아히르

위키백과, 우리 모두의 백과사전.

아히르
종교힌두교
언어지역에 따라 다름
거주 국가인도 및 네팔

아히르(힌디어: अहीर)는 인도에서 전통적으로 엘리트가 아닌 목자들의 공동체이며, 그들 대부분의 구성원들은 두 용어를 동의어로 간주하기 때문에 인도 야다브 공동체의 일원으로 확인한다. 아히르인들은 카스트, 씨족, 공동체, 인종 및 부족으로 다양하게 묘사된다.

아히르들의 전통적인 직업은 목축과 농업이다. 아히르들은 19세기 말부터 20세기 초까지 공동체를 위해 야다브라는 단어를 사용했으며, 아리아 사마지의 영향으로 산스크리트화 과정을 통해 사회적, 정치적 부흥 운동의 일환으로 신화적 왕 야두의 후손이라고 주장했다.[1][2][3]

인도의 아히르들은 갈리[4]와 고시 또는 북인도의 곱을 포함한 수많은 다른 이름들로 알려져 있다.[5] 구자라트주와 남인도에서는 아야르, 골라, 코나르로 알려져 있다.[6] 우타르프라데시주의 분델칸드구의 일부는 다우와로 알려져 있다.[7] 아히르들은 20개 이상의 하위 카스트를 가지고 있다.[8]

아히르는 인도 전역에서 발견되지만 특히 북부 지역에 집중되어 있다. 인도 밖에서는 네팔, 모리셔스, 피지, 남아프리카 공화국 및 카리브해, 특히 가이아나, 트리니다드 토바고 및 수리남에 상당히 많이 분포하고 있다. 모리셔스와 카리브해에 거주하는 아히르들은 대부분 영국령 인도 제국 시대 동안 인도의 이전 분할된 아대륙에서 19세기에서 20세기 사이에 도착한 정착민들의 후손이다.[9]

각주[편집]

  1. ↑ 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. 319–351쪽.  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."
  2. ↑ Berti, Daniela; Kanungo, Pralay; Jaoul, Nicolas (2011). 《Cultural Entrenchment of Hindutva Local Mediations and Forms of Convergence》 (영어) 1판. Routledge. 246쪽. 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. 
  3. ↑ Jaffrelot, Christophe (2003). 《India's silent revolution: the rise of the lower castes in North India》 (영어). London: C. Hurst & Co. 189쪽. ISBN 978-1-85065-670-8. 2011년 8월 16일에 확인함. 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. 
  4. ↑ Mehta, B. H. (1994). 《Gonds of the Central Indian Highlands》 II. New Delhi: Concept Publishing Company. 568–569쪽. 
  5. ↑ Michelutti, Lucia (2002). “Sons of Krishna: the politics of Yadav community formation in a North Indian town” (PDF). 《PhD Thesis Social Anthropology》. London School of Economics and Political Science. 94–95쪽. 
  6. ↑ * Singh, Rajbir (1994). 《India's Unequal Citizens: A Study of Other Backward Classes》. Manohar, 1994. 34, 356, 390쪽. ISBN 978-81-7304-069-6. 
  7. ↑ Jain, Ravindra K. (2002). 《Between History and Legend: Status and Power in Bundelkhand》. Orient Blackswan. 30쪽. ISBN 978-8-12502-194-0. 
  8. ↑ Patel, Mahendra Lal (1997). 《Awareness in Weaker Section: Perspective Development and Prospects》. M. D. Publications Pvt. Ltd. 33쪽. ISBN 978-8-17533-029-0. 
  9. ↑ *Claveyrolas, Mathieu (2015). “The 'Land of the Vaish'? Caste Structure and Ideology in Mauritius” (PDF). 《South Asia Multidisciplinary Academic Journal》. doi:10.4000/samaj.3886. 
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