Ep 287: Dr. Jagman Gurung | Kirat History, Newars, Monarchy

@anishghimire5988 Күн бұрын

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.

@roshanshah6209 5 күн бұрын

One and only Nepalipodcast which talks about knowledge , information, history, work , real politics…. Hats off for sushant pradhan…

@Sar0jkarki 5 күн бұрын

Agree ❤

@manzil7148 5 күн бұрын

Totally agree 👍

@cheltooktribefreethinker1028 5 күн бұрын

Wad historic events did he said true.

@mukpagrg5426 Күн бұрын

He is baun not gurung totally misinformation

@thedangolfamily571 Күн бұрын

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 ।

@sushilghimire6944 5 күн бұрын

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।

@YonjanRaja 3 күн бұрын

😂😂😂😂😂😂टपरे को झोले हो केही थाहा छैन ! चन्दने हो गुरुङ भन्दानि😁😁😁

@GreenMile99-es4kn 3 күн бұрын

@@YonjanRajatai bhotay le maane Buddha ne Hindu nai thyo ne 😅

@NiranjanMalakar Күн бұрын

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.

@aashish2216 5 күн бұрын

I guess he is the one of most renowned person to know nepal and tantra ! I would like to see next episode with him

@Lekaali_baagh Күн бұрын

One ep is not enough for this mine of knowledge. Dr. Jagman Gurung ji Naman

@rakeshmanandhar1815 20 сағат бұрын

आदरणीय डा जगमान गुरुङ प्रति नमन💐🙏💐नेपाल का संस्कृतिविद् तथा ईतिहास विद जिवित ईतिहास प्रति फेरिपनि आमनेपाली जनताकाे तर्फबाट💐🙏💐 नमन

@razangurung3515 5 күн бұрын

Most awaited guest. I think you make couple of episodes with him.

@mukpagrg5426 Күн бұрын

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

@mukpagrg5426 Күн бұрын

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

@Chillvibe9 5 күн бұрын

Thank you Sushant bringing Dr Jagman Gurung… Uha ko naam lida pani ma garva mahasus garchu….. thank you ton again

@cheltooktribefreethinker1028 5 күн бұрын

Converted grg. In the grg community he is out in losar events too.

@thapapramod5531 5 күн бұрын

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.

@ghumnajaam 5 күн бұрын

Exactly ke ta aafai research garera bolnu haina ... Nepali le paye Indra lai ne swarga ko bayan gardinxa 😂😂

@pratikking2272 4 күн бұрын

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.

@anmollimbu2746 3 күн бұрын

@@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.

@anmollimbu2746 2 күн бұрын

@@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.

@bobbysharma132 5 күн бұрын

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 🙏🏽❤️😇.

@NiranjanMalakar Күн бұрын

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.

@rameshbista6016 4 күн бұрын

जगमान गुरुङ प्रखर विद्वान बाट धेरै राम्रा कुरार इतिहास को ज्ञान सुन्नपाइयो ।दुबै जनालाइ धेरै धन्यवाद ।

@baghbangsikirat2545 5 күн бұрын

राईहरुको धामी नक्छो वा नाछुङ अझैपनी बाघ को रुप धारण गर्छन।

@bavitatamang6315 3 күн бұрын

Thank you for inviting him. Very knowledgeable and wise attribute put together.

@princemaharjan5315 Күн бұрын

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

@keepfightinggg3904 2 күн бұрын

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.

@mukpagrg5426 Күн бұрын

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

@ashishrai1076 5 күн бұрын

रमाईलो लाग्यो बाजे संगको पोडकास्ट, जय जय माँ कामाख्या, जय श्री काल भैरव, जय नेपाल

@exodus_np Күн бұрын

Jai Kamrupa Kamakhya, Jai Shri Bhairav Baba, Jai Nepal 🔱

@mukpagrg5426 Күн бұрын

Dhoti

@exodus_np Күн бұрын

@@mukpagrg5426 ta muji tibetian bhote

@raveenshrestha 5 күн бұрын

Dear Sushant you are killing in, inviting such great idols. Keep it on man

@nayanmgr6981 2 күн бұрын

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

@sumanupreti1158 5 күн бұрын

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 .... ❤❤❤

@RavishPatel-q2t 5 күн бұрын

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.

@pratikking2272 4 күн бұрын

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.

@suzanranjitkar1504 2 күн бұрын

दर्शन गुरु धेरै इच्छा , चाहना थ्यो गुरु लाई podcast पाहुना मा हेर्ने पूरा भयो 🙏

@denimgurung1726 5 күн бұрын

My respect towards your podcast is growing 🙌 🙏 Love and prayers from Pokhara brother Sushant 🙏

@RaiHiraKaji Күн бұрын

(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।

@anamolkedemlimbu219 5 күн бұрын

thank you brother one of the greatest video in my life thank you so much

@Nithyakapanu 5 күн бұрын

Long awaited academics. His analysis is based on written n unwritten facts. Noble Gift for Nepal. A Great man. 🙏🏻

@user-qo1jk7zf8i 5 күн бұрын

सुसान्त प्रधान जी लाई दौरा शुरुवाल अत्यन्त राम्रो शुहाउदो रहेछ, कृपया आगामी सबै कार्यक्रममा दौरा शुरुवाल लगाएर आउनुहोस। हार्दिक अनुरोध।

@GaneshRai-dt3xl 5 күн бұрын

Thanks you

@IshworKhadka14 5 күн бұрын

Had waited for him on your podcast. Finally he is here.

@prashantgurung3048 5 күн бұрын

Thank you @sushant for bringing one of the greatest person from Nepal.🇳🇵

@kishangurung4544 5 күн бұрын

Most awaited guest for me. Thankyou Mr. Sushant

@Wanggyal-zc6bk 5 күн бұрын

Me too

@pratikking2272 4 күн бұрын

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.

@Rahasya1008 4 күн бұрын

Thank you a lot for inviting the most awaited historical person among all your episode.

@Padmaagrg 3 күн бұрын

Gem of Nepali history ❤ Thank you for choosing him in this show

@user-py5px5wc3m 5 күн бұрын

नमन डा. साब, सुशान्त सर🙏। Eagerly waiting

@rabinmhrzn6459 5 күн бұрын

best one

@kesharkc2037 5 күн бұрын

धन्यवाद जग्गान गुरुलाई

@Nj__world 5 күн бұрын

Underrated pod… one day everyone will listen to your podcast

@lostdreamist3184 2 күн бұрын

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 . ⭐⭐⭐⭐⭐

@AbhishekShahiOfficial Күн бұрын

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. 🫡☸️🤗

@roshanayer3795 5 күн бұрын

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 🕉️.

@kabitalama9289 5 күн бұрын

Thank you for the update God bless you 🙏🇳🇵🙏 thankful God

@PokhrelGopal 4 күн бұрын

Thank you for invite him.❤

@gaurabpoudel1605 3 күн бұрын

Worthy listen ❤

@denimgurung1726 5 күн бұрын

Fabulous love and prayers brother 🙏 ❤️

@HaridasGamal 5 күн бұрын

feri arko episode garnu hola दाजु व्यग्र प्रतीक्षा

@sanjeevshakya1 2 күн бұрын

Amazing!!!

@ganeshgurung238 4 күн бұрын

What a great episode ❤

@Basicnlazy 3 күн бұрын

Very informative❤

@prabhatkiranbhattarai1937 23 сағат бұрын

Huge respect for you sir

@WhitePonda 5 күн бұрын

Guru Jukman gurung derai ramro kura ra garnu bho ra najaneka kura jhana shikna paiyo❤❤❤

@AlphaPro66 5 күн бұрын

@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.

@ITSURESHKriti 4 күн бұрын

Kahani ramro xa , 🙏 Dr Saheb

@yoggurung8831 2 күн бұрын

Namaste deri ramro pauranik yachan lai Naman cha

@TheCPJK 4 күн бұрын

Great job sushant!!

@sumankhatri9623 6 күн бұрын

Finally dr jogman guru baa❤❤❤❤

@pratikking2272 6 күн бұрын

The Rai Limbus' Pragmatic Betrayal: The Origins of the Gurkha Soldiers The Rai Limbus, rather than the Lepchas, Bhutias, Chettris, Brahmins, Newars, or Tamangs, became the renowned Gurkha soldiers serving in the British Army. The key to understanding this lies in the Limbus' opportunistic betrayal of both Nepal and Sikkim, which allowed them to curry favor with the British invaders. In the early 19th century, the newly unified Nepalese kingdom under the Gorkha rulers began expanding its territory, including the conquest of the neighboring kingdom of Sikkim. This brought Nepal into conflict with the British East India Company, which controlled much of northern and eastern India. When Nepal's incursions into British-influenced areas escalated, the Company launched an invasion of Nepal in 1814. During the ensuing Anglo-Nepalese War, the British forces encountered fierce resistance from the skilled and determined Gorkha soldiers of Nepal. However, the Rai Limbus, a minority ethnic group in Sikkim, saw an opportunity to betray both their Sikkimese Lepcha and Bhutia countrymen as well as their fellow Gorkhali in Nepal. Rather than fighting alongside their Sikkimese or Nepalese neighbors, the Rai Limbus actively assisted the British in their campaign to subjugate the Sikkimese kingdom. They helped the British make Sikkim a British protectorate and forced the kingdom to allow British trade with Tibet. The Limbus also aided the British in annexing the strategically important region of Darjeeling, where the indigenous Lepcha and Bhutia peoples were subsequently treated as second-class citizens. In doing so, the Limbus betrayed not only their Sikkimese neighbors, but also the Gorkhas of Nepal who had previously granted them autonomy and Kipat land rights. The Limbus were opportunists, willing to side with the British invaders against both the Gorkhas and the Sikkimese in order to curry favor and advance their own interests. Furthermore, the British likely viewed the Limbus as more malleable and "primitive" compared to the more advanced Lepchas, Bhutias, Newars and Tamangs. This perception may have further justified the British's use of the Limbus against the other ethnic groups in the region. The Limbus' lack of strong historical ties to either Nepal or Sikkim also made them more willing to serve as British proxies. In contrast, the Newars and Khas peoples, who had deep roots in Nepal and shared cultural and religious ties with the Gorkha kingdom, would have been far less likely to betray their fellow Hindus and Nepali brethren. Their refusal to collaborate with the British invaders likely cost them the opportunity to become Gurkha soldiers. Until 1914, the British had primarily recruited Gurungs and Magars into the Gurkha regiments. However, after witnessing the Limbus' willingness to betray both Nepal and Sikkim, the British came to see them as more reliable and malleable proxies that could be used against the other ethnic groups in the region. This is why the Rai Limbus, and not the Lepchas, Bhutias, Chettris, Brahmins, Newars or Tamangs, became the predominant recruits for the Gurkha forces.

@nevermind1123 6 күн бұрын

@@pratikking2272Thanks for the good information

@KrishnaDahal555 5 күн бұрын

Me bahun ho ra yo kirati vanni haru lai Nepal ko history bata nai metauna parx. Pahila dekhi nai yini haru ko hepai kutai lae garda yini haru jasta sungur budhi lai Nepal ma christian banai yini haru ko sabhyata culture history sadha lai metauna parx. Nepal khas jati ko ho. Jo sukai awos aru lae j sukai khokeh pani abo sarkar chalauni hami xau bujhlas. Dherai kirati vandai furuk furuk garna pardaina. Raja hatauni hami nai hou. Yo kura bujh ki timaru jasta sojo lata budhi vayeka janajati lai hami chhetri bahun lae fanfani gumairako xau. Thax yini harlae tara k garxas ? Pachayera bas haadigokteh haru. Ta haru ko history lai manipulate gari sada lai mitaidinxau. Jai khas aryan.

@SauravSir-mt8gc 5 күн бұрын

@@KrishnaDahal555 yeti galat kura nagara bro, ma pani bahun ho r jaha pani bahun harko biruddha propaganda failauxan tyaha ma bolxu tara nepal sabai nepali ko ho, newar magar gurung sabai hamrai manxey hun akhir,

@praveenshrestha9525 5 күн бұрын

😮😮@@pratikking2272

@sudiljo-c3508 21 сағат бұрын

Second episode of this podcast is mandatory

@lesmonde4361 5 күн бұрын

We Bodo-kachari people from Assam (Meche) we also consider us as Kirat people

@r45raggies33 4 күн бұрын

@@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 . 👍

@pratikking2272 4 күн бұрын

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.

@Tobiraaaama 4 күн бұрын

All the tribes living in himalayan especially eastern himalayas were called kiratis by bhramins.......

@bob_009 4 сағат бұрын

@@Tobiraaaama very apt description

@kabitalama9289 5 күн бұрын

Naman Dr Jagman gurung

@KabiNiroula 5 күн бұрын

The talk show was an excellent one .once more the old professor is to be welcmed. Sushant jee i believe you are doing that.

@sagarrijal2055 5 күн бұрын

Wow One of the best guest 🕉️

@cheltooktribefreethinker1028 5 күн бұрын

Tait. This converted grg is one of the biased historians of Nepal. Was the puppet of durbar. He passed thru durbar blessing

@user-ob3uc6fd3d 3 күн бұрын

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)

@rusenrai7783 11 сағат бұрын

मुकुम्ङलुङ्ग लाई पाथिभरा माता कसरि बनाइयाे बिजयपुरे लिम्बू राजा बुद्धिकर्ण रायाकाे चिहानलाइ पिर्थिि नारायणले बुढा सुब्बा मन्दिर 58:05

@subendrashrestha2728 4 күн бұрын

lovely

@SrjLimbu 5 күн бұрын

I really enjoy your podcast brother. Plz bring Professor Dr George Van Driem. If it is possible thank you!

@bhiyeemyaktunm2224 5 күн бұрын

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. 🙏🏼

@vidurkhadka8467 3 күн бұрын

surely next episode

@raunakbasnet7955 2 күн бұрын

He is one of very knowledgeable man about history in Nepal

@aryanpudasaini175 5 күн бұрын

Satya gham jhai charlaga hunxa jaya hos gurung sir❤❤

@laxmankafle1650 4 күн бұрын

majja ayoo . we need more history content !!

@r45raggies33 5 күн бұрын

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 4 күн бұрын

Which rai language? Kirawa is a new word just like raiba and Raima...though they have meaning

@r45raggies33 4 күн бұрын

@@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 .🎉

@r45raggies33 4 күн бұрын

@@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 🐅.

@Tangsang_1 4 күн бұрын

how to write किरात in english alphabet, kirat or kirant?

@r45raggies33 3 күн бұрын

@@Tangsang_1 its "Kirat" but you can find by genuine Indian writers among which is "Kiratas in Ancient India" By S Mukharjee .

@naniworld80 5 күн бұрын

Need more episode with him

@maheshshahi8986 4 күн бұрын

Good.

@jagaran56 6 күн бұрын

Hats up Susan bro ..... Wanna see the living legend a long ago.....

@pratikking2272 6 күн бұрын

The Rai Limbus' Pragmatic Betrayal: The Origins of the Gurkha Soldiers The Rai Limbus, rather than the Lepchas, Bhutias, Chettris, Brahmins, Newars, or Tamangs, became the renowned Gurkha soldiers serving in the British Army. The key to understanding this lies in the Limbus' opportunistic betrayal of both Nepal and Sikkim, which allowed them to curry favor with the British invaders. In the early 19th century, the newly unified Nepalese kingdom under the Gorkha rulers began expanding its territory, including the conquest of the neighboring kingdom of Sikkim. This brought Nepal into conflict with the British East India Company, which controlled much of northern and eastern India. When Nepal's incursions into British-influenced areas escalated, the Company launched an invasion of Nepal in 1814. During the ensuing Anglo-Nepalese War, the British forces encountered fierce resistance from the skilled and determined Gorkha soldiers of Nepal. However, the Rai Limbus, a minority ethnic group in Sikkim, saw an opportunity to betray both their Sikkimese Lepcha and Bhutia countrymen as well as their fellow Gorkhali in Nepal. Rather than fighting alongside their Sikkimese or Nepalese neighbors, the Rai Limbus actively assisted the British in their campaign to subjugate the Sikkimese kingdom. They helped the British make Sikkim a British protectorate and forced the kingdom to allow British trade with Tibet. The Limbus also aided the British in annexing the strategically important region of Darjeeling, where the indigenous Lepcha and Bhutia peoples were subsequently treated as second-class citizens. In doing so, the Limbus betrayed not only their Sikkimese neighbors, but also the Gorkhas of Nepal who had previously granted them autonomy and Kipat land rights. The Limbus were opportunists, willing to side with the British invaders against both the Gorkhas and the Sikkimese in order to curry favor and advance their own interests. Furthermore, the British likely viewed the Limbus as more malleable and "primitive" compared to the more advanced Lepchas, Bhutias, Newars and Tamangs. This perception may have further justified the British's use of the Limbus against the other ethnic groups in the region. The Limbus' lack of strong historical ties to either Nepal or Sikkim also made them more willing to serve as British proxies. In contrast, the Newars and Khas peoples, who had deep roots in Nepal and shared cultural and religious ties with the Gorkha kingdom, would have been far less likely to betray their fellow Hindus and Nepali brethren. Their refusal to collaborate with the British invaders likely cost them the opportunity to become Gurkha soldiers. Until 1914, the British had primarily recruited Gurungs and Magars into the Gurkha regiments. However, after witnessing the Limbus' willingness to betray both Nepal and Sikkim, the British came to see them as more reliable and malleable proxies that could be used against the other ethnic groups in the region. This is why the Rai Limbus, and not the Lepchas, Bhutias, Chettris, Brahmins, Newars or Tamangs, became the predominant recruits for the Gurkha forces.

@KrishnaDahal555 5 күн бұрын

Me bahun ho ra yo kirati vanni haru lai Nepal ko history bata nai metauna parx. Pahila dekhi nai yini haru ko hepai kutai lae garda yini haru jasta sungur budhi lai Nepal ma christian banai yini haru ko sabhyata culture history sadha lai metauna parx. Nepal khas jati ko ho. Jo sukai awos aru lae j sukai khokeh pani abo sarkar chalauni hami xau bujhlas. Dherai kirati vandai furuk furuk garna pardaina. Raja hatauni hami nai hou. Yo kura bujh ki timaru jasta sojo lata budhi vayeka janajati lai hami chhetri bahun lae fanfani gumairako xau. Thax yini harlae tara k garxas ? Pachayera bas haadigokteh haru. Ta haru ko history lai manipulate gari sada lai mitaidinxau. Jai khas aryan.

@SauravSir-mt8gc 5 күн бұрын

@@KrishnaDahal555 yo bot ho bahun haina, yeslai ignore garnu sabai jaana

@KrishnaDahal555 5 күн бұрын

@@SauravSir-mt8gcbot ta ho kukur lae ghui pachdena sabailai thax

@prabhuewai9905 4 күн бұрын

@@SauravSir-mt8gcbibhinna naam maa Nepali bich ghrina failaune haru social media maa nikkai dekhinchhan! Ko baata sanchaalit chhan yini haru?

@nepaliinnorwaynepnor2785 2 күн бұрын

Please bring him back.. we would like to hear more podcasts with him.

@gurkhaliwarrior 3 күн бұрын

Lots of questions answered about History of Nepal

@suniochetry1350 Күн бұрын

Is he researcher? How he can talk so confidently 😮

@birajgautam7437 5 күн бұрын

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.

@Sushant_Pradhan 5 күн бұрын

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.

@Fire10101 5 күн бұрын

@@prabhuewai9905if Dr. Gurung had said what you liked, everything would've been fine for you

@someXone 5 күн бұрын

⁠⁠@@prabhuewai9905Exactly he is puran guru pandit not an athropologist

@yetigumba 5 күн бұрын

@@prabhuewai9905 he is a legit historian. he has a phd on history with thesis on gurung personalities during unification campaign

@Chillvibe9 5 күн бұрын

@@Sushant_PradhanI am one of them…thank you brother

@sandip9863 4 күн бұрын

Good ❤❤

@raibspr7797 5 күн бұрын

ज्ञानको खानी डा० जगमान ज्यूको जय होस् !!

@prabhukafle3412 5 күн бұрын

Mahele yakdam respect garne Manesh ❤❤ Dr jagman ra Dr surandra CK ❤

@Ilovenepal2024 4 күн бұрын

I learn to rethink on other's thinking

@Rabind789 3 күн бұрын

Nice ❤🙏

@bantawaentertainment5795 4 күн бұрын

Part 2 pani lyaunu paryo

@PradeepPunMagar-d1m 5 күн бұрын

We want the next episode

@sunsunil2171 4 күн бұрын

Jagman Grg 🙏💯

@noobdog1221 4 күн бұрын

it would be further helpful for us to know more about Machhendranath and Gorakhnath story

@vidurkhadka8467 3 күн бұрын

Sanjay stared first but you are going to dominant Nepalese podcast industry great work

@pasanglama8571 5 күн бұрын

We want Dr. Keshab man Shakya so badly in this studio

@cheltooktribefreethinker1028 5 күн бұрын

Hehe 😅😅😅

@RAISUJAN 5 күн бұрын

Yes 👍, I want Dr. Keshab Man

@homgurung7189 5 күн бұрын

❤❤

@GreaterNepal595 Күн бұрын

राजा ल्याउ देश बचाउ 🇳🇵❤️🕉️

@prayash39 5 күн бұрын

Daju arko episode pani chiyo dr.saap sanga ko Please.

@Chillvibe9 5 күн бұрын

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…..

@user-th4rk1ux9n 2 күн бұрын

हिन्दुको दास हो जगमान गुरुङ

@bipluvkhadgi9493 5 күн бұрын

like pabitra uncle said for addressing Newari language as NEPAL BHASA, There is also a word for addressing NEWAR or NEWARS which is said as NEWA. I saw the title and wanted to share something about this hehe,

@user-js1mt7qm5h 4 күн бұрын

He is the one real nepali🙏🙏🙏🙏

@tilakshrestha2573 Күн бұрын

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.

@aryalrms 4 күн бұрын

🙏

@karkibiwash6800 4 күн бұрын

Poadcast you didn't knew you needed

@RavishPatel-q2t 5 күн бұрын

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.

@voiceoutpeople7815 2 күн бұрын

wrong

@anmollimbu2746 2 күн бұрын

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.

@Scorpio747 5 күн бұрын

is he gurung ?? omg same tone like newar He has a deep knowledge about our ancient times history and all dynasty myrits and How to accept any change gracefully 😮😮❤❤❤

@user-bd2pb6um7n 3 күн бұрын

Gurung haru pachim tira yesarinoi bolxa purba Ko gurung aarkoi gari bolxa