The Kurmi are a large peasant community of farmers widely distributed in the states of Uttar Pradesh more than 5 millionBihar, Madhya Pradesh, Punjab and Assam. Successive waves of land reform legislation all over India since the s abolished the landlord system which enabled the cultivating caste of Kurmi, who were tenant farmers, into a landowning caste.
Among the Kurmi there are also businessmen, government servants at various levels, engineers, doctors and defense personnel. In Delhi they are mainly engaged as industrial workers, daily-wage laborers or are self-employed, running shops or dairies. Some authors attempt to trace the divine origin of the Kurmi from the tortoise kurm — believed to be an incarnation of Vishnu.
These authors further relate the Kurmi to the gods Rama and Indra, the established symbols of the Kshatriya second level in caste hierarchy and thereby attempt to claim a higher caste origin.
They are believed to be the direct descendants of the earliest Aryan tribes. The Kurmi genealogists and historians maintain that the Kurmi are divided into more than sub-castes. The more rational view is that the Kurmi have eleven main divisions and these are endogamous, i. Some Kurmi are distinguished by the regions from which they hail.
This provides them many benefits such as quotas in government jobs and development schemes, reserved seats in medical and engineering colleges, all of which are intended to assist them in improving their lives.
The Kurmi are farmers except in Punjab where they are a landless community who mainly work as gardeners for private and government institutions. Some are sharecroppers, rear buffalo such as those in Bihar, while a few poorer Kurmi work as farm laborers.
These days they can be found in all professions including politics, films, medicine, law, administrative services, and business as well as the traditional occupation of agriculture. In Delhi they are employed as industrial workers, daily-wage labourers or are self-employed and own shops or dairies.
These are a progressive community who make good use of the benefits provided by the government. The Kurmi of Bihar in particular have improved their circumstances and are doing well in better paying jobs, as professionals and in government bureaucracy and are now part of the middle class.
They have taken advantage of loans to purchase time saving implements and changed the way they farm, using new technology for improved efficiency. They still use indigenous medicine as well as visiting clinics. Family planning is becoming more acceptable as well as formal education for their children. Children of the poor Kurmi are less fortunate. The staple food consists of meat, wheat, rice and pulses.
They eat seasonal vegetables, fruit, milk and dairy products. Alcoholic drinks are socially prohibited; nevertheless some of them are addicted to alcohol. Marriages are usually governed by the rule of sub-group endogamy and clan exogamy. The trend is changing, extending marital restrictions by considering the entire Kurmi community as an endogamous group.
Marriages are arranged by elders of the families. Child marriages are still quite common in some rural areas of Bihar and Uttar Pradesh.
Adult marriages are becoming increasingly preferred. The Kurmi believe in monogamy. A dowry is paid in cash and kind. Glass bangles, sindur vermilion mark and a nose-ring are the strictly observed symbols of marriage. Divorce is socially permitted and may be sought on grounds of adultery, impotence and maladjustment with compensation given to the aggrieved party. Community custom allows for remarriage of widows and widowers.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. State — Shikarwar City. Branches — Kadoliya, Saraswar etc. Dixit Kshatriya: Gothra — Kashyap. Ved — Samved. Devi — Durga Chandi.
List of Other Backward Classes in West Bengal
King Durgbhav belongs to this vansha. Samtat Vikramaditya has given them the title of Dixit as they belongs to Dikhitana. Being from the vansha of Raja Durgbhav the are called Durgvanshi.Chandravanshi Kurmis — claiming descent from the same clan as those related to Shri Krishna and the warriors mentioned in the Mahabharat.
The origin of all kurmi cast and mallah caste of india is same. Very important for me. My title is Mahato. I am from Odisha.
Bisra block. If I am wrong please correct me if anyone knows.
Kurmi Kshatriya Patel Samaj
Please give me the sequence. I will sent vedio can you give whatapp number. We are greated kingdom in all this world. Now we dalit so we are damenated caste for pallar,mallar,kudumban,devendrar, give your kurmi history, then i should be give in our history. Win our history kurmi kudumbar. Thank you.
List of Backward classes/other backward classes
Can you verfie then add me kurmi caste list Below caste list: Tamil nadu Devendrakulam,Kudumbar kudumbi ,Mallar pallar kaladi,pannadi,kadiyar,varthiyar,moopan, He is all kurmi people is king family for chera,chozhla,pandia ,pallava in Tamil nadu. Isme chandravanshi surname ko bhi add kiya jay. Chandravanshi chandranahu kurmi ka hi ek upjati hai jo ki chhattisgarh me pramukh rum se nivasrat hai. Jyada jankari ke liye Kurmi chatriye janjagran Joo kanpur se publish hota hai usse juren pure Bharat or vishwajeet bhar ke Kurmi, kyonki Nepal mein bhi Kurmi Hain.
You are commenting using your WordPress. You are commenting using your Google account. You are commenting using your Twitter account. You are commenting using your Facebook account. Notify me of new comments via email.
Notify me of new posts via email. The Kurmi Kshyatriya. Skip to content. Home About. Some of the Sub Divisions of Kurmi Kshatriya are listed bellow. Share this: Twitter Facebook.Download: Original file. Your email address will not be published. In the notification No. Hi Sir, Is there any time limit for caste no. Saini is belong to BC. If any restriction or any prohibtion is imposed in any notification of the Punjab Govt.
OBC certificate format. Hello sir, My name is Mohd. Aarif Ansari. I am filling disappointed kindly help me because I Have to take admission in the college I will be very thank full to you Contact no MohaliPunjabCan we get the status of reserved category as the rajputs are shown in the list of B.
Hello sir! I am belonging to Bihar. My caste is Awadh bania. My title name is Mahto. I want to create my caste certificate in Punjab. But Awadh bania caste not add in BC list in Punjab. I want to add This caste in BC in Punjab. I am sure this caste is add in BC in bihar.
My name is mahiuddin Muslim cast seikh obc in panjab no sho obc seikh list my rekwest is my cast is seikh in progress in my rekwest in panjab goverment my cast obc seikh in. I belong to barber by caste thakur but my family name is end with thakur.
I am from Ramghariya Community but I have no documentary proof which is required to apply for OBC certificate what to do now. Which certificate will be sufficient. Sir I want to know my friend belong to suniar caste under which category come and what benefits are given pls tell.
Sir i want to know about till now not sc certificate of mine as do not know that come our SC category and in every certificate category written in 10,12 and degree or other form like national scholarship for minority Sikh Till.
Can we apply for Sc certificate now and record of our category updated to help in economic upliftment Pls Reply. Sir, is Saini cast still an OBC. Because SL. Also my sister from Distt. Hoshiarpur has got married in Dharam sala HP.
Can she get her OBC certificate made from punjab? Thanks Regards. Daljit Singh Saini. Sir Sikhism was formed without caste init. I am jatt sikh girl i wanted to know sikhism i said to belive ideology of no-casteism then why thesee others claiming themselves as sikh but enjoying sc st category also?
My Name is Chetan verma And how can in create my obc certificate. Sir, Nayak caste hai jo rajasthan,gujrat aur center ki list mein sc mein hai par Punjab mein bc mein kyu please reply me.
Sir mai chandigarh se hu…. Cause i dont understand that in your list.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.Entry No.
Central List. Kamar LoharKarmakarVisvakarma. Khadwar only in the district of Sivan and Rohtas. Kurmi Mahto in Chhotanagpur Division only.
Mali Malakar. Mallah SurhiyaKewat Murawari. Nagar This does not include Maithili Brahmins. Rajbanshi Risiya and Poliya. Sangatrash only in the district of Nawadah. KesarwaniThatheraPatwaSinduriya-Bania. Tanti TatwaTatiTatin. Yadav GwalaAhirGopeSadgope. Download: List of Castes. Bakho Muslim. Barhai Viswakarma. BhatBhatt. Bhathiara Muslim. BhuiharBhuiyar. Chain, Chayeen. Chandrabanshi Kahar.
Chik Muslim. Christian converts from Other Backward Classes. Christian converts from Scheduled Castes. Churihar Muslim. Dafali Muslim. Dhobi Muslim. Dhunia Muslim. Gandarbh or Gandharb. Gangai Ganesh. GangotaGangoth. Godi Chhava.Kunbi alternatively Kanbi is a generic term applied to castes of traditionally non-elite farmers in Western India. Most of the Mawalas serving in the armies of the Maratha Empire under Shivaji came from this community.
In the fourteenth century and later, several Kunbis who had taken up employment as military men in the armies of various rulers underwent a process of Sanskritisation and began to identify themselves as Marathas. 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 killingsand the media have reported sporadic instances of violence against Dalits.
Other inter-caste issues include the forgery of caste certificates by politicians, mostly in the grey Kunbi-Maratha caste area, to allow them to run for elections from wards reserved for OBC candidates. According to the Anthropological Survey of Indiathe term Kunbi is derived from kun and bi meaning "people" and "seeds", respectively. Ghurye has posited that while the term may "signify the occupation of the group, viz.
There are a total of communities in Maharashtra of which In the population of Kunbis in the Dangs district was recorded at 35, Like other Maharashtrian communities such as MarathasMalisMaharsetc. Anthropologist Donald Attwood shows giving an example of the Karekars of Ahmednagar that this trend continues even in recent times indicating that the social order between the two is fluid and flexible.
Very little information was recorded prior to the 19th century regarding the significantly large group of Maharashtrian agricultural castes, known as Maratha-Kunbis. Those who were not associated with the term Maratha and were not untouchables began to identify themselves as Kunbi.
It was possible for outsiders to become Kunbi, an example of which was recorded by Enthoven. The British installed Chatrapati Pratapsinh Bhonslea descendant of Shivaji, noted in his diary in the s—s that the Gaekwads another powerful Maratha dynasty had Kunbi origins. If this goes on, dharma itself will not remain. Each man should stick to his own caste, but in spite of this these men are trying to spread money around in our caste.
But make no mistake, all Kshatriyas will look to protect their caste in this matter. Like numerous other communities such as the MaharMehraBhilKoli, and the Brahmin groups, the Kunbi perceive themselves as an indigenous community.
The Kunbi Dhonoje are primarily a community of land-owning agriculturists with deep roots in Maharashtra,  although their origin and historical background are unknown. Dhonojes engage a Brahmin priest for conducting their marriage, birth and death rituals. Most Dhonojes live in extended families. There are, however, an increasing number of nuclear familiesresulting from urban migration and a break from traditional occupations.
The community name Ghatole is derived from Ghat meaning a hilly range. Oral tradition speaks of their arrival from the Sahyadris in Panchimhat. The Kunbi Hindre or Hendre are synonymous with the Hindre Patilsas far as their perceived distribution in the Vidharbha region of Maharashtra in the districts of Nanded, Parbhani, Yeotmal and Akola is concerned.
There are no further subdivisions of the community. The community is said to have migrated from the Sahyadri ranges to the central Vidharbha region. The community does not have an oral tradition concerning the etymology of the word Hindre or the history of their migration, so their own origin is unknown to them.