каста в индийском обществе Из Википедии, свободной энциклопедии
Чараны (IAST: Cāraṇa; санскритской: चारण; гуджарати: ચારણ) — каста в Южной Азии, изначально проживающая в штатах Раджастхан и Гуджарат в Индии, а также в провинциях Синд и Белуджистан в Пакистане. Исторически Чараны были поэтами и литераторами, а также воинами и ягирдарами. Они специализировались на самых разных занятиях: литераторы, воины и торговцы. Чараны закрепились в средневековых королевствах раджпутов в качестве министров, посредников, администраторов, советников и солдат. Положение Кавираджи (государственного поэта и историка) в королевских дворах обычно оставалось за чаранами. Чаранские поэты внесли большой вклад в литературу раджастхани, гуджарати и синдхи.[1] Принадлежавшие к этой касте индусы исторически получили известность за смелость, проявленную в войне, верность своим начальникам, а также за литературный талант[2]. К касте Чаранов относилась известная святая индуизма Карни Мата (14-16 вв.)
В текстах древней санскритской литературы Чараны изображаются распевающими гимны, восхваляющие богов, и священниками, поклоняющимися храмовым иконам.[3][4]
Исторически воспринимавшееся как связанное с божественным происхождением, святость Чаранов была следствием их неприкосновенности; причинение вреда кому считалось грехом, сравнимым с брахмахатьей.[5][6] Благодаря институционализированной и религиозно санкционированной защите, которой они пользовались, они могли бесстрашно критиковать и увещевать королей и их действия,[7][8] выступать в качестве примиритель в политических спорах между правителями[6] и служить защитниками коммерческой деятельности во всех охваченных конфликтами регионах западной Индии.[9][10]
Palriwala, Rajni (1993). "Economics and Patriliny: Consumption and Authority within the Household". Social Scientist. 21 (9/11): 47—73. doi:10.2307/3520426. ISSN0970-0293. JSTOR3520426. Архивировано12 августа 2022. Дата обращения: 11 августа 2022. In Rajasthan, they were bards and 'literateurs', but also warriors and jagirdars, holders of land and power over men; the dependents of Rajputs, their equals and their teachers. On my initial visit and subsequently, I was assured of this fact vis-a-vis Panchwas and introduced to the thakurs, who in life-style, the practice of female seclusion, and various reference points they alluded to appeared as Rajputs. While other villagers insisted that Rajputs and Charans were all the same to them, the Charans, were not trying to pass themselves off as Rajputs, but indicating that they were as good as Rajputs if not ritually superior....most of the ex-landlord households, the Charans and one Pathan, remained in the middle and upper ranks of village society
Kapadia, Aparna (2022). "Imagining Region in Late Colonial India: Jhaverchand Meghani and the Construction of Saurashtra (1921–47)". The Journal of Asian Studies(англ.): 1—20. doi:10.1017/S0021911822000080. ISSN0021-9118. S2CID248169878. Архивировано11 августа 2022. Дата обращения: 11 августа 2022. Movement was also integral to the work of the Charans, who emerged as the preservers of Rajput culture and served various administrative and diplomatic functions...Historically, violence was fundamental to Charans' preservation of their sacred and ethical authority. From about the thirteenth century, Charans had served various bureaucratic functions for their patrons, including as security for private or government transactions.
Marcus, George E.Elites, Ethnographic Issues: [англ.].— University of New Mexico Press, 1983.— P.219.— «Charans were court poets and historians, "bards"...Prominent Charan (caste of bards) dewans or senior court servants included Kaviraj (court poet) Shyamaldas at Udaipur and Kaviraj Murardan at Jodhpur.».— ISBN 978-0-8263-0658-6.
Shah, P. R.Raj Marwar During British Paramountcy: A Study in Problems and Policies Up to 1923: [англ.].— Sharda Publishing House, 1982.— P.194.— «"The Charans constituted a body of faithful companions of the Rajputs. They composed poems in praise of the heroic deeds of the Rajputs, and thus inspired them with courage and fortitude. They also guarded the mansions of their patrons, gave protection to their women and children during emergency and also acted as tutors for the young ones. In return land gifts and honours were conferred upon them. The Charans, who could not devote themselves to intellectual pursuits, took to trade. They also protected merchants and travellers passing through desolate regions and forests."».— ISBN 978-0-7855-1985-0.
Gupta, Saurabh.Politics of Water Conservation: Delivering Development in Rural Rajasthan, India: [англ.].— Springer, 2015-10-01.— P.42.— «"Sharma (ibid) argues that the ex-Zamindars (or landlords) who own big landholdings even today are influential but those who do not retain it are not only less influential but have also slid down the scale of status hierarchy. The families most affected by this belong to the Rajputs, Jats, Charans and Brahmins (all traditionally powerful caste groups)».— ISBN 978-3-319-21392-7.
Hastings, James M.Poets, Sants, and Warriors: The Dadu Panth, Religious Change and Identity Formation in Jaipur State Circa 1562-1860 Ce: [англ.].— University of Wisconsin--Madison, 2002.— P.23.— «"In Rajasthan, the Charans are a highly esteemed caste seen as occupying a social position slightly lower than that of Brahmins but above that of Rajputs, with whom they maintain a symbiotic relationship...Like Rajputs, with whom they often shared company, Charans would eat meat, drink liquor and engage in martial activities...Although, in a way, poetic composition and recitation was for them a “pastime” subordinate to the primary income producing occupations of military service, agriculture, and horse and cattle trading..."».
Jain, Pratibha.Honour, Status & Polity: [англ.]/ PratibhaJain, SaṅgītāŚarmā.— Rawat Publications, 2004.— «"The Charans have also received applause and appreciation for their contribution as historians of medieval Rajasthan."».— ISBN 978-81-7033-859-8.
Vinay, Srivastava.Methodology and Fieldwork: [англ.].— Oxford University Press, 2004.— «"They were the Rajputs' geneologists, historians, and teachers; sometimes they were leading state servants, sometimes guides and protectors of trade. Killing a Charan, like killing a brahmin, was a mortal sin. It was the duty of powerful Rajput patrons to support and honour..."».— ISBN 978-0-19-566727-1.
Goswami, Sambodh.Female Infanticide and Child Marriage: [англ.].— Rawat Publications, 2007.— «"Another sacred book considers Charans as having God like characteristics since they are well versed in the art of poetry and are able to write verses on the spot and at the moment."».— ISBN 978-81-316-0112-9.
Meghāṇi, Jhaverchaṅd (2000). "Elegiac "Chhaṅd" and "Duhā" in Charani Lore". Asian Folklore Studies. 59 (1): 41—58. doi:10.2307/1179026. ISSN0385-2342. Архивировано27 сентября 2022. Дата обращения: 11 августа 2022. References to the Charans are found in Rig-Veda, Ramayan, Mahabharat, and Shrimad Bhagvad as well as in Jain Prabandha. Kalidas, a great Sanskrit poet-playwright of ancient times, has immortalized the Charans by casting them in his classical plays. In the Puranas, the Charans have been described as chanters of paeans to the divine and as priests worshipping temple icons. The Charani tradition began in the historic age in the form of rishi-the institution of great sages who were supposedly running hermitage-boarding schools for princes while living in the forests, the Himalayas or other high mountains, on the seashores or riverbanks.
Hastings, James M.Poets, Sants, and Warriors: The Dadu Panth, Religious Change and Identity Formation in Jaipur State Circa 1562-1860 Ce: [англ.].— University of Wisconsin--Madison, 2002.— P.23.— «"In Rajasthan, the Charans are a highly esteemed caste seen as occupying a social position slightly lower than that of Brahmins but above that of Rajputs, with whom they maintain a symbiotic relationship...Like Rajputs, with whom they often shared company, Charans would eat meat, drink liquor and engage in martial activities...They were, and often still are, viewed as seers, intermediaries who are closer to the sacred than ordinary mortals. It is said, for instance, that it was considered that killing a Charan was a sin comparable to killing a Brahmin, so that at times a Charan warrior could scatter his enemies just by charging straight at them and tempting them to kill him.....Although, in a way, poetic composition and recitation was for them a “pastime” subordinate to the primary income producing occupations of military service, agriculture, and horse and cattle trading..."».
Kapadia, Aparna.Gujarat: The Long Fifteenth Century and the Making of a Region: [англ.].— Cambridge University Press, 2018-05-16.— «"Charans accompanied these warriors in battles, sang of their glory in war, and, as late as the nineteenth century, served as guarantors and diplomats for their lieges on account of their sacred association with various forms of the mother goddess." "The Carans and the vocabulary of negotiation and alliance that they represented stood as guarantors of a mutually accepted legal system between clans. This was enforced by the sacrality of the mother goddess embodied by the person of the Caran."».— ISBN 978-1-107-15331-8.
Bulletin on Narcotics: [англ.].— United Nations, Department of Social Affairs, 1994.— «"The Charans (also known as Deviputras - sons of the goddess) occupy a place analogous to the Brahmins elsewhere in the country. They performed many of the functions of the Brahmins. Like Brahmins, it was considered a great sin to hurt or kill a Charan. Because of the institutionalized and religiously sanctioned protection which the Charans enjoyed, they could fearlessly admonish the rulers, however bitter it might appear to the latter."».
Jain, Pratibha.Honour, Status & Polity: [англ.]/ PratibhaJain, SaṅgītāŚarmā.— Rawat Publications, 2004.— «"At times , they used their immunity to criticize and censure their patrons whenever they deviated from the path of rectitude. Their satirical verses known as Chhand Bhujang or 'serpentine stanza' acted as checks on wanton behaviour of the rulers." "Some historians have categorized the Charans with the Brahmins in the social hierarchy and in terms of their proximity and utility to Rajput political culture even placed them at a higher pedestal than that of the Brahmins."».— ISBN 978-81-7033-859-8.
Basu, Helene (2005). "Practices of Praise and Social Constructions of Identity: The Bards of North-West India". Archives de sciences sociales des religions. 50 (130): 81—105. doi:10.4000/assr.2795. ISSN0335-5985. JSTOR30116669. S2CID145362328. Архивировано12 августа 2022. Дата обращения: 11 августа 2022. No contract between kings after a war, or between patrons and clients agreeing the terms whereby services be rendered, nor any other contract was considered valid without a Chāran guaranteeing on his own and/or the life of his family that the terms agreed upon would be fulfilled. They provided the same service for merchants and traders on their long treks through the desert up north, when they accompanied caravans for their protection against plundering bandits.
Śrivastava, Vijai Shankar.Cultural Contours of India: Dr. Satya Prakash Felicitation Volume: [англ.].— Abhinav Publications, 1981.— «There was, however, a very novel and extremely intriguing device which the Chārans of Rajasthan and Western India used to employ for the security of merchandise in transit. The guardians of the merchandise were almost invariably Chāraṇs, and the most desperate outlaw seldom dared commit any outrage on caravans under the safeguard of these men.».— ISBN 978-0-391-02358-1.
