વિકિપીડિયાના માપદંડ મુજબ આ લેખને ઉચ્ચ કક્ષાનો બનાવવા માટે તેમાં સુધારો કરવાની જરુર છે. તેમાં ફેરફાર કરીને તેને સુધારવામાં અમારી મદદ કરો. ચર્ચા પાના પર કદાચ આ બાબતે વધુ માહિતી મળી શકે છે.
ચારણ
બિકાનેર રાજ્ય માં એક ચારણ, ઇ.સ. ૧૭૨૫, મેટ્રોપોલિટન મ્યુઝિયમ ઑફ આર્ટ
ચારણ એ ભારતીય ઉપખંડની એક જાતિ છે જે રાજસ્થાન, સિંધ, ગુજરાત, મધ્ય પ્રદેશ, મહારાષ્ટ્ર, હરિયાણા અને બલૂચિસ્તાનની વતની છે. ઐતિહાસિક રીતે, ચારણ કવિઓ અને સાહિત્યકારો તેમજ યોદ્ધાઓ અને જાગીરદાર રહ્યા છે. ચારણ સૈન્ય પરાક્રમ, ઇતિહાસકારો, કૃષિ અને વેપારીઓ તરીકે આદરણીય હતા.[૬][૭][૮][૯][૧૦][૧૧][૧૨]શ્રીમદ્ ભાગવતમ્ (સ્કંધ ૩, અધ્યાય ૧૦, શ્લોક ૨૮-૨૯) અનુસાર ચારણ જ્ઞાતિ, યક્ષ, ગંધર્વો, દેવો, અપ્સરા જેવા અન્ય દૈવી સ્વરૂપોની સાથે બનાવવામાં આવી હતી અને તેઓ સ્વર્ગમાં રહેતા હતા. એવી પણ માન્યતા છે. આ જ્ઞાતિના સભ્યો તેમના ઉચ્ચ સાહિત્યિક રસ અને જ્ઞાન, સમાજ પ્રત્યે ઊંડી વફાદારી, હોંશીયારી અને યુદ્ધમાં શહાદત વહોરવા માટેની અડીખમ તૈયારી, વગેરે જેવા ગુણો માટે પ્રખ્યાત છે.[૧૩]
સાહિત્ય અને કવિતા ચારણોની એક આગવી ઓળખ અને અભિન્ન ભાગ છે. આ સાહિત્યની શૈલી ચારણી સાહિત્ય તરીકે પણ ઓળખવામાં આવે છે. ડિંગળ ભાષા અને સાહિત્ય આ જાતિના કારણે અસ્તિત્વ ધરાવે છે. ઝવેરચંદ મેઘાણીએ ચારણી સાહિત્ય ને તેર ઉપશૈલીઓમાં વિભાજન કર્યુ છે:
દેવો અને દેવીઓ ના વખાણ ગીતો
નાયકો, સંતો અને સમર્થકો વખાણ ગીતો (બિરદાવળી)
યુદ્ધ વર્ણનો
મહાન રાજાઓ અને પુરૂષોમાં અનિષ્ટ માટે તેમના શક્તિનો ઉપયોગ
↑Bhargava, Hem Bala (2000). Royalty, Feudalism, and Gender: As Portrayed by Foreign Travellers (અંગ્રેજીમાં). Rawat Publications. પૃષ્ઠ 192. ISBN978-81-7033-616-7. Heber writes that not only in Rajputana but in the wilder districts of South-west more war-like Charans were found. In Gujarat and Malwa the merchants and travellers hired Charans to protect them through their journey.
↑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. 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
↑Patel, Tulsi (2006-11-30). Fertility Behaviour: Population and Society in a Rajasthan Village (અંગ્રેજીમાં). OUP India. ISBN978-0-19-568706-4. The jagir was held by members of the Charan caste...By this criterion most of the vegetarian castes enjoy a high rank while the non-vegetarian castes belong to the lower category, except Charan and Rajput who belong to the highest category, despite being non-vegetarian and non-teetotaler...While the abolition of feudal land tenures has led to downward mobility of Charans and Rajputs, it has helped upward mobility of Patels and Jats...Except for Charans and Rajputs, all others cultivate land as tenants and sharecroppers, especially if their own holding is small...However, Brahmins do take up wage labour in agriculture, unlike Banias, Charans and Rajputs...My entry into homes of higher castes, especially those of Charans and Rajputs, was not easy either.
↑Harald Tambs-Lyche (9 August 2017). Transaction and Hierarchy: Elements for a Theory of Caste. Routledge. પૃષ્ઠ 130. ISBN978-1-351-39396-6. Their vegetarian, non-violent and economically puritan ethos conflicts with the Charan tradition, marked by the aristocratic values...Some Charan bards received lands in jagir for their services, and in parts of Marwar, certain Charan families were effectively Darbars.
↑Shah, P. R. (1982). Raj Marwar During British Paramountcy: A Study in Problems and Policies Up to 1923 (અંગ્રેજીમાં). Sharda Publishing House. પૃષ્ઠ 194. ISBN978-0-7855-1985-0. 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.
↑Gupta, Saurabh (2015-10-01). Politics of Water Conservation: Delivering Development in Rural Rajasthan, India (અંગ્રેજીમાં). Springer. પૃષ્ઠ 42. ISBN978-3-319-21392-7. 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).
↑Hastings, James M. (2002). Poets, Sants, and Warriors: The Dadu Panth, Religious Change and Identity Formation in Jaipur State Circa 1562-1860 Ce (અંગ્રેજીમાં). University of Wisconsin--Madison. પૃષ્ઠ 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...
