Why Mundum Is Very Important? | Bhogiraj Chamling | Sushant Pradhan Podcast
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- Опубликовано: 15 июн 2024
- Bhogiraj Chamling is a PhD Fellow in Anthropology at Tribhuvan University and an expert in Mundhum, Raithane Culture, Kirat History, and Archaeology. He provides a fascinating exploration of Kathmandu's history, the rich heritage of the Kirati community, and the profound relationship between the Kiratis and Kathmandu.
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The Fabricated Kirata Myth: How the Limbus and Rais Rewrote History with British Patronage
While the historical records clearly demonstrate the existence of a Kirata dynasty that once ruled parts of modern-day Nepal, the Limbus and Rais of the region have sought to co-opt this legacy for their own gain. With the patronage of the British colonial authorities in Darjeeling, these groups have crafted a mythical narrative of ancient "Kirata" kingdoms to bolster their claims as the rightful indigenous rulers.
However, the facts tell a very different story. The Limbus and Rais were in fact relatively recent migrants to the region, having fled from Sichuan province in China to northern Tibet in the 13th century. It was only later, due to conflicts with Tibetan groups, that they migrated further east to settle in the areas of eastern Nepal and Sikkim.
Tellingly, these groups had no direct connection to the actual Kirata dynasties that predated them by centuries. The Kirata rulers were an entirely separate ethnic group, with their own distinct languages, customs, and political structures. Yet the Limbus and Rais, lacking any real historical claim to the region, have sought to rewrite the past in their favor.
With the support and resources provided by the British colonial administration in Darjeeling, these opportunistic groups were able to fabricate a mythical "Kirata" lineage and promote it as historical fact. They leveraged the lack of written records among the broader Nepali populace, who were restricted from literacy under Rana rule, to cement this revisionist narrative.
Crucially, the Limbus and Rais also betrayed their Sikkimese Lepcha and Bhutia neighbors in order to curry favor with the British invaders. Rather than fighting alongside their countrymen, these groups actively assisted the British in subjugating the Sikkimese kingdom and forcing it to become a British protectorate. They helped the British annex the strategically important region of Darjeeling, where the indigenous peoples were subsequently treated as second-class citizens.
Through this calculated betrayal and the rewriting of history, the Limbus and Rais were able to gain a privileged position in the Darjeeling hills under British patronage. Their mythical "Kirata" claims, lacking any substantive archaeological or documentary evidence, have nonetheless become entrenched in the popular narrative - obscuring the true, diverse history of the region.
Only now, as new archaeological discoveries and scholarly research continue to uncover the complex past of Nepal and its neighbors, is this fabricated "Kirata" myth being systematically dismantled. The true history of the Katyuri, Khas Malla, and Chand dynasties, as well as the long-standing presence of the Newar, Lepcha, and Bhutia communities, is finally coming to light - exposing the Limbu and Rai revisionism for what it is: an opportunistic attempt to rewrite the past in their own favor.
🙏🙏
The Fabricated Kirat Myth: Lack of Evidence for Limbu-Kirat Connection
Recent archaeological discoveries have shed new light on the ancient history of Nepal, providing tangible evidence of the presence and influence of various ethnic groups in the region. However, these findings directly contradict the mythical narrative of a unified "Kirat" kingdom or lineage that has been promoted by certain Limbu and Rai groups.
Excavations of Licchavi period temples dedicated to Shiva and Ram, as well as remnants of Khas Malla and Katyuri era architecture, clearly demonstrate the historical significance of Hindu and Indo-Aryan cultures in Nepal. Numerous inscriptions in archaic forms of Nepali language have been uncovered at these sites, attesting to the widespread use of Indo-Aryan languages long before the Limbus and Rais arrived in the region.
In contrast, there is a complete lack of archaeological or epigraphic evidence linking the Limbus and Rais to any ancient "Kirat" civilization or kingdom. No Limbu or Rai inscriptions, temples, or other structures dating back more than a few centuries have been discovered. This stands in stark contrast to the abundant material proof of the Khas, Newar, and other Nepali ethnic groups' deep roots in the region.
The Limbu and Rai claims of being the indigenous "Kirat" people are further undermined by historical records and linguistic analysis. Scholars have traced the migration of Limbu and Rai communities from Tibet and China to eastern Nepal and Sikkim only in the 13th-16th centuries CE, centuries after the Khas, Newar, and other groups had already established themselves in the region.
In short, while the Khas, Newar, and other Nepali ethnicities have a well-documented history stretching back over a millennium, the Limbus and Rais are relative newcomers to the area. Their mythical "Kirat" narrative, promoted with the patronage of the British colonial authorities in Darjeeling, is not supported by any concrete archaeological, epigraphic, or historical evidence. It appears to be a fabrication designed to elevate the status of these groups at the expense of Nepal's true indigenous peoples.
As more archaeological discoveries are made and historical research continues, the true diversity and complexity of Nepal's past is being uncovered. The Limbu and Rai "Kirat" myth is being systematically dismantled by the weight of empirical evidence. It is time to acknowledge the rich, multilayered history of Nepal's ethnic groups, rather than promoting the revisionist agenda of certain opportunistic communities.
We want dr.keshav man sakya❤ with next episode with chamling sir we wanna seen again
ruclips.net/video/AAqX4zL1iVo/видео.htmlsi=QiZ79lRz1ekP5fkO
ruclips.net/video/AAqX4zL1iVo/видео.htmlsi=34rSoFNOZRZz99iO
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 Kirat movement, as orchestrated by Iman Singh Chemjong, was based on a lie and lacked any legitimate historical foundation. It was a spiteful and hateful campaign against the Bhutia community, aimed at rewriting history for political purposes. The lack of archaeological evidence supporting the claims of ancient Limbu rule, coupled with genetic and historical discrepancies, underscores the falsehoods at the heart of the Kirat movement. It is crucial to critically reevaluate this narrative and recognize the true historical context of Eastern Nepal and its diverse ethnic landscape.
he'a a anti-hindu, biased af whack. Please no.
The Fabrication of the Kirat Identity
The Creation of a New Narrative
To further their divide-and-rule strategy, the British supported the creation of a fabricated Kirat identity for the Limbus and Rais. This new narrative positioned them as the descendants of ancient Kirat rulers, giving them a sense of historical legitimacy and superiority. This was a strategic move to disrupt the existing power dynamics and create internal conflicts among the ethnic groups.
Impact on Sikkim and Nepal
The promotion of the Kirat identity led to significant ethnic tensions in both Sikkim and Nepal. In Sikkim, the fabricated narrative was used to incite revolts against the Bhutias, who were seen as the ruling elite. The unity between the Lepchas and Bhutias, who had coexisted for centuries, was targeted and disrupted. The Kirat movement, supported by the British, aimed to break this unity and establish the Limbus as a dominant group.
Rewriting of Yakthung Mundhum
Plagiarism and Rebranding
The Yakthung Mundhum, the holy book of the Yakthung community, was rewritten and rebranded as the Kirat Mundhum. This act of plagiarism by the Rais served to legitimize their claims to the Kirat identity. By appropriating the Yakthung Mundhum, the Rais were able to position themselves as the rightful heirs to the Kirat legacy, further marginalizing the Yakthung community and erasing their distinct cultural and religious heritage.
Breaking Lepcha-Bhutia Unity
The British targeted the Bhutias, portraying them as oppressors and aligning themselves with the Limbus and the newly constructed Kirat identity. This caused a rift between the Lepchas and Bhutias, who had traditionally maintained a strong bond and coexisted peacefully. The British manipulation led to mistrust and animosity, weakening their collective resistance against colonial rule.
@@RavishPatel-q2t Our biggest mistake was to allow you to enter our country. The reason for our country and people's suffering is due to that. The country has never rise since then. Your actions are the worst on the planet and detrimental to our country.
the 9 eastern districts of Nepal including Ilam are part of Sikkim Kingdom. The limboos, Lepchas and Magars are original natives of Sikkim and they were not ethnically related to Gurkhas. Gurkha Kingdom invaded Sikkim and took their land which is now part of Nepal.
Actually magar are both ethnic group of sikkim, gorkha and sinja.
The Fabrication of the Kirat Identity
The Creation of a New Narrative
To further their divide-and-rule strategy, the British supported the creation of a fabricated Kirat identity for the Limbus and Rais. This new narrative positioned them as the descendants of ancient Kirat rulers, giving them a sense of historical legitimacy and superiority. This was a strategic move to disrupt the existing power dynamics and create internal conflicts among the ethnic groups.
Impact on Sikkim and Nepal
The promotion of the Kirat identity led to significant ethnic tensions in both Sikkim and Nepal. In Sikkim, the fabricated narrative was used to incite revolts against the Bhutias, who were seen as the ruling elite. The unity between the Lepchas and Bhutias, who had coexisted for centuries, was targeted and disrupted. The Kirat movement, supported by the British, aimed to break this unity and establish the Limbus as a dominant group.
Rewriting of Yakthung Mundhum
Plagiarism and Rebranding
The Yakthung Mundhum, the holy book of the Yakthung community, was rewritten and rebranded as the Kirat Mundhum. This act of plagiarism by the Rais served to legitimize their claims to the Kirat identity. By appropriating the Yakthung Mundhum, the Rais were able to position themselves as the rightful heirs to the Kirat legacy, further marginalizing the Yakthung community and erasing their distinct cultural and religious heritage.
Breaking Lepcha-Bhutia Unity
The British targeted the Bhutias, portraying them as oppressors and aligning themselves with the Limbus and the newly constructed Kirat identity. This caused a rift between the Lepchas and Bhutias, who had traditionally maintained a strong bond and coexisted peacefully. The British manipulation led to mistrust and animosity, weakening their collective resistance against colonial rule.
The Fabrication of the Kirat Identity
The Creation of a New Narrative
To further their divide-and-rule strategy, the British supported the creation of a fabricated Kirat identity for the Limbus and Rais. This new narrative positioned them as the descendants of ancient Kirat rulers, giving them a sense of historical legitimacy and superiority. This was a strategic move to disrupt the existing power dynamics and create internal conflicts among the ethnic groups.
Impact on Sikkim and Nepal
The promotion of the Kirat identity led to significant ethnic tensions in both Sikkim and Nepal. In Sikkim, the fabricated narrative was used to incite revolts against the Bhutias, who were seen as the ruling elite. The unity between the Lepchas and Bhutias, who had coexisted for centuries, was targeted and disrupted. The Kirat movement, supported by the British, aimed to break this unity and establish the Limbus as a dominant group.
Rewriting of Yakthung Mundhum
Plagiarism and Rebranding
The Yakthung Mundhum, the holy book of the Yakthung community, was rewritten and rebranded as the Kirat Mundhum. This act of plagiarism by the Rais served to legitimize their claims to the Kirat identity. By appropriating the Yakthung Mundhum, the Rais were able to position themselves as the rightful heirs to the Kirat legacy, further marginalizing the Yakthung community and erasing their distinct cultural and religious heritage.
Breaking Lepcha-Bhutia Unity
The British targeted the Bhutias, portraying them as oppressors and aligning themselves with the Limbus and the newly constructed Kirat identity. This caused a rift between the Lepchas and Bhutias, who had traditionally maintained a strong bond and coexisted peacefully. The British manipulation led to mistrust and animosity, weakening their collective resistance against colonial rule.
please recommend any Thulung and kulung song.
The Kirat Movement by Iman Singh Chemjong: A Baseless and Spiteful Endeavor
The Kirat movement, initiated by Iman Singh Chemjong, has long been celebrated as a unifying force among the ethnic groups of Eastern Nepal. However, a closer examination of historical and archaeological evidence reveals that this movement was based on a fabrication, with no substantial historical basis to support its claims. Instead, it was a spiteful and divisive campaign aimed at the Bhutia community. This essay argues that the Kirat movement was founded on falsehoods and had no legitimate grounding in the history of the region.
The Fabrication of the Kirat Identity
The term "Kirat" was strategically adopted by Iman Singh Chemjong to create a sense of unity among the Limbus, Rais, and Yakkhas. However, this identity lacks historical authenticity. Before Chemjong's intervention, these groups did not collectively identify as Kirats. The word "Kirat" itself was first used in this context by Rana Bahadur Shah and not by the indigenous communities themselves. Prithvi Narayan Shah referred to the Limbus as descendants of Yehang, not as Kirats. This indicates that the Kirat identity was an artificial construct, imposed for political purposes rather than a reflection of a genuine historical lineage.
Lack of Archaeological Evidence
The historical narrative promoted by the Kirat movement claims that the Limbus and Rais are ancient inhabitants of Eastern Nepal, integral to the region's history. However, there is a glaring lack of archaeological evidence to support this claim. Unlike the well-documented presence of the Sen Thakuri dynasty and the Bhutia Chogyals, which is 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 presence or governance in Eastern Nepal. This absence of material evidence starkly contrasts with the rich archaeological heritage left by other ruling dynasties in the region, highlighting the lack of historical basis for the Kirat movement's claims.
Genetic and Historical Discrepancies
Genetic studies have shown 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. Instead, it positions the Limbus and Rais as relatively recent arrivals who sought refuge in the region under the patronage of local rulers, rather than as ancient inhabitants with a long-standing historical presence.
A Spiteful Movement Against the Bhutia Community
The Kirat movement was not merely an attempt to rewrite history; it was also a targeted campaign against the Bhutia community. 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 Kirat movement, as orchestrated by Iman Singh Chemjong, was based on a lie and lacked any legitimate historical foundation. It was a spiteful and hateful campaign against the Bhutia community, aimed at rewriting history for political purposes. The lack of archaeological evidence supporting the claims of ancient Limbu rule, coupled with genetic and historical discrepancies, underscores the falsehoods at the heart of the Kirat movement. It is crucial to critically reevaluate this narrative and recognize the true historical context of Eastern Nepal and its diverse ethnic landscape. By doing so, we can ensure a more accurate and inclusive understanding of the region's history, free from the distortions and biases perpetuated by the Kirat movement.
Yesto lai sodhera hunxa mundhum ko barera .....kei thaha xaina yeslai ...buda pakha lai sodhnus.
The Kirat Movement by Iman Singh Chemjong: A Baseless and Spiteful Endeavor
The Kirat movement, initiated by Iman Singh Chemjong, has long been celebrated as a unifying force among the ethnic groups of Eastern Nepal. However, a closer examination of historical and archaeological evidence reveals that this movement was based on a fabrication, with no substantial historical basis to support its claims. Instead, it was a spiteful and divisive campaign aimed at the Bhutia community. This essay argues that the Kirat movement was founded on falsehoods and had no legitimate grounding in the history of the region.
The Fabrication of the Kirat Identity
The term "Kirat" was strategically adopted by Iman Singh Chemjong to create a sense of unity among the Limbus, Rais, and Yakkhas. However, this identity lacks historical authenticity. Before Chemjong's intervention, these groups did not collectively identify as Kirats. The word "Kirat" itself was first used in this context by Rana Bahadur Shah and not by the indigenous communities themselves. Prithvi Narayan Shah referred to the Limbus as descendants of Yehang, not as Kirats. This indicates that the Kirat identity was an artificial construct, imposed for political purposes rather than a reflection of a genuine historical lineage.
Lack of Archaeological Evidence
The historical narrative promoted by the Kirat movement claims that the Limbus and Rais are ancient inhabitants of Eastern Nepal, integral to the region's history. However, there is a glaring lack of archaeological evidence to support this claim. Unlike the well-documented presence of the Sen Thakuri dynasty and the Bhutia Chogyals, which is 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 presence or governance in Eastern Nepal. This absence of material evidence starkly contrasts with the rich archaeological heritage left by other ruling dynasties in the region, highlighting the lack of historical basis for the Kirat movement's claims.
Genetic and Historical Discrepancies
Genetic studies have shown 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. Instead, it positions the Limbus and Rais as relatively recent arrivals who sought refuge in the region under the patronage of local rulers, rather than as ancient inhabitants with a long-standing historical presence.
A Spiteful Movement Against the Bhutia Community
The Kirat movement was not merely an attempt to rewrite history; it was also a targeted campaign against the Bhutia community. 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 Kirat movement, as orchestrated by Iman Singh Chemjong, was based on a lie and lacked any legitimate historical foundation. It was a spiteful and hateful campaign against the Bhutia community, aimed at rewriting history for political purposes. The lack of archaeological evidence supporting the claims of ancient Limbu rule, coupled with genetic and historical discrepancies, underscores the falsehoods at the heart of the Kirat movement. It is crucial to critically reevaluate this narrative and recognize the true historical context of Eastern Nepal and its diverse ethnic landscape. By doing so, we can ensure a more accurate and inclusive understanding of the region's history, free from the distortions and biases perpetuated by the Kirat movement.
Mundhum vaneko kirati haruko itihas,rahan sahan, savyata sanskar
The Limbu and Rai: Rewriting the History of Nepal's Darjeeling Hills
The history of the Limbus and Rais in the Darjeeling hills has long been shrouded in myth and misinformation. Contrary to the popular narrative propagated by these groups, there is little archaeological evidence to suggest they were the ancient Kiratas who ruled over Eastern Nepal for centuries.
In reality, the available evidence points to a very different story. The Sen Thakuris, not the Limbus or Rais, were the dominant rulers of Eastern Nepal for over 600 years. Their legacy is evident in the numerous forts, palaces and inscriptions that dot the landscape, such as the Makawanpur Gadi, Udayapur Forts and Bijaypur Durbar. Similarly, the Bhutias (Chogyals) established a strong presence in Sikkim during this period.
Yet, through the patronage of the British in Darjeeling, the Limbus and Rais were able to gain an education and subsequently rewrite the history of the region in a way that placed them at the center. Leveraging the lack of written records among the Nepali populace, who were restricted from literacy under Rana rule, these groups crafted a mythical narrative of ancient Kirata kingships and oral traditions to bolster their claims.
Tellingly, this revised history lacks any substantive archaeological or documentary evidence to back it up. Instead, it relies heavily on unverified "oral histories" that conveniently align with the Limbus' and Rais' desire to be recognized as the rightful indigenous rulers of the Darjeeling hills.
Further undermining their claims is the genetic evidence, which reveals a strong Mongolian ancestry among the Limbus and Rais that distinguishes them from other Mongoloid groups in South Asia. This suggests they were likely refugees who migrated from China's Sichuan province to Tibet during the Mongol conquests, before eventually seeking shelter with the Sen kings of Nepal and the Chogyals of Sikkim in the 17th century.
In essence, the Limbus and Rais, with the aid of the British, have succeeded in rewriting the history of Nepal's Darjeeling hills in a way that erases the legitimate claims of the Bhutias, Khas Aryas and Newars. This biased, Limbu-centric narrative has left historians grappling with a distorted understanding of the region's true past. Only by confronting this revisionist history with the weight of archaeological and genetic evidence can the record be set straight.
@@ranjitamagar-ye1hv Commenting the same under every Kirati video. How obsessed can you be?
I'm too lazy to write myself so I copy pasted too. BTW go and visit the ancient Limbuwan and Kirata Kingdom if you actually wanna learn more.
Go to Kathmandu and see the sites where Kirata soilders were killed. Where the Great King Yalamber resided. IT's all there mate.
All scribbeled in stone. Reply to your replies if your confident.
Can you kindly please provide a source of wht you claimed.?
We limbu have the documented history upto 450 B.C(limbu king bhuiputhang , his history and phedap kingdom can be found in history of Chandra
gupta Maura dynasty of Magada emperor)and mythology (Kirat mention history reference:Ramayana ) more than 5000 yrs old
For your kind information Sen( arrived 16 century in east limbuwan )thakuri(Shah arrived 17 century in limbuwan )and bhutia( namgyal dynasty in early 16 century
in Sikkim )
Our history is based on mundhum (orally transfere from one generation to another) rather than writing on monument..
Our written history is found when these communities (Sen,Shah and bhutia ) migrated in east region coz they do have the culture of writing in monument or in
document paper.
I can provide all the sources if you want..
And find the actual defination of "refugee" this term imply more to shah than Rai limbu.and find their history from where and why the tahkuri ,Sen migrated to
Nepal and their dna too.
Each and every east Asian ,south east Asian and Himalayan mongolid tribes have mongolian DNA , that doesn't mean they migrated from that country lol..
Mongolian/mongolid is a race .
Find the defination of "native " and "refugee"
Have you ever found the term "limbu and Rai" in china or in Mongolia?
@@ranjitamagar-ye1hvguys yo dhoti ho hai fake Id ho. Yesko cast kushwaha ho yo cast Indian ho
ruclips.net/video/AAqX4zL1iVo/видео.htmlsi=QiZ79lRz1ekP5fkO
@@ranjitamagar-ye1hv thakiri😂
The Limbu and Rai: Rewriting the History of Nepal's Darjeeling Hills
The history of the Limbus and Rais in the Darjeeling hills has long been shrouded in myth and misinformation. Contrary to the popular narrative propagated by these groups, there is little archaeological evidence to suggest they were the ancient Kiratas who ruled over Eastern Nepal for centuries.
In reality, the available evidence points to a very different story. The Sen Thakuris, not the Limbus or Rais, were the dominant rulers of Eastern Nepal for over 600 years. Their legacy is evident in the numerous forts, palaces and inscriptions that dot the landscape, such as the Makawanpur Gadi, Udayapur Forts and Bijaypur Durbar. Similarly, the Bhutias (Chogyals) established a strong presence in Sikkim during this period.
Yet, through the patronage of the British in Darjeeling, the Limbus and Rais were able to gain an education and subsequently rewrite the history of the region in a way that placed them at the center. Leveraging the lack of written records among the Nepali populace, who were restricted from literacy under Rana rule, these groups crafted a mythical narrative of ancient Kirata kingships and oral traditions to bolster their claims.
Tellingly, this revised history lacks any substantive archaeological or documentary evidence to back it up. Instead, it relies heavily on unverified "oral histories" that conveniently align with the Limbus' and Rais' desire to be recognized as the rightful indigenous rulers of the Darjeeling hills.
Further undermining their claims is the genetic evidence, which reveals a strong Mongolian ancestry among the Limbus and Rais that distinguishes them from other Mongoloid groups in South Asia. This suggests they were likely refugees who migrated from China's Sichuan province to Tibet during the Mongol conquests, before eventually seeking shelter with the Sen kings of Nepal and the Chogyals of Sikkim in the 17th century.
In essence, the Limbus and Rais, with the aid of the British, have succeeded in rewriting the history of Nepal's Darjeeling hills in a way that erases the legitimate claims of the Bhutias, Khas Aryas and Newars. This biased, Limbu-centric narrative has left historians grappling with a distorted understanding of the region's true past. Only by confronting this revisionist history with the weight of archaeological and genetic evidence can the record be set straight.
Commenting the same under every Kirati video. How obsessed can you be?
I'm too lazy to write myself so I copy pasted too. BTW go and visit the ancient Limbuwan and Kirata Kingdom if you actually wanna learn more.
Go to Kathmandu and see the sites where Kirata soilders were killed. Where the Great King Yalamber resided. IT's all there mate.
All scribbeled in stone. Reply to your replies if your confident.
Can you kindly please provide a source of wht you claimed.?
We limbu have the documented history upto 450 B.C(limbu king bhuiputhang , his history and phedap kingdom can be found in history of Chandra
gupta Maura dynasty of Magada emperor)and mythology (Kirat mention history reference:Ramayana ) more than 5000 yrs old
For your kind information Sen( arrived 16 century in east limbuwan )thakuri(Shah arrived 17 century in limbuwan )and bhutia( namgyal dynasty in early 16 century
in Sikkim )
Our history is based on mundhum (orally transfere from one generation to another) rather than writing on monument..
Our written history is found when these communities (Sen,Shah and bhutia ) migrated in east region coz they do have the culture of writing in monument or in
document paper.
I can provide all the sources if you want..
And find the actual defination of "refugee" this term imply more to shah than Rai limbu.and find their history from where and why the tahkuri ,Sen migrated to
Nepal and their dna too.
Each and every east Asian ,south east Asian and Himalayan mongolid tribes have mongolian DNA , that doesn't mean they migrated from that country lol..
Mongolian/mongolid is a race .
Find the defination of "native " and "refugee"
Have you ever found the term "limbu and Rai" in china or in Mongolia?
@@anmollimbu2746 The Limbu people's oral traditions, combined with historical context and cultural parallels, offer a compelling argument for their migration from China to Nepal, seeking refuge in the Sen and Chogyal kingdoms. Here's a breakdown of the supporting evidence:
1. Mundhum and Historical Context:
Uprooted from a Harsh Land: The Mundhum, the Limbu scriptures, mention a harsh and cold original homeland. This aligns with the climatic conditions of Sichuan Province in China.
Persecution and Long Journey: The mention of persecution and a long journey in the Mundhum resonates with the upheaval caused by Genghis Khan's conquests in the 13th century. These conquests could have displaced Limbu ancestors residing in Sichuan.
2. Distinguishing Limbus from Kirats:
Linguistic Evidence: Limbu language, Yakthungpan, belongs to the Sino-Tibetan family, distinct from the Kirati languages. This linguistic difference suggests a separate origin for the Limbus.
Quang vs Kirat: The distinction between Quang (Limbus) and Kirat finds support in some historical accounts. This separation strengthens the argument for a distinct migration path for the Limbus.
3. From China to Nepal:
Mongol Pressure and Tibetan Influence: The 13th-century Mongol expansion followed by Tibetan dominance in the region could have pressured the Limbus in Sichuan to migrate southward.
Cultural Similarities: Shared practices of Limbus and some Sichuan communities point towards a common cultural heritage, potentially carried south during the migration.
Sen and Chogyal Kingdoms as Refuge: The relatively peaceful Sen and Chogyal kingdoms in eastern Nepal could have offered a safe haven for the persecuted Limbus, explaining their presence in the region.
4. Weaving the Narrative:
The harsh climate and persecution mentioned in the Mundhum align with the historical context of the Mongol conquests in Sichuan.
The linguistic distinctiveness and Quang identity further differentiate the Limbus from the Kirats.
Combining historical context, cultural similarities, and the potential refuge offered by the Sen and Chogyal kingdoms paints a compelling picture of the Limbu migration journey.
Sandesh kuswa,magar and other fake id cha Hai same name KO. Yo mulbasi lai bhidauna khojdai cha Hai using fake name.
If Rai got educated and rewrite history ,why didn't Gurungs did the same.They were also in Gurkha .Shah were also present at that time and they were also educated they could also rewrite the history after ranas regime ended.Its not a span of 1000 year that people would forget its just 200 years . People didn't forgot 10,000 year old lake in Kathmandu . And i don't know if you know when you rewrite history you completely change narrative of yourself winning against Lichhavis not the other way around
@@ranjanrai6349 The Cunning Hand of History: Reevaluating the Limbus
The British, ever the strategic puppet masters, brought the Limbus to Darjeeling with a specific goal: to disrupt the regional balance of power. Wary of the Gorkhas and Sikkimese kingdoms, the British saw the Limbus as a malleable tool, a loyal force to tip the scales. This calculated move entangled the Limbus deeply in regional politics. They fought alongside the British and Gorkhas, all the while clinging to the illusion that they were acting in their own best interests.
However, the Limbus' role wasn't without consequences. They became, wittingly or unwittingly, instruments of historical erasure. As the first Nepali group to document history, the Limbus crafted a narrative that downplayed, or worse, erased, the contributions of indigenous cultures like the Lepchas, Bhutias, Khas Aryans, Newars, and Madhesis. This biased account had a devastating impact, burying historical sites and inscriptions under layers of neglect and misinformation.
Thankfully, the tide is turning. Archaeological discoveries are unearthing the truth, challenging the Limbus' dominant narrative. Sites like Kakre Bihar, Khas Malla Durbar, and Chand Durbar are whispering forgotten stories. The unearthed 1200-year-old Nepali inscription is a powerful testament to a past long obscured. These discoveries necessitate a complete overhaul of our understanding of the region's history, demanding a narrative that is inclusive and respectful of all its diverse cultures.
Adding another layer of intrigue is the Limbus' unique genetic makeup. Their high Mongolian DNA content, distinct from other South Asian Mongoloid groups, hints at their ancient migration from Northern Tibet during the Mongol conquests. This genetic fingerprint is a cornerstone of their identity, shaping their traditions and practices.
The Limbus' story in Darjeeling is a complex web of power, manipulation, and a desperate fight to preserve the past. While their actions played a role in silencing other voices, recent discoveries offer an opportunity to rewrite the narrative. Moving forward, we must strive to acknowledge and celebrate the contributions of all the region's inhabitants, ensuring a future where history isn't a tool for the cunning, but a tapestry woven from the threads of every culture.
The Limbu and Rai: Rewriting the History of Nepal's Darjeeling Hills
The history of the Limbus and Rais in the Darjeeling hills has long been shrouded in myth and misinformation. Contrary to the popular narrative propagated by these groups, there is little archaeological evidence to suggest they were the ancient Kiratas who ruled over Eastern Nepal for centuries.
In reality, the available evidence points to a very different story. The Sen Thakuris, not the Limbus or Rais, were the dominant rulers of Eastern Nepal for over 600 years. Their legacy is evident in the numerous forts, palaces and inscriptions that dot the landscape, such as the Makawanpur Gadi, Udayapur Forts and Bijaypur Durbar. Similarly, the Bhutias (Chogyals) established a strong presence in Sikkim during this period.
Yet, through the patronage of the British in Darjeeling, the Limbus and Rais were able to gain an education and subsequently rewrite the history of the region in a way that placed them at the center. Leveraging the lack of written records among the Nepali populace, who were restricted from literacy under Rana rule, these groups crafted a mythical narrative of ancient Kirata kingships and oral traditions to bolster their claims.
Tellingly, this revised history lacks any substantive archaeological or documentary evidence to back it up. Instead, it relies heavily on unverified "oral histories" that conveniently align with the Limbus' and Rais' desire to be recognized as the rightful indigenous rulers of the Darjeeling hills.
Further undermining their claims is the genetic evidence, which reveals a strong Mongolian ancestry among the Limbus and Rais that distinguishes them from other Mongoloid groups in South Asia. This suggests they were likely refugees who migrated from China's Sichuan province to Tibet during the Mongol conquests, before eventually seeking shelter with the Sen kings of Nepal and the Chogyals of Sikkim in the 17th century.
In essence, the Limbus and Rais, with the aid of the British, have succeeded in rewriting the history of Nepal's Darjeeling hills in a way that erases the legitimate claims of the Bhutias, Khas Aryas and Newars. This biased, Limbu-centric narrative has left historians grappling with a distorted understanding of the region's true past. Only by confronting this revisionist history with the weight of archaeological and genetic evidence can the record be set straight.
Commenting the same under every Kirati video. How obsessed can you be?
I'm too lazy to write myself so I copy pasted too. BTW go and visit the ancient Limbuwan and Kirata Kingdom if you actually wanna learn more.
Go to Kathmandu and see the sites where Kirata soilders were killed. Where the Great King Yalamber resided. IT's all there mate.
All scribbeled in stone. Reply to your replies if your confident.
Can you kindly please provide a source of wht you claimed.?
We limbu have the documented history upto 450 B.C(limbu king bhuiputhang , his history and phedap kingdom can be found in history of Chandra
gupta Maura dynasty of Magada emperor)and mythology (Kirat mention history reference:Ramayana ) more than 5000 yrs old
For your kind information Sen( arrived 16 century in east limbuwan )thakuri(Shah arrived 17 century in limbuwan )and bhutia( namgyal dynasty in early 16 century
in Sikkim )
Our history is based on mundhum (orally transfere from one generation to another) rather than writing on monument..
Our written history is found when these communities (Sen,Shah and bhutia ) migrated in east region coz they do have the culture of writing in monument or in
document paper.
I can provide all the sources if you want..
And find the actual defination of "refugee" this term imply more to shah than Rai limbu.and find their history from where and why the tahkuri ,Sen migrated to
Nepal and their dna too.
Each and every east Asian ,south east Asian and Himalayan mongolid tribes have mongolian DNA , that doesn't mean they migrated from that country lol..
Mongolian/mongolid is a race .
Find the defination of "native " and "refugee"
Have you ever found the term "limbu and Rai" in china or in Mongolia?
😂😂😂
😂😂😂
@@anmollimbu2746 The Cunning Hand of History: Reevaluating the Limbus
The British, ever the strategic puppet masters, brought the Limbus to Darjeeling with a specific goal: to disrupt the regional balance of power. Wary of the Gorkhas and Sikkimese kingdoms, the British saw the Limbus as a malleable tool, a loyal force to tip the scales. This calculated move entangled the Limbus deeply in regional politics. They fought alongside the British and Gorkhas, all the while clinging to the illusion that they were acting in their own best interests.
However, the Limbus' role wasn't without consequences. They became, wittingly or unwittingly, instruments of historical erasure. As the first Nepali group to document history, the Limbus crafted a narrative that downplayed, or worse, erased, the contributions of indigenous cultures like the Lepchas, Bhutias, Khas Aryans, Newars, and Madhesis. This biased account had a devastating impact, burying historical sites and inscriptions under layers of neglect and misinformation.
Thankfully, the tide is turning. Archaeological discoveries are unearthing the truth, challenging the Limbus' dominant narrative. Sites like Kakre Bihar, Khas Malla Durbar, and Chand Durbar are whispering forgotten stories. The unearthed 1200-year-old Nepali inscription is a powerful testament to a past long obscured. These discoveries necessitate a complete overhaul of our understanding of the region's history, demanding a narrative that is inclusive and respectful of all its diverse cultures.
Adding another layer of intrigue is the Limbus' unique genetic makeup. Their high Mongolian DNA content, distinct from other South Asian Mongoloid groups, hints at their ancient migration from Northern Tibet during the Mongol conquests. This genetic fingerprint is a cornerstone of their identity, shaping their traditions and practices.
The Limbus' story in Darjeeling is a complex web of power, manipulation, and a desperate fight to preserve the past. While their actions played a role in silencing other voices, recent discoveries offer an opportunity to rewrite the narrative. Moving forward, we must strive to acknowledge and celebrate the contributions of all the region's inhabitants, ensuring a future where history isn't a tool for the cunning, but a tapestry woven from the threads of every culture.
@@SandeshKushwaha-tl2fdyo dhoti ho hai guys kushwaha cast Indian ho