These categorisations have been diffused for thousands of years, and even ancient formulators of caste-discriminatory legal codes (which usually only applied to settled populations, and not Adivasis) were unable to come up with clean distinctions. Demands for tribal classification The additional difficulty in deciding whether a group meets the criteria to be Adivasi or not are the aspirational movements created by the federal and state benefits, including job and educational reservations, enjoyed by groups listed as scheduled tribes (STs). In Manipur, Meitei commentators have pointed to the lack of scheduled tribe status as a key economic disadvantage for Meiteis competing for jobs against groups that are classified as scheduled tribes. In Assam, Rajbongshi representatives have demanded scheduled tribe status as well. In Rajasthan, the Gujjar community has demanded ST status, even blockading the national capital of Delhi to press their demand. However, the Government of Rajasthan declined the Gujjars' demand, stating the Gujjars are treated as upper caste and are by no means a tribe. In several cases, these claims to tribalhood are disputed by tribes who are already listed in the schedule and fear economic losses if more powerful groups are recognised as scheduled tribes; for instance, the Rajbongshi demand faces resistance from the Bodo tribe, and the Meena tribe has vigorously opposed Gujjar aspirations to be recognised as a scheduled tribe. Endogamy, exogamy and ethnogenesis Part of the challenge is that the endogamous nature of tribes is also conformed to by the vast majority of Hindu castes. Indeed, many historians and anthropologists believe that caste endogamy reflects the once-tribal origins of the various groups who now constitute the settled Hindu castes. Another defining feature of caste Hindu society, which is often used to contrast them with Muslim and other social groupings, is lineage/clan (or gotra) and village exogamy. However, these in-marriage taboos are also held ubiquitously among tribal groups, and do not serve as reliable differentiating markers between caste and tribe. Again, this could be an ancient import from tribal society into settled Hindu castes. Tribes such as the Muslim Gujjars of Kashmir and the Kalash of Pakistan observe these exogamous traditions in common with caste Hindus and non-Kashmiri adivasis, though their surrounding Muslim populations do not. Tribals are not part of the caste system, Some anthropologists, however, draw a distinction between tribes who have continued to be tribal and tribes that have been absorbed into caste society