Badgujar Kshatriya : Gothra — Vashishtha. Ved — Yajurved. Kuldevi — Kalika. From the vansha of Ramchandraji. He later formed Jain Dharma. Gour, Goud Kshatriya: Gothra — Bhardwaj. Devi — Mahakali. Ishta — Hridradev. Branches — Amethiya Kshatriya. Total 5 branches. Existed from Raikwar Kshatriya: Gothra — Bhardwaj. King Suval, Shakuni belongs to this vansha.
Named Raikwar as they belongs to Raikgarh. This is a branch of Rathor. Sikarwar Kshatriya: Shikharwal, Sakarwar are the same. Gothra — Bhardwaj. Kuldevi — Durga. Devata — Vishnu.
This is a branch of Badgujar. Many kings belongs to this vansha.History Of Kurmi Samaj Kurmi Smaaj ka Itihas
State — Shikarwar City. Branches — Kadoliya, Saraswar etc. Dixit Kshatriya: Gothra — Kashyap. Ved — Samved. Devi — Durga Chandi. King Durgbhav belongs to this vansha. Samtat Vikramaditya has given them the title of Dixit as they belongs to Dikhitana.Tech Rs.
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I found her in very less effort. Thanks JS :. I got my Man. Thanks to Jeevansathi.The Koeri or Koiry or Koiri are an Indian castefound largely in Biharwhose traditional occupation was as cultivators. They were described in by Jogendra Nath Bhattacharya as "differ[ing] in nothing" from the agricultural Kurmi caste, other than the Kurmi produce agricultural staples, while the Koeri specialise in kitchen gardening. In the vicinity of the large towns in northern India, during the time when Bhattacharya was writing, the Koeris raised the fruits and kitchen vegetables required for local consumption.
They took part also in rearing tobacco, opium, and other agricultural stuffs requiring more care and skill than the staple crops.
They never served in a menial capacity. The community was at the heart of the Indian opium trade, which had its main base in Bihar and for many years was regulated and exploited by the British East India Company via an agency in Patna.
Carl Trocki believes that "Opium cultivators were not free agents" and describes the coercion and financial arrangements that were involved in order to achieve production, which included restricting land to that product even when grain was needed due to famine. Although profitable to the Company, it was often not so for the peasant producer, and. Only one particular caste, the Koeris, managed to carry on the cultivation with some degree of efficiency.
They were able to do this because they could employ their wives and children to help out with the tasks of opium production. Other groups involved in opium production had to hire labour but the Koeris cut costs by utilising that available within their own family.
In the Koeri population was estimated as being nearly 1. They were very numerous in Bihar, and were found also in the Northwestern Provinces. The Koeri Panchayat Hitakarni Samiti, a caste association, was formed in to look after the socio-economic interests of the community.
Induring the British Raj period, Bhattacharya noted that "the Shudra Yajaka Brahmans of all classes minister to the Koeris as priests.
The majority of the Koeris were Saivites and Saktas, and there are not many Vaishnavas among them. They are regarded as a clean Shudra caste, and the Brahmans will take drinking water from their hands without any hesitation. The Koeris will eat both kachi and pakki food cooked by a Brahman; but will not eat the leavings of a Brahman's plate as the Shastras inculcate the Shudras to do, and is practically done by many of the better Shudra clans. Koeris are active in politics of Bihar.
In s they formed alliance with other backward caste groups, the Yadavs and Kurmisand successfully replaced the upper castes' dominance in politics. From Wikipedia, the free encyclopedia. For the village in Estonia, see Koeri, Estonia.
Social community of India. Hindu castes and sects: an exposition of the origin of the Hindu caste system and the bearing of the sects towards each other and towards other religious systems. Thacker, Spink. Retrieved 17 June India's silent revolution: the rise of the lower castes in North India.
London: C. Retrieved 29 August Opium, empire and the global political economy: a study of the Asian opium trade, — Retrieved 4 October Kurmi is a Hindu cultivator caste of the eastern Gangetic plain in northern India. There are several lateth century theories of the etymology of Kurmi. According to Jogendra Nath Bhattacharyathe word may be derived from an Indian tribal language, or be a Sanskrit compound term krishi karmi"agriculturalist.
Records from the time indicate that within western Biharthe Kurmis had cultivated an alliance with the ruling Ujjainiya Rajputs. Many leaders of the Kurmi community fought side by side with the Ujjainiya king, Kunwar Dhir when he rebelled against the Mughals in With the continued waning of Mughal rule in the early 18th century, the Indian subcontinent 's hinterland dwellers, many of whom were armed and nomadic, began to appear more frequently in settled areas and interact with townspeople and agriculturists.
During much of this time, non-elite tillers and pastoralists, such as the Kurmi, were part of a social spectrum that blended only indistinctly into the elite landowning classes at one end, and the menial or ritually polluting classes at the other.
The Kurmi were famed as market gardeners. Whereas the majority of cultivators manured only the lands immediately around the village and used these lands for growing food grains, Kurmis avoided using animal dung for fuel and manured the poorer lands farther from the village the manjha.
They were able, therefore, to grow valuable market crops such as potatoes, melons and tobacco immediately around the village, sow fine grains in the manjhaand restrict the poor millet subsistence crops to the periphery.
A network of ganjs fixed rural markets and Kurmi or Kacchi settlements could transform a local economy within a year or two. Cross-cultural influences were felt also. Rajputs of Awadh, who along with brahmans constituted the main beneficiaries of what historian Richard Barnett characterizes as "Asaf's permissive program of social mobility," were not willing to let that mobility reach beyond certain arbitrary socio-cultural boundaries.
The divergent claims to status in the nineteenth century and earlier illustrate the point that for non-Muslims, while varna was generally accepted as the basis for identity, on the whole little agreement prevailed with respect to the place of the individual and the jati within a varna hierarchy.
Although the free peasant farm was the mainstay of farming in many parts of north India in the 18th century, in some regions, a combination of climatic, political, and demographic factors led to the increased dependence of peasant cultivators such as the Kurmi. In the first half of the nineteenth century, economic pressures on the large landowning classes increased noticeably. In some instances these were attempts to stave off decline by reinvigorating or intensifying existing forms of customary service.
Elsewhere these were wholly novel demands, many being imposed on 'clean' tillers and cattle-keepers like the Ram- and Krishna-loving Koeris, Kurmis and Ahirs In either case, these calls were buttressed with appeals to Sanskritic varna theory and Brahmanical caste convention. The elite landowning classes, such as Rajputs and Bhumiharsnow sought to present themselves as flagbearers of the ancient Hindu tradition.
The map of the prevailing "races" of India now discredited based on the Census of British India. Another ethnographic print from showing a Kurmi family employing its beasts of burden to thresh wheat. The second half of the nineteenth century also largely overlapped with the coming of age of ethnology—interpreted then as the science of race—in the study of societies the world over.
Those like Sir William Hunteras well as the key figures of H. Their great rivals were the material or occupational theorists led by the ethnographer and folklorist William Crooke —author of one of the most widely read provincial Castes and Tribes surveys, and such other influential scholar-officials as Denzil Ibbetson and E.
Seeing caste as a fundamental force in Indian life, Risley, especially, influenced official views as expressed in both the Censuses of British India and the Imperial Gazetteer brought out by Hunter.
The Kurmi fell into two such categories. In the ethnological map of India published in the Imperial Gazetteer of India and based on the Census supervised by Risley, the Kurmi of the United Provinces were classified as "Aryo-Dravidian," whereas the Kurmi of the Central Provinces were counted among "Dravidians".
In the writings of the occupational theorists, the Kurmis and the Jats came to be extolled for their yeoman-like purposefulness, tirelessness, and thrift, all of which, according to writers such as Crooke, Ibbetson, and Blunt had been largely abandoned by the landed elite. They are about the most industrious and hard-working agricultural tribe in the Province.
The industry of his wife has passed into a proverb:. By the mid-nineteenth century, influential revenue specialists were reporting that they could tell the caste of a landed man by simply glancing at his crops. In the north, these observers claimed, a field of 'second-rate barley' would belong to a Rajput or Brahman who took pride in shunning the plough and secluding his womenfolk.
Such a man was to be blamed for his own decline, fecklessly mortgaging and then selling off his lands to maintain his unproductive dependents.A gotra is a lineage, akin to a family name, but the given name of a family is often different from its gotra, and may reflect the traditional occupation, place of residence or other important family characteristic rather than the lineage.
People belonging to a particular gotra may not be of the same caste in the Hindu social system. People of the same gotra are generally not allowed to marry. From Wikipedia, the free encyclopedia. This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed.
New York Times. New York. Retrieved April 24, By the time the fathers discovered that their families were of the same gotra, or subcaste, generally making marriage taboo, their children had texted and emailed enough that they were hooked. Some Aspects of Asian History and Culture.
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Members I am looking for. Express Interest. Contact Details. Email Him. View Horoscope. Add a Note. About Him. Muje kam karna acha lagta mera pataner sant our sushi ho o dusro ka samman kare sab pariwar ke sath mil jul kar rhe. Special Cases 'Special Cases' is the category created for the members who birth or by an accident are physically or mentally challenged.
This category is also meant for those who have any kind of physical abnormalities that effect looks or bodily functions. HIV positive is also brpart of this category. Gotras are normally named after a great ancient Rishis. Belonging to a particular Gotra generally implies that you are the descendent of that particular Rishi. But some communities have different lineage systems, e.Tech Rs.
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