John Lewis Is A Chain Of Retail Stores Marketing Essay

John Lewis Is A Chain Of Retail Stores Marketing Essay Introduction John Lewis is a chain of Retail stores, based in Great Britain. John Lewis opened its first opened its store in 1864 in Oxford Street, London. Never Unknowingly Unsold an altogether different concept in the market and offering to the customers holds a promise that the price of the products sold in John Lewis Stores will be the lowest in the neighborhood which even helped John Lewis to establish strongly in the British Market basically more amongst the middle class people. It has also been the motto and the slogan for the company for 76 years, since its establishment. A partner of John Lewis Partnership which even includes other stores like Waitrose, Greenbee. Every Employee who works at John Lewis is a partner in the company and is entitled to receive bonus out of the profits company earns yearly. With Currently 29 stores Countrywide(28 John Lewis Retail stores and 1 John Lewis at home store) 8 more stores are yet to come in next 5 years in the UK, one of them at the Olympic Site in Stratford, London. Several stores are also in the category of listed buildings because of the architectural designing, one of them being the flagship store at Oxford street, London John Lewis Opened its largest store outside London in Wales on 24th September2009 in Cardiff. With the efforts and the determination of the partners serving the customers with High Quality Goods and the best shopping experience, John Lewis has been able to reach the status of the Largest Retailer in the country. On 1st January2008 John Lewis Store at Oxford Street was awarded a Royal Warrant from Her Majesty the Queen for being a supplier of Haberdashery and household products. Stores in Reading and Berkshire were also awarded with Royal Warrant by Queen on 1st January2007 for being a supplier of household and fancy products. History John Lewis opened its first store as a small drapery shop at Oxford Street in 1864. John Lewis buys the control of Peter Jones in 1905 It was year 1918 when the first edition of Gazette was published, magazine by John Spedan Lewis. In 1920 John Spedan Lewis, Son of John Lewis incorporates John Lewis Partnership, which today has several companies including John Lewis, Waitrose( a chain of supermarkets offering food products) and Greenbee( offers Direct Services like Insurance etc) In 1933 John Lewis buys Jessops, well established store in Nottingham. First store outside London. In 1940 John Lewis also took over Selfridges Provincial stores. With the era of internet and connecting with world via internet, John Lewis launches its website in year 2001 allowing customers to shop online and getting products delivered at their door. Jessops rebrands itself as John Lewis in year 2002 Store in Caley shut its door for public in July 2006 John Lewis enters home Products too, opens up John Lewis at home shop in Poole, Dorset in year 2009,providng customers with wide range of products like Pillows, Duvets, Quilts. Attains the status of Largest Department Store Retailer in 2010. Goals and Objectives Goals and Objectives are important business terms, the two aspects which help a company to become what it wants to. Usually Goals and objectives are inter changed against each other, but practically they have really wide difference. Goal refers to what you aim to become, whereas objectives are the ways or steps to achieve those goals. To be the market leaders. John Lewis takes the competition to a new level to be UKs favorite retailer, from its Never knowingly undersold tagline to providing best customer service to conducting their business relations with integrity helps them to be UKs favorite retail house . Make sufficient profits from the operations to sustain commercial vitality. John Lewis does business with utmost care and low cost but never leaves quality, it has and will always maintain quality of its products, but the products are available at low and reasonable costs that the profits are high plus within the reach of middle class people, thus making it more famous and established amongst middle class of UK. Employee Satisfaction Every employee who works in John Lewis is a partner in the business. The profit is shared amongst the partners named as bonus, which motivates the employees to work harder being more focused and determined. An Individuals brilliance, determination and zeal to work which showers fruitful results are rewarded separately. John Lewis even supports the employees who are in real need of financial help etc. Customer Satisfaction John Lewis recruits only those people who know how to work with integrity, determination while abiding by the principles laid down, which helps John Lewis to provide customers with a different and homely shopping experience in their stores. The prices, quality and value of the goods is different from the other stores in the surroundings which helps in attracting more and more customers to their stores thus building a strong customer base and bond and even a brand image and goodwill for itself Strategic Planning Strategic planning is an integral process of an organization defining its strategies and direction and making decisions to allocate available resources to peruse laid strategies, which provides the organizations which a competitive edge over their competitors. Strategies formulated by John Lewis top level management are basically targeting at 3 core goals, they being:- Personal Satisfaction of the Employees Strong customer base, brand value and goodwill. Sufficient Profits yearly. Strategic planning included SWOT analysis, analysis done to analyze internal environment of the organization and to bring it at par with the external environment. SWOT stands for Strength Weakness Opportunities Threats It also includes PEST analysis which is done to examine the external factors affecting the business and how change in them will affect the business, which helps the organizations to be better prepared for those circumstances, PEST stands for Political Economic Social Technological SWOT ANALYSIS OF JOHN LEWIS Strengths John Lewis has a strong customer base, a brand image and goodwill which helped in becoming the UKs favorite retailer leaving behind its competitors like Debenhams, Marks and Spencers etc, which itself is strength of John Lewis. Each and every employee who works in John Lewis is a partner, be it a part time employee or a full time which entitles them to have share in profit. Bonus is given to the employees at the end of FY out of the profit it earns, which motivates them to work hard and achieve targets set for them which helps the organization inturn. It seems that John Lewis has placed itself well on the environmental and green issues too. For eg:-The fair trade policy it follows with the producers the products in Africa. This helps in making themselves a positive brand in the eyes of customers and environmental activists. Being a part of John Lewis Partnership it is under the scanner of extremely experienced management team of John Lewis Plc and of its own. Weakness Unlike the expansion policy TESCO follows, John Lewis serves only the UK market thus restricting itself to UK customers. If a problem arises in food retailing sector, it will be difficult for John Lewis to cope up. Lack of flexibility for the employees. Opportunities Increasing online sales can be an opportunity because the company will get good returns as the website related cost is nothing as compared to online sales cost. The new store coming up at Olympic site in Stratford will cater to the Olympic fans, as John Lewis is the official sponsor to Olympic games and the official license holder to sale Olympic merchandize John Lewis will open its store in Dublin, which will help them to reach customers in Ireland thus expanding the business. Threats Customers might respond to new brand, John Lewis, in the country in a different manner from UK, even because of John lewis being a British brand. Various other small brands whose price cap matches with that of John Lewis can be a threat. Flexibility lacking in the working can be a threat to John Lewis, as the GREENBLOODED nature of the management at times can make employees frustrated. PEST ANALYSIS Political Factors Globalization, can prove to be a challenge plus an opportunity for John Lewis. Challenge as it will have to compete with Retail stores from round the globe who would even be providing the customers with better services and products better than John Lewis. Globalization can prove to be an opportunity as it will allow establishing themselves anywhere round the globe. Government taxation policy can reduce or increase the profit margin on products and services. -For example:- If the Corporation tax increases to let say 30% from 20% then John Lewis will have to pay more of taxes which will inturn decrease the profit Economic Factors, If the credit availment terms in the country are flexible, then availing credit will get easier from financial institutions which will help John Lewis to expand and grow even more. Along with economic conditions, bank policies play an important role in affecting the purchasing power of the consumers, better and flexible the bank policy and economic scenario healthy, purchasing power increases which in turn will increase sales of John Lewis, which will increase the profit percentage. With more and more competition in every segment from competitors like Debenhams, Marks and Spencers John Lewis management keeps on coming up with different types of marketing techniques , giving more and more of incentive to the customers; affecting prices , resulting in the less profit. Social Analysis. Things have changed a lot from the previous times, people dont like standing in the queues, they prefer buying stuff online and getting the delivery at home. People even prefer billing themselves via self billing kiosks. Today to become more successful and profitable innovation and proper marketing has become the key. Consumers in the market have become aware about the Global climate problems; they are inclined towards companies who keep a check on carbon foot print are Green in there working in every aspect. Technological Analysis RFID (Radio Frequency Identification Device) technology can be used for significant benefits to the supply chain of Sainsburys. If adopted, this technology will lead to fewer inventories for the supermarket firms leading to a leaner, more profitable organization. Stores shall be technological advanced, usage of best quality Tills, ePOS systems ,ERP systems for managing the company in an effective and efficient manner. Conclusion Through this piece it can be seen through the various analyses, PEST and SWOT, that John Lewis is an iconic British Retail brand, well loved by its consumers. It had been bearing losses in most of the quarters in the financial year when recession stuck the world but now importantly profits, have improved tremendously. However, it is not insulated to many outside risks like rising material costs and recession as analysed by PEST analysis. Keeping in view the external and internal environment John Lewis has even planned to open it stores across the globe with first international store set to open in Dublin, Ireland. Strategies Goals Purpose Power Profit Member Customers Business Relations Community

VIOLENCE IN THE MEDIA Essay -- essays research papers

Violence in the Media Violence has been a part of society ever since the days of the caves men, but only recently has television lifted its ban on the graphic depiction of violence. American children and adolescents are being exposed to increasing amounts of media violence, especially in television, movies, video games, and youth-oriented music. Video game violence, children's cartoons, and music lyrics have become increasingly graphic. In movies, action films depict vivid precise murders, rapes, and assaults; with each sequel, the number of deaths increases dramatically. Although media violence is not the only cause of violence in American society, it is the single most easily remediable contributing factor. It is these social networks that present the linkages between individual’s socialization and their actions. Violence in the media can be seen through a sociological perspective, which is the cultural transmission theory. It states that deviance is transmitted through socialization. Since the m edia is a major agent in socialization deviance could therefore be a result of the violence on today’s screen.   Ã‚  Ã‚  Ã‚  Ã‚  Media is extremely important as an agent in adolescent socialization because it is this stage that prepares adolescents for roles they will have as adults. It can also be detrimental in previous stages because a 6-month-old infant spends an hour and a half in front of the TV per day. Violence plays an enormous role in influencing people’s c...

Comparing Mountain Lion and Badger Essay -- English Literature

Comparing Mountain Lion and Badger These are two poems that were written at the beginning and end of the nineteenth century. The views on animal hunting and animal cruelty are very different today. Animals such as badgers were hunted for sport; it was considered to be entertaining to track a badger using dogs and capture and torture it until death. Animas such as the Mexican mountain lion were hunted in Mexico for a profit, their fur was a highly sought after fashion item and was sold at very high prices. Both the poems describe animals that are put through a chase before they are killed. The badger is portrayed as aggressive and fierce yet he is demure, the first two characteristics are masculine but the badger also seems to be in controlled and is calm and collected. The mountain lion is portrayed as a beautiful, elegant creature. The curves of her body also accent the curves in the hills of the environment that she lives in, these are all feminine features. In Badger the poet works more on building up the character of the badger whereas in Mountain Lion the poet focuses more on the image of the mountain lion, he concentrates a lot on describing the lifeless face of the now dead mountain lion, " Her round, bright face, bright as frost." And, "Her round, fine-fashioned head, with two dead ears:" The imagery in Badger brings the poem to life; the poet uses alliteration, "And drives the rebels to their very door." This puts emphasis on the fact that the badger is fighting back and will do everything in his power to survive. The word, "drive" is repeated many times throughout this poem and is a metaphor that best describes the way that the badger pushes the crowd on, it shows that he is in control of ... ...s the impression that something has to be done to stop the hunting of badgers which when the poem was written was not illegal as it is today. Mountain Lion persuades the reader into thinking that the death of this animal was unneeded and will now leave a gap, and empty void in the environment that it once lived. The poet also makes the shocking declaration that he thinks, "how easily we might spare a million or two of humans And never miss them. Yet what a gap in the world, the missing white frost-face of that slim yellow mountain lion!" this gives the horrendous impression that the poet feels that a mountain lion is much more valuable to the world than several million humans. The poet wants the reader to feel regret for the death of the animal and also wants the reader to feel that they need to personally do something to prevent this from happening again.

Honey :: essays research papers

A Tasting Tour of U.S. Honey Varieties   Ã‚  Ã‚  Ã‚  Ã‚  There are many choices when it comes to sweeteners. However, no other sweetener has as many varieties as honey. Honey is pure, all natural, and was first sweetener known to man. Honey is made when a bee changes the composition of nectar by adding moisture and enzymes. The product is then stored in bee combs and covered with bees wax.   Ã‚  Ã‚  Ã‚  Ã‚     Ã‚  Ã‚  Ã‚  Ã‚  Honey comes in many shapes, colors, and has a variety of flavors. Different types of honey come from different types of flowers. If there is an area with a large amount of one type of flower, a bee will produce honey with a flavor and color of the   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   plant. In areas with various types of flowers, bees will produce natural blends of honey. Flavors of honey stretch from bland tastes to sweet pleasant ones. Honey colors can range from a light golden color to dark brown depending on the flower. Darker honey means it is a different taste, not that it is low quality.   Ã‚  Ã‚  Ã‚  Ã‚  Different forms of honey are produced and sold in stores. Comb honey is a filled beeswax comb and is stored directly by the bees. Liquid honey is produced by clipping the wax off of the comb and extracting the honey from the cells. Creamy granulated honey is made by mixing granulated honey with liquid honey. Chunk honey is comb honey in a jar, covered with liquid honey.   Ã‚  Ã‚  Ã‚  Ã‚  There are many common types of honey in the United States. Alfalfa honey is a light colored honey that comes from purple blossoms and has a mild taste. Honey from a dark avocado blossom is avocado honey. Blueberry honey is taken from the blueberry bush which has tiny flowers. Blueberry is sweet and has somewhat of a tart taste. Fireweed is a honey light in color. This comes from a perennial herb found in Northern and Pacific states. Honey with a distinctive taste, golden color, and green cast is tupelo honey. Tupelo honey has a high fructose content, so it takes longer to granulate than other honeys. Wildflower honey is honey that is undefined at could have come from several different flowers. Sourwood honey comes from the sourwood tree which can grow up to 60 feet tall. Sourwood trees mostly grow and the mountains and can be found in Northeast Georgia. This honey has a sour taste. Maple honey is very sweet and tastes

The Arctic National Wildlife Refuge (ANWR) in Alaska

The world is filled with many natural wonders, and one of these marvels is the Arctic National Wildlife Refuge (ANWR) in Alaska. Its 19. 6 million acres comprise some of the last truly undisturbed wilderness, and the area has even been called the crown jewel of America's refuge system. This refuge is composed of a far-reaching stretch of tundra covered with marshes and lagoons and intertwined with rivers spectacularly positioned among the foothills of the snowcapped Brooks Mountain Range and the sparkling waters of the Beaufort Sea, presenting an awe-inspiring spectacle (Defenders of Wildlife, 2001a). It was because of this beauty that ANWR was set-aside as government land. Originally, the North Slope of Alaska was only used for military purposes, and the public was not allowed on any of its 48. 8 million acres during World War II. But in 1952-1953, some government scientists decided that this area of Alaska should become a conservation area. So, Fred Seaton, the Secretary of the Interior, made 8. 9 million acres of the North Slope into the â€Å"Arctic National Wildlife Range† to protect it. A lot of oil was found throughout the North Slope in the following years, so many wanted to drill for oil in the Arctic National Wildlife Range. In the Alaska National Interest Lands Conservation Act (ANILCA – 1980), most of the Range plus more of the North Slope was designated as Wilderness and called the Arctic National Wildlife Refuge. However, Section 1002 of ANILCA decided the part of the Range not considered Wilderness should be part of ANWR, although it must be researched before it was decided whether or not it should be designated as Wilderness or used for oil development. This disputed section is called the 1002 Area (Alaska Wilderness League 2003a; Ecological Society of America, 2002; Gibbs, 2001; U. S. Fish and Wildlife Service, 2000b). Studies conducted in the 1002 Area showed that oil and gas development would cause great harm to its wildlife (U. S. Fish and Wildlife Service, 2000b). Unfortunately, the oil companies do not seem to see the beauty of this wild area, only the possible profit in it. The oil industry would still like to drill in the 1002 Area (the Coastal Plain), an area of 1. 5 million acres between the Arctic Ocean and the Brooks Range (Alaska Wilderness League 2003a; Ecological Society of America, 2002; Gibbs, 2001; Sierra Club, 2001). However, the Coastal Plain is vital to the continued existence of many organisms and is full of life during the short spring and summer months, giving it the nickname â€Å"America's Serengeti† (Alaska Wilderness League 2003a; Alaska Wilderness League 2003b; Defenders of Wildlife, 2001b). The Porcupine River caribou herd of about 130,000 goes to the Coastal Plain on an annual basis to bear and nurse their young before migrating to warmer climates (Alaska Wilderness League 2003b; Gibbs, 2001; U. S. Fish and Wildlife Service, 2000b; Roth, 1995). Polar bears use it as their most vital denning area on land (Alaska Wilderness League 2003b; Roth, 1995). Musk oxen, grizzly bears, wolves, wolverines, foxes, golden eagles, and snowy owls assemble there to stalk their prey and build their dens. Dall sheep, whales, moose, 36 fish species, and eight other marine mammals thrive in the region, too. About 300,000 snow geese also stop there in the fall to eat after coming from their nesting grounds in Canada (Alaska Wilderness League 2003a; U. S. Fish &Wildlife Service, 2002). Another 135 species of birds use the land to breed, nest, raise their young, feed, or rest before they migrate to areas throughout the United States and beyond (Alaska Wilderness League 2003b; Babbitt, 1995). The 1002 Area is home to a variety of wildlife. So, drilling should not occur in the 1002 Area because it would be detrimental to the animals living there. Oil development could hurt the wildlife in many ways. The emissions from aircrafts, scents of workers, and the noise of vehicles and other engines could displace the animals (Gibbs, 2001). Roads and pipelines would also displace the wildlife because their normal routes would be blocked (Alaska Wilderness League, 2003b). Drilling would cause great harm to the animals that rely on the Coastal Plain of ANWR. Additionally, the 135 species of birds that nest and feed in the 1002 Area would be affected. Many of the birds would lose critical habitat, causing population declines for already small populations. Also, the oil fields would attract predators, further lowering their numbers (Audubon, 2002). Other studies around the other Alaskan oil fields have shown tundra swans to nest over 650 feet from the roads (Gibbs, 2001). Many of the other migratory birds are also sensitive to disturbances, and oil production in ANWR would interrupt migration patterns that have been occurring for many years (Alaska Wilderness League 2003b). The migratory species would carry the effects with them throughout the world (UNEP, 2001). Caribou are also sensitive to disturbances. Caribou with young stay at least 2. 5 miles away from roads (Gibbs, 2001). So, the caribou would be pushed into the foothills of the Brooks Range, an area with more predators (Ecological Society of America, 2002). A computer model estimated that calf survival would be reduced about 14 percent by oil production in ANWR (Gibbs, 2001). And, the U. S. Fish and Wildlife Service believes that lowering the calf survival by only five percent would cause the Porcupine caribou herd to suffer population declines (Alaska Wilderness League 2003b). The musk oxen's population would also drop, too. They live on the Coastal Plain year-round (Montgomery, 2003). They need to conserve their energy and move very little to live on the Coastal Plain in the winter because there is little to eat, and it is very cold. The musk oxen would be forced off of the 1002 Area by drilling, and the Department of the Interior thinks this would lower their population 25 to 50 percent (Alaska Wilderness League 2003). The polar bears need the Coastal Plain to continue their current population numbers as well. It is needed for pregnant polar bears to nest upon and raise their cubs. The cubs need to be protected in their dens for three months. Any sort of disturbance would cause them to leave their dens early, which would harm their newborn cubs (Alaska Wilderness League 2003b). Bowhead whales also migrate past the Coastal Plain. They are needed by the Kaktoviks (the people indigenous to the North Slope) for food and cultural activities. However, the oil development occurring presently has already displaced them 9 to 15 miles from any noise (Montgomery, 2003). So, the Kaktoviks need areas without drilling to continue their subsistence way of life. Furthermore, all of the aquatic animals (including bowhead whales and polar bears) would be greatly harmed by an oil spill. Development in the waters is not significant as of yet, but if more development occurs on land, then more development may occur offshore. Many animals are very vulnerable to the effects of an oil spill, so more development should not occur (Montgomery, 2003). In addition to harming wildlife, oil development would harm the physical environment as well. The drilling west of the refuge (near Prudhoe Bay) has already done considerable damage. It has turned 400 square miles of undisturbed wilderness into 1500 miles of roads and pipelines, 1400 wells, three airports, 17 sewage treatment plants, and hundreds of large waste pits. The drilling has discharged into the environment more that 43,000 tons of nitrogen oxides each year, contributing to smog and acid rain production, and 100,000 metric tons of methane that leads to global warming. There have been about 1,600 spills containing 1. 2 million gallons of oil, diesel fuel, acid, drilling fluid, and many other harmful substances between 1994 and 1999 (Indigenous Environmental Network, 2001). There is about one spill each day (Alaska Wilderness League 2003c). All of this could occur in ANWR if the oil companies get what they want. And, you would think that there must be a gold mine of oil under the 1002 Area if they would sacrifice such an important area of land. However, the U. S. Geological Survey predicts there is only enough oil beneath the Coastal Plain to sustain the energy needs of America for six months (Alaska Wilderness League 2003a; Alaska Wilderness League 2003c). The Department of the Interior has estimated that â€Å"there is only a one-in-five chance of finding any economically recoverable oil in the refuge† (Roth, 1995). It is not worth ruining a pristine wilderness supporting many animals for very little oil that may not even be â€Å"economically recoverable. † Not only is there little oil under the Coastal Plain, it is also found in only small accumulations rather than one large oil field (like Prudhoe Bay). So, there would have to be more development areas, increasing the effect on the wildlife and environment (Ecological Society of America, 2002). Overall, the drilling would cause a lot of damage. A pristine wilderness would be turned into a noisy, polluted, developed area. Millions of species of animals would be harmed. They would no longer be able to use the Coastal Plain to feed, mate, nest, and hunt. They would be forced onto marginal lands, and their numbers would be negatively affected (Alaska Wilderness League 2003b; Gibbs, 2001; U. S. Fish and Wildlife Service, 2000b). And, the drilling could cause many environmental problems, including global warming, smog, and acid rain (Indigenous Environmental Network, 2001). Plus, the drilling would not even solve the energy problems in the U. S. So, drilling in ANWR should be prevented!

The Return: Midnight Chapter 16

â€Å"Once upon a time,†began Bonnie, â€Å"there were a young girl and boy†¦Ã¢â‚¬  She was immediately interrupted. â€Å"What were their names?†Ã¢â‚¬ Were they slaves?†Ã¢â‚¬ Where did they live?†Ã¢â‚¬ Were they vampires?† Bonnie almost forgot her misery and laughed. â€Å"Their names were†¦Jack and†¦Jil . They were kitsune, and they lived way up north in the kitsune sector around the Great Crossings†¦Ã¢â‚¬ And she proceeded, albeit with many excited interruptions, to tel the story she had gotten from the star bal . â€Å"So,†Bonnie concluded nervously, as she opened her eyes and realized that she'd attracted quite a crowd with her story, â€Å"that's the tale of the Seven Treasures, and – and I suppose the moral is – don't be too greedy, or you won't end up with anything.† There was a lot of laughter, the nervous giggling of the girls and the â€Å"Haw! Haw haw!†kind of laughter from the crowd behind them. Which Bonnie now noticed was entirely male. One part of her mind started unconsciously to go into flirt mode. Another part immediately squashed it. These weren't boys looking for a dance; these were ogres and vampires and kitsune and even men with mustaches – and they wanted to buy her in her little black bubble dress, and as nice as the dress might be for some things, it wasn't like the long, jeweled gowns that Lady Ulma had made for them. Then they had been princesses, wearing a fortune's worth of jewels at their throats and wrists and hair – and besides, they had had fierce protection with them at al times. But now, she was wearing something that felt a lot like a baby-dol nightgown and delicate little shoes with silvery bows. And she wasn't protected because this society said you had to have men to be protected, and, worst of al †¦she was a slave. â€Å"I wonder,†said a golden-haired man, moving through the girls around her, al of whom hurried out of his way except Mouse and Eren, â€Å"I wonder if you would go upstairs with me and perhaps tel me a story – in private.† Bonnie tried to swal ow her gasp. Now she was the one hanging on to Mouse and Eren. â€Å"Al such requests must go through me. No one is to take a girl out of the room unless I approve,†announced a woman in a ful -length dress, with a sympathetic, almost Madonna-like face. â€Å"That wil be treated as theft of my mistress's property. And I'm sure we don't al want to be arrested as if we'd been caught carrying off the silverware,†she said and laughed lightly. There was equal y light laughter among the guests as Well, and movement toward the woman – at a sort of mannerly run. â€Å"You tel real y good stories,†Mouse said in her soft voice. â€Å"It's more fun than using a star bal .† â€Å"Mouse, here, is right,†Eren said, grinning. â€Å"You do tel good stories. I wonder if that place real y exists.† â€Å"Well, I got it out of a star bal ,†Bonnie said. â€Å"One that the girl – um, Jil , put her memories in, I think – but then how did it get out of that tower? How did she know what happened to Jack? And I read a story about a giant dragon and that felt real too. How do they do it?† â€Å"Oh, they trick you,†Eren said, waving a dismissive hand. â€Å"They have somebody go someplace cold for the scenery – an ogre probably, because of the weather.† Bonnie nodded. She'd met mauve-skinned ogres before. They only differed from demons in their level of stupidity. At this level, they tended to be stupid in society, and she'd heard Damon say with a curled lip that the ones that were out of society were hired muscle. Thugs. â€Å"And the rest they just fake somehow – I don't know. Never real y thought about it.†Eren looked up at Bonnie. â€Å"You're an odd one, aren't you, Bonny?† â€Å"Am I?†Bonnie asked. She and the two other girls had revolved, without letting go of hands. This meant that there was some space behind Bonnie. She didn't like that. But, then, she didn't like anything about being a slave. She was starting to hyperventilate. She wanted Meredith. She wanted Elena. She wanted out of here. â€Å"Um, you guys probably don't want to associate with me anymore,†she said uncomfortably. â€Å"Huh?†said Eren. â€Å"Why?†asked Mouse. â€Å"Because I'm running through that door. I have to get out. I have to.† â€Å"Kid, calm down,†Eren said. â€Å"Just keep breathing.† â€Å"No, you don't understand.†Bonnie put her head down, to shade out some of the world. â€Å"I can't belong to somebody. I'm going crazy.† â€Å"Sh, Bonny, they're – â€Å" â€Å"I can't stay here,†Bonnie burst out. â€Å"Well, that's probably al to the good,†a terrible voice, right in front of her, said. No! Oh, God. No, no, no, no, no! â€Å"When we're in a new business we work hard,†the Madonna-like woman's voice said. â€Å"We look up at prospective customers. We don't misbehave or we are punished.†And even though her voice was sweet as pecan pie, Bonnie somehow knew that the harsh voice in the night shouting at them to find a pal et and stay on it, had been this same woman. And now there was a strong hand under her chin and Bonnie couldn't keep it from forcing her head up, or from covering her mouth when she screamed. In front of her, with the delicate pointed ears of a fox, and the long sweeping black tail of a fox but otherwise looking human, looking like a regular guy wearing jeans and a sweater, was Shinichi. And in his golden eyes she could see, twisting and turning, a little scarlet flame that just matched the red on the tip of his tail and the hair that fel across his forehead. Shinichi. He was here. Of course he could travel through the dimensions; he Stillhad a ful star bal that none of Elena's group had ever found as well as those magical keys Elena had told Bonnie about. Bonnie remembered the horrible night when trees, actual trees, had turned into something that could understand and obey him. About how four of them each grabbed one of her arms and legs and pul ed, as if they were planning to pul her apart. She could feel tears leaking out behind her shut eyelids. And the Old Wood. He'd control ed every aspect of it, every creeper to trip you, every tree to fal in front of your car. Until Elena had blasted al but that one thicket of the Old Wood, it had been ful of terrifying insect-like creatures Stefan cal ed malach. But now Bonnie's hands were behind her back and she heard something fasten with a very final-sounding click. No†¦oh, please no†¦ But her hands were definitely fixed in place. And then someone – an ogre or a vampire – picked her up as the lovely woman gave Shinichi a smal key off a key ring ful of identical keys. Shinichi handed this to a big ogre whose fingers were so large that they eclipsed it. And then Bonnie, who was screaming, was quickly whisked up four flights of stairs and a heavy door thunked shut behind her. The ogre carrying her fol owed Shinichi, whose sleek scarlet-tipped tail swung jauntily from a hole in his jeans, back and forth, back and forth. Bonnie thought: That's satisfaction. He thinks he's won this already. But unless Damon real y had forgotten her completely, he would hurt Shinichi for this. Maybe he would kil him. It was an oddly comforting thought. It was even ro – No, it's not romantic, you nitwit! You have to find a way to get out of this mess! Death is not romantic, it's horrible! They had reached the final doors at the end of the hal . Shinichi turned right and walked al the way down a long corridor. There the ogre used the key to open a door. The room had an adjustable overhead gaslight. It was dim but Shinichi said, â€Å"Can we have a little il umination, please?†in a false polite voice, and the other ogre hurried and turned the light up to interrogation-lamp-in-your-face level. The room was a sort of bedroom-den combination, the kind you'd get at a decent hotel. It had a couch and some chairs on the upper level. There was a window, closed, on the left side of the room. There was also a window on the right side of the room, where al the other rooms should be in a line. This window had no curtains or blinds that could be drawn and it reflected Bonnie's pale face back at her. She knew at once what it was, a two-way mirror, so that people in the room behind it could see into this room but not be seen. The couch and chairs were positioned to face it. Beyond the sitting room, off to her left, was the bed. It wasn't a very fancy bed, just white covers that looked pink, because there was a real window on that side that was almost in a line with the sun, sitting as it always was, on the horizon. Right now, Bonnie hated it more than ever before because it turned every light-colored object in the room pink, rose, or outright red. The bow at her own bodice was deep pink now. She was going to die saturated with the color of blood. Something on some deeper level told her that her mind was thinking of such things as distractions, that even thinking about hating to die in such a juvenile color was running away from the bit in the middle, the dying bit. But the ogre holding her moved her around as if she weighed nothing, and Bonnie kept having little thoughts – were they premonitions? Oh, God, let them not be premonitions! – about going out of that red window in a sitting position, the glass no impediment to her body being thrown at a tremendous force. And how many stories up were they? High enough, anyway, that there was no hope of landing without†¦Well, dying. Shinichi smiled, lounging by the red window, playing with the cord to the blinds. â€Å"I don't even know what you want from me!†Bonnie found herself saying to Shinichi. â€Å"I've never been able to hurt you. It was you hurting other people – like me! – al the time.† â€Å"Well, there were your friends,†murmured Shinichi. â€Å"Although I seldom wreak my dread revenge against lovely young women with red-gold hair.†He lounged beside the window and examined her, murmuring, â€Å"Hair of red-gold; heart true and bold. Perhaps a scold†¦Ã¢â‚¬  Bonnie felt like screaming. Didn't he remember her? He certainly seemed to have remembered their group, since he'd mentioned revenge. â€Å"What do you want?†she gasped. â€Å"You are a hindrance, I'm afraid. And I find you very suspicious – and delicious. Young women with red-gold hair are always so elusive.† Bonnie couldn't find anything to say. From everything she'd seen, Shinichi was a nutcase. But a very dangerous psychopathic nutcase. And al he enjoyed was destroying things. In just one moment there could be a crash through the window – and then she'd be sitting on air. And then the fal would begin. What would that feel like? Or would she already be fal ing? She only hoped that at the bottom it was quick. â€Å"You seem to have learned a lot about my people,†Shinichi said. â€Å"More than most.† â€Å"Please,†Bonnie said desperately. â€Å"If it's about the story – al I know about kitsune is that you're destroying my town. And – â€Å"She stopped short, realizing that she could never let him know what had happened in her out-of-body experience. So she could never mention the jars or he'd know that they knew how to catch him. â€Å"And you won't stop,†she finished lamely. â€Å"And yet you found an ancient star bal with stories about our legendary treasures.† â€Å"About what? You mean from that kiddy star bal ? Look, if you'l just leave me alone I'l give it to you.†She knew exactly where she'd left it, too, right beside her sorry excuse for a pil ow. â€Å"Oh, we'l leave you alone†¦in time, I assure you,†Shinichi said with an unnerving smile. He had a smile like Damon's, which wasn't meant to say â€Å"Hel o; I won't hurt you.†It was more like â€Å"Hul o! Here's my lunch!† â€Å"I find it†¦curious,†Shinichi went on, Stillfiddling with the cord. â€Å"Very curious that just in the middle of our little dispute, you arrive here in the Dark Dimension again, alone, apparently without fear, and manage to bargain for a star bal . An orb that just happens to detail the location of our most priceless treasures that were stolen from us†¦a long, long time ago.† You don't care about anybody but yourself, Bonnie thought. You're suddenly acting al patriotic and stuff, but in Fel ‘s Church you didn't pretend to care about anything but hurting people. â€Å"In your little town, as in other towns throughout history, I had orders to do what I did,†Shinichi said, and Bonnie's heart plunged right down to her shoes. He was telepathic. He knew what she was thinking. He'd heard her thinking about the jars. Shinichi smirked. â€Å"Little towns like the one on Unmei no Shima have to be wiped off the face of the earth,†he said. â€Å"Did you see the number of ley lines of Power under it?†Another smirk. â€Å"But of course you weren't really there, so you probably didn't.† â€Å"If you can tel what I'm thinking, you know that story about treasures was just a story,†Bonnie said. â€Å"It was in the star bal cal ed Five Hundred Stories for Young Ones. It's not real.† â€Å"How strange then that it coincides so exactly with what the Seven Kitsune Gates are supposed to have behind them.† â€Å"It was in the middle of a bunch of stories about the – the Dz-Aht-Bhi'iens. I mean the story right before it was about a kid buying candy,†Bonnie said. â€Å"So why don't you just go get the star bal instead of trying to scare me?†Her voice was beginning to tremble. â€Å"It's at the inn right across the street from the shop where I was – arrested. Just go and get it!† â€Å"Of course we've tried that,†Shinichi said impatiently. â€Å"The landlady was quite cooperative after we gave her some†¦compensation. There is no such story in that star bal .† â€Å"That's not possible!†Bonnie said. â€Å"Where did I get it, then?† â€Å"That's what I'm asking you.† Stomach fluttering, Bonnie said, â€Å"How many star bal s did you look at in that brown room?† Shinichi's eyes went blurry briefly. Bonnie tried to listen, but he was obviously speaking telepathical y to someone close, on a tight frequency. Final y he said, â€Å"Twenty-eight star bal s, exactly.† Bonnie felt as if she'd been clubbed. She wasn't going crazy – she wasn't. She'd experienced that story. She knew every fissure in every rock, every shadow in the snow. The only answers were that the real star bal had been stolen, or – or maybe that they hadn't looked hard enough at the ones they had. â€Å"The story is there,†she insisted. â€Å"Right before it is the story about little Marit going to a – â€Å" â€Å"We probed the table of contents. There is the story about a child and† – he looked scornful – â€Å"a sweetshop. But not the other.† Bonnie just shook her head. â€Å"I swear I'm tel ing the truth.† â€Å"Why should I believe you?† â€Å"Why does it matter? How could I make something like that up? And why would I tel a story I knew would get me in trouble? It doesn't make any sense.† Shinichi stared at her hard. Then he shrugged, his ears flat against his head. â€Å"What a pity you keep saying that.† Suddenly Bonnie's heart was pounding in her chest, in her tight throat. â€Å"Why?† â€Å"Because,†Shinichi said cool y, pul ing the blinds completely open so that Bonnie was abruptly drenched in the color of fresh blood, â€Å"I'm afraid that now we have to kil you.† The ogre holding her strode toward the window. Bonnie screamed. In places like this, she knew screams went unheard. She didn't know what else to do.

Nayaka Is the Honarary Title of Boyar / Valmiki / Bedar People in India

Boyar=Mudiraj=Nayakar=Nayak=Naidu=Boya=Bhill=Valmiki=Rajput=Panwar =Talari=Besta=Bedar=Koli=Kirat=Ahir=Mahar=Muthuraja=Rajus=Koya=Bhoja= Bhoi=Gangawar=Gangaputra=Dorabidda=Pandu=Oddar=Vedar=Vettuvar= Vettaikarar=Patel=Pawar=Chola=Pandiya=Chera=Pallava=Dev=kannadiya nayakan=nayakkan=Panwar=Palayakarar=palegar=Kajal=Balija=Kample=Vettuva Gounder=Kannadia Okkaliga Gowder=Gawara=Chouhan=Parihar=Chalukkya= Kahar=Kohli=Bhil=Aryar [pic]Sri Valmiki Sage, Author of Ramayanam The above are same casteThe Nayak is honorary and hereditary title of the Boya Caste People in India, the word boya spelled in few types, those were Boyar,Boyer,Bhoya,Bhoyar,Bhoi,Boir and Bhoirs and they alias as Bedar, The Bedar means the hunters of mountaineers, so the mountaineers of boya people hold the hereditary title of Nayak. Madakari Nayaka or Madakari Nayaka V was the last ruler of Chitradurga, India. (Chitaldrug (‘ Spotted castle,' or ‘Umbrella rock'). — Chief town of the District of Chitaldr ug, Mysore State; 126 miles north-west of Bangalore. Lat. 14 14†² n. , long. 76 26†² e.Population (188 1) 4271. The modern town stands at the north-east base of a cluster of hills, covered with extensive fortifications. Many inscriptions have been found of the Chalukya, Ballala, and Vijayanagar dynasties. Local history commences with the family of the Chitaldrug palegdrs, who trace back to the 15th century. Their hereditary title was Nayak, and they claimed descent from the Bedar or Boya caste of hunters and mountaineers. They gradually extended their power on ail sides until they came into collision with Haidar Ali, who captured Chitaldrug in 1779. [pic]Chitradurga Fort   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   [pic]Madakari Nayaka Naik:— The word Naik (Nayaka, a leader or chief) is used, by the older writers on Southern India, in several senses. 1. The Native captain or headman. 2. A title of honour among Hindus in the Deccan. 3. The general name of the kings of Vijayanagara, and of the Lords of Madura and other places. 4 Naidu or Nayudu is a title of caste in India, returned at times of census by many Telugu classes, of Balija, Bestha, Boya, Ekari, Gavara, Golla, Kalingi, Kapu, Mutracha, and Velama.In Tamil Nadu, A Tamilian, when speaking of a Telugu person bearing this title, would call him Naicker or Naickan instead of Naidu. 5 The Telugu people in Tamilnadu and other regions are Balija, Boya, Ekari, Golla, Kavarai, Muttiriyan, Odde, Tottiyan, and Uppiliyan. 6 Bhoyar, Kawara (Gavara) and Kohrya come from Kohli. 7 The Kolis were found all over the Ahamadnagar district in Maharastra State in India and in the greatest numbers in the hilly sub-division of Akola. [The generally received explanation of the word Koli is clansmen from kul a clan as opposed to Kunbi the family man from kutumb a family.The mythic Brahmanic origin of the Kolis is that they are the same as the Kirats of the Purans, who are said to b e descendants of Nishadh who was born from the arm of Ven, a king of the Sun race. The Kolis claim as their mythic founder Valmiki the author of the Ramayan. Mackintosh in Trans. Bom. Geog. Soc. I, 201-202. ] Nagar Kolis belong to three classes: Panbharis or Malharis, Dhors and Mahadevs. 8 The titles of Boyar are said to be Naidu or Nayudu, Naik, Dora, Dorabidda (children of chieftains), and Valmiki. 9 The word Boya will be indicating the Rajput and the clan of Chieftain.Clan of Raja or King Boyars in Maharastra Bhoi — a common term used as the designation of various classes vogue are engaged in boating, fishing, palanquin bearing and as domestic servants. In the Hyderabad Territory it includes several castes, such a* the Bestas and Gunlodus of Telingana, the Machinde and Maratha, Bhois of Marathawada, the Bhanare and Bendor of the Adilabad District, the Gangamasalu of the Carnatic and the Kahars, who are immigrants from Northern India. The etymology of the word ‘Bhoi' is uncertain.It is supposed to be a Telugu word, derived from ‘ Boya,' the name of an aboriginal tribe  ; but the derivation appears to be fictitious and has probably been suggested by the similarity of the names ‘Boya' and ‘Bhoi. ‘ No traditions are current regarding the origin of these people. The Hindu legislators differentiate the Bhoi (pattstika or bearers) from the Dhivar Kolis (kaivartaka or fishermen), the former being the offspring of a Brahman father and a Nishad mother, while the latter are descended from a Parasava father and an Ayogava mother.At the present day, however, the name ‘ Bhoi ‘ is used to denote all classes v/ho follow either profession. The Bhoi castes enumerated above differ widely from one an other in physical character and habits. The Telugu Bhois comprise two sub-castes, Besta and Gunlodu, who eat together but do not intermarry. They appear to have originally sprung from the same common stock, but have subsequently b ecome broken up into endogamous divisions by cause of their long profession of different tracts of earth. Bhoi — BestasThe Origin of Bestas, also called Parkitiwaru, are â€Å"mostly to be found in the Telugu Districts adjoining the Madras Presidency. The origin of their name is obscure. Some derive it from the Persian â€Å"Behishti,† but this derivation seems to be fanciful. The Bestas claim to be descended from Suti, the great expounder of the Mahabharata. Another legend traces their descent to Santan, the father of Bhisma by Ganga. These traditions, of course, throw no light upon the origin of the sub-caste. Their physical characteristics tend to mark them as Dravidians.Marriage — The Bestas profess to belong to, one gotra, Achantra^a, which is obviously inoperative in the regulation of their matrimonial alliances. Their marriages are governed by a system of exogamy consisting of family names. The following are some of the typical surnames of the caste  : — 1. Kattewadu (stick). 2. Nasuwadu. 3. Mamliwada (mango). 4. Shebelawadu. 5. Gantawadu (bell). 6. Badawadu. 7. Gundodu (ball). 8. Allewadu. 9. Pusawadu (beads). 10. GurebomoUu. 11. Chintawadu (tamarind). 12. Pamparollu. 13. Duntiwadu (pile). 14. Vemolollu. The exogamous sections are modeled on those of the other Telugu castes.The Bestas prohibit a man to marry a woman of his own section. No other section is a bar to marriage, provided he does not wed his aunt, his niece, or any of his first cousins except the daughter of his maternal uncle. A man may marry two sisters, or two brothers may many two sisters, the elder marrying the elder sister and the younger marrying the younger. Outsiders are not admitted into the caste. Besta girls are married before they have attamed the age of puberty  ; but sometimes, owing to the poverty of her parents, a girl's marriage is delayed till after the age of puberty.Girls are not devoted to temples, or married to deities. Should a girl tu rn out to be pregnant before marriage, her fault is condoned by her marriage with her lover, a fine being compulsory upon her parents by the caste Panchasat. Sexual indiscretion with an outsider is punished by expulsion from the caste. Conjugal relations commence even before rfie girl attains puberty, provided a special ceremony is performed on the occasion. A Besta girl on attaining teens is ceremonially unclean for five days.Polygamy is recognised theoretically to any limit, but is practically confined to two wives. The wedding ceremony is of the accepted type and closely corresponds to that in vogue among other Telugu castes of the same social standing. It takes place at the girl's house, under a booth made of eleven posts. The central post, muhurta medha, consists of a gukr branch (Ficus indicus) and is topped with a lamp which remains burning throughout the ceremony. The marriage procession is made on horseback. † A Brahman is employed as priest to conduct the wedding ser vice.Kanddn, or the formal gift of the bride, by her parents, to the bridegroom, is deemed to be the essential portion of the ceremony. † In the flaghali, which is celebrated on the fourth day after the wedding, the bridegroom, with a net in his hand, and the bride, with a bamboo basket, walk five times, round the polu. The panpu which follows is very interesting as, therein, the young couple are made to enact a pantomimic drama of married life. The final ceremonial is Wadihiyam, by which the bride is sent to her husband's house. The bride-price, varying in amount from Rs. to Rs. 12, is paid to the girl's parents. The Widow Marriage & Divorce — Widow marriage (Mar-mamu) is in vogue. The widow is not restricted in her choice of a second husband, save that she is not allowed to get married her late husband's younger or elder brother, nor any one who belongs to her husband's or her father's section. The sons of a widow are admitted to all the privileges enjoyed by the sons of a virgin wife. The ceremony is performed on a dark night, the widow bride being previously presented with a sari and choli and a sum of Rs.I ‘/4 for the purchase of bangles. A woman may be divorced on the ground of unchastity, the divorce being effected by the expulsion of the woman from the house, a little salt having been previously tied in her apron and the end of her garment having been removed from off her head. A separated woman is allowed to marry again by the same rite as a widow, on condition, however, that her second husband refunds to her first husband, half the expenses of her marriage as a spinster. The Inheritance — The Bestas follow the'Hindu law of inheritcjice.A sister's son, if made a son-in-law, is entitled to inherit his father- in-law's property, provided the latter dies without issue and the former performs his funeral obsequies. It is said that the eldest son gets an extra share, or jethanga, consisting of one bullock and Rs. 25. Religion. â⠂¬â€ The religion of the Bestas is a mixture of animism and orthodox Hinduism. They are divided, like other lower Telugu castes, between Vibhutidharis or Saivas, who follow the tenets of Aradhi Brahmans, and Tirraanidharis or Vaishanavas, who acknow- ledge Ayyawars as their gurus.Their tutelary deity is Veankatram alias Venkateshwara, worshipped every Saturday with contributions of sweetmeats and flowers, but the favourite and characteristic deity of the Bestas is Ganga, or the river goddess, worshipped by the whole caste, men, women and children, in the month of Ashada (July- August), when the rivers and streams are fleshed. The puja is done on the evening of the Thursday or Monday consequent to the full of the monsoons. The elders of the caste officiate as priests. They observe a fast during the day, and at about five in the evening resort to a place on the bank of a river at some distance from the village.A piece of ground is smeared over with cow-dung and four, devices represen ting, respectively, a crocodile, a fish, a tortoise and a female figure of Mari Mata (the goddess presiding over cholera), are drawn upon the ground over which sand has previously been strewn. These devices are professedly covered with flowers, kunkumam, turmeric powder and powdered limestone. In front of the figure of Mari Mata is placed a large bamboo tray, containing a square pan made of wheaten flour and a turmeric effigy of Gouramma.The flour pan is filled with six pounds of ghi, in which are lighted five lamps, one in the centre and one at each of the four corners. In front of Gouramma, and in the pan, are placed six bangles, a piece of cocoanut, a bodice, four annas, some areca nuts, betel-leaves, catechu and chunam(white cement). The bamboo plate is then rested on a wooden frame made of four pieces of pmgra wood (Erihrim indica), each two feet in length, and furnished with handles of split bamboo. After the worship is over, the priests, and as rnany of tKe male members as ar e able to touch the bamboo tray, lift it with the wooden frame and carry the . hole into the flooded river, plungmg into the water sometimes neck deep. After shendi (the fermented juice of the wild date palm) has been sprinkled on all sides, the bamboo tray is thrown into the flood to be floated away by the current. After the distribution of Prasad the multitude disperse. Women are not allowed to touch the goddess. At the Dassera festival the Bestas worship their nets, which they always regard with extreme reverence. When epidemics â€Å"pf cholera and smallpox break out, the Bestas make animal offerings to t^e Mari M4ta or Pochamma.Brahmans are employed for the worship of the great gods of the Hindu pantheon. Removal of the Dead — The Bestas bum their dead, with the head point to the south, but persons dying before marriage are buried. Women dying during childbirth are burned. The ashes are collected on the third day after cremation and thrown into the nearest stream. Marri ed agnates are mourned for eleven days  : the unmarried for five days only. Relations are fed on the 11th day after death. On the Mahalaya day, rice, gee and some money are offered to a Brahman in the name of the deceased ancestor.Ayyawars, in the event of the deceased being a Tirmani- dhari, and Jangams, should he be a Vibhutidhari, attend the funeral ceremonies. Societal Status — Socially, the Bestas rank above the Dhobi, Hajam, Waddar, Yerkala and lower unclean classes. Their social status is equal to that of the Mutrasis. They do not eat food cooked by a Jingar or a Panchadayi but will do so from the hands of the Mutrasi, Golla, Kapu Kurma and other castes of equal social to be standing. As far as their diet is concerned, they eat fowl, fish, mutton and the flesh of the crocodile, tortoise and lizard, but abstain from pork.They indulge freelj- in fermented and distilled liquors. They do not eat the leavings of other castes. Profession — The, original occupation o f the caste is fishing and palanquin bearing, but many of the members are engaged as domestic servants in Muhammadan and Hindu houses. A curious custom that prevails among them is that, when employed as palanquin bearers, they have their food cooked in one pfitce, sharing equally the expenditure incurred thereon  : at the time of meals the cooked food must be divided into exactly equal portions among the members, no matter what, their ages may be.Some of the Bestas have of late years taken to cultivation as 2 means of livelihood. Bhoi — Gunlodu The Gunlodu, also called Nilbandhu, or the dwellers on the river bank, are regularly originate in parts of the country where great rivers abound. Thus, they are found in the Nizamabad, Adilabad and Karimnagar Districts. They eat with the Bestas but do not intermarry with them, their exogamous sections are as follows  : — The Origin — The Nilbandhus give a singular account of their origin. The story runs thus: — There was one Narumani, who had a son by his mistress. traight away on his birth the boy was exposed, by his mother, on the seashore and when full grown was disowned by his father, but commanded to subsist by fishing in the sea  : since his profession bound him to the sea-shore, his descendants have been designated ‘ Nil-bandhus ‘ (nee/, water, and bhandu, bank), or those who live on river banks. The legend suggests that the Nilbandhus may be unlawful descendants of the Bestas, the great Telugu fishing caste. Their customs and usages are the same as those of the Bestas and need no separate description. 1.Maikalwaru 2. Chatarivaru 3. Tokalawaru 4. Budhawaru 5. Kondalawaru 6. Shavalawaru 7. Palikandawaru 8. Raghupatiwaru 9. Sitaralawaru 10. Dawalhawaru 11. Gamalawaru 12. Padigallawaru 13. Tupurwaru 14. Kalampalliwaru & 15. Maratha Bhois The Origin of the Maratha Bhois, as their name denotes, constitute the numerous members of the fishing caste of the Marathawada country , wliich includes all the Districts of the Aurangabad Subah and the Bidar and Usmanabad Districts of the Gulbarga Subah. In physical features and customs they differ markedly from the Telugu Bhois.They are divided into two endogamous groups — the Maratha proper and the Machinde — who eat together but do not intermarry. The Mciratha proper may be an off-shoot from the Maratha Kunbis, whom they closely resemble and from whom they are probably separated by having taken to the degraded occupation of fishing and litter bearing. Tiie Machinde Bhois claim to be descended from Machindranath, the chief disciple of Gorakhnath, the famous founder of the sect of Kanphate Jogis. This, however, gives no clue to the real origin of the sub-caste.Internal , Structure — The Maratha Bhois have a number of exogamous sections, consisting of family surnames, many of which are common to this caste and the Maratha Kunbis. The following are some of the commonest of them  : — 1. Adane 2. Lonare 3. Tamkhane 4. Landage 5. Nemade 6. Khandgale 7. Dake 8. Wankhile 9. Hirawe 10. Jirange 11. Kesapure 12. Jamdade 13. Kajale (Balija/Kajal) 14. Pabale 15. Bhujange 16. Kambale (Raja Kampalam / Hampi / Thotti Nayakar) 17. Surdushe 18. Satode 19. Bavne 20. Gavande (Tamil – Vettuva Gounder/ Kannadia   – Okkaliga gounder) 21. Bhadaskal 22. Ghone & 23. GhatmalThe Marriage — Marriages within the surname are banned. A man cannot marry the daughter of his maternal aunt or of his sister, though he may marry that of his irrational uncle. He rarely marries his paternal aunt's daughter, although such marriages are not prohibited by any tribal usage. Two sisters may be married to the same husband, or to two brothers, prejudged the elder sister is married to the elder brother and the younger sister to the younger. The Maratha Bhois marry their daughters Doth as infants, and as adults between the ages of' eight and twenty, and their sons between twelve and tw enty-five.Sexual intercourse before marriage is tolerated, but a girl taken in adultery is punished with a small fine. If she becomes pregnant before marriage her paramour is called upon to marry her, but in case he declines, she loses caste. Polygamy is permitted. In theory, there is no limit to the number of wives a man may have and it is not uncommon to find a man having more than one wife. The father of the boy, as a rule, takes the initiative towards the settlement of a marriage. At the betrothal, or ^nhu laoane, the girl is presented with a sari and the caste panch receiye, by right, Rs. from the boy's father for k^usali or drinking. ^ The DeOak, or marriage deity, is represented by twigs of the mango, saundad {Prosopis spicigera) and apta (Bauhinia racemosa), which are tied, with an axe and a wooden pestle, to the milk post (muhurta medha) of the marriage booth. Previous to the marriage, Virs (ancestral spirits) and the goddess Bhavani of Tuljapur are propitiated by the sacri fice of a goat. The marriage procession is usually made on horseback, but occasionally on a bullock.Pamgrahana, or the gift of the bride to the bridegroom, forms the essential portion of the ceremony. In other respects it resembles that of the Maratha caste. A widow may marry again. Separation is permitted on the land of the wife's adultery, or if the couple cannot live in harmony. The Religion. — The Family worship is in full force and the souls of the departed are propitiated every Saturday by the elderly member of the family  ; the souls of adults are called Virs, those of children Munjas and of females Manvi. On the wedding day goats are sacrificed in honour of these spirits.The members of the caste are very scrupulous in the worship of these spirits, for it is firmly believed that if they neglect this worship they will never live in peace and happiness. Muhammadan pirs are also duly honored with animal sacrifices. Brahmans are employed for religious and ceremonial purp oses. The dead are burned, but occasionally buried. Mourning is observed for 9 days, and on the 10th day Sradha is performed and the caste people are feasted. Sradha is also celebrated on the Pitra Amawas)a day and on the Ashatriti)a day.Machinde Bhois General Description — The Machinde Bhois are mostly fishermen, but are also engaged as palanquin bearers and domestic servants. The females soak and parch grain. The members of the caste use donkeys for carrying burdens and are hence looked down upon by the Telugu Bhois. The Maratha and Machinde Bois occupy the savie social rank among the Maratha castes as the Telugu Bhois do between the Telugu caste. They eat the flesh of fowl and sheep and drink spirituous and fermented liquors, but abstain from beef and pork.The Manne'ss and Customs — In the Adilabad District, especially in the Talukas of Jangaon, Rajura and Shirpur, Marathi-speaking Bhois are found, but these are entirely distinct in their manners and civilization fr om the Maratha Bhois of the Marathawada Districts. It appears that the former are the descendants of those Bhois who came with the Maratha conquerors, settled with them in the Berar and Nagpur provinces and subsequently immigrated to the neighbouring territory in H. H. tfjpe Nizam's Dominions. They are divided into two sub-castes, Bendore and Bhanare, who are said to eat with each other but not intermarry.These are broken into exogamous sections, which consist of family names resembling those of the local Maratha Kunbis. A man cannot marry a woman of his own section. He may marry the daughter of his mother's brother or his father's sister and two sisters may marry the same man, provided the elder is married first. Both infant and adult marriages are practiced by the caste. Sexual inter-course before marriage is tolerated, but punished with a small fine. If, however, the girl becomes pregnant before marriage, she is required to disclose the name of her seducer, who is forced to marry her by the caste council.Polygamy is allowed. The Marriage. — The marriage ceremony takes place towards sun- down, at the bridegroom's house, to which the girl is escorted in procession on horseback by her people. Under the marriage booth is a circular platform built of earth with a post of salai (Bostcellia thmijera) planted ^jn the centre. This central post is surrounded by earthen vessels, and the bride-groom facing the east and the bride facing ,the west, with the post in their middle, are wedded by a Brahman priest. A man of the washerman caste provides threads for marriage bracelets, which are tied by the bridal pair on each other's wrists.On the third day, the bridegroom dressed in the bride's clothes and the bride in the bridegroom's are paraded in march, after which they are mounted on the backs of their respective maternal uncles, who dance to the accompaniment of drums and go five times round the earthen platform. The ‘ bride-price ‘ to the amount of R s. 5, is paid to the girl's father. Re-marriage of widows is permitted and celebrated on a dark night of any month. Women are divorced and are subsequently allowed to marry again by the same rite ^s widows.The Religion and Funerals — Khudbhan, the favor deity of the caste, is worshipped every day. The other deities honored are the god Mahadeva of the Hindu pantheon and the animistic deity Pochamma, who presides over smallpox. The spirits of ancestors are also propitiated. The dead are either burnt or buried. When a person is on the point of death, ambil, or gruel, is poured into his mouth. Mourning is observed for 5 days. No Sradha ceremony is celebrated, but an image of the deceased is embossed on a meta plate and installed in the god's room.The societal Status and Occupation — Their social position may be determined by the fact that they will eat from the hands of the Kunbis, Malis, Dhangars and Kumbhars, while the Kunbis will recognize water only, but nothing else, from a member of the caste. The members of the caste eat the flesh of goats, sheep, fowls, hares, deer, scaly and scaleless fish and great lizards and drink spirits. Their hereditary occupation is fishing, palanquin bearing and working as domestic servants. Some of them have taken to cultivation. They have a caste Panchayat to which social disputes are referred. 10] Boyars in South India The Karnataka Boyars are said to be beda/valmiki and they belongs surya vamsi (solar race)in India,from whom sprang the following seven great clans of Bedars, bearing the names of their progenitors  : — 1. Nishadas, who hunted tigers, bears and wild boars and ate the flesh of buffaloes. 2. Sheras, who made a living by selling jungle roots, fruit and sandalwood {Sanialum album). 3. Kavangriyaris, who wore long hair and had their ear-lobes bored with large holes. They subsisted on the sale of bidla {Pterocarpus marsupium) and oyster shells. 4.Salikas, who were employed as day laborers in digg ing wells and tanks. 5. Ksharakaris, who made lime and salt. 6. Ansaris, who were fishermen and worked also as ferrymen. 7. Sheshatardharis, who were hunters and fowlers. All these seven clans were distinguished by their respective gotra names or badged — 1. Gojaldaru or Gujjar. 2. Gosalru or Gurral. 3. Bhadmandalkaru. 4. Saranga Gunda Bahsarandlu or Sarang Gauda. 5. Tayarasamantaru or Tair Samant. 6. Pingal Rangamanya. 7. Rajadhiraj (Maharaja). This elaborate organisation appears to be traditional and to have no bearing upon the present social division of the tribe.The Early History — The Bedars were a Southern India tribe and came into the Decan under their leader Kalappa Naik early in the sixteenth century. They first settled at Adhoni and Dambala, situated in the Raichur Duab, which was then a bone of contention between Krishna Raylu, the king of Vijayanagaram, and Ismail Adil Shah, the Sultan of Bijapur. The Bedars, taking benefit of the disturbed times, raided an d plundered the country far and wide, so that, for the time being, they were tine terror of the surrounding districts. Partly by colonization and partly by conquest, they gradually extended their territories until, under Pam.Nayak 1. (1674-1695), they founded a State, and fixed their capital at Vakinagir, two miles west of Shorapur. Pam Naik was the bravest of the dynasty and helped Sikandar Adil Shah, the last of the Bijapur Sultans, in subduing his rebel nobles and in his wars with the Generals of Aurangzeb. The Sultan, in gratitude, granted him a magnificent jagir and conferred upon him all the insignia of royalty with the titles † Gajag Bahirand Gaddi Bahari Bahadur. † Pam Naik styled himself Raja, a title which has since descended to his successors.He organized the State, dividing it into provinces, over which he appointed Subedars. He was also a great builder, and raised new forts, constructed roads and tanks, and built stately temples. It was in his time that the kingdoms of Bijapur and Golconda were subdued by Aurangzeb. In his successor, Pid Naik Bahari (1695-1725 A. D. ), the power of the Bedars had reached its zenith. He strongly resisted the power of Aurangzeb, and defeated the Imperial forces in pitched battles. At last the Emperor took the field in person and besieged the Bedar strong-hold of Vakingira.The fort made a galant stand, but was reduced ultimately by Zulfikarkhan, the best of Aurangzeb's Generals. It was, however, retaken by the Bedars immediately on the departure of Aurangzeb. Pid Naik removed the seat of government from Vakingira to Shorapur, which he founded on a hill. He introduced many reforms and ruled the State in greater splendour than any of his predecessors. After a glorious reign of 31 years he died in 1726 A. D. The later history of the Shorapur Rajas is blended with that of the Nizams of Hyderabad, whom they acknowledged as their suzerain lords, paying an annual tribute of 1,45,000 rupees.Though brave, they wer e not able rulers and were not infrequently involved in the wars of the Nizams with the Marathas and other contemporary powers. The decline of the State had already commenced and was hastened by internal dissensions, mal-administration and reckless extravagance, until, after a brief revival under the administration of Colonel Meadows Taylor, it was confiscated out account of the rebellion of the Raja ‘-Venkatappa Naik against the British Government (1858), and ceded to H. H. the Nizam in 1860 A. D. The Internal Structure,— The in-house structure of the Bedars is very intricate.This is due, partly to the large area over which they are scattered, and partly to the different social levels that have been formed among them. Thus at the highest level are the Rajas and rich landholders who have, in every respect, understood the style of higher Hindu castes, while the lowest level is occupied by the bulk of the people who adhere to their aboriginal customs and usages and have f ew scruples in diet — eating beef, as well as cat and other in clean animals. The following endogamous groups are found among them  : — 1. badar or Naikulu (Valmika) Bedars. . Tanged Bedars. 3. Mangala Bedars. 4. Chakla Bedars. 5. Neech Bedars. 6. Basavi Bedars. 7. Ramoshi Bedars. 8. Jas Bedars. 9. Bedars (proper). Of these, the Naikulu sub-tribe, called also Naikulu Maklus, claim the highest rank and decline to hold any spiritual union either of food or of matrimony with the other sub-tribes. To this sub-tribe the Bedar Rajas of Shorapur and other principalities belong. The Mangala Bedars are barbers and the Chakla Bedars washermen to the Bedar tribes and have, in effect of their occupation, formed separate groups.Neech Bedars are known to abstain from eating fowl or drinking shendi, the fermented sap of the wild date palm. They do not touch the shendi tree, nor sit on a mat made of its leaves. Basavi Bedars are the progeny of Basavis, or Bedar girls dedicated to th e gods and brought up, subsequently, as prostitutes. They form a separate community comprising (1) children of unions, by regular marriage, between the sons and daughters of Basavis, (2) the children of Basatis themselves. ‘ While among other Bedar tribes Basavis are made in pursuance of vows otAncient family customs, among Basavi Bedars there is a rule under which each family is said to be bound to offer up one of its girls to this gods as Basavi. The daughters of Basaois, for whom husbands cannot be procured in their community, are wedded to swords or idols. On an auspicious day, the girl to be dedicated is taken, m procession, to the temple, bearing on her head a lighted lamp. After she has been made to hang a garland round the sword or the idol, a tali (mangalsutra) is tied round her neck and her marriage with the sword or the idol is complete.She is, thenceforward, allowed to consort with any man provided that he is not of a lower caste },han herself. A Basaoi girl is ent itled to share, equally with her brothers, the property of her father or mother. The euphemistic n,-me Basavi originally denoted girls who were dedicated to Ba^vanna, the deified founder of the Lingayit sect, but the title is, at the present day, borne by a girl dedicated to any god. The Ramoshi Bedars are found in large numbers in the Marathawada districts. They are, no doubt, a branch of Bedars who appear to have migrated to the Maratha country after their settlement in the Carnatic.This view is supported by a tradition which states that they came into Maharashtra under the five sons of Kalappa Naik. In their features and customs, but especially in their predatory tendencies, they have preserved the characteristics of their race. They . regard, with pride, the Raja of Shorapur as the head of their clan. Like their brethren in the Carnatic, they were highly valued for their military qualities, filled the armies of Shivaji and his successors, and distinguished themselves as brave so ldiers.During the last century they gave a good deal of trouble to British officers, but they have now settled down as industrious cultivators. Their social status among the Maratha castes is very low, for even their touch is regarded as unclean by the respectable classes. They appear to have broken off all connection with the Carnatic Bedars and form at present an independent group. They talk Marathi in their houses. The word ‘ Ramoshi ‘ is a local name and is supposed to be a corruption of Rama-vanshis â€Å"descendants of Rama† or of Ranwashis, meaning dwellers of foists. Bedars (proper) occupy the lowest † level among the tribe. They cling to their aboriginal usages, eating beef and canion and worshipping animistic deities. They carry Margamma Devi on their heads in a box, and subsist begging alms in her name. The Boyas, as the Bedars are designated in Telingana, are divided into (1) Sadar Boya and (2) Boya, corresponding to the Sadar Bedars and the Beda rs of the Carnatic. It is also said that they have only two main divisions (1) Nyas Byadrus, (2) Gugaru Byadrus, the members of which neither eat together nor intermarry.The Bedars are said to be divided into 101 exogamous sections, numbers of which are of the optimistic type, although the totems do not . appear to be respected. Marriage in one's own section is strictly forbidden, The marriage o4 two sisters to the same husband is permitted, provided the elder is carried first. Two brothers may marry two sisters and a man may marry the daughter of his elder sister. A member of a higher caste may gain admission into the Bedar community by paying a fine to the tribal Panchdat and by providing a feast for the members of the community.On the occasion, the proselyte is required to eat with them and next to have a betel nut cut on the tip of his tongue. After the meals he is required to remove all the plates. The Marriage — The Bedars get married their daughters either as infants, or after they have attained the age of puberty. Sexual indiscretions before marriage are tolerated and are condoned only by a slight punishment. Should a girl become pregnant before marriage her seducer is compelled to marry her. Cohabitation is permitted, even though the girl has not attained sexual maturity.Polygamy is recognized and a man may marry as many wives as his means allow him to maintain. The marriage ceremony of the Bedars comprises rituals which be in contact closely with those in use among other local castes. A suitable girl having been selected, and preliminary arrangements and ceremonies concluded, a marriage pandal of five pillars of shevri {Seshania ebgptiacd) is erected in the court-yard of the bridegroom's house. On the arrival of the bride at the bridegroom's house the bridal pair are seated on a platform, built, under the wedding bower, with ant-hill earth, and are rubbed over with turmeric pasted five married females.Previous to the wedding, four earthen vess els, filled with water, are set at the comers of a square space prepared outside the booth, and are connected with a cotton thread. A fifth vessel, also filled with water, is kept in the centre of the square, and covered with a burning lamp. The bridal pair, with their sisters, are seated opposite to this lamp, and made to undergo ceremonial ablution. Dressed in new wedding garments, with their brows adorned with bashing , and the ends of their clothes knotted together, he bride and bride-groom are led immediately to a seat under the booth and are wedded by Brahmans who hold an antipode (a silk curtain) between the pair, pronounce benedictory mantras and shower rice and grain over their heads. Mangalsutra, or the lucky bead necklace, is hanied round to be touched by the whole assembly, and tied, in the presence of the caste Panchayat, by the bridegroom round the bride's neck. The couple are then led round, making obeisance first to the gods, then to the Panchas and lastly to the eld erly relatives.The ceremony next in importance, and purely of a Kulachar character, is Bhrnnd, celebrated on the 3rd day after the wedding. A conical heap ei cooked rice, crested with twenty wheat cakes and a quantity of vegetables, is deposited on a piece of white cloth under the wedding pandal. Before this sacred heap, frankincense is burnt and offerings of eleven betel -leaves and nuts and eleven copper coins are made. After two handfuls of this food have been handed to the bridal pair, eleven married couples mix the food with sugar and ghee and eat it.After the meal is over, five of them touch, with their hands soiled with food, the bodies of the wedded pair who, thereupon, are required to cast away the lumps of food they held in their hands. The celebration of the Dandya ritual on the 4th day, and the bestowal of a feast to the relatives and friends, bring the nuptial proceedings to a close. It is said that Bedars abstain from drink during the four days of the marriage ceremony . Except among respectable families, a Bedar widow is allowed to marry again, but not the brother of her deceased husband.She may, however, re-marfy the husband of her elder sister. The price for a widfiw is Rs. 12 and is generally paid to her parents. The ceremony is of a, simple character. At night the parties repair to nanuman's temple, where the bride is presented with a new white sari, a choli (bodice) and some bangles. After the widow has put on these, her proposed husband ties pusti (a bead necklace) about her neck. The assembly then return to the bridegroom's house. Next day a feast is given to the members of the tribe in honour of the event. Divorce — Divorce is recognized by those who allow their widows to re-marry.A divorced woman can claim alimony from the husband if it be the latter's fault that led to the divorce. If a woman goes wrong with a man of a lower caste she is turned out of her community. Liaison with a man of a higher caste is tolerated, and condoned only by a small fine. Divorced women are permitted to marry again by the same rite as widows. Inheritance. — In matters of inheritance, the Bedars follow the Hindu law. The usage of ChudaWand obtains between them. Under this usage the property is divided equally among wives, provided they have sons. A Basavi girl (dedicated to the gods) shares equally with her brothers.Religion — In point of religion, the Bedars are divided into Vaishanavas and Saivas. The Vaishnavas worship Vishnu and his incarnations of Rama and Shri Vyankatesh. The Shivas pay homage to the god Siva and generally abstain from all work on Mondays, in honour of the deity. Some of the Bedars follow the tenets of Lingayitism, do reverence to Basava in the form of a bull, and employ jangams as their priests. The favorite deity with Basavi Bedars is Shri Krishna, in whose honour a great festival is held on the Janmashtami day (the 8th of the light half of Shravana). xcept the special deities of the tribe a re Hanuman and Ellama, worshipped on Saturday, when the Bedars abstain from flesh. Their principal festivals are Dassera in Aswin (October- November) and Basant Panchmi in Magh (February-March), which are celebrated with great pomp and ceremony. Pochamma (the smallpox deity), Mariamma (the goddess presiding over cholera), Maisamma, Balamma, Nagamwia (the serpent* goddess) and a host of minor gods and spirits are also appeased with offerings of' animals. The worship of departed souls is said to prevail among the tribe.Child Birth A woman, after child-birth, is unclean for five days. As soon as the child is born, its umbilical cord is cut by the mid- wife, and buried underground on the 3rd day after birth. Brahmans are employed for religious and ceremonial purposes. Disposal of the Dead — The Vaishanava Bedars burn their dead in a lying posture, while the Saivas bury them in a sitting posture with the face turned towards the east. Members of respectable families perform Srddha on the 12th and 13th days, and generally conform to the funeral rites in vogue among the Brahmins.Social Status — The social status of the Bedars is not easy to define. The huge Zamindars and Rajas occupy an† eminent position in the caste and are looked upon with respect, while even the touch of the Ramoshi Bedars is regarded as unclean. Village wells are open to them for water and temples are open to them for worship. Concerning their diet they have few scruples — eating beef, pork, fowl, jackals, rats, lizards, wild cats, in short all animals except snakes, dogs and kites. They eat carrion and indulge freely' in spirituous and fermented liquors.They do not eat the leavings of any caste. Occupation. — The Bedars believe their original occupation to be hunting and military service. Peaceful times and the introduction of game laws have compelled them to take to agriculture. They are also employed as village watchmen and messengers and discharge their duties faithfully. As agriculturists, a few have risen to the position of great land-lords and jdgirdars. The bulk are either occupancy and non-occupancy riots or landless day-laborers. Panchayat — The Bedars have a strong tribal Panchdyat known as Kattd.The head of the Panchayat is called Kattimani and has authority both in religious and social matters. All social, religious and ceremonial points and disputes are referred to this body for decision, and judgments passed by it are irrevocable and enforced on pain of loss of caste. A woman accused of adultery, or of eating food from a member of an inferior caste, is expelled from the community arfd is restored only on her head being shaved and the rap of her tongue branded with a live coal of the mi plant. [11]The Nayak Peoples having different identifications throughout the country to know them, they were as follows:- Koli, Nayaka, Boyar,Telaga, Bantu,Mudiraj,Mutrasi, Tenugollu,Bedaru,Gangaputra & Gangawar caste is known by differen t names in different parts of the country such as Mutharacha, MuthiRajuloo, Muthrasan, Muthirasi, Mudiraj, Naik, Bantu,Tellugode, Telaga, Thenogode, Talari, Koli etc. in Andhra Pradesh, asMuthirayar and Muthirayan in Tamilnadu, as Gangawar, Gangamatha, Bestha,Boya, Kabber, Kabbalgar and Gangaputra, Koli etc. in Karnataka and as Koli in northern parts of the country.The main occupation and profession of these people is fishing since ancient times. Anantaraman Commission categorized the Backward Classes under four groups. Aboriginal tribes, Vimukta jathis, nomadic and semi nomadic tribes are included in Group – A. 12 The Solar race koli people of boya palegar were ruled throughout the sound India by the honorary title of Nayaka, The valmiki said to be Balija / Balji / Gurusthula / Naidu, those people were ruled the Tanjavore, Madura and Vijayanagar. Origin Balija, Balji, Gurusthulu, Naidu. — A large trading persons.In the Central Provinces 1200 were enumerated in 191 1, excluding 1500 Perikis, who though really a sub-caste and not a very exalted one of Balijas, claim to be a separate caste. They are mostly returned from places where Madras troops have been stationed, as Nagpur, Jubbulpore and Raipur. The caste are frequently known as Naidu, a corruption of the Telugu word Nayakdu, a prince or leader. Their associates are supposed to have been Nayaks or kings of Madura, Tanjore and Vijayanagar. 13 Gulti – A section of Boya, members of which are to be found in Choolay, Madras City. 4 Boyars said to be Valmiki bhramana’s. ,[15] sadaru and lingayat were sub section of boya people. 16 The Boya people sub section known as Kal odder(stone and building workers), man odder(earth digging), Pai odder(mat) and bandi odder(cart). 17 BOYA NAYAKA’S IN CENTRAL PREVALENCE IN INDIA Two particular clans, the Surajvansi and Chandra or Somvansi, are named after the sun and moon respectively  ; and a few others, as the Sesodia, Kachhwaha, Gohil, B ais and Badgijjar, are recorded as being of the solar race, descended from Vishnu throughout his incarnation as Rama.The Rathors also claimed solar lineage, but this was not wholly conceded by the Bhats, and the Dikhits are assigned to the solar branch by their legends. The great clan of the Yadavas, of v/hom the present Jadon or Jadumand Bhatti Rajputs are representatives, was of the lunar (moon) race, tracing their descent from Krishna, though, as a matter of fact, Krishna was also an incarnation of Vishnu or the sun  ; and the Tuar or Tomara, as well as the Jit or Gete, the Rajput section of the modern Jats, who were considered to be branches of the Yadavas, would also be of the moon division.The Gautam and Bisen clans, who are not included in the thirty-six royal races, now claim lunar descent. Four clans, the Panwar, Chauhan, Chaluk)-a or Solankhi, and Parihar, had a different origin, being held to have been born through the agency of the gods from a fire- pit on the summit o f Mount Abu. They are therefore known as Agnikula or the fire races. (Kachhwaha, Gohil, Bais and Badgijjar, are recorded as being of the solar race, descended from Vishnu through his incarnation as Rama). 18 Maurya Kings were Solar or Sun Race people. 19 Place   : Punjab, Patna, Odissi, MysorePeriod  : Period Lanuages: Old Indic (Sanskrit, Prakrits) Rulers: Chandragupta Maurya, Bindusara, Ashoka the great, Dasaratha, Satadhanvan, Brihadratha. 20,21 The word of Bhoyar said to be Bhoir/ Mahajan/Patel and it has been arrived from the rajput of Panwar community and the the word of Bhor in bhoyar mean sun rice, and facing east, start to go east etc. The Bhoyar were segmented into four. Those were:- 1. Panwari 2. Dalewar 3. Chaurasia & 4. Dharia The boyars were done agriculture, and they dealt with other people and They can take food from only bhramins, and does not from others.The water will be taken from the equal peoples of boya, and the boya people will be named their child 10 to 12 names till the good one is suit and even it struggled then they have to fix the name of the child with the help of astrologer. 22 The boyars and the koli were the same community and they know the proper agriculture business with proper water cultivation by fixing paths. 23,24 The boya and koli people constructed the dam for the purpose of proper agriculture and fulfil the need of water in various purposes of living to the people of the country. 5 Dharia – from Dhar , the old name of Jubbulpore country,They were rajput’s and the same clan of Bhoya and the sub section were Balar, Mahar, Maratha, & Teli, Chadar & Kalia. 26 Dhokwar is Sub caste of bhoyar and Koli/Goli. 27 Panwar is Rajput vamse and Bhoyar and Banja is sub sections of panwar, furthermore the Ahir, Bhilala, Kosali, Maratha, and Marori were also generated from Panwar. 28 Ahir community called as Gaoli,Guala,Golkar,Gaolan,Rawat,Gahra, and Mahakul. The Golkars of Chanda may be derived from the Telugu Golars or graziers, the Ahir people known as koli and the same people till now ruling the Nepal.In many castes there is a separate division of AhIrs, such as the Ahir Sunars, Sutars, Lohars, Shimpis, Sails, Guraos and Kolis. The Lord Krishna Born in Ahir community, In Chanda the Gowaris are admittedly descended from the unions of Gonds and Ahirs, and one of their subcastes, the Gond- Gowaris)29 The Lord Krishna race is moon race, already we understood that the mothers kul considered for children birth in earlier days, just like the Mother Ganga name will be fixed for Bhima generations in Mahabharath purana, so till the Boya people known as Ganga putra, Ganga Matha, Gangawar/Gangavar etc. to identify the community in the common stock of the entire people in the country. It has not been forgotten that Krishna is sometimes given, on his father's sides, a solar pedigree  ; but it is as member of a lunar dynasty, the Jadons of Mathura, that he is chiefly celebrated. ) 30 The Bhoya and Korku P eople Base at Dhar City clan, The quotations previously given have shown how this virile clan of Rajputs travelled to the north, south and east from their own country in search of a livelihood. ll over the place they made their mark so that they live in history, but they paid no regard to the purity of their Rajput blood and took to themselves wives from the women of the country as they could get them. The Panwars of the Wainganga Valley have developed into a caste marrying among themselves. They have no subcastes but thirty-six exogamous sections. Some of these have the names of Rajput clans, while others are derived from villages, titles or names of offices, or from other castes.Among the titular names are Chaudhri (Velama/Kamma) (headman), Patlia (patel or chief officer of a village) and Sonwania (one who purifies offenders among the Gonds and other tribes). Among the names of other castes are Bopcha or Korku, Bhoyar (a caste of cultivators), Pardhi (hunter), Kohli (a local culti vating caste) and Sahria (from the Saonr tribe). These names indicate how freely they have intermarried. It is noticeable that the Bhoyars and Korkus of Betul both say that their ancestors were Panwars of Dhar, and the occurrence of both names among the Panwars of Balaghat may indicate that these castes also have some Panwar blood.Three names, Rahmat (kind), Turukh or Turk, and Farld (a well-known saint), are of Muhammadan origin, and indicate intermarriage in that quarter. Girls are usually, but not necessarily, married before adolescence. Occasionally a Panwar boy who cannot afford a regular wedding will enter his prospective father-in-law's house and serve him for a year or more, when he will obtain a daughter in marriage. And sometimes a girl will contract a liking for some man or boy of the caste and will go to his house, leaving her home. In such cases the parents accept the accomplished fact, and the couples are married.If the boy's parents refuse their consent they are tempo rarily put out of caste, and subsequently the neighbors will not pay them the customary visits on the occasions of family joys and grief’s. Even if a girl has lived with a man of another caste, as long as she has not borne a child, she may be re-admitted to the community on payment of such penalty as the elders may determine. If her own parents will not take her back, a man of the same gotra or section is appointed as her guardian and she can be married from his house.The ceremonies of a Panwar marriage are detailed. Marriage-sheds are erected at the houses both of the bride and bridegroom in accordance with the usual practice, and just before the wedding, parties are given at both houses; the village watchman brings the toraji or string of mango- leaves, which is hung round the marriage-shed in the manner of a triumphal arch, and in the evening the party assembles, the men sitting at one side of the shed and the women at the other.Presents of clothes are made to the child wh o is to be married, and the following song is sung: The mother of the bride grew angry and went away to the mango grove. Come soon, come quickly. Mother, it is tlie time for giving clothes. The father of the bridegroom has sent the bride a fold of cloth from his house, The fold of it is like the curve of the winnowing-fan, and there is a bodice decked with coral and pearls. Before the actual wedding the father of the bridegroom goes to the bride's house and gives her clothes and other presents, and the following is a specimen given by Mr.Muhammad Yusuf of the songs sung on this occasion: Five years old to-day is Bfija Bai the bride  ; Send word to the mother of the bridegroom  ; Her dress is too short, send for the Koshta, Husband  ; The Koshta came and wove a border to the dress. Afterwards the girl's father goes and makes parallel presents to the bridegroom. After many preliminary ceremonies the marriage procession proper sets forth, consisting of men only. Before the boy st arts his mother places her breast in his mouth; the maid-servants stand before him with vessels of water, and he puts a piece in each.During the journey songs are sung, of which the following is a specimen: The linseed and gram are in flower in Chait. O  ! the boy bridegroom is going to another country  ; O Mother  ! how may he go to another country  ? Make payment before he enters another country  ; O Mother  ! how may he cross the border of another country  ? Make payment before he crosses the border of another country  ; O Mother  ! how may he touch another's bower . Make payment before he touches another's bower  ; O Mother  ! how shall he bathe with strange water  ? Make payment before he bathes with strange water  ;O Mother  ! how may he eat another's baiiwat  ? â€Å"^ Make payment before he eats another's banwat  ; O Mother  ! how shall he marry another woman  ? He shall wed her holding the little finger of her left hand. The bridegroom's parties are forever driven to the marriage in bullock-carts, and when they approach the bride's village her people also come to meet them in carts. All the party then turns and race to the village, and the winner obtains much distinction. The cart men afterwards go to the bride- groom's father and he has to make them a present of from one to forty rupees.On arriving at the village the bridegroom is carried to Devi's shrine in a man's arms, while four other men hold a canopy over him, and from there to the marriage- shed. He touches a bamboo of this, and a man seated on the top pours turmeric and water over his head. Five men of the groom's party go to the bride's house carrying salt, and here their feet are washed and the tika or mark of anointing is made on their foreheads. Afterwards they carry rice in the same manner and with this is the wedding-rice, colored yellow with turmeric and known as the Lagun-gath. Before sunset the bridegroom goes to the bride's house for the wedding. Two baskets are hung before Dulha Deo's shrine inside the house, and the couples are seated in these with a cloth between them. The ends of their clothes are knotted, the four Agnikula or fire- born clans, the ‘’’Parihar, Chalukya or Solankhi, Panwar and Chauhan’’’, are considered to be the descendants of the White Hun and Gujar invaders of the fifth and sixth centuries. These clans were said to have been created by the gods from a firepit on the summit of Mount Abu for the re-birth of the Kshatriya caste after it had been exterminated by the slaughter of Parasurama the Brahman.And it has been suggested that this legend refers to the cruel massacres of the Huns, by which the bulk of the old aristocracy, then mainly buddhist, was wiped out; while the Huns and Gujars, one at least of whose leaders was a fervent adherent of Brahmanism and slaughtered the Buddhists of the Punjab, became the new fire-born clans on being absorbed into Hinduism. The name of the Huns is still retained in the Huna clan, now almost extinct. There remain the clans descended from the sun through Rama, and it would be points out that the Buddha here referred origin. o is probably the planet Mercury. 31 chalukya clan and rulers were Bhoya /Bhoi People and they have ruled the odissa desh in 16th centrury about 234 years by 12 kings were ruled the country. 32,33,34,35,36,37,38,39 The Boya village histry at Pali district at Rasjastan tell the history of boya and they known as Rajput. 40 Important history in the nayaka’s Prataprudradeva inherited a vast kingdom which was however fast declining. By that time the kingdom of Vijayanagar was rapidly rising as a rival of Orissa.In 1509 when The Solar Race, Prataprudra led a campaign against Vijayanagar, Krushnadeva Raya had just succeeded to the throne of other kingdom, but before a decisive battle was fought Sultan Allauddin Hussan Shah of Bengal invaded Orissa and advanced as far as her capital. So P rataprudradeva was forced to give up war with Vijayanagar and rushed back to his capital. Sultan Hussan Shah was defeated and was driven back beyond the borders of Orissa. But in the south Krishnadeva Raya acquired an easy victory over Orissan army. The last war Krishnadeva Raya with the army of Orissa was fought in 1519 and this time also he came out victorious.Durinmg this last war he is said to have burnt the city of Katak. Subsequently a treaty was concluded between Orissa and Vijayanagar in August 1519. According to the treaty the river Krishna formed the southern boundary of Orissa. Krishnadeva Raya married Jaganmohini, the daughter of Prataprudradeva. Prataprudradeva succeeded in retaining his kingdom from the Ganges to the Krishna inspite of military defeats. During his rule Orissa made great advancement in the sphere of religion and culture. Sri Chaitanya who came to Orissa in 1510 preached the gospel of Vaishnavism and had a great impact on the religion and culture of Oris sa. 41,42,43Markable Nayaka in Deity Services The Boya hunter Kannappa Nayanar donate his eyes to Lord Siva. 44,45,46 sree Bhaktha Kannappa/ Sree Kannappa Nayanar [pic] Sree bhaktha kannapa was known as boya thinnadu by his parants Temples of Boya Nayak Sree Poori Jeganathar Temple [pic] Sree Poori Jeganathar Temple, orissa, from 16th century to till now the Boya king trusties taking care of temple. 47,48 Sree Bhoya Konda Gangamma Temple [pic]   [pic] Gangamma Temple In Boyakonda , Chittoor Gangamma is the incarnation of Shakti. Located at Chowdepalli, Chittoor District, near Tirupati, Andhra Pradesh, her temple is dedicated to the sister of Venkateswara.Centuries ago the tribals Boyas and Yelikas lived in the forest area around the hillock. They stood up and resented the repressive and automatic rule of the Nawabs. They retaliated against the Muslim soldiers and chased them. The Golconda Nawab rushed additional troops to crush the revolt. Boya tribals could not withstand the onsl aught of the Muslim army and fled into the forest and prostrated near the hillock and prayed Almighty to save them. The spirit of the Goddess Shakti descended from the hillock, shielded the tribals and crushed the Nawab's army.Local people say that the Shakti has tied the heads of soldiers to banyan tree branches. 49 sree chenna Kesava Perumal Temple [pic] Sree Chenakesava temple , Kadavakallu. This village is about 20 km from Tadipatri on the Kondapuram-Goddumarri road in Putlur mandal, and also known as Kalava-Koladu and it was the seat of local chiefs, ie. Boya Palegars. The temple Chennakesava was constructed by Messa Thimma Naidu, a Boya palegar. The temple has garbhagriha, antrala ,mukhamandapa and faces west. are of Nagara order. The sikhara of this temple is decorated with stucco vainasanava sculptures.This temple is dated to 16th century A. D. 50 Role of Boya Nayaka's in Temple Developments The Boya Nayaka’s done many donations to the temple in various periods. 51 Im portant Boya Nayaka Politicians [pic] Dr. B. R. Ambedkar come from Mahar community and it was a sub section of Bhoya community. 52,53 References 1. People of India Uttar Pradesh Volume XLII Part Three edited by A Hasan & J C Das pages 1092 to 1094 Manohar Publications 2. People of India Uttar Pradesh Volume XLII Part Three edited by A Hasan & J C Das pages 1092 to 1094 Manohar Publications 3. Wilson Hunter (1885).The imperial gazetteer of India – Contributor: University of Massachusetts, Boston first1=William. 3. Trubner & co.. p. 428 location=London. Retrieved 2012-10-17. 4. Thurston, Edgar; Rangachari, K. (1909). Castes and Tribes of Southern India. V (M to P). Madras: Government Press. p. 138-139. Retrieved 2012-03-24. 5. 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