From Francis Hamilton

Here I am presenting few lines from the book called " The account of The Kingdom of Nepal and the Territories Annexed to this Dominion by the house of Gorkha " by Francis Hamilton which are relevent to Magars.

This book was written around 1802-1803 AD

"The family of Gorkha which now governs Nepal, although it pretends to come from Chitaur, according to Sadhu Ram, a good authority, is, in reality, of the Magar tribe."

I personally differ on this point. Though I myself have seen many references of this in many articles. And the author has given strong reference like Sadu Ram, who according to him was a very knowledgeable person. But personally there are many opinions which also contradicts the same. So for me the greater chance is that Shah actually belongs to Khas tribe unless someone has strong point to prove that.

"But hitherto the tribe has been so powerful , that many people in the west speaks its language although they do not belong to it; and by the greatest number adhere to the original impurity of life which their ancestors embraced. Before the arrival of Rajputs, it is said that this nation consisited of twelve Thums, or clans, the whole members of each being supposed to have a common extraction in male line; and a man and woman of the same blood could not intermarry. Each Thum was governed by a chief, considered as the head of a common family"

This particular line proves that Magars were one of the strong tribe and also proves that was much before Rajputs. This also shows that others groups were also there who used to speak Magar language. May be they were Khas. Its also shows that Rajputs came later in the country. And of course Magar were the rulers of Barah Magarats.

" There can be little doubt that the Malebum family was one of the Jariya tribe; but one of the chiefs having an only daughter, gave her in marriage to a brahmin, & from this source spring the families of Malebum, and its numerous collateral branches, with a large proportion of the Rajput of this part of the country; although, where not of a chief's family the offspring of a brahman by a sudra is reckoned a khasiya. I have not heard that any of the Jariyas continue to be viewed as impure; and I think it probable, that they have all obtained the rank of Khas, although it is generally admitted, that they had a dialect peculiar to themselves; but of this I could procure no specimen"

This is for Khas people.

"Lohangga, on crossing the Adhwara, first subdued a petty chief of the Magar tribe."

This proves that the principalities was first earlier ruled by Magars.

" Gandharba Sen of Palpa and Binayakpur made considerable addition to his dominions, having with the assistance of his allies, the Rajas of Gulmi & Kachi, seized on the territories on an impure Magar chief, who resided at Balihang."

" When the colony from Chitaur first took possession of Palpa, it belong to a Magar chief, and the people were of that tribe."

 

Khas of Nepal II

" The Khasas of Nepal

New Spotlight News Magazine, Vol. 05, No.-16 March 02-2012 (Falgun 19,2068)By Shirshak Ghimire(Source: http://www.spotlightnepal.com/Review.aspx?ArticleID=2920)

Identity is a fluid concept. There are no clear cut definitions or boundaries. Every person belongs to a minority in his own way. But politics of identity have found its roots in the country and flourished.

This booklet Nepalka Khas Jati [The Khas People of Nepal] authored by Dr. Bipin Adhikari provides a brief but illuminating insight into the long history of the Khas people namely the Chhetri, Bahun, Kami, Thakuri, Sarki, Sanyasi, Badi, Damai, Gharti Gaine and others, and their identity.

The author is not a historian by profession. Yet, this booklet provides a straightforward account of its subject matter based on almost all available historical sources. The significance of this work, however, lies in its attempts at debunking several myths and inaccurate perceptions about this ethnic group considered to be the dominant one in the multi-cultural country of Nepal. It has come to publication at a very relevant time, considering the current socio-political situation of the nation, where identity politics is almost paralyzing the country. This book cites many national and international reference materials including seminal works on Nepal's history written by noted scholars in the same pursuit. The net argument of the author is that the Khas people are as much indigenous to this country as the Kirant people, and there is little evidence to show who the first settlers out of these two communities are.

The first major contention of the author, who is a renowned constitutional expert of Nepal, is that the Khas people have lived in the Himalayan foothills for several millennia in an area stretching from Kashmir to Bhutan. The author has cited several sources in claiming that the Khas people were the early Caucasians who migrated into the Himalayas from Eurasia, at least over three thousand five hundred years ago. In doing so the author intends to debunk the popular perception that the Khas people had came over to the areas currently in Nepal to escape the Muslim invasion of India in the 10th to 12th century. He asserts that there is no tangible record or evidence supporting this theory.

Dr Adhikari has analysed plenty of references to prove his contention. Based on these references, he depicts the Khas and the Kirantis as two earliest tribes to settle in the Himalayan foothills. The epic Mahabharat is cited to show that the Khas and the Kirantis had participated in that war, fighting alongside the Kauravas. Several ancient scriptures discussed by the author also seem to suggest Khas people as historically non-Hindus and thus "impure" people in the eyes of devout Hindus in the plains of the South Asia.

The second major contention of the author is that there is a strong distinction between the Khas people and the Vedic Aryan people. He puts forth a bold claim that the arrival of the Khas people preceded the Aryan invasion of India. It is thus asserted that the Khas people arrived along the Hindu-Kush and Himalayan range as a nomadic race and settled in the foothills. This is in contrast to the Aryans who settled in the fertile plains of Punjab and further south, along the Indo-Gangetic plains. The author cites several cultural differences between the Vedic Aryans and the Khas, showing that the early culture of the Khas people was more compatible to that of the local tribal cultures. It is amazing to note the analytical, social anthropological skills of the author in this regard.

An important question that arises is - how and why did the Khas people adopt the cultural practices and societal structures of the Hindus? The author writes that the Khas people were in contact with both the Buddhist and Hindu faiths. So the Khas people started off with coating their own practices with Hindu faith but the Hindu influence continued to increase. The author cites an old practice of the Khas people of keeping a "Masta’ (similar to a clan deity or "kuldeuta") devoid of any form or idol. Such cultural practices were assimilated into the broader Hindu culture once the rulers started following Hindu traditions and claiming lineage from the influential old Kshatriya clans in the plains. It was basically done to get the recognition of the several powerful kingdoms in the plains.

The author maps the journey of the Khas people from a nomadic tribe to the Sanskritised dominant group of Nepal (although he does not use the word Sanskritization anywhere in the text. As it is known the Khas people have had a major contribution in the formation of Nepal. The turning point in Khas ethnicity as pointed by this booklet arrived due to the level of prestige attached to having Vedic/Aryan heritage which caused the Sanskritized rulers to abandon their true Khas ethnicity. This according to the book seems to have trickled down to the public who sought new roles in accordance with the Varna system. The enactment of the Muluki Ain by Prime Minister Jung Bahadur Rana in 1854 helped the social reorganization under Hindu norms. The author has pointed out that in spite of the Sanskritization, the hill dwelling Khas people with the rare exception of the Shah and Rana rulers, have avoided inter-marriage with their Hindu counterparts from the plains.

The book has attempted to gather a fresh outlook on the ethnic relations in Nepal. It is written that the Khas people were in contact with many of the other ethnic groups existing in Nepal but maintained a close association with the Magars and both the ethnic groups have many common characteristics. Similarly the usage of Khas language (now known as Nepali) is claimed to have been the common inter-ethnic mode of communication used even by the Malla Kings of Kathmandu valley.

Overall this book takes the focus away from the history of the Kathmandu valley which dominates most of the academic exercises regarding the history of Nepal. Hopefully this work will facilitate new discussions with regard to the ethno-cultural history of Nepal that will help dispel misconceptions and have a positive impact upon the current socio-political trends.

Despite its sharp analysis and presentation, the booklet is still a difficult reading for people who have limited understanding of Nepal’s history. Its references at times look like short hand expression for people already familiar of Nepal’s archives and records. The author can consider further elaborating his work giving it the shape of a full-fledged book.

Nevertheless, it is still an important piece of work. It can make any ethno-activist community which claims indigenous status to it at the cost of Khasas shy of its claim. Although the author does not make the comparison, the Khasas may have much claim for such a status than any other group in Nepal who arrived to settle in this land a couple of millenniums later than the Khas people. "






Source: http://khas-people.blogspot.in/

Kudos to all these bloggers

Khas of Nepal - I

" The Khas-Kirat Tribes As Gorkhas Of Nepal Or Nepalese Nation

The present Nepalese nation is a combination of two big races of the Himalayan country of Nepal who are known by the name of Kirat and Khas tribes. In the beginning, the Kirat tribes had occupied all the countries of the Himalayan mountains extending from Afghanistan to Assam and North Burma. Later on the Khas tribe came from the North and fought with the Kirat people and distributed the Himalayan countries into two big divisions. The land between Kashmir to river Trisuli was called Khas land and the residents were called Khasiyas or Khasis or Khas people. The land between river Trisuli and Assam was called the Kirat land and the people were called Kiratese or Kirat people. They were ally tribes from the time of Mahabharata. Both the tribes had represented their armies in the battle of Kuruchetra. During 317 BC, both tribes had jointly helped King Chandra Gupta against his enemy Nanda King of Magadha.
The Khas had many languages with a few dialects; the Kirat had also many languages with various dialects.
In the beginning the Vedic Aryans had no acquaintance with both the Kirat and Khas people. The latter also did not care to know about and study their culture. So the Vedic Aryans composed a poem in Sanskrit about the Kirat and Khas tribes ignoring them from their fold. They have called them, "Shudras" or foreigners.
"Shanakaistu kriye loped imah kshatriya jatayah, Brikhalatwam gata lokey Brahmana darshanena cha, Paudra Kaschou Dravidra Kamboja Yauwanah Sakah, Parada Palhawa Chinah Kiratah Daradah Khasah."
Although the tribes called Tangan, Kulinda and Daradas were separate from the Khas tribes, Rahul Sankrityayan proves that they belonged to the same Khas people of the Punjab hills. The original habitat of the Khas tribe was on the basin of river Tarim in Central Asia. Their fort was called the Khas garh. When they were disturbed by a nomadic tribe called Laghu Uichi Kushan, they left their native land and migrated towards the Himalayan countries of Chitral, Gilgit, Kashmir, Kulu, Punjab hills or Kumaon, Garhwal and Nepal. The Tibetans had already known them by the name of Horpa with their ally tribe called Sokpa or Mongolian.When they intermingled with them, they were called the Horsok tribe. As the Horpa tribes were of bigger built and their faces were comparatively bigger than that of the Tibetan people, they called them Khachhe Khas tribe which means the Khas tribe of people who had bigger faces.

The Chinese people also remarked the Horsok or Khachhe Khas tribe to be of white colour, blue eyes, sharp noses and grey hair. They are not actually Aryans, but either Turks or Mongolians. Many people make a mistake of thinking Turks to be Muhammadans. But in fact, a Turk means the Western Mongolians who were descendents of the Tyurk of Japhetist race of the Western direction228, and Khan was their leader. The word Gurkhan means the King of Kings in their language. The word ourkha of Nepal appears to have been derived from the Gurkhan of Central Asia. The famous Gurkhan of Khas people in Tarim land was Yelu whose scion ruled there for three generations after which this Gurkhan dynasty was ousted by the enemies from there. So these Khas tribes with their Gurkhan left their native place and came towards the Himalayan countries of Chitral, Gilgit, Kashmir, Ladak, Kumaon, Kulu, Garhwal and Nepal and settled there permanently. Thus, those Khas people of Chiral and Gillgit called themselves to be of Kho tribe; the same Khasas of Kashmir and Ladaks were called Khachhey tribe. In the Kumaon province they called themselves Darad, Kunet or Kuninda and Tangan tribes. In Garhwal they were called Khasas or Monpas or Bhotias, though they are now proud of calling themselves Rajput Hindus. And in Nepal they are called Khas or Kshetri tribe.
As I mentioned before, they had to encounter the Kirat people in all the above mentioned places in the beginning, but later on came to good terms with them and mixed with them and constituted a big race. When a good relationship was made among them, they divided the Himalayan region into two big divisions; the Eastern and the Western Himalayas. The Kirat people ruled the Eastern Himalayas and the Khas people ruled the Western Himalayas. River Trisuli was the boundary between these two divisions. In this way, the land between river Trisuli and Kashmir was called the Khas land and the land between river Trisuli and Assam was called the Kirat land. Gradually the Khas tribe and Kirat tribe mixed so much so that they began to claim the same family title for both tribes. For example, the family titles of Kharka, Thapa, Rana, Punwar, Konwar, Gharti Burathoki, Baral, Rimal, Rijal, Darlami, Khulal, Sinjali, Basnet, Karki, Bohora, Bista, Singh and Sen can be found in both Khas and Kirat tribes. The practice of Feudalism was common in both tribes and the system of election for common overlordship was also famous among them. Thus, a league of Barah Thakuris ruled Jumla. A league of Barah Magar tribes ruled Mangrat. The Char Ghaley tribes ruled Lamjong. The Nau Gurungs tribes ruled Pokhara. The Ath Khas tribes ruled the Gorkha estates in West Nepal. The Naulakh Kirat ruled Majhkirat and Tem Limbus ruled the Pallo Kirat or Limbuwan in East Nepal.

The famous eight Khas tribes that I found in my MSS are Thapa, Bohora, Karki, Basnet, Rahut, Roka, Bista and Kharka in which Kharka was their Gurkhan or King and Bista was their priest. So long they were not converted into Hinduism, they had free matrimonial connection with the Kirat people of Magar tribe and so they had common family titles. But since the time of Khas people's conversion into Hinduism, they began to feel themselves high caste Hindus and so they themselves separated from their neighbors. They adopted the Devnagri script for Khas language and administered their lands. But since the time of Gorkha King Prithvi Narayan Shah all the Khas Kingdoms as well as Kirat Kingdoms were brought into one unity with common name of Gorkhas. So, the old feeling of relationship between the Kirat and Khas families began to revive and the national feeling grew stronger and the country of Nepal started adopting one language, one literature and one national name of brave Gurkhas alias Nepalese nation.
During 1845-46 AD, the Nepal Government formed a regiment of 6000 Kirat soldiers of Limbuwan in the Nepalese Army and stationed them in Patan with the name of Bhairab Nath.
In the year 1889, the Nepal Government permitted the British Government to form a Battalion of Kirat soldiers under the title of Gurkha Rifles. So they raised a Battalion and called it the 10th Gurkha Rifles. In the same manner in 1907, a 2nd Battalion of Kirat soldiers was formed and called it the 7th Gurkha Rifles.
Thus, the Khas Kirat tribes of Nepal became the world famous Gurkhas alias Nepalese nation.

Source: Kirat M.M.S. and Kirat itihaas by iman sing chemjong.

4 comments:

1. rajendra mahatApril 28, 2013 at 9:44 PM

   Good job Amar ji. Good read but with few flaws. I am being an amateur of khas history and member of the same khas community cannot hold back myself without giving you thanks and Kudos!! First, we khas are believed to be of persian root of tajik people (aryan race) who is now completely mixed breed by marriage with magars, lamas and other mongoloid tribes. We adopted hinduism only after 15th century after the advent of indian hindu brahmins in the western himalyan foothills (karnali basin). One thing you mentioned in really true, khas and kirant are the ancient and harmoniously co-existed two tribe of nepal. Other, kirati people from easter hills got recruited en mass in gorkhali army in the time of king Grivanu yuddha under Ripumardini battalion not the Bhairab and their number was around 7000. At that time regualr size of gorkhali army was around 10-14 thousands. May our unity prevail!!

   Reply
2. rajendra mahatApril 28, 2013 at 9:45 PM

   Sorry it's 700 not 7000

   Reply
3. Laxmi TamangApril 29, 2013 at 5:00 AM

   It is the great piece of writing with historical facts and evidences but don't know how much truth but I'm pretty sure it is 80-90% true. I said 80-90% might be true above statement because Manusmrit had written in around 200 BC after Buddha died and Buddha was considered purest Kshatriya and converted Kshatriya to Hinduism thereafter officially as per the law of manu. But pratice of casteism was before Buddha time as well. Thus Buddha was against Casteism. "Shakya kshatriyas were considering themselves as the purest breed of kshatriya. To protect their purity, they were doing same Gotriya(Sagotriya) marriage which is prohibited in Hinduism. This sentiment lead to mass scale massacre by king of Kosala after one incident.
   
   Shakyas who were proud of the superiority of their blood took meeting in Santhagara at Kapilvastu. Santhagara decided that they would not give their girl even though she will be made patrani of Kosala.
   
   When Gautam Buddha was 80 year old and was near to Vaishali, and wanted to declare his mahaparinirvana, King Virudhaka went towards Kapilvastu. His army surrounds the Shakaya republic.
   
   After this he gave order to his army that don’t kill the Shakyas who apologize, don’t touch women and children, do not kill the person who runs from you. Shakyans who didn’t apologized were killed in masses. Many Shakyans fled from Kapilvastu. It is widely believed that they fled to Pipphalvana where they adopted new title as “Maurya”. Maurya Kshatriya traces their origin from Shakya republic with reference to this incident. The greatest king of India, Ashoka, was born in Mauryan dynasty. Shakyans were killed in masses while maintaining their purity of blood and self-respect.
   
   The Shakyans along with Malla, Lichchhavi, Koliya and other republic kshatriya clans were ruling from their “Santhagara”. “Sainthwar Kshatriya” community of eastern Uttarpradesh and part of western Bihar carries the Buddhist legacy of these ancient clans; prominent of those areas are Gorakhpur, Kushinagar and Deoria. Sainthwar community derives their name from “Santhagara” and means “the one who leaves Santhagara”. Same gotriya marriage but in diffirent clan, is still seen in Sainthwar community.
   
   Republic Kshatriyas like Malla, Shakya, Lichchhavis, Mauryas, Koliya and Videhas never gave high respect to Brahmins. This feeling was highest with the rise of Buddhism and Jainism where both Buddha and Mahavira were from republic kshatriya family. With rise of Brahminism after Buddha’s death, kshatriya who were considered as first among the four varnas, were slowly placed to second number.The republic kshatriyas like Malla and Lichchhavis were termed as Vratya Kshatriya (degraded Kshatriya) due to their Buddha linkage. Maurya kshatriyas were defamed as Shudra by Sunga dynasty, a Brahmin dynasty and in later era all Mauryas and associated Buddhist clans were known under common title of "Maurao, Murai or Mauryas". The democratic Santhagara kshatriyas who must be liberal towards Brahminism or Hinduism, were assembled due to their common social and political orientation and later known as "Santhawar" {present Sainthwar / Saithwar Rajputs of Gorakhpur}and their population must be very low as recorded in visit of Chinese travelers Fa-xian (Fa-Hien). Similarly the Buddhist Brahmins who later accepted Hinduism were known as Bhumihar or Babhan.
   
   The purest Breed of Shakya clan of ancient India is now divided and they exists as integral part of Sainthwar / Saithwar Rajput community and some of them as part of broader Murao (also known as Koeri ) community of Eastern Uttarpradesh, though Shakya are also found in Nepal. There were marital relations between Malla, Koliya, Lichchhavi and other democratic kshatriyas with Maurya kshatriyas during Buddha and Ashoka period, but it must have slowly disappeared with fall of Buddhism." http://shakya.kshatriya.tripod.com/sainthwar/"

   
   

   Source:  http://yakthung20.blogspot.in/2013/02/the-khas-kirat-tribes-as-gorkhas-of.html

   
   

   An excellent article. This article also quite satisfactorily explain why Khas & Kirats have common tittle.

Why Rukum was the centre of Maoist Insurgency

Cannabis, Christianity and headquarters: Three reasons why the Maoists started an armed war

By Salokya, on February 13th, 2015

Maoist-army-training-02 19 years ago today, the Maoists started an armed war by attacking police posts in Rolpa, Sindhuli and Gorkha. After the Maoists spread across the country faster than expected after 2052, the US Agency for International Development (USAID) hired Robert Gersoni as a consultant to conduct a study to find out its root cause. A report published in 2003 entitled 'Sowing the Wind: History and Dynamics of the Maoist Revolt in Nepal's Rapti Hills' outlines various reasons for the outbreak of the Maoist People's War. Three of them are: cannabis ban, change of headquarters and Christian activities

1) Cannabis ban

Rolpa and Rukum were prosperous districts in the western hills 40 years ago. With the money earned from the quality of cannabis produced from these places, they used to buy salt, oil, clothes, necklaces with silver coins, and gold jewelry. Cannabis was also grown in the forests of northern Rukum, northern Rolpa and parts of eastern Salyan and Surkhet. Marijuana was not illegal at that time. Marijuana was the main source of income for the people there. But in 1976, the government enacted the Narcotics Act, banning the production, sale, and distribution of marijuana. Police also enforced the ban. Ordinary farmers who went to the Indian border to exchange cannabis for salt or oil were also caught. Fields planted with marijuana were turned into forest lands.

The ban on marijuana was imposed on the residents of the area by the Kathmandu government, which had a direct impact on their lives. In the years following the ban on marijuana (1976 to 1980), they slipped into a cycle of poverty. In order to survive, they had to share food with their neighbors. Women had to pledge their jewelry. And, to support the family, the boys had to leave the village to find work. They felt that the government had snatched cannabis from the mouths of their children by banning it.

Local leaders petitioned the court, saying neither the government nor the poor had to provide some relief or alternative development. But there was no hearing. King Virendra came to Taksera by helicopter in 1983 and 1988 and declared the place a priority for national development. But only on paper.

The cannabis ban had left a bitter impression on the people against the government. The areas where the Maoists initially spread are among the places where cannabis is widely grown.

2) Headquarters change

East Rukum was connected to Baglung district before the 1970s, with its headquarters 75 to 90 kilometers away. Leaders of East Rukum have been emphasizing the need to link their region with Rukum district. Rukumkot, the district headquarters of Rukum, was close by. The people here treated them better than the people of Baglung and West Rukum. If the administrative work was done from Rukumkot, it would have been easier for them. In the early 70's, the court decided to merge the present districts of eastern Rukum into Rukum districts. Their headquarters was in Rukumkot.

But the Magars of East Rukum did not get to celebrate this joy much. Kumar Khadga Bikram Shah, who was married to Princess Sharda, was replaced by Musikot and Dhruv Bikram Shah, who had good relations with King Mahendra, and his son General Vivek Shah's village Baflikot. And, the headquarters was shifted from Rukumkot to Musikot. After this information was published in the Gazette in April 1973, Zonal Magistrate Laxmi Raj Bhakta ordered to move the government furniture and files from Rukumkot to the new headquarters. Police went with the residents of Musikot and moved the goods. There was a small clash.

The people of East Rukum were outraged. The youths there are going from house to house to return our future to the district headquarters Rukumkot, so they issued an order that at least one person from each house should be present for the protest.

On April 13, 1973, more than 10,000 protesters marched on Musikot. They had 60 guns and 50 khukuri. How much is the stick? A curfew was imposed in Musikot. But the crowd ignored him. Sub-inspector Nara Bahadur Khadka fired in the air, but the crowd did not. Police and locals opened fire. A 23-year-old resident of Rukumkot was killed on the spot. A Magar woman was injured. He later died. One sannyasi man and another field man were injured. The crowd dispersed after police and Musikot residents pelted stones at a high hill.

The government has issued arrest warrants for nine of the protesters. On the first anniversary of this incident, the youths of Rukumkot posted anti-monarchy pamphlets. Warrants were also issued against them. The government could not arrest anyone. They either went underground or fled to India, where they met Communist Party cadres. The fourth general convention of the Communist Party in 1974 also addressed the movement for the headquarters of Rukum.

Even after the start of the Maoist armed war, the Maoists remained dominant in the eastern Rukum and the anti-Maoists in the western Rukum.

3) Christian activity

One of the centers of East Rukum was Taksera. In the year 2025 BS, with the permission of the Government of Nepal, the Summer Institute of Linguistics (CIL) established Nepal through Tribhuvan University.

An agreement was signed to classify the languages ​​and speakers of the language. Despite the language cover, it was a missionary organization that translated the Bible into indigenous languages. Silka Project Director Dr. David Waters reached Taksera and other VDCs of East Rukum through Jomsom of Mustang. Not only did he study the Kham Magar language there, he and his family built a house there.

Dr. Waters translated the Bible into Kham. Meanwhile, the agreement with the government expired and the Waters family left Taksera. Even after he left the village, some Kham Magar-speaking locals lit candles and sang verses from the Bible translated by him every evening. According to the report, four years later, a few hundred locals had converted to Christianity, a small percentage of the total population of Taksera.

The news reached Musikot (formerly Rukumkot), the new district headquarters. Conversion was illegal in the only Hindu kingdom in the world. The Chief District Officer sent police to investigate after receiving information that conversion was widespread among the Magars of East Rukum.

Local Christian leaders were ordered arrested. Nine men confessed to converting to Christianity and were sentenced to one year in prison. He was acquitted of forcing others to convert. Even then, many Christians were persecuted and arrested. Even non-Christians in East Rukum were outraged.

According to the report, one of the nine Christian leaders in prison secretly composed Christian songs in Kham language and secretly sent Taksera, which attracted more locals to Christianity. It said one of the nine arrested Christian leaders was a Maoist.

Around 1939, Christians living abroad began collecting donations for their families after receiving information about the prisoners in Taksera Prison. So much money was raised that Christians decided to use the money not only for their families but also for the region's first economic development plan. After a long discussion and study in the village, they decided to buy a river-powered mill in Switzerland and a small mill.

This community's first economic development project worked well. The mill served both Christian and non-Christian communities. The house was two storeys high. Upstairs was the church meeting hall.

In the year 2040 BS, a regional officer wrote a letter to the people of Taksera to close the mill. The village chief refused to stop writing a letter. Government officials warned that the mill would be demolished if it was not shut down. Those who became Christians illegally were accused of undermining the king's role by initiating such a project on their own initiative. After receiving warnings of demolition, the Christians did not want to take any more risks and closed the mill.

But non-Christians insisted it should not be stopped. As coming to the mill to close the mill village, the police village, according to the report,, the non-Christian, started ambush. They snatched their weapons, stripped them of their clothes, pulled out their mustache hair and tied a rope around their necks and dragged them around the village.

Source:  http://www.mysansar.com/2015/02/16718/