sunuwar rai culture

According to Sanskrit literature and mythology, Kathmandu valley was huge lake where Naga used to live. Legend has it that the Kathmandu valley was once a large lake surrounded by mountains. It was known as Nag Hirat(Tank of serpents). As Nagas or magical snake beings were said to guard treasure lying at the bottom of the lake. There was no human habitats, around the hill of valley Kiranti hunter used to hunt. According to Mahavarata lord Siva himself went to Nepal disguising himself as Kirant hunter and hunting in Kathmandu hill later lord Manju Shree came to Kathmandu from China-Tibet. He saw god Mahadeva meditating on lotus of Kathmandu lake so he worship and greet Mahadeva and cut the Chovar hill to pass the water. When all water passed through Chovar Hill, Gopal and Mahispal people came to settle and rule. Neolithic tools found in the Kathmandu Valley indicate that people have been living in the Himalayan region for at least 9,000 years. It appears that a people who were probably of Tibeto-Burman Kiranti. They were living and hunting since ancient time in valley which is mentioned in most of the ancient Hindu literature including kiranti chronicle, mythology and folklore. Though very little is known about the early history of Nepal, legends and documented references, like the following, reach back to the first millennium BCE:

The epic Ramayana, which dates from an era before the Mahabharata, states that Mithila, currently known as Janakpur in Nepal, is the birth place of goddess Sitaand there is Siva Dhanus(Bow of lord Siva) still we can see in temple of Dhanusha which the story of Dhanusha is mentioned in Ramayana. Also, the presence of historical sites, e.g. Valmiki(kirant)Ashram, indicates the presence of Sanatana(eternal) Hindu culture in Nepal at that period and also that time Nepal used to call Kirant Deshe.

purohit culture

This paper will explore the encounter between Purohit Swami, W.B. Yeats and T.S. Eliot in the 1930s, the consequent production of the Swami’s texts at the heart of the Modernist establishment (sponsored by Yeats and published by Faber), and the Swami’s success in Britain, as a literary and a cultural phenomenon. It will present arguments on two levels: one, that the different responses of Eliot and Yeats to Purohit Swami illustrate the complexity of Modernism’s inheritance, from multiple contexts, of ideas of India, “the Orient”, and spirituality, as well as of language, culture, and tradition; two, that the Swami’s success in finding acolytes and influential supporters amongst elite social and intellectual circles in London was part of a broader tendency in Britain, into which Indian ideas had permeated through varied sources, and been reinterpreted and re-presented as aspects of contemporary culture. The paper will further argue that the use of Indian ideas within the literary and aesthetic works of the time authoritatively signalled their acceptance and integration into their adopted culture. 

Early twentieth century Britain inherited a cultural consciousness of India informed by a convergence of two distinct yet connected traditions; one of scholarly interest in Sanskrit philology, and Indian literature, religions and philosophy; the other of popular enthusiasm for spiritual and occult ideas associated with India. Modernist culture in Britain absorbed and reinvented aspects of these inheritances in various forms. T.S. Eliot’s study of Sanskrit at Harvard resulted in informed and sophisticated engagements with Sanskrit texts and ideas in his poetry and plays, essays and reviews. W.B. Yeats’ lifelong fascination with mysticism and occult practices led to his brief experimentation with Theosophy, and a more permanent interest in Indian spiritualism, which found expression in the active sponsorship of visiting Indians, as well as in his poetry and prose. Both poets, from countries with histories of colonial relations with Britain, and both in some measure in revolt against their particular cultural and religious backgrounds, found cosmopolitan cultural and intellectual identities for their writing within the world of cosmopolitan and imperial London.

Yet, in 1933, Yeats asked Eliot to provide introductions to the translations of Sanskrit texts, by a visiting Indian religeuse, Purohit Swami. Eliot was unenthusiastic, while Yeats spent a significant part of the last decade of his life collaborating with the Swami on a translation of the Upaniṣads, and writing introductions for his books. Eliot and Yeats, arguably the two most influential poets writing in English in the twentieth century, were manifestly concerned with questions of spirituality and with religion as well as poetry and philosophy. While they had few points of contact in their attitudes to poetry, religion, or spirituality, and were equally distinct in their approaches to Indian philosophy, their common concern with differing aspects of these subjects made them representative as well as productive of their cultural contexts.

mallas culture

According to Sanskrit literature and mythology, Kathmandu valley was huge lake where Naga used to live. Legend has it that the Kathmandu valley was once a large lake surrounded by mountains. It was known as Nag Hirat(Tank of serpents). As Nagas or magical snake beings were said to guard treasure lying at the bottom of the lake. There was no human habitats, around the hill of valley Kiranti hunter used to hunt. According to Mahavarata lord Siva himself went to Nepal disguising himself as Kirant hunter and hunting in Kathmandu hill later lord Manju Shree came to Kathmandu from China-Tibet. He saw god Mahadeva meditating on lotus of Kathmandu lake so he worship and greet Mahadeva and cut the Chovar hill to pass the water. When all water passed through Chovar Hill, Gopal and Mahispal people came to settle and rule. Neolithic tools found in the Kathmandu Valley indicate that people have been living in the Himalayan region for at least 9,000 years. It appears that a people who were probably of Tibeto-Burman Kiranti. They were living and hunting since ancient time in valley which is mentioned in most of the ancient Hindu literature including kiranti chronicle, mythology and folklore. Though very little is known about the early history of Nepal, legends and documented references, like the following, reach back to the first millennium BCE:

The epic Ramayana, which dates from an era before the Mahabharata, states that Mithila, currently known as Janakpur in Nepal, is the birth place of goddess Sitaand there is Siva Dhanus(Bow of lord Siva) still we can see in temple of Dhanusha which the story of Dhanusha is mentioned in Ramayana. Also, the presence of historical sites, e.g. Valmiki(kirant)Ashram, indicates the presence of Sanatana(eternal) Hindu culture in Nepal at that period and also that time Nepal used to call Kirant Deshe.

thakali culture

According to Sanskrit literature and mythology, Kathmandu valley was huge lake where Naga used to live. Legend has it that the Kathmandu valley was once a large lake surrounded by mountains. It was known as Nag Hirat(Tank of serpents). As Nagas or magical snake beings were said to guard treasure lying at the bottom of the lake. There was no human habitats, around the hill of valley Kiranti hunter used to hunt. According to Mahavarata lord Siva himself went to Nepal disguising himself as Kirant hunter and hunting in Kathmandu hill later lord Manju Shree came to Kathmandu from China-Tibet. He saw god Mahadeva meditating on lotus of Kathmandu lake so he worship and greet Mahadeva and cut the Chovar hill to pass the water. When all water passed through Chovar Hill, Gopal and Mahispal people came to settle and rule. Neolithic tools found in the Kathmandu Valley indicate that people have been living in the Himalayan region for at least 9,000 years. It appears that a people who were probably of Tibeto-Burman Kiranti. They were living and hunting since ancient time in valley which is mentioned in most of the ancient Hindu literature including kiranti chronicle, mythology and folklore. Though very little is known about the early history of Nepal, legends and documented references, like the following, reach back to the first millennium BCE:

The epic Ramayana, which dates from an era before the Mahabharata, states that Mithila, currently known as Janakpur in Nepal, is the birth place of goddess Sitaand there is Siva Dhanus(Bow of lord Siva) still we can see in temple of Dhanusha which the story of Dhanusha is mentioned in Ramayana. Also, the presence of historical sites, e.g. Valmiki(kirant)Ashram, indicates the presence of Sanatana(eternal) Hindu culture in Nepal at that period and also that time Nepal used to call Kirant Deshe.

tamang culture

Subjugated and abused by Nepal’s first Hindu monarch, willfully referred to as ‘Tamangs’, this community has suffered much and continues to worry about what else must come, writes Furba Lama

MAHAYANA is one type of Buddhism and the other, Nyingmapa, was created by Gurupadmasamva, affectionately called Guru Rinpoche by Tibetans in Tibet, in the seventh century. Before this, there no Buddhism in Tibet and all Tibetan communities and sub-sects were followers of Bon Dharma. The Tamags were the first Tibetan sub-sect to embrace Nyingmapa Buddhism in Tibet at Palyul, where the first Nyingmapa Buddhist gompas (monasteries) were built. The word Tamang is wrong; neither is it a Nepali nor a Tibetan word. In fact, Tamag is the correct word and its pronounciation is correctly mentioned in the Tibetan-to-English dictionary (page 980) prepared and published by Sarat Chandra Das of Lhasa Villa, Darjeeling, in 1834 and it is also mentioned in the same dictionary (pages 780 and 781) that fifth Panchen Rinpoche invited Das to Tibet in 1879 and 1881. It also mentions that Panchen Rinpoche died of smallpox in 1882 and that the sixth Panchen Rinpoche took over as an infant in 1883.

The veracity of the word Tamag can be proven from its meaning: Ra-ta-ta=Ta; Dau-ma-ga-mag=Mag; therefore, the letter or word Ta, meaning horse, and Mag meaning army, gives the word Tamag, meaning Mounted Army (in Nepali Ghorchari Sena, Risalla, Aswarohi Sena). There were so many Tibetan sub-sects of which the Tamags were the main security and protection force of the palace and king. That is why Tamag is a Tibetan word that was willfully mispronounced and intentionally changed to Tamang by the so-called first Hindu monarch just after the creation of Nepal. Tamang is neither a Nepali word nor a Tibetan one.

chepang culture

Contribution of indigenous knowledge in developing more effective drugs with minimum or no side effects helped to realise importance of study of indigenous remedies and the conservation of biological resources. This study analysed indigenous knowledge regarding medicinal plants use among the Chepang communities from ward number 3 and 4 of Shaktikhor Village Development Committee located in the central mid hills of Nepal. Data were collected in a one-year period and included interviews with traditional healers and elders. Chepangs are rich in knowledge regarding use of different plants and were using a total 219 plant parts from 115 species including one mushroom (belonging 55 families) for medicinal uses. Out of these, 75 species had 118 different new medicinal uses and 18 of them were not reported in any previous documents from Nepal as medicinal plants. Spiritual belief, economy and limitation of alternative health facilities were cause of continuity of people's dependency on traditional healers. Change in socio-economic activities not only threatened traditional knowledge but also resource base of the area. Enforcement of local institution in management of forest resources and legitimating traditional knowledge and practices could help to preserve indigenous knowledge.

Thapa culture

In a Race for Humanity the onset of 21st century will be the ultimate era for unification and peace.

Prashant came soaring high above the view of an oridinary man. So melancholy was his voice he became a versatile singer. He came as a messiah of peace and unification chanting the flock -lore hymns -Gorkhali ko choro mo, etc
So dynamic was his approach he could take the audience with the stride, he swept the on-lookers and his fans by the might and charming charisma.
As a Messiah of peace, happiness and for a due cause of unification the Messiah Prashant brought about unseeingly backlash among the Gorkha society by his virtual support for Sourabhi. Where in both were blessed by the Gigantic Stalwart in the North-Eastern society as Bhupen Hazarika and the Maharaja of Barakland, Tripura blessed all the way for victory for the fourth Indian Idol, Sourabhi was immovable as Bed Rock.

Now the time has come once again for unity and strength. Prashant has left the unification of Gorkhas shattered by preaching in favor of Sourabhi.
Be it reality or be it biased or hypothesis:

Bhaichung Bhutia, is a Sikkimeses by virtue. A moment came in his life by roar and storm. He cannot buy the moment back but he attained fame that he cannot buy either. During the Olympic Torch rally Bhaichung denied the Olympic Authority not to participate in the Olympic Torch Race. He had a soft corner for the Tibetans and the Chinese Repression.
Prashant the insane Gorkha singer had vehemently proved this wrong and has broken the ethnic sentiments of the Gorkhas scattered in and around the Indian Sub-continent. He is not only butchered the unification but betrayed the cause of Gorkhas as a whole.

mager culter

Sikkim was inhabited in pre-historic times by three tribes namely Naong, Chang and the Mon. The Lepcha who entered Sikkim sometimes later absorbed them completely. The origin of Lepchas is shrouded in mistery but it seems that they belonged to the clan of the Nagas of the Mikir, Garo and Khasia hills which lie to the south of the Bramaputra valley. Some believe they came from somewhere on the borders of Tibet and Burma. According to their own tradition they came to Sikkim from the east in company with Jindaxs, who went to Nepal and shared their tradition. The Lepchas were a very peace loving people, deeply religious and shy, which characteristics they still have retained. They were in fact the children of nature, and worshipped nature or spirits of nature. These Lepcha lived quite close to the nature by way of leading sustenance. Some of them practiced shifting cultivation and raised grains like maize and millets. They led a tribal life at the beck and call of their tribal leader.

The credit of organizing them into some sort of a society goes to a person called Tur ve pa no. He was eventually elected leader of king called “Punu” sometimes in A. D. 1400. He was killed in a battle and was succeeded by three Kings – Tur Song Pa No, Tur Aeng Pa No and Tur Alu Pa No. The monarchy came to an end with the death of the last king. The Lepchas now resorted to the practice of electing a leader whose advice and counsel was sought on crucial matters and followed. The Tibetan migration in early 17th century led the Rongs to shift their habitats so as to avoid conflict. Meanwhile the struggle and conflicts among the followers of the “Yellow hats” and the “Red hats” in Tibet forced the latter to seek refuge in Sikkim, where they attained the status of aristocracy. Being aggressive they occupied lands, which was not registered by the docile Lepchas. These Tibetan migrants (the Bhutias as they came to be known) who were followers of the sect of ‘Red Hats’ now tried to convert these Sikkimese “Worshippers of nature” to Buddhism. They succeeded to some extent, though the Lepchas tried to keep themselves aloof as far as possible. In order to avoid any possible opposition from the Lepchas, these immigrants now chose one venerable person Phuntsok Namgyal as the temporal and spiritual leader of Sikkim, whose ancestry they traced from a legendary prince, who founded the Kingdom of Minvang in eastern Tibet in 9th century A.D. This dynasty ruled in the Chumbi and Teesta valley for a long time.

nawari culture

It is said that the language is a window to a human’s soul. Language brings people together by allowing them to communicate, to express their love and happiness and to share their sorrow. So when a language is not used any more, it narrows the scope of humanity. When a language dies, the culture associated with that language suffocates too.

According to wikipedia, more than 800,000 Nepalese speak Newari as their mother language. Newari language binds into one thread more than 1.25 millions of Newars living in Nepal. This language sits at the heart of one of the most diverse and rich Newari culture in the world. However, more and more Newars are not using the language any more. There is no doubt that the language needs to be saved from extinction to save the culture itself. Let us see what we can do to save this language.

The first and foremost thing we can do to save language is actually use it. I know so many Newars who rarely speak in Newari even though they can speak the language fluently. There is no way to save a language if nobody uses it. Also what is the point of saving a language if nobody uses it? It’s understandable that we cannot only speak in Newari, because not everyone understands this language, but if two people who can speak Newari, they should definitely speak in this language.

gurung culture

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The Tibetan Buddhist culture in Gyasumdo is in direct opposition to the Gurung shaman tradition in the region. Central to the differences in the religions is the red sacrifice. Tibetan Buddhists in the region had practiced this sacrifice throughout history even though it was in direct opposition to the Buddhist philosophy. However, through transmuting primal shamanic images into "higher teaching", Tibetan Buddhists have maintained the principles of their religion while still participating in the shamanic rituals of their neighbors.
Regarding the practices of the Gurung shamans, both agriculture and hunting are integral parts of their fertility folklore. To bring the spring rains, "offerings must be given to the spirit agents that guard the land and own the underworld," . The offering each spring includes a deer. The deer is taken to the sacred grove, cut.....