Articles for creation submission (AFCH 0.9.1)

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← Older revision		Revision as of 01:22, 8 March 2022
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	Charans are considered an ancient and sacred race mentioned in the Hindu scriptures & epics such as [[Yajurveda]], [[Ramayana]], [[Mahabharata]],etc. It was considered sinful to shed the blood of a Charan or cause it to be shed.<ref name=":1">{{Cite book\|last=Commissioner\|first=India Census\|url=https://books.google.com/books?id=F7UptQEACAAJ\|title=Census of India, 1901, Volume 25, Parts 1-2\|date=2018-02-22\|publisher=Creative Media Partners, LLC\|isbn=978-1-378-47136-4\|language=en}}</ref>		Charans are considered an ancient and sacred race mentioned in the Hindu scriptures & epics such as [[Yajurveda]], [[Ramayana]], [[Mahabharata]],etc. It was considered sinful to shed the blood of a Charan or cause it to be shed.<ref name=":1">{{Cite book\|last=Commissioner\|first=India Census\|url=https://books.google.com/books?id=F7UptQEACAAJ\|title=Census of India, 1901, Volume 25, Parts 1-2\|date=2018-02-22\|publisher=Creative Media Partners, LLC\|isbn=978-1-378-47136-4\|language=en}}</ref>

	Charans fought in battles alongside [[Rajput\|Rajputs]] and encouraged them to fight valiantly with honour. Those who survived, composed poems in the memory of their fallen friends and heroes.~~{{cn\|date=September 2021}}~~ Charans were awarded [[jagir]](fief) by rulers in return for their services and were known as [[Thakur (title)\|thakur]]/jagirdar(feudal class).<ref name=":2">{{Cite book\|last=Patel\|first=Tulsi\|url=https://books.google.com/books?id=RiwTAQAAIAAJ\|title=Fertility Behaviour: Population and Society in a Rajasthan Village\|date=2006-11-30\|publisher=OUP India\|isbn=978-0-19-568706-4\|language=en\|quote="Kalan was a khalsa (ryotwari) and Khurd a jagir village. The jagir was held by members ofthe Charan caste. After 1952, it was converted, like many other jagir villages in the region, into a khalsa village.... A street or ward is named after the caste numerically dominant in it. For instance, there is Charan vah.... Upper Brahmin, Bania, Charan, Rajput... Vegetarianism and teetotalism are ranked as superior attributes of a caste. By this criterion most ofthe vegetarian castes enjoy a high rank while the non-vegetarian castes belong to the lower category, except Charan and Rajput who belong to the highest category, despite being non-vegetarian and non-teetotaler. The non-vegetarianism of Charan and Rajput has, however, one connotation while that of the lower castes has another. The Bhambi, Bhangi and Sargara eat carrion, which Charan and Rajput do not. True to their martial tradition, they occasionally hunt animals and birds for food. Ritual defilement through alcohol and non-vegetarian food among the Charan and Rajput is considered temporary as against permanent ritual defilement ofthe untouchables....The abolition of the feudal land tenure system of jagirdari in 1952 has adversely affected the dominance ofthe upper castes, especially Charans and Rajputs....although the Charans and Rajputs have lost their old feudal rights and privileges, they continue to hold large tracts of land...Charans and Rajputs continue to be dominant also due to their access to formal education and consequent naukri...}}</ref> Charans primarily worship '[[Shakti]]' in the form of [[Hinglaj Mata mandir\|Hinglaj]] and her ''[[Avatar\|avatars]]''(reincarnations) as divine Charan women<ref name=":1" /> such as Awad Mata, [[Tanot Mata\|Tanot Rai]], [[Karni Mata]], [[Khodiyar\|Aai Khodiyar]], Deval Mata, [[Bahuchara Mata]], etc. Due to this, they are also known as '''Deviputras''<nowiki/>'(children of the Goddess).<ref>{{Cite book\|last=Tambs-Lyche\|first=Harald\|url=https://books.google.com/books?id=AOsrDwAAQBAJ\|title=Transaction and Hierarchy: Elements for a Theory of Caste\|date=2017-08-09\|publisher=Routledge\|isbn=978-1-351-39396-6\|language=en\|quote="...the murder of a Charan was as much a sacrilege as that of a Brahmin...This status led to a number of other roles, such as envoys to the enemy in wartime, or protectors of trade caravans...Charan bards received lands in jagir for their services, and in parts of Marwar, certain Charan families were effectively Darbars...all the goddesses of the area are deified Charan women...the Charani goddess creates and protects kingdoms and chiefs, looks after individual destiny, and protects the dharmic world order, often metonymized as the chastity of women. The king who runs after women not allowed to him, is destroyed by the Goddess’ terrible vengeance, whether she appears as a lion and gobbles him up on the spot or changes the course of the Indus to convert his kingdom into a desert... the Charans, known as Deviputra, children of the goddess, occupy a pivotal position in traditional society...The cult of the Goddess had no need for Brahmin priesthood: far more important as mediators between the Goddess and the king were the Charan...In the old Rajput world, the Charan bard was the arbiter of morals and honour...For medieval Rajputs, the link went through the Charan to the Goddess, with no need for Brahmin mediation..."}}</ref>		Charans fought in battles alongside [[Rajput\|Rajputs]] and encouraged them to fight valiantly with honour. Those who survived, composed poems in the memory of their fallen friends and heroes. Charans were awarded [[jagir]](fief) by rulers in return for their services and were known as [[Thakur (title)\|thakur]]/jagirdar(feudal class).<ref name=":2">{{Cite book\|last=Patel\|first=Tulsi\|url=https://books.google.com/books?id=RiwTAQAAIAAJ\|title=Fertility Behaviour: Population and Society in a Rajasthan Village\|date=2006-11-30\|publisher=OUP India\|isbn=978-0-19-568706-4\|language=en\|quote="Kalan was a khalsa (ryotwari) and Khurd a jagir village. The jagir was held by members ofthe Charan caste. After 1952, it was converted, like many other jagir villages in the region, into a khalsa village.... A street or ward is named after the caste numerically dominant in it. For instance, there is Charan vah.... Upper Brahmin, Bania, Charan, Rajput... Vegetarianism and teetotalism are ranked as superior attributes of a caste. By this criterion most ofthe vegetarian castes enjoy a high rank while the non-vegetarian castes belong to the lower category, except Charan and Rajput who belong to the highest category, despite being non-vegetarian and non-teetotaler. The non-vegetarianism of Charan and Rajput has, however, one connotation while that of the lower castes has another. The Bhambi, Bhangi and Sargara eat carrion, which Charan and Rajput do not. True to their martial tradition, they occasionally hunt animals and birds for food. Ritual defilement through alcohol and non-vegetarian food among the Charan and Rajput is considered temporary as against permanent ritual defilement ofthe untouchables....The abolition of the feudal land tenure system of jagirdari in 1952 has adversely affected the dominance ofthe upper castes, especially Charans and Rajputs....although the Charans and Rajputs have lost their old feudal rights and privileges, they continue to hold large tracts of land...Charans and Rajputs continue to be dominant also due to their access to formal education and consequent naukri...}}</ref> Charans primarily worship '[[Shakti]]' in the form of [[Hinglaj Mata mandir\|Hinglaj]] and her ''[[Avatar\|avatars]]''(reincarnations) as divine Charan women<ref name=":1" /> such as Awad Mata, [[Tanot Mata\|Tanot Rai]], [[Karni Mata]], [[Khodiyar\|Aai Khodiyar]], Deval Mata, [[Bahuchara Mata]], etc. Due to this, they are also known as '''Deviputras''<nowiki/>'(children of the Goddess).<ref>{{Cite book\|last=Tambs-Lyche\|first=Harald\|url=https://books.google.com/books?id=AOsrDwAAQBAJ\|title=Transaction and Hierarchy: Elements for a Theory of Caste\|date=2017-08-09\|publisher=Routledge\|isbn=978-1-351-39396-6\|language=en\|quote="...the murder of a Charan was as much a sacrilege as that of a Brahmin...This status led to a number of other roles, such as envoys to the enemy in wartime, or protectors of trade caravans...Charan bards received lands in jagir for their services, and in parts of Marwar, certain Charan families were effectively Darbars...all the goddesses of the area are deified Charan women...the Charani goddess creates and protects kingdoms and chiefs, looks after individual destiny, and protects the dharmic world order, often metonymized as the chastity of women. The king who runs after women not allowed to him, is destroyed by the Goddess’ terrible vengeance, whether she appears as a lion and gobbles him up on the spot or changes the course of the Indus to convert his kingdom into a desert... the Charans, known as Deviputra, children of the goddess, occupy a pivotal position in traditional society...The cult of the Goddess had no need for Brahmin priesthood: far more important as mediators between the Goddess and the king were the Charan...In the old Rajput world, the Charan bard was the arbiter of morals and honour...For medieval Rajputs, the link went through the Charan to the Goddess, with no need for Brahmin mediation..."}}</ref>

	Charan poets developed an unique literary language(style) to use in their literature known as [[Dingal]](Old Western Rajasthani), which became the literary court language in the regions of [[Rajasthan]], [[Kutch district\|Kutch]], [[Gujarat]], [[Saurashtra (region)\|Saurashtra]], and [[Malwa]].<ref name=":3">{{Cite book\|last=Jr\|first=Dr Cecil Thomas Ault\|url=https://books.google.com/books?id=9kYiDgAAQBAJ\|title=Folk Theatre of Rajasthan: Introducing Three Marwari Khyal Plays Translated into English\|date=2017-02-09\|publisher=Partridge Publishing\|isbn=978-1-4828-8816-4\|language=en\|quote="...It became an independent language around the fifteenth century, eventually becoming the poetic language of the Rajputs, particularly the Charans who became the most important literary force in Rajputana..."}}</ref>		Charan poets developed an unique literary language(style) to use in their literature known as [[Dingal]](Old Western Rajasthani), which became the literary court language in the regions of [[Rajasthan]], [[Kutch district\|Kutch]], [[Gujarat]], [[Saurashtra (region)\|Saurashtra]], and [[Malwa]].<ref name=":3">{{Cite book\|last=Jr\|first=Dr Cecil Thomas Ault\|url=https://books.google.com/books?id=9kYiDgAAQBAJ\|title=Folk Theatre of Rajasthan: Introducing Three Marwari Khyal Plays Translated into English\|date=2017-02-09\|publisher=Partridge Publishing\|isbn=978-1-4828-8816-4\|language=en\|quote="...It became an independent language around the fifteenth century, eventually becoming the poetic language of the Rajputs, particularly the Charans who became the most important literary force in Rajputana..."}}</ref>

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	{{Use Indian English\|date=May 2022}}		{{Use Indian English\|date=May 2022}}

← Older revision		Revision as of 01:22, 8 March 2022
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	Charans are considered an ancient and sacred race mentioned in the Hindu scriptures & epics such as [[Yajurveda]], [[Ramayana]], [[Mahabharata]],etc. It was considered sinful to shed the blood of a Charan or cause it to be shed.<ref name=":1">{{Cite book\|last=Commissioner\|first=India Census\|url=https://books.google.com/books?id=F7UptQEACAAJ\|title=Census of India, 1901, Volume 25, Parts 1-2\|date=2018-02-22\|publisher=Creative Media Partners, LLC\|isbn=978-1-378-47136-4\|language=en}}</ref>		Charans are considered an ancient and sacred race mentioned in the Hindu scriptures & epics such as [[Yajurveda]], [[Ramayana]], [[Mahabharata]],etc. It was considered sinful to shed the blood of a Charan or cause it to be shed.<ref name=":1">{{Cite book\|last=Commissioner\|first=India Census\|url=https://books.google.com/books?id=F7UptQEACAAJ\|title=Census of India, 1901, Volume 25, Parts 1-2\|date=2018-02-22\|publisher=Creative Media Partners, LLC\|isbn=978-1-378-47136-4\|language=en}}</ref>

	Charans fought in battles alongside [[Rajput\|Rajputs]] and encouraged them to fight valiantly with honour. Those who survived, composed poems in the memory of their fallen friends and heroes.~~{{cn\|date=September 2021}}~~ Charans were awarded [[jagir]](fief) by rulers in return for their services and were known as [[Thakur (title)\|thakur]]/jagirdar(feudal class).<ref name=":2">{{Cite book\|last=Patel\|first=Tulsi\|url=https://books.google.com/books?id=RiwTAQAAIAAJ\|title=Fertility Behaviour: Population and Society in a Rajasthan Village\|date=2006-11-30\|publisher=OUP India\|isbn=978-0-19-568706-4\|language=en\|quote="Kalan was a khalsa (ryotwari) and Khurd a jagir village. The jagir was held by members ofthe Charan caste. After 1952, it was converted, like many other jagir villages in the region, into a khalsa village.... A street or ward is named after the caste numerically dominant in it. For instance, there is Charan vah.... Upper Brahmin, Bania, Charan, Rajput... Vegetarianism and teetotalism are ranked as superior attributes of a caste. By this criterion most ofthe vegetarian castes enjoy a high rank while the non-vegetarian castes belong to the lower category, except Charan and Rajput who belong to the highest category, despite being non-vegetarian and non-teetotaler. The non-vegetarianism of Charan and Rajput has, however, one connotation while that of the lower castes has another. The Bhambi, Bhangi and Sargara eat carrion, which Charan and Rajput do not. True to their martial tradition, they occasionally hunt animals and birds for food. Ritual defilement through alcohol and non-vegetarian food among the Charan and Rajput is considered temporary as against permanent ritual defilement ofthe untouchables....The abolition of the feudal land tenure system of jagirdari in 1952 has adversely affected the dominance ofthe upper castes, especially Charans and Rajputs....although the Charans and Rajputs have lost their old feudal rights and privileges, they continue to hold large tracts of land...Charans and Rajputs continue to be dominant also due to their access to formal education and consequent naukri...}}</ref> Charans primarily worship '[[Shakti]]' in the form of [[Hinglaj Mata mandir\|Hinglaj]] and her ''[[Avatar\|avatars]]''(reincarnations) as divine Charan women<ref name=":1" /> such as Awad Mata, [[Tanot Mata\|Tanot Rai]], [[Karni Mata]], [[Khodiyar\|Aai Khodiyar]], Deval Mata, [[Bahuchara Mata]], etc. Due to this, they are also known as '''Deviputras''<nowiki/>'(children of the Goddess).<ref>{{Cite book\|last=Tambs-Lyche\|first=Harald\|url=https://books.google.com/books?id=AOsrDwAAQBAJ\|title=Transaction and Hierarchy: Elements for a Theory of Caste\|date=2017-08-09\|publisher=Routledge\|isbn=978-1-351-39396-6\|language=en\|quote="...the murder of a Charan was as much a sacrilege as that of a Brahmin...This status led to a number of other roles, such as envoys to the enemy in wartime, or protectors of trade caravans...Charan bards received lands in jagir for their services, and in parts of Marwar, certain Charan families were effectively Darbars...all the goddesses of the area are deified Charan women...the Charani goddess creates and protects kingdoms and chiefs, looks after individual destiny, and protects the dharmic world order, often metonymized as the chastity of women. The king who runs after women not allowed to him, is destroyed by the Goddess’ terrible vengeance, whether she appears as a lion and gobbles him up on the spot or changes the course of the Indus to convert his kingdom into a desert... the Charans, known as Deviputra, children of the goddess, occupy a pivotal position in traditional society...The cult of the Goddess had no need for Brahmin priesthood: far more important as mediators between the Goddess and the king were the Charan...In the old Rajput world, the Charan bard was the arbiter of morals and honour...For medieval Rajputs, the link went through the Charan to the Goddess, with no need for Brahmin mediation..."}}</ref>		Charans fought in battles alongside [[Rajput\|Rajputs]] and encouraged them to fight valiantly with honour. Those who survived, composed poems in the memory of their fallen friends and heroes. Charans were awarded [[jagir]](fief) by rulers in return for their services and were known as [[Thakur (title)\|thakur]]/jagirdar(feudal class).<ref name=":2">{{Cite book\|last=Patel\|first=Tulsi\|url=https://books.google.com/books?id=RiwTAQAAIAAJ\|title=Fertility Behaviour: Population and Society in a Rajasthan Village\|date=2006-11-30\|publisher=OUP India\|isbn=978-0-19-568706-4\|language=en\|quote="Kalan was a khalsa (ryotwari) and Khurd a jagir village. The jagir was held by members ofthe Charan caste. After 1952, it was converted, like many other jagir villages in the region, into a khalsa village.... A street or ward is named after the caste numerically dominant in it. For instance, there is Charan vah.... Upper Brahmin, Bania, Charan, Rajput... Vegetarianism and teetotalism are ranked as superior attributes of a caste. By this criterion most ofthe vegetarian castes enjoy a high rank while the non-vegetarian castes belong to the lower category, except Charan and Rajput who belong to the highest category, despite being non-vegetarian and non-teetotaler. The non-vegetarianism of Charan and Rajput has, however, one connotation while that of the lower castes has another. The Bhambi, Bhangi and Sargara eat carrion, which Charan and Rajput do not. True to their martial tradition, they occasionally hunt animals and birds for food. Ritual defilement through alcohol and non-vegetarian food among the Charan and Rajput is considered temporary as against permanent ritual defilement ofthe untouchables....The abolition of the feudal land tenure system of jagirdari in 1952 has adversely affected the dominance ofthe upper castes, especially Charans and Rajputs....although the Charans and Rajputs have lost their old feudal rights and privileges, they continue to hold large tracts of land...Charans and Rajputs continue to be dominant also due to their access to formal education and consequent naukri...}}</ref> Charans primarily worship '[[Shakti]]' in the form of [[Hinglaj Mata mandir\|Hinglaj]] and her ''[[Avatar\|avatars]]''(reincarnations) as divine Charan women<ref name=":1" /> such as Awad Mata, [[Tanot Mata\|Tanot Rai]], [[Karni Mata]], [[Khodiyar\|Aai Khodiyar]], Deval Mata, [[Bahuchara Mata]], etc. Due to this, they are also known as '''Deviputras''<nowiki/>'(children of the Goddess).<ref>{{Cite book\|last=Tambs-Lyche\|first=Harald\|url=https://books.google.com/books?id=AOsrDwAAQBAJ\|title=Transaction and Hierarchy: Elements for a Theory of Caste\|date=2017-08-09\|publisher=Routledge\|isbn=978-1-351-39396-6\|language=en\|quote="...the murder of a Charan was as much a sacrilege as that of a Brahmin...This status led to a number of other roles, such as envoys to the enemy in wartime, or protectors of trade caravans...Charan bards received lands in jagir for their services, and in parts of Marwar, certain Charan families were effectively Darbars...all the goddesses of the area are deified Charan women...the Charani goddess creates and protects kingdoms and chiefs, looks after individual destiny, and protects the dharmic world order, often metonymized as the chastity of women. The king who runs after women not allowed to him, is destroyed by the Goddess’ terrible vengeance, whether she appears as a lion and gobbles him up on the spot or changes the course of the Indus to convert his kingdom into a desert... the Charans, known as Deviputra, children of the goddess, occupy a pivotal position in traditional society...The cult of the Goddess had no need for Brahmin priesthood: far more important as mediators between the Goddess and the king were the Charan...In the old Rajput world, the Charan bard was the arbiter of morals and honour...For medieval Rajputs, the link went through the Charan to the Goddess, with no need for Brahmin mediation..."}}</ref>

	Charan poets developed an unique literary language(style) to use in their literature known as [[Dingal]](Old Western Rajasthani), which became the literary court language in the regions of [[Rajasthan]], [[Kutch district\|Kutch]], [[Gujarat]], [[Saurashtra (region)\|Saurashtra]], and [[Malwa]].<ref name=":3">{{Cite book\|last=Jr\|first=Dr Cecil Thomas Ault\|url=https://books.google.com/books?id=9kYiDgAAQBAJ\|title=Folk Theatre of Rajasthan: Introducing Three Marwari Khyal Plays Translated into English\|date=2017-02-09\|publisher=Partridge Publishing\|isbn=978-1-4828-8816-4\|language=en\|quote="...It became an independent language around the fifteenth century, eventually becoming the poetic language of the Rajputs, particularly the Charans who became the most important literary force in Rajputana..."}}</ref>		Charan poets developed an unique literary language(style) to use in their literature known as [[Dingal]](Old Western Rajasthani), which became the literary court language in the regions of [[Rajasthan]], [[Kutch district\|Kutch]], [[Gujarat]], [[Saurashtra (region)\|Saurashtra]], and [[Malwa]].<ref name=":3">{{Cite book\|last=Jr\|first=Dr Cecil Thomas Ault\|url=https://books.google.com/books?id=9kYiDgAAQBAJ\|title=Folk Theatre of Rajasthan: Introducing Three Marwari Khyal Plays Translated into English\|date=2017-02-09\|publisher=Partridge Publishing\|isbn=978-1-4828-8816-4\|language=en\|quote="...It became an independent language around the fifteenth century, eventually becoming the poetic language of the Rajputs, particularly the Charans who became the most important literary force in Rajputana..."}}</ref>