Understanding Kshatriyaisation and its relevance in contemporary India

In the recent past, warrior men and women like Maharaja Suheldev from Uttar Pradesh, Maharani Ahilyabai Holkar from Maharashtra, Veeramangai Rani Velu Nachiyar from Tamil Nadu, Rani Abbakka from Karnataka, Rani Durgavati from Madhya Pradesh, Lachit Borphukan from Assam, the Travancore ruler Marthanda Varma from Kerala, and Veer Kunwar Singh from Bihar, among others, have been celebrated by various BJP-RSS affiliated fronts for fighting against Portuguese, Dutch, British, Mughal, and Afghan rulers in different parts of India. This is in addition to figures like Shivaji, Maharana Pratap, and Prithviraj Chauhan, who were already being celebrated by the BJP-RSS for their martial prowess. Do these celebrations have any precedence? Is there a conceptual lens, which can help us understand the sudden spurt in these celebrations? Do these celebrations have any socio-political relevance in contemporary India? 

A cursory glance at reality tells us that there are indeed socio-political groups associated with jatis. Communities like Nairs and Ezhavas in Kerala; Vainnyars and Thevars in Tamil Nadu; Gonds in Madhya Pradesh; Marathas in Maharashtra; Rajbanshi in West Bengal and Assam; Ahom in Assam; Kurmi/ Patels, Yadavs, Jats, Kayastha, Rajbhars, and Pasis in North Indian States, among others, who have periodically reiterated through the media (and social media in recent times) their claims of having performed Kshatriya varna functions as militia and elite landholders in various regimes in the past.