Proposed changes to page
editI request the following two changes, both related to "descended from Vishwakarma" parts of the text.
Diff (1) --- Main lede, Daivadnya (first para):
| − | + | '''Daivadnya''', (also known as '''Sonar''' or '''Panchal''' or '''Vishwa Brahmin'''), are a [[Konkani people|Konkani]] community mainly settled along the [[Konkan]] coast in the states of Goa, Maharashtra and Karnataka. Although the community claims Brahmin varna status, the claims are not accepted by other Brahmins. Daivadnyas in the state of Karnataka are classified by [[National Commission for Backward Classes]] as an [[Other Backward Class]]. |
From:
- The Daivadnya, (also known as Sonar or Panchal or Vishwa Brahmin), is a community from Goa and Karnataka, who claim to have descended from Vishwakarma. Although they claim themselves to be Brahmin, but these claims are not accepted by Brahmins.[1][2][3][4] They are native to the Konkan and are mainly found in the states of Goa and Damaon, Canara (coastal Karnataka), coastal Maharashtra, and Kerala.[citation needed]
To:
- Daivadnya, (also known as Sonar or Panchal or Vishwa Brahmin), are a Konkani community mainly settled along the Konkan coast in the states of Goa, Maharashtra and Karnataka. Although the community claims Brahmin varna status, the claims are not accepted by other Brahmins.[1][2][3][4]
Diff (2) --- section lede, Traditional history:
| − | ==Traditional history==
| + | ==Traditional history==
Daivadnya history is obscure with conflicting theories of migrations into the [[Konkan]] with the [[Gaud Saraswat Brahmin|Saraswat's]] , descent from [[Rathakara]] , from the architect god [[Vishwakarma]] , or origin hypothesis from Magha/Bhojaka Brahmins have been put forth . |
From:
- Though their history is obscure, Daivadnyas claim to have descended from Davidnya or Vishvadnya the younger son of Vishwakarma, the Hindu architect god.[2][20] Shets or Daivadnyas also claim Brahmin varna status, however, this is not accepted by local Brahmins and other communities of the region.[21][22] There is also a claim that Daivdnyas are descent from the Vedic Rathakara as mentioned in Taittiriya Brahmana of Yajurveda, and Smritis, however Daivadnya community deny this.[23] Hindu doctrines Hiraṇyakeśisutra, Bṛhajjātiviveka, Jātiviveka, Saṅkha smṛti, and Añjabila mention different types of Rathakaras. Most of them can be called Saṅkara Jāti or mixed caste, and their social status varies from those with high social status, who are ritually pure and have the right to perform "strata-smarta" rituals and to those considered fallen or degraded.[24][25][26] Daivadnyas (during the conflicts that arose in the 19th century) refuted this claim, which called them Rathakaras of impure descent, on the basis of Shastra
To:
- Daivadnya history is obscure with conflicting theories of migrations into the Konkan with the Saraswat's (Satoskar 1982), descent from Rathakara (IsraelWagle 1987), from the architect god Vishwakarma (Singh 1993), or origin hypothesis from Magha/Bhojaka Brahmins have been put forth (Mitra 1999).
REASONING AND EVIDENCE: In both the above changes that are requested, the main idea is to clean up the origin story for the caste-group based on the references and to avoid giving undue weightage to WP:RAJ sources as is done currently.
- (Diff-1) The first sentence directly reproduces the Vishwakarma origin claim from the colonial source (Enthoven 1922). This has found its way into the compendium (Singh 1993; Singh 1998) cited here, as shown by in the table below (highlighted). I further tracked this Vishwakarma origin story to the colonial work on Dharmastaastras (Steele 1826), which lists multiple variations of this idea.
- I have therefore removed this Vishwakarma-origin-story from the lede (first sentence). It is still kept in the Traditional history section-lede.
- I have merged the first and third sentence from the main lede. Here I have eliminated Kerala since the source says that there is no large population of Daivadnya there. The second sentence (about Brahmin claim denial) is grammatically improved, but remains the same in meaning.
- The last sentence of the first para is kept exactly the same.
- (Diff-2) The traditional history section-lede is shortened. The long writeup about Rathakara, the explanation of their role and societal place based on theological texts is removed, since this is not relevant, nor is sourced correctly from the citations listed (see table). In any case, this information can be moved to the Rathakara article in case it is found to be valid.
- the section-lede now is a single sentence that briefly lists all origin-story information with the correct citations (including the Vishwakarma-origin-story from WP:RAJ sources, but this may be removed for now if deemed problematic).
- The Brahmin/non-Brahmin sentence is removed because of repetition.
| Reference | Descent from Vishwakarma claim | Quote | Remarks |
|---|---|---|---|
| Karve (1965) | NO | (p.5) "Thus the castes, engaged in the work of a goldsmith have Sonar (worker in gold) as the common part of their names. In Maharashtra, for example, there are the following distinct castes doing work in gold: Daivadnya Sonar, Ahir Sonar, Lad Sonar, ete. Each of them is fully endogamous and occupies, within Maharashtra, a region slightly different from the others. In a village a man may describe his caste simply as Sonar; but further inquiry will bring out a fuller designation of the caste." | Differentiates between non-endogamous castes involved the occupation of goldsmithy, which have come from different sub-regions of Maharashtra to Pune. |
| Karve (1961) | NO | (p.29) "Each caste has generally a traditional hereditary occupation. In the case of some castes there are injunctions against following occupations other than the traditional ones. A particular type of occupation is, however, never co-extensive with a single caste. Typically, several castes follow a single occupation. For example, in the city of Poona there are several endogamous castes following the profession of goldsmiths: Ahir-Sonar, Lad-Sonar, Daivadnya-Sonar, etc. Among potters there are the Maratha Kumbhar, Pardeshi Kumbhar, Lad Kumbhar and Kachchi Kumbhar. In the same way there are various priestly castes called Brahmin."
(p.44) "Thus, as late as in 1921, the Census Commissioner reported that the Daivadnya Sonar claimed to be Daivadnya Brahmin, that the Panchal Sutar claimed to be Vishwa Brahmin, the Jingar asserted that they should be described as Somavamshi Arya Kshatriya and Patwegars wanted to be called Somavamshi Sahasrarjuna Kshatriya," |
Differentiates between different castes that are involved in goldsmithy in Pune and also mentions that Daivadnya claims to Brahminhood were denied under the Peshwa rule. |
| Kaczmarek-Subramanian (2020) | NO | (p.175-176) "The Sonar Konkani are still concentrated around their own temple, but they have abandoned their traditional profession of goldsmithing and currently make their living in other ways, ones typical of the middle class, such as office work or small businesses."
Here only 35 families... [...] Now everyone is well-educated (Sonar, 27.12.2015, Kochi, male, 60). |
Notes that few Konkani speaking Daivadnya families remain here. |
| Sangave (1962) | NO | (p.39) "The Daivadnya Brahmins belong to the occupational group of Sonars, i.e., goldsmiths and silversmiths, but they form a distinct caste and have no relations with other Sonars. They migrated to Kolhapur city mainly from the Ratnagiri District and settled in Guja ri and in the parts adjoining the Mahalaxmi Temple, the centre of gold and silver industry in the city." | Mentions that Daivadnya migrated to Kolhapur from Ratnagiri. Also mentions another group of strict vegetarians Vishwa Brahmins (unlike the Daivadnya), who do not intermarry. |
| Pereira (1981) | NO | (p.32) "We also have the case of vantels of Calangute, the naiurais of Raia and the Daivadnya Brahmins (goldsmith) of Aldona who came to be gaunkars, the first by virtue of a resolution of their community, the second by a court decree and the third by pur chase of the rights to vangod, previously alienated by the Portu guese Government as a grant," | Mentions that Daivadnya were part of the old Gaunkari system of local govenment in Goa before arrival of the Portuguese. |
| Dobbin (1972) | NO | (p.226) "Those with the highest status in the caste were the Devangas, and, under the Peshwas, they had claimed to be Daivadnya Brahmins,3 because of their intimate association with temple worship. Though this claim was not recognized by the Poona Government in the eighteenth century, the Bombay Sonars persisted with it, and were en¬ couraged by the prestige of their leader, Jagannath Shankarshet. Jagannath claimed for himself the status of Daivadnya Brahmin,4 and in the 1881 Census the Sonars were so enumerated." | This writeup on Daivadnya by Dobbin is sourced with citation from (Enthoven 1922). |
| Mitra (1999) | NO | (p.61-62) "The goldsmiths claimed themselves as Daivadnya Brahmins. The descendency of Daivadnya Brahmins from Magha and Bhoja Brahmins is also suggested on the basis of the interest shown by the former in performing arts such as dance and drama. Maghas and the Bhojas were experts in the performing arts Hence it is argued that Daivadnyas had inherited these arts from the Bhojas."
(p.63) "Many gold-smith daivadnya Brahmins were members of the communidade (village communities). This clearly indicates that they had settled in Goa from the ancient period." |
Mentions the Bhojaka/Magha origin theory, also mentions that likely migration of Daivadnya into Konkan with Gaud Saraswat Brahmin in 800 AD, also mentions that Brahmin texts maintain mixed-caste origin, but brahmin claims advanced after royal patronage through assisting in minting of royal coin. |
| Sarma (2008) | NO | (p.325) "I will give two instances, one of the Sonars and the other of the Pathare Prabhus. Both are communities quite well-known in Maharashtra. Like the rest of the communities desiring to raise their status, these two communities were at one time endeavouring to adopt some of the ways and habits of the Brahmins. The Sonars were styling themselves Daivadnya Brahmins and were wearing their "dhotis" with folds in them, and using the word namaskar for salutation. Both the folded way of wearing the "dhoti" and the namaskar were special to the Brahmins. The Brahmins did not like this imitation and this attempt by Sonars to pass off as Brahmins. Under the authority of the Peshwas, the Brahmins successfully put down this attempt on the part of the Sonars to adopt the ways of the Brahmins. They even got the President of the Councils of the East India Company's settlement in Bombay to issue a prohibitory order against the Sonars residing in Bombay." | Mentions the Daivadnya/CKP --- Peshwa Brahmins conflicts as to substantiate commentary on Hinduism. |
| Satoskar (1982) | NO | --- | This work posits the migration theory of the Daivadnya with the Gaud Saraswat Brahmin into Goa around 700 BC. |
| Singh (1993) | YES | (p.64) "According to Enthoven (1920), the Sonars claim descent from Vishwakarma, the divine architect and occasionally call themselves Panchals. Daivadnyas of the Panchal community claim to be the Daivadnya Brahmans or Vishva Brahmans. The Daivadnyas in Goa claim that they are the descendants of the youngest son of Vishwakarma, Vishvadnya or Daivadnya." | WP:RAJ Directly sources the Vishwakarma-origin story claim from the colonial source (Enthoven 1922) |
| Singh (1998) | YES | (p.738) "DAIVADNYA BRAHMAN: A community located in Goa and Karnataka, they claim that they are the descendants of Vishwakarma, the Hindu architect god." | WP:RAJ Cites the colonial source (Enthoven 1922) for this writeup. |
| Enthoven (1922) | YES | (p.343) "They claim to be Brahmans and style themselves Daivadnya Brahmans, claiming descent from the Vedic Brahman artisans such as Vishvakarma or Twashti and the Ribhus. They derive the term Daivadnya from daiva pertaining to god, and dnya knower, the term Daivadnya, according to them, meaning “ one who knows (the work) relating to gods, viz., that of making idols, raths (cars) and devárás (shrines for idols) of gold and silver and ornaments, etc., required for idols." | WP:RAJ |
References
edit- Karve, Irawati (1965). kinship organization in india. Asia Pub. House.
- Karve, Irawati (1961). Hindu Society - An Interpretation. Poona: Deccan College.
- Kaczmarek-Subramanian, Alina (2020-11-30). "CASTE AND ETHNICITY IN SOUTH INDIA: A CASE STUDY OF THE KONKANI PEOPLE IN KOCHI". Etnografia Polska. 64. doi:10.23858/EP64.2020.009. ISSN 2719-6534.
Goud Saraswat Brahmins would not consider Sonar as valuable Brahmins, because the latter eat fish. The local Keralan Namboodri Brahmins would not recognize either the Goud Sarawat or the Sonar as Brahmins since they travelled through the sea, which is considered polluting. Vaishya Vani recognize themselves as Vaishyas; Kudumbi as Shudras (although they would not be particularly proud of it); and Sarasvat in turn would consider themselves again as Brahmins in disguise, who due to social abuse were put in the place of the Shudras since their ancestors were the illegitimate children of girls from Goud Saraswat Brahmins who have been dancing in the temples (devadasi dancers) since they did not marry "on time". The Goud Saraswat Brahmins men have been there so-called patrons. This gave these patrons sexual privileges over dancers.
- Singh, K. S.; Shirodkar, P. P.; Mandal, H. K. (1993). People of india - Goa. State series. Vol. 21. Bombay: Anthropological Survey of India. ISBN 978-81-7154-760-9.
- Sangave, Vilas A. (1962). "Changing Pattern of Caste Organisation in Kolhapur City". Sociological Bulletin. 11 (1/2): 36–61. ISSN 0038-0229.
- Pereira, Rui Gomes (1981). Goa. Gaunkari, The Old Village Associations.
- Dobbin, Christine E. (1972). Urban leadership in Western India: politics and communities in Bombay city, 1840-1885. London, Oxford University Press. ISBN 978-0-19-821841-8.
- Enthoven, R. E. (1922). The Tribes and Castes of Bombay, Vol. III. Government Central Press, Bombay.
- Singh, K. S.; India, Anthropological Survey of (1998). India's Communities. Oxford University Press. ISBN 978-0-19-563354-2.
- Mitragotri, Vithal Raghavendra (1999). A Socio-cultural History of Goa from the Bhojas to the Vijayanagara. Institute Menezes Braganza.
- Sarma, Deepak (2008). Hinduism : a reader. Malden, MA : Blackwell Pub. ISBN 978-1-4051-4989-1.
- Satoskar, B.D. (1982). Gomantak : prakruti ani sanskruti (Khand.2 Prachin va madhyayugin Goavyacha itihas). Pune: Subhada Sarswat Publ. Pvt. Ltd.
- Israel, Milton; Wagle, N. K. (Narendra K. ) (1987). Religion and society in Maharashtra. Toronto : University of Toronto, Centre for South Asian Studies. ISBN 978-0-9692907-1-1.
- Steele, Arthur (1826). The Hindu Castes Their Law Religion And Customs.