Save Magar Language & Culture I

 Hello Guys, 

As we all know Kali Gandaki Basin is the homeland or ancestral land of the Magars. There is no two opinion that the today's region of Palpa, Syangja, Rukum, Rolpa, Parbat, Baglung, Tanhun, Pyuthan, Arghkhanchi is the land first inhabitated by Magars. The foremost & the strongest evidence is the name of the place, rivers, villages & mountains was named in line with Magar Language. One of the most common way to identify it is use of 'DI" as suffix. For example Marsyangdi, Myagdi, Karadi etc. In so of the places some names has already been converted to Khas language & some more are in process of it (by knowingly or unknowingly). Here, I want to make it clear that I have no negative thoughts or feelings towards Khas language or people. This mission is just to save the Magar language & culture with whatever little way we can do. And any sensible people will definitely try to protect their own language culture or religion, of which we can see ample example in today's scenario. 

Since, I am from Syangja I would like to give few examples so that we can be more clear on it. For example, there is a well known stream in Syangja called Andhikhola. I am sure most of you have heard this name. In Magar language this is still called 'Aangdi' which according to me because of mispronunciation it converted into 'Aandhi' & hence the Aandhikhola. 

There is famous place in Walling municipality named Changchandi. A famous Shiva temple is also located there. I have heard that people are going to change the name of that place to something else.

Hence, I have taken this very small initiative to at least make Magars aware of their ancestral heritage & the culture. & hope that this small initiative will help in stopping converting Magars name into Khas one.

So what we have to do is you guys have to just mention the name of the place, village, stream, river or mountain which has DI as its suffix. if possible its meaning & where its located. 

And if anyone else has any more technique like place name with suffix PA for example in Tibetan language means place hence the name Palpa, Rolpa, Dolpa etc.

Few more Suffix I want to mention here is 'LUNG' means stone in Magar language Malunga, Ilunga etc.

'YANG" suffix Galyang, Lalyang etc.

So, anyone who wants to share more on this line is warmly welcome & lets do it together.

Here, below I am trying to write the Magar names in & around Syangja. You guys can add on to it with me depends on your area. 

Dharadi - Common name of place or stream

Karadi - Name of the stream & hence place in Galyang Nagar Palika, Syangja

Malunga - Name of the bazaar in G.N.P. Syangja

Ilunga - Name of the place

Changchandi - A famous place in W.N.P. it has a famous Shiva Temple

Waling - LING means song in Magar language - A municipality in Syangja

Syangja - This possible could be derived from SAINCHA means expanding.

Aangdi - Aandhi Khola as I have mentioned before

Gwadi - Name of the place

Japkadi _ Name of the place in Palpa

Rumbakdi - Name of the place

Tolatung - TUNG means at that place or point

Bartung - Name of the place near Tansen

Gurungdi - Name of the place

Garangdi - Name of the place

Tansen - Is possibly derived from TANSINGH, In Magar language SINGH means wood

Bajhang - JHANG means on earth

Lotcha Khohore - KHOHORE means Bhir in Magar language. LOTCHA means long so it means Steep Mountain.

So, guys I hope you guys will keep adding the list & will definitely want to here any interesting thing which you guys want to share with us all.

I will also try to update more names in the future.

  

  

     

Origin of the word Nepal (Nepal - Etymology)

When I started looking for the meaning of the word Nepal and looking for the answer of the question how Nepal got its name, I have come across some interesting facts and articles. One of the article I have found in www.kathmandupost.com (Date: September 1, 2015), it has solved most of my query and though it says that they themselves have taken the article from some school curriculum. Here is the article:

"Title: Here are 5 interesting theories about how Nepal got its name!

Over the course of its history, Nepal has been known by names, such as The Land of Truth, The Land of Solitary Meditation and Penance. It is only in this current Iron Age that it is known as Nepal. So when did Nepal become Nepal? Who coined this name?

There are many theories out there. Here are five interesting ones we found:

1. Nepal was ruled by kings of the Gopal dynasty. They were known as ‘Nepa’. Hence the name Nepal
2. In Tibetan Language ‘Ne’ means home and ‘pal’ means ‘wool’. Sheep were reared in Kathmandu Valley once upon a time. Hence Nepal- the land of the wool.
3. In Newari language ‘Ne’ means ‘centre’ and ‘pa’ means country. So Nepal is a country situated in the centre!
4. There was once a sage called ‘Ne’ who lived along the banks of Bagmati and Bishnumati river. He was the only advisor to the king hence. The ruler was so impressed by him, he name the entire kingdom ‘Nepal’
5. ‘Ne’ means ‘holy’ and ‘pal’ means cave in Lepcha’s dialect. Nepal is a holy place- the centre of pilgrimage of Hindus and Buddists. It was called a ‘holy cave’; hence Nepal.

What theory convinces you the most? What did we miss out? Know another theory?

Source: The information has been collected from the curriculum taught at schools in Nepal"

Interestingly they have left a question mark at the end. So, I have decided to decode it in my way and try to present best way possible answer.

Here my answer is point no. 3 that is in Newari "Ne" means centre and "Pa" means country.

# I want to make a clear disclaimer that I am neither denying the existence of Gopal King with the Nepa nor a sage who lived in Kathmandu valley with the name "Ne". In fact I have researched and found that these all facts are mentioned in some old manuscripts. So its there.

So, here is my take on the theory that why Nepal is actually originated from Newari.

Note1: I guess by now it must have been clear that in earlier times Nepal was exclusively used for present day Kathmandu valley. Nepal is also alternatively used for Newar also.

This is the article I have taken from wikipedia which help in further understanding:

Source: https://en.wikipedia.org/wiki/Newar_people

Newar: Origin, Etymology

" The terms "Nepāl", "Newār", "Newāl" and "Nepār" are phonetically different forms of the same word, and instances of the various forms appear in texts in different times in history. Nepal is the learned (Sanskrit) form and Newar is the colloquial (Prakrit) form.^[8] A Sanskrit inscription dated to 512 in Tistung, a valley to the west of Kathmandu, contains the phrase "greetings to the Nepals" indicating that the term "Nepal" was used to refer to both the country and the people.^[9][10]

The term "Newar" or "Newa:" referring to "inhabitant of Nepal" appeared for the first time in an inscription dated 1654 in Kathmandu.^[11] Italian Jesuit priest Ippolito Desideri (1684–1733) who traveled to Nepal in 1721 has written that the natives of Nepal are called Newars.^[12] It has been suggested that "Nepal" may be a sanskritization of "Newar", or "Newar" may be a later form of "Nepal".^[13] According to another explanation, the words "Newar" and "Newari" are colloquial forms arising from the mutation of P to W, and L to R.^[14]

As a result of the phonological process of dropping the last consonant and lengthening the vowel, "Newā" for Newār or Newāl, and "Nepā" for Nepāl are used in ordinary speech."

 

Now its more or less clear that Nepal is actually used for present day Kathmandu valley, In fact the word, Newar itself is originated from the word Nepal.

Note2: Now, my second logic goes like this. It will be never ending debate that who actually Newars are ?? (But, if a person use some common sense will definitely and easily→→→ find his answer). So, lets not talk about the origin of the Newari people, but majority of you must agree that the language Newar people using now which is also called Newari bhasa has its roots to Tibetan language. Its definitely a branch of Tibeto-Burman language just like Magars, Gurung, Sherpa, Tamang, Rai, Limbu etc.

And again if you guys notice all over the Nepal (irrespective of who came to Nepal first Khas or Tibetan tribes), many names of the place, mountain, rivers are in Tibeto-Burman Language. Hence, it shows that Tibeto-Burman language was the primary language in naming or identifying the place. 

Note3: Now the question is how Nepa becomes Nepal.

Actually it goes like this:

Nepa ---> Nepali ---> Nepal

Becasue in Tibeti-Burman language when we have to say person from that particular place, 'Li' is used as suffix. Examples:

Palpa ---> Palpali

Syangja ---> Syangjali

Gwadi ----> Gwadeli

Lamjung ---> Lamjungeli

Rolpa ---> Rolpali   and so on

Hence, word Nepali come into existence and with the time Nepali and Nepal started using interchangeably as you might have read in the Wikipedia (On Newari etymology), I have mentioned above.

So, it solves all my query. Here the only concern can be raised is that I have favoured  the Tibeto-Burman language and was biased towards Sanskrit origin languages. 

However, I want to know how did you like my explanation, please do comment. Please do comment and let me know if I am missing something. Thanks

Nepal should adopt a multi-alignment policy

Written By: Gopal Khanal

Source: 

 www.theannapurnaexpress.com 

Date: July 4, 2023

While engaging in discourses on the foreign policy of Nepal in formal and informal forums, some new thoughts and somewhat ‘innovative’ ideas have emerged, influenced by the changing dynamics of global power politics.

In a thought-provoking lecture titled ‘Safeguarding Nepal’s National Interest: Foreign Policy Choices in the Changing International Environment,’ under the Yadu Nath Khanal lecture series organized by the Ministry of Foreign Affairs, Former Foreign Secretary Madhu Raman Acharya on June 25 shared an interesting perspective. He recommended that Nepal should adopt a policy of ‘multi-alignment’ instead of strictly adhering to the traditional ‘non-alignment’ stance.

Acknowledging the shifting dynamics of international politics, Acharya believes that Nepal can better safeguard its national interests by adopting a more flexible and pragmatic approach toward international relations. While internalizing the sensitivities of geo-strategic location, I have presented my perspective in this write-up in a way backing-up this thought of a seasoned diplomat and author of many books, including a famous one ‘’Nepal Worldview’’.

Let us define non-alignment and multi-alignment first.

Non-alignment is a policy stance where a country chooses not to align itself with any major power bloc or alliance. Non-aligned countries aim to maintain their independence, sovereignty, and neutrality by avoiding formal military alliances or entanglements in conflicts between major powers. Non-alignment was a policy of the Cold War era when non-aligned countries refrained from aligning themselves with the West-led NATO or the East-led Warsaw Pact. The dynamics of international relations have evolved since the Cold War, and the term ‘non-aligned’ may not have the same significance today as it did back then. Nepal is a non-aligned state that has protected its national sovereignty and territorial integrity in major geopolitical turbulences over the decades. 

Multi-alignment is a policy approach in which a country actively seeks to engage and maintain relations with multiple powers or regional blocs. Unlike non-alignment, multi-alignment does not imply complete neutrality or a lack of formal alliances. Instead, it emphasizes diversifying diplomatic, economic, and security ties with various countries or groups to safeguard national interests and increase strategic flexibility. By engaging with multiple actors, a multi-aligned country aims to leverage its relationships to maximize benefits, access resources, and pursue its goals effectively. This approach allows countries to navigate complex geopolitical environments and adapt to shifting power dynamics. Multi-alignment is new for Nepal, unlike its southern neighbor India, which has adopted it by terming it as a ‘multi-engagement’ policy. 

Should Nepal follow a multi-aligned policy then or just remain multi-engaged?

Nepal has adhered to a non-aligned stance since the 1950s, primarily as a means to maintain its independence, sovereignty, and neutrality during the Cold War. During that period, many countries, particularly smaller nations, chose to remain neutral as a survival strategy and to avoid being drawn into the conflicts between the United States and the Soviet Union. Nepal’s adoption of non-alignment allowed it to assert its own interests and avoid alignment with either of the power blocs.

But the situation has changed since then. On the one hand, the Cold War is over, while on the other, there have been errors and blunders in the implementation of non-alignment. Despite deviations from the core principles of non-alignment in some cases, the fundamental principle of maintaining independence, sovereignty, and neutrality has so far remained the guiding force.

Given the economic significance and influence of China and India in the region, Nepal must continue to engage with both countries to benefit from economic partnerships, trade opportunities, and infrastructure development. At the same time, maintaining relations with other countries, including the United States and other western powers, can bring additional benefits in terms of investment, and development assistance.

A multi-aligned policy approach can offer Nepal strategic flexibility and the ability to navigate its complex geopolitical environment effectively. By engaging with multiple powers, Nepal can leverage its relationships to advance its national interests, access resources, and enhance its development prospects. This is no time to be a mere spectator of developments in our periphery and be submissive to any hegemon. It doesn’t mean that Nepal should immediately embrace the multi-aligned policy; at least we should start contemplating the pros and cons of multi-alignment. Unlike regional powers China and India, which have strategic goals to achieve globally, Nepal has to focus on its strength in the development process.     

It is important for Nepal to carefully assess its national priorities and conduct a comprehensive analysis of the potential benefits and risks associated with a multi-aligned approach. This includes considering the potential impact on its relationships with neighboring countries, managing any potential conflict of interest, and ensuring the protection of Nepal’s sovereignty and independence.

It is important to note that multi-alignment does not necessitate membership in specific security-related alliances such as the Indo-Pacific Strategy (IPS) of the US or the Global Security Initiative (GSI) of China. A multi-aligned state can out-rightly refuse to become a member of initiatives focused on security and military cooperation.

However, Nepal has engaged or can still engage with specific programs or initiatives that are not security-related. For example, participation in the Millennium Challenge Corporation (MCC) of the US, the Belt and Road Initiative (BRI) of China and the Act East Policy (AEP) of India can offer opportunities for economic cooperation, infrastructure development, and regional connectivity without compromising Nepal’s national interest. When engaging with these programs, Nepal should carefully evaluate any conditions or terms attached to them and assess their implications for national interests and sovereignty. Understanding the geography and geopolitics of the region is crucial for Nepal to navigate new policy orientations.  

Nepal should forge partnerships and collaborations with various nations and global actors, regardless of their ideological or political orientations. Rather than being biased toward any specific country, government or ideology, multi-alignment allows Nepal to engage with diverse actors and explore different ideas, which can contribute to the formulation of a unique Nepali perspective on development.

For peace, progress and prosperity of Nepal and the Nepalis, the Nepali state should recognize the importance of engaging with different powers and seeking their support in national endeavors.

The mysterious world of Nepal’s shamans

Took this excellent article from www.nepalitimes.com

SOURCE: https://www.nepalitimes.com/opinion/the-mysterious-world-of-nepal-s-shamans

Written By: Tshewang Lama and Nabraj Lama

 In the remote trans-Himalayan district of Humla across the border from the sacred Mount Kailash in Tibet, the cult of the Dhami and Dangri still acts as a go between the physical human form and its spiritual divine manifestation.

They are derivatives of shamanism and reflect the diverse social fabric of the Himalaya, and have its roots in socio-religious antecedents of the region’s present day inhabitants that predates the arrival of institutionalised religions.

The remnants of this shamanistic cult can still be found on both sides of the border in the upper Karnali Basin in Nepal and the sacred Lake Manasarovar and Mount Kailash in China. Passed down through generations, the Dhami and Dangri institution is deeply ingrained in Nepali culture, especially in the hard-to-reach Himalayan regions like Humla.

The institution of Dhami, the oracle shaman, is believed to be established through 'Avatarilo' (by incarnation), while the Dangri institution is established through 'Bangsyalo' (by heredity). When a reigning Dhami passes away, the knowledge and abilities of the Dhami is passed on to another person through a spirit transfer. The Dangri, meanwhile, imparts their expertise and knowledge within close clan members through teaching.

The Dhami serves as the medium for communication with the divine, while the Dangri is the spiritual helper and mediator between humans and the Dhami.

The spirit of the Dhami can move to any person, but the receiver must accept it. If a suitable receiver is not found, it is believed that the spirit waits for the right person, sometimes temporarily entering the body of the Dangri.

The Dangri also acts as the community's oral record keeper, passing on information exclusively to close family members. The Dangri provides all information to the Dhami, invites the God spirit, translates the language, and most importantly, updates and maintains the oral record of important events.

There are two contrasting world views when it comes to fulfilling one's desires, the old way, relying on divine power, and the new way, relying on state power. The old world view is followed by indigenous people living in peripheral regions of the Himalaya who rely on religion and magic. They are governed by divine power through faith and fear.

The new world view is prevalent in mainstream society, where so-called civilised people reside. They depend on state power, science, technology, and the rule of law to meet their needs.

The Dhami and Dangri institution plays a variety of roles in the daily lives of Nepalis in the high mountains. The Dhami is responsible for providing consultation, horoscope reading, fortune-telling, advice, wish fulfillment, health healing, conflict resolution, judgment, and socio-religious leadership. The Dhami demonstrates his authenticity through 'Sat' (spiritual perfection in fulfilling commitments) and 'Bidh' (exhibition of extraordinary miracle power). People value the 'sat', which represents their demand, but the power of 'bidh' is shown to validate his power of 'sat'.

The institution of Dhami and Dangri is mutually inclusive and begins with the Dangri inviting the spirit of a deity into the Dhami's body through prayers and offerings. The Dangri initiates the ritual by inviting the god from Heaven to the 'Kang-Tsho' (the fulcrum of the Himalaya). From there, the God descends through each Himalayan eco-zone (alpine, sub-alpine, temperate, sub-tropical, tropical, and the aquatic layer), symbolically mounting on the creatures of every layer. By doing this, the God is expected to grant wishes and prosperity to devotees.

Once the God arrives at the shrine site, the Dangri requests it to enter the Dhami's body to induce a trance. In this state, the Dhami is believed to become a divine being, unaware of their normal human life. Devotees can then ask questions to the Dhami through the interpretation of his Dangri.

The Dhami, in a trance, acts as a surrogate for God and responds to queries and communicates divine language called 'akhar', which is only understood by his Dangri. The lay devotees can understand it only through the Dangri's interpretation.

During the ritual, the Dangri makes specific requests to the God, asking for and fulfillment of desires. The God is asked to transform each place into valuable items like gold, conch, or turquoise, radiating vibrant colours. While the deity's journey takes place, male retinues are requested to accompany it on the right side and females on the left.

The desires of the indigenous people living in mountainous communities are often centered around basic needs: bridges over raging rivers, protection from rock falls along trails, a balance between sun and rain, restoring water to dried streams, adequate grass for livestock in the upland meadows, good harvests, children for couples struggling with infertility, opportunities for the young, longevity for the elderly, and nourishing food and sleep for those in need.

As modern lifestyles encroach even to the remotest high valleys of the Himalaya traditional institutions like Dhami and Dangri are in danger of disappearing. But their resilience in the face of modernisation is a testament to their continued importance in the everyday lives of the people of far-flung parts of Nepal. It still plays a vital role in enforcing communal law, guiding human behaviour, and preserving cultural and religious practices.

Tshewang Lama (Chhakka Bahadur Lama) is a Lama-turned-academic, hailing from Humla. He is a former MP from Humla and is currently the President of the Institute for Socio-Cultural Research and Analysis (SCRAnalysis).

Nabraj Lama is a research scholar and his work focuses on geopolitics, indigenism, international affairs. mail@nabrajlama.com

MAGAR - Etymology (Nepal)

 As I was trying to find the possible meaning or the origin of the word Magar or say why Magars are called Magars. I could not find and satisfactory explanation of it in online media. So, I have decided to find it myself. Some names' origin is very easy to find like meaning of Sherpa, Newar, Madhesi, Bhote, Khas, Chettri, China, Iran, Asia, India, etc. However some names' meaning is very difficult to find in the absence of any written documents.

A tribe or a community acquire a name mostly on the basis of the place they live or their occupation or same origin. For example those who lived in Madhes are called Madhesi. Similary, those people who once lived in Kathmandu valley and speak Newari language are called Newars. In this type of names where the people acquire the names based on the specific location, they may have culturally and linguistically similar but we can find different caste system inside it. Both Madhesi and Newari are the perfect examples of it.

However, if  the tribe or community names is based on occupation or same origin, it is not only culturally and linguistically similar but the caste system will be missing in it. Since, inside Magars as far as I know we all treat ourselves equal, marriages are permitted with any Magar thars. I have never heard that a particular Magar is a low caste Magar inside the Magar community.    

 And there is one more aspect on this name part. One the name acquire by themselves based on best suitable reason or other names given by the outsiders based on how they see upon those people. So, in which category Magar will fall? 

While doing some research I have found many possible meanings of the word Magar. Some says its derived from the word Mongol, some says its derived from Magadh, and some says it is evolved from the word Mahar. Before moving to my version of hypothesis, I would like to mention that 'Magyer' tribe from Hungary makes the thing interesting here. Though, they have originally migrated from Ural region of Russia, but I have also read that before that they have migrated from China to Ural region. And Magars have the ancestral roots to China. However, a deep DNA, linguistic and other archeological study is required to confirm the relation between Hungarian Magyer and Magars from Nepal. Suppose in future it confirms that both tribes have a common origin, then we can assume that the legacy of the name Magar has deep pre-historical roots.   

My hypothesis will work best and my assumption that Hungarian Magyers and Magars of Nepal are not related. So, the best hypothesis the one I am convinced with is like this. As I have found the word Magar, in eastern part of Nepal or in other pronunciation is also called Mangar. Mangar is the word which makes it relatively easier to decipher. Lets assume Manger is made of two syllable 'Mang' + 'ar'. Now, here is the catch Mang has many meanings 'ar' simply means Child or descendants. There is one place called mount Mang in China, Mang is the name used by Chinese, Maung means younger brother in burmese language etc. so there can be many possible interpretations. But, the best one I have found if from the word, 'Tamang'. in Tibetan language Ta means horse and Mang means Warrior. So, Mangar can be loosely translated to the descendants of warrior or childrens of warrior. This hypothesis is best suitable is we assume that the name is acquired by the people themselves as everyone wants to show themselves superiors than others. The Aryans are the perfect examples. And there is no doubt that they must have belonged to a single clan or family tree back in China from where they have migrated. 

Similarly, I have found some other meanings like Sherpa = Shar (east) + Pa (people) people from east, Bhote = Bho is the other name of tibet, Bhotta than then bhote (people of tibet) etc.       

So, readers if you come across any other convincing meaning or some historically written fact, please do mention it in the comment. Lack of written scripts related to our history is the biggest hurdle and challenge to us. 

    

Magar Religion & Beliefs

As the education prevail in Magar community, more and more educated Magar scholars have started searching for its history. In Nepal where history means ‘History of Kathmandu’, there is very little written documents related to area and people outside Kathmandu. Few books on Magars have been published since then.

 

As a Magar myself I too have the curiosity to know my ancestors & their history and legacy. During or post panchayat era many Magar scholars had actively doing research and searching for the documents related to Magar history. Around 90s in quest for establishing our own identity, few Magar scholars like ‘M S Thapa Magar’ said and written that Magars are actually Buddhist. For some reason many educated Magars of that time have found it interesting (and meaningful to certain extent) and they have urged others to embrace Buddhist rituals and to leave Hindu rituals. Many stopped visiting temples, they have stopped celebrating Dashain tika, they have even started Buddhist rituals in birth, marriage and death. One of the reasons of this shift could be to establish ourselves out of Hindu caste system, where Magars are place below Brahmins & Chettris.

 

However, when I myself have started looking for the Magar history, I could not fully accept the theory that Magars were originally Buddhist. After so many years of reading and research I have come to the conclusion that this theory is wrong.

 

As I have mentioned in my earlier blog “Origin of Magars of Nepal”, Magars might have started migrating to Himalayas during 1500-2000 BC. DNA test has proved that Magars & Gurungs belong to the same family tree or group, similarly Rai, Limbu, Sherpa and Tamangs belong to same group. Even Chepangs are very close to Magars. The reason I have mentioned that Magar, Gurung, Chepangs belongs to same group is to show that Magar-Gurung-Chepangs have common ancestors. We got diversified in the course of time. I can even say that Tharu with Mongolian look are actually from Magar group, though I am not sure about Newars. Mongolian look Newar has to be from Rai-Limbu Family because of they are very much inclined toward Buddhism and their fairer skin compared to Magar-Gurung Family.  

         

And not to forget Thakali, Bhujels who also belonged to Magar-Gurung Family. So these groups todays Magars, Gurungs, Chepangs, Thakali, Bhujels, Tharu (Mongolian look), Mangars (Sikkim) either they diversified after they come to Nepal or at least they had a common family back in Tibet.

 

Today Magar community practice religions like Hinduism, Buddhism & Christianity. But is it all? But didn’t we forget about Shamanism, Animism & what about worshipping nature & ancestors? Now the question comes which religion is the religion of Magars. Here the main contenders (as per Magars scholars) are Hinduism and Buddhism, definitely not Chritainity because it’s a recent arrival in Nepal. But here I disagree with them. In this case I absolutely like the article and thoughts of ‘Jagman Gurung’. Even before Hinduism and Buddhism, we Magars were practicing Shamanism (for healing & other problems), worshipping our ancestors and worshipping the nature (mountains, river, earth, sun, moon, stars, well, air, fire etc). The fact is not only true for Magars but it si also true that it is the oldest religion of all the tribes all across the world, which need no proof. Hinduism and Buddhism came much later. In this case those who live near Indian border like Palpa, Gulmi, Syangja got more influenced by Hindu rituals, similarly those staying near Tibetan border like Dunnai, Dolpa, Mustang got influenced by Buddhist rituals. However, in middle there are many pockets/Magars which still follow the ancient rituals and not touch by either Hinduism or Buddhism. Kham Magars from Rukum & Rolpa are the perfect example of it. Recently I have seen in the youtube video that in Sikkim worshipping ancestors is still the biggest festivals of the Magars. It is called Barahi Festival. So, to present the theory that Magars are originally Buddhist is totally wrong.

 

It not only passing the wrong information to the Magars but it also alienating itself which is our own. For example, as written by Dr. Jagman Gurung in a recent article that Dashain is actually the festivals of Janjati specially Magars. One thing we need to understand that except the Sanskrit Vedas & Mantras everything else even the rituals are co-developed with influence of locals specially Magars and in this case Khas tribe. So, in short, the Hinduism we are practicing in Nepal right now is mixture of Vedic rituals, plus Magar culture & to certain extent Khas culture. So, disowning Hinduism completely is actually disowning our own culture. Why do you think all the major & famous Shakit Pithas/Devisthan have Magar Pujari? Do you think Rodhi, Sorathi, Kauda, Bhailo, Deusi, Maruni is brought by Hindu Brahmins. We still worship nature, many gods even don’t have names, we don’t need Brahmins to worship them. Do you think it is brought by Brahmins? No. Dr. Jagman Gurung even claim that using Jamara in Dashain has Magar culture influence and so is use of red colour in tika. Though red colour is prominent in Vedic cultures but in more recent times Kesari (orange colour) is the colour of Hinduism. Animal sacrifice is more prominent in Vedic culture & in Magar culture (Shamanism, bhog for ancestors and other spirits).

 

At the end, every person is free to practice whatever religion or ritual he wants. Here, my point is disowning Hinduism completely, is like disowning the culture which is our own.  More refined work or information is required in this field so that all Magars get the right & precise information.

--- Kamal Gaha Magar           

(Disclaimer; My point of mentioning M S Thapa Magar is only for this subject, otherwise I have a great respect for him and I truely admire for his effort & contribution towards research work on Magar culture & Identity)

Bada Dashain is the festival of Bhumiputras

Bada Dashain is a festival of power worship. Its importance is special in our agricultural country with diverse language and culture. Geographically, jamara is not used in the mountainous region. Even if they do not observe the festival, they still believe in power and worship it. Durga is worshiped in the mountains, just as Buddhists in the Himalayas worship Palden Lhamo, or Chamunda. They also do lama calling, drinking alcohol, playing jhyali etc. Religiously Christians and Muslims do not celebrate. Otherwise, Dashain is celebrated with pomp and circumstance in the entire hills and Madhes.

In ancient times, it was customary for all castes to celebrate Dashain by worshiping Shakti according to their own traditions. In recent times, Hindu law has prevailed. As a result of the ruling power, the Hindu method has also affected the tribal community. This method was especially popular as the Thakuri kings expanded their kingdom. The king lived in a Kot. Mir Umra lived in the Kots where the king did not sit. There were forts. There were doormen, chiefs and talukdars in the village. There were four or five tols in one village. There were chiefs and talukdars in each group. In some tols there were up to two or three talukdars. Such a unit of talukdars was called Jhutta, it was the then administrative unit. At this time, king's teacher was called Dharmadhikari. On the day of fulpati, it was customary for the king of Bada Guruju to hold water in the palace and the chief priest to worship Dashain as a resolution. It was customary for the Mir-Umra of Kot to be the representative of the state in Kot without a king, Gadhi Gowda, for the village headman-talukdar to fetch water, and for the Brahmin priest to be the representative of Dharmadhikari. In the fort, the village chiefs, the talukdars were not only Brahmins and Kshatriyas, but Gurung, Magar, Rai and Limbu were also there.

A festival from time immemorial

From time immemorial, the tribal community has been celebrating the Dashain. But, the method was different. For example, in the present Gorkha, there were three states called Tallokot, Majhkot and Upallokot. Ghale was the king in the Tallokot and the Uppallkot. Khadka was the king of Majhkot. They were Magars, not Khadka Chhetri. At that time, the members of the Lig-Lig used to have a feast on the river Chepe on the day of tika on Bada dashain and have racing after tika. It was customary to be the king who reached the kot first.

Some Gurungs, Magars, Rai-Limbus put white tika nowadays. Some are protesting the red tika. But, when the sacrifice is worshiped, then no matter what the animal sacrifices, the blood is first spilled in the temple, then on the akshata on the plate. It is customary for Gurung, Magar and Rai Limbu to administer the tika.

This is how the tradition of the Ghales celebrating the Dashain started. Gurung still worships pitr on the day of fulpati. There is a tradition that one should offer bhog to pitr before eating meat and rice. They go to the forest outside the village on the morning of fulpati and worship Vayu. After paying homage to Vayu, that is, his aggrieved pitr, saying, 'Come on the Dashain, eat and drink,' it is customary for him to eat meat and rice. Similarly, on the day of Kalaratri, the Gurungs worship in their own way by calling Jhankri, Ghabri, Lama. Then, after the Dashain tika, they visit at Pandi (astrologer) place which is called Ana-mana. Ana-mana is the act of finding the genealogy by keeping one ana of money, one mana of rice and alcohol. Pandi says genealogy. Genealogy is a story of pride. The day of listening to the genealogy is the day of the Dashain commence.

Distinguish between red tika and white tika

Some Gurungs, Magars, Rai-Limbus put white tika nowadays. Some are protesting against the red tika. But, when the sacrifice is worshiped, then no matter what the animal sacrifices, the blood is first spilled in the temple, then on the akshata on the plate. It is customary for Gurung Magar and Rai Limbu to administer the tika. Now there is a difference between white tika and red tika. The Gurungs and Magars began to say that this tradition of putting red tika was not ours, but that of the Brahmins. However, the Brahmins are not a slaughtering caste. Gurung, Magar and Rai Limbu are the castes who sacrifice and kill. Therefore, they should not say that the red tika is not ours because it is soaked in the blood. Even now in Dullu Dailekh, Khas Brahmins do not apply red tika, they apply yellow tika by mixing curd rice and turmeric. Most of the Khas Brahmins are in Dailekh. For example, there is a place called Rijupokhara in Dullu. Riju became Rijal, Pokhara became Pokhrel. This is an example. The fact that the yellow tika is still used in the ancient sacks of the Khas Brahmins proves that it was not customary to wear the red tika before the sacrificial worship.

A fusion of diverse cultures

The Aryan race has the distinctive ability to embrace the culture and traditions, to embrace the language and to Sanskritize it after moving to a certain place. For example, we call the river Gandaki a Sanskrit word. But, it is not a Sanskrit language. In the Magar language, it was called 'Gandi', meaning 'green water'. Gandaki has become degenerate. The Koshi River is also said to have been named after the sage Kaushiki or Kushik. Not so. In the ancient Kirat language, water was called khu river. For example, there is a place called Samakhusi in Kathmandu. He became Sanskritized out of happiness. Thus the Aryans Sanskritized the language and culture. Chalan-chalti was also Sanskritized or Aryanized. At present, Pashupati has a sign board for Hindus only. But who discovered Pashupati? This is what Mex Kirats discovered. Here, too, there was a gradual Aryanization.

The same thing happened to the Dashain. Various cultures were adopted by the Aryans. Now some people think that this is a festival and ritual of the Brahmins. But, this is everyone's festival. Indigenous Bhumiputras have a close relationship with nature. That is why the practice of worshiping stones, worshiping water sources, worshiping at the base of trees, etc. has been going on since time immemorial. For example, Gurung has a tradition of depositing money since time immemorial. The ancient Khol and the present-day Pas village are examples of this. A Gurung from Manang has been hunting in Khol village at the foot of Lamjung Himal. Oh, he thought it was such a good place, so he wanted to test the soil to see if it was suitable for settlement. For that, they scattered some of the Uva seeds they had. By the next year, Uva would have become an earring of one hand. It was said that there would be farming and people would settle here. Depositing is a test of the soil. Paddy seeds in Pas village of Lamjung are not kept directly in the beds. According to the site given by Pandi, the Gurungs of the village take it to the Duna-Tapari store, sprinkle it with gold water and worship it, till the soil and put seeds in it. The same seed is then mixed with other seeds and placed in a bed. Such a tradition is still alive. However, some Gurungs say that Jamara is not our tradition, such a problem is seen due to lack of understanding.

Today's young generation seeks science in everything. Old age makes it difficult for them to explain science, so they call it bigotry and superstition. But our festivals are very scientific.

Dashain of Manang

The rituals and customs of celebrating the Dashain are also different. In the Himalayan district of Manang, there is no tika. But the Gurungs there gather and slaughter the sheep on the day of the Dashain tika and drink the wine. However, this trend started much later. this is just done for the sake of king. Because the king had given special autonomy and freedom to the Manangs. After the abolition of taluki practice in 2022 BS, the law of the Government of Nepal has been implemented there. Otherwise, before that, after paying the annual fee, they would not have to obey the laws of Nepal. At that time, ordinary Nepalis did not get passports to go abroad for business. Most of the Nepalis did not go abroad except to be recruited in the Gurkha platoon. However, Manangs were still allowed to do business in Singapore and Malaya, they could get a passport. Having so many privileges, they gather on the day of the Dashain tika for the sake of king. 

Dashain's scientific part

Today's young generation seeks science in everything. Old age makes it difficult for them to explain science, so they call it bigotry and superstition. But our festivals are very scientific. Let me give you an example: The effect of the hailstorm is that the farmer who is stuck in the mud, covered in the rain, and sleeping in the mud, does not get good food. At this time, farmers are like fish caught. To survive the winter, they eat meat and rice for decades. In particular, broth is considered meat. Playing swing helps in digestion. Eating too much meat at one time causes indigestion, diarrhea or other diseases. That's why they play ping pong with fun. The muscles that are dry during the rainy season are activated. The addictions that linger are stretched. This is very scientific.

Importance of Navratri

There are four Navratras in a year. The Dashain also happens in Pus, also in Chait, also in Asar. But, autumn Durga Puja is Bada Dashain. It is believed that the goddess is especially happy to worship at this time. To understand the worship of Navratra from Pratipada to Navami, we need to understand its importance. Night is darkness. Darkness is infatuation, lust, lust or attachment. We worship Navratri to remove the attachment of the nine pores of our body. Removing the attachment within us means strengthening the holes. For example, the eyes may have sinned, the mind may have evil thoughts, injustice-oppression may come. After overcoming such attachments and attachments by worshiping continuously for nine days, the holes become stronger and cleaner. This is the worship of Nava Durga even though various legends and stories are being made over time. In the end, may the great tithe of 2078 BS bring wisdom to all Nepalis, end the global corona epidemic, maintain political stability in the country, and be happy.

(Translated from Nepali to English)

From: https://ratopati.com/story/203135/2021/10/14/jagman-gurung-dashain-?utm_source=pocket_mylist

By: Dr. Jagman Gurung

Bhujels (Gharti)

 

Bhujels (Ghartis) are inhabitants of Bhuji-Khola area in Baglung district. Bhujels have four sub-caste groups — Bhjyal, Gharti, Nisel and Khawas. They are now scattered in Morang, Rukum, Tanahun, Gorkha, Chitwan, Nawalparasi districts and so forth. They have a close cultural affinity with Magar indigenous community. In terms of language, they are closer to Chepang indigenous community. Bhujel's language belongs to Tibeto-Burman language family. They have two linguistic groups: Bhujel Bhasa and Bhujel Kham. Bhujel Bhasa is spoken in Chitwan, Gorkha and Tanahun districts and Bhujel Kham is spoken in Dhorpatan area. According to the 2011 census, only 9 percent of Bhujels (around 10,358) now speak their mother tongues. Besides Nepal, Bhujel language is also spoken in Sikkim of India.

Source: https://www.ohchr.org/en/udhr/pages/Language.aspx?LangID=byh

Magar Thars (Magar Sub-titles)

 

Magar Thars (Magar Sub-titles)

Hi Guys, I have tried to translate Magar thars (sub-titles) from one of the Nepali book. I hope that I have spell it right in English. I have tried to find as close spell as possible in English.

 

Please check your sub-titles here and let me know whether its mentioned here or not. If not, then what is your sub-title? Please mention it in the comment.

 

One, thing I have observed that is most of the sub-titles are based on the name of the place. Other criteria could be occupation & so on.

 

Aadai Magar

Aankharka Magar

Aargeja Magar

Aargholi Magar

Acchami Magar

Akey Magar

Ale Magar

Aslami Magar

Asthani Magar

Baale Magar

Bade Magar

Bagahe Magar

Bagale Magar

Baijalli Magar

Balami Magar

Barahghare Magar

Barahi Magar

Batal Magar

Bathaa Magar

Bayambu Magar

Bhalami Magar

Birkata Magar

Budha Magar

Budhthoki Magar

Buni Magar

Chindi Magar

Chohan Magar

Daala Magar

Darai Magar

Darlami Magar

Denga Magar

Dhadha Magar

Dhenga Magar

Dhorodchangi Magar

Disuwa Magar

Durungche Magar

Fauja Magar

Favrani Magar

Gaha Magar

Gailaje Magar

Galami Magar

Galang Magar

Garandis Magar

Garanja Magar

Garoja Magar

Gayal magar

Ghaatu Magar

Ghale Magar

Gharti Magar

Ghata Magar

Gindel Magar

Gurbachaan Magar

Hanching Magar

Hiske Magar

Hitaan Magar

Islami Magar

Jarpa Magar

Jhakari Magar

Jhayali Magar

Jhedi Magar

Jugjaali Magar

Jumjali Magar

Kaamu Magar

Kala Magar

Kanauje Magar

Kaucha Magar

Khadka Magar

Khaduluk Magar

Khancha Magar

Khapangi Magar

Khaptadi Magar

Kharnunge Magar

Kharu Magar

Khasu Magar

Khorja Magar

Khulal Magar

Kichim Magar

Kingring Magar

Kopat Magar

Kyakmi Magar

Kyapcchaki Magar

Laamre Magar

Laamtari Magar

Laankapatti Magar

Lahapi Magar

Lami Magar

Lamtari Magar

Layo Magar

Livali Magar

Liyalo Magar

Luggre Magar

Maakim Magar

Magarati Magar

Malai Magar

Mandurang Magar

Marsai Magar

Marsyangi Magar

Maski Magar

Mavayam Magar

Mayandus Magar

Mayangmo Magar

Mobing Magar

Mokami Magar

Moori Magar

Mrriching Magar

Naamjali Magar

Paanche Magar

Paangi Magar

Paangmi Magar

Paharai Magar

Pahari Magar

Paija Magar

Pal Magar

Palli Magar

Panchbhaiya Magar

Paraja Magar

Pata Magar

Pemi Magar

Pewali Magar

Phaal Magar

Pithakote Magar

Pulami Magar

Pun Magar

Purja Magar

Purkhune magar

Pursune Magar

Purvachane Magar

Puwar Magar

Raakhaal Magar

Raanchahi Magar

Raaskoti Magar

Rahadi Magar

Raika Magar

Rajali Magar

Ramjali Magar

Ramoli Magar

Rana Magar

Rancho Magar

Regmi Magar

Rekhal Magar

Rekhu Magar

Rijali Magar

Ruyal Magar

Saarbuji Magar

Salaami Magar

Sartunge magar

Saru Maar

Serpuja Magar

Shrees Magar

Sidhare Magar

Sijapati Magar

Sinjali Magar

Somai Magar

Sooti Magar

Suka Magar

Sunaari Magar

Supa Magar

Suryavanshi Magar

Susling Magar

Suval Magar

Suyiyal Magar

Tarami Magar

Taramu Magar

Thada Magar

Thapa Magar

Tungpeli Magar

Tyaigale Magar

Tyanggale Magar

Uchai Magar

Valmiki Magar

Yaadi Magar

Sub-Division (From www.wikipedia.com)

Magars are divided into the following seven tribes (clans) listed here in an alphabetical order: Ale, Budha/Budhathoki, Gharti, Pun, Rana, Roka, Thapa. These tribes all intermarry with each other, have the same customs, and are in every way equal as regards to social standing. Each tribe is subdivided into many sub-clans.^[3][29]

Ale Magars

Arghali, Durungchung, Hiski, Hungchen, Limel, Pade, Rakhal, Suyal, Sirpali.

Budhathoki / Budha Magars:

Gamal, Jugjali, Pahari, Thami, Arkali, Ulange, Karmani, Kosila, Gamal, Chini, Jiyali, Thami, Janjali, Darlasi, Deowal, Namjali, Pare, Pahare, Pojange, Barkabiri, Balkoti, Ramjali, Lamichhane, Khame, Doyal.

Gharti Magars:

Dagami, Galami, Kalikotey, Masrangi, Pahari or Panre, Phagami, Rangu, Rawal, Rijal, Sawangi, Sene, Surai, Sinjapati, Sijapati, Talaji, Tirukia, Wale, Thini, Bhujel.

Pun Magars:

Balali, Birkali, Baijali, Burduja, Garbuja, Namjali, Phungali, Purja, Sain, Sanangi, Sothi, Tajali, Khame, Tirke, Sabangi, Pahare, Gaura, Phagami/Fagami, Saureni, Sherpunja.

Rana Magars:

Aachhami, Aslami, Bangling, Chumi, Chitorey/Chitaurey, Gyangmi/Gyami, Kharka/Khadka, Kyapchaki, Lungeli, Makkim, Maski, Palli, Ruchal, Shrees, Surjabansi/Suryabangsi, Limel, Deuka, Jung, Fewali.

Roka Magars:

Jelbangi, Dununge, Ramjali, Bajhangi, Baijali.

Thapa Magars

To name a few – Āthaghare, Bagale, Bakabal, Bakheti, Baraghare, Birkatta, Kala, Khapangi, Palunge, Puwar/Punwar, Sunari, Sāthighare, Sinjali/Singjali, Saplangi, Mugmi, Pulami, Darlami, Salami, Jarga, Dhenga, Tarami, Tarangi, Byangnasi

Gaha Thapa consists of Bucha, Gora, khangaha/khanga.

Reshmi Thapa consists of Dangal.

Saru Thapa consists of Jhapurluk, Jhendi/Jhedi, Kala. Besides these, Gurbachan, Purbachhaney, Phounja, Chauhan, Pachabhaiya, Khamcha, Khandaluk, Ghale, Baral, Somai, Pithakote, Jhakote, Rakaskoti/Raskoti, Uchai, Samal.

In former days, any Thapa who had lost three generations of ancestors in battle became a Rana, but with the prefix of his Thapa clan. Thus, a Reshmi Thapa would become a Reshmi Rana.^[3][30] An instance of this is to be found in the 5th Gurkhas, where a havildar, Lachman Thapa, and a naik, Shamsher Rana, descended from the two Thapa [Magars] brothers; but three generations of descendants from one of these brothers having been killed in the battle, Shamsher Rana's ancestors assumed the title of Rana while Lachman Thapa's ancestors not having been killed in battle for three generations remained a Thapa. From this custom many Rana sub clans are said to have sprung up, and this would lead one to believe that the Rana-Magar clan was looked up to amongst the Magars.^[3]

The Rana clan of Magar tribes come from the same stock of Thapa, but when they were separated from their original group and lost for three generations, they settled in a place called lamjung and called themselves by the name of Rana which means chief in khas tradition and language. Thus, the inhabitants of Rana Magar became the lamjung village. The Matwala Khas are generally the progeny of a Khas of Western Nepal and karnali with a Magar woman of Western Nepal. If the woman happens to belong to the khas mixed Rana clan of the Magar tribe, progeny is then called a Bhat Rana.^[3][30] The Matwala Khas doesn't wear the sacred thread. They eats pork and drinks alcohol, and in every way assimilates himself with the Magars. He invariably claims to be a matwali khas or pawai khas.^[30]

Linguistically, the Magars are divided into three groups. Baraha Magaratis speak Dhut dialect, whereas Athara Magaratis speak Pang and Kaike dialects.

Magar Dhut speakers: Rana, Ale, Thapa

Magar Kham speakers: Budhathoki, Pun, Roka, Gharti

Magar Kaike speakers: Tarali Magar of Dolpa; Budha, Gharti, Roka/Rokaya, Kayat, Jhakri all Magar clans residing in Dolpa and Karnali districts.