User talk:Tryant Saurashtrian

July 2022

Hello, I'm Packer&Tracker. I noticed that you added or changed content in an article, Balarama, but you didn't provide a reliable source. It's been removed and archived in the page history for now, but if you'd like to include a citation and re-add it, please do so. You can have a look at referencing for beginners. If you think I made a mistake, you can leave me a message on my talk page. Thank you. Packer&Tracker (talk) 03:40, 21 July 2022 (UTC)[reply]

Hello, I'm Akalanka820. I noticed that you recently removed content from Ahir clans without adequately explaining why. In the future, it would be helpful to others if you described your changes to Wikipedia with an accurate edit summary. If this was a mistake, don't worry; the removed content has been restored. If you would like to experiment, please use your sandbox. If you think I made a mistake, or if you have any questions, you can leave me a message on my talk page. Don't remove well sourced content. Akalanka820 (talk) 04:30, 31 July 2022 (UTC)[reply]

sources does not say that the Ahir are a subgroup of the Yadavs Tryant Saurashtrian (talk) 07:30, 31 July 2022 (UTC)[reply]

references openly say that Ahir, Ahar, Gopa, Gaola, Gaulis etc all these use Yadav word since last 19th century, and other references are very explicit about various communities taking to "Yadav" word. And I have removed the latest added reference, please don't push pov fork about the debate on origin here on clan page. It is very clear from the reference that various communities took this Yadav title. Akalanka820 (talk) 13:42, 31 July 2022 (UTC)[reply]

August 2022

You currently appear to be engaged in an edit war according to the reverts you have made on Ahir clans. This means that you are repeatedly changing content back to how you think it should be although other editors disagree. Users are expected to collaborate with others, to avoid editing disruptively, and to try to reach a consensus, rather than repeatedly undoing other users' edits once it is known that there is a disagreement.

Points to note:

Edit warring is disruptive regardless of how many reverts you have made;
Do not edit war even if you believe you are right.

If you find yourself in an editing dispute, use the article's talk page to discuss controversial changes and work towards a version that represents consensus among editors. You can post a request for help at an appropriate noticeboard or seek dispute resolution. In some cases, it may be appropriate to request temporary page protection. If you engage in an edit war, you may be blocked from editing. please don't try to change lead to suit your pov, it is as per lead of the article related to the community, discuss it here rather than continuously adding your pov fork Akalanka820 (talk) 07:28, 1 August 2022 (UTC)[reply]

This book^[1] was written before Yadav mahasabha and it clearly shows three subdivisions of Ahirs it shows Ahirs considered themselves descendants of krishna long before Yadav mahasabha it destroys their claims that ahirs started to claim Yadav after.

Ruler of jaunpur heerchand Yadav used Yadav surname long before so called Sanskritisation. ^[2] Tryant Saurashtrian (talk) 07:43, 1 August 2022 (UTC)[reply]

Sherring is WP:RAJ in such cases, and he calls them as "shudra" but overall that reference is immaterial here. The next reference you share is website and not any academic reference. Scholars have clearly talked about the sanskritisation process where the various communities took to Yadav word in 19th and 20th century. You may read ^[3]^[4]^[5], there are countless more reputed references with no refuting it. The point is the lines in the lead are simple implying the Yadav word usage. Akalanka820 (talk) 08:06, 1 August 2022 (UTC)[reply]

Hello, I'm Packer&Tracker. I noticed that you made a comment that didn't seem very civil, so it may have been removed. Wikipedia is built on collaboration, so it's one of our core principles to interact with one another in a polite and respectful manner. If you have any questions, you can leave me a message on my talk page. Thank you. ∆ P&t ♀√ (talk) 10:50, 1 August 2022 (UTC)[reply]

April 2023

Hello. I see that you recently blanked the Narayani Sena article and unilaterally made it a redirect to Kurukshetra War. The discussion to merge these articles was still underway and had not yet achieved consensus in the talkpage. Please restore Narayani Sena to its previous version as an article so that consensus could be achieved one way or another prior to any changes. If you support the bid to merge, you may express the same as a part of the discussion. Thank you. Chronikhiles (talk) 03:34, 28 April 2023 (UTC)[reply]

Blocked as a sockpuppet

You have been blocked indefinitely from editing for abusing multiple accounts as a sockpuppet of User:Yaduvanshi ahir's per the evidence presented at Wikipedia:Sockpuppet investigations/Yaduvanshi ahir's. Note that multiple accounts are allowed, but not for illegitimate reasons, and any contributions made while evading blocks or bans may be reverted or deleted.

If you think there are good reasons for being unblocked, please review Wikipedia's guide to appealing blocks, then add the following text to the bottom of your talk page: {{unblock|reason=Your reason here ~~~~}}. DatGuy^Talk_Contribs 17:28, 9 September 2023 (UTC)[reply]

^ https://books.google.co.in/books?id=VYnlAAAAMAAJ&redir_esc=y
^ https://jaunpur.nic.in/tourist-place/sheetala-maata-chaukiya/
^ Jassal, Smita Tewari; École pratique des hautes études (France). Section des sciences économiques et sociales; University of Oxford. Institute of Social Anthropology (2001). "Caste in the Colonial State: Mallahs in the census". Contributions to Indian sociology. Mouton. pp. 319–351. Quote: "The movement, which had a wide interregional spread, attempted to submerge regional names such as Goala, Ahir, Ahar, Gopa, etc., in favour of the generic term Yadava (Rao 1979). Hence a number of pastoralist castes were subsumed under Yadava, in accordance with decisions taken by the regional and national level caste sabhas. The Yadavas became the first among the shudras to gain the right to wear the janeu, a case of successful sanskritisation which continues till date. As a prominent agriculturist caste in the region, despite belonging to the shudra varna, the Yadavas claimed Kshatriya status tracing descent from the Yadu dynasty. The caste's efforts matched those of census officials, for whom standardisation of overlapping names was a matter of policy. The success of the Yadava movement also lies in the fact that, among the jaati sabhas, the Yadava sabha was probably the strongest, its journal, Ahir Samachar, having an all-India spread. These factors strengthened local efforts, such as in Bhojpur, where the Yadavas, locally known as Ahirs, refused to do begar, or forced labour, for the landlords and simultaneously prohibited liquor consumption, child marriages, and so on."
^ Berti, Daniela; Kanungo, Pralay; Jaoul, Nicolas (2011). Cultural Entrenchment of Hindutva Local Mediations and Forms of Convergence (1st ed.). Routledge. p. 246. ISBN 978-1-138-65995-7. Marginalised groups, often considered as Shudras, like the Ahirs (Yadavs), Kurmis and the Gujars, began to redefine their emerging political and economic role in society by fighting on the same 'religious' grounds. In so doing, they refashioned their status as warriors and kings who had played a special role in history as guardians of Hinduism (Gooptu 2001 : 195; see also Pinch 1996 : 118–38). Gyanendra Pandey (1990: 66–108) describes how, since the end of the 19th century, such processes of Sanskritisation (adoption of 'higher' forms of Hinduism) among lower castes have joined up with Hindu nationalist movements, such as the cow protection movement, and how these interrelations have been central to the formation of a Hindu and a Muslim community in northern India.
^ Jaffrelot, Christophe (2003). India's silent revolution: the rise of the lower castes in North India. London: C. Hurst & Co. p. 189. ISBN 978-1-85065-670-8. Retrieved 2011-08-16. Ahirs willingly subjected themselves to Sanskritisation because of their special relation to sacred cow but alas because the Arya Samaj exerted significant Sanskritising influence over the Yadav movement. As early as 1895, the ruler of Rewari, Rao Yudhishter Singh ( the father of Rao Bahadur Balbir Singh), invited Swami Dayananda to his state. Branches of the Arya Samaj flourished soon after and Rewari provided a base from which Arya Samaj updeshaks (itinerant preachers) operated in neighbouring areas.

[1] ttps://books.google.co.in/books?id=VYnlAAAAMAAJ&redir_esc=y

[2] ttps://jaunpur.nic.in/tourist-place/sheetala-maata-chaukiya/

[socialesAnthropology2001-3] Jassal, Smita Tewari; École pratique des hautes études (France). Section des sciences économiques et sociales; University of Oxford. Institute of Social Anthropology (2001). "Caste in the Colonial State: Mallahs in the census". Contributions to Indian sociology. Mouton. pp. 319–351. Quote: "The movement, which had a wide interregional spread, attempted to submerge regional names such as Goala, Ahir, Ahar, Gopa, etc., in favour of the generic term Yadava (Rao 1979). Hence a number of pastoralist castes were subsumed under Yadava, in accordance with decisions taken by the regional and national level caste sabhas. The Yadavas became the first among the shudras to gain the right to wear the janeu, a case of successful sanskritisation which continues till date. As a prominent agriculturist caste in the region, despite belonging to the shudra varna, the Yadavas claimed Kshatriya status tracing descent from the Yadu dynasty. The caste's efforts matched those of census officials, for whom standardisation of overlapping names was a matter of policy. The success of the Yadava movement also lies in the fact that, among the jaati sabhas, the Yadava sabha was probably the strongest, its journal, Ahir Samachar, having an all-India spread. These factors strengthened local efforts, such as in Bhojpur, where the Yadavas, locally known as Ahirs, refused to do begar, or forced labour, for the landlords and simultaneously prohibited liquor consumption, child marriages, and so on."

[4] Berti, Daniela; Kanungo, Pralay; Jaoul, Nicolas (2011). Cultural Entrenchment of Hindutva Local Mediations and Forms of Convergence (1st ed.). Routledge. p. 246. ISBN 978-1-138-65995-7. Marginalised groups, often considered as Shudras, like the Ahirs (Yadavs), Kurmis and the Gujars, began to redefine their emerging political and economic role in society by fighting on the same 'religious' grounds. In so doing, they refashioned their status as warriors and kings who had played a special role in history as guardians of Hinduism (Gooptu 2001 : 195; see also Pinch 1996 : 118–38). Gyanendra Pandey (1990: 66–108) describes how, since the end of the 19th century, such processes of Sanskritisation (adoption of 'higher' forms of Hinduism) among lower castes have joined up with Hindu nationalist movements, such as the cow protection movement, and how these interrelations have been central to the formation of a Hindu and a Muslim community in northern India.

[5] Jaffrelot, Christophe (2003). India's silent revolution: the rise of the lower castes in North India. London: C. Hurst & Co. p. 189. ISBN 978-1-85065-670-8. Retrieved 2011-08-16. Ahirs willingly subjected themselves to Sanskritisation because of their special relation to sacred cow but alas because the Arya Samaj exerted significant Sanskritising influence over the Yadav movement. As early as 1895, the ruler of Rewari, Rao Yudhishter Singh ( the father of Rao Bahadur Balbir Singh), invited Swami Dayananda to his state. Branches of the Arya Samaj flourished soon after and Rewari provided a base from which Arya Samaj updeshaks (itinerant preachers) operated in neighbouring areas.

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