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The boundary between the Marathas and the Kunbi became obscure in the early 20th century due to the effects of colonisation, and the two groups came to form one block, the Maratha-Kunbi. Tensions along caste lines between the Kunbi and the Dalit communities were seen in the Khairlanji killings, and the media have reported sporadic instances of ...
[27] He also saw a linkage between the nasal index and the definition of a community as either a tribe or a Hindu caste [25] and believed that the caste system had its basis in race rather than in occupation, saying "community of race, and not, as has frequently been argued, community of function, is the real determining principle, the true ...
According to Goan historian Anant Ramakrishna Dhume, the Kunbi caste are modern descendants of ancient Mundari tribes. He refers to several words of Mundari origin in the Konkani language and also elaborates on the deities worshipped by the ancient tribe, their customs, methods of farming, etc. [3] [full citation needed] G. S. Ghurye says that "Kurmi, Kanbi and Kunbi perhaps signify the ...
Maratha Seva Sangh, a Maratha caste based organisation and its youth wing Sambhaji Brigade came into the political scene after the BORI attack. The group distances itself from the Hindu nationalist parties like the BJP and Shiv Sena and invokes a secular anti-Brahmin genealogy from Shivaji, Tukaram, Jyotirao Phule and B. R. Ambedkar.
For the better part of its existence, politics of the state was also dominated by the mainly rural Maratha–Kunbi caste, [143] which accounts for 31% of the population of Maharashtra. They dominated the cooperative institutions, and with the resultant economic power, controlled politics from the village level up to the Assembly and Lok Sabha .
The total number of the converts to Hinduism was 7815. [7] The existing Hindu Gauda community refused to accept these neo-Hindus back into their fold because their Catholic ancestors had not maintained caste purity, and the neo-Hindus were now alienated by their former Catholic coreligionists. [8]
Ambedkar views that definitions of castes given by Émile Senart [5] John Nesfield, H. H. Risley and Dr Ketkar as incomplete or incorrect by itself and all have missed the central point in the mechanism of the caste system. Senart's "idea of pollution" is a characteristic of caste in so far as caste has a religious flavour.
Puranic Hinduism was a "multiplex belief-system which grew and expanded as it absorbed and synthesised polaristic ideas and cultic traditions". [181] It was distinguished from its Vedic Smarta roots by its popular base, its theological and sectarian pluralism, its Tantric veneer, and the central place of bhakti .