THE MOUNTAIN TRIBES OF NEPAL

(a) THE KIRAT-RAI

The Kirati, traditionally regarded as the earliest inhabitants of Nepal, are also referred to by other names such as Kiranti or Kichak. These terms were initially designated for the Khambu or Rai, who also go by the name Jimdar. The denomination "Rai," implying a leader or chief, emerged more recently as the Gurkhas conquered the region, bestowing upon prominent figures among the Khambu and Yakha the title of "Rai" and to the Limbu the honorific "Subha," both translating to "chief."

The Rai community upholds a belief that their ancestors originated from a dried-up lake situated in the heart of Nepal, which presented a fertile ground for their settlement. The progenitors of the Rai were identified as Parungo and Simnima, who had three sons: Lapche, Jimdar, and Meche. Tasked by their parents to independently seek out new lands, a disagreement arose when Lapche attempted to cut down a banana tree. Disapproving of his destructive act, Jimdar remarked, "If such is your nature, we can no longer accompany you," leading to the separation of the brothers. Eventually, Jimdar and Meche also went their separate ways, giving rise to three distinct tribes: Lapche, Jimdar, and Meche. The Rai maintain they were Nepal's inaugural agriculturists, predating the Newari and Hindu populations, and eventually evolving into numerous tribes, including the Limbu or Subha, Khaling, Thulung, Shuotang, Bahing, Nedosa, Tara, Yakha, Lohorung, Dsamling, Bonta, Thami, Amtzige among others. A key distinguishing feature among these tribes is the unique dialect each speaks.

It's essential to note that our insights are based on meticulous personal research, in the absence of cited sources. Additional Rai tribe names gathered from Fr. M. Wery include Ambole, Alcoke, Antapa, Athpare, Baigya, Baiyang, Bantawa, Chanling, Dungmali, Khaling, Kulung, Lohorung, Nehali, Rumtali, Sangpang, Thulung, Yakha, and several more.

These individuals honor Bume as the deity of agriculture, viewing her not merely as a symbol of female potential but as a crucial spiritual entity. When the planting of cotton is complete, it falls upon the housewife to perform a sacrificial rite, offering a hen to Bume, an act that is strictly reserved for women. Celebratory dances are organized in Bume's honor, initiated by a leader who demonstrates the steps, which are then mimicked by the followers. All the prayers and songs are expressed in the native languages of the participants.

This information comes from Rai Matampa of the Dsamling tribe, a native of Nepal who has since made Maria-Basti near Pedong, Kalimpong, his home.

His brother, Sisbir, shared insights into their paramount deity, Paruhong. According to him, Paruhong vanquished the demons to fashion the world unimpeded. He commenced with the creation of water, from which he brought forth the earth. Humankind was his creation to populate this earth, with animals being introduced subsequently. The first human, Mina—meaning "man" and also known as Hodza—and the first woman, Simnima or "woman", were the inaugural inhabitants.

Paruhong provided humanity with essential crops like dry rice, maize, and millet, and imparted the knowledge of agriculture to sustain them. To enhance the fertility of the earth, the goddess Bume emerged from Paruhong, necessitating the special homage through the hen offerings made by the housewife, as previously mentioned. The household master conducts dances in her honor during the full moon. Paruhong is also credited with instituting marriage and its related rituals.

The narratives shared by the brothers intriguingly present different names for the first human—Parungo by one and Mina or Hodza by the other, while both agree on Paruhong as the supreme creator and Bume as a feminine divine force originating from Paruhong.

Moreover, the identification of the first man's three sons as Lapche, Jimdar, and Meche, representing the three oldest tribes in their region, is particularly noteworthy.

A Rai scholar, in his documentation, enumerated the following tribes of the Rai community: Hangkun, Dzogkang, Mululang, Isara, Kulung, Nedati, Dsaming, Sangpang, Fodtall, Yaktune, Maine, Bungtheng, Khaling, Sotangmang Dewa, Dzamrase, Bangdale, Songdale, and Damgule. He indicated that the language Bontawa is spoken by these tribes: Waling, Hoduali, Dzogkang, Isara, Khaptna, Mululang, Sogtan, Sawali, Luhun, Yakdung, Dilumpa, Dilpali, Newahang, and Rupabung, while the remaining tribes have their distinct dialects. Another source lists different tribal names such as Athpahare, Dsamling, Dsaurasia, Bangtawa, Kulung, Lohorung, Thulung, Nawahang, Sangpang, and Nehali, highlighting the diversity and sub-tribal variations within the community.

A separate Rai tradition identifies certain tribes as Tibetan Rai, including Khaling, Thulung, Rachali, Palali, Songdal, Bangdal, and Damdzan. It is noted that the Rai who live close to Hindu communities have incorporated Hindu myths and traditions into their practices. An example of such influence is the funeral tradition where, for three days post-death, food is prepared for the deceased, and the immediate family abstains from consuming salt. After three days, the elder members of the community declare that the deceased will no longer disturb the living, allowing the family to resume their normal dietary practices.

The Rai's rich history is backed by legends that speak of Nepal's mythological past. It's believed that Nepal was initially a vast lake surrounded by high mountains, which became habitable land after a deity created an outlet for the water. The first settlers, the Kirati, arrived in what is now Nepal around the 15000th year of the Dwapar Ingar and had a significant rule lasting ten thousand years. This era was followed by various other reigns, including that of the Dharmadatta Raja. Historical accounts suggest that the Kirati or Rai were among the earliest inhabitants of the land, with their legacy dating back to before the arrival of Buddha, underlining the community's deep-rooted presence and significant contribution to the region's cultural and historical tapestry.

The Rai tribe is the most populous among the various tribes of Nepal. Typically, they exhibit strong Mongolian characteristics. This is particularly evident in the distinctive Mongolian eyes observed prominently among the children. However, it is not uncommon to encounter older individuals within the community who possess a wider, more open eye that lacks the characteristic Mongolian fold. The elongated facial features of the Rai suggest a history of intermingling, indicating a diverse genetic heritage.

Reference: THE INDO-TIBETANS
The Indo-Tibetan and Mongoloid Problem in the Southern Himalaya and North-Northeast India
with 74 Illustrations and one Map
By
Fr. Matthias Hermanns
K. L. Fernandes Bandra, Bombay 20
Page: 7, 8, 9, 10.
Photo: Google
3-12-2025

In Nepal, some rhinos have stopped returning to the wild.
Instead, they’re strolling through villages, grazing on lawns, and wandering the streets of Chitwan.

What began as a conservation success — the revival of the greater one-horned rhinoceros — has led to an unexpected chapter.
Once nearly wiped out, their numbers in Chitwan National Park have grown past 750.
But with shrinking forests and expanding towns, the line between wild and human life has blurred.

Locals now wake to the sound of rustling leaves outside their homes — and sometimes, a three-ton visitor eating their crops.
For most, it’s awe mixed with fear.
Rhinos trample fences, destroy gardens, even cause traffic jams.
Yet few villagers wish them gone. In Nepal, they’re symbols of pride — proof that protection works.

Still, scientists warn this coexistence comes at a cost.
Urban rhinos lose their wariness, growing too comfortable around people.
Some are hit by vehicles or fall into ditches. Others are simply too used to town life to ever return to the forests.

In a way, these rhinos mirror us — thriving, adapting, and struggling to share the same land we’ve taken.
Not wild, not tame — just trying to survive in a world that keeps closing in.

📚 Sources:
– The Guardian – “Sauntering on streets and grazing on lawns: what happens when rhinos move into town?”
– BBC Earth – “Rhinos of Nepal: A Conservation Comeback.”
– National Geographic – “The Fragile Coexistence Between Humans and Wildlife in South Asia.”

#Cronus #WildlifeConservation #RhinosOfNepal #NatureAndHumans #UrbanWildlife #WildlifeReality