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== May 2024 == |
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==Baij Nath Puri== |
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Baij Nath Puri has published a glorifying account of the Khatri caste. Citing his aggrandising works here is therefore not appropriate and would be equal to citing works of J.N Yadav or V.K Khedekar for the ] page! See what other scholars have to say about him. {{cite book | last=Bayly | first=S. | title=Caste, Society and Politics in India from the Eighteenth Century to the Modern Age | publisher=Cambridge University Press | series=Cambridge history ebook collection | year=2001 | isbn=978-0-521-79842-6 | url=https://books.google.com/books?id=HbAjKR_iHogC | access-date=2024-12-28 | page=329}} {{blockquote|As recently as 1988, a polemicist representing himself as an Oxford-trained Indian 'socio-historian' published an account of the supposed origins and heritage of north India's Khatris. Today, as in the past, those who call themselves Khatri favour the livelihoods of the pen and the ledger. In the colonial period, however, Khatri caste associations extolled the heritage of their 'community' as one of prowess and noble service (seva), claiming that their dharmic essence was that of the arms-bearing Kshatriya and therefore quite unlike that of the commercial Agarwals and other pacific Vaishyas. These same themes were recapitulated by the author of the 1988 text: the Khatris, 'one of the most acute, energetic, and remarkable race in India', are heirs to a glorious martial past, 'pure descendants of the old Vedic Kshatriyas'. The writer even tries to exalt Khatris above Rajputs, whose blood he considers 'impure', being supposedly mixed with that of 'inferior' Kols or 'aborigines': in his view only Khatris are 'true representatives of the Aryan nobility'.}} |
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The footnote :- {{tq|Puri 1988: 3, 78, 163, 166. The writer appeals to the Khatri 'race' to 'wake up' and cherish their heritage as 'followers of the Hindu Dharma Sastras' (5). Above all they should guard against 'hybridising', i.e. marrying non-Khatris (166). These views closely resemble those of pre-Independence race theorists (see Chapters 3-4). Compare Seth 1904}} |
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{{ping|Abh9850}} Thanks to of yours, the whole paragraph as become a ] hodge-podge. I don't see a reason behind sandwiching info on Gurmukhi, other castes, etc into the existing. And why would you use a news source? Keep the 'learning of Persian language and Mughal imperial services' part separate. You have also removed info about the 'Persian literature' and them having ''madarsa'' training. - ] (]) 18:55, 30 April 2024 (UTC) |
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- ] (]) 10:54, 28 December 2024 (UTC) |
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:I've re-added one part using an independent source. - ] (]) 11:57, 28 December 2024 (UTC) |
Baij Nath Puri has published a glorifying account of the Khatri caste. Citing his aggrandising works here is therefore not appropriate and would be equal to citing works of J.N Yadav or V.K Khedekar for the Yadav page! See what other scholars have to say about him. Bayly, S. (2001). Caste, Society and Politics in India from the Eighteenth Century to the Modern Age. Cambridge history ebook collection. Cambridge University Press. p. 329. ISBN 978-0-521-79842-6. Retrieved 2024-12-28.
As recently as 1988, a polemicist representing himself as an Oxford-trained Indian 'socio-historian' published an account of the supposed origins and heritage of north India's Khatris. Today, as in the past, those who call themselves Khatri favour the livelihoods of the pen and the ledger. In the colonial period, however, Khatri caste associations extolled the heritage of their 'community' as one of prowess and noble service (seva), claiming that their dharmic essence was that of the arms-bearing Kshatriya and therefore quite unlike that of the commercial Agarwals and other pacific Vaishyas. These same themes were recapitulated by the author of the 1988 text: the Khatris, 'one of the most acute, energetic, and remarkable race in India', are heirs to a glorious martial past, 'pure descendants of the old Vedic Kshatriyas'. The writer even tries to exalt Khatris above Rajputs, whose blood he considers 'impure', being supposedly mixed with that of 'inferior' Kols or 'aborigines': in his view only Khatris are 'true representatives of the Aryan nobility'.
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