Why Mundum Is Very Important? | Bhogiraj Chamling | Sushant Pradhan Podcast
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- Опубліковано 25 сер 2024
- Bhogiraj Chamling is a PhD Fellow in Anthropology at Tribhuvan University and an expert in Mundhum, Raithane Culture, Kirat History, and Archaeology. He provides a fascinating exploration of Kathmandu's history, the rich heritage of the Kirati community, and the profound relationship between the Kiratis and Kathmandu.
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The Fabrication of the Kirat Identity
The Creation of a New Narrative
To further their divide-and-rule strategy, the British supported the creation of a fabricated Kirat identity for the Limbus and Rais. This new narrative positioned them as the descendants of ancient Kirat rulers, giving them a sense of historical legitimacy and superiority. This was a strategic move to disrupt the existing power dynamics and create internal conflicts among the ethnic groups.
Impact on Sikkim and Nepal
The promotion of the Kirat identity led to significant ethnic tensions in both Sikkim and Nepal. In Sikkim, the fabricated narrative was used to incite revolts against the Bhutias, who were seen as the ruling elite. The unity between the Lepchas and Bhutias, who had coexisted for centuries, was targeted and disrupted. The Kirat movement, supported by the British, aimed to break this unity and establish the Limbus as a dominant group.
Rewriting of Yakthung Mundhum
Plagiarism and Rebranding
The Yakthung Mundhum, the holy book of the Yakthung community, was rewritten and rebranded as the Kirat Mundhum. This act of plagiarism by the Rais served to legitimize their claims to the Kirat identity. By appropriating the Yakthung Mundhum, the Rais were able to position themselves as the rightful heirs to the Kirat legacy, further marginalizing the Yakthung community and erasing their distinct cultural and religious heritage.
Breaking Lepcha-Bhutia Unity
The British targeted the Bhutias, portraying them as oppressors and aligning themselves with the Limbus and the newly constructed Kirat identity. This caused a rift between the Lepchas and Bhutias, who had traditionally maintained a strong bond and coexisted peacefully. The British manipulation led to mistrust and animosity, weakening their collective resistance against colonial rule.
@@RavishPatel-q2t Our biggest mistake was to allow you to enter our country. The reason for our country and people's suffering is due to that. The country has never rise since then. Your actions are the worst on the planet and detrimental to our country.
chup tima haru ko hindu grantha matra mani diye ramro aru ko chai sabai bideshi chal khel haina?
why u people so ignorant about the existence of other community??? does speaking out for our indigenous voice makes u late settlers a heart attack?? why are u people so keen on always criticizing other cultures??? when our communities were exploited by so called high caste or bramanbad u people never speaked out? was it because it was ur own race??
@@aminrai7704 संविधानमा संशोधन गर्नुपर्छ र राई र लिम्बूको आदिवासी मान्यता रद्द गर्नुपर्छ: राई र लिम्बू समुदायलाई १९९० मा नेपालको संविधानद्वारा आदिवासी मान्यता दिइएको थियो। हालैका अनुसन्धानहरूले देखाएका छन् कि यी समुदायहरू उच्च मात्रामा मंगोलियन र मन्चुरियन डीएनए भएका बाहिरिया हुन्। यो तथ्यले आदिवासी मान्यता पुनर्विचार गर्न आवश्यक देखिन्छ।
किरात सम्पर्क र झूठ तथ्यहरू: राई र लिम्बूलाई किरात समुदायसँग जोड्ने प्रयास गरिएको थियो, तर नयाँ अनुसन्धानहरूले यो सम्पर्कलाई असत्य साबित गरेका छन्। डीएनए परीक्षण र पुरातात्त्विक अध्ययनहरूले प्रमाणित गरेका छन् कि लिम्बूहरू मंगोलियाको स्टेप्पे क्षेत्रबाट ७ औं शताब्दीमा सिचुवानमा शरणार्थीका रूपमा आए। त्यसपछि १३ औं शताब्दीमा मंगोल आक्रमणको समयमा सिचुवानबाट उत्तरी तिब्बतमा सरे। अन्ततः, १६ औं शताब्दीमा उत्तरी तिब्बतबाट नेपाल र सिक्किममा आए।
डीएनए परीक्षण र पुरातात्त्विक प्रमाण
डीएनए परीक्षणहरूले देखाएका छन् कि राई र लिम्बू समुदायमा उच्च मात्रामा मंगोलियन र मन्चुरियन डीएनए छ। यसले उनीहरूको उत्पत्तिको सही ठाउँलाई उजागर गरेको छ। पुरातात्त्विक प्रमाणहरूले पनि देखाएको छ कि उनीहरू वास्तवमा नेपाल र सिक्किमका मौलिक बासिन्दा होइनन्।
मुण्डुम पुस्तक र यात्रा कथा
मुण्डुम पुस्तकमा वर्णन गरिएको छ कि लिम्बूहरूले आफ्नो मूल स्थानबाट एक कठिन यात्रा गरी विभिन्न क्षेत्रहरूमा शरण लिएका थिए। यो कथा उनीहरूको मंगोलियाको स्टेप्पे क्षेत्रबाट सिचुवान, सिचुवानबाट उत्तरी तिब्बत, र अन्तमा उत्तरी तिब्बतबाट दक्षिण एशियाको उपमहाद्वीपसम्मको यात्रा हो। यो यात्रा कठिन र चुनौतीपूर्ण थियो, जुन मुण्डुममा उल्लेख गरिएको छ।
भूतपूर्व गलतफहमी
अतीतमा पूर्वी र उत्तरी एसियाको विषयमा अपर्याप्त ज्ञानका कारण राई र लिम्बूलाई आदिवासी मान्यता दिइयो। तर, आजको विज्ञानले प्रमाणित गरेको छ कि यी समुदायहरू वास्तवमा बाहिरिया हुन्। यस आधारमा, संविधानमा संशोधन गरी उनीहरूको आदिवासी मान्यता रद्द गर्नुपर्छ।
आगामी कदम
संविधान संशोधन गरेर राई र लिम्बूको आदिवासी मान्यता रद्द गर्नु पर्ने कारणहरू निम्न छन्:
1. नयाँ प्रमाणले उनीहरूको बाह्य उत्पत्ति प्रमाणित गरेको छ।
2. नेपालको मौलिक बासिन्दा अन्य आदिवासी समूहहरूको अधिकार संरक्षण गर्नुपर्छ।
3. गलत आधारमा दिइएको मान्यता फिर्ता लिनुपर्छ ताकि सही न्याय होस्।
संविधानमा संशोधन गर्नुपर्छ र राई र लिम्बूको आदिवासी मान्यता रद्द गर्नुपर्छ: राई र लिम्बू समुदायलाई १९९० मा नेपालको संविधानद्वारा आदिवासी मान्यता दिइएको थियो। हालैका अनुसन्धानहरूले देखाएका छन् कि यी समुदायहरू उच्च मात्रामा मंगोलियन र मन्चुरियन डीएनए भएका बाहिरिया हुन्। यो तथ्यले आदिवासी मान्यता पुनर्विचार गर्न आवश्यक देखिन्छ।
किरात सम्पर्क र झूठ तथ्यहरू: राई र लिम्बूलाई किरात समुदायसँग जोड्ने प्रयास गरिएको थियो, तर नयाँ अनुसन्धानहरूले यो सम्पर्कलाई असत्य साबित गरेका छन्। डीएनए परीक्षण र पुरातात्त्विक अध्ययनहरूले प्रमाणित गरेका छन् कि लिम्बूहरू मंगोलियाको स्टेप्पे क्षेत्रबाट ७ औं शताब्दीमा सिचुवानमा शरणार्थीका रूपमा आए। त्यसपछि १३ औं शताब्दीमा मंगोल आक्रमणको समयमा सिचुवानबाट उत्तरी तिब्बतमा सरे। अन्ततः, १६ औं शताब्दीमा उत्तरी तिब्बतबाट नेपाल र सिक्किममा आए।
डीएनए परीक्षण र पुरातात्त्विक प्रमाण
डीएनए परीक्षणहरूले देखाएका छन् कि राई र लिम्बू समुदायमा उच्च मात्रामा मंगोलियन र मन्चुरियन डीएनए छ। यसले उनीहरूको उत्पत्तिको सही ठाउँलाई उजागर गरेको छ। पुरातात्त्विक प्रमाणहरूले पनि देखाएको छ कि उनीहरू वास्तवमा नेपाल र सिक्किमका मौलिक बासिन्दा होइनन्।
मुण्डुम पुस्तक र यात्रा कथा
मुण्डुम पुस्तकमा वर्णन गरिएको छ कि लिम्बूहरूले आफ्नो मूल स्थानबाट एक कठिन यात्रा गरी विभिन्न क्षेत्रहरूमा शरण लिएका थिए। यो कथा उनीहरूको मंगोलियाको स्टेप्पे क्षेत्रबाट सिचुवान, सिचुवानबाट उत्तरी तिब्बत, र अन्तमा उत्तरी तिब्बतबाट दक्षिण एशियाको उपमहाद्वीपसम्मको यात्रा हो। यो यात्रा कठिन र चुनौतीपूर्ण थियो, जुन मुण्डुममा उल्लेख गरिएको छ।
भूतपूर्व गलतफहमी
अतीतमा पूर्वी र उत्तरी एसियाको विषयमा अपर्याप्त ज्ञानका कारण राई र लिम्बूलाई आदिवासी मान्यता दिइयो। तर, आजको विज्ञानले प्रमाणित गरेको छ कि यी समुदायहरू वास्तवमा बाहिरिया हुन्। यस आधारमा, संविधानमा संशोधन गरी उनीहरूको आदिवासी मान्यता रद्द गर्नुपर्छ।
आगामी कदम
संविधान संशोधन गरेर राई र लिम्बूको आदिवासी मान्यता रद्द गर्नु पर्ने कारणहरू निम्न छन्:
1. नयाँ प्रमाणले उनीहरूको बाह्य उत्पत्ति प्रमाणित गरेको छ।
2. नेपालको मौलिक बासिन्दा अन्य आदिवासी समूहहरूको अधिकार संरक्षण गर्नुपर्छ।
3. गलत आधारमा दिइएको मान्यता फिर्ता लिनुपर्छ ताकि सही न्याय होस्।
Tima haru sanga hami rai limbu kirat hoina vanney chai k praman cha??? Hawa bolna ta khub janeko cha
@@aminrai7704 शरणार्थी लिम्बू: सिचुवानदेखि उत्तर तिब्बतसम्म: उत्तर तिब्बतदेखि नेपाल र सिक्किमसम्मका :लिम्बूहरूको यात्रा सिचुवान प्रान्तबाट सुरु हुन्छ, जहाँ उनीहरू मूल रूपमा बसोबास गर्थे। १३ औं शताब्दीमा मंगोलहरूको आक्रमणका कारण उनीहरू आफ्नो मातृभूमि छोडेर भाग्न बाध्य भए। मंगोलहरूले सिचुवानमा ठूलो आतंक मच्चाए, जसका कारण लिम्बूहरू उत्तर तिब्बततर्फ लागे। उत्तर तिब्बतमा उनीहरूले केही समय बिताए र त्यहाँका सांस्कृतिक र भौगोलिक परिवेशसँग घुलमिल भए। उत्तर तिब्बतदेखि नेपाल र सिक्किमसम्म उत्तर तिब्बतमा बसोबास गर्न पनि कठिन भइरहेको अवस्थामा, लिम्बूहरू फेरि बसाइँ सर्न बाध्य भए। १६ औं शताब्दीको अन्त्यतिर उनीहरू दक्षिणतर्फ लागे र नेपाल तथा सिक्किममा आएर बसोबास गर्न थाले। नेपालको पूर्वी भाग र सिक्किमको विभिन्न स्थानमा उनीहरूले नयाँ जीवन सुरु गरे। नेपालमा, लिम्बूहरूलाई सेन राजाहरू र लेप्चा आदिवासीहरूले शरण दिए। सेन राजाहरूले उनीहरूलाई सुरक्षा प्रदान गरे र उनीहरूको बसोबासका लागि भूमि उपलब्ध गराए। यस्तै, सिक्किममा पनि चोग्यालहरूले उनीहरूलाई स्वागत गरे र उनीहरूलाई बसोबासका लागि सहुलियत प्रदान गरे।आनुवंशिक अध्ययनहरूले राई र लिम्बूहरूको उत्पत्तिको ठोस प्रमाण प्रदान गर्दछ। यी अध्ययनहरूले यी समुदायहरूमा मंगोलियन र उत्तरी चिनियाँ डीएनएको महत्वपूर्ण अनुपात देखाउँछन्, जसले तिनीहरूलाई भारतीय उपमहाद्वीपका अन्य तिब्बती-बर्मन समूहहरूबाट अलग गर्दछ। उनीहरूको सांस्कृतिक अभ्यास, भाषा, र परम्पराहरू पनि उत्तरी चीन र मंगोलियामा पाइनेहरूको जस्तो देखिन्छ, पूर्वी नेपालका स्वदेशी संस्कृतिहरूको भन्दा।किरात सम्बन्धको निर्माण जबकि किरात राजवंश अस्तित्वमा थियो, राई र लिम्बूहरूलाई यस प्राचीन वंशसँग जोड्ने कुनै ठोस पुरातात्विक वा ऐतिहासिक प्रमाण छैन। बरु, उनीहरूले यस क्षेत्रमा स्वदेशीको रूपमा दावा गर्न किरातसँग सम्बन्ध निर्माण गरे। प्रमुख लिम्बू इतिहासकार इमान सिंह चेम्जोङले किरात विरासतको विचारलाई बढावा दिने क्रममा यस निर्माणमा महत्वपूर्ण भूमिका खेले, जसमा राई र लिम्बूहरू समावेश थिए। यद्यपि, यो कथा लेप्चा, भुटिया, नेवार, र खस आर्य जनताको इतिहासलाई प्रायः ओझेलमा पारिदिन्थ्यो। चेम्जोङका लेखन र किरात पहिचानको राजनीतिक संगठित अभियानले अन्य जातीय इतिहासहरूको ओझेलमा योगदान पुर्यायो। ऐतिहासिक पाठ्यक्रमहरू र शैक्षिक पाठ्यक्रमहरूले किरात कथालाई जोड दिन थाले, लेप्चा र भुटियाको सिक्किममा, र नेपालमा नेवार र खस आर्यको स्थापित इतिहासहरूको खर्चमा। चेम्जोङको कामले सुदृढ पारेको किरात पहिचानको जोडले क्षेत्रीय इतिहासको पुनर्लेखन गर्यो, जसले यी अन्य समूहहरूको योगदान र विरासतलाई न्यूनतम बनायो। राई र लिम्बूहरूद्वारा किरात प्रभुत्वको लागि पुरातात्विक प्रमाणको अभाव राई र लिम्बूहरूको दावी गरिएको किरात पहिचानको एक महत्वपूर्ण आलोचना भनेको पूर्वी नेपालमा उनीहरूको दीर्घकालीन प्रभुत्वलाई समर्थन गर्ने पुरातात्विक प्रमाणहरूको अभाव हो। सेन ठाकुरी र खस मल्ल राज्यका किल्ला, दरबार, र शिलालेख जस्ता ठोस अवशेषहरूको विपरीत, राई र लिम्बूहरूमा जोडिएको किरात सभ्यतासँग सम्बन्धित पुरातात्विक स्थलहरू छैनन्। यो प्रमाणको अभावले उनीहरूको प्राचीन र स्वदेशी सम्बन्धको दावीको ऐतिहासिक सटीकतामा प्रश्न उठाउँछ।
@@GrishaBasnet eh tima haru justo jhutiya khalapko santan le tima harule jhoot ko kheti garera itihash badliney wala chaina. tima haru sindu ghati bata hindu vayera jhareko nepal ma esari hami kirati lai nai mulbasi haina vanney hak chai kosley diyo???? ithash ma tima haruko khalaple lekhyo vaney chai satya tara hamile boley chai jhoot????? chutiya haru. america ma gora haru le tya ko mulbasi gora vannu ra nepal ko mulbasi khash vannu ui ho. chutiya haru
@@GrishaBasnet eh ma tima haru sindu bata hindu hudai aako chai kasley vanni hau?? khubai janii raichas. tima haru chai muslim le lakhatera aako chai kosley vanni??? tima haru bolyo vaney satya hami le bolyo vaney chai jhoot vani?? tima haruko jhut ko kheti garera baseko le yo desh ko halat esto vako cha. besi kura ghumauna nakhoje huncha. itihash ma record ra biswa vari prapta vako fact lai tima haru ko kalpanik tatya le kai farak parni wala chaina.
@@aminrai7704yeso garam nata yinko lim dna test tes paxi chai k garney hola
Thank you for the wonderful podcast ❤❤
The Fabricated Kirata Myth: How the Limbus and Rais Rewrote History with British Patronage
While the historical records clearly demonstrate the existence of a Kirata dynasty that once ruled parts of modern-day Nepal, the Limbus and Rais of the region have sought to co-opt this legacy for their own gain. With the patronage of the British colonial authorities in Darjeeling, these groups have crafted a mythical narrative of ancient "Kirata" kingdoms to bolster their claims as the rightful indigenous rulers.
However, the facts tell a very different story. The Limbus and Rais were in fact relatively recent migrants to the region, having fled from Sichuan province in China to northern Tibet in the 13th century. It was only later, due to conflicts with Tibetan groups, that they migrated further east to settle in the areas of eastern Nepal and Sikkim.
Tellingly, these groups had no direct connection to the actual Kirata dynasties that predated them by centuries. The Kirata rulers were an entirely separate ethnic group, with their own distinct languages, customs, and political structures. Yet the Limbus and Rais, lacking any real historical claim to the region, have sought to rewrite the past in their favor.
With the support and resources provided by the British colonial administration in Darjeeling, these opportunistic groups were able to fabricate a mythical "Kirata" lineage and promote it as historical fact. They leveraged the lack of written records among the broader Nepali populace, who were restricted from literacy under Rana rule, to cement this revisionist narrative.
Crucially, the Limbus and Rais also betrayed their Sikkimese Lepcha and Bhutia neighbors in order to curry favor with the British invaders. Rather than fighting alongside their countrymen, these groups actively assisted the British in subjugating the Sikkimese kingdom and forcing it to become a British protectorate. They helped the British annex the strategically important region of Darjeeling, where the indigenous peoples were subsequently treated as second-class citizens.
Through this calculated betrayal and the rewriting of history, the Limbus and Rais were able to gain a privileged position in the Darjeeling hills under British patronage. Their mythical "Kirata" claims, lacking any substantive archaeological or documentary evidence, have nonetheless become entrenched in the popular narrative - obscuring the true, diverse history of the region.
Only now, as new archaeological discoveries and scholarly research continue to uncover the complex past of Nepal and its neighbors, is this fabricated "Kirata" myth being systematically dismantled. The true history of the Katyuri, Khas Malla, and Chand dynasties, as well as the long-standing presence of the Newar, Lepcha, and Bhutia communities, is finally coming to light - exposing the Limbu and Rai revisionism for what it is: an opportunistic attempt to rewrite the past in their own favor.
❤❤
We want dr.keshav man sakya❤ with next episode with chamling sir we wanna seen again
ua-cam.com/video/AAqX4zL1iVo/v-deo.htmlsi=QiZ79lRz1ekP5fkO
ua-cam.com/video/AAqX4zL1iVo/v-deo.htmlsi=34rSoFNOZRZz99iO
The rebranding of the Yakthung Mundhum to Kirat Mundhum was a deliberate attempt to erase the Bhutia community's contributions and presence. By promoting a false narrative of historical dominance, the Kirat movement sought to marginalize the Bhutias and assert an unsubstantiated claim to the region's heritage.
The Kirat movement, as orchestrated by Iman Singh Chemjong, was based on a lie and lacked any legitimate historical foundation. It was a spiteful and hateful campaign against the Bhutia community, aimed at rewriting history for political purposes. The lack of archaeological evidence supporting the claims of ancient Limbu rule, coupled with genetic and historical discrepancies, underscores the falsehoods at the heart of the Kirat movement. It is crucial to critically reevaluate this narrative and recognize the true historical context of Eastern Nepal and its diverse ethnic landscape.
he'a a anti-hindu, biased af whack. Please no.
🙏🙏
The Fabricated Kirat Myth: Lack of Evidence for Limbu-Kirat Connection
Recent archaeological discoveries have shed new light on the ancient history of Nepal, providing tangible evidence of the presence and influence of various ethnic groups in the region. However, these findings directly contradict the mythical narrative of a unified "Kirat" kingdom or lineage that has been promoted by certain Limbu and Rai groups.
Excavations of Licchavi period temples dedicated to Shiva and Ram, as well as remnants of Khas Malla and Katyuri era architecture, clearly demonstrate the historical significance of Hindu and Indo-Aryan cultures in Nepal. Numerous inscriptions in archaic forms of Nepali language have been uncovered at these sites, attesting to the widespread use of Indo-Aryan languages long before the Limbus and Rais arrived in the region.
In contrast, there is a complete lack of archaeological or epigraphic evidence linking the Limbus and Rais to any ancient "Kirat" civilization or kingdom. No Limbu or Rai inscriptions, temples, or other structures dating back more than a few centuries have been discovered. This stands in stark contrast to the abundant material proof of the Khas, Newar, and other Nepali ethnic groups' deep roots in the region.
The Limbu and Rai claims of being the indigenous "Kirat" people are further undermined by historical records and linguistic analysis. Scholars have traced the migration of Limbu and Rai communities from Tibet and China to eastern Nepal and Sikkim only in the 13th-16th centuries CE, centuries after the Khas, Newar, and other groups had already established themselves in the region.
In short, while the Khas, Newar, and other Nepali ethnicities have a well-documented history stretching back over a millennium, the Limbus and Rais are relative newcomers to the area. Their mythical "Kirat" narrative, promoted with the patronage of the British colonial authorities in Darjeeling, is not supported by any concrete archaeological, epigraphic, or historical evidence. It appears to be a fabrication designed to elevate the status of these groups at the expense of Nepal's true indigenous peoples.
As more archaeological discoveries are made and historical research continues, the true diversity and complexity of Nepal's past is being uncovered. The Limbu and Rai "Kirat" myth is being systematically dismantled by the weight of empirical evidence. It is time to acknowledge the rich, multilayered history of Nepal's ethnic groups, rather than promoting the revisionist agenda of certain opportunistic communities.
the 9 eastern districts of Nepal including Ilam are part of Sikkim Kingdom. The limboos, Lepchas and Magars are original natives of Sikkim and they were not ethnically related to Gurkhas. Gurkha Kingdom invaded Sikkim and took their land which is now part of Nepal.
Actually magar are both ethnic group of sikkim, gorkha and sinja.
The Fabrication of the Kirat Identity
The Creation of a New Narrative
To further their divide-and-rule strategy, the British supported the creation of a fabricated Kirat identity for the Limbus and Rais. This new narrative positioned them as the descendants of ancient Kirat rulers, giving them a sense of historical legitimacy and superiority. This was a strategic move to disrupt the existing power dynamics and create internal conflicts among the ethnic groups.
Impact on Sikkim and Nepal
The promotion of the Kirat identity led to significant ethnic tensions in both Sikkim and Nepal. In Sikkim, the fabricated narrative was used to incite revolts against the Bhutias, who were seen as the ruling elite. The unity between the Lepchas and Bhutias, who had coexisted for centuries, was targeted and disrupted. The Kirat movement, supported by the British, aimed to break this unity and establish the Limbus as a dominant group.
Rewriting of Yakthung Mundhum
Plagiarism and Rebranding
The Yakthung Mundhum, the holy book of the Yakthung community, was rewritten and rebranded as the Kirat Mundhum. This act of plagiarism by the Rais served to legitimize their claims to the Kirat identity. By appropriating the Yakthung Mundhum, the Rais were able to position themselves as the rightful heirs to the Kirat legacy, further marginalizing the Yakthung community and erasing their distinct cultural and religious heritage.
Breaking Lepcha-Bhutia Unity
The British targeted the Bhutias, portraying them as oppressors and aligning themselves with the Limbus and the newly constructed Kirat identity. This caused a rift between the Lepchas and Bhutias, who had traditionally maintained a strong bond and coexisted peacefully. The British manipulation led to mistrust and animosity, weakening their collective resistance against colonial rule.
The Fabrication of the Kirat Identity
The Creation of a New Narrative
To further their divide-and-rule strategy, the British supported the creation of a fabricated Kirat identity for the Limbus and Rais. This new narrative positioned them as the descendants of ancient Kirat rulers, giving them a sense of historical legitimacy and superiority. This was a strategic move to disrupt the existing power dynamics and create internal conflicts among the ethnic groups.
Impact on Sikkim and Nepal
The promotion of the Kirat identity led to significant ethnic tensions in both Sikkim and Nepal. In Sikkim, the fabricated narrative was used to incite revolts against the Bhutias, who were seen as the ruling elite. The unity between the Lepchas and Bhutias, who had coexisted for centuries, was targeted and disrupted. The Kirat movement, supported by the British, aimed to break this unity and establish the Limbus as a dominant group.
Rewriting of Yakthung Mundhum
Plagiarism and Rebranding
The Yakthung Mundhum, the holy book of the Yakthung community, was rewritten and rebranded as the Kirat Mundhum. This act of plagiarism by the Rais served to legitimize their claims to the Kirat identity. By appropriating the Yakthung Mundhum, the Rais were able to position themselves as the rightful heirs to the Kirat legacy, further marginalizing the Yakthung community and erasing their distinct cultural and religious heritage.
Breaking Lepcha-Bhutia Unity
The British targeted the Bhutias, portraying them as oppressors and aligning themselves with the Limbus and the newly constructed Kirat identity. This caused a rift between the Lepchas and Bhutias, who had traditionally maintained a strong bond and coexisted peacefully. The British manipulation led to mistrust and animosity, weakening their collective resistance against colonial rule.
@@RavishPatel-q2t chup tima haru ko hindu grantha matra mani diye ramro aru ko chai sabai bideshi chal khel haina?
why u people so ignorant about the existence of other community??? does speaking out for our indigenous voice makes u late settlers a heart attack?? why are u people so keen on always criticizing other cultures??? when our communities were exploited by so called high caste or bramanbad u people never speaked out? was it because it was ur own race??
sikkim ko part thiyena la 9 district, sikkim power house thiyo tara sikkim ko kingdom chai thiyena la. sabai district ko afnai raja thiye.
please recommend any Thulung and kulung song.
The Kirat Movement by Iman Singh Chemjong: A Baseless and Spiteful Endeavor
The Kirat movement, initiated by Iman Singh Chemjong, has long been celebrated as a unifying force among the ethnic groups of Eastern Nepal. However, a closer examination of historical and archaeological evidence reveals that this movement was based on a fabrication, with no substantial historical basis to support its claims. Instead, it was a spiteful and divisive campaign aimed at the Bhutia community. This essay argues that the Kirat movement was founded on falsehoods and had no legitimate grounding in the history of the region.
The Fabrication of the Kirat Identity
The term "Kirat" was strategically adopted by Iman Singh Chemjong to create a sense of unity among the Limbus, Rais, and Yakkhas. However, this identity lacks historical authenticity. Before Chemjong's intervention, these groups did not collectively identify as Kirats. The word "Kirat" itself was first used in this context by Rana Bahadur Shah and not by the indigenous communities themselves. Prithvi Narayan Shah referred to the Limbus as descendants of Yehang, not as Kirats. This indicates that the Kirat identity was an artificial construct, imposed for political purposes rather than a reflection of a genuine historical lineage.
Lack of Archaeological Evidence
The historical narrative promoted by the Kirat movement claims that the Limbus and Rais are ancient inhabitants of Eastern Nepal, integral to the region's history. However, there is a glaring lack of archaeological evidence to support this claim. Unlike the well-documented presence of the Sen Thakuri dynasty and the Bhutia Chogyals, which is evidenced by numerous forts, palaces, and inscriptions such as those at Makawanpur Gadi, Udayapur Forts, and Bijaypur Durbar, there are no corresponding sites that can be attributed to Limbu or Rai rule.
No inscriptions, palaces, or forts bear witness to a long-term Limbu presence or governance in Eastern Nepal. This absence of material evidence starkly contrasts with the rich archaeological heritage left by other ruling dynasties in the region, highlighting the lack of historical basis for the Kirat movement's claims.
Genetic and Historical Discrepancies
Genetic studies have shown that the Limbus and Rais possess a high proportion of Mongolian DNA, distinguishing them from other Tibeto-Burman ethnic groups in South Asia. This genetic evidence suggests that these communities migrated from the Sichuan province in China to northern Tibet during the Mongol conquests and later settled in Eastern Nepal in the 17th century. This migration narrative contradicts the Kirat movement's assertion of an ancient and indigenous lineage in Eastern Nepal. Instead, it positions the Limbus and Rais as relatively recent arrivals who sought refuge in the region under the patronage of local rulers, rather than as ancient inhabitants with a long-standing historical presence.
A Spiteful Movement Against the Bhutia Community
The Kirat movement was not merely an attempt to rewrite history; it was also a targeted campaign against the Bhutia community. Chemjong's efforts to foster a unified Kirat identity were driven by a desire to incite resistance and revolt against the Bhutia-dominated Kingdom of Sikkim. This movement was rooted in ethnic animosity and aimed at undermining the Bhutia community's historical and political significance in the region.
The rebranding of the Yakthung Mundhum to Kirat Mundhum was a deliberate attempt to erase the Bhutia community's contributions and presence. By promoting a false narrative of historical dominance, the Kirat movement sought to marginalize the Bhutias and assert an unsubstantiated claim to the region's heritage.
The Kirat movement, as orchestrated by Iman Singh Chemjong, was based on a lie and lacked any legitimate historical foundation. It was a spiteful and hateful campaign against the Bhutia community, aimed at rewriting history for political purposes. The lack of archaeological evidence supporting the claims of ancient Limbu rule, coupled with genetic and historical discrepancies, underscores the falsehoods at the heart of the Kirat movement. It is crucial to critically reevaluate this narrative and recognize the true historical context of Eastern Nepal and its diverse ethnic landscape. By doing so, we can ensure a more accurate and inclusive understanding of the region's history, free from the distortions and biases perpetuated by the Kirat movement.
@@SandeshKushwaha-tl2fd chup tima haru ko hindu grantha matra mani diye ramro aru ko chai sabai bideshi chal khel haina?
why u people so ignorant about the existence of other community??? does speaking out for our indigenous voice makes u late settlers a heart attack?? why are u people so keen on always criticizing other cultures??? when our communities were exploited by so called high caste or bramanbad u people never speaked out? was it because it was ur own race??
मुन्धुम: शरणार्थीहरूको कथा र आश्रयको खोजी: मुन्धुम, राई र लिम्बू समुदायहरूको पुरातन धर्मग्रन्थ हो, जसमा उनीहरूको उत्पत्ति, इतिहास र सांस्कृतिक कथा वर्णन गरिएको छ। यस मुन्धुममा, उनीहरूको उत्पत्तिस्थानबाट विस्थापित भई नयाँ ठाउँमा आश्रय खोज्ने संघर्षपूर्ण यात्राको कथा पाइन्छ। डीएनए परीक्षणहरूले लिम्बूहरूको शरीरमा उच्च मात्रामा मंगोलियाई डीएनए पाइएको छ, जसले उनीहरूको उत्पत्तिको प्रमाण प्रस्तुत गर्दछ। मुन्धुममा, राई र लिम्बूहरू आफ्नो उत्पत्तिस्थानलाई अत्यन्तै कठिन र कठोर भूमि भएको वर्णन गर्दछन्। उनीहरूलाई मंगोलियाई स्टेप्पेसमा उत्पत्ति भएको र त्यसपछि सिचुवानमा बसाइँ सरेको बताइन्छ। १३ औं शताब्दीमा मंगोलहरूको आक्रमणका कारण उनीहरू उत्तर तिब्बतमा सरेका थिए। लिम्बूहरूलाई रहस्यमय मानिसका रूपमा हेरिन्थ्यो, जसले धेरै कम कपडा लगाउँथे र उनीहरूको महिलाहरू नग्न हिँड्थे। चिनियाँहरूले उनीहरूलाई नराम्रो व्यवहार गर्थे र लिम्बूहरू जंगलमा मात्र यात्रा गर्दथे। कठिन यात्रा र संघर्ष मुन्धुममा उल्लेख गरिएको छ कि अर्को जनजातिले उनीहरूलाई विस्थापित गरेको थियो, जसका कारण उनीहरूलाई आफ्नो घर छोडेर नयाँ ठाउँमा आश्रयको खोजी गर्न बाध्य पारे। तिब्बतको कठोर भूभागमा यात्रा गर्दा उनीहरूले धेरै कठिनाइहरू झेले। मुन्धुममा यो यात्राको वर्णनले उनीहरूको सहनशीलता र साहसको गाथा प्रस्तुत गर्दछ। पूर्वी नेपालमा आश्रय १६ औं शताब्दीको अन्त्यतिर, लिम्बूहरू उत्तर तिब्बतबाट पूर्वी नेपालमा शरणार्थीका रूपमा आए। सेन राजाहरू र आदिवासी लेप्चाहरूले उनीहरूलाई आफ्नो संरक्षणमा लिए। सेन राजाहरूले लिम्बूहरूलाई उपयोगी योद्धाका रूपमा हेरेर उनीहरूलाई स्वीकारे। पूर्वी नेपालमा, लिम्बूहरूले आफ्नो नयाँ जीवन सुरु गरे र आफ्नो संस्कृतिलाई समृद्ध बनाए। डीएनए परीक्षणहरूले राई र लिम्बूहरूको शरीरमा उच्च मात्रामा मंगोलियाई डीएनए पाइएको छ, जसले मुन्धुममा उल्लेखित कथाहरूको वैज्ञानिक प्रमाण प्रस्तुत गर्दछ। यसले पुष्टि गर्दछ कि उनीहरूको उत्पत्ति मंगोलियाई स्टेप्पेसमा भएको थियो र उनीहरूले सिचुवान र उत्तर तिब्बत हुँदै पूर्वी नेपालमा यात्रा गरे। लिम्बूहरूको उत्पत्तिको बारेमा थप अनुसन्धान गर्दा, उनीहरू चीनका लिङ्गाओ र तोरघुत जस्ता आदिवासी जनजातिहरूसँग सम्बन्धित भएको पाइएको छ। यी जनजातिहरू चीनको उत्तर भागमा रहेका थिए र उनीहरूको विकास धेरै पछाडि परेको थियो। लिम्बूहरू पनि एक प्राचीन र अविकसित जनजातिका रूपमा चिनिन्थे, जसले गर्दा उनीहरूलाई चिनियाँ समाजमा ठूलो मान्यता प्राप्त भएन। उत्तर तिब्बतमा, तिब्बती नोमाड्सले जनसंख्याको करिब २५% हिस्सा ओगट्छन्। यी नोमाड्सहरू चलायमान जीवनशैली अपनाउँदै कठोर वातावरणमा जीवनयापन गर्छन्। लिम्बूहरू पनि एक समय तिब्बती नोमाड्समा गनिन्थे र उनीहरूको जीवनशैली यस्तै थियो। उनीहरू आफ्ना पशुहरू चराउन र मौसम अनुसार बसाइँ सर्ने गर्थे। तिब्बतको कठोर भूभागमा लिम्बूहरूले धेरै संघर्ष र चुनौतीहरूको सामना गरे, जसले गर्दा उनीहरूलाई नयाँ ठाउँमा स्थायी आश्रयको आवश्यकता पर्यो। मुन्धुमको नाम परिवर्तन: Kirat मुन्धुम वास्तवमा याक्थुङ मुन्धुम थियो। नाम परिवर्तन गरी Kirat मुन्धुम राखिएको थियो ताकि उनीहरूले नेपाल र उत्तर पूर्वका पुराना शासकहरूसँग सम्बन्ध स्थापित गर्न सकून् र यसै आधारमा उत्तर पूर्व सिक्किम र दार्जिलिङमा आदिवासी दर्जा प्राप्त गर्न सकून्।
Mundhum vaneko kirati haruko itihas,rahan sahan, savyata sanskar
@ranjitamagar-ye1hv Commenting the same under every Kirati video. How obsessed can you be?
I'm too lazy to write myself so I copy pasted too. BTW go and visit the ancient Limbuwan and Kirata Kingdom if you actually wanna learn more.
Go to Kathmandu and see the sites where Kirata soilders were killed. Where the Great King Yalamber resided. IT's all there mate.
All scribbeled in stone. Reply to your replies if your confident.
Can you kindly please provide a source of wht you claimed.?
We limbu have the documented history upto 450 B.C(limbu king bhuiputhang , his history and phedap kingdom can be found in history of Chandra
gupta Maura dynasty of Magada emperor)and mythology (Kirat mention history reference:Ramayana ) more than 5000 yrs old
For your kind information Sen( arrived 16 century in east limbuwan )thakuri(Shah arrived 17 century in limbuwan )and bhutia( namgyal dynasty in early 16 century
in Sikkim )
Our history is based on mundhum (orally transfere from one generation to another) rather than writing on monument..
Our written history is found when these communities (Sen,Shah and bhutia ) migrated in east region coz they do have the culture of writing in monument or in
document paper.
I can provide all the sources if you want..
And find the actual defination of "refugee" this term imply more to shah than Rai limbu.and find their history from where and why the tahkuri ,Sen migrated to
Nepal and their dna too.
Each and every east Asian ,south east Asian and Himalayan mongolid tribes have mongolian DNA , that doesn't mean they migrated from that country lol..
Mongolian/mongolid is a race .
Find the defination of "native " and "refugee"
Have you ever found the term "limbu and Rai" in china or in Mongolia?
@ranjitamagar-ye1hvguys yo dhoti ho hai fake Id ho. Yesko cast kushwaha ho yo cast Indian ho
ua-cam.com/video/AAqX4zL1iVo/v-deo.htmlsi=QiZ79lRz1ekP5fkO
@ranjitamagar-ye1hv thakiri😂
The Fabricated Kirat Myth: Lack of Evidence for Limbu-Kirat Connection
Recent archaeological discoveries have shed new light on the ancient history of Nepal, providing tangible evidence of the presence and influence of various ethnic groups in the region. However, these findings directly contradict the mythical narrative of a unified "Kirat" kingdom or lineage that has been promoted by certain Limbu and Rai groups.
Excavations of Licchavi period temples dedicated to Shiva and Ram, as well as remnants of Khas Malla and Katyuri era architecture, clearly demonstrate the historical significance of Hindu and Indo-Aryan cultures in Nepal. Numerous inscriptions in archaic forms of Nepali language have been uncovered at these sites, attesting to the widespread use of Indo-Aryan languages long before the Limbus and Rais arrived in the region.
In contrast, there is a complete lack of archaeological or epigraphic evidence linking the Limbus and Rais to any ancient "Kirat" civilization or kingdom. No Limbu or Rai inscriptions, temples, or other structures dating back more than a few centuries have been discovered. This stands in stark contrast to the abundant material proof of the Khas, Newar, and other Nepali ethnic groups' deep roots in the region.
The Limbu and Rai claims of being the indigenous "Kirat" people are further undermined by historical records and linguistic analysis. Scholars have traced the migration of Limbu and Rai communities from Tibet and China to eastern Nepal and Sikkim only in the 13th-16th centuries CE, centuries after the Khas, Newar, and other groups had already established themselves in the region.
In short, while the Khas, Newar, and other Nepali ethnicities have a well-documented history stretching back over a millennium, the Limbus and Rais are relative newcomers to the area. Their mythical "Kirat" narrative, promoted with the patronage of the British colonial authorities in Darjeeling, is not supported by any concrete archaeological, epigraphic, or historical evidence. It appears to be a fabrication designed to elevate the status of these groups at the expense of Nepal's true indigenous peoples.
As more archaeological discoveries are made and historical research continues, the true diversity and complexity of Nepal's past is being uncovered. The Limbu and Rai "Kirat" myth is being systematically dismantled by the weight of empirical evidence. It is time to acknowledge the rich, multilayered history of Nepal's ethnic groups, rather than promoting the revisionist agenda of certain opportunistic communities.
Yesto lai sodhera hunxa mundhum ko barera .....kei thaha xaina yeslai ...buda pakha lai sodhnus.
The Kirat Movement by Iman Singh Chemjong: A Baseless and Spiteful Endeavor
The Kirat movement, initiated by Iman Singh Chemjong, has long been celebrated as a unifying force among the ethnic groups of Eastern Nepal. However, a closer examination of historical and archaeological evidence reveals that this movement was based on a fabrication, with no substantial historical basis to support its claims. Instead, it was a spiteful and divisive campaign aimed at the Bhutia community. This essay argues that the Kirat movement was founded on falsehoods and had no legitimate grounding in the history of the region.
The Fabrication of the Kirat Identity
The term "Kirat" was strategically adopted by Iman Singh Chemjong to create a sense of unity among the Limbus, Rais, and Yakkhas. However, this identity lacks historical authenticity. Before Chemjong's intervention, these groups did not collectively identify as Kirats. The word "Kirat" itself was first used in this context by Rana Bahadur Shah and not by the indigenous communities themselves. Prithvi Narayan Shah referred to the Limbus as descendants of Yehang, not as Kirats. This indicates that the Kirat identity was an artificial construct, imposed for political purposes rather than a reflection of a genuine historical lineage.
Lack of Archaeological Evidence
The historical narrative promoted by the Kirat movement claims that the Limbus and Rais are ancient inhabitants of Eastern Nepal, integral to the region's history. However, there is a glaring lack of archaeological evidence to support this claim. Unlike the well-documented presence of the Sen Thakuri dynasty and the Bhutia Chogyals, which is evidenced by numerous forts, palaces, and inscriptions such as those at Makawanpur Gadi, Udayapur Forts, and Bijaypur Durbar, there are no corresponding sites that can be attributed to Limbu or Rai rule.
No inscriptions, palaces, or forts bear witness to a long-term Limbu presence or governance in Eastern Nepal. This absence of material evidence starkly contrasts with the rich archaeological heritage left by other ruling dynasties in the region, highlighting the lack of historical basis for the Kirat movement's claims.
Genetic and Historical Discrepancies
Genetic studies have shown that the Limbus and Rais possess a high proportion of Mongolian DNA, distinguishing them from other Tibeto-Burman ethnic groups in South Asia. This genetic evidence suggests that these communities migrated from the Sichuan province in China to northern Tibet during the Mongol conquests and later settled in Eastern Nepal in the 17th century. This migration narrative contradicts the Kirat movement's assertion of an ancient and indigenous lineage in Eastern Nepal. Instead, it positions the Limbus and Rais as relatively recent arrivals who sought refuge in the region under the patronage of local rulers, rather than as ancient inhabitants with a long-standing historical presence.
A Spiteful Movement Against the Bhutia Community
The Kirat movement was not merely an attempt to rewrite history; it was also a targeted campaign against the Bhutia community. Chemjong's efforts to foster a unified Kirat identity were driven by a desire to incite resistance and revolt against the Bhutia-dominated Kingdom of Sikkim. This movement was rooted in ethnic animosity and aimed at undermining the Bhutia community's historical and political significance in the region.
The rebranding of the Yakthung Mundhum to Kirat Mundhum was a deliberate attempt to erase the Bhutia community's contributions and presence. By promoting a false narrative of historical dominance, the Kirat movement sought to marginalize the Bhutias and assert an unsubstantiated claim to the region's heritage.
The Kirat movement, as orchestrated by Iman Singh Chemjong, was based on a lie and lacked any legitimate historical foundation. It was a spiteful and hateful campaign against the Bhutia community, aimed at rewriting history for political purposes. The lack of archaeological evidence supporting the claims of ancient Limbu rule, coupled with genetic and historical discrepancies, underscores the falsehoods at the heart of the Kirat movement. It is crucial to critically reevaluate this narrative and recognize the true historical context of Eastern Nepal and its diverse ethnic landscape. By doing so, we can ensure a more accurate and inclusive understanding of the region's history, free from the distortions and biases perpetuated by the Kirat movement.
@@SandeshKushwaha-tl2fd chup tima haru ko hindu grantha matra mani diye ramro aru ko chai sabai bideshi chal khel haina?
why u people so ignorant about the existence of other community??? does speaking out for our indigenous voice makes u late settlers a heart attack?? why are u people so keen on always criticizing other cultures??? when our communities were exploited by so called high caste or bramanbad u people never speaked out? was it because it was ur own race??
शरणार्थी लिम्बू: सिचुवानदेखि उत्तर तिब्बतसम्म: उत्तर तिब्बतदेखि नेपाल र सिक्किमसम्मका :लिम्बूहरूको यात्रा सिचुवान प्रान्तबाट सुरु हुन्छ, जहाँ उनीहरू मूल रूपमा बसोबास गर्थे। १३ औं शताब्दीमा मंगोलहरूको आक्रमणका कारण उनीहरू आफ्नो मातृभूमि छोडेर भाग्न बाध्य भए। मंगोलहरूले सिचुवानमा ठूलो आतंक मच्चाए, जसका कारण लिम्बूहरू उत्तर तिब्बततर्फ लागे। उत्तर तिब्बतमा उनीहरूले केही समय बिताए र त्यहाँका सांस्कृतिक र भौगोलिक परिवेशसँग घुलमिल भए। उत्तर तिब्बतदेखि नेपाल र सिक्किमसम्म उत्तर तिब्बतमा बसोबास गर्न पनि कठिन भइरहेको अवस्थामा, लिम्बूहरू फेरि बसाइँ सर्न बाध्य भए। १६ औं शताब्दीको अन्त्यतिर उनीहरू दक्षिणतर्फ लागे र नेपाल तथा सिक्किममा आएर बसोबास गर्न थाले। नेपालको पूर्वी भाग र सिक्किमको विभिन्न स्थानमा उनीहरूले नयाँ जीवन सुरु गरे। नेपालमा, लिम्बूहरूलाई सेन राजाहरू र लेप्चा आदिवासीहरूले शरण दिए। सेन राजाहरूले उनीहरूलाई सुरक्षा प्रदान गरे र उनीहरूको बसोबासका लागि भूमि उपलब्ध गराए। यस्तै, सिक्किममा पनि चोग्यालहरूले उनीहरूलाई स्वागत गरे र उनीहरूलाई बसोबासका लागि सहुलियत प्रदान गरे।आनुवंशिक अध्ययनहरूले राई र लिम्बूहरूको उत्पत्तिको ठोस प्रमाण प्रदान गर्दछ। यी अध्ययनहरूले यी समुदायहरूमा मंगोलियन र उत्तरी चिनियाँ डीएनएको महत्वपूर्ण अनुपात देखाउँछन्, जसले तिनीहरूलाई भारतीय उपमहाद्वीपका अन्य तिब्बती-बर्मन समूहहरूबाट अलग गर्दछ। उनीहरूको सांस्कृतिक अभ्यास, भाषा, र परम्पराहरू पनि उत्तरी चीन र मंगोलियामा पाइनेहरूको जस्तो देखिन्छ, पूर्वी नेपालका स्वदेशी संस्कृतिहरूको भन्दा।किरात सम्बन्धको निर्माण जबकि किरात राजवंश अस्तित्वमा थियो, राई र लिम्बूहरूलाई यस प्राचीन वंशसँग जोड्ने कुनै ठोस पुरातात्विक वा ऐतिहासिक प्रमाण छैन। बरु, उनीहरूले यस क्षेत्रमा स्वदेशीको रूपमा दावा गर्न किरातसँग सम्बन्ध निर्माण गरे। प्रमुख लिम्बू इतिहासकार इमान सिंह चेम्जोङले किरात विरासतको विचारलाई बढावा दिने क्रममा यस निर्माणमा महत्वपूर्ण भूमिका खेले, जसमा राई र लिम्बूहरू समावेश थिए। यद्यपि, यो कथा लेप्चा, भुटिया, नेवार, र खस आर्य जनताको इतिहासलाई प्रायः ओझेलमा पारिदिन्थ्यो। चेम्जोङका लेखन र किरात पहिचानको राजनीतिक संगठित अभियानले अन्य जातीय इतिहासहरूको ओझेलमा योगदान पुर्यायो। ऐतिहासिक पाठ्यक्रमहरू र शैक्षिक पाठ्यक्रमहरूले किरात कथालाई जोड दिन थाले, लेप्चा र भुटियाको सिक्किममा, र नेपालमा नेवार र खस आर्यको स्थापित इतिहासहरूको खर्चमा। चेम्जोङको कामले सुदृढ पारेको किरात पहिचानको जोडले क्षेत्रीय इतिहासको पुनर्लेखन गर्यो, जसले यी अन्य समूहहरूको योगदान र विरासतलाई न्यूनतम बनायो। राई र लिम्बूहरूद्वारा किरात प्रभुत्वको लागि पुरातात्विक प्रमाणको अभाव राई र लिम्बूहरूको दावी गरिएको किरात पहिचानको एक महत्वपूर्ण आलोचना भनेको पूर्वी नेपालमा उनीहरूको दीर्घकालीन प्रभुत्वलाई समर्थन गर्ने पुरातात्विक प्रमाणहरूको अभाव हो। सेन ठाकुरी र खस मल्ल राज्यका किल्ला, दरबार, र शिलालेख जस्ता ठोस अवशेषहरूको विपरीत, राई र लिम्बूहरूमा जोडिएको किरात सभ्यतासँग सम्बन्धित पुरातात्विक स्थलहरू छैनन्। यो प्रमाणको अभावले उनीहरूको प्राचीन र स्वदेशी सम्बन्धको दावीको ऐतिहासिक सटीकतामा प्रश्न उठाउँछ।
कसरी किरात विचारधारा एक उपचारात्मक मिथक हो जसले शरणार्थी राई लिम्बूहरूको हीनताबोधलाई मद्दत गर्छकिरात विचारधारा, जुन राई र लिम्बू समुदायहरूलाई एकसाथ बाँध्ने पहिचानको रूपमा प्रस्तुत गरिन्छ, वास्तवमा एक उपचारात्मक मिथक हो जसले यी समुदायहरूका सदस्यहरूमा रहेको हीनताबोधलाई सम्बोधन गर्न मद्दत गर्छ। यस विचारधाराले उनीहरूको वास्तविक ऐतिहासिक र सांस्कृतिक जरा भन्दा परको एक काल्पनिक विगत निर्माण गरेर उनीहरूको आत्म-सम्मानलाई बढाउने प्रयास गरेको छ।शरणार्थीको रूपमा नेपाल प्रवेश गरेका राई र लिम्बूहरूलाई एक समय विदेशीताको भान परेको थियो। उनीहरूको सांस्कृतिक र ऐतिहासिक जरा नेपालमा गहिरो नभएकोले, उनीहरूलाई आफ्नो पहिचान खोज्न कठिनाइ भयो। यसै कठिनाइको समाधानको रूपमा, किरात विचारधाराले एउटा नयाँ कथा निर्माण गर्यो-उनीहरूलाई प्राचीन किरातहरूका सन्तानको रूपमा चित्रित गरेर, जसले गर्दा उनीहरूको आत्म-सम्मान बढाउन मद्दत गर्यो।तर, यो विचारधारा तथ्यात्मक रूपमा गलत र सैद्धान्तिक रूपमा त्रुटिपूर्ण छ। किरात विचारधाराले राई र लिम्बूहरूलाई नेपालका मौलिक बासिन्दा भनेर प्रचार गर्ने प्रयास गरे पनि, ऐतिहासिक प्रमाणहरूले यस दाबीलाई समर्थन गर्दैन। वास्तविक किरात पहिचान ऐतिहासिक रूपमा भिल समुदायसँग सम्बन्धित थियो, तर यो तथ्यलाई नकार्दै, राई र लिम्बूहरूले किरात पहिचानलाई आफ्नो रूपमा अपनाए।यो मिथकको अर्को ठूलो समस्या भनेको यसले शरणार्थी राई र लिम्बूहरूलाई गलत विश्वासमा राख्नु हो। किरात विचारधाराले उनीहरूलाई एक शक्तिशाली र पुरातन वंशका रूपमा प्रस्तुत गर्दा, यसले उनीहरूलाई वास्तविक ऐतिहासिक ज्ञान र परिप्रेक्ष्यबाट टाढा राख्छ। साथै, यसले उनीहरूको सांस्कृतिक र ऐतिहासिक जरा खोज्ने वास्तविक प्रयासहरूलाई बाधा पुर्याउँछ।किरात विचारधाराले राई र लिम्बूहरूमा रहेको हीनताबोधलाई क्षणिक रूपमा सम्बोधन गरे पनि, यसले उनीहरूलाई वास्तविकता बुझ्न र स्वीकार गर्नबाट बञ्चित गरिरहेको छ। यो विचारधाराले उनीहरूको आत्म-सम्मानलाई अल्पकालिक रूपमा बढाउन सक्ला, तर दीर्घकालमा यसले उनीहरूलाई ऐतिहासिक सत्यबाट टाढा राख्छ र उनीहरूको सांस्कृतिक विकासलाई अवरोध पुर्याउँछ।