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The Yadus or Yadavas had been one of the five Janas of the ancient India. They played an important part in the field of culture, religion, philosophy, history and development of the sub-continent. They gave thinkers like Yadu, Krishna, his philosophy of Gita, of action and devotion; Neminatha, the twenty-second tirthankara of the Jainas; mighty empires, new pastures upto the Central Asia for the advancement of religion, culture and arts. They carried the vedic ideology and culture to the farthest point of South India. They contributed significantly to the cultural advancement of the North equally, patronised art and culture, defended the country from the foreign onslaughts and established republican system of governance much before the Greeks. They constructed strong forts magnificent palaces, places of worship, canals, dams and roads founded cities and capitals, cultivated new pastures and introduced a system of agriculture and animal husbandry. They were the defenders of various faiths and the country. The Yadavas have been known by different nominatures or sub-names, such as Cholas, Cheras, Haihayas, Satvatas, Andhakas, Vrsnis, Tundikeras, Pandyas, Kalacuris, Rastrakutas, Jadejas, Palas, Guptas, Abhiras, Ahiras, Idiyans, Wodeyars, Pallavas, Hoysalas, etc., etc. It has been a riddle for the scholars to recognize all these branches of this great community and to give a comprehensive and connected account of the Yadavas of different regions and times. This study is the first attempt to delineate a comprehensive history of the Yadavas from ancient times up to, the modern period. It is a concentrated effort to trace the historical origin of the Yadavas, their expansion, their place in the polity, society and culture, their contribution to different aspects of socia, cultural and agriculture, political and cultural life and trade and industry of the sub-continent. The author after a deep and concentrated study of the Vedas, the Puranas, the Upanisadas, mythology, history and allied literature has produced this scientific study of a people who constitute the single largest community of India. Though the Yadavas have adopted many religions, and even castes, this study focuses its lens mainly on the Yadavas who are 'Hindus'. The area of the study has been mainly the political boundaries of India, though, at times, these have been crossed whenever it was necessary for the topic. The present work is a pioneer study of the subject and shall inspire scholars to use it as a source and reference book.
Phoolbasan: Fearless, Fierce, and Unfazed Born to Jhadiram and Sumitra, in a small village in Chhattisgarh, Phoolbasan Yadav led a life of great adversity. Like several other families in the Chhuria tehsil, her family was crushed under the debilitating weight of poverty. The siblings and their parents often went hungry- affording even two meals a day was a luxury for them. Phoolbasan rose from these circumstances and became a symbol of resilience not just for her village, but for women across the country. Her story is a stunning example of how one can battle socio-economic factors and emerge victorious. For Phoolbasan, it was always clear that success and well-being cannot be achieved alone. We are stronger together. Right from the beginning, her life was littered with examples of how helping one another led to happiness for all. As a child, she was unable to access an education, as her parents could not even dream of affording the school fee, uniforms, and books and so on. In fact, her father was also opposed to her studying as she was a girl. It was only through financial help from the friendly customers who frequented her parents’ tea stall, that Phoolbasan was able to receive primary education. Her spirit was recognized by those around her, and they were moved to help her. Despite excelling at school, she was not able to progress to secondary education as yet another social evil entangled her- child marriage. In fact, the financial condition of her new household was even worse. Having given birth to her first child at the age of fourteen, she was unable to feed her children. Phoolbasan took it upon herself to not only escape this cycle of poverty but to also empower other women to do the same. She began speaking to the women around her, and organized small self-help groups. Her knowledge and presence of mind led to the entire village making better spending and saving decisions. Though the women were initially opposed by the orthodox villagers, and even the panchayat, they eventually proved to everyone that they were on the right path. Phoolbasan too had to undergo domestic violence at the hands of her husband, who could not comprehend that he was married to a path breaking woman. He supported her later, once he could look beyond his prejudices. Phoolbasan and her Maa Bamleshwari Svayam Sahayta Samiti empowered many villages. They gradually expanded beyond the scope of household finances. They not only spread awareness on the importance of education for children, and bore the expenses of hundreds of poor students, but also organized classes for women who had not had access to schooling during their childhood. Amongst other things, the group held blood donation camps, cleanliness drives, anti-addiction campaigns, and a movement against open defecation. The women even outperformed the men of their village in bidding for the local bazaar. In that scenario, they were faced with physical and verbal threats, and had to rise to the occasion, proving the strength of united groups of women. This is just one example from the life of Phoobasan Yadav, a woman who refused to be held back by social norms.
The Wrestler's Body tells the story of a way of life organized in terms of physical self-development. While Indian wrestlers are competitive athletes, they are also moral reformers whose conception of self and society is fundamentally somatic. Using the insights of anthropology, Joseph Alter writes an ethnography of the wrestler's physique that elucidates the somatic structure of the wrestler's identity and ideology. Young men in North India may choose to join an akhara, or gymnasium, where they subject themselves to a complex program of physical and moral fitness. Alter's first-hand description of each detail of the wrestler's regimen offers a unique perspective on South Asian culture and society. Wrestlers feel that moral reform of Indian national character is essential and advocate their way of life as an ideology of national health. Everyone is called on to become a wrestler and build collective strength through self-discipline.
Born into upper-class English society, Jill Lowe made her first trip to India for all the wrong reasons. After 17 years of marriage and five children, her husband had gone bankrupt with her inheritance, and her comfortable London existence had come to a bitter end. At the age of 52 she needed to change her scenery, prove her mettle. After touring south India with a hilariously unsuitable travel companion, Jill hired her own driver in Delhi, got into his taxi and, three years later, married him. floor, sleep on charpoys and relieve themselves in the fields. The nearest phone booth is twenty-five kilometres away. commitment and resilience. Their families accept their relationship with open arms, but not everyone else does. In this gritty yet graceful memoir of a thoroughly unconventional romance, Jill is touchingly honest about her loneliness in Britain, her adventures on the road, her stop-and-start wedding plans and the long, gratifying process of learning to live an Indian life.