A detail article on Magars by B.K. Rana

A beautiful article on Magars by B. K. Rana. He has tried his best possible way to research on Magars and presented it well.


The reason I am copying all this is because I want all the reading at one platform as well as its for my personal reference.

"[Being a Magar myself from Gorkha proper and having heard or read the glorious history of our ancestors – the great Gorkha Magars and other Magars who shed lot more blood in the making of modern Nepal, I have always been fascinated by the word ‘Magar’. In this sort note I attempt to explore how has this lexicon - ‘Magar’ - become so pervasive over the passage of history and languages.] 

Can the ‘Magar[s]’ other than those of Nepalese origin in different parts of the world be the same Magars ? This is a kind of historical linguistic question. Do the ‘Magar or Magars’ as in Nepalese ‘Magar’, Armenian' Mugar', American Magar[s], Greek ‘Makart’ Hungarian ‘Magyar’, Italian ‘Magari’ and Persian ‘Magar’ cognate with each other or have they derived from the same root ? Can a particular cognate in different languages refer to different groups of human-beings or things ? Or is it a mere lexical coincidence among different languages ? It can’t be said for sure. It is a matter of thorough research. Only a few cognates are not enough to determine the ethnic identity and values of certain human beings scattered around the world, however, such coincidence certainly offers ample opportunity to a curious reader to think more about it.

Being a Magar myself from Gorkha proper and having heard or read the glorious history of our ancestors – the great Gorkha Magars and other Magars who shed lot more blood in the making of modern Nepal, I have always been fascinated by the word ‘Magar’. In this sort note I attempt to explore how has this lexicon - ‘Magar’ - become so pervasive over the passage of history and languages.

Magars of Nepal [563 - 483 B.C ?] : The Magars are the indigenous peoples who constitute the 3rd largest population by 7.14 % after the Chettris 15.80 % and Brahmans 12.74 % in Nepal [2001] . No individual caste or ethnic population seems exceeding 16.00 % in Nepal. This suggests that every other individual caste or ethnic [indigenous population] group of population in Nepal falls in minority in a strict demographic sense. Some scholars have written Magars are the descendants of the Gautam Buddha – the prince of peace. If we could well attest it historically, the history of Magars of Nepal may stretch as far back as 563-483 B.C. By offering some linguistic and cultural clues, M. S. Thapa Magar has discussed it in his book on the ancient Magars of Nepal .

He has written some research articles contesting Manu’s Dharmashastra also meaning that the Nepalese Magars were converted to Hindu faith quite recently. He does not believe the Nepalese Magars were Hindus ever. The Magars were made Shudras, the lowest-caste in the Hindu four-fold, only after the coronation of King Mahendra in 1956. Posing as a Shudra, Dil Man Singh Thapa Magar had poured ‘holy waters’ onto the head of King Mahendra during the latter’s coronation ritual. Later he was promoted to Brigadier General of then Royal Nepal Army.

He was also ‘prized’ by the government with a handsome piece of land in Nepalgunj - the western plains of Nepal. When objected over phone from Kathamandu, he had replied to me that he had poured the water as some high-level officers forced him to do so. The Magars do not believe that they are any Hindu Shudras. Now, the Magars of Nepal must tell others that they are not Shudras or the Tallo Jat [lower caste] anymore. Historians differ on the origin of the Magars of Nepal. Some historians attest Magars already being there in Nepal by the later half of 8th century . They prescribe King Aramudi of Rajtarangini to discuss it. While others, mostly the western scholars from Hamilton down to the present seem to believe Magars, a Tibeto-Burman group of people, who speak one of the Tibeto-Burman languages and practice other cultures in South Asia.

Magar in Christian Egypt [-390 A.D.] : There is a short story with some archaeological illustrations of Deir Abu Magar: [St. Macarius] and his Monastery in Egypt. “This monastery can be seen west from the Cairo-Alexandria desert highway at about 129 Km. to Alexandria or 86 to Cairo. It is said that the Christian, St. Magar [Maker], who lived as a hermit monk in a cave for over forty years, received a divine revelation in the form of a dream to build a church. When he died in 390 A.D, he was buried in his beloved cave, but his monks remained and the cell where he was buried became the Venter of the monastery. His relics were kept as treasures and still remain. The monastery became a memorial to him so that people might not forget his story, devotion and piety” . A Leiden University team from the Netherlands is excavating there since 1995 and it is hoped that “they may end up providing an analysis of how a loose group of hermits might have evolved into a monastic society”.

Mongols, Moghol and Magars: The Magars of Nepal also believe that they are the offspring of the Mongols. If it is so, this directly takes us to the Royal Family of the Great Mongol Empire, Yeke Mongol Ulus, and the Genghis Khan himself. But there should be a standard research before jumping into any such conclusion. However, the Kham Magars of west Nepal, such as Budha, Gharti, Puns and few others may be taken into consideration. These western Magars might have migrated from the Kham province of Tibet. These western Magars do not profess Hinduism. A well known historian and linguist, the much revered Iman Singh Chemjong and some others believe 'Magars' to be the children of the Mongols. Chemjong goes deep into the morphemes of the word ‘Magar’ to find ‘mong + ar/or/ur’. He argues ‘mong’ means ‘of Mongols’ and ‘ar/or/ur’ = children, however, this view is also not well taken. A Mongolian informant told me here in Cambridge that the explanation is incorrect. Andrew Shimunek, in an email message writes “the Moghol [or Mogholi as they are called in Persian] people living mostly in the Heart province of Afghanistan.

They are descendants of the Negüderi Qara'una clan of the Mongols, who in occupied the area in the 13th century, and their ethnonym is certainly derived from the Mongol word /mongGol/ 'Mongol' [where /G/ indicates an uvular stop and /ng/ a velar nasal]. In the 1970s, there were a small number of Moghol elders who could still speak the language, and from fieldwork data collected around that time by the German scholar Michael Weiers we know that their language is a rather conservative Mongolic language, preserving for example certain diphthongs and the voiceless aspirated uvular stop [q] of Middle Mongolian. As to the present language situation, it is unclear; even Weiers does not know if speakers still exist”. I have also received another email communication from the Museum of Science and Mugar Omni Theatre in Cambridge. A Michael from the Mugar Omni Theatre writes: ‘Mugar’ means meeting in ‘Kabyle’, one of the Berber languages. There is also a ‘Mugar hill’ in south of Algeria. The caravanserail used to meet near this hill, hence the name. I don’t know much about it. You should direct to a Berber [Amazigh] language’ . There is a place called ‘Mugardos’ in northern Spain on the east Atlantic seashore. And we have yet another ‘Mugarjong’ – the fort of the Magars - in Sikkim, east of Nepal.

Magyars of Hungary: A team of Hungarian Magyars was on a research visit to some Magar settlements in different parts of Nepal, possibly in search for their ancestors in around 1990. I am still hoping to read their research findings. Also a Hungarian researcher, Alexander Csoma de Körös, while in search for his ancestors, died in Darjeeling, a hill-town of eastern India in 1842. It is written that he was traveling to Mongolia via Lhasha of Tibet to study on the Mongols also. But some other Hungarian scholars disapprove of any such relations existing between Nepalese Magars and Hungarian Magyars. They argue the Magyars of Hungary who speak Finno-Ugric believe their ancestors “gradually migrated southward onto the Russian steppes before the fifth century A.D.

They wandered into the lands near the Volga River bend, at present-day Kazan, as nomadic herders. Later, probably under pressure from hostile tribes to the east, they migrated to the area between the Don and lower Dnepr rivers. There they lived close to, and perhaps were dominated by, the Bulgar-Turks from about the fifth to the seventh century. During this period, the Magyars became a semi-sedentary people who lived by raising cattle and sheep, planting crops, and fishing. The Bulgar-Turkish influence on the Magyars was significant, especially in agriculture. Most Hungarian words dealing with agriculture and animal husbandry have Turkic roots. By contrast, the etymology of the word Hungary has been traced to a Slavicized form of the Turkic words on ogur, meaning "ten arrows," which may have referred to the number of Magyar tribes.” Some Nepali linguists argue that as much as 20% of Magyar language is similar to Magar Kura or Magar language. I am unsure about it. We may require studying more on it again.

Magars in the US: How would They perceive ? Interestingly, a well Known American hat maker Leigh Magar of South Carolina, had displayed his hats for sale during a program of the Lowcountry Heritage Society on Saturday, May 8, 2004, at the Charleston Museum in Charleston, South Carolina. A host of poets read their poems about hats during the poetry evening. “The Lowcountry Heritage Society was created in 1994 and is dedicated to the production of new works of art, music and literature about or inspired by the South Carolina Lowcountry. It operates in conjunction with the College of Charleston School of the Arts and is a nonprofit. The society produces two events each year, so far creating over 44 new musical works by 14 composers, two modern dance works, a ballet, two literary anthologies, an original play, and 13 art exhibits. The society's two books are available for purchase. The organization celebrated 10 years of the "arts in harmony" in February” . I have had a chance to read on some ‘US Magar’ professionals other than the Nepalese Magars in this great nation on the earth. There were at least two families of 'Magars' in Vermont and one each 'Magar' family in at least other 23 different states of USA in 1840.

Some 'Mugars' are doing fine businesses in Boston and some other parts of USA. These Mugars have migrated here from Armenia in 1905. I have no idea how these American ‘Magars or Mugars’ perceive themselves but it is worth taking note that they also bear the same ‘last name’ as do the Magars of Nepal. It is quite interesting to note that some Nepalese Magars are converting to Christian faith nowadays. And I perceive this is practical in their part as the ‘Shudra element’ discussed above still dehumanizes them in the country. "

By B. K. Rana

Source: http://deepakraithegorkha.blogspot.in/2012/02/ethnic-research-history-of-magar-caste.html

Magar Vs Kirat : Is Magar part of Kirat family?

"After the fall of Kirat dynasty in 330 AD, Kiratas scattered in different part of Nepal. Those that settled just outside the Kathmandu valley like present day regions such as Jugupyaro, Thadpa, Darkha, Cheptu Gau and Sindhupalchowk district are known today as Chepang, Jirels, Hayu and Thami.

Those Kirat that settled east of Kathmandu became known as Rai, Limbu, Dhimal, Sunuwar and Yakkha today. As for those Kirat who remained in the Kathmandu valley became part of Newar family. Meanwhile, scholars and historian have identified Kiratas who settled west of Kathmandu as Baramu, Chhantyal and Magar.

Magars are settled mainly in Palpa, Gulmi, Myagdi, Rukum, Salyan and Rolpa (Ukyab and Adhikari, BS2057:45). They are also found in Arghakhanchi, Syangja, Parbat, Baglung, Dolpa, Surkhet, Sindhuli and Udaypur. Their traditional land area was referred to as "Athara Magarat" or the eighteen regions of Magars and "Bara Magarat" or the twelve regions of Magars. The area belonged to what is today called Karnali and Gandaki regions.

According to their mythology, the Magars evolved from two types of caves, namely Pelma Khar Pu or barely dispersing cave, and Yoma Khar Pu, or hornet's cave and scattered in all four directions (Budhamagar, BS2059).

Magar Custom and Rituals:
Magars have their own language which belongs to the Tibeto-Burman family and has three divisions called Kham, Kaike and Magarati. Magars have their own separate costumes and cultures. Even the rituals of Bara Magarat, Athara Magarat and Dolpa are slightly different (Budhamagar, BS2053). They have, like those of Gurungs, singing and dancing groups such as Ghatu, Kaura, Jhabre, Nachari, etc.

Magars are basically followers of Buddhism. Even though majority of them are Hinduized, they worship hunting gods and goddesses within their families and outside, the gods of dead ancestors or their grandfathers and grandmothers. They have adopted their own practice of worship. They bury their dead and they have their own belief system regarding life after death (Hitchcock, 1966:25-34). From the perspective of their ancient faith system, they appear as worshippers of nature or as animists again conforming to other Kirati groups like Chhantyal, Dhimal, Rai and Limbu whose religion revolves around worshiping of nature, land and ancestors.

Magar like other Kiratis believe in shamanism and their dhami (the faithhealer) is called Dangar and their jhankri (another kind of faithhealer or shaman) is called Rama. The traditional spiritual and social leader of Magars was called Bhusal who was very influential in the early days (Bista, 1996:66).

Magars have an informal cultural institution, called Bheja. Bheja performs religious activities, organizes social and agriculture-related festivities, brings about reforms in traditions and customs, strengthens social and production system, manages resources, settles cases and disputes and systematizes activities for recreation and social solidarity (Dhakal, 1996). Christening ceremony is held on the fourth day in Bara Magarat, whereas the naito lagaune or navel-fixing ceremony is held on the twenty-second day in Rukum. In many places relatives are employed in lieu of priests for the job of conducting such ceremonies. There is a special cultural practice of offering phultika (literally "marking forehead with wet rice grains and offering flower") to the firstborn son. A ritual of anna prasan or starting of cerealfeeding is held in the sixth month if the baby is a boy and in the fifth month if it is a girl. The Magars of Pipaldanda and Humik in Palpa district, however, perform the cerealfeeding ceremony by touching the baby's mouth with cooked rice three times on the very day of christening ceremony (Baral and Magar, BS2050:62).

Magar is one of the four group that were codified as "namasine(unslaveable) in the Muluki Ain (National Code) of Nepal written by Jang Bahadur Rana in 1854. The other three are Gurung, Limbu and Rai. While the rest of the Nepalese ethnic group were classified as slaves(masine) in the Muluki Ain, the tyrant Rana government could not enslaved these four group. Outside Nepal, these four group are known as the Gurkhas or the "bravest of the brave".

By: Dilip Rai

Source: http://www.youtube.com/watch?v=pD4xr5nJrBE

Magars History - III

The Magars are divided basically into seven clans or septs: Thapa, Ale, Rana, Budhathoki, Roka, Gharti and Pun. All the seven Magar clans intermarry one with the other and are officially of equal social standing.

Of the early history of the Magars nothing whatever is known. The first mention of them is the fact that in A.D.1100, the Magar King of Palpa and Butwal, Mukunda Sen, invaded and conquered the Nepal (Kathmandu) valley. ^[5] It is always understood, however, that they have resided round about Palpa from time immemorial and that they were probably the earliest settlers from the north. This part of the country was formerly divided into twelve districts, each under its own ruler, being known as the Barah, or twelve, Magarant ^[6] or twelve Thams, the members of each supposedly being of common extraction in the male line.Some records show these twelve areas as being Argha, Gulmi, Isma, Musikot, Khanchi, Ghiring, Rising,Bhirkot, Payung, Garhung, Dhor and Satung, ^[7] but it is probable that some of the latter places should have been excluded in favour of Palpa, Galkot, Dhurkot, Char Hajar Parbat and even Piuthan and Salyan. ^[8]

The Magars of middle and western Nepal lay claim to an exciting role in Nepal's formative history. Their kingdom was one of the strongest of west Nepal in and around Palpa District during the time of the 22 and 24 rajyaprincipalities (17th and early 18th centuries). ^[9] Hamilton, during his research in Nepal in 1802, came to conclusion that all the kings of 24 principalities including Sen King of Palpa in the Western Nepal were Magars. ^[10] Some Magars believe that they have the same origins as the Thakuris. ^[11] [12] It is quite possible though that the aristocracy among Magars assumed and acquired the Thakuri caste and status. ^[13] After the fall of constitutional monarchy in Nepal, many scholars have been claiming that Nepal's former ruling Shah kings were the descendants of Magar Kings of Barah Magarath/Kali Gandaki Region.The 18th century king, Prithvi Narayan Shah, the founder of the modern Kingdom of Nepal had announced himself as a Magar king. According to Hamilton, Mincha and Khancha, the forefathers of former Shah kings of Nepal, were of Magar descent. ^[14] Baburam Acharya, the famous historian of Nepal, also confirmed that Nepal's former Shah kings were the descendents of Magar Kings. ^[15]

Many prominent historians of Nepal have started to write Aramudi, 8th Century ruler of Kali Gandaki Region, as a Magar King. Aramudi is said to be named after Magar language. Jayapida [782-813 AD] ^[16] whose other name was Vinayaditta, a king of Kashmir, invaded Kali Gandaki Region, a traditional homeland of the Magars of Nepal. Aramudi resisted the invasion and virtually defeated Jayapida. ^[17] After capture by Aramudi, he was taken to the right banks of the Kali Gandaki river, ^[18] in a strongly built fort, ^[19]where Aramudi imprisoned him. ^[20] Jayapida was a powerful king of Kashmir who ruled for 31 years and had defeated the kings ofKanyakubja(Kannauj), ^[21] and Prayag/Allahabad in Utter Pradesh, India. He was in a conquering expedition to the valley of the Ganges. ^[22]

The truth of Nepali puppet politicians.

In context of today's political situation in Nepal, its very hard to find a Nepali who has not concerned with the politics. So, I  as Nepali has my own set of perception on it. Yes, I am a Magar but before that I am a Nepali and Nepal is my country which gives me my identity.

One thing which I want to share, is that we should not go for ethnic based federalism. To be honest I am against the federalism itself. I am sure present political drawing of Nepal does no harm to anyone, its a shear waste of time for political leaders to have discussion into it. Nepal as one of the poorest country in the world, who has no funds for its development, how will it bear the expense of all the mini parliaments and the stomach of all the starving state level politicians.

Though, I myself is not a PhD holder, but my experience says that again ethnic based federalism will only lead to disintegration. I have no doubt about the good motive of the politicians who support it, or may be their perspective of making good for ethnic people. But, in future I am sure it will lead to further chaos in the country, say why future, right now also Bahun & Chettri are staging protest to include themselves in indigenous list, and such kind of incident is going to increase in future. For development of country and people we just need right politicians with right attitude.      


Though its very hard to find the truth, what politicians really want and is who is honest or who is puppet. But whatever the truth is or wherever they want to take Nepal in future, one thing is sure for the moment that today's political situation in Nepal is not happening. Though if we don't want to believe that what we are reading about our politicians and all the bad rumours, the situations made us believe that may there is some piece of truth in all that. Otherwise, is fours years not enough time to draft a constitution for our country, I think no one will agree on this except the one who wants to make fool of himself.

 In all these today I have come across a beautiful article which I think he said what I have in mind hence want to include in my blog.

Please go through it. Its shows that first we are Nepali than Magar, Bahun and others.

"Nepal: Why Is The Oldest Country In South Asia So Helpless Today?

Politicians have deceived people of Nepal many times in the past and have now done so again. They are forced to confront the terrible reality that they the people are regarded as nothing more than simply voters. The Constituent Assembly (CA) was dismissed without promulgating a constitution in 27 May, and its failure was a massive setback for the country’s fledgling peace process. A huge opportunity for progressive change was lost, and now they are going through the worst political crisis since the country entered into the peace dialogue in 2006. The death of the CA spawned many rumours. Some blamed its death on foreign influence and domination and on the fact that some of their political leaders are nothing less than undercover agents for whom the wellbeing of their nation is not their sole interest. No country should suffer interference and meddling from foreign powers, but Nepal seems suddenly to be faced with just that. Some political leaders appear willing to sell themselves and the country to outsiders amid unprecedented levels of corruption, mismanagement and chaos.

Many of their political leaders are accused of being nothing more than agents of foreign powers. Rumours have it that some are pro-India, some pro-China, and some even pro-America. There are strong rumours that some are working for India’s intelligence Research and Analysis Wing. They must ask themselves some important questions: Are their leaders really guided by the interests of their own nation or are they just the puppets of outside powers? How independent are they today as a state and as a nation?

Why are they silent on these issues? Why do politicians always enjoy immunity? It is time for theirs leaders and the political parties to provide proper answers to the people.

I come straight to the point. Nationalism has justifiably an important influence in domestic politics and in determining relations between states. It provides a moral basis for the existence of states within the international system. Nationalist issues have provoked people of Nepal many times in the past, and today Nepalese nationalism is reflected in strong anti-Indian sentiments felt by their people. Many resent domination from the South in every aspect of their political development. New Delhi’s frequent interference in their internal political affairs is made to seem normal today because of the double standards of some of theirs political leaders. Critics argue that if those leaders had not relied on India for their own personal political advancement, Indian encroachments would not have been as severe as they have been. If such criticisms and rumours are true, people deserve explanations from those politicians.

There have been many worrying incidents in the past, but I wish to cite only a few recent examples here. Before the sad demise of their historic Constituent Assembly, it was alleged that a diplomat in the Consulate General of India’s office in the Tarai low land town of Birgunj, one of the major cities of Nepal, encouraged Madhesi politicians (Political Parties based in the Terai) to ‘create a storm’ in opposition to a recent pact on State restructuring. The diplomat urged the political leadership of the central Tarai to instigate a protest in support of the Madhesi people. Critics argue that the creation of Madhesi-based parties, the Madhesi movement and the Madhesi agenda are directly linked to India’s long-term strategic design for Nepal. Some of their major political parties showed concern and sought clarification from New Delhi, but mysteriously their protest, if any, was but superficial while the other parties remained conspicuously silent on the issue. Now all is silent and forgotten. The government of Nepal officially neither bothered to investigate the incident nor sought to identify who was responsible for the incident in Birgunj. Could it have been the Nepali Congress Party, the Maoists or the Madhesi leaders themselves? This recent incident is sufficiently serious to provide a very big question for them to think about today: are they really as free an independent sovereign state as they should be?

Prime Minister Baburam Bhattarai himself has often been blamed for being Delhi’s keenest stooge ever. It is alleged that he was elevated to the Prime Ministerial chair with open support from India as part of that country’s ‘Guinea Pig Republican Experiment’ in Nepal. However, he has never sought to provide any justification or denial regarding this issue. Is it not time morally for him to offer some rational justification? Otherwise should his right to remain in the highest public position in their country not be questioned?

The greatest attack, however, on Nepal’s sovereignty comes from the frequent border encroachments by Indian forces. They hear time and again in the news that Indian armed police forces have terrorised Nepali people living in the border area. Without permission they enter their country with weapons and threaten their people. Every day they read that their people suffer from these kinds of atrocities, but they seem to do nothing about it. Why are the people of Nepal so helpless? What is government for? There are rumours every day that India does not respect the independent status of their country. It interferes excessively with their internal politics, which appear now to be guided by Delhi alone. Why is this happening? Why is the oldest independent country in South Asia so helpless today? Who is responsible, and why do they not look for proper solutions?

Promoting Autonomy

Their loss of self-esteem and self-respect may be due entirely to the ‘do as they are told’ culture adopted by their politicians. On any national issue of importance, it seems that they can no longer make decisions on their own. Their greatest failure may be due to the fact that some of their politicians are obsessed by the politics of the ‘chair’ on which they spend much of their valuable time. It seems that they may be too ready to compromise in order to hold on to power: they cease to work solely for the nation’s good. As they understand nothing except power why should they worry about the people and the nation?

No nation can survive as a foreign poodle. Protecting Nepal‘s right to autonomy will entail change and modernization within their democracy, strengthening thus the functioning of both state and society. Those ways alone will the nation be able to provide, for its citizens and their progeny, security and safety as well as status and prestige. At the same time there must be a strong commitment to respect, protect and fulfil individual rights within a free and fair society. It is vital that state policy is aligned to human rights in order to maintain its stability and self-control.

As they are seeking now to re-define and re-structure themselves politically, socially and economically on the way to making their society more inclusive and accountable, they have a golden opportunity to re-visit, re-analyse and re-assess their foreign policies and diplomatic relationships. They should seek to preserve the best of the past and abandon the worst. Experience shows that leaders and politicians talk and make vague promises but seldom react forcefully to what they see and even talk about. Their great need now is to find a united voice and a single policy on major issues that can unite their political parties and civil society alike.

National identity has been described as ‘fundamentally a matter of dignity’. It is revealed through the respect that they show to each other and by the way in which they behaves among themselves. Chanting sentimental, nationalistic slogans does little to promote and consolidate their values, their identity and their national pride. Nationality and birthplace naturally give rise to sentiments and emotions, but if the people of Nepal are really to enhance their nationalism and pride, they must become more pragmatic and more visionary.

The politics of compromise and the culture of ‘doing as they are told’ must cease in their country. They as voters as well must learn to be more responsible in the choices that they make. Bad politicians must not be given a chance to reach power, and those elected must reveal to the electors what goes on inside public affairs. Transparency and accountability are essential in politics. Politics should be about talking to and listening to people. Telling the truth earns respect, even when people disagree. It is time now for their politicians to offer rational explanations regarding these various issues so that they can establish a vital fresh beginning for clean and tidier politics in their country.
The quality of leadership is tested in difficult times, and no time is likely ever to be more difficult than the present. The choice is theirs. Nobody should underestimate the capacity of their people, but for their sakes politics must be synonymous with service in defence of the national interest. Theirs leaders must cease prostituting their services for personal gain.

By Dr. Gyan Basnet

Source:  http://www.eurasiareview.com/17062012-nepal-why-is-the-oldest-country-in-south-asia-so-helpless-today-oped/"