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{{short description|Caste of India}} | {{short description|Caste of India}} | ||
{{Use dmy dates|date=July 2013}} | {{Use dmy dates|date=July 2013}} | ||
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{{Infobox ethnic group | {{Infobox ethnic group | ||
| group = | | group = Jatav | ||
| native_name = जाटव | | native_name = जाटव | ||
| native_name_lang = hi | | native_name_lang = hi | ||
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}} | }} | ||
'''Jatav''', also known as '''Jatava'''/ '''Jatan'''/ '''Jatua'''/ '''Jatia''',<ref name=":0">{{Cite book |url= https://books.google.com/books?id=mBowAQAAIAAJ&q=jatav |title=The scheduled castes |last=Singh|first=Kumar Suresh|publisher=Anthropological Survey of India|year=1993|pages=326, 329, 331|isbn=9780195632545 }}</ref> is an Indian social group that are considered to be a part of the [[Chamar]] sub-caste, (now often termed [[Dalit]]), who are classified as a [[Scheduled Caste]] under modern India's [[Reservation in India|system of positive discrimination]].<ref name="chandel" />Jatav known is Gautam, kureel,Ahirwar,Anand,Chandra,Bharti,Raidas,Choudhary | '''Jatav''', also known as '''Jatava'''/ '''Jatan'''/ '''Jatua'''/ '''Jatia''',<ref name=":0">{{Cite book |url= https://books.google.com/books?id=mBowAQAAIAAJ&q=jatav |title=The scheduled castes |last=Singh|first=Kumar Suresh|publisher=Anthropological Survey of India|year=1993|pages=326, 329, 331|isbn=9780195632545 }}</ref> is an Indian social group that are considered to be a part of the [[Chamar]] sub-caste, (now often termed [[Dalit]]), who are classified as a [[Scheduled Caste]] under modern India's [[Reservation in India|system of positive discrimination]].<ref name="chandel" /> Jatav known is Gautam, kureel,Ahirwar,Anand,Chandra,Bharti,Raidas,Choudhary | ||
According to the [[2011 Census of India]], the Jatav community of [[Uttar Pradesh]] comprised 54% of that state's total 22,496,047 Scheduled Caste population.<ref>{{cite news |url=https://timesofindia.indiatimes.com/city/lucknow/Jatavs-on-top-of-SC-population-in-UP/articleshow/47931787.cms |title=Jatavs on top of SC population in UP |date=4 July 2015 |work=The Times of India}}</ref> | According to the [[2011 Census of India]], the Jatav community of [[Uttar Pradesh]] comprised 54% of that state's total 22,496,047 Scheduled Caste population.<ref>{{cite news |url=https://timesofindia.indiatimes.com/city/lucknow/Jatavs-on-top-of-SC-population-in-UP/articleshow/47931787.cms |title=Jatavs on top of SC population in UP |date=4 July 2015 |work=The Times of India}}</ref> | ||
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==History== | ==History== | ||
Some Jatav authors have disputed being untouchable. In the 1920s, Jatavs claimed to be survivors of the ancient war between [[Parashuram]], the legend of the [[Brahmin]]s, and [[Kshatriya]]s, forced into hiding. Their proof of ancestry is a series of correspondences or status similarities between Jatav and other Kshatriya clans. According to Owen Lynch, "These included identical gotras, and such Kshatriya-like ceremonies as shooting a cannon at weddings and the use of the bow and arrow at the birth [[saṃskāra]]".<ref name="lynch">{{harvnb|Lynch|1970|pp=216–217}}.</ref>{{Sfn|Rawat|2011|p=127}} | Some Jatav authors have disputed being untouchable. In the 1920s, Jatavs claimed to be survivors of the ancient war between [[Parashuram]], the legend of the [[Brahmin]]s, and [[Kshatriya]]s, forced into hiding. Their proof of ancestry is a series of correspondences or status similarities between Jatav and other Kshatriya clans. According to Owen Lynch, "These included identical gotras, and such Kshatriya-like ceremonies as shooting a cannon at weddings and the use of the bow and arrow at the birth [[saṃskāra]]".<ref name="lynch">{{harvnb|Lynch|1970|pp=216–217}}.</ref>{{Sfn|Rawat|2011|p=127}} | ||
According to M. P. S. Chandel {{quote|Jatavs pressed hard for their (Kshatriya) claim. But as is said many times earlier that in the caste federal system of India, changes seldom occur and in case of untouchables or scheduled castes as also established by M. N. Shrinivas there are no chances at all. So the caste of Jatavs went to a predestined end. It is unfortunate that such a powerful effort (Lynch 1969) could result in nothing but the result in other fields were rewarding and exemplary. Jatav elites using cultural sentiments and striking the chord of psyche succeeded in pursuing several strategies in getting political successes.<ref name="chandel">{{harvnb|Chandel|1990|pp= | According to M. P. S. Chandel {{quote|Jatavs pressed hard for their (Kshatriya) claim. But as is said many times earlier that in the caste federal system of India, changes seldom occur and in case of untouchables or scheduled castes as also established by M. N. Shrinivas there are no chances at all. So the caste of Jatavs went to a predestined end. It is unfortunate that such a powerful effort (Lynch 1969) could result in nothing but the result in other fields were rewarding and exemplary. Jatav elites using cultural sentiments and striking the chord of psyche succeeded in pursuing several strategies in getting political successes.<ref name="chandel">{{harvnb|Chandel|1990|pp=50–52}}</ref>}} | ||
In the early part of the 20th century, the Jatavs attempted the process of [[sanskritisation]], claiming themselves to be historical of the Kshatriya varna. They gained political expertise by forming associations and by developing a literate cadre of leaders, and they tried to change their position in the caste system through the emulation of upper-caste behavior. As a part of this process, they also claimed not to be Chamars and petitioned the government of the [[British Raj]] to be officially classified differently: disassociating themselves from the Chamar community would they felt, enhance their acceptance as Kshatriya. These claims were not accepted by other castes and, although the government was amenable, no official reclassification as a separate community occurred due to the onset of World War II.<ref name="lynch"/> | In the early part of the 20th century, the Jatavs attempted the process of [[sanskritisation]], claiming themselves to be historical of the Kshatriya varna. They gained political expertise by forming associations and by developing a literate cadre of leaders, and they tried to change their position in the caste system through the emulation of upper-caste behavior. As a part of this process, they also claimed not to be Chamars and petitioned the government of the [[British Raj]] to be officially classified differently: disassociating themselves from the Chamar community would they felt, enhance their acceptance as Kshatriya. These claims were not accepted by other castes and, although the government was amenable, no official reclassification as a separate community occurred due to the onset of World War II.<ref name="lynch"/> | ||
An organisation of young Jatavs, called the Jatav Vir, was formed in [[Agra]] in 1917, and a Jatav Pracharak Sangh was organised in 1924. They joined with local [[Bania (caste)|Banias]] to establish a front and thus one of them won the seat of the mayor in Agra, and another became a member of the [[Uttar Pradesh Legislative Council|Legislative Council]].<ref name="chandel"/> | An organisation of young Jatavs, called the Jatav Vir, was formed in [[Agra]] in 1917, and a Jatav Pracharak Sangh was organised in 1924. They joined with local [[Bania (caste)|Banias]] to establish a front and thus one of them won the seat of the mayor in Agra, and another became a member of the [[Uttar Pradesh Legislative Council|Legislative Council]].<ref name="chandel"/> | ||
Earlier pressing for the Kshatriya status, the new issues emerged among Jatavs in | Earlier pressing for the Kshatriya status, the new issues emerged among Jatavs in 1944–45. The Jatavs formed the [[Scheduled Caste Federation]] of Agra having ties with the [[B. R. Ambedkar|Ambedkar]]-led [[All India Scheduled Caste Federation]]. They started recognizing themselves as Scheduled Caste and hence "Dalit".<ref name="Modern" /> This acceptance is attributed to the protections available to the scheduled castes.<ref name="chandel"/> | ||
According to [[Owen Lynch]]: {{quote|The change is due to the fact that Sanskritisation is no longer as effective a means as is political participation for achieving a change in the style of life and a rise in the Indian social system, now composed of both caste and class elements.<ref name="Modern">{{harvnb|Berger|Heidemann|2013}}</ref>}} | According to [[Owen Lynch]]: {{quote|The change is due to the fact that Sanskritisation is no longer as effective a means as is political participation for achieving a change in the style of life and a rise in the Indian social system, now composed of both caste and class elements.<ref name="Modern">{{harvnb|Berger|Heidemann|2013}}</ref>}} | ||