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Kshatriyas Of Nepal ; An Inquest For True Identity

The word "Chhetri" is actually a corruption of the word "Kshatriya", meaning warriors and rulers. In ancient time they were also known as Khas (Chhetris and Thakuris). I have to reiterate this already known definition, just to make my article understandable. Some of the occurrences which I encounter in my life have inspired me to originate this article which I would like to succinctly state: 1. Since childhood, the notion that Khas (Chhetris and Thakuris) are Aryans who descended from India, had always unease my inner conscious. The feeling that other regarding me as a foreigner in my own country was hurtful. 2. In the context of Federalism in Nepal, scholars and politicians have offered many proposals containing Autonomous Regions which are based on ethnicity and on territoriality, but no where Khas desh or chhetri regions are mentioned. 3. Our forefather's heroic history and sacrifices to protect the sovereignty of our nation are deliberately ignored. Khas (Chhetris and Thakuris) are people who have been living in Nepal since time immemorial but some scholars have suggested numerous and biased hypothesis about the origins of Khas (Chhetris and Thakuris). The speculation that Khas (Chhetris and Thakuris) are Aryans was based on Aryan Invasion Theory of India. But now new archaeological discoveries made in the Indian sub-continent in the past century have slowly accumulated evidence which has led to a discrediting of the Aryan Invasion Theory and now it is certain that there never was an Aryan invasion.

These discoveries have been reinforced by new insights from history of science, astronomy, and literary analysis. The collapse of the Aryan Invasion Theory, and the assumptions upon which it was based, opened many other questions related to the chronology of the Khas (Chhetris and Thakuris) community. Aryan Invasion Theory now sounds like The Da Vinci Code of that period, deftly plotted by some elements to gain some purpose of their own. Aryan Invasion Theory had always denied the indigenous origin and evolution of the sources of Nepal's glorious Khas (Chhetris and Thakuris) culture and heritage. Other fact which also proves that Khas (Chhetris and Thakuris)are not aryans, is the characteristics of Khas (Chhetris and Thakuris) which are described as usually tall, handsome, fair complexioned, with long head, vertical forehead, fine nose, hazed eyes, curly hair or well cut and proportioned features. Khas (Chhetris and Thakuris) are kind, helpful and cheerful by nature. Whereas Aryans are described as blue-eyed, white "Aryans", a northern European physio-type, nomadic and brutal which does not match with the characteristic of Khas (Chhetris and Thakuris). So, the notion that Khas (Chhetris and Thakuris) are Aryans was always baseless. Now all Khas (Chhetris and Thakuris) have a pride to say that they are the indigenous people of Nepal. Top anthropologists like Gerald D. Berreman, Dor Bahadur Bisht and Dinesh Prasad Saklani have mentioned in their research papers that the central himalayan belt (ranging 2,000 to 10,000 feet in altitude) of Kumaon, Garhwal and mid-western to far western part of Nepal were occupied by Khas (Chhetris and Thakuris) from the ancient times.

Most populous among the people of this mid montane area were Khas(Chhetris and Thakuris). It is interesting to note that the ancient name of these Himalayan regions was Khas-des. These facts are also mentioned in the history of India and China. The Khas (Chhetris and Thakuris) had been dominant inhabitants in the hills of Central Himalaya and they played important role in the history of the region by establishing many independents dynasties ruling over the area in the early medieval times. Unfortunately, Khas (Chhetris and Thakuris) community although one of the most ancient inhabitants of the region is being treated as immigrants and attempts have been made in the past to prove their foreign origins. It would not be an exaggeration to say that it was the bravery and fighting skills of Balbhadra Kunwar which impressed British and they started recruiting Nepalese people in the British Indian Army. That can be now considered as a milestone for the recruitment of Nepalese People in The Brigade of Gurkhas. It might also surprise many of us to learn that the euphemism of the "BRAVEST OF THE BRAVES (BRAVE LES BRAVE)" was used by Napoleon Bonaparte for Marshal Ney, whose bravery was one of the highest during the retreat from Moscow in 1812. Later on this citation was used by British for the Gurkhas during and after the Anglo-Nepal War due to the courage and gallantry shown by Bhakti Thapa on 16 April 1815 at Deothal, who laid down his life in a fierce counterattack against an enemy far superior in strength to protect the honour of Nepal and its proud people.

Thus 16 April 1815 was the glorious day when the next legend of the Bravest of the Braves was created. Other renowned Khas (Chhetris and Thakuris) warriors who proved true to the salt of Nepal are Amar Singh Thapa, Bhakti Thapa, Balbhadra Kunwar, Chautara Jiva Shah, Shiva Narayan Khatri, Damodar Pande, Kalu Pande, Abhiman Singha Basnet, Shivaram Singh Basnyat, Chautariya Puskar Shah, Phattejanga Shah, Mathabar Singh Thapa, Bam Bahadur Rana and Ranodheep Singh Kunwar. It is unfortunate that our historians and educationalists have not shown concern to impart the knowledge about the vital role of our ancestors in protecting the vast Himalayan region from falling prey to colonial power to our new generations. Almost all other countries in Asia and Africa were enslaved by colonial powers but our nation could remain independent forever by virtue of our forefathers' great sacrifices in the cause to defend the sovereignty of our country. Our new generation has virtually no knowledge about our glorious past. Thus, they are disavowed the opportunity to acquire moral lessons from the great sacrifices of our ancestors. I strongly believe that in near future our nation's attention would be drawn to end this shocking truth. For political reasons, it has become recent fashion to debase our glorious past but we cannot ignore our heroic history. Khas (Chhetris and Thakuris) religion began with natural worshipping and when khas Prince Siddarth Gautam achieved "Nirvana" and started preaching Buddhism all Khas (Chhetris and Thakuris) converted to Budhhism .

Later Khas (Chhetris and Thakuris) had to adopt "Hinduism" which was then order of the day but they are the only community who revere and worship Buddha along with Hindu gods and goddesses and still perform some of their old natural worshipping. Among those are; Kul devata (the deity of the family). Every Khas (Chhetris and Thakuris) practices it in their own natural way. Bhayer Puja - is to be worshipped under the open sky or under a big old tree in the outskirts of a village. The purpose of this puja is to save their domestic animals from wild animals and they believe by performing this puja, lions and other large animals does not come to village and roar. Either sheep or white young goat is sacrificed. Mai Puja - the concept of Mai Puija (particularly of female deity) is connected with the veneration of evil spirits. It is believed that by performing this puja, no disease or calamity will affect to their family and village. Female goat or hen or female pigeon is sacrificed.

In Hinduism animal sacrifice is not performed. It may also surprise many of us that today's Khatri Chhetris are the descendants of Katyuris Kshatriyas, the ruler of Garhwal. Later, the stronghold of the Katyuri dynasty, passed into the hands of the Sikhs and Mughals. After Sikhs and Muslims intervention and persecution in Garhwal, the ruling class Katyuris Kshatriyas had to flee to the inner hills of Nepal. The original root word Katyuri changed its form to Khatri due to misinterpretation over the years but they always kept their ascription Kshatriya to signify their origin. In a short spell, with my standard brain, I have gathered the above facts about us and I wish to appeal all the Khas (Chhetri and Thakuris) scholars of this earth to discuss, debate and research further on this, in order to conserve, preserve and develop our origin, heroic history and cultural heritage which is in the verge of extinction. I would like to acknowledge that I am thankful to various scholars for the discussions, which helped me formulate my ideas and opinions. However responsibility and weaknesses of these formulations are entirely mine.

परीचय क्षत्री र खस

    क्षत्री र खसनेपालमा बसोबास गर्ने एक जाति हो । यो जाती नेपालमा सबै भन्दा धेरै २३ प्रतिशत भएको र देशभरी पाइने जाती हो । यो जाती नेपालका अलावा तत्कालीन बिशाल नेपालका भु-भागहरू हाल भारतमा पर्ने उत्तराखण्ड, हिमाञ्चल प्रदेश , दार्जीलिङ, कालीम्पोग, सिक्किम का साथै भुटान, बर्मा तथा भारतका अन्य भुभाग तथा विश्वका विभिन्न ठाउँमा रोजगारी तथा बसोबासका लागी पुगेको छ । नेपाली क्षेत्रीहरू खस प्रजाती (काश्मीर देखी भुटान सम्मको हिमालयको दक्षिणी पाखोमा बस्ने ) को हांगा हुन । खस खस आर्य समुहको एक जातीय समुदाय हो, जसले नेपालको पहाडी भूभागको सबैभन्दा बढी जनसंख्या ओगटेको छ । यो जातीका अन्य नामहरू पर्वते, गोर्खाली र नेपाली हुन् । यो जाती तत्कालिन बिशाल नेपाल --- हाल भारतमा पर्ने हिमाञ्चल प्रदेश तथा उतराखंड का साथै सुदुर तथा मध्य पश्चिम नेपालको कर्णाली क्षेत्रमा प्राग एतिहासिक कालखण्ड देखी बसोबास गरेको हो । त्यहाँबाट खसहरू नेपालको पूर्वी भागमा फैलदै गए र हाल नेपालको प्रायः सबैजसो ठाउँमा बसोबास गर्न पुगेका छन् । अहिले खस जातीहरूको मुख्य स्थान भनेको तत्कालिन बिशाल नेपालमा मा पर्ने भु-भाग -- पुर्व मा आसम देखि पश्चिममा काश्मिर् सम्म ----हिमाञ्चल प्रदेश तथा उतराखंड, नेपाल, सिक्किम, दार्जीलिङ, भुटान, आसमर बर्माको पहाडी क्षेत्र आदि पर्दछन् । खसहरूको मातृभाषा खस कुरा हो जुन हजारौ वर्षा को अन्तराल मा बिकशित र बिस्तारित हुदै हाल को नेपाली भाषा बनेको हो । को हुन् खस ? मानव सभ्यताको इतिहास आज पनि गम्भीर खोज र अनुसन्धानको विषय नै बनिरहेको छ। इतिहासविदहरुको अथक मेहनत, खोज र अनुसन्धानले केही तथ्यहरूलाई हाम्रा अगाडि ल्याएको छ। ती तथ्यहरू नै आज हाम्रो अतितलाई हेर्न, बुझ्ने र विश्लेषण गर्ने ऐना जस्ता भएका छन्। प्राज्ञिक मानव समुदायको चिया गफमा प्रायः यो भनाई एउटा कहावतका रूपमा लिने गरिन्छ। जसले इतिहास जान्दैन, त्यसले वर्तमान बुझ्दैन। जसले वर्तमान नै बुझ्दैन त्यसले भविष्य जान्दैन।यसले मानव जातिको व्यवहारिक जीवनमा समेत इतिहासले ठूलो प्रभाव पार्दछ भन्ने बताउँछ तर वास्तविकता यो छ कि इतिहासको बुझाई भविष्यको बुझाई वा आँकलन भन्दा किठन छ। मानव जातिको इतिहासमा पृथ्वीमा मानवको उत्पत्ति भएपछिको एउटा लामो काल आउँछ। इतिहासविद्हरूले त्यसलाई करिब दश लाख वर्षको अवधिको काल मानेका छन् (१) आदिम कालको लामो अवधिमा पृथ्वीमा रहेका मानवका बीचमा कुनै जातीय विभाजन थिएन। राज्य र त्यसका सीमाहरू पनि थिएनन्। मानव जाति छोटा–छोटा गण, गोत्र, कविला अवस्थामा रहन्थे। (२) मानव जातिको विकास असाध्यै ढिलो गतिमा अगाडि बढेको देखिन्छ। (३) पुरात्वविद्हरूले मानव जातिले प्रयोग गरेका उपकरणहरूको सामग्रीलाई हेरेर युगहरूको विभाजन गरेका छन्। ती हुन्– पाषण युग, कास्य युग र लोह युग। यो विभाजनलाई पर्याप्त मानिदैन किनभने इतिहासको सबभन्दा लामो युग नै आदिम युग थियो। (४) पुरातत्वविद्हरूले आजको मानव सभ्यतालाई नै छक्क पार्ने केही प्राचीन मानव सभ्यताको इतिहास पत्ता लगाएका छन्। जस्तो मिश्रको सभ्यता, मया सभ्यता, इगियन सभ्यता, सिन्धु सभ्यता, होवाङ्हो नदीको सभ्यता, ग्रीक, टाइग्रिस र युफ्रेटिक सभ्यता आदि पर्दछन्। ग्रीकबाट त आजको विश्वनै ऋणी छ। मिस्र विश्वको सबभन्दा प्राचीन सभ्यताको केन्द्र मानिन्छ। (५) यिनै मानव सभ्यताको विकासक्रमसँगै राज्य, साम्राज्य र जातिहरूको अस्तित्व तथा विकास भएको पाइन्छ। यही राज्य, साम्राज्य र जातिहरूको विकास क्रममा प्राचीन बेबिलोनियाको कक्साइट साम्राज्यको पनि ठूलो महत्व रहेको छ। कस वा कक्साइट खस जातिकै प्राचीन नाम हुन्। (६) पश्चिम एसियाको मानव समाजको विकासमा यो जाति लडाकु, बुद्धिमान, चतुर र बिजेता जातिको रूपमा परिचित भइसकेको थियो। लगभग २९०० ई.पू.मा सुयोग्य सुमेरियोबाट आएको एउटा कविला जातिको स्थापित गरेको सभ्यतामा एकजना हम्बुरावी भन्ने राजा थिए। यो १००० वर्ष ई.पू. को कुरा हो। त्यतिबेलाको प्रचलित हम्बुरावी कानूनमा जस्तालाई त्यस्तै खुनको बदला खुन (७) भन्ने विधानमा आधारित न्यायप्रणाली थियो। यिनै हम्बुरानीका उत्तराधिकारी समसुलुनाले खस आक्रमणबाट जोगिन विशाल किल्ला बनाएका थिए। खसहरूको आक्रमण जारी रह्यो। सन् १७०० ई.पू.देखि ११५५ सम्म कसहरूले त्यही बेबिलोनियामा विजय प्राप्त गरेका थिए। ई.पू. १७०० देखि ११५५ सम्म कसहरूले त्यही बेविलोनियामा शासन गरे भन्ने ऐतिहासिक तथ्यहरू पाइन्छन्। यो जाति राज्य संचालनको लामो अनुभवी र विधानमा समाजलाई परिचालन गर्न खोज्ने दक्षिण पश्चिम एसियाको पहिलो जाति मानिन्छ। खासस्तान, बडाखसान, हिन्दकुस, काशगर, कश्मिर खसाला, खसमण्डल, खसान आदि। भौगोलिक नामले खस समुदायका पूर्व प्रयाणका पद चिन्ह दर्शाउँछन्। खसहरू आर्य भए पनि वैदिक आर्य होइनन्। (८) यिनीहरू इसापूर्व प्रथम शताब्दीतिर भारत वर्षमा--बिशाल नेपाल-- प्रवेश गरेका थिए र इसाको पाँचौं शताब्दीतिर पश्चिम नेपालमा प्रवेश गर्न थालेका थिए। (९) यो तथ्यले नेपालमा अहिले बाक्ला बाक्ला तथा अन्य जातिहरूसित घुलमिल भई बाक्लै बस्तीमा रहेका आर्य खसहरू (बाहुन, क्षेत्री, ठकुरी, सन्यासी, आर्य दलित) बाह्रौ शताब्दीमा मात्र नेपाल आएका जाति हुन्। यहाँका रैथाने जाति होइनन् भन्ने कतिपयको तर्कले इतिहासका यी तथ्य प्रमाणहरूसित मेल खाँदैनन्। बाह्रौं शताब्दीको प्रारम्भतिर त नागराजले सिञ्जालाई (जुम्ला) खस साम्राज्यको राजधानी बनाइसकेका थिए। (१०) पश्चिम नेपालको सिञ्जालाई खस साम्राज्यको राजधानी बनाएर यो जातिले पन्ध्रौं शताब्दीको आरम्भसम्म करिब ३०० वर्ष शासन गरेको कुरा इतिहास बोल्दछ। नागराज क्राचल्ल, अशोक चल्ल, जितारी मल्ल, रिपु मल्ल, आदित्य मल्ल, पुण्य मल्ल र पृथ्वी मल्ल आदि खस राजाहरूले पश्चिम नेपालमा साम्राज्य कायम गरेका थिए। पृथ्वी मल्लको राज्यकाल (वि.सं. १३९५–१४४५) खस साम्राज्यको इतिहासमा उत्कर्ष र अवसानको दोसाध मानिएको छ। (११) पृथ्वी मल्लको अन्तिम समयतिर विखण्डित हुन थालेको खस साम्राज्य मलाय वर्माको राज्यकाल (वि.सं. १४३५–४६) पछि बिलायो। (१२) यसरी ई.पू. प्रथम शताब्दीतिर बेविलोनिया हुँदै पश्चिम एसियामा विस्तार हँदाहुदै भारत वर्ष छिरेका र इसाको पाँचौं शताब्दीतिर कास्मिरबाट पहाडको कछाडै–कछाडै कुमाउँ,गढवाल हुंदै पश्चिम नेपाल छिरेका खसहरूको साम्राज्य विलाए तापनि नेपालमा हजारौं वर्ष पुरानो रैथाने अस्तित्व खस जातिको पनि छ। खस साम्राज्यका सरकारी दर्जा तथा कर्णाली प्रदेशका गाउँहरूबाट खस जातिका थरहरू उत्पत्ति भएका छन्।from kshatreesamajnepal

थारू जाति एक परिचय

नेपालको मध्य-पश्चिम पहाड स्थित सुर्खेत उपत्यका भित्री तराई भनिने, दांग उपत्यका, देउखुरी उपत्यका, चितवन उपत्यका, माडी उपत्यका,मरिनखोला उपत्यका तथा कमला उपत्यका का साथै नेपालको समग्र तराईमा बसोबास गर्ने थारू नेपालको आदिवासी जाती हो ।
यो तराईमा सबै भन्दा बढी जनसंख्या भएको जाती पनि हो । यो नेपालको ऐतिहासीक जातीले नेपाल निर्माता पृथ्वीनारायण शाह ले काठमाण्डौ उपत्यका जितेपछी उपत्यकाको सुरक्षाको लागि थारू सेना ल्याए पछी क्रमश गोर्खाली सेनाको रूपमा नेपाल एकिकरण अभियानको अन्त सम्म भाग लिइ रहयो साथै नेपालले लडेका हरेक लडाईमा थारू युवाहरू अन्य क्षेत्री, मगर, गुरूगं, वाहुन, तामांग, राइ, लिम्वु, कामी, दमाई, गान्धर्व, योगी लगायतका जाति जत्तीकै बाहदुरी पूर्वक लडेर मातृभुमी नेपाललाई बिदेशि शक्तीहरू बाट बचाएको इतिहास पाइन्छ ।
यिनीहरु कैयौ वर्ष पहिलेदेखि तराईको घना जंगलको बीच-बीचका बसोबास गर्दै आएका छन् । दाङ्गमा बस्ने थारू थारूलाई 'दङ्गौरा थारू' भनिन्छ भने त्यहाँ तिनीहरूको राज्य नै रहेको प्रमाण पनि फेला परेको छ । आकृतिले मंगोलजस्तै देखिए पनि दक्षिण तर्फका आर्यनहरूको सम्पर्कमा परेकाले थारूहरूको जनजीवन र रहनसहन निकै फरक पाइन्छ । ठाउँअनुसार थारूहरूको थर र भाषामा पनि अन्तर छ । भौगोलिक विभाजनअनुसार यिनीहरूका केही थर हुन् : लालपुरिया, सोलरिया, राना, मर्दनिया, कडरिया मोरङगीया, राजहटीया, रौतार, चितौनिया, मझौरा, दाङ्ग बर्दिया खस, लामपुछुवा, बुचविहारी आदि ।
थारू जाती आफ्नै थारू भाषा का अलावा नेपाली भाषा बोल्दछन भने केही ले क्षेत्रगत रूपमा बोलीने भोजपुरी, मैथली तथा अवधि भाषा पनि बोलीरहेका हुन्छन् । थारू आफ्नै संस्कृतिमा रमाउने जाती हो दसै,तिहारका अलावा थारूहरू धुमधाम संग माघि जितीया आदी पर्व मनाउने गर्दछन ।
थारू जातिको पुरोहितलाई 'गुरुवा' वा 'भर्रा' पनि भनिन्छ । थारूहरूको पारिवारिक र सामाजिक चाड पर्व मनाउँदा पुरोहितको ठूलो भूमिका हुन्छ । यिनीहरू 'देउरहार' भन्ने ईष्ट देवताको पूजा गर्छन् । विवाहमा केटी पक्षले/केटीका साथी-सङ्गनिले-जन्ती वा केटा पक्षलाई जथाभावी सराप दिने र गाली गर्ने चलन छ । बेहुली अन्माउँदा अन्य चीजको अतिरिक्त एउटा कचौरा पनि दिने गरिन्छ, जुन बेहुलीलाई अत्यन्तै दुःख पर्दा विषपान गर्न दिइएको हो भन्ने विश्वास गरिन्छ ।
ऐतिहासिक रूपमा थारूलाई राजपूत स्त्रीहरूसँग सम्बन्धित देखाइएको छ । मुलसमानहरूले राजपूतमाथि आक्रमण गर्दा राजपूत महिलाहरू थारूहरूसँग भागेर आएको आख्यानका आधारमा हाल पनि थारू महिलाले आफ्नो श्रीमानलाई भात दिँदा खुट्टाले धकेलेर दिइ आफ्नो जातीय प्रभुफ्व कायम राख्न खोजेको पाइन्छ । थारूहरू बिहानको खाजाहरूलाई 'कलेवा', दिउसोको खानालाई 'मिङ्ग' र साँझको खानालाई 'वेरी' भन्छन् । थारूहरूको कुलदेवता काली भगवती, मैया र गोरैया हुन् । हरेक घरमा कुल देवता रहन्छन् । कुलदेवता रहेको ठाउँमा घरमूली नै सुत्नु पर्ने नियम छ । यिनीहरूका सामूहिक देवता 'बरदम' र 'भूइहार' हुन्, जसलाई चैत्र र भाद्रमा पूजा गर्नुपर्छ । यिनीहरूको मुख्य चाड 'माघी' हो, जुन माघ महिनाको सुरुमा मनाइन्छ ।
थारूहरूको मृत्युसंस्कार ठाउँअनुसार फरक-फरक पाइएको छ, पूर्वी तराईका थारूले लास जलाउँछन् । पश्चिम तराईका थारूहरूले गाड्छन् । लास गाड्दा पुरुषको भए घोप्टो पारेर र महिलाको भए उत्तानो पारेर गाडिन्छ । क्रिया गर्दा पूर्वका थारुले ब्राहृमण लगाउँछन् भने पश्चिमकाले भर्रा लगाउँछन् । परिश्रमी र इमान्दार थारू जातिको एक विशिष्ट पहिचान हो । उनीहरू सरल मिजासका मेहनती र इमान्दार हुन्छन् । खेतीपाती र पशुपालन नै मुख्य पेशा भए पनि आजकल व्यापार र नोकरी गर्न पनि थालेका छन् । यिनीहरूको ठूलो बस्ती भएको ठाउँलाई थरूवान, थरूहट वा थरोट पनि भनिन्छ । थारू जातिको एउटा मुख्य विशेषता संयुक्त परिवारको पनि हो । ३-४ पुस्तासम्मका थारू परिवारहरू एउटै संयुक्त परिवारमा रहेको र एउटै परिवारमा १ सय ५० जना सदस्य रहेको पनि पाउन सकिन्छ । खासगरी पश्चिम तराईका थारू जातिमा संयुक्त परिवारको अवधारणा व्याप्त छ । यसबाट खेती र पशुपालनजस्ता सामूहिक जीविका चलाउन सजिलो भएको छ ।
वर्तमान अवस्थामा थारू जातिहरूको आर्थिक तथा सामाजिक स्तर जुन रूपमा हुनुपर्ने हो, त्यस्तो छैन । अधिकांश थारूहरू अरुको थिचोमिचो र शोषणमा परेको पाइन्छ । पश्चिम नेपालमा व्याप्त कमैया प्रथाबाट सबभन्दा बढी थारूहरू नै पीडित थिए । २०५७ साउन २ मा मुक्त गरिए पनि उनीहरुको अवस्थामा सुधार आएको छैन । अरुको घरमा छोरीहरुलाई काममा 'कमलरी' का रुपमा राख्ने चलन रोकिएको छैन । अन्य क्षेत्रमा पनि यिनीहरूले अपेक्षित प्रगति हासिल गर्न सकेका छैनन् । शिक्षा र चेतनाको स्तर बढ्दै गएकाले उनीहरूको अवस्थामा सुधार हुँदै आएको छ ।from wikipedia

बहादुर गुरुङ जाती

नेपाल बिस्वको एउटा त्यस्तो गौरबशाली  राष्ट्र हो जुन भौगोलिक दृष्‍टिले सानो भए पनि संसार  भर बहादुर इमान्दार र 

सस्क्रिती को धनी जाती को नाम ले चिनिन्छ । अनी त्यो गौरबपूर्ण सम्मान को जस नेपाली लाई ऊपलब्द्ध गराउने  अग्रपँती

मा रहेको छ गुरुङ जाती । नेपाल को चन्द्र सुर्य अंकित झन्डा मात्र होइन चम्किलो खुकुरी लाई विश्वा को कुना कुना सम्म 

पुर्याएर तोप र बन्दुक  को अगाडि खुकुरी नचाएर लडाईं को मैदान बाट शत्रु  लाई भगाउने बिस्व कै दुर्लभ निडर मध्य सर्ब 

श्रेष्ठ  बहादुर जाती हुन गुरुङ । पहिलो र दोस्रो बिस्व युद्ध  मा फ्रान्स , इटली , बर्मा , जापान , जर्मन सम्म पुगेर 

बेलायति फौज को गहना को रुपमा सम्मानित गोर्खा फौज को प्रतिनिधि हो गुरुङ जाती । बिस्व को अती सम्मानित र प्रतिष्ठित

पदक भिक्टोरिया क्रस पाउने नेपाली हरु मध्य अग्रस्थान पनि  गुरुङ हरु कै छ । स्मरण  रहोस तत्कालिन पाचौ शाही गोर्खा 

राइफल का हबल्दार गजा घले ( गुरुङ )   १९४३ मा बर्मा को चिन हिल युद्ध मा बहादुरि पूर्वक लडे बापत सो पदक बाट 

सूशोभित भएका थिए । त्यस पछी क्रमस राइफल मेन थमन गुरुङ (royal gurkha rifles ) १९४४ दोस्रो बिस्व युद्ध 

इटली , लछिमन गुरुङ (gurkha rifles ) १९४५ दोस्रो बिस्व युद्ध बर्मा , भानभग्क्त गुरुङ (King Edaward Vii Gurkha rifles )

१९४५ दोस्रो बिस्व युद्ध बर्मा मा बहादुरि साथ लडेकाले सो पदक बाट सम्मानित भएका थिए । सो पदक पाउने नेपालीको कुल सन्ख्या १२ मध्य

४ जना गुरुङ हुनु आँफै मा गर्ब को कुरा हो|

लाली गुरास झै हसिला र रसिला मिजास को कर्मठ  नेपाली सस्क्रिती को बिस्व ब्यापी राजदुत बनेका   गुरुङ हरु को नेपाल मा बस्ती कता 

बाट आएर बसाए भन्ने एक्किन तथ्य इतिहास् कार  सित नभएता पनि दक्षिणि तिब्बतिय भाग बाट बसाइ सरि आएको बिस्वास गरिन्छ । 

पस्चिम नेपाल को गण्डकी र धौलागिरी अञ्चल को ३ -४ हज्जार फिट उचाइ सम्म मा बस्ने गुरुङ हरु को सुरु धर्म बोन थियो  बिस्तारै बौद्ध र 

हिन्दू धर्म अंगाल्न पुगे तर उनी हरु को सस्क्रिती दुबै धर्म बाट प्रभाबित देखिन्छ । घले , लामा , लामिछाने र घोताने ४ बर्ग र १६ उप बर्ग  

गुरुङ हरु को देखिन्छ । नेपाली सस्क्रितीमा  उच्च स्थान राख्न सफल  रहेको गुरुङ हरुको कुल सन्ख्या ३७ लाख भन्दा बढी रहेको तथ्यांक छ । 

नेपाली को दोस्रो नाम गोर्खाली को प्रतिनिधित्व पनि गुरुङ हरुले नै गरेका छन । पहिलो र दोस्रो बिस्व युद्ध  मा ब्रिटिश गोर्खा आर्मी को नाम ले 

बिस्व को कुना कुना सम्म यो जातिले आफ्नो बिरता को परिचय दिन सफल भएको थियो । त्यसै को फल स्वरुप आज सम्म बेलायत , 

भारत , ब्रुनाइ , सिङापोर , मलेसिया , हङ्कङ आदी ठाउँ मा एक बिस्वसनिय सुरक्षा फौज को रुपमा निरन्तरता पाइ राखेको छ |

पस्चिम नेपाल को अन्नपूर्ण र माच्छापुछ्रे को उच्च हिमालि भाग मा भेडा खेती र उनको ब्यापार पुर्खौली ब्यवसाय भएका गुरुङ 

( तमु , घले , डेडुवा , कि ) हरु आज भने शैनिक सेवा लगायत अन्य बिभिन्न पेसा मा स्वतन्त्र रुपमा लागेका छन । बासको 

बास्केट ढकी र उनको कम्बल बनाउन प्रख्याती पाएका गुरुङ हरु पस्चिम नेपाल को बिशिस्ठ सास्कृतिक स्रिजना  रोधी घर  का जन्म 

दाता र सम्रक्षक पनि हुन |

बिस्व मा नेपाली को शिर उच्च पार्ने बिरता मात्र न भै नेपाल को सामाजिक अवस्था सुधार गर्न स्वर्गिय डा . हर्क गुरुङ ले तयार गर्नु

भएको ‘सामाजिक सुधार ऐन ‘लागु गर्न सकिएको भए शायद नेपाल ले आज को जस्तो दुर्दिन देख्नु पर्ने थिएन कि?

बर्तमान नेपाली शेनाधक्ष्य छत्र मान गुरुङ , डा शेखर गुरुङ , डा ॐ गुरुङ , लगायत १५ बर्ष भन्दा बढी सयुक्त राष्ट्र संघ को शान्ती 

नियोग अन्तर्गत बिभिन्न देश मा मानबाधिकार सम्बन्ध मा प्रशिक्षण  मा संलग्न भै आमोद गुरुङ ले स्थापित गरेको उच्च नेपाल को 

छ्बी लाई पनि बिर्सन सकिन्न |

बिस्व मा नेपाल को बिरता , इमान्दारिता र बिशिस्ठ सस्क्रिती को प्रतिनिधित्व गर्ने यो गौरबसाली गुरुङ जाती ले आज पनि आफु 

पुगेको बिस्व को कुना कुना सम्म नेपाली सस्क्रिती लाई जिवन्त राख्न अनेकौ कार्यक्रम गर्दै आएको छ र यसै सिलसिला मा  गुरुङ

हरु को नयाँ बर्ष ( लोत्सार ) नजिकै अाइ पुगेको र अमेरिका को सनफ्रान्सिस्को  शहर लगायत बिस्व को बिभिन्न कुना मा

भब्य सास्कृतिक कार्यक्रम सहित लोत्सार पर्ब मनाउने तयारी को समाचार ले प्रत्यक नेपालीको मन मा खुशी छाएको छ सधैं झै

तमु लोत्सार को ऊपलक्ष मा मंगलमय शुभ कामना

के नेपालमा जातिय विभाजन आबस्यक छ त

अहिले नेपालमा जुन अधुनिकता अनी नयाँ नेपाल बनाउने नाममा जुन जातिय बिभाजन् नेपालका स्वघोशित नेताहरुले ल्याएका छन त्यही कुर निक्कै गम्भिर छ जस्तो लाग्छ। आज जुन नयाँ नेपाल निर्माणको अभियानमा नेताहरुले जातिय बिभाजनलाई नै मुख्य बिषय बस्तु बनाए अनी गर्दा गर्दा अहिले त जातिय स्वशासन् सहित्को  भुरे टाकुरे गणराज्य को कुरा ल्याएका छन। नेपाल बहु जातिय अनी बहुभाषिक एउटा सानो अनी अबिकसित् राज्य हो अनी अहिलेको नेपाल हुनु भन्दा पहिले यो बिभिद् साना साना जातिय राज्य मै बिभाजित थियो अनी अहिलेका नेता पनि उही पुरानै अवस्थामा नेपाललाई पुराउन खोज्दै छन्। वास्तवमा नेपालको समस्या के हो भन्ने पहिचान गर्नुको साटो अहिले समाजलाई नै बिभाजन् गर्दै नेता बन्ने परिपाटिको  बिकास हुँदै छ।    नयाँ नेपाल भनेको जातिय बिभाजन् होइन सामाजिक एकता हो  तर अहिले ठीक उल्टो काम हुँदै छ। हरेक नेपालीले समुन्नत, हरेक समुदायको अस्तित्वको रक्षा, समानता मुलक न्ययिक ब्यबस्था  हरेक तल्लो बर्गलाई उचित अबसरको बेबस्था गर्दै एकता अनी शान्ति युक्त्त नेपालको निर्माण गर्नु पर्ने ठाउँमा आज कुन के जाति भन्दै भाबी दिनको लागि अर्को लडाईं अनी आन्दोलनको निम्ता दिदै छन्। जो पुस्तौ देखी नेपाली भुमीमा बसेका छन् तिनीहरुलाई आज जुन घुमुवा जाति कतै बाट भागेर आएको जाति भन्दै जुन बिभाजन् गरिदै छ त्यो अबस्य पनि नेपालको लागि शुभ सन्केत होइन, यस्ले भाबी दिनमा अर्को आन्दोलनको निम्त्ती मार्ग प्रसस्त गर्दछ। अहिले किन चहिएको होला नेपाली नेतालाई जाति अनी अन्य आगन्तुक तथा घुमन्ते जाति म बिभाजन गर्न। के यही जातिय बिभाजन नै अहिलेको अधुनिक नेपालको आधार स्तम्भ हो त। नेपालमा जे जसरी अहिलेको जाति अनी अन्य जातिमा समाजको बिभाजन गरिदै छ के नेताले सोचेका छन यस्ले ल्याउने भाबी परिणाम्। किन अनी के को लागि र के को आधारमा आज कुन जाति आदिबासी अनी कुन यत्तिकै बहिर बाट आएको भनी बिभाजन गरियो के यि नेता ले सप्रमाण जबाफ दिन सक्छन त। हुन त नेपालमा जस्ले जे गर्दा पनि हुने सस्कार बसेको छ अनी यो बिभाजन पनि यत्तिकै होचुवाको  भरमा गरिएको छ। जुन जाति यही भुमीमा खनेर जोतेर, अनी यही भुमीलाई पसिना रगत बगाएका छन तेही जाति आज अन्य जाति  भएको छ। जस्ले यही भुमीको लागि सारा आफ्नो पुस्तौ देखिको रगत र  पसिना  चडायो आज तेही जातिलाई बहिर बनाइएको  छ। के यही हो त न्ययिक जातिय बिभाजन। अनी के यही हो त आजको नेपाली जनताले चाहेको समाजको आधार। हरेक जाति जो नेपाली भुमीलाई आफ्नो जन्मभुमी मान्छन ति हरेक जाति नेपाली आदिबासी हुन। अहिले नेपालमा चहिएको नेपाली सामाजिक एकता हो बिभाजन होइन।   अहिले त जाति जनजाति भन्ने बहस गर्ने भन्दा पनि सम्पन्न अनी न्ययिक नेपालको निम्त्ती बहस गर्ने समय हो। वास्तवमा नेपालमा जातिय भड्काब अनी जातिय मुक्त्ती भन्दा पनि गारिबि बाट मुक्त्ती को जरुरत छ, जताततै भ्रश्टाचार  अनी अन्याय ब्यप्त छ गारिबि अनी धनी बिचको खाडल निक्कै बडिरहेको छ। तर नेपाली नेता नेपाली जनतालाई जातिय गोल्चक्करमा फसाउदै छन। जो नेपालमा बस्छ अनी नेपालप्रती आफ्नो आमा बराबरको माया गर्छ तेही नेपाली भुमी पुत नेपाली जाति हो अनी तेही नेपाली आदिबासी हो। विश्वमा नेपाल यस्तो अबीकसित देश हो जहाँ गारिबि छ तर भोक छैन अनी बिभिद् जाति छन अनी लडाईं छैन, धेरै भाषा छन तर भाषिक लडाईं छैन। अनी नेपाली जाती आफ्नै स्व धर्म अनी गरीब भए पनि आफ्नै स्वाभिमानमा बाचेको जाती हो। नेपाल सानो अनी कम्जोर अवस्था पनि आफ्नो यही जातिय एकता को गुन ले नै आज विश्वको नक्सामा नेपाल रहेको छ। यहाँ का हरेक जातिको नेपाललाई आफ्नो अस्तित्वमा बाचाउनुको निम्त्ती आ-आफ्नो भूमिका छ अनी ति जाति को हिजो को भूमिका को सम्मान गर्दै नयाँ नेपाली सामाजिक एकताको पहिचान गर्नु पर्ने ठाउँमा अहिले किन जातिय बिभाजन गरिदैछ।    के क्षेत्रि, ब्रमण, सुद्रहरु के घुमन्ते जाति नै हुन त के यिनी यरु आगन्तुक जाति नै हुन त। के नेपालको ईतिहासमा यिनिहरुको भूमिका केही छैन त के यिनीहरुले यहाँ को बाझो भुमीलाई उर्बर बनएनन त। के यि जातिलाई अन्यमा राख्दा न्यए नै हुन्छ त नेपाली समाजमा।    के यि जातिहरु यहाँ भर्खरै आएका हुन त, के यिनीहरु बहिर कतै बाट आएको नै हो त के यि जाति नेपालमा जबर जस्ती बसोबास गरेकै हुन त, के यि जातिको राज्य नेपाल होइन। जस्ता गम्भिर प्रश्न को उत्तर दिन अहिलेका बिभाजन कारी नेता तयार छन त यदी यिनीहरुमा हिम्मत भए जबाफ दिन अनुरोध गर्दै, बाँकी बहसको निम्त्ती तयार रहन पनि अनुरोध गर्दछु। यदी यि जातिको नेपाली भुमी आफ्नो होइन भने कहाँ हो त त्यो देखाउनको निम्म्ती समेत् अनुरोध छ। नेपालको धर्मिक ईतिहास हेर्न समेत् अनुरोध गर्दछु। किन कि यि जाति त २७० बर्षाको शाह बंग्शीय राजातन्त्रको  ईतिहास बाट आएको होइन अनी यि जातिको ईतिहास मात्र २७० बर्षाको मान्नु अबुझ अनी मुर्ख नेताको पागल पन हो। यि जातिको ईतिहास केवल ८-१० पुस्ता को होइन यि जाति त नेपालका भुमी पुतहरु हुन अनी यिनीहरु को ईतिहास अहिले को छोटो सोचाइ अनी आबेगको भरमा निर्धारणा गर्नु पनि यि नेताको केटौले पन हो । from dcnepal

वार्तालाप:थारू

थारू नेपालको मध्यपस्चिम पाहडस्थित सुर्खेत उपत्यका, भित्री तराइ का दांग उपत्यका, देउखुरी उपत्यका, चितवन उपत्यका माडी उपत्यका, कमलाखोच तथा उदयपुर उपत्यका साथै नेपालको तराइ का सबै भन्दा मुख्य र पुराना बासिन्दा हुन । थारू हरू उनीहरूकै थारू भाषा बोल्दछन तर उक्त भाषा पुर्वदेखी पस्चिम सम्ममा केही फरक रहेकाले एक ठाउका ले बोलेकाले अर्को ठाउकाले राम्रो संग नबुझने स्थिती छ । थारू हरू नेपालका एतिहासीक जाती हुन यिनहरू लाइ नेपाल एकिकरणकर्ता राजा पृथ्वी नारायण शाह ले सैनिकमा समेत राखेका थिए त्यसैले नेपाल एकिकरण अभियानमा क्षेत्री,मगर,गुरूगं,बाहुन,गान्धर्व,नेवार,योगी,राइ,लिम्वु लगायतका अरू नेपाली जाती जत्तिकै यो जातीको योगदान रह्यो ।।
थारू हरूको छुट्टै रहनसहन तथा भेष भुषा रहेको छ यो जाती सोझो जातीको रूपमा चिनिन्छ थारू हरू सोझा हुनाले भारत बाट बिभिन्न चरणमा नेपाल छिरेका जमिन्दार देसी (मधेसी हरू) बाट ठुलो सोषणको चक्रमा परे अन्तत उनीहरूको जग्गा जमिन समेत देशी हरूले कब्जा गरे र थारू हरूलाइ हरूवा,चरूवा तथा कमैया बनाउन थाले, यिनै देशी हरूको सिको गर्दै पाहडबाट झरेका केही टाठा बाठा ले समेत थारू हरूमाथी कमैया हरूवा तथा चरूवाकै ब्यवाहर गरे, हालै मात्र नेपाल ले कमैया मुक्त गरेको छ ।

नेपाली जाति र 'नेपालीय' नागरिकता

नेपाल सरकारका मन्त्रीहरूको सार्वजनिक दाबीलाई पत्याउने हो भने भदौ महिनाभित्र हतियार व्यवस्थापनको मुद्दा टुङ्गिसक्नेछ, अन्तरिम संविधान जारी हुनेछ र माओवादीसहितको नयाँ सरकार गठनको बाटो खुल्नेछ। तत्पश्चात् संयुक्त सङ्क्रमणकालीन सरकारले २०६४ साल वैशाख महिनाभित्रै संविधानसभाको निर्वाचन सम्पन्न गराउने गरी तिथिमिति तथा विधिबारे अर्को महत्त्वपूर्ण घोषणा गर्नेछ। अर्कोतिर, एकथरी दरबारियाहरूको गाइँगुइँ सुन्ने हो भने न अन्तरिम विधान बन्छ, न त संविधानसभाको निर्वाचन नै घोषणा हुने छाँटकाँट छ। विभिन्न नसल्टिएका मुद्दाहरूको अत्तो थापेर नयाँ संविधान बनाउने जिम्मेवारीबाट पन्छिँदै राज्यले यथास्थितिलाई निरन्तरता दिन कुनै कसर बाँकी राख्ने छैन।

राजाको भूमिकाको निर्क्योल, सेनाको लोकतन्त्रीकरण, न्यायपालिकाको आधुनिकीकरण, नोकरशाहीको रुपान्तरण, माओवादी लडाकाहरूको व्यवस्थापन तथा विस्थापितहरूको पुनःस्थापन बेगर सम्पन्न गरिने संविधानसभाको निर्वाचन पूर्णतः निष्पक्ष हुन नसक्ने कुरा स्वतःसिद्ध छ। तर राजनीतिक प्रश्नहरूको तात्कालिक सम्बोधन विवादित प्रक्रियाबाट समेत सम्भव हुन्छ। उद्देश्य, प्रक्रिया वा निष्कर्षबारे प्रश्नै नउठेको निर्वाचन संसारमा कहीँ पनि भएको छैन। त्यसैले सीमितताहरूका बाबजूद, महत्त्वपूर्ण राजनीतिक प्रश्नहरू संविधानसभाले नै सम्बोधन गर्ने गरी संविधानसभा गठनका लागि निर्वाचन गराउन असम्भव छैन। निर्वाचन प्रक्रियाका क्रममा अहम् प्रश्नहरूको सार्वजनिक सुनुवाई हुन्छ, सर्वस्वीकार्य उत्तर भेट्टाउन सकिन्छ। तर नागरिकताको मुद्दालाई सम्बोधन नगरी गरिने निर्वाचन अर्को झनै विस्फोटक विद्रोहका लागि आधारभूमि तयार गर्ने अभ्यास बन्न सक्दछ, किनभने प्रत्येक व्यक्तिको राष्ट्रियता उसको पहिचानसँग गाँसिएको हुन्छ। पहिचान राजनीतिक, आर्थिक, सांस्कृतिक तथा सामाजिक रूपले परिभाषित भएपछि जातीय परिचयको रूपमा स्थापित हुन पुग्दछ। भनिन्छ, वर्गीय युद्धका लडाकाहरू मार्नलाई तयार हुन्छन्, त्यसैले तिनीहरूसँग सतर्क रहनुपर्दछ। तर जातीय युद्धका लडाकाहरू मर्नलाई अगाडि सर्छन् र तिनका निशानाले सावधान हुने अवसर समेत पाउँदैनन्।

माओवादी विद्रोहले लैङ्गिक, क्षेत्रीय र जातीय मुद्दाहरू उठाएको भए तापनि मूलतः यो वर्गीय सशस्त्र आन्दोलन हो। जति नै काटामार गरे पनि अधिकांश माओवादी लडाका एवं नेपाली सेनाका जवानहरूको जातीय तथा वर्गीय पृष्ठभूमि एउटै भएकाले राजनीतिक अपसारण (पोलिटिकल सेट्लमेन्ट) भएको पर्सिपल्टदेखि ती त्यसरी नै एउटै भाषा बोल्न थाल्ने छन् जसरी अहिले एमाले र काङ्ग्रेसका अधिकांश सांसदहरू एकसमानको मध्यमवर्गीय आवाज मुखर गरिरहेका छन्। तर, परिचय र पहिचानको सम्मान बेगर नै निरन्तर रैतीका दर्जामा राखिएका नागरिकताविहीन 'नेपालीहरू' ले कथंकदाचित विद्रोह गर्नुपर्ने अवस्था उत्पन्न भयो भने त्यहाँ निकासको ठाउँ बाँकी रहने छैन। दुर्भाग्यवश, अहिलेसम्म नागरिकताको मुद्दालाई कृत्रिम मतैक्यता

(“सबै नेपालीले नागरिकता पाउनुपर्छ”) वा दुराग्रही प्रचारबाजी (“नागरिकता भारतीय मुद्दा हो”) मा सीमित गरियो। यसले गर्दा तार्किक विवेचना बेगर सुनेको/सुनाइएको भरमा राय बनाउने र त्यस्तो पूर्वाग्रह विपरीतका विचारहरू सुन्न समेत नचाहने प्रवृत्ति व्यापक बन्दै गइरहेको छ। नेपालको स्थायित्व र लोकतन्त्रको भविष्यको लागि 'नेपाली जाति' र 'नेपाली नागरिक' बीचको फरक बारे खुला बहस चलाउन हिच्किचाउनुपर्ने कुनै कारण छैन। छलफलमा मतभिन्नता देखिन सक्छ र त्यसलाई वस्तुगत तर्कका आधारमा कम गर्न सकिन्छ। तर मौनताबाट उब्जिने मतभिन्नताले राष्ट्रियता र लोकतन्त्रको जरालाई नै समाप्त गर्ने हुँदा नागरिकताको मुद्दालाई संविधानसभाको तयारीसँग जोड्न जरुरी छ।

रचित समुदाय
सबभन्दा पुरानो र स्वाभाविक 'समुदाय' परिवार हो। परिवारको विस्तृत स्वरुप जस्तै कुल, जाति वा घरघर जस्ता पहिचानहरूलाई पनि प्राकृतिक मान्न सकिन्छ। तर 'राष्ट्रियता' पूर्ण रूपमा कृत्रिम परिचय हो र यसको निर्माण जातीय प्रमुख वा मुखियाहरूबाट आफ्ना वफादारहरूको समुदाय स्थापित गर्न प्रयोग गर्न शुरु भएको हुनुपर्दछ। राष्ट्रियता 'रगतको नाता', नस्ल (रेस), धर्म र भाषाको आधारमा निर्धारण गर्ने गरिन्छ। यसको विपरीत नागरिकता राज्यसँग जोडिएर प्रयोग हुन्छ। तर, राष्ट्रियता (नेशन्यालिटी) तथा नागरिकता
(सिटिजेनशिक) लाई समानार्थी शब्दको रूपमा बुझ्ने प्रचलन १९ औँ शताब्दीको युरोपबाट शुरु भयो। र, त्यसपछि नै भए युरोप–केन्द्रित दुई विश्वयुद्ध र अनेकन् स–साना युद्धहरू।

हुन त एकता, बन्धुत्व तथा ऐक्यबद्धतामा आधारित नागरिकताको अवधारणा फ्रान्सेली क्रान्तिले नै स्थापित गरिसकेको थियो। तर, बेलायतको विस्तृत उपनिवेशका कारणले गर्दा राष्ट्रियता–आधारित अङ्ग्रेजहरूको नागरिकताको अवधारणाले व्यापकता पायो। अहिले पनि राष्ट्रियता र नागरिकतालाई एउटै ठान्ने मानसिकता व्यापक छ। नागरिकताका लागि 'रगतको अधिकार' (जस् सैन्ग्युनिस) भन्ने पुरातन मान्यता जापान र जर्मनी बाहेक अन्त कतै कायम नरहे पनि नेपालको नागरिकता ऐन भने ल्याटिन भाषाको त्यही पुरानो अभिव्यक्तिबाट अभिप्रेरित छ। नागरिकता सम्बन्धी अर्को अवधारणा क्षेत्राधिकार (जस् सोली) हो, जसमा जन्मेको ठाउँको नागरिकता व्यक्तिको जन्मसिद्ध अधिकार हो। नागरिकताको तेस्रो अवधारणा ऐक्यबद्धता होः समान उद्देश्यका लागि समान दुश्मन वा चुनौतीसँग लडेको व्यक्तिहरू आफ्ना सम्पूर्ण विविधताहरूको बाबजूद एउटै भूमिभित्रका समान नागरिक हुन्। अहिले संसारका धेरै जसो मुलुकहरूले रगत र माटोसँग जोडिएका नागरिकताका अवधारणाहरूलाई संयुक्त रूपमा अङ्गीकार गरेका छन्।

नेपालमा नागरिकताको अवधारणाको विकास भने अनौठो किसिमले भएको छ। अरू देशहरू क्रमशः उदार बन्दै गएको बेला समेत नेपाल आफ्नो 'बन्द मनस्थिति' परित्याग गर्न कदापि तयार भएन। जर्मनी र जापानजस्तै पैतृक रगतको प्राथमिकता, फ्रान्समा जस्तो एउटै भाषाको प्रधानता र भुटानको जस्तो समान पोशाकको आवश्यकताले गर्दा नेपालको नागरिकताका प्रावधानहरू संसारमै सबभन्दा अनौठो छन्।

नेपालका नागरिकता सम्बन्धी कानूनहरू अत्यन्त कठोर हुँदाहुँदै पनि मोल तिर्न सक्नेका लागि नागरिकताको प्रमाणपत्र खरीद गर्न भने खासै गाह्रो छैन। पुस्तौँपुस्तादेखि मधेशमा बसोबास गरिरहेकालाई नागरिकता प्रमाणपत्र पाउन विद्यमान प्रावधानहरू अनुसार असम्भव जस्तै, तर मोल तिर्न सक्ने बब्लु श्रीवास्तव वा त्यस्तै अन्य शङ्कास्पद चरित्रका व्यक्तिहरूले सजिलै चाहेजति नाउँमा खोजे जति नागरिकता सजिलै पाउन सक्दछन्।

नागरिकतालाई कृत्रिम 'नेपाली जाति' को एकाधिकारको 'वस्तु' बनाइएकाले नेपालका अन्य बासिन्दाहरूलाई नागरिक बनाउने वा नबनाउने भन्ने कुराको निर्क्योल नेपालको वर्चस्ववादी समुदायको सनकमा निर्भर हुन पुगेको छ। नागरिकताको प्राप्तिका लागि टोपी भाडामा लिएर भए पनि तस्बिर खिचाउनुपर्ने वा नेपाली भाषा लेखपढ गर्न नजान्नेले नागरिकता पाउन नसक्ने जस्ता नियमहरूको बहुभाषिक, बहुधार्मिक, बहुसांस्कृतिक तथा नस्लीय विविधताहरूले भरिएको नेपालमा कुनै औचित्य छैन। तर स्पष्ट परिभाषा समेत नभएको 'नेपाली जाति' को अमूर्त अवधारणामा आधारित नेपाली नागरिकताका प्रावधानमा संशोधनका मागहरूलाई सदैव सम्बोधनको साटो तिरस्कार गर्ने गरिएको छ। भनिन्छ, राष्ट्रवाद जति अमूर्त हुन्छ, त्यति नै त्यसको भक्ति अन्धो पनि हुन्छ। यस्तै नस्लीय (रेसियल) अन्धोपनाका कारण नेपालको एउटा महत्त्वपूर्ण भूखण्डका आदिवासीहरूलाई नागरिकताविहीन अवस्थामा राखिएको पनि हुन सक्छ। तर, मूल रूपमा नेपालको नागरिकता काल्पनिक नेपाली जातिका राष्ट्रियतासँग जोडिन पुगेकाले जटिल बनेको हो। 'नेपाली जाति' का व्यक्तिहरूको भारतीय भए जस्तै मैथिल, भोजपुरिया, अवधिया वा तिब्बतेली जातिका व्यक्तिहरूको जन्मथलोको नागरिकता सुनिश्चित नभएसम्म नेपालको स्थायित्व, समृद्धि एवं लोकतन्त्रीकरण सम्भव हुनेछैन।

भूमिसूता नागरिक
नेपाल अवस्थित रहेको भूखण्डको कम्तीमा ५००० वर्षको प्रामाणिक इतिहासको तुलनामा आधुनिक नेपाल राज्यको सिमाना निश्चित भएको इतिहास, नयाँ मुलुक गाभिएपछिको समयावधिलाई गणना गर्ने हो भने, १५० वर्ष पनि पुगेको छैन। त्यसैले 'पितृभूमि' (फादरल्याण्ड) को जर्मन वा जापानी नागरिकताको सिद्धान्त अङ्गीकार गर्नका लागि सबभन्दा पहिले आधुनिक नेपालको अवधारणालाई नै अस्वीकार गर्नुपर्ने हुन्छः त्यो किनभने व्यवहारमा मुलुकको बाँकी भूभाग 'नेपाल' अर्थात् काठमाडौँको आन्तरिक उपनिवेश सरह रहँदै आएको भएता पनि सिद्धान्ततः त्यस्तो प्रस्ताव गर्ने आँट कसैले गरेको छैन। इजरायलमा जस्तो बहुजातीय तर एकल नस्लको नागरिकता समेत नेपालमा सम्भव छैन। पाकिस्तानको जस्तो साम्प्रदायिक राज्य नेपाल नरहेकाले धर्म आधारित नागरिकताको सिद्धान्त समेत यहाँ लागु गर्न सकिँदैन। संसारभरिका सबै नेपाली भाषीहरूको पैतृक थलो तथा पुण्यभूमिको रूपमा नस्लीय नागरिकताको अधिकार नेपालका लागि महँगो ठहरिन सक्छ। त्यसैले स्थलीय (टेरिटोरिअल) नागरिकता नेपालको लागि सबभन्दा उपयुक्त विकल्प हो। तर स्थलीय नागरिकताका प्रावधानहरू भने उदार हुनु जरुरी छ।

पृथ्वी नारायण शाहले आफ्नो जङ्गी, निजामती तथा कर्मकाण्डी भारदारहरूलाई विजित भूभाग जागिरका रूपमा भागबण्डा लगाउन थालेदेखि नै भूमिसूता (जमिनबाट जन्मिएका) भन्दा भूमिपतिको हकले प्राथमिकता पाउने संस्कारले आधिकारिकता पाएको हो। यस संस्कार अनुसार महोत्तरीको लालपुर्जावाला भूमिपुत्र म्यानहाटनमा बसे पनि उसका शाखासन्तानले नेपालको नागरिकता पाउन सक्दछन्, तर पुस्तौँदेखि उही थलोमा बसोबास गरिरहेका भूमिहीन किसान वा मजदुरको नागरिकता राज्यको तजविजमा निर्भर छ। मधेशका ४० लाख वा ६० लाख वा त्यस्तै अरू कुनै काल्पनिक आँकडाका आधारमा नागरिकताविहीनहरूको पीडालाई बुझ्न सकिँदैनः एक मात्र नागरिकताविहीन व्यक्ति पनि राज्यको वैधानिकता एवं स्वीकार्यतामा लागेको स्थायी प्रश्नचिह्न हो।

विश्वव्यापी मानवअधिकारको घोषणापत्रको दफा १५ अनुसार राष्ट्रियता प्रत्येक व्यक्तिको नैसर्गिक अधिकार हो र कसैलाई पनि राष्ट्रियता हासिल वा परिवर्तन गर्नबाट वञ्चित गर्न पाइँदैन। यदि नेपालको नागरिकतालाई नेपाली राष्ट्रियताको समेत प्रमाण मान्ने हो भने नेपालभित्रका सम्पूर्ण जातीय समूहहरू अटाउन सक्ने गरी नेपालीयताको समावेशी परिभाषा खोज्नुपर्दछ। होइन भने नेपालीपन नस्लवादको कृत्रिम राष्ट्रियताले सबै नेपालीय नागरिकहरूको बोझ धेरै समयसम्म बोक्न सक्दैन। “जहाँ गए पनि, जहाँ बसे पनि यो मन त मेरो नेपाली हो” भन्ने गीतको नस्लीय राष्ट्रियता बेजोड छ, तर नेपालीको राज्य–आधारित राष्ट्रियतालाई जनाउने नागरिकताले सांस्कृतिक रूपमा अनेपाली रहेका नेपालीय जनताहरूको परिचयलाई पनि उत्तिकै सम्मान दिन सक्नुपर्दछ।

हतारमा घोषणा गरेर फुर्सदमा व्यावहारिक कठिनाईहरूबारे गन्थन गर्ने नेपालका राजनीतिकर्मीहरूले नागरिकताको अभिलेखीकरणबारे अझैसम्म पनि मतैक्यता कायम गर्न सकेका छैनन्। नागरिकतालाई 'समस्या' ठान्ने नस्लवादी निर्णयकर्ताहरूले बुझ्नै पर्ने कुरा के हो भने नागरिकता बारे राज्यको काम अभिलेख राख्ने र प्रमाणपत्र जारी गर्ने मात्रै हो। त्यस काममा जे–जति ढिलाइ गरे पनि कुनै पनि व्यक्तिलाई नागरिकताविहीन अवस्थामा राख्ने अधिकार राज्य–संयन्त्रलाई हुँदैन। नागरिक र आप्रवासी छुट्याउने सबभन्दा उपयुक्त निकाय सबभन्दा तल्लो तहको स्थानीय सरकार हो। त्यसैले गाविस वा नगरपालिकाले जारी गर्ने नागरिकताको प्रमाणपत्र सबभन्दा प्रामाणिक हुन्छ। केन्द्र सरकारका निकायहरूले नागरिकताको जञ्जालमा फस्नु भनेको स्वयं आफ्नो वैधानिकता र स्वीकार्यता सुस्तरी गुमाउँदै जानु हो।

अहिले इजरायलका बारेमा भन्न थालिएको छः कि त्यो राष्ट्र यहुदी भएर बाँच्न सक्छ वा लोकतान्त्रिक बनेर फस्टाउन सक्छ, दुवै थोक बनिराख्न खोजेसम्म युद्ध टुङ्गिने छैन। नेपालका बारेमा पनि त्यसैगरी ठोकुवा गर्न सकिन्छः नेपाली जातिको अवधारणा कायम रहेसम्म नेपाल राज्यको समावेशी चरित्र स्थापित हुनसक्ने छैन र लोकतन्त्र मृगतृष्णा सरह नै रहिरहनेछ। सुदृढ एवं समुन्नत नेपाल राज्य बनाउनका लागि 'नेपालीयता' को समावेशी नागरिकतामा आधारित लोकतान्त्रिक व्यवस्था संस्थागत गर्नु जरुरी छ। झण्डै आधा जनसङ्ख्याको परिचय र पहिचानलाई प्रश्नको घेराभित्र राखिराख्ने नस्लवादी नागरिकता नीतिले मुलुकको विकासलाई नै अवरुद्ध गरिराखेको कुरा अनौपचारिक कुराकानीमा प्रायशः सबै राजनीतिकर्मीहरूले स्वीकार गर्ने गर्दछन्। तर नस्लवादी सोच तर्कमा नभएर अन्धविश्वासमा आधारित हुन्छ, त्यसैले कृत्रिम नेपाली जाति र काल्पनिक नेपालीपनबाट नेपालीय राष्ट्रियता तथा 'नेपालीयता'को सोच स्थापित गर्न सजिलो छैन। प्रस्तावित राष्ट्रगानका सम्भाव्य रचयिताहरूले भने भविष्यमुखी अवधारणालाई ध्यान दिएर सृजना गर्ने हो भने नेपाल राज्य निर्माणको निरन्तर कामले थप ऊर्जा र गति प्राप्त गर्ने निश्चित छ।हिमाल खबर पत्रिकाबाट समाबेस गरियको

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Sakela Sili Competition (Ashford Kent,UK) 2068/ 2011

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तले ङे चु सए / देउरालीर प्रेनो ङलाइ

Chau Chhyanba Butte

Nepal is located in the Himalayas and contains eight of the ten highest mountains in the world. The Himalayas are often called the roof of the world. The mountains have done much to shape the history and culture of the nation. This small, landlocked nation sits between Tibet (now part of modern China) and India and has been influenced by both nations. But, thanks to the seclusion of the mountains, Nepal has developed many cultures of its own. There are many people groups in Nepal, and they remain quite isolated. The largest group, and the one that is currently in power, is the Brahmin and Chetri.
Researching the Brahmin and Chetri has been interesting since they have spread throughout the country and enforced their culture on the other people groups. Their success in making their culture the national culture can be seen in the fact that many authors fail to note the distinction, if they are even aware of it, between the Brahmin and Chetri and Nepali culture. They have, however, maintained their preeminence in society, through an adaptation of the Hindu caste system. These people of Aryan descent hold the key to the nation, and an understanding of their history and culture is essential to an effective ministry in Nepal.
The Brahmin and Chetri are of Indo-Aryan ancestry. In this paper they are treated as one people group because in the Nepali adaptation of the caste system they are very close and allow inter-marriage, which is not allowed with the lower castes.
Nepal has a more relaxed form of the Hindu four-caste system. The Brahmin were originally the priests and teachers and were highly respected. The Chetri were the protectors, the warriors, and the leaders of the people. The Baishya were the traders and craftsmen, and the Sudra were the common workers. The Pani Nachalne were so low they were not included in the caste system. They are the famous “untouchables.”
The Nepali version of the caste system commonly groups the upper two castes together as the Parbatiya or Tadgadhari which means “born-twice” or born-again. Born-again in this case refers to incarnation instead of salvation, but this term is still kind of neat. The other two castes are grouped together as the Matwali. Either as a reflection of the Parbatiya’s view of the Matwali or an accurate description of their life style, the word Matwali means “alcohol drinker.” While the Parabatiya are Indo-Aryan, the Matwali are mostly Tibeto-Burman. The Brahmin and Chetri are not only a separate economic class they also have a separate history.
The history of the Brahmin and Chetri reaches back to the ancient Khas. Little is known about this large group of people. Very few artifacts have been found. They were evidently Indo-Aryan Hindus. In the fourteenth century, the Muslims invaded northern India and the Rajasthani princes, who where also Hindu, fled into the Khas territory but quickly took over, dividing the area into many small kingdoms. They also conquered the Gurung and Magar in the midwestern section of modern Nepal.
The Eastern most kingdom of the Gurung territory was Gorkha. The city of Gorkha is just east of the center of modern Nepal between Kathmandu to the east and Pokhara to the west. Prithvi Narayan Shah, king of Ghorka from 1722-1775, was attracted to the wealth of the Kathmandu valley, which at the time was inhabited by Tibeto-Burman people, the most famous of which were the Newars. The Malla dynasties had been in power since the late twelfth century but by the eighteenth century had split into three city-states fighting among themselves. Prithvi Narayan Shah took advantage of the Malla weakness and internal fighting and began a 20-year war of attrition to take the valley. He then went on to conquer all of modern-day Nepal plus a good bit more. Several wars with the British of India and the Chinese have shrunk the border down to its present size.
The present king of Nepal, Gyanendra Bir Bikram Shah, is the twelfth in the Shah dynasty. He is a Chetri of the Thakuri family. While the Shah dynasty has remained unbroken, from 1846-1951 a hereditary prime minister called a Rana was the head of government. The Rana were supported by the British, and when the British left India after World War II, they soon fell.
The Gorkhali also called Pahari (people of the hills) spread throughout the new land and multiplied greatly. The Brahmin and Chetri are the desendants of the ancient Gorkhali or Khas. They assigned the conquered people for the most part to the lower castes. However, not all groups have accepted these designations.
Even though they only make up about thirty to forty percent of the people of Nepal, The Brahman and Chetri have made their language the national language and call it Nepali. This language is also known as Kha-Nepali, Khas Kura, Gorkhali, Parbatiya, or Eastern Pahari. They have used various methods to “encourage” the other people groups to learn it. This has also made research difficult since there are now many different people groups of many different backgrounds that speak the same language.
With a history of oppression and subjugation you would expect to find Nepal about ready to explode with racial tension and a strong anti-caste movement. What is surprising, though, is that while there is a lot of tension and a strong communist movement, caste does not seem to be the main issue. As a matter of fact the majority of the leadership of the two communist parties are Brahmin and Chetri.
Nepal is a constitutional monarchy. It is the only Hindu Monarchy in the world. There are two main parties. The Congress party currently has a significant majority but is actually a combination of several other parties. The Opposition is led by one of two major Maoists Parties. The Communists have not been able to gain much control, but they have been managing to cause a lot of trouble. The leaders of both parties and most of the members are Brahmin and Chetri. The lower castes and the indigenous peoples of Nepal are very rarely involved in politics even though the Constitution now makes it illegal to discriminate against them. Discrimination was eliminated primarily because of outside pressure, but unofficial and social discrimination is still a problem.
The Brahmin and Chetri control the educational system and the Nepali language and culture are becoming even more dominant. Most schools are Nepali only, and the nations university is also Nepali only. To become a citizen, which many of the indigenous people are not, you must learn Nepali.
One of the most desired and well paying jobs in Nepal is in a non-government organization (NGO). Nepal has been the recipient of millions in humanitarian aid. Large portions of this money go into the pockets of the people who are given the responsibility of using it for the benefit of the people. There are several websites devoted to exposing and challenging caste discrimination. One of the main arguments given in their challenges is that a disproportionate number of Brahmin and Chetri are receiving these much coveted positions. There is little information on discrimination within the business world of Nepal. This is probably because there is not as much money in Nepali business. Although you cannot be absolutely certain when arguing from silence, it appears that the positions that are most desired and considered the most important are in NGO’s not business or government. The NGOs claim that their allocation of positions are in line with government population statistics. But, even this has been challenged.
Some have compared Nepal to America because of its great diversity. Actually Nepal has greater diversity and does not have a group with an unquestioned majority, like the whites of America. Nepal has fifty to one hundred or more people groups. The government has been accused of over-counting the Brahman and Chetri population and undercounting other groups. For example after much “persuasion” almost sixty percent of the people speak Nepali, therefore the Brahmin and Chetri claim to represent the majority of the people. Opposition groups claim that they are only thirty percent, and that since the women are not represented, they only represent fifteen percent of the population. The interesting thing about this is that the next largest group is only about eight percent, so the Brahmin and Chetri are still the largest group. The other claim made by the advocates for the indigenous people is that many villages are assigned to the “other” category and then lumped under the Chettri even though it is obvious they are not Chetri because they have never been treated with that much respect.
Their religion is traditionally Hindu, but in Nepal it has become very much mixed with Buddhism and Tantra or Animism. The Nepalis worship Buddha as a reincarnation of Vishnu a Hindu god. And for some reason the Buddhist worship many of the Hindu gods. They simply practice the religion that their families have been practicing for years.
In Nepal the practice of religion is far more important than doctrine. Religion is very integrated into their daily lives. They pray every morning and they have many religious festivals. All public holidays have religious significance. One other interesting fact is that the Brahmin and Chetri are vegetarians, but this is not from some general respect for animal life. Millions of animals are sacrifice as part of many of their holidays. The cow, however, is given a special place. The cows are thought to be divine. In Nepal the exclamation “Holy Cow” would be seen as simply redundant.
Most Nepalis are rural. It is still mostly an agricultural society. Things are changing rapidly, though, now that they are open to the outside world. There has been much industrial activity lately, and the country is starting to become more urban. The Brahmin, which were considered to be like the holy cows, did not originally own land. They were to be supported by the people, but many today have land and are farmers. As Nepal becomes more industrialized and urban, there will be drastic shifts in culture that could eventually sweep away the caste system.
The Nepalis eat Bhats…ok, Bhat, that is rice. Rice and curried vegetables are to the Nepali what hamburgers and french fries are to some Americans. In my humble opinion both could get boring. Actually the same or similar meals every day would get boring no matter what it is. In the cities, especially Kathmandu, you can get a bit more variety, but most of the people have very little variety. It is somewhat surprising for Nepal to have such a boring menu given its location, sandwiched between two countries that are famous for their food.
Nepal’s traditional art and fashion seem to have been developed by two groups that are so different that they hardly seem like they belong in the same nation. The temples in Nepal, many of which date back to the days when Tantra was the main religion, are now controlled by the Brahmin. The art that is found in these temples is anything but modest. The walls are often decorated with images of humans, gods, monkeys, and other creatures having sex in many painful or impossible positions, frequently with three or more partners. Ritual sex, as in many cultures, was seen as a way to gain favor with the gods, especially fertility gods who were very important to agriculture. The Brahmin and Chetri have done nothing to hide or remove this art.
In stark contrast to the temple art, Nepali fashion is very modest. Women wear robes that completely cover them and men wear baggy pants and long tunics. Modern fashion shows held in Nepal have been viewed more as entertainment than a real model for the clothes of the future. Many people like to see the strange clothes or all the skin that the clothes do not cover, but few ever even think about wearing such odd outfits. There has been considerable modernization in clothing styles in the last few decades but Nepal and the Brahmin and Chetri in particular remain much more conservative than the average American.
The Brahmin and Chetri, like most other people groups in southeast Asia, wear there life savings as jewelry. The jewelry in Nepal, especially, is quite large by western standards. Each people group has its own style. Supposedly, you can tell what people group or village people are from by their jewelry. The Brahmin and Chetri men can be identified by their Janai, a three strand cord that only they are supposed to wear.
When working with the Brahmin and Chetri and any other people group in Nepal there is very little that the average American would find morally offensive, except possibly the animal sacrifice. But, a quick survey of the Old Testament should cure any moral objections. As Christians we know that this is no longer necessary, and in this case, they are offering sacrifices to the wrong God, but this is a problem that will go away when a person gets saved and should never become a major issue.
Two things that would be a problem are alcoholism and child prostitution. Most Brahmin and Chetri consider both to be wrong and so there would not be a general conflict in morals, but it would be easy to get so involved in these and other social issues that you forget your main purpose. The best cure for and prevention against sin is a relationship with Christ. In fact most people groups of Nepal are comparatively conservative. They may not be as conservative as Muslim nations or east coast America, but they are close. A person from central or especially western United States would have to be careful not to offend the Nepali sense of morality. Americans already have a bad reputation thanks to television and tourists, which represent primarily the most liberal of Americans.
Evangelism in Nepal presents an interesting problem since any church you start is likely to fill quickly with the lower castes and therefore make it almost impossible for that church to reach out to the Brahmin and Chetri because of the social barriers. It is similar to Free Will Baptists finding it difficult to get the wealthy to come to their churches, only worse because there is a definite line between the castes, which no one crosses, and very few will associate with anyone of the lower castes. In order to reach the Brahmin and Chetri you almost have to establish a church for the few Brahmin and Chetri that you can reach at first and then train them to evangelize others in their caste. As believers become more familiar with the Bible and with the God that loves all people regardless of their caste, you can encourage them to attend the Matwalis church and even start to minister to them. It would be a great testimony to Christianity if you could bring these very diverse groups together.
The church for the Brahmin and Chetri should be kept open and active until there are no unsaved Brahmin and Chetri left to reach. Individuals that are not part of the Brahmin and Chetri outreach should be encouraged to go to the main church as soon as is reasonably possible so that the upper caste church does not become an established and separate denomination. These churches should always be seen as an outreach group and training ground for missionaries, and not accepted as a tradition of helping these castes to remain separate.
Reaching the Brahmin and Chetri requires a unique approach that is custom built to work in their society. Unfortunately, many of the Americans who do not make the mistake of assuming that all cultures are similar to their own, make the mistake of assuming that all foreign missions should take the same approach that is used in tribal Africa or South America. The message of the gospel stays the same, but the method of spreading the gospel must adapt to the culture being reached

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नेपथ्यका सुमधुर २६ वटा गित हरु एउटै प्ले लिस्टमा

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20 World most beautiful places

Earth amazing sights

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Priyanka Chopra
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Qayamat

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Renowned Rai people

• Two senior cabinet ministers — Narad Muni Thulung and Bal Bahadur Rai — acted as Prime ministers of Nepal


• Indian Chief Minister of Sikkim Pawan Kumar Chamling


• Indian Member of Parliament Prem Das Rai


• Former Chancellor of the Royal Nepal Academy Lain Singh Bangdel


• Former Government Secretary and Chairman of Public Service Commission Santa Bahadur Rai


• Diplomat and scholar Professor Dr. Nobel Kishor Rai was ambassador to Germany


• Writer and literary critic Indra Bahadur Rai


• Writer and poet Pradip Rai wrote the national anthem of Nepal


• Plastic surgeon Shankar Man Rai


• Pop and rock singers like Dhiraj Rai


• National politicians like the vice-chairman of UML party Ashok Rai


• Army and police general Ram Kaji Bantawa


• Chief of Intelligence Department Chand Bahadur Rai


• Scholar of vedas Dr. Swami Prapannacharya


• Assam Assembly Government Speaker Tanka Bahadur Rai


• Vishal Rai

Kirat history and culture in Nepal

Nepal is a very ancient country, which has been ruled by many dynasties. Among them, the Kirat rule is taken as a very significant one, being the longest period that extended from pre-historic to historic period. In ancient Hindu scriptures, Nepal is referred as the "Kirat Desh" or "the Land of Kirats".
When the 28th Kirat King Paruka was ruling in the valley, the Sombanshi ruler attacked his regime many times from the west. Although he successfully repelled their attacks, he was forced to move to Shankhamul from Gokarna. He had built a Royal Palace called "Patuka" there for himself. The Patuka Palace is no more to be seen, except its ruins in the form of mound. "Patuka" had changed Shankhamul into a beautiful town. The last King of the Kirat dynasty was Gasti. He proved to be a weak ruler and was overthrown by the Sombanshi ruler Nimisha. It brought to the end of the powerful Kirat dynasty that had lasted for about 1225 years.
After their defeat, Kirats moved to the eastern hills of Nepal and settled down divided into small principalities. Their settlements were divided into three regions; namely, "Wallo-Kirant" or "near Kirant" that lay to the east of Kathmandu, "Majh-Kirat" or "central Kirat," and "Pallo-Kirat" that lay to the far east of the Kathmandu valley. These regions are still heavily populated by Kirats. Khambu are the inhabitants of near and central Kirat. Although, they are also quite densely populated in "Pallo-Kirat".
By religion, Kirats were originally nature worshippers. They worshipped ancestors and nature such as rivers, trees, animals and stones etc. Their primeval ancestors are Paruhang and Sumnima. Hinduism was introduced to and imposed on the Kirats only after the conquest of Gorkhali rulers whose root was in India. Kirats were quite tolerant and liberal to other religions. That was why Buddhism flourished during the Kirat rule in Nepal. Buddhism had rekindled a new interest and attitude among the people. Kirats had also built many towns. Shankhamul, Matatirtha, Thankot, Khopse, Bhadgoan and Sanga were prosperous cities with dense population. Thus, it can be safely said that the Kirat period had paved the way for further development and progress of Nepal in all sectors in future.

Description

According to Nepal's 2001 census, there are 635,751 Rai in Nepal representing 2.79% of the total population. Of this number, 70.89% declared themselves as practicing the traditional Kiranti religion and 25% declared themselves as Hindu. Yakkha were measured as a separate ethnic group of which 81.43% were Kirant and 14.17% were Hindu.^[1]
The Rai are divided into many different sub-groups - Bantawa, Chamling, Sampang, Dumi, Jerung, Kulung, Khaling, Lohorung, Mewahang, Rakhali, Thulung, Tamla, Tilung, Wambule, Yakkha, Yamphu, Jero (Jerung). Some groups number only a few hundred members. The languages together with the traditional religion of the Rai is known as Kirant.
More than 32 different Kiranti languages and dialects are recognized within the Tibeto-Burman languages family.Their languages are Pronominalised Tibeto-Burman languages, indicating their antiquity. The oral language is rich and ancient, as is Kiranti history, but the written script remains yet to be properly organised as nearly all traces of it were destroyed by the next rulers of Nepal, the Lichhavis and almost eradicated by the Shah dynasty.
The traditional Kiranti religion, predating Hinduism and Buddhism, is based on ancestor-worship and the placation of ancestor spirits through elaborate rituals governed by rules called Mundhum. Sumnima-Paruhang are worshipped as primordial parents. A major Rai holiday is the harvest festival, Nwogi, when fresh harvested foods are shared by all. The Bijuwa and Nakchhung (Dhami) or Priest plays an important role in Rai communities.
They do not truly belong to the caste system. The majority of Rai have never accepted casteism and never adopted a caste. The Nepal Federation of Indigenous Nationalities and the Nepal government have recognised this fact.
Because of the fiercely independent nature of the Rai community and its location at the eastern end of the consolidated Nepalese nation-state, they were given exceptional rights of Kipat autonomy and land ownership in their homeland of Majh (middle) Kirant.
Subsistence agriculture of rice, millet, wheat, corn and cotton is the main occupation of the Rai although many Rai have been recruited into military service with the Nepali army and police, and the Indian and British Gurkha regiments and Singapore Police Force.
Rai women decorate themselves lavishly with silver and gold coin jewelery. Marriage unions are usually monogamous and arranged by parents, although "love marriage", bride capture in the past and elopement are alternative methods. Music with traditional drums and string instruments such as yele, binayo, murchunga, dhol and jhyamta, dance such as Sakela or Sakewa dance, and distilled spirits (alcohol) called aaraakha, ngashi, or waasim are central to Rai culture.
Sakela or Sakewa dance is the greatest religious festival of Kirant Rai people in Nepal.

Rai people

The Rai are one of Nepal's most ancient indigenous ethnolinguistic groups. They were Raya meaning king. Once someone was recognized as a ruler then Hindus awarded the title Raja, Rai, Raya, Malla etc. When Kirant kings were defeated by Prithibinarayan Shaha then in B.S. 1832 given the title of Rai instead of Raya to all kirant people who used to live in wallo kirant and majh kirant for particular reason. The Rai are the Khambu (people of Khumbu region) The Rai belong to the Kirati group or the Kirat confederation that includes Limbu, Sunuwar, Yakkha and Dhimal ethnic groups.
According to the anthropologist Dor Bahadur Bista of Tribhuvan University and late Professor Suniti Kumar Chatterji (linguist and kiratologist, Calcutta University), Kirats migrated from the east via north Burma and Assam along the mid-hills (lower mountains) with their pigs in ancient times. (ref.30,31). Specially it is referring to Limbu and Dhimal who used to call themselves Yakthumba or Yoktumba. According to Imansing Chemjong they migrated from the Assam valley to Pallo kirant in around 600 AD.
According to Chatterji and other prominent linguists, the Rai, Limbu, and Dhimal languages are pronominalised (Austric/Kol influence) strongly indicating earliest migratory wave of these peoples compared to other Tibeto-Burmans whose languages are non-pronominalised. (ref.31)
The traditional homeland of the Rai extends across Solukhumbu, Okhaldhunga (Wallo Kirat or Near Kirat), home of the Nachhiring, Bahing, Wambule subgroups); Khotang, Bhojpur and the Udayapur Districts (Majh Kirat or Central Kirat), home of Bantawa, Chamling, in the northeastern hilly region of Nepal, west of the Arun River in the Sun Kosi River watershed. Rais are also found in significant numbers in the Indian state of Sikkim and in the northern West Bengal towns of Kalimpong and Darjeeling.

Chhetri of Nepal

Introduction / History
The Nepalese Chhetri are the major ethnic group in Nepal. They speak Nepali, which is the country's official language. The Nepalese have many racial, cultural, and linguistic similarities to the people of northern India. Their domestic and religious practices are also patterned after the higher Hindu castes of India.

Most Nepalese live in small villages in hilly terrain and are accustomed to traveling long distances on foot. They are known for their cheerfulness, good humor, resourcefulness, and self-confidence. Their population consists primarily of three "castes," or social classes: the Brahmans (priests and scholars); the Kshatriyas (rulers and warriors); and the Achut (laborers and servants). The Achut perform the most polluted tasks, such as cleaning bathrooms. Many also beg and scavenge for a living. As "untouchables," they are excluded from and considered ritually unclean by the other classes of Hindus.

Nepal opened its borders in 1951. However, foreign missionaries found it difficult to evangelize because of the strict government laws and scrutiny of foreigners.
What are their lives like?
Most of the Nepalese are farmers. They live in small rural settlements that are situated near rivers or springs. The villages consist of loosely grouped homes surrounded by farm land. Only the poorest families do not own land. In middle and southern Nepal, the land has been terraced for generations. Wet rice is grown during the monsoon season; dry rice, maize, millet, and wheat are raised on drier land during the summer and winter months. The Nepalese also cultivate vegetable gardens to feed their families. Most of the farmers raise buffalo and goats for meat and cows for milk.

Nepalese villages consist of loosely grouped homes surrounded by farm land. The villages are generally situated near rivers or springs, and the homes are connected by footpaths. Sometimes the paths meet together near a large tree that is used as a meeting place for the villagers, as well as a resting place for travelers. There are also a number of larger towns where the important temples or monasteries are located.

Houses are usually made of mud-brick with thatch or tin roofs. The bottom portions of the houses are painted with red clay, and the top halves are whitewashed. Most houses have two or more stories. The kitchen and living quarters are often located upstairs to keep them free of pollution by stray animals that might wander into the house. Most houses have porches and courtyards where people socialize and do crafts such as weaving.

Nepalese children, whether born to landowners or to servants, are treated well. Breast-feeding may continue until a child is three years old. There are many rites of passage for children, such as the first rice feeding and the first haircut. Also, girls go through puberty rites and boys go through initiations known as "sacred thread ceremonies." When they are about eight years old, the children begin doing domestic chores. Girls help care for the younger children, carry food for the animals, and haul water. Boys usually tend to the animals.

Nepalese girls were traditionally married before they reached the age of ten. Now, they usually marry later, but still do not begin living with their husbands until they have matured.
What are their beliefs?
Nepal is a Hindu nation in which the king is worshipped as an incarnation of the Hindu god, Vishnu (protector and preserver of world). Although most Nepalese are Hindus, there are still a large number of Buddhists and Muslims. All of these groups have held onto their traditional animistic beliefs (a belief that non-human objects have spirits). They recognize local gods, goblins, and spirits. They also believe in ghosts and demons that haunt the crossroads and rivers. Offerings are made to these spirits in order to appease them.

With Hinduism embracing 330 million gods, Nepal's capital, Kathmandu, has more temples, houses, and idols than people.
What are their needs?
Several missions agencies are now working among this people group; however, their progress has been slow. Very few of the Nepalese in Nepal know Jesus. Christianity is looked at as the "foreigners" religion. New believers are considered "untouchables" - the caste you do not mix with. Baptism is considered the ultimate proof of conversion, and the person performing the baptism can face up to a six-year prison term.

A Cultural Survey of the Brahmin and Chetri of Nepal

Nepal is located in the Himalayas and contains eight of the ten highest mountains in the world. The Himalayas are often called the roof of the world. The mountains have done much to shape the history and culture of the nation. This small, landlocked nation sits between Tibet (now part of modern China) and India and has been influenced by both nations. But, thanks to the seclusion of the mountains, Nepal has developed many cultures of its own. There are many people groups in Nepal, and they remain quite isolated. The largest group, and the one that is currently in power, is the Brahmin and Chetri.
Researching the Brahmin and Chetri has been interesting since they have spread throughout the country and enforced their culture on the other people groups. Their success in making their culture the national culture can be seen in the fact that many authors fail to note the distinction, if they are even aware of it, between the Brahmin and Chetri and Nepali culture. They have, however, maintained their preeminence in society, through an adaptation of the Hindu caste system. These people of Aryan descent hold the key to the nation, and an understanding of their history and culture is essential to an effective ministry in Nepal.
The Brahmin and Chetri are of Indo-Aryan ancestry. In this paper they are treated as one people group because in the Nepali adaptation of the caste system they are very close and allow inter-marriage, which is not allowed with the lower castes.
Nepal has a more relaxed form of the Hindu four-caste system. The Brahmin were originally the priests and teachers and were highly respected. The Chetri were the protectors, the warriors, and the leaders of the people. The Baishya were the traders and craftsmen, and the Sudra were the common workers. The Pani Nachalne were so low they were not included in the caste system. They are the famous “untouchables.”
The Nepali version of the caste system commonly groups the upper two castes together as the Parbatiya or Tadgadhari which means “born-twice” or born-again. Born-again in this case refers to incarnation instead of salvation, but this term is still kind of neat. The other two castes are grouped together as the Matwali. Either as a reflection of the Parbatiya’s view of the Matwali or an accurate description of their life style, the word Matwali means “alcohol drinker.” While the Parabatiya are Indo-Aryan, the Matwali are mostly Tibeto-Burman. The Brahmin and Chetri are not only a separate economic class they also have a separate history.
The history of the Brahmin and Chetri reaches back to the ancient Khas. Little is known about this large group of people. Very few artifacts have been found. They were evidently Indo-Aryan Hindus. In the fourteenth century, the Muslims invaded northern India and the Rajasthani princes, who where also Hindu, fled into the Khas territory but quickly took over, dividing the area into many small kingdoms. They also conquered the Gurung and Magar in the midwestern section of modern Nepal.
The Eastern most kingdom of the Gurung territory was Gorkha. The city of Gorkha is just east of the center of modern Nepal between Kathmandu to the east and Pokhara to the west. Prithvi Narayan Shah, king of Ghorka from 1722-1775, was attracted to the wealth of the Kathmandu valley, which at the time was inhabited by Tibeto-Burman people, the most famous of which were the Newars. The Malla dynasties had been in power since the late twelfth century but by the eighteenth century had split into three city-states fighting among themselves. Prithvi Narayan Shah took advantage of the Malla weakness and internal fighting and began a 20-year war of attrition to take the valley. He then went on to conquer all of modern-day Nepal plus a good bit more. Several wars with the British of India and the Chinese have shrunk the border down to its present size.
The present king of Nepal, Gyanendra Bir Bikram Shah, is the twelfth in the Shah dynasty. He is a Chetri of the Thakuri family. While the Shah dynasty has remained unbroken, from 1846-1951 a hereditary prime minister called a Rana was the head of government. The Rana were supported by the British, and when the British left India after World War II, they soon fell.
The Gorkhali also called Pahari (people of the hills) spread throughout the new land and multiplied greatly. The Brahmin and Chetri are the desendants of the ancient Gorkhali or Khas. They assigned the conquered people for the most part to the lower castes. However, not all groups have accepted these designations.
Even though they only make up about thirty to forty percent of the people of Nepal, The Brahman and Chetri have made their language the national language and call it Nepali. This language is also known as Kha-Nepali, Khas Kura, Gorkhali, Parbatiya, or Eastern Pahari. They have used various methods to “encourage” the other people groups to learn it. This has also made research difficult since there are now many different people groups of many different backgrounds that speak the same language.
With a history of oppression and subjugation you would expect to find Nepal about ready to explode with racial tension and a strong anti-caste movement. What is surprising, though, is that while there is a lot of tension and a strong communist movement, caste does not seem to be the main issue. As a matter of fact the majority of the leadership of the two communist parties are Brahmin and Chetri.
Nepal is a constitutional monarchy. It is the only Hindu Monarchy in the world. There are two main parties. The Congress party currently has a significant majority but is actually a combination of several other parties. The Opposition is led by one of two major Maoists Parties. The Communists have not been able to gain much control, but they have been managing to cause a lot of trouble. The leaders of both parties and most of the members are Brahmin and Chetri. The lower castes and the indigenous peoples of Nepal are very rarely involved in politics even though the Constitution now makes it illegal to discriminate against them. Discrimination was eliminated primarily because of outside pressure, but unofficial and social discrimination is still a problem.
The Brahmin and Chetri control the educational system and the Nepali language and culture are becoming even more dominant. Most schools are Nepali only, and the nations university is also Nepali only. To become a citizen, which many of the indigenous people are not, you must learn Nepali.
One of the most desired and well paying jobs in Nepal is in a non-government organization (NGO). Nepal has been the recipient of millions in humanitarian aid. Large portions of this money go into the pockets of the people who are given the responsibility of using it for the benefit of the people. There are several websites devoted to exposing and challenging caste discrimination. One of the main arguments given in their challenges is that a disproportionate number of Brahmin and Chetri are receiving these much coveted positions. There is little information on discrimination within the business world of Nepal. This is probably because there is not as much money in Nepali business. Although you cannot be absolutely certain when arguing from silence, it appears that the positions that are most desired and considered the most important are in NGO’s not business or government. The NGOs claim that their allocation of positions are in line with government population statistics. But, even this has been challenged.
Some have compared Nepal to America because of its great diversity. Actually Nepal has greater diversity and does not have a group with an unquestioned majority, like the whites of America. Nepal has fifty to one hundred or more people groups. The government has been accused of over-counting the Brahman and Chetri population and undercounting other groups. For example after much “persuasion” almost sixty percent of the people speak Nepali, therefore the Brahmin and Chetri claim to represent the majority of the people. Opposition groups claim that they are only thirty percent, and that since the women are not represented, they only represent fifteen percent of the population. The interesting thing about this is that the next largest group is only about eight percent, so the Brahmin and Chetri are still the largest group. The other claim made by the advocates for the indigenous people is that many villages are assigned to the “other” category and then lumped under the Chettri even though it is obvious they are not Chetri because they have never been treated with that much respect.
Their religion is traditionally Hindu, but in Nepal it has become very much mixed with Buddhism and Tantra or Animism. The Nepalis worship Buddha as a reincarnation of Vishnu a Hindu god. And for some reason the Buddhist worship many of the Hindu gods. They simply practice the religion that their families have been practicing for years.
In Nepal the practice of religion is far more important than doctrine. Religion is very integrated into their daily lives. They pray every morning and they have many religious festivals. All public holidays have religious significance. One other interesting fact is that the Brahmin and Chetri are vegetarians, but this is not from some general respect for animal life. Millions of animals are sacrifice as part of many of their holidays. The cow, however, is given a special place. The cows are thought to be divine. In Nepal the exclamation “Holy Cow” would be seen as simply redundant.
Most Nepalis are rural. It is still mostly an agricultural society. Things are changing rapidly, though, now that they are open to the outside world. There has been much industrial activity lately, and the country is starting to become more urban. The Brahmin, which were considered to be like the holy cows, did not originally own land. They were to be supported by the people, but many today have land and are farmers. As Nepal becomes more industrialized and urban, there will be drastic shifts in culture that could eventually sweep away the caste system.
The Nepalis eat Bhats…ok, Bhat, that is rice. Rice and curried vegetables are to the Nepali what hamburgers and french fries are to some Americans. In my humble opinion both could get boring. Actually the same or similar meals every day would get boring no matter what it is. In the cities, especially Kathmandu, you can get a bit more variety, but most of the people have very little variety. It is somewhat surprising for Nepal to have such a boring menu given its location, sandwiched between two countries that are famous for their food.
Nepal’s traditional art and fashion seem to have been developed by two groups that are so different that they hardly seem like they belong in the same nation. The temples in Nepal, many of which date back to the days when Tantra was the main religion, are now controlled by the Brahmin. The art that is found in these temples is anything but modest. The walls are often decorated with images of humans, gods, monkeys, and other creatures having sex in many painful or impossible positions, frequently with three or more partners. Ritual sex, as in many cultures, was seen as a way to gain favor with the gods, especially fertility gods who were very important to agriculture. The Brahmin and Chetri have done nothing to hide or remove this art.
In stark contrast to the temple art, Nepali fashion is very modest. Women wear robes that completely cover them and men wear baggy pants and long tunics. Modern fashion shows held in Nepal have been viewed more as entertainment than a real model for the clothes of the future. Many people like to see the strange clothes or all the skin that the clothes do not cover, but few ever even think about wearing such odd outfits. There has been considerable modernization in clothing styles in the last few decades but Nepal and the Brahmin and Chetri in particular remain much more conservative than the average American.
The Brahmin and Chetri, like most other people groups in southeast Asia, wear there life savings as jewelry. The jewelry in Nepal, especially, is quite large by western standards. Each people group has its own style. Supposedly, you can tell what people group or village people are from by their jewelry. The Brahmin and Chetri men can be identified by their Janai, a three strand cord that only they are supposed to wear.
When working with the Brahmin and Chetri and any other people group in Nepal there is very little that the average American would find morally offensive, except possibly the animal sacrifice. But, a quick survey of the Old Testament should cure any moral objections. As Christians we know that this is no longer necessary, and in this case, they are offering sacrifices to the wrong God, but this is a problem that will go away when a person gets saved and should never become a major issue.
Two things that would be a problem are alcoholism and child prostitution. Most Brahmin and Chetri consider both to be wrong and so there would not be a general conflict in morals, but it would be easy to get so involved in these and other social issues that you forget your main purpose. The best cure for and prevention against sin is a relationship with Christ. In fact most people groups of Nepal are comparatively conservative. They may not be as conservative as Muslim nations or east coast America, but they are close. A person from central or especially western United States would have to be careful not to offend the Nepali sense of morality. Americans already have a bad reputation thanks to television and tourists, which represent primarily the most liberal of Americans.
Evangelism in Nepal presents an interesting problem since any church you start is likely to fill quickly with the lower castes and therefore make it almost impossible for that church to reach out to the Brahmin and Chetri because of the social barriers. It is similar to Free Will Baptists finding it difficult to get the wealthy to come to their churches, only worse because there is a definite line between the castes, which no one crosses, and very few will associate with anyone of the lower castes. In order to reach the Brahmin and Chetri you almost have to establish a church for the few Brahmin and Chetri that you can reach at first and then train them to evangelize others in their caste. As believers become more familiar with the Bible and with the God that loves all people regardless of their caste, you can encourage them to attend the Matwalis church and even start to minister to them. It would be a great testimony to Christianity if you could bring these very diverse groups together.
The church for the Brahmin and Chetri should be kept open and active until there are no unsaved Brahmin and Chetri left to reach. Individuals that are not part of the Brahmin and Chetri outreach should be encouraged to go to the main church as soon as is reasonably possible so that the upper caste church does not become an established and separate denomination. These churches should always be seen as an outreach group and training ground for missionaries, and not accepted as a tradition of helping these castes to remain separate.
Reaching the Brahmin and Chetri requires a unique approach that is custom built to work in their society. Unfortunately, many of the Americans who do not make the mistake of assuming that all cultures are similar to their own, make the mistake of assuming that all foreign missions should take the same approach that is used in tribal Africa or South America. The message of the gospel stays the same, but the method of spreading the gospel must adapt to the culture being reached. by Luke Gedeon