यति धेरै कुरा जानकारी लिने माैका दिनु भएकाेमा श्रद्वय संस्कृतविद गुरू जगमान गुरूलाई साधुवाद छ । साथै कार्यक्रम प्रस्ताेता ज्युलाई पनि धेरै धेरै धन्यवाद ।
यति धेरै कुरा जानकारी लिने मैाका दिनु भएकामा श्रद्वय संस्कृतविद गुरू जगमान गुरुलाई साधुवाद छ । साथै कार्यक्रम प्रस्ताळेता ज्युलाई पनि धेरै धेरै धन्यवाद ।
I started getting interested in our own history only after living an expat life in other countries and continents. This episode has been so enriching. Please continue the good work!
Candid guest who always spreads the knowledge of our beautiful Nepali culture. Such a great heritage and wide and rich culture. What a great assimilation. Our Stantan culture where we accumulate all cultures to be proud Nepali where Newar offer eeg to Ganesha and bahun also pray the same idol even though in fasting without hesitation as we accept this as coexistence 🙏🏽❤️😇.
It seems most of Bajrayan Buddhist's bodhisatva, Tara, avalokeswar, Dwarpal etc are/were annexed and made their oun GOD and Godesses. When we research deeply, most of Hindu God and Goddesses go to end on Bajrayan Iconography. SAD to see this truth for instance Gajamaya and Saraswati to Mayadevi, Shiva's red tread ends to Maheswar. one of Bajrayan avalokeswars etc etc.
I personally feel so happy knowing that there are still many youths who are really interested in history ,culture, mythology, spirituality and Nationalism like myself. I believe we can change the things in our country for betterment and make it prosperous again by our collective effort. Shout out to Sushant bro, Dr. Jagman gurung and all the supporters out there, Jaya hos 🕉️.
Sir you are only my favourite podcaster ... I don't know how 2 hours spent already in all podcaste.... Too the content kura hunchha ... Aru podcaster ko jasto lyang lyang hudaina... And dherai kura ko bare ma aware huinxa .... ❤❤❤
How Iman Singh Chemjong Spread Hatred Against Madhesi, Lepcha, Bhutia, Khas, and Newars Introduction Iman Singh Chemjong, a contentious figure in the early 20th century, played a significant role in shaping the socio-political landscape of the Himalayan region. His actions and ideologies left a lasting impact on the ethnic and cultural dynamics of communities such as the Madhesis, Lepchas, Bhutias, Khas, and Newars. Chemjong's efforts to promote Christianity and his use of divisive tactics fostered hatred and mistrust among these groups. This essay explores how Chemjong spread animosity and division, particularly through his fabrication of the Kirat identity and derogatory terminology. The Fabrication of the Kirat Identity One of Chemjong's most notable contributions to social discord in the region was his construction of the Kirat identity. By linking the Limbus and Rais to the ancient Kirats, he attempted to create a distinct ethnic and cultural identity that would serve his broader agenda of Christianization. This fabricated identity was used to undermine and erase the historical significance of the Madhesi, Newars, and Khas people. Chemjong's strategy involved promoting the idea that the Kirats were the original inhabitants of the region, thereby delegitimizing the claims of other ethnic groups to the land and its history. This narrative not only served to elevate the Kirat identity but also to create a sense of alienation and resentment among other communities, particularly the Madhesis, who were portrayed as outsiders and intruders. Spreading Hatred Against Madhesis Chemjong's use of the term "Dhoti" as a derogatory label for Hindus, particularly those from the Indo-Gangetic plains, was a significant aspect of his divisive tactics. The term "Dhoti" was used to demean and humiliate the Madhesi community, fostering a sense of inferiority and alienation. This racial slur contributed to the growing animosity between the Madhesis and other ethnic groups in the region. By portraying the Madhesis as culturally and ethnically inferior, Chemjong aimed to marginalize them and diminish their influence. This strategy was part of a broader effort to weaken the cohesion of Hindu communities in the region and pave the way for the spread of Christianity. The stigmatization of the Madhesis had long-lasting effects, contributing to the social and political marginalization of the community. Division Among Lepchas, Bhutias, Magars, and Khas Chemjong's divisive tactics were not limited to the Madhesis. He also targeted other ethnic groups such as the Lepchas, Bhutias, Magars, and Khas. By promoting negative stereotypes and fostering inter-ethnic rivalries, he sought to create a fragmented and divided society that would be more receptive to Christianization. Among the Lepchas and Bhutias, Chemjong's efforts to promote the Kirat identity served to undermine their historical and cultural significance. By positioning the Kirats as the true indigenous people, he sought to delegitimize the claims of the Lepchas and Bhutias to the land and its heritage. This strategy created a sense of resentment and mistrust between these communities. Chemjong specifically targeted the Magar community by labeling them as refugees from Mongolia. This derogatory characterization aimed to undermine their sense of belonging and legitimacy in the region. By portraying the Magars as outsiders, Chemjong further fragmented the ethnic landscape, creating tension and division. Additionally, Chemjong vilified the Bhutia community, portraying them as oppressors and manipulators. By emphasizing negative stereotypes and historical grievances, he aimed to create conflict between the Bhutias and Lepchas. This strategy was designed to weaken the unity of these communities and make them more susceptible to his religious and political agenda. The Impact on Newars The Newars, with their rich cultural and historical heritage, were also targeted by Chemjong's divisive tactics. By promoting inter-group rivalries and fostering a sense of division, he sought to weaken the cohesion and unity of the Newar community. This strategy involved exploiting existing social and cultural differences and magnifying them to create conflict and discord. Chemjong's efforts included creating tension between the Maharjan and Shrestha sub-groups within the Newar community. By emphasizing their differences and promoting rivalry, he aimed to fragment the Newar society. This strategy was part of a broader effort to weaken Hindu communities and promote the spread of Christianity. By undermining the unity and cohesion of the Newars, he sought to create a more receptive environment for his religious and political agenda.
Why the Indigenous Status of Limbus Should Be RevokedThe question of indigenous status in Nepal is a contentious issue shaped by historical, cultural, and political factors. The Limbus, a community claiming indigenous status, lack substantial historical and archaeological evidence to support this designation. This essay argues that the indigenous status of Limbus should be reconsidered due to their migratory history from Sichuan to Tibet and later to Nepal, lack of historical artifacts, and manipulation of documents with colonial assistance.Historical and Archaeological VoidUnlike other indigenous groups in Nepal, such as the Lepcha, Bhutia, and Newar, who possess rich historical records, architectural landmarks, and cultural artifacts dating back centuries, the Limbus lack tangible evidence of ancient settlements, palaces, temples, or significant archaeological finds that would substantiate their claim as indigenous to the region. The absence of such evidence raises doubts about their historical ties to the land compared to other established indigenous communities.Migration PatternsHistorical records indicate that the Limbus migrated from Sichuan, China, to Tibet in the 13th century, and subsequently moved to Nepal in the late 16th century. These migrations, marked by geopolitical shifts and cultural exchanges, highlight their origins outside the current borders of Nepal. Unlike indigenous groups with deep-rooted ancestral ties to the region, the Limbus' migratory history suggests a more recent arrival, challenging their claim to indigenous status based on continuous presence and cultural continuity.Colonial Influence and Fabrication of DocumentsDuring the colonial era, particularly under British rule, the Limbus reportedly fabricated documents to bolster their indigenous claims. This manipulation, facilitated by colonial authorities, enabled them to assert a historical narrative and gain recognition as indigenous in certain administrative contexts. Such historical revisionism and document forgery undermine the integrity of their indigenous status claim, especially when compared to the rigorous criteria and historical authenticity required for indigenous recognition in other regions.Contemporary Status in SikkimIn neighboring Sikkim, the Limbus have lost their tribal status, indicating a recognition shift that reflects deeper scrutiny of their indigenous claims. This precedent underscores the inconsistencies and challenges associated with defining indigenous identity solely based on self-proclaimed historical narratives and manipulated documentation.
When everyone mocking him for his knowledge ask yourself what are you good at just laughing at his knowledge ?? He is pioneer of Nepal history.. yetaikai podcast ma bolaudaina he has good knowledge of culture of Nepal.
Why the Indigenous Status of Limbus Should Be RevokedThe question of indigenous status in Nepal is a contentious issue shaped by historical, cultural, and political factors. The Limbus, a community claiming indigenous status, lack substantial historical and archaeological evidence to support this designation. This essay argues that the indigenous status of Limbus should be reconsidered due to their migratory history from Sichuan to Tibet and later to Nepal, lack of historical artifacts, and manipulation of documents with colonial assistance.Historical and Archaeological VoidUnlike other indigenous groups in Nepal, such as the Lepcha, Bhutia, and Newar, who possess rich historical records, architectural landmarks, and cultural artifacts dating back centuries, the Limbus lack tangible evidence of ancient settlements, palaces, temples, or significant archaeological finds that would substantiate their claim as indigenous to the region. The absence of such evidence raises doubts about their historical ties to the land compared to other established indigenous communities.Migration PatternsHistorical records indicate that the Limbus migrated from Sichuan, China, to Tibet in the 13th century, and subsequently moved to Nepal in the late 16th century. These migrations, marked by geopolitical shifts and cultural exchanges, highlight their origins outside the current borders of Nepal. Unlike indigenous groups with deep-rooted ancestral ties to the region, the Limbus' migratory history suggests a more recent arrival, challenging their claim to indigenous status based on continuous presence and cultural continuity.Colonial Influence and Fabrication of DocumentsDuring the colonial era, particularly under British rule, the Limbus reportedly fabricated documents to bolster their indigenous claims. This manipulation, facilitated by colonial authorities, enabled them to assert a historical narrative and gain recognition as indigenous in certain administrative contexts. Such historical revisionism and document forgery undermine the integrity of their indigenous status claim, especially when compared to the rigorous criteria and historical authenticity required for indigenous recognition in other regions.Contemporary Status in SikkimIn neighboring Sikkim, the Limbus have lost their tribal status, indicating a recognition shift that reflects deeper scrutiny of their indigenous claims. This precedent underscores the inconsistencies and challenges associated with defining indigenous identity solely based on self-proclaimed historical narratives and manipulated documentation.
@@pratikking2272 The assertion that the indigenous status of the Limbus should be revoked due to their migratory history, lack of historical artifacts, and alleged manipulation of documents is contentious and not universally accepted. The topic of indigenous status in Nepal is complex and involves various historical, cultural, and political dimensions. Here are some key points to consider: 1. Historical and Archaeological Evidence While archaeological evidence plays a crucial role in substantiating claims of indigeneity, the lack of such evidence does not necessarily invalidate the claims of a community. Indigenous status often also considers oral histories, cultural practices, and self-identification. The Limbus have a rich oral tradition and unique cultural practices that contribute to their identity. Historical Presence and Cultural Identity Oral History and Traditions: The Limbu community has a rich oral tradition, including folk tales, songs, and legends that have been passed down for generations. These traditions reflect the deep-rooted connection of the Limbus to their land and culture. Language and Script: The Limbu language, also known as "Yakthung Pan," is a Tibeto-Burman language with its own script, "Sirijonga." The existence of a distinct language and script is a strong indicator of a long-standing and unique cultural heritage. 2. Migration Patterns Migration histories are common among many indigenous groups worldwide. The Limbus' migration from Sichuan to Tibet and eventually to Nepal does not automatically disqualify them from being considered indigenous to Nepal. Many indigenous groups have histories of migration and resettlement due to various factors, including environmental changes, conflicts, and economic opportunities. 3. Colonial Influence and Documentation The claim that the Limbus manipulated documents with colonial assistance to assert their indigenous status needs substantial evidence. The colonial period was marked by various administrative changes and manipulations, but attributing indigenous status solely to colonial manipulation without comprehensive evidence can be misleading. It is essential to critically examine such claims and consider multiple sources and perspectives. 4. Contemporary Recognition The Limbus are recognized as one of the indigenous nationalities (Adivasi Janajati) in Nepal by the Nepal Federation of Indigenous Nationalities (NEFIN). This recognition is based on various criteria, including distinct language, culture, traditional homeland, and a sense of community. 5. Cultural and Archaeological Contributions Cultural Landmarks: While large archaeological monuments may not be prevalent, the Limbu community has significant cultural landmarks, including traditional Limbu houses, community spaces, and sacred sites. These contribute to the cultural landscape of the region. Festivals and Customs: Festivals such as Chasok Tangnam and unique customs like the practice of Mundhum (Limbu oral scriptures) showcase the rich cultural tapestry of the Limbu people.
@@pratikking2272 The assertion that the indigenous status of the Limbus should be revoked due to their migratory history, lack of historical artifacts, and alleged manipulation of documents is contentious and not universally accepted. The topic of indigenous status in Nepal is complex and involves various historical, cultural, and political dimensions. Here are some key points to consider: 1. Historical and Archaeological Evidence While archaeological evidence plays a crucial role in substantiating claims of indigeneity, the lack of such evidence does not necessarily invalidate the claims of a community. Indigenous status often also considers oral histories, cultural practices, and self-identification. The Limbus have a rich oral tradition and unique cultural practices that contribute to their identity. Historical Presence and Cultural Identity Oral History and Traditions: The Limbu community has a rich oral tradition, including folk tales, songs, and legends that have been passed down for generations. These traditions reflect the deep-rooted connection of the Limbus to their land and culture. Language and Script: The Limbu language, also known as "Yakthung Pan," is a Tibeto-Burman language with its own script, "Sirijonga." The existence of a distinct language and script is a strong indicator of a long-standing and unique cultural heritage. 2. Migration Patterns Migration histories are common among many indigenous groups worldwide. The Limbus' migration from Sichuan to Tibet and eventually to Nepal does not automatically disqualify them from being considered indigenous to Nepal. Many indigenous groups have histories of migration and resettlement due to various factors, including environmental changes, conflicts, and economic opportunities. 3. Colonial Influence and Documentation The claim that the Limbus manipulated documents with colonial assistance to assert their indigenous status needs substantial evidence. The colonial period was marked by various administrative changes and manipulations, but attributing indigenous status solely to colonial manipulation without comprehensive evidence can be misleading. It is essential to critically examine such claims and consider multiple sources and perspectives. 4. Contemporary Recognition The Limbus are recognized as one of the indigenous nationalities (Adivasi Janajati) in Nepal by the Nepal Federation of Indigenous Nationalities (NEFIN). This recognition is based on various criteria, including distinct language, culture, traditional homeland, and a sense of community. 5. Cultural and Archaeological Contributions Cultural Landmarks: While large archaeological monuments may not be prevalent, the Limbu community has significant cultural landmarks, including traditional Limbu houses, community spaces, and sacred sites. These contribute to the cultural landscape of the region. Festivals and Customs: Festivals such as Chasok Tangnam and unique customs like the practice of Mundhum (Limbu oral scriptures) showcase the rich cultural tapestry of the Limbu people.
सस्कृतीबिद डा. जगमान गुरुङ जसले धर्म र सस्कृतिको अन्तरबार्ता गरेर अभिलेख सङ्ग्रह गर्नु अपरिहार्य छ, प्रखर विद्वान बाट धेरै राम्रा कुरा र इतिहास को ज्ञान सुन्नपाइयो, प्रखर विद्वान बाट धेरै राम्रा कुरा र इतिहास को ज्ञान सुन्नपाइयो ! 🙏 धन्यवाद ।
Sushant ji, when you next call him please ask the question about the person “life and death” and also try to mention, the significance of moon moment in lifes. Hope you get the questions i can clarify the question if needed. Thank you
आज पाहुना चै चिनेरै ल्याको देखियो। सस्कृतीबिद डा जगमान गुरुङ जसले धर्म र सस्कृतिको बारेमा यति ज्ञान राख्नुहुन्छ कि उहाँ संग धेरै अन्तरबार्ता गरेर अभिलेख सङ्ग्रह गर्नु अपरिहार्य छ।
He explain totally wrong about Sur and Asur. He just explains according to sankrit language but we have to go beyond sanskrit language to Pali Prakrit language. Listen to Linguist Rajendra Prashad Singh. According to him, ashu means means pragya/knowledge in Pali Prakrit language. Ashur means Pragyani/ Knowledgeable person.
Best thing about him is he speaks without hesitation. He doesn't speak in diplomatic language to please some groups or ideologies. He speaks what he knows.
Faking the Kirat Identity A Closer Look at Historical Manipulations In recent years, the narrative surrounding the Kirat identity has come under intense scrutiny. Traditionally celebrated as a unifying force among the ethnic groups of Eastern Nepal, the Kirat identity-chiefly associated with the Limbus and Rais-has been revealed to be a historical fabrication. This manipulation was not only a bid for political power but also a campaign of ethnic antagonism against the indigenous Lepcha and Bhutia communities. The Roots of the Kirat Identity The term "Kirat" has been strategically adopted by certain groups to forge a collective identity. However, a detailed examination of historical and linguistic evidence challenges this constructed narrative. Before the intervention of scholars like Iman Singh Chemjong, the Limbus, Rais, and Yakkhas did not identify collectively as Kirats. The term was first popularized by Rana Bahadur Shah and later adopted by Prithvi Narayan Shah, who referred to the Limbus as descendants of Yehang, not Kirats. This indicates that the Kirat identity was a political construct, lacking genuine historical roots. Lack of Archaeological Evidence One of the most compelling arguments against the Kirat identity of the Limbus and Rais is the absence of archaeological evidence. Historical narratives promoted by the Kirat movement claim that these groups are ancient inhabitants of Eastern Nepal. However, unlike the well-documented presence of the Sen Thakuri dynasty and the Bhutia Chogyals-evidenced by numerous forts, palaces, and inscriptions such as those at Makawanpur Gadi, Udayapur Forts, and Bijaypur Durbar-there are no corresponding sites that can be attributed to Limbu or Rai rule. No inscriptions, palaces, or forts bear witness to a long-term Limbu or Rai presence or governance in Eastern Nepal. This stark absence of material evidence contrasts with the rich archaeological heritage left by other ruling dynasties, underscoring the fabricated nature of the Kirat identity claims. Genetic and Migration Evidence Genetic studies have further debunked the Kirat narrative. Research indicates that the Limbus and Rais possess a high proportion of Mongolian DNA, distinguishing them from other Tibeto-Burman ethnic groups in South Asia. This genetic evidence suggests that these communities migrated from the Sichuan province in China to northern Tibet during the Mongol conquests and later settled in Eastern Nepal in the 17th century. This migration narrative contradicts the Kirat movement's assertion of an ancient and indigenous lineage in Eastern Nepal. Political Manipulation and Ethnic Tensions The Kirat identity was not merely a historical inaccuracy; it was a tool for political manipulation. Iman Singh Chemjong's efforts to foster a unified Kirat identity were driven by a desire to incite resistance and revolt against the Bhutia-dominated Kingdom of Sikkim. This movement was rooted in ethnic animosity and aimed at undermining the Bhutia community's historical and political significance in the region. The rebranding of the Yakthung Mundhum to Kirat Mundhum was a deliberate attempt to erase the Bhutia community's contributions and presence. By promoting a false narrative of historical dominance, the Kirat movement sought to marginalize the Bhutias and assert an unsubstantiated claim to the region's heritage. The Impact on Lepcha and Bhutia Communities The Kirat movement’s divisive tactics extended beyond historical revisionism. By positioning the Limbus and Rais as the rightful heirs of the region, the movement marginalized the Lepcha and Bhutia communities, undermining their historical significance and contributions. This sowed seeds of discord and ethnic tension, fracturing what was once a more cohesive cultural tapestry in Eastern Nepal.
As a member of the Limbu community and part of the Kirat identity, I feel it is important to address some of the claims made regarding our history and heritage. Historical and Cultural Significance The Kirat identity is deeply rooted in the cultural and historical fabric of the Limbu, Rai, Yakkha, and other related communities in Eastern Nepal. Ancient texts, such as the Mahabharata and various Puranas, mention the Kirat people, indicating our long-standing presence in the region. Scholarly Contributions Scholars like Iman Singh Chemjong have played a crucial role in documenting and preserving the history, language, and culture of the Kirat people. Their work is not merely political but also a vital effort to protect and promote our cultural identity. Archaeological Evidence The absence of large-scale architectural remains attributed to the Limbu and Rai does not negate our historical presence. Many indigenous communities, including ours, have traditionally lived in harmony with nature, leaving fewer monumental structures but rich cultural landscapes. Oral histories, cultural practices, and smaller archaeological finds are also significant evidence of our historical presence. Brahmin Migration and Cultural Impact It is well-documented that the Brahmins arrived in Eastern Nepal later than the indigenous Kirat communities. Historically, their arrival has been associated with attempts to impose their culture and traditions, often at the expense of local customs and practices. This has included efforts to assimilate or erase the unique cultural and religious practices of the Kirat people. Despite these pressures, the Kirat identity has persisted, a testament to the resilience and strength of our cultural heritage. Political and Ethnic Context The Kirat identity is not a mere historical fabrication but an essential aspect of our cultural heritage. Efforts to unify the Kirat identity were aimed at fostering solidarity among marginalized communities, not at erasing the contributions of others. Historical narratives must be inclusive, recognizing the contributions and presence of all groups in the region. Conclusion The Kirat identity holds profound significance for the Limbu, Rai, and other Kirat communities. Our cultural heritage, documented by scholars and evidenced through our traditions, is a testament to our enduring presence in Eastern Nepal. It is crucial to respect and acknowledge the rich and diverse history of all ethnic groups in the region.
His potentency hasn't been explored yet .. He's a wide ocean of knowledge .. i would like to request you to make hiss call for tantric podcasts coz He's the one who can outtell every one abot tantra in deep .. Tantra . Tantra
This podcast was like touching the titles. Please bring him again and elaborate about our ancient history.More ancients and untouched topics can be extracted from him.
(28:04) Dr. को कुरामा केही सत्य होला कि, अझै पनि हाम्रो किरात राईको समुदायमा शिशुहरूलाई कवाजको रुपमा बाघको दाह्रा घाँटीमा लगाउने र बाघको मासु खुवायो भने, पछी साहासी र बाघ जस्तै शक्तिशाली हुने जनविश्वास त जीवितै छ।
We all are kirat …like Rai, Limbu, sunwar, Gayephu Yakkha,Dewan,Tharu,Macchi,Dhimal,Tamang,Subba,Sharma,Pradhan,Sheresth,Gurung……. etc a lots man …… In truth this Nepal is “kirat-kingdom” that’s y Aryan Never develop this country so Our kirat king from Eastern Dharan He is started for progress of our legacy our lord or god is Shiva- Maha-Dev…. Kirat is the ancient History of the world or Universe…. So we are always looking you guys…..
@@manishshrestha4988 Ktm ko purano mandir murti sabai Buddhist king haru le banayeko ho. Pashupati charumati bihar ko aansa thiyo. Pachi India bata malla king aayera hindu ma convert gareko ho. Same with changu Narayan, budhanilkantha. Tapai ko history khojnu tapai pani Buddhist hunai parchha 100%. Adha newar hindu king le garera afno religion chodnu paryo. Nepal ma either Buddhism or shamanism matra thiyo.
Wow. Thanks for this great show. Can you make another show with him and discuss Newa trantrism specially of guvaju( bajracharya), achaju(karmacharya) and devaju( rajopadhyaya)
In Kirati Rai language "Kiwa/kirawa" means Tiger and Tiger's behavior( furious and courageous ) , "Kirawa" itself has meaning , later gets modified by "Kirawa" "Kirata","kirat". Ancient English text still has title as "kiratas" from "Kirata" . "Kirati" community , we call ourselves as "kirawa" not "Kirati ". Just like "Newar" community call themselves as "Newa" not "Newari".👍
@@Tobiraaaama "Rai" is only title given by Shah dynasty which means "tax officer " (jimmwal) for landlords , which can be also found in many South Asian countries. Just like "Rana" " pandey " , "katuwal" etc was even just a title & I can give you all these titles meaning .🎉
@@Tobiraaaama we have 32 languages in Rai , 28 clans and 32 kings , first king was "Yalambar " which presently Kathmandu city name is still call as "Yala nagarpalika " ,bhaktapur as "khopring", kirati dynasty ruled 1500 years in Nepal , ask your any Kirati friends they will describe you the meaning of "Kirawa" which was given by bantawa Rai , Bahing , khaling , chamling rai and so on ..& the meaning will be TIGER 🐅.
डा,जगमान गुरुको, सिद्धान्त र भनाईमा सत्येता र दम् छ हैँ समयछँदै सबै नागरिक निन्द्रा बाट बिऊँजिन जरुरि छ नत्र आफ्नो अस्तित्व गुमाउन् र बिदेशीको गुलामी गर्न तयार हुनुहोस् सबै नागरिक हरु चेतना भया
As per 'Dhaka' I have heard that in Nepal Bhasa 'Ka' means thread, 'Kachi' means raw, and 'Dha' means processed. That is, 'DhaKa' means cloth made of processed cotton thread.
Faking the Kirat Identity A Closer Look at Historical Manipulations In recent years, the narrative surrounding the Kirat identity has come under intense scrutiny. Traditionally celebrated as a unifying force among the ethnic groups of Eastern Nepal, the Kirat identity-chiefly associated with the Limbus and Rais-has been revealed to be a historical fabrication. This manipulation was not only a bid for political power but also a campaign of ethnic antagonism against the indigenous Lepcha and Bhutia communities. The Roots of the Kirat Identity The term "Kirat" has been strategically adopted by certain groups to forge a collective identity. However, a detailed examination of historical and linguistic evidence challenges this constructed narrative. Before the intervention of scholars like Iman Singh Chemjong, the Limbus, Rais, and Yakkhas did not identify collectively as Kirats. The term was first popularized by Rana Bahadur Shah and later adopted by Prithvi Narayan Shah, who referred to the Limbus as descendants of Yehang, not Kirats. This indicates that the Kirat identity was a political construct, lacking genuine historical roots. Lack of Archaeological Evidence One of the most compelling arguments against the Kirat identity of the Limbus and Rais is the absence of archaeological evidence. Historical narratives promoted by the Kirat movement claim that these groups are ancient inhabitants of Eastern Nepal. However, unlike the well-documented presence of the Sen Thakuri dynasty and the Bhutia Chogyals-evidenced by numerous forts, palaces, and inscriptions such as those at Makawanpur Gadi, Udayapur Forts, and Bijaypur Durbar-there are no corresponding sites that can be attributed to Limbu or Rai rule. No inscriptions, palaces, or forts bear witness to a long-term Limbu or Rai presence or governance in Eastern Nepal. This stark absence of material evidence contrasts with the rich archaeological heritage left by other ruling dynasties, underscoring the fabricated nature of the Kirat identity claims. Genetic and Migration Evidence Genetic studies have further debunked the Kirat narrative. Research indicates that the Limbus and Rais possess a high proportion of Mongolian DNA, distinguishing them from other Tibeto-Burman ethnic groups in South Asia. This genetic evidence suggests that these communities migrated from the Sichuan province in China to northern Tibet during the Mongol conquests and later settled in Eastern Nepal in the 17th century. This migration narrative contradicts the Kirat movement's assertion of an ancient and indigenous lineage in Eastern Nepal. Political Manipulation and Ethnic Tensions The Kirat identity was not merely a historical inaccuracy; it was a tool for political manipulation. Iman Singh Chemjong's efforts to foster a unified Kirat identity were driven by a desire to incite resistance and revolt against the Bhutia-dominated Kingdom of Sikkim. This movement was rooted in ethnic animosity and aimed at undermining the Bhutia community's historical and political significance in the region. The rebranding of the Yakthung Mundhum to Kirat Mundhum was a deliberate attempt to erase the Bhutia community's contributions and presence. By promoting a false narrative of historical dominance, the Kirat movement sought to marginalize the Bhutias and assert an unsubstantiated claim to the region's heritage. The Impact on Lepcha and Bhutia Communities The Kirat movement’s divisive tactics extended beyond historical revisionism. By positioning the Limbus and Rais as the rightful heirs of the region, the movement marginalized the Lepcha and Bhutia communities, undermining their historical significance and contributions. This sowed seeds of discord and ethnic tension, fracturing what was once a more cohesive cultural tapestry in Eastern Nepal.
@@RavishPatel-q2t Who are you, and why are you so obsessed with the Kirati community? How much free time do you have to create fake accounts and spread misinformation and hate towards a minority community? Is someone paying you, or is this driven purely by hatred? People have provided archaeological evidence before, but you seem unwilling to listen. The hate I sense from you is unhealthy, and I genuinely think you should consult a psychiatrist. Here are some examples of the evidence presented: *Stone inscriptions and relics suggesting unnamed proto-Kirati settlements predating 500 BCE across the eastern mid-hill regions of modern Nepal. *Fortification remnants, iron tools, and weapons with symbols resembling Kirati tiger emblems, found near the Kathmandu Valley, dating to the suspected dynasty era. *Scattered Licchavi records and Newari chronicles referencing rival "Kirata" tribes ruling Kathmandu Valley before the Licchavi dynasty and Heading east after their loss *Ornate carvings and architectural foundations with possible Tibeto-Burmese stylistic influences beneath Kathmandu palaces. *Syncretic statues and motifs fusing animist nature worship with early Tantric Hindu themes traced to the dynasty period etc
@@RavishPatel-q2t As a member of the Limbu community and part of the Kirat identity, I feel it is important to address some of the claims made regarding our history and heritage. Historical and Cultural Significance The Kirat identity is deeply rooted in the cultural and historical fabric of the Limbu, Rai, Yakkha, and other related communities in Eastern Nepal. Ancient texts, such as the Mahabharata and various Puranas, mention the Kirat people, indicating our long-standing presence in the region. Scholarly Contributions Scholars like Iman Singh Chemjong have played a crucial role in documenting and preserving the history, language, and culture of the Kirat people. Their work is not merely political but also a vital effort to protect and promote our cultural identity. Archaeological Evidence The absence of large-scale architectural remains attributed to the Limbu and Rai does not negate our historical presence. Many indigenous communities, including ours, have traditionally lived in harmony with nature, leaving fewer monumental structures but rich cultural landscapes. Oral histories, cultural practices, and smaller archaeological finds are also significant evidence of our historical presence. Brahmin Migration and Cultural Impact It is well-documented that the Brahmins arrived in Eastern Nepal later than the indigenous Kirat communities. Historically, their arrival has been associated with attempts to impose their culture and traditions, often at the expense of local customs and practices. This has included efforts to assimilate or erase the unique cultural and religious practices of the Kirat people. Despite these pressures, the Kirat identity has persisted, a testament to the resilience and strength of our cultural heritage. Political and Ethnic Context The Kirat identity is not a mere historical fabrication but an essential aspect of our cultural heritage. Efforts to unify the Kirat identity were aimed at fostering solidarity among marginalized communities, not at erasing the contributions of others. Historical narratives must be inclusive, recognizing the contributions and presence of all groups in the region. Conclusion The Kirat identity holds profound significance for the Limbu, Rai, and other Kirat communities. Our cultural heritage, documented by scholars and evidenced through our traditions, is a testament to our enduring presence in Eastern Nepal. It is crucial to respect and acknowledge the rich and diverse history of all ethnic groups in the region.
I am with you. I am also want to insist that please bring Dr George van driem on your podcast. Humble requesting serve us linguistic Dr. George van driem. 🙏🏼
बुद्धिमान ब्यक्तिको शोच वास्तविक तथा प्राय सुन्दर हुन्छ। सायद जगमान गुरुङ्ग ज्युको शास्त्र अध्यनको कारणले होला कति सुन्दर र वास्तविक छ। त्यसैले अति मन पर्छ। जगमान ज्युको सर्वदा जय होस।
Why the Indigenous Status of Limbus Should Be RevokedThe question of indigenous status in Nepal is a contentious issue shaped by historical, cultural, and political factors. The Limbus, a community claiming indigenous status, lack substantial historical and archaeological evidence to support this designation. This essay argues that the indigenous status of Limbus should be reconsidered due to their migratory history from Sichuan to Tibet and later to Nepal, lack of historical artifacts, and manipulation of documents with colonial assistance.Historical and Archaeological VoidUnlike other indigenous groups in Nepal, such as the Lepcha, Bhutia, and Newar, who possess rich historical records, architectural landmarks, and cultural artifacts dating back centuries, the Limbus lack tangible evidence of ancient settlements, palaces, temples, or significant archaeological finds that would substantiate their claim as indigenous to the region. The absence of such evidence raises doubts about their historical ties to the land compared to other established indigenous communities.Migration PatternsHistorical records indicate that the Limbus migrated from Sichuan, China, to Tibet in the 13th century, and subsequently moved to Nepal in the late 16th century. These migrations, marked by geopolitical shifts and cultural exchanges, highlight their origins outside the current borders of Nepal. Unlike indigenous groups with deep-rooted ancestral ties to the region, the Limbus' migratory history suggests a more recent arrival, challenging their claim to indigenous status based on continuous presence and cultural continuity.Colonial Influence and Fabrication of DocumentsDuring the colonial era, particularly under British rule, the Limbus reportedly fabricated documents to bolster their indigenous claims. This manipulation, facilitated by colonial authorities, enabled them to assert a historical narrative and gain recognition as indigenous in certain administrative contexts. Such historical revisionism and document forgery undermine the integrity of their indigenous status claim, especially when compared to the rigorous criteria and historical authenticity required for indigenous recognition in other regions.Contemporary Status in SikkimIn neighboring Sikkim, the Limbus have lost their tribal status, indicating a recognition shift that reflects deeper scrutiny of their indigenous claims. This precedent underscores the inconsistencies and challenges associated with defining indigenous identity solely based on self-proclaimed historical narratives and manipulated documentation.
@@pratikking2272 The assertion that the indigenous status of the Limbus should be revoked due to their migratory history, lack of historical artifacts, and alleged manipulation of documents is contentious and not universally accepted. The topic of indigenous status in Nepal is complex and involves various historical, cultural, and political dimensions. Here are some key points to consider: 1. Historical and Archaeological Evidence While archaeological evidence plays a crucial role in substantiating claims of indigeneity, the lack of such evidence does not necessarily invalidate the claims of a community. Indigenous status often also considers oral histories, cultural practices, and self-identification. The Limbus have a rich oral tradition and unique cultural practices that contribute to their identity. Historical Presence and Cultural Identity Oral History and Traditions: The Limbu community has a rich oral tradition, including folk tales, songs, and legends that have been passed down for generations. These traditions reflect the deep-rooted connection of the Limbus to their land and culture. Language and Script: The Limbu language, also known as "Yakthung Pan," is a Tibeto-Burman language with its own script, "Sirijonga." The existence of a distinct language and script is a strong indicator of a long-standing and unique cultural heritage. 2. Migration Patterns Migration histories are common among many indigenous groups worldwide. The Limbus' migration from Sichuan to Tibet and eventually to Nepal does not automatically disqualify them from being considered indigenous to Nepal. Many indigenous groups have histories of migration and resettlement due to various factors, including environmental changes, conflicts, and economic opportunities. 3. Colonial Influence and Documentation The claim that the Limbus manipulated documents with colonial assistance to assert their indigenous status needs substantial evidence. The colonial period was marked by various administrative changes and manipulations, but attributing indigenous status solely to colonial manipulation without comprehensive evidence can be misleading. It is essential to critically examine such claims and consider multiple sources and perspectives. 4. Contemporary Recognition The Limbus are recognized as one of the indigenous nationalities (Adivasi Janajati) in Nepal by the Nepal Federation of Indigenous Nationalities (NEFIN). This recognition is based on various criteria, including distinct language, culture, traditional homeland, and a sense of community. 5. Cultural and Archaeological Contributions Cultural Landmarks: While large archaeological monuments may not be prevalent, the Limbu community has significant cultural landmarks, including traditional Limbu houses, community spaces, and sacred sites. These contribute to the cultural landscape of the region. Festivals and Customs: Festivals such as Chasok Tangnam and unique customs like the practice of Mundhum (Limbu oral scriptures) showcase the rich cultural tapestry of the Limbu people.
Bro detail ma nepal ko barema jugman ji sanga podcast banaunu paryo feri pani nepal ko history ma kura kattiko sahi vannu vo tha xaina but sabai kurai real nai lagyo😊😊
omg he has knowledge about so many things, i genuinely believe our respected dr jagman grg has alot to offer, i have been fascinated with all this topics because he talks with so much truth and common sense. sushant jee these topics are ever green topic for your podcast. and if i were you i would have invited him for more future podcast in the topic of tantra itself and about the dev/deties and these are only one of the topics among so many topics you guys have touched upon. these type of knowledge is very rare and he seems to have a lot to share about it. jagman sir was so good in this podcast im so much attracted to his confidence with calm while speaking in these topics. it seemed to me that sushant jee was a little bit tensed through the podcast
Nepal is an extraordinarily superstitious country, people easily believing in supernatural phenomena or luck, and also very gullible, they are easily deceived or tricked.
I feel bore listening podcast. But this man is jewel. I am shocked how come you know him. He is out of league for modern people unless we are keen in those topics. Good job.
This is not even 10% of his knowledge….Dr Gurung knows so much about history khas, thakuri, kirat , Nepal west civilization nd so many….I can’t even explain….he is getting old so please invite him again nd again…his interview would be immense source of knowledge for future Nepali generation…..
It's really strange that Nepal history has been hidden from Nepalise . A lot of things are still hidden some of the things that has been pointed in this poadcast is only in this poadcast . Thank you for making these things and presiving our history. You have to make another one more poadcast with him really informal video . ⭐⭐⭐⭐⭐
Hi 😇 I really love the knowledge that the guest had shared in this video and I request you to please bring him back for such content. It is very essential for newer generations like us to such kind of knowledge that orient us with our history and origin please take this as an initiative to share and spread such knowledge to the younger generations like us we really don’t know our history and no reason so we are always lost and be manipulated. Thank you so much for this content and hope for such even in the future keeps smiling. 🫡☸️🤗
Shiva linga ra chaitya ekai thauma re? Alikati research garnus na, thaha vaihalchha. Sabbai Buddhist temple Hindu Le kabja gareko kina dekhnu hunna ho.
Tei bhanya yarr, bro. Ma ni chakka parchu jaba ki itihas ma tetro thoss aagaune gari praman cha boldainan. J pai tei boldai baschan, guff handai baschan. Waiyat lagcha. Sabai mandir haru lai aafno pahilo rup dinu parchaz Buddhist ho bhanney Buddhist nai banauna parcha.
Dr chandra shermalai pahunako rupma bolaunuhoss dai. Janmanasma scientific ruple plus aadhimkaal bata manab ko uutapati, history sajilai sangha auha bata bujna sakincha
Jagman gurungle sabai gyan nepali lipi bata liyeko ho ra sabai hindu baad lai focus garera bislesarn gariyeko ho. Shamat cha tara sabai kurama sahamat choina
@@lesmonde4361 our Kirawa,kirati's descendents were from Assam , Meghalaya, which includes Bodo-kachari (meche) , koche , manipuri , Nagas , kukis & in Nepal flat lands(terai) Dhimal, Tharu, rajbanshi,tajpuriya,jirel , surel,chepang. Our "Mundhum" says we got separated all at Koshi River while travelling from Aasam via Chattara (koshi) way to East mountains in search of shelter, food and clothes. Then some brothers decided to stay at plain areas of Eastern Nepal all the way from Assam and North East India . 👍
Why the Indigenous Status of Limbus Should Be RevokedThe question of indigenous status in Nepal is a contentious issue shaped by historical, cultural, and political factors. The Limbus, a community claiming indigenous status, lack substantial historical and archaeological evidence to support this designation. This essay argues that the indigenous status of Limbus should be reconsidered due to their migratory history from Sichuan to Tibet and later to Nepal, lack of historical artifacts, and manipulation of documents with colonial assistance.Historical and Archaeological VoidUnlike other indigenous groups in Nepal, such as the Lepcha, Bhutia, and Newar, who possess rich historical records, architectural landmarks, and cultural artifacts dating back centuries, the Limbus lack tangible evidence of ancient settlements, palaces, temples, or significant archaeological finds that would substantiate their claim as indigenous to the region. The absence of such evidence raises doubts about their historical ties to the land compared to other established indigenous communities.Migration PatternsHistorical records indicate that the Limbus migrated from Sichuan, China, to Tibet in the 13th century, and subsequently moved to Nepal in the late 16th century. These migrations, marked by geopolitical shifts and cultural exchanges, highlight their origins outside the current borders of Nepal. Unlike indigenous groups with deep-rooted ancestral ties to the region, the Limbus' migratory history suggests a more recent arrival, challenging their claim to indigenous status based on continuous presence and cultural continuity.Colonial Influence and Fabrication of DocumentsDuring the colonial era, particularly under British rule, the Limbus reportedly fabricated documents to bolster their indigenous claims. This manipulation, facilitated by colonial authorities, enabled them to assert a historical narrative and gain recognition as indigenous in certain administrative contexts. Such historical revisionism and document forgery undermine the integrity of their indigenous status claim, especially when compared to the rigorous criteria and historical authenticity required for indigenous recognition in other regions.Contemporary Status in SikkimIn neighboring Sikkim, the Limbus have lost their tribal status, indicating a recognition shift that reflects deeper scrutiny of their indigenous claims. This precedent underscores the inconsistencies and challenges associated with defining indigenous identity solely based on self-proclaimed historical narratives and manipulated documentation.
Arko episodesharu ni chahiyo dai......we must know n preserve his golden lines for the betterment of our next generation n our beautiful country Nepal.....
this man is corrupt with hindu influence , purai baun ko path padheko rahechan .. Nepal Buddhist desh ho ..kathmandu majushree le bhanayeko ho ... kaha bata krishna ayo ? Kathmandu ko sabhyata dherai purano ho .. yaha dherai sasak aye tara yahako original culture tei cha , bhasa , mandir , khana , sangeet, sabai yaha ko original ho .. yesto kahi pani chaina ...
I some how agree with you. Theoretically, he was favouring hindu and misinforming or manipulating. I basically don't like to accept the sanskritised version which is very much misinterpreted by Indian. There are people who know the true history and events about Buddhism, your totally right Nepal is , was and will always be Buddhist country. Many Buddhist Vihar were converted into Hindu with there own way of writing stories. Even Pashupati Temple Used to be Charumati Vihar of Buddhist.
Some of the stuffs he mentioned needs deeper research. Brahmins did not arrive in Kathmandu ( Kantipur) until Jay sthiti Malla dynasty when he tied the knot with Bengali princess. She brought Brahmins with her from Bengal because she followed vedic faith. After the arrivals of Brahmins , verna ( caste system) was implemented in Nepal. Lichivi were mainly Buddhsists. All the stupas, vihars and chaityas were built during the reign of Dharmadeva and Maan deva dynasty. Most Luchivis followed Shakyamuni Gautama Buddhas dhamma. They honored him by building many infrastructures which is based on Buddha dhamma.
Bro you need to have basic knowledge of history. Jay shiti Malla didn't marry Bengali Women . Rather he was from mithila and he married princess of Bhaktapur . Also Lichhavi were mainly Hindus only .
Have you heard about Changunarayan . It was built by Mandev and many more like Pashupati these all were built during Lichhavi period only .Then it wasn't not like if you worship shiv you can't follow Buddha and vice versa .
@@pratikking2272 Not all Buddhist, Newari Buddhist been there in ktm since long time and shakya came from lumbini region after being defeated by Mauryan empire.
@@pratikking2272 Also this above men try to portray that Hindus came later in ktm which is totally wrong . In fact Ktm was originally inhabited by Hindus only
Sorry but he has been on our list for the past 2 years, ever since the Tejeshwar Babu Gong episode. And there have been over 10-12 requests asking to bring him on the podcast. There are many other guests we have been reaching out for over a year, it just takes time to make these happen. Thank you for being one of the people requesting him but it would be unfair to not acknowledge everybody.
कार्यक्रम एकदम सान्दर्भिक र महत्वपुर्ण कुराको उठान चै भएको हो तर शाह वंशको शासन मन परेन या कि अहिले। राज्य मन परेको चै बिल्कुल होइन । यहि देशमा अनन्तकालबाट रहि आएको मूलवासीले राज्य चलाउन जरुरी छ।सबै भाषाहरु र सस्कार संस्कृति एकाधिकार शाह वंशीले शासन गर्दा नामेट पारेको हो त्यसकारण किन राजा चाहियो यस देशको भूमिपुत्रहरुले शासन गरे देशको कल्याण हुन्छ । जब सम्म पछिल्लो पुस्तामा प्रवेश गरेकोहरुले शासन गरेको कारणले नेपालमा राम्रो नभैरहेको छ ।
Kripaya newar ko kura newar lai gurung ko gurung lai tamang ko tamang lai sodhnus ani matrai satya tathya theek kura aauchha hoina bhane misleading hunchha andaz ko kura aauchha
Why the Indigenous Status of Limbus Should Be RevokedThe question of indigenous status in Nepal is a contentious issue shaped by historical, cultural, and political factors. The Limbus, a community claiming indigenous status, lack substantial historical and archaeological evidence to support this designation. This essay argues that the indigenous status of Limbus should be reconsidered due to their migratory history from Sichuan to Tibet and later to Nepal, lack of historical artifacts, and manipulation of documents with colonial assistance.Historical and Archaeological VoidUnlike other indigenous groups in Nepal, such as the Lepcha, Bhutia, and Newar, who possess rich historical records, architectural landmarks, and cultural artifacts dating back centuries, the Limbus lack tangible evidence of ancient settlements, palaces, temples, or significant archaeological finds that would substantiate their claim as indigenous to the region. The absence of such evidence raises doubts about their historical ties to the land compared to other established indigenous communities.Migration PatternsHistorical records indicate that the Limbus migrated from Sichuan, China, to Tibet in the 13th century, and subsequently moved to Nepal in the late 16th century. These migrations, marked by geopolitical shifts and cultural exchanges, highlight their origins outside the current borders of Nepal. Unlike indigenous groups with deep-rooted ancestral ties to the region, the Limbus' migratory history suggests a more recent arrival, challenging their claim to indigenous status based on continuous presence and cultural continuity.Colonial Influence and Fabrication of DocumentsDuring the colonial era, particularly under British rule, the Limbus reportedly fabricated documents to bolster their indigenous claims. This manipulation, facilitated by colonial authorities, enabled them to assert a historical narrative and gain recognition as indigenous in certain administrative contexts. Such historical revisionism and document forgery undermine the integrity of their indigenous status claim, especially when compared to the rigorous criteria and historical authenticity required for indigenous recognition in other regions.Contemporary Status in SikkimIn neighboring Sikkim, the Limbus have lost their tribal status, indicating a recognition shift that reflects deeper scrutiny of their indigenous claims. This precedent underscores the inconsistencies and challenges associated with defining indigenous identity solely based on self-proclaimed historical narratives and manipulated documentation.
![ลองสั่งของจากแอพ temu ถูกจริงหรอ?? ( part : 1/2 ) [โกงไหมครับ ep.89 ] | DOM](http://i.ytimg.com/vi/RTcZSQTiDZw/mqdefault.jpg)
यति धेरै कुरा जानकारी लिने माैका दिनु भएकाेमा श्रद्वय संस्कृतविद गुरू जगमान गुरूलाई साधुवाद छ । साथै कार्यक्रम प्रस्ताेता ज्युलाई पनि धेरै धेरै धन्यवाद ।
I guess he is the one of most renowned person to know nepal and tantra ! I would like to see next episode with him
जयि सुने पनि सुनौं सुनौ लाग्ने guest ल्याउनु भएकोमा host लाई धन्यवाद।❤👍️
जगमान गुरुङ प्रखर विद्वान बाट धेरै राम्रा कुरार इतिहास को ज्ञान सुन्नपाइयो ।दुबै जनालाइ धेरै धन्यवाद ।
यति धेरै कुरा जानकारी लिने मैाका दिनु भएकामा श्रद्वय संस्कृतविद गुरू जगमान गुरुलाई साधुवाद छ । साथै कार्यक्रम प्रस्ताळेता ज्युलाई पनि धेरै धेरै धन्यवाद ।
रमाईलो लाग्यो बाजे संगको पोडकास्ट, जय जय माँ कामाख्या, जय श्री काल भैरव, जय नेपाल
Jai Kamrupa Kamakhya, Jai Shri Bhairav Baba, Jai Nepal 🔱
Dhoti
@@mukpagrg5426 ta muji tibetian bhote
I started getting interested in our own history only after living an expat life in other countries and continents. This episode has been so enriching. Please continue the good work!
Candid guest who always spreads the knowledge of our beautiful Nepali culture. Such a great heritage and wide and rich culture. What a great assimilation.
Our Stantan culture where we accumulate all cultures to be proud Nepali where Newar offer eeg to Ganesha and bahun also pray the same idol even though in fasting without hesitation as we accept this as coexistence 🙏🏽❤️😇.
It seems most of Bajrayan Buddhist's bodhisatva, Tara, avalokeswar, Dwarpal etc are/were annexed and made their oun GOD and Godesses. When we research deeply, most of Hindu God and Goddesses go to end on Bajrayan Iconography. SAD to see this truth for instance Gajamaya and Saraswati to Mayadevi, Shiva's red tread ends to Maheswar. one of Bajrayan avalokeswars etc etc.
@@NiranjanMalakar lol, you basically accept everything told by the science journey.
Dear Sushant you are killing in, inviting such great idols. Keep it on man
One and only Nepalipodcast which talks about knowledge , information, history, work , real politics…. Hats off for sushant pradhan…
Agree ❤
Totally agree 👍
Wad historic events did he said true.
He is baun not gurung totally misinformation
90% wrong information.
I personally feel so happy knowing that there are still many youths who are really interested in history ,culture, mythology, spirituality and Nationalism like myself.
I believe we can change the things in our country for betterment and make it prosperous again by our collective effort.
Shout out to Sushant bro, Dr. Jagman gurung and all the supporters out there, Jaya hos 🕉️.
Thank you for inviting him. Very knowledgeable and wise attribute put together.
Sir you are only my favourite podcaster ...
I don't know how 2 hours spent already in all podcaste....
Too the content kura hunchha ...
Aru podcaster ko jasto lyang lyang hudaina...
And dherai kura ko bare ma aware huinxa ....
❤❤❤
How Iman Singh Chemjong Spread Hatred Against Madhesi, Lepcha, Bhutia, Khas, and Newars
Introduction
Iman Singh Chemjong, a contentious figure in the early 20th century, played a significant role in shaping the socio-political landscape of the Himalayan region. His actions and ideologies left a lasting impact on the ethnic and cultural dynamics of communities such as the Madhesis, Lepchas, Bhutias, Khas, and Newars. Chemjong's efforts to promote Christianity and his use of divisive tactics fostered hatred and mistrust among these groups. This essay explores how Chemjong spread animosity and division, particularly through his fabrication of the Kirat identity and derogatory terminology.
The Fabrication of the Kirat Identity
One of Chemjong's most notable contributions to social discord in the region was his construction of the Kirat identity. By linking the Limbus and Rais to the ancient Kirats, he attempted to create a distinct ethnic and cultural identity that would serve his broader agenda of Christianization. This fabricated identity was used to undermine and erase the historical significance of the Madhesi, Newars, and Khas people.
Chemjong's strategy involved promoting the idea that the Kirats were the original inhabitants of the region, thereby delegitimizing the claims of other ethnic groups to the land and its history. This narrative not only served to elevate the Kirat identity but also to create a sense of alienation and resentment among other communities, particularly the Madhesis, who were portrayed as outsiders and intruders.
Spreading Hatred Against Madhesis
Chemjong's use of the term "Dhoti" as a derogatory label for Hindus, particularly those from the Indo-Gangetic plains, was a significant aspect of his divisive tactics. The term "Dhoti" was used to demean and humiliate the Madhesi community, fostering a sense of inferiority and alienation. This racial slur contributed to the growing animosity between the Madhesis and other ethnic groups in the region.
By portraying the Madhesis as culturally and ethnically inferior, Chemjong aimed to marginalize them and diminish their influence. This strategy was part of a broader effort to weaken the cohesion of Hindu communities in the region and pave the way for the spread of Christianity. The stigmatization of the Madhesis had long-lasting effects, contributing to the social and political marginalization of the community.
Division Among Lepchas, Bhutias, Magars, and Khas
Chemjong's divisive tactics were not limited to the Madhesis. He also targeted other ethnic groups such as the Lepchas, Bhutias, Magars, and Khas. By promoting negative stereotypes and fostering inter-ethnic rivalries, he sought to create a fragmented and divided society that would be more receptive to Christianization.
Among the Lepchas and Bhutias, Chemjong's efforts to promote the Kirat identity served to undermine their historical and cultural significance. By positioning the Kirats as the true indigenous people, he sought to delegitimize the claims of the Lepchas and Bhutias to the land and its heritage. This strategy created a sense of resentment and mistrust between these communities.
Chemjong specifically targeted the Magar community by labeling them as refugees from Mongolia. This derogatory characterization aimed to undermine their sense of belonging and legitimacy in the region. By portraying the Magars as outsiders, Chemjong further fragmented the ethnic landscape, creating tension and division.
Additionally, Chemjong vilified the Bhutia community, portraying them as oppressors and manipulators. By emphasizing negative stereotypes and historical grievances, he aimed to create conflict between the Bhutias and Lepchas. This strategy was designed to weaken the unity of these communities and make them more susceptible to his religious and political agenda.
The Impact on Newars
The Newars, with their rich cultural and historical heritage, were also targeted by Chemjong's divisive tactics. By promoting inter-group rivalries and fostering a sense of division, he sought to weaken the cohesion and unity of the Newar community. This strategy involved exploiting existing social and cultural differences and magnifying them to create conflict and discord.
Chemjong's efforts included creating tension between the Maharjan and Shrestha sub-groups within the Newar community. By emphasizing their differences and promoting rivalry, he aimed to fragment the Newar society. This strategy was part of a broader effort to weaken Hindu communities and promote the spread of Christianity. By undermining the unity and cohesion of the Newars, he sought to create a more receptive environment for his religious and political agenda.
Why the Indigenous Status of Limbus Should Be RevokedThe question of indigenous status in Nepal is a contentious issue shaped by historical, cultural, and political factors. The Limbus, a community claiming indigenous status, lack substantial historical and archaeological evidence to support this designation. This essay argues that the indigenous status of Limbus should be reconsidered due to their migratory history from Sichuan to Tibet and later to Nepal, lack of historical artifacts, and manipulation of documents with colonial assistance.Historical and Archaeological VoidUnlike other indigenous groups in Nepal, such as the Lepcha, Bhutia, and Newar, who possess rich historical records, architectural landmarks, and cultural artifacts dating back centuries, the Limbus lack tangible evidence of ancient settlements, palaces, temples, or significant archaeological finds that would substantiate their claim as indigenous to the region. The absence of such evidence raises doubts about their historical ties to the land compared to other established indigenous communities.Migration PatternsHistorical records indicate that the Limbus migrated from Sichuan, China, to Tibet in the 13th century, and subsequently moved to Nepal in the late 16th century. These migrations, marked by geopolitical shifts and cultural exchanges, highlight their origins outside the current borders of Nepal. Unlike indigenous groups with deep-rooted ancestral ties to the region, the Limbus' migratory history suggests a more recent arrival, challenging their claim to indigenous status based on continuous presence and cultural continuity.Colonial Influence and Fabrication of DocumentsDuring the colonial era, particularly under British rule, the Limbus reportedly fabricated documents to bolster their indigenous claims. This manipulation, facilitated by colonial authorities, enabled them to assert a historical narrative and gain recognition as indigenous in certain administrative contexts. Such historical revisionism and document forgery undermine the integrity of their indigenous status claim, especially when compared to the rigorous criteria and historical authenticity required for indigenous recognition in other regions.Contemporary Status in SikkimIn neighboring Sikkim, the Limbus have lost their tribal status, indicating a recognition shift that reflects deeper scrutiny of their indigenous claims. This precedent underscores the inconsistencies and challenges associated with defining indigenous identity solely based on self-proclaimed historical narratives and manipulated documentation.
hats off for this podcast.
One ep is not enough for this mine of knowledge. Dr. Jagman Gurung ji Naman
Gem of Nepali history ❤ Thank you for choosing him in this show
When everyone mocking him for his knowledge ask yourself what are you good at just laughing at his knowledge ?? He is pioneer of Nepal history.. yetaikai podcast ma bolaudaina he has good knowledge of culture of Nepal.
Exactly ke ta aafai research garera bolnu haina ... Nepali le paye Indra lai ne swarga ko bayan gardinxa 😂😂
Why the Indigenous Status of Limbus Should Be RevokedThe question of indigenous status in Nepal is a contentious issue shaped by historical, cultural, and political factors. The Limbus, a community claiming indigenous status, lack substantial historical and archaeological evidence to support this designation. This essay argues that the indigenous status of Limbus should be reconsidered due to their migratory history from Sichuan to Tibet and later to Nepal, lack of historical artifacts, and manipulation of documents with colonial assistance.Historical and Archaeological VoidUnlike other indigenous groups in Nepal, such as the Lepcha, Bhutia, and Newar, who possess rich historical records, architectural landmarks, and cultural artifacts dating back centuries, the Limbus lack tangible evidence of ancient settlements, palaces, temples, or significant archaeological finds that would substantiate their claim as indigenous to the region. The absence of such evidence raises doubts about their historical ties to the land compared to other established indigenous communities.Migration PatternsHistorical records indicate that the Limbus migrated from Sichuan, China, to Tibet in the 13th century, and subsequently moved to Nepal in the late 16th century. These migrations, marked by geopolitical shifts and cultural exchanges, highlight their origins outside the current borders of Nepal. Unlike indigenous groups with deep-rooted ancestral ties to the region, the Limbus' migratory history suggests a more recent arrival, challenging their claim to indigenous status based on continuous presence and cultural continuity.Colonial Influence and Fabrication of DocumentsDuring the colonial era, particularly under British rule, the Limbus reportedly fabricated documents to bolster their indigenous claims. This manipulation, facilitated by colonial authorities, enabled them to assert a historical narrative and gain recognition as indigenous in certain administrative contexts. Such historical revisionism and document forgery undermine the integrity of their indigenous status claim, especially when compared to the rigorous criteria and historical authenticity required for indigenous recognition in other regions.Contemporary Status in SikkimIn neighboring Sikkim, the Limbus have lost their tribal status, indicating a recognition shift that reflects deeper scrutiny of their indigenous claims. This precedent underscores the inconsistencies and challenges associated with defining indigenous identity solely based on self-proclaimed historical narratives and manipulated documentation.
@@pratikking2272 The assertion that the indigenous status of the Limbus should be revoked due to their migratory history, lack of historical artifacts, and alleged manipulation of
documents is contentious and not universally accepted. The topic of indigenous status in Nepal is complex and involves various historical, cultural, and political
dimensions. Here are some key points to consider:
1. Historical and Archaeological Evidence
While archaeological evidence plays a crucial role in substantiating claims of indigeneity, the lack of such evidence does not necessarily invalidate the claims of a
community. Indigenous status often also considers oral histories, cultural practices, and self-identification. The Limbus have a rich oral tradition and unique
cultural practices that contribute to their identity.
Historical Presence and Cultural Identity
Oral History and Traditions: The Limbu community has a rich oral tradition, including folk tales, songs, and legends that have been passed down for generations.
These traditions reflect the deep-rooted connection of the Limbus to their land and culture.
Language and Script: The Limbu language, also known as "Yakthung Pan," is a Tibeto-Burman language with its own script, "Sirijonga." The existence of a distinct
language and script is a strong indicator of a long-standing and unique cultural heritage.
2. Migration Patterns
Migration histories are common among many indigenous groups worldwide. The Limbus' migration from Sichuan to Tibet and eventually to Nepal does not automatically
disqualify them from being considered indigenous to Nepal. Many indigenous groups have histories of migration and resettlement due to various factors, including
environmental changes, conflicts, and economic opportunities.
3. Colonial Influence and Documentation
The claim that the Limbus manipulated documents with colonial assistance to assert their indigenous status needs substantial evidence. The colonial period was marked
by various administrative changes and manipulations, but attributing indigenous status solely to colonial manipulation without comprehensive evidence can be misleading.
It is essential to critically examine such claims and consider multiple sources and perspectives.
4. Contemporary Recognition
The Limbus are recognized as one of the indigenous nationalities (Adivasi Janajati) in Nepal by the Nepal Federation of Indigenous Nationalities (NEFIN). This
recognition is based on various criteria, including distinct language, culture, traditional homeland, and a sense of community.
5. Cultural and Archaeological Contributions
Cultural Landmarks: While large archaeological monuments may not be prevalent, the Limbu community has significant cultural landmarks, including traditional Limbu
houses, community spaces, and sacred sites. These contribute to the cultural landscape of the region.
Festivals and Customs: Festivals such as Chasok Tangnam and unique customs like the practice of Mundhum (Limbu oral scriptures) showcase the rich cultural tapestry of
the Limbu people.
@@pratikking2272 The assertion that the indigenous status of the Limbus should be revoked due to their migratory history, lack of historical artifacts, and alleged manipulation of documents is contentious and not universally accepted. The topic of indigenous status in Nepal is complex and involves various historical, cultural, and political dimensions. Here are some key points to consider: 1. Historical and Archaeological Evidence While archaeological evidence plays a crucial role in substantiating claims of indigeneity, the lack of such evidence does not necessarily invalidate the claims of a community. Indigenous status often also considers oral histories, cultural practices, and self-identification. The Limbus have a rich oral tradition and unique cultural practices that contribute to their identity. Historical Presence and Cultural Identity Oral History and Traditions: The Limbu community has a rich oral tradition, including folk tales, songs, and legends that have been passed down for generations. These traditions reflect the deep-rooted connection of the Limbus to their land and culture. Language and Script: The Limbu language, also known as "Yakthung Pan," is a Tibeto-Burman language with its own script, "Sirijonga." The existence of a distinct language and script is a strong indicator of a long-standing and unique cultural heritage. 2. Migration Patterns Migration histories are common among many indigenous groups worldwide. The Limbus' migration from Sichuan to Tibet and eventually to Nepal does not automatically disqualify them from being considered indigenous to Nepal. Many indigenous groups have histories of migration and resettlement due to various factors, including environmental changes, conflicts, and economic opportunities. 3. Colonial Influence and Documentation The claim that the Limbus manipulated documents with colonial assistance to assert their indigenous status needs substantial evidence. The colonial period was marked by various administrative changes and manipulations, but attributing indigenous status solely to colonial manipulation without comprehensive evidence can be misleading. It is essential to critically examine such claims and consider multiple sources and perspectives. 4. Contemporary Recognition The Limbus are recognized as one of the indigenous nationalities (Adivasi Janajati) in Nepal by the Nepal Federation of Indigenous Nationalities (NEFIN). This recognition is based on various criteria, including distinct language, culture, traditional homeland, and a sense of community. 5. Cultural and Archaeological Contributions Cultural Landmarks: While large archaeological monuments may not be prevalent, the Limbu community has significant cultural landmarks, including traditional Limbu houses, community spaces, and sacred sites. These contribute to the cultural landscape of the region. Festivals and Customs: Festivals such as Chasok Tangnam and unique customs like the practice of Mundhum (Limbu oral scriptures) showcase the rich cultural tapestry of the Limbu people.
If Limbus came to Nepal from Tibet in 13th century they should have brought Buddhism with them.
Namaskaar...
सस्कृतीबिद डा. जगमान गुरुङ जसले धर्म र सस्कृतिको अन्तरबार्ता गरेर अभिलेख सङ्ग्रह गर्नु अपरिहार्य छ, प्रखर विद्वान बाट धेरै राम्रा कुरा र इतिहास को ज्ञान सुन्नपाइयो, प्रखर विद्वान बाट धेरै राम्रा कुरा र इतिहास को ज्ञान सुन्नपाइयो ! 🙏 धन्यवाद ।
Bro dangol lai bhumi putra bhanera makkha bhako jasto xha
Sushant ji, when you next call him please ask the question about the person “life and death” and also try to mention, the significance of moon moment in lifes.
Hope you get the questions i can clarify the question if needed. Thank you
राईहरुको धामी नक्छो वा नाछुङ अझैपनी बाघ को रुप धारण गर्छन।
धन्यवाद जग्गान गुरुलाई
best podcast
Love from uttrakhand , no subtitle in english and hindi , please. One podcast on uttarakahnd garhwal and nepal relation.
आज पाहुना चै चिनेरै ल्याको देखियो। सस्कृतीबिद डा जगमान गुरुङ जसले धर्म र सस्कृतिको बारेमा यति ज्ञान राख्नुहुन्छ कि उहाँ संग धेरै अन्तरबार्ता गरेर अभिलेख सङ्ग्रह गर्नु अपरिहार्य छ।
😂😂😂😂😂😂टपरे को झोले हो केही थाहा छैन ! चन्दने हो गुरुङ भन्दानि😁😁😁
@@YonjanRajatai bhotay le mannay Buddha ne Hindu nai thyo ne 😅
He explain totally wrong about Sur and Asur. He just explains according to sankrit language but we have to go beyond sanskrit language to Pali Prakrit language. Listen to Linguist Rajendra Prashad Singh. According to him, ashu means means pragya/knowledge in Pali Prakrit language. Ashur means Pragyani/ Knowledgeable person.
@@NiranjanMalakar bhai rajendra parsad singh vhai kailay bata linguist bhaye? 😂
@@NiranjanMalakar lato desh ma gado tanneri vaneko yehi ho.
Best thing about him is he speaks without hesitation. He doesn't speak in diplomatic language to please some groups or ideologies. He speaks what he knows.
0:50
जगत मान गुरुले लिम्बुवानको इतिहास याक्थुङ लिम्बुको मुन्धुम भुगोलको बरेमा अनबिग्य देखियो
Dhanyabad Dr. Gurung sir.modi lai path padhàunu bhayeko ma.
Lots of questions answered about History of Nepal
Need more episode with him
Most awaited guest. I think you make couple of episodes with him.
Manang,mustang pokhara lamjung bhote bhasa sanga mildo juldo huncha Gurung bhasa arkai huncha har regions ma. Pokhara ma bhote camp cha gayera sabdako artha try garera aau ani thaha huncha
Manang,mustang pokhara lamjung bhote bhasa sanga mildo juldo huncha Gurung bhasa arkai huncha har regions ma. Pokharama bhote camp chha teha gayera sabdako artha try gara
Gurung vayera Hindu rastra ko mag Ali achama lagyo
@@mukpagrg5426point k ho bro ko?
Faking the Kirat Identity
A Closer Look at Historical Manipulations
In recent years, the narrative surrounding the Kirat identity has come under intense scrutiny. Traditionally celebrated as a unifying force among the ethnic groups of Eastern Nepal, the Kirat identity-chiefly associated with the Limbus and Rais-has been revealed to be a historical fabrication. This manipulation was not only a bid for political power but also a campaign of ethnic antagonism against the indigenous Lepcha and Bhutia communities.
The Roots of the Kirat Identity
The term "Kirat" has been strategically adopted by certain groups to forge a collective identity. However, a detailed examination of historical and linguistic evidence challenges this constructed narrative. Before the intervention of scholars like Iman Singh Chemjong, the Limbus, Rais, and Yakkhas did not identify collectively as Kirats. The term was first popularized by Rana Bahadur Shah and later adopted by Prithvi Narayan Shah, who referred to the Limbus as descendants of Yehang, not Kirats. This indicates that the Kirat identity was a political construct, lacking genuine historical roots.
Lack of Archaeological Evidence
One of the most compelling arguments against the Kirat identity of the Limbus and Rais is the absence of archaeological evidence. Historical narratives promoted by the Kirat movement claim that these groups are ancient inhabitants of Eastern Nepal. However, unlike the well-documented presence of the Sen Thakuri dynasty and the Bhutia Chogyals-evidenced by numerous forts, palaces, and inscriptions such as those at Makawanpur Gadi, Udayapur Forts, and Bijaypur Durbar-there are no corresponding sites that can be attributed to Limbu or Rai rule.
No inscriptions, palaces, or forts bear witness to a long-term Limbu or Rai presence or governance in Eastern Nepal. This stark absence of material evidence contrasts with the rich archaeological heritage left by other ruling dynasties, underscoring the fabricated nature of the Kirat identity claims.
Genetic and Migration Evidence
Genetic studies have further debunked the Kirat narrative. Research indicates that the Limbus and Rais possess a high proportion of Mongolian DNA, distinguishing them from other Tibeto-Burman ethnic groups in South Asia. This genetic evidence suggests that these communities migrated from the Sichuan province in China to northern Tibet during the Mongol conquests and later settled in Eastern Nepal in the 17th century. This migration narrative contradicts the Kirat movement's assertion of an ancient and indigenous lineage in Eastern Nepal.
Political Manipulation and Ethnic Tensions
The Kirat identity was not merely a historical inaccuracy; it was a tool for political manipulation. Iman Singh Chemjong's efforts to foster a unified Kirat identity were driven by a desire to incite resistance and revolt against the Bhutia-dominated Kingdom of Sikkim. This movement was rooted in ethnic animosity and aimed at undermining the Bhutia community's historical and political significance in the region.
The rebranding of the Yakthung Mundhum to Kirat Mundhum was a deliberate attempt to erase the Bhutia community's contributions and presence. By promoting a false narrative of historical dominance, the Kirat movement sought to marginalize the Bhutias and assert an unsubstantiated claim to the region's heritage.
The Impact on Lepcha and Bhutia Communities
The Kirat movement’s divisive tactics extended beyond historical revisionism. By positioning the Limbus and Rais as the rightful heirs of the region, the movement marginalized the Lepcha and Bhutia communities, undermining their historical significance and contributions. This sowed seeds of discord and ethnic tension, fracturing what was once a more cohesive cultural tapestry in Eastern Nepal.
wrong
As a member of the Limbu community and part of the Kirat identity, I feel it is important to address some of the claims made regarding our history and heritage.
Historical and Cultural Significance
The Kirat identity is deeply rooted in the cultural and historical fabric of the Limbu, Rai, Yakkha, and other related communities in Eastern Nepal. Ancient texts,
such as the Mahabharata and various Puranas, mention the Kirat people, indicating our long-standing presence in the region.
Scholarly Contributions
Scholars like Iman Singh Chemjong have played a crucial role in documenting and preserving the history, language, and culture of the Kirat people. Their work is
not merely political but also a vital effort to protect and promote our cultural identity.
Archaeological Evidence
The absence of large-scale architectural remains attributed to the Limbu and Rai does not negate our historical presence. Many indigenous communities, including ours,
have traditionally lived in harmony with nature, leaving fewer monumental structures but rich cultural landscapes. Oral histories, cultural practices,
and smaller archaeological finds are also significant evidence of our historical presence.
Brahmin Migration and Cultural Impact
It is well-documented that the Brahmins arrived in Eastern Nepal later than the indigenous Kirat communities. Historically, their arrival has been associated with
attempts to impose their culture and traditions, often at the expense of local customs and practices. This has included efforts to assimilate or erase the unique
cultural and religious practices of the Kirat people. Despite these pressures, the Kirat identity has persisted, a testament to the resilience and strength of our
cultural heritage.
Political and Ethnic Context
The Kirat identity is not a mere historical fabrication but an essential aspect of our cultural heritage. Efforts to unify the Kirat identity were aimed at fostering
solidarity among marginalized communities, not at erasing the contributions of others. Historical narratives must be inclusive, recognizing the contributions and
presence of all groups in the region.
Conclusion
The Kirat identity holds profound significance for the Limbu, Rai, and other Kirat communities. Our cultural heritage, documented by scholars and evidenced
through our traditions, is a testament to our enduring presence in Eastern Nepal. It is crucial to respect and acknowledge the rich and diverse history of all
ethnic groups in the region.
His potentency hasn't been explored yet ..
He's a wide ocean of knowledge .. i would like to request you to make hiss call for tantric podcasts coz He's the one who can outtell every one abot tantra in deep ..
Tantra .
Tantra
🤔🇳🇵🔱👌🫵🌹
king is allwayes perfect divin power of Nepal...🇳🇵⚜️⚜️⚜️
Satya gham jhai charlaga hunxa jaya hos gurung sir❤❤
This podcast was like touching the titles. Please bring him again and elaborate about our ancient history.More ancients and untouched topics can be extracted from him.
Manang,mustang pokhara lamjung bhote bhasa sanga mildo juldo huncha Gurung bhasa arkai huncha har regions ma. Pokharama bhote camp chha teha gayera sabdako artha try gara
(28:04) Dr. को कुरामा केही सत्य होला कि,
अझै पनि हाम्रो किरात राईको समुदायमा शिशुहरूलाई कवाजको रुपमा बाघको दाह्रा घाँटीमा लगाउने र बाघको मासु खुवायो भने, पछी साहासी र बाघ जस्तै शक्तिशाली हुने जनविश्वास त जीवितै छ।
We all are kirat …like Rai, Limbu, sunwar, Gayephu Yakkha,Dewan,Tharu,Macchi,Dhimal,Tamang,Subba,Sharma,Pradhan,Sheresth,Gurung……. etc a lots man …… In truth this Nepal is “kirat-kingdom” that’s y Aryan Never develop this country so Our kirat king from Eastern Dharan He is started for progress of our legacy our lord or god is Shiva- Maha-Dev…. Kirat is the ancient History of the world or Universe…. So we are always looking you guys…..
As a newar ma chai kirant ho bhanxu
Ho hami hindu culture sanga related xa god same ho community hoina
Shiva lai manne kirat pani hoina newar pani hoina
@@rajibchitrakar2679 Ktm ka mandir chai kasle banako ta.
@@manishshrestha4988 Ktm ko purano mandir murti sabai Buddhist king haru le banayeko ho. Pashupati charumati bihar ko aansa thiyo. Pachi India bata malla king aayera hindu ma convert gareko ho. Same with changu Narayan, budhanilkantha. Tapai ko history khojnu tapai pani Buddhist hunai parchha 100%. Adha newar hindu king le garera afno religion chodnu paryo. Nepal ma either Buddhism or shamanism matra thiyo.
@@rajibchitrakar2679bro lay bujena jasto xha shiva and yalmber is similar but not same
Wow. Thanks for this great show. Can you make another show with him and discuss Newa trantrism specially of guvaju( bajracharya), achaju(karmacharya) and devaju( rajopadhyaya)
Great job sushant!!
झोले चन्दने हो केही थाहा छैन गुरुङ पन्डित हो😂😂😂
Thank you Sushant bringing Dr Jagman Gurung… Uha ko naam lida pani ma garva mahasus garchu….. thank you ton again
Converted grg. In the grg community he is out in losar events too.
आदरणीय डा जगमान गुरुङ प्रति नमन💐🙏💐नेपाल का संस्कृतिविद् तथा ईतिहास विद जिवित ईतिहास प्रति फेरिपनि आमनेपाली जनताकाे तर्फबाट💐🙏💐 नमन
In Kirati Rai language "Kiwa/kirawa" means Tiger and Tiger's behavior( furious and courageous ) , "Kirawa" itself has meaning , later gets modified by "Kirawa" "Kirata","kirat". Ancient English text still has title as "kiratas" from "Kirata" . "Kirati" community , we call ourselves as "kirawa" not "Kirati ". Just like "Newar" community call themselves as "Newa" not "Newari".👍
Which rai language?
Kirawa is a new word just like raiba and Raima...though they have meaning
@@Tobiraaaama "Rai" is only title given by Shah dynasty which means "tax officer " (jimmwal) for landlords , which can be also found in many South Asian countries. Just like "Rana" " pandey " , "katuwal" etc was even just a title & I can give you all these titles meaning .🎉
@@Tobiraaaama we have 32 languages in Rai , 28 clans and 32 kings , first king was "Yalambar " which presently Kathmandu city name is still call as "Yala nagarpalika " ,bhaktapur as "khopring", kirati dynasty ruled 1500 years in Nepal , ask your any Kirati friends they will describe you the meaning of "Kirawa" which was given by bantawa Rai , Bahing , khaling , chamling rai and so on ..& the meaning will be TIGER 🐅.
how to write किरात in english alphabet, kirat or kirant?
@@Tangsang_1 its "Kirat" but you can find by genuine Indian writers among which is "Kiratas in Ancient India" By S Mukharjee .
We want Dr. Keshab man Shakya so badly in this studio
Hehe 😅😅😅
Yes 👍, I want Dr. Keshab Man
डा,जगमान गुरुको, सिद्धान्त र भनाईमा सत्येता र दम् छ हैँ समयछँदै सबै नागरिक निन्द्रा बाट बिऊँजिन जरुरि छ नत्र आफ्नो अस्तित्व गुमाउन् र बिदेशीको गुलामी गर्न तयार हुनुहोस् सबै नागरिक हरु चेतना भया
As per 'Dhaka' I have heard that in Nepal Bhasa 'Ka' means thread, 'Kachi' means raw, and 'Dha' means processed. That is, 'DhaKa' means cloth made of processed cotton thread.
We want the next episode
Very interesting episode .i love it .guest is very talented❤❤
Great news ❤🎉🎉🎉🎉🎉🎉
@Sushant Pradhan dai ,please ask him more about the role of Guru Macchendranath and Guru Gorakhnath in the context of Nepal in the upcoming episodes.
My respect towards your podcast is growing 🙌 🙏
Love and prayers from Pokhara brother Sushant 🙏
The talk show was an excellent one .once more the old professor is to be welcmed. Sushant jee i believe you are doing that.
अलि बढी भुकेको जस्तो लाग्यो
दर्शन गुरु धेरै इच्छा , चाहना थ्यो गुरु लाई podcast पाहुना मा हेर्ने पूरा भयो 🙏
अति आदरणीय पूजनीय गुरुदेव डा जगमान गुरुङ ज्यू मा सादर नमस्कार।
Bro tamang history podcast ma kahile hernu painxa
ज्ञानको खानी डा० जगमान ज्यूको जय होस् !!
thank you brother one of the greatest video in my life thank you so much
जगमान संस्कृतिको ज्ञानको भण्डार भएको सम्पत्ति हो वहाँ को ज्ञान भण्डार गरि राख्नु पर्छ पछिल्लो पुस्तालाई जानकारी को लागि आवश्यक हुन्छ ?
good
Get his interview again in brief.
Faking the Kirat Identity
A Closer Look at Historical Manipulations
In recent years, the narrative surrounding the Kirat identity has come under intense scrutiny. Traditionally celebrated as a unifying force among the ethnic groups of Eastern Nepal, the Kirat identity-chiefly associated with the Limbus and Rais-has been revealed to be a historical fabrication. This manipulation was not only a bid for political power but also a campaign of ethnic antagonism against the indigenous Lepcha and Bhutia communities.
The Roots of the Kirat Identity
The term "Kirat" has been strategically adopted by certain groups to forge a collective identity. However, a detailed examination of historical and linguistic evidence challenges this constructed narrative. Before the intervention of scholars like Iman Singh Chemjong, the Limbus, Rais, and Yakkhas did not identify collectively as Kirats. The term was first popularized by Rana Bahadur Shah and later adopted by Prithvi Narayan Shah, who referred to the Limbus as descendants of Yehang, not Kirats. This indicates that the Kirat identity was a political construct, lacking genuine historical roots.
Lack of Archaeological Evidence
One of the most compelling arguments against the Kirat identity of the Limbus and Rais is the absence of archaeological evidence. Historical narratives promoted by the Kirat movement claim that these groups are ancient inhabitants of Eastern Nepal. However, unlike the well-documented presence of the Sen Thakuri dynasty and the Bhutia Chogyals-evidenced by numerous forts, palaces, and inscriptions such as those at Makawanpur Gadi, Udayapur Forts, and Bijaypur Durbar-there are no corresponding sites that can be attributed to Limbu or Rai rule.
No inscriptions, palaces, or forts bear witness to a long-term Limbu or Rai presence or governance in Eastern Nepal. This stark absence of material evidence contrasts with the rich archaeological heritage left by other ruling dynasties, underscoring the fabricated nature of the Kirat identity claims.
Genetic and Migration Evidence
Genetic studies have further debunked the Kirat narrative. Research indicates that the Limbus and Rais possess a high proportion of Mongolian DNA, distinguishing them from other Tibeto-Burman ethnic groups in South Asia. This genetic evidence suggests that these communities migrated from the Sichuan province in China to northern Tibet during the Mongol conquests and later settled in Eastern Nepal in the 17th century. This migration narrative contradicts the Kirat movement's assertion of an ancient and indigenous lineage in Eastern Nepal.
Political Manipulation and Ethnic Tensions
The Kirat identity was not merely a historical inaccuracy; it was a tool for political manipulation. Iman Singh Chemjong's efforts to foster a unified Kirat identity were driven by a desire to incite resistance and revolt against the Bhutia-dominated Kingdom of Sikkim. This movement was rooted in ethnic animosity and aimed at undermining the Bhutia community's historical and political significance in the region.
The rebranding of the Yakthung Mundhum to Kirat Mundhum was a deliberate attempt to erase the Bhutia community's contributions and presence. By promoting a false narrative of historical dominance, the Kirat movement sought to marginalize the Bhutias and assert an unsubstantiated claim to the region's heritage.
The Impact on Lepcha and Bhutia Communities
The Kirat movement’s divisive tactics extended beyond historical revisionism. By positioning the Limbus and Rais as the rightful heirs of the region, the movement marginalized the Lepcha and Bhutia communities, undermining their historical significance and contributions. This sowed seeds of discord and ethnic tension, fracturing what was once a more cohesive cultural tapestry in Eastern Nepal.
@@RavishPatel-q2t Who are you, and why are you so obsessed with the Kirati community? How much free time do you have to create fake accounts and spread
misinformation and hate towards a minority community? Is someone paying you, or is this driven purely by hatred?
People have provided archaeological evidence before, but you seem unwilling to listen. The hate I sense from you is unhealthy, and I genuinely think you
should consult a psychiatrist.
Here are some examples of the evidence presented:
*Stone inscriptions and relics suggesting unnamed proto-Kirati settlements predating 500 BCE across the eastern mid-hill regions of modern Nepal.
*Fortification remnants, iron tools, and weapons with symbols resembling Kirati tiger emblems, found near the Kathmandu Valley, dating to the suspected dynasty era.
*Scattered Licchavi records and Newari chronicles referencing rival "Kirata" tribes ruling Kathmandu Valley before the Licchavi dynasty and Heading east after their loss
*Ornate carvings and architectural foundations with possible Tibeto-Burmese stylistic influences beneath Kathmandu palaces.
*Syncretic statues and motifs fusing animist nature worship with early Tantric Hindu themes traced to the dynasty period etc
@@RavishPatel-q2t As a member of the Limbu community and part of the Kirat identity, I feel it is important to address some of the claims made regarding our history and heritage.
Historical and Cultural Significance
The Kirat identity is deeply rooted in the cultural and historical fabric of the Limbu, Rai, Yakkha, and other related communities in Eastern Nepal. Ancient texts,
such as the Mahabharata and various Puranas, mention the Kirat people, indicating our long-standing presence in the region.
Scholarly Contributions
Scholars like Iman Singh Chemjong have played a crucial role in documenting and preserving the history, language, and culture of the Kirat people. Their work is
not merely political but also a vital effort to protect and promote our cultural identity.
Archaeological Evidence
The absence of large-scale architectural remains attributed to the Limbu and Rai does not negate our historical presence. Many indigenous communities, including ours,
have traditionally lived in harmony with nature, leaving fewer monumental structures but rich cultural landscapes. Oral histories, cultural practices,
and smaller archaeological finds are also significant evidence of our historical presence.
Brahmin Migration and Cultural Impact
It is well-documented that the Brahmins arrived in Eastern Nepal later than the indigenous Kirat communities. Historically, their arrival has been associated with
attempts to impose their culture and traditions, often at the expense of local customs and practices. This has included efforts to assimilate or erase the unique
cultural and religious practices of the Kirat people. Despite these pressures, the Kirat identity has persisted, a testament to the resilience and strength of our
cultural heritage.
Political and Ethnic Context
The Kirat identity is not a mere historical fabrication but an essential aspect of our cultural heritage. Efforts to unify the Kirat identity were aimed at fostering
solidarity among marginalized communities, not at erasing the contributions of others. Historical narratives must be inclusive, recognizing the contributions and
presence of all groups in the region.
Conclusion
The Kirat identity holds profound significance for the Limbu, Rai, and other Kirat communities. Our cultural heritage, documented by scholars and evidenced
through our traditions, is a testament to our enduring presence in Eastern Nepal. It is crucial to respect and acknowledge the rich and diverse history of all
ethnic groups in the region.
We are Gorkhas Nepal hoina Gorkha only hjr🙏🏻🙏🏻🙏🏻✊🏻✊🏻✊🏻✊🏻🇳🇵🇳🇵🇳🇵
Thank you for inviting him. Very knowledgeable and wise attribute put together.
सुसान्त प्रधान जी लाई दौरा शुरुवाल अत्यन्त राम्रो शुहाउदो रहेछ, कृपया आगामी सबै कार्यक्रममा दौरा शुरुवाल लगाएर आउनुहोस।
हार्दिक अनुरोध।
Thanks you
I really enjoy your podcast brother. Plz bring Professor Dr George Van Driem. If it is possible thank you!
I am with you. I am also want to insist that please bring Dr George van driem on your podcast. Humble requesting serve us linguistic Dr. George van driem. 🙏🏼
डा जगमान ज्यू ज्ञान को सागर हुन ।उहाको सम्पूर्ण कृतीहरु अभिलेखित हुनु पर्छ ।राज्यले बुज्नु पर्छ ।
buda ta gurung pandhit bahun po raixa. 🤣
Tei ta, mailey bujhe anushar ta Gurung haru ta ki Buddhist ki ta Bon dharma hoina ra??? Hindukaran
@@SunitaGurung-ys1chsai bhannu bhayo, paxi hindu bhes tira lageko purbeli gurung justo cha , paschim ka taw testa chaina.
सुन्दा मिठो लाग्यो तर कुरामा गहिराई चाहिँ देखिएन।
Dr. Jagman Gurung...!! The most intellectual person of Nepal.
feri arko episode garnu hola
दाजु व्यग्र प्रतीक्षा
बुद्धिमान ब्यक्तिको शोच वास्तविक तथा प्राय सुन्दर हुन्छ। सायद जगमान गुरुङ्ग ज्युको शास्त्र अध्यनको कारणले होला कति सुन्दर र वास्तविक छ। त्यसैले अति मन पर्छ। जगमान ज्युको सर्वदा जय होस।
Tapai pani shastra study garnus na.
हिन्दुको आखाबाट हेरेर अन्य देशको समुदाय प्रचारप्रसार गर्नु गलत हो।
उनिहरुकोमा के छ के भोगेको छ त्यो खोज्नु सत्य सहि हो।
Why the Indigenous Status of Limbus Should Be RevokedThe question of indigenous status in Nepal is a contentious issue shaped by historical, cultural, and political factors. The Limbus, a community claiming indigenous status, lack substantial historical and archaeological evidence to support this designation. This essay argues that the indigenous status of Limbus should be reconsidered due to their migratory history from Sichuan to Tibet and later to Nepal, lack of historical artifacts, and manipulation of documents with colonial assistance.Historical and Archaeological VoidUnlike other indigenous groups in Nepal, such as the Lepcha, Bhutia, and Newar, who possess rich historical records, architectural landmarks, and cultural artifacts dating back centuries, the Limbus lack tangible evidence of ancient settlements, palaces, temples, or significant archaeological finds that would substantiate their claim as indigenous to the region. The absence of such evidence raises doubts about their historical ties to the land compared to other established indigenous communities.Migration PatternsHistorical records indicate that the Limbus migrated from Sichuan, China, to Tibet in the 13th century, and subsequently moved to Nepal in the late 16th century. These migrations, marked by geopolitical shifts and cultural exchanges, highlight their origins outside the current borders of Nepal. Unlike indigenous groups with deep-rooted ancestral ties to the region, the Limbus' migratory history suggests a more recent arrival, challenging their claim to indigenous status based on continuous presence and cultural continuity.Colonial Influence and Fabrication of DocumentsDuring the colonial era, particularly under British rule, the Limbus reportedly fabricated documents to bolster their indigenous claims. This manipulation, facilitated by colonial authorities, enabled them to assert a historical narrative and gain recognition as indigenous in certain administrative contexts. Such historical revisionism and document forgery undermine the integrity of their indigenous status claim, especially when compared to the rigorous criteria and historical authenticity required for indigenous recognition in other regions.Contemporary Status in SikkimIn neighboring Sikkim, the Limbus have lost their tribal status, indicating a recognition shift that reflects deeper scrutiny of their indigenous claims. This precedent underscores the inconsistencies and challenges associated with defining indigenous identity solely based on self-proclaimed historical narratives and manipulated documentation.
@@pratikking2272 The assertion that the indigenous status of the Limbus should be revoked due to their migratory history, lack of historical artifacts, and alleged manipulation of
documents is contentious and not universally accepted. The topic of indigenous status in Nepal is complex and involves various historical, cultural, and political
dimensions. Here are some key points to consider:
1. Historical and Archaeological Evidence
While archaeological evidence plays a crucial role in substantiating claims of indigeneity, the lack of such evidence does not necessarily invalidate the claims of a
community. Indigenous status often also considers oral histories, cultural practices, and self-identification. The Limbus have a rich oral tradition and unique
cultural practices that contribute to their identity.
Historical Presence and Cultural Identity
Oral History and Traditions: The Limbu community has a rich oral tradition, including folk tales, songs, and legends that have been passed down for generations.
These traditions reflect the deep-rooted connection of the Limbus to their land and culture.
Language and Script: The Limbu language, also known as "Yakthung Pan," is a Tibeto-Burman language with its own script, "Sirijonga." The existence of a distinct
language and script is a strong indicator of a long-standing and unique cultural heritage.
2. Migration Patterns
Migration histories are common among many indigenous groups worldwide. The Limbus' migration from Sichuan to Tibet and eventually to Nepal does not automatically
disqualify them from being considered indigenous to Nepal. Many indigenous groups have histories of migration and resettlement due to various factors, including
environmental changes, conflicts, and economic opportunities.
3. Colonial Influence and Documentation
The claim that the Limbus manipulated documents with colonial assistance to assert their indigenous status needs substantial evidence. The colonial period was marked
by various administrative changes and manipulations, but attributing indigenous status solely to colonial manipulation without comprehensive evidence can be misleading.
It is essential to critically examine such claims and consider multiple sources and perspectives.
4. Contemporary Recognition
The Limbus are recognized as one of the indigenous nationalities (Adivasi Janajati) in Nepal by the Nepal Federation of Indigenous Nationalities (NEFIN). This
recognition is based on various criteria, including distinct language, culture, traditional homeland, and a sense of community.
5. Cultural and Archaeological Contributions
Cultural Landmarks: While large archaeological monuments may not be prevalent, the Limbu community has significant cultural landmarks, including traditional Limbu
houses, community spaces, and sacred sites. These contribute to the cultural landscape of the region.
Festivals and Customs: Festivals such as Chasok Tangnam and unique customs like the practice of Mundhum (Limbu oral scriptures) showcase the rich cultural tapestry of
the Limbu people.
Ekdam sai kura garnu bhayo.
@@pratikking2272 looking from hindu point of view seems like that but it's not.
Bro detail ma nepal ko barema jugman ji sanga podcast banaunu paryo feri pani nepal ko history ma kura kattiko sahi vannu vo tha xaina but sabai kurai real nai lagyo😊😊
omg he has knowledge about so many things, i genuinely believe our respected dr jagman grg has alot to offer, i have been fascinated with all this topics because he talks with so much truth and common sense. sushant jee these topics are ever green topic for your podcast. and if i were you i would have invited him for more future podcast in the topic of tantra itself and about the dev/deties and these are only one of the topics among so many topics you guys have touched upon. these type of knowledge is very rare and he seems to have a lot to share about it. jagman sir was so good in this podcast im so much attracted to his confidence with calm while speaking in these topics. it seemed to me that sushant jee was a little bit tensed through the podcast
Nepal is an extraordinarily superstitious country, people easily believing in supernatural phenomena or luck, and also very gullible, they are easily deceived or tricked.
I feel bore listening podcast. But this man is jewel. I am shocked how come you know him. He is out of league for modern people unless we are keen in those topics. Good job.
सिद्धि भनेको के हो थाहा नहुने कसरी कुनपती?
This is not even 10% of his knowledge….Dr Gurung knows so much about history khas, thakuri, kirat , Nepal west civilization nd so many….I can’t even explain….he is getting old so please invite him again nd again…his interview would be immense source of knowledge for future Nepali generation…..
जगमा गुरुबालाई प्रणाम र सुशान्त जीलाई दौरा सुरुवाल कति सुहाएको अझै ढाका टोपी पनि लाउने गरेत अझै सुहाउने थियो।
It's really strange that Nepal history has been hidden from Nepalise . A lot of things are still hidden some of the things that has been pointed in this poadcast is only in this poadcast .
Thank you for making these things and presiving our history. You have to make another one more poadcast with him really informal video .
⭐⭐⭐⭐⭐
Suni rahu jasto ajh dherai herna sunns paiyos 🙏♥️🇳🇵🔱🕉️🚩🚩🚩
Hi 😇 I really love the knowledge that the guest had shared in this video and I request you to please bring him back for such content. It is very essential for newer generations like us to such kind of knowledge that orient us with our history and origin please take this as an initiative to share and spread such knowledge to the younger generations like us we really don’t know our history and no reason so we are always lost and be manipulated. Thank you so much for this content and hope for such even in the future keeps smiling. 🫡☸️🤗
Shiva linga ra chaitya ekai thauma re? Alikati research garnus na, thaha vaihalchha. Sabbai Buddhist temple Hindu Le kabja gareko kina dekhnu hunna ho.
Tei bhanya yarr, bro. Ma ni chakka parchu jaba ki itihas ma tetro thoss aagaune gari praman cha boldainan. J pai tei boldai baschan, guff handai baschan. Waiyat lagcha. Sabai mandir haru lai aafno pahilo rup dinu parchaz Buddhist ho bhanney Buddhist nai banauna parcha.
Dr chandra shermalai pahunako rupma bolaunuhoss dai. Janmanasma scientific ruple plus aadhimkaal bata manab ko uutapati, history sajilai sangha auha bata bujna sakincha
Jagman gurungle sabai gyan nepali lipi bata liyeko ho ra sabai hindu baad lai focus garera bislesarn gariyeko ho. Shamat cha tara sabai kurama sahamat choina
Same here , I agree with you.
We Bodo-kachari people from Assam (Meche) we also consider us as Kirat people
@@lesmonde4361 our Kirawa,kirati's descendents were from Assam , Meghalaya, which includes Bodo-kachari (meche) , koche , manipuri , Nagas , kukis & in Nepal flat lands(terai) Dhimal, Tharu, rajbanshi,tajpuriya,jirel , surel,chepang. Our "Mundhum" says we got separated all at Koshi River while travelling from Aasam via Chattara (koshi) way to East mountains in search of shelter, food and clothes. Then some brothers decided to stay at plain areas of Eastern Nepal all the way from Assam and North East India . 👍
Why the Indigenous Status of Limbus Should Be RevokedThe question of indigenous status in Nepal is a contentious issue shaped by historical, cultural, and political factors. The Limbus, a community claiming indigenous status, lack substantial historical and archaeological evidence to support this designation. This essay argues that the indigenous status of Limbus should be reconsidered due to their migratory history from Sichuan to Tibet and later to Nepal, lack of historical artifacts, and manipulation of documents with colonial assistance.Historical and Archaeological VoidUnlike other indigenous groups in Nepal, such as the Lepcha, Bhutia, and Newar, who possess rich historical records, architectural landmarks, and cultural artifacts dating back centuries, the Limbus lack tangible evidence of ancient settlements, palaces, temples, or significant archaeological finds that would substantiate their claim as indigenous to the region. The absence of such evidence raises doubts about their historical ties to the land compared to other established indigenous communities.Migration PatternsHistorical records indicate that the Limbus migrated from Sichuan, China, to Tibet in the 13th century, and subsequently moved to Nepal in the late 16th century. These migrations, marked by geopolitical shifts and cultural exchanges, highlight their origins outside the current borders of Nepal. Unlike indigenous groups with deep-rooted ancestral ties to the region, the Limbus' migratory history suggests a more recent arrival, challenging their claim to indigenous status based on continuous presence and cultural continuity.Colonial Influence and Fabrication of DocumentsDuring the colonial era, particularly under British rule, the Limbus reportedly fabricated documents to bolster their indigenous claims. This manipulation, facilitated by colonial authorities, enabled them to assert a historical narrative and gain recognition as indigenous in certain administrative contexts. Such historical revisionism and document forgery undermine the integrity of their indigenous status claim, especially when compared to the rigorous criteria and historical authenticity required for indigenous recognition in other regions.Contemporary Status in SikkimIn neighboring Sikkim, the Limbus have lost their tribal status, indicating a recognition shift that reflects deeper scrutiny of their indigenous claims. This precedent underscores the inconsistencies and challenges associated with defining indigenous identity solely based on self-proclaimed historical narratives and manipulated documentation.
All the tribes living in himalayan especially eastern himalayas were called kiratis by bhramins.......
@@Tobiraaaama very apt description
Gurung bhayaera pani Hindu gandha bhayaeko baaje ho
Arko episodesharu ni chahiyo dai......we must know n preserve his golden lines for the betterment of our next generation n our beautiful country Nepal.....
this man is corrupt with hindu influence , purai baun ko path padheko rahechan .. Nepal Buddhist desh ho ..kathmandu majushree le bhanayeko ho ... kaha bata krishna ayo ? Kathmandu ko sabhyata dherai purano ho .. yaha dherai sasak aye tara yahako original culture tei cha , bhasa , mandir , khana , sangeet, sabai yaha ko original ho .. yesto kahi pani chaina ...
Yeso garanata uhaa sanga dibet garanata hai.dudh KO dudh Pani KO Pani hune xhau hai.comment ma bolnu sajilo xha
I some how agree with you. Theoretically, he was favouring hindu and misinforming or manipulating. I basically don't like to accept the sanskritised version which is very much misinterpreted by Indian. There are people who know the true history and events about Buddhism, your totally right Nepal is , was and will always be Buddhist country. Many Buddhist Vihar were converted into Hindu with there own way of writing stories. Even Pashupati Temple Used to be Charumati Vihar of Buddhist.
Some of the stuffs he mentioned needs deeper research. Brahmins did not arrive in Kathmandu ( Kantipur) until Jay sthiti Malla dynasty when he tied the knot with Bengali princess. She brought Brahmins with her from Bengal because she followed vedic faith. After the arrivals of Brahmins , verna ( caste system) was implemented in Nepal.
Lichivi were mainly Buddhsists. All the stupas, vihars and chaityas were built during the reign of Dharmadeva and Maan deva dynasty. Most Luchivis followed Shakyamuni Gautama Buddhas dhamma. They honored him by building many infrastructures which is based on Buddha dhamma.
Bro you need to have basic knowledge of history. Jay shiti Malla didn't marry Bengali Women . Rather he was from mithila and he married princess of Bhaktapur . Also Lichhavi were mainly Hindus only .
Have you heard about Changunarayan . It was built by Mandev and many more like Pashupati these all were built during Lichhavi period only .Then it wasn't not like if you worship shiv you can't follow Buddha and vice versa .
@@dipakmandal2248 Buddhists in modern nepal came after dzungar genocide by Chinese rulers. Go research about this.
@@pratikking2272 Not all Buddhist, Newari Buddhist been there in ktm since long time and shakya came from lumbini region after being defeated by Mauryan empire.
@@pratikking2272 Also this above men try to portray that Hindus came later in ktm which is totally wrong . In fact Ktm was originally inhabited by Hindus only
Long awaited academics. His analysis is based on written n unwritten facts. Noble Gift for Nepal. A Great man. 🙏🏻
Everyone thank me , i was the one who recommended this guest. Thank you for acknowledging and accepting my proposal.
My bad it was requested way back.
Sorry but he has been on our list for the past 2 years, ever since the Tejeshwar Babu Gong episode. And there have been over 10-12 requests asking to bring him on the podcast. There are many other guests we have been reaching out for over a year, it just takes time to make these happen.
Thank you for being one of the people requesting him but it would be unfair to not acknowledge everybody.
@@prabhuewai9905if Dr. Gurung had said what you liked, everything would've been fine for you
@@prabhuewai9905Exactly he is puran guru pandit not an athropologist
@@prabhuewai9905 he is a legit historian. he has a phd on history with thesis on gurung personalities during unification campaign
@@Sushant_PradhanI am one of them…thank you brother
कार्यक्रम एकदम सान्दर्भिक र महत्वपुर्ण कुराको उठान चै भएको हो तर शाह वंशको शासन मन परेन या कि अहिले। राज्य मन परेको चै बिल्कुल होइन । यहि देशमा अनन्तकालबाट रहि आएको मूलवासीले राज्य चलाउन जरुरी छ।सबै भाषाहरु र सस्कार संस्कृति एकाधिकार शाह वंशीले शासन गर्दा नामेट पारेको हो त्यसकारण किन राजा चाहियो यस देशको भूमिपुत्रहरुले शासन गरे देशको कल्याण हुन्छ । जब सम्म पछिल्लो पुस्तामा प्रवेश गरेकोहरुले शासन गरेको कारणले नेपालमा राम्रो नभैरहेको छ ।
Kripaya newar ko kura newar lai gurung ko gurung lai tamang ko tamang lai sodhnus ani matrai satya tathya theek kura aauchha hoina bhane misleading hunchha andaz ko kura aauchha
shant ek choti George Van Drim lai invite garna paryo. he can connect the missing links here. he is linguistics expert and a scientist.
Want podcast on vedas and geeta by jagaman gurung sir
Most awaited guest for me. Thankyou Mr. Sushant
Me too
Why the Indigenous Status of Limbus Should Be RevokedThe question of indigenous status in Nepal is a contentious issue shaped by historical, cultural, and political factors. The Limbus, a community claiming indigenous status, lack substantial historical and archaeological evidence to support this designation. This essay argues that the indigenous status of Limbus should be reconsidered due to their migratory history from Sichuan to Tibet and later to Nepal, lack of historical artifacts, and manipulation of documents with colonial assistance.Historical and Archaeological VoidUnlike other indigenous groups in Nepal, such as the Lepcha, Bhutia, and Newar, who possess rich historical records, architectural landmarks, and cultural artifacts dating back centuries, the Limbus lack tangible evidence of ancient settlements, palaces, temples, or significant archaeological finds that would substantiate their claim as indigenous to the region. The absence of such evidence raises doubts about their historical ties to the land compared to other established indigenous communities.Migration PatternsHistorical records indicate that the Limbus migrated from Sichuan, China, to Tibet in the 13th century, and subsequently moved to Nepal in the late 16th century. These migrations, marked by geopolitical shifts and cultural exchanges, highlight their origins outside the current borders of Nepal. Unlike indigenous groups with deep-rooted ancestral ties to the region, the Limbus' migratory history suggests a more recent arrival, challenging their claim to indigenous status based on continuous presence and cultural continuity.Colonial Influence and Fabrication of DocumentsDuring the colonial era, particularly under British rule, the Limbus reportedly fabricated documents to bolster their indigenous claims. This manipulation, facilitated by colonial authorities, enabled them to assert a historical narrative and gain recognition as indigenous in certain administrative contexts. Such historical revisionism and document forgery undermine the integrity of their indigenous status claim, especially when compared to the rigorous criteria and historical authenticity required for indigenous recognition in other regions.Contemporary Status in SikkimIn neighboring Sikkim, the Limbus have lost their tribal status, indicating a recognition shift that reflects deeper scrutiny of their indigenous claims. This precedent underscores the inconsistencies and challenges associated with defining indigenous identity solely based on self-proclaimed historical narratives and manipulated documentation.
Host lai mero suggestion guest lay kehi reference ko kura garda ti chi haru ko ni pic dekhaideye hunthoni