RESEARCHER I II JULY- DECEMBER 2013 72

INFLUENCE OF POLITICAL CHANGES IN THE

RITUALS OF KIRANT RAI COMMUNITY
Parbat Kumar Rai
Tribhuvan University
[email protected]
Abstract
The cultural practices and traditional values of the Kirant Rai
community are influenced by a series of political changes and
external aggression. Though, Kirant Rai community has a
distinct culture, rituals and philosophy based on Mundhum
practiced from time immemorial. The political changes have a
negative impact in the present context. One of the indigenous
aborigines of Nepal are the Kirant Rai community but their
perishing culture and external aggression have created an
atmosphere where enrich traditional values and identities are
all in the verge of extinction. This writing is dedicated in
serving the endanger rituals and practices professed by the
Kirant Rai community,especially the Bantawa Rai’s .
Otherwise,which might be dislocated and nullified in the year
to come.
Keyword: Mundhum, Paruhang, Sumnima, Baaktaangchhuk,
Honkumaang, Ubhauli, Udhauli
1. Introduction
Culture and mother tongue are the identity of each
caste and community. Their different tongues and cultures
show the different identities. Otherwise, it would be difficult
to classify with each other among various castes. So, different
castes, ethnicity and communities have different identities of
culture and tongue. In this sense Kirant Rai community, have
their own identity, mother tongue and traditional values. But
their culture and mother tongue are influenced by every
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political change in Nepal. It means we can understand that

political system and ideology is also a factor for the
development of culture and mother tongues. Political ideology
and system are guided the government where as government
forms it’s programme and policy about the culture, religion,
language etc. It should take rigid policy or flexibility. From
the unification period of Greater Nepal to the establishment of
Republican Democratic political changes the Kirant Rai's
culture and rituals have been greatly transformed by its
changing ideology and policy.
Kirant Rai community is the aborigine inhabitant of
eastern Nepal, especially in the hilly region like, Bhojpur,
Khotang, Okhaldhunga, Ilam etc. Bantawa and Chamling
languages are the major mother tongues of the Kirant Rai
communities. A larger section of the population (132583, out
of 620004) of Kirant Rai community profess the Bantawa
language (National Population Census, 2068, Table No: 20,
21, pp.144 and 164).Kirant religion is the main religion of this
community, which is based on Kirant Mundhum (interview
with B.B.Rai). Paruhang and Sumnima are the devoted deities.
They worship Paruhang Sumnima, ancestor and nature
also(Rai,2067, p 2).They are also guided in religion and
culture by Kirant Mundhum (Ibid:13). The ceremony from the
birth to death is functioned or guided according to principle of
Mundhum. Mundhum is a solemn guideline of Kirant Rai
community, which is existed in unwritten form. Kirant Rai has
some rituals and cultures, which are, celebrated every year
namely "Chachhuwa", "Maang" and "Sakewa". "Chachhuwa"
is celebrated in the month of Bhadra, "Maang" is celebrated in
the month of Marga and "Sakewa" are celebrated twice in a
year.
The objectives of this article are to explore briefly the
rituals existing in the Kirant Rai community and to analysis
RESEARCHER I II JULY- DECEMBER 2013 74

briefly the influence of political changes in the community.

This research article explores the originality, development and
changes occurred in the Kirant Rai community. It does not
cover the rooted culture and traditions of all Kirant Rai
community. It is limited especially to Bantawa Rai
community. During the writing process of this article both
primary and secondary sources have been used. The primary
sources of information include interviews and site observation.
Published books, articles and intellectuals specifications are
taken as secondary sources of information.
2. Some rituals
Chachhuwa
It is the main ritual of Kirant Rai community.
"Chachhuwa" is celebrated in the month of Bhadra every year.
In this ceremony the deity is worshipped in the memory of the
ancestors. The material of worships are a female chicken or
hen, new ripen crops like, paddy, maize, millet, ginger etc.
Not only the crops but also beef and meat of deer have been
used in this worship (Rai, 2067:47). Beef was compulsory in
this ceremony as a material of worship but nowadays it is
prohibited from the state, so it is limited in to expression in
series of worship because of fear of punishment from the
stateside. Slaughtering of ox and cow is legally forbidden in
the law of Nepal, so we can’t use beef as material of worship
in this rituals (an interview with Gauri Bdr Rai, priest of the
ceremony).Bitten rice made from new paddy, rice cooked
from new paddy, jaand (fermented alcohol made locally and
the materials specially used are millet and yeast). Jaand must
be clean and pioneer to use which means jaand from closed
pot or virgin pot, which have not been used before should be
used for the ceremony. The act of worshipping is done by
sacrificing a hen and offering its blood and liver to the
ancestors, who have died. The Kirant Rai's culture, the newly
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harvested crops are not eaten before offering to the ancestors

especially by the main guardian as a tradition. The priest, who
is called "Maangpa" completes the performance of the ritual
after worshipping the ancestor of family deity and share the
dishes and items of worship as boon and Prasad with all the
people attending in the ceremony.
Maang
"Maang" is another ritual of Kirant Rai communities.
It is called "Pitri" or senior generation in other words."Maang"
is celebrated in the month of Marga every year. When Kirant
Rai farmers harvest all the crops and enter into their houses,
they celebrate to express their gratefulness to nature, family
deity, ancestors and self for the good harvest of the year. This
occasion is called "Maang".In this ceremony, they offer big
cock as the materials of worship. First, they worshipped their
family deity and their particular ancestors and secondly, they
worship the serpent named "Saatnaanchinko". Not only
serpent but also they worship river and water and water god
named "Honku Maang". Finally they worship to self in the
name of "Baaktaangchhuk".'Baak"means 'shoulder','taang'
means 'head',and 'chhuk' means 'hand' in Bantawa language.
The reason behind the worship of shoulder, head and hand is
the vital role played in due course of cultivation and the
faculties of workmanship to self. The Kirant Rai communities
during such occasion invite their neighbors, friends and
relatives and share their happiness by dining together, where
varieties of meat items, rice, alcohol is served by the family
members. Fixed priest named 'Maangpa does all the series of
these ceremonies.
Sakewa
Sakewa is a festival associated to nature and
agriculture of Kirant Rai Community. Kirant Rai Bantawa and
Chamling celebrate this ceremony like,Sakewa and Sakela
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respectively. In other words, Sakewa is also called Baali Puja

and Chandi Puja. The worship of devoted god(Paruhang and
Sumnima),nature(Sun,wind,water and land or Earth) and
Serpent are major features of this ceremony. This festival is
worshipped twice in a year in the name of Ubhauli and
Udhauli. Ubhauli is celebrated on the Baishakh Purnima every
year and Udhauli is celebrated on the Mangsir Purnima every
year. The villagers confirm a place for gathering and after that
they reach there to worship the god collectively. The priest is
called "Duwang", and its place is called "Sakewa Thaan". In
the same way, the priest is called Duwang in Bantawa
language.
During the occasion, people use the materials like
solewa, katuria, aarawaa, bechhup (it means jaand, wine, rice
and ginger respectively),seedlings of paddy, seedling of
maize, cock, piglet as the items of worship. Cock and piglets
are sacrificed and the blood and liver is offered to the Earth
and deity (Sampang, 2066:66). They pray for good farming
and production in Ubhauli ceremony and they express
gratefulness and happiness towards devoted deity for good
harvest of the year at Udhauli ceremony. In this ceremony the
Duwang selects from among the villagers within the Rai
community, who have divine power. The indicator of divine
power is not in exact form but it depends on faith to him, who
is senior and honorable. On this ceremony, all the villagers
gathered along with the priest at a particular spot, where series
of worship is done. Worship is completed within the music
and timing of Dhol, Jhyamta and Poong. Dhol and Jhyamta
are drum sets made from local materials and Poong is a horn
of wild buffalo. It is the musical instrument of this ceremony.
There is the tradition of demonstrating big swords and other
local weapons within the high sound of Dhol-Jhyamta at the
first moment of beginning of worship in order to drive away to
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evil spirits from the surrounding devoted god and particular

spot.(source: site observation by the researcher).
Then, the priest begins series of worship on the one
side and on the other side all people begin to dance on the
timing of Dhol-jhyamta surrounding the worshipping spot. All
items of dance are called "Sakewa Sily". "Sily" is the name of
dance item. Generally Sily is divided into three groups, like
one is concerned with farming system, which is called also
"Chaasum Sily"; second is concerned with activity of wild life
and third is concerned with civilization process of human
beings. Sily concerned with farming means beginning of
agriculture system, in which the dancer have demonstrated the
action of ancient form of farming from the savage stage
towards modern form of farming system. Ancient form of
farming are started from forest, which is called khoriya fandne
in Nepali terminology. Not only starting of ancient agriculture
system but also from beginning to end of a crops cycle is
demonstrated one by one in this Sily. It is the typical
characteristics of this ceremony. Secondly, Sily is concerned
with activities of wild life. Wildlife means different animals
and fowls. They have demonstrated the various acting of
different fowls and animals by dancing. Thirdly, Sily is
concerned with the acting of daily life of human beings, which
is related to civilization and modernization process. They not
only perform the dance but also they sing in loud voice
collectively. The lyrics of song should have an
example:"Sakewa Sily se-le-le, Nachera jaau hai pe-le-le;
Dolocumma, soi-soi-la" (Site observation of dance by
researcher).
The ceremony lasts for almost ten days after the
Baishakh Purnima as well as Mangsir Purnima. Within ten
days they have to do all series of worship, sharing of
happiness individually and collectively, enjoy and get-together
of various dishes. The ritual is completed within three days
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and the remaining days are the period to share happiness

collectively among all villagers but not only within Kirant Rai
community.
In short, to pray for good harvest, express gratefulness
and sharing of happiness towards the devoted god and nature,
Kirant Rai community have organized collective worship
among the villagers and perform the dance with song named
"Sakewa Sily", which is generally "Sakewa Ceremony".

3. Political Influence in Rituals

When small regional states unified politically into
Greater Nepal, the enrich rituals of Kirant Rai's communities
also assimilated within another culture apart from the Kirant
culture. The formation of Greater Nepal and expansion of
boundary not only merged the territories but amalgated the
cultural trend and identity with other communities. Before the
unification or expansion of Greater Nepal by Prithvi Narayan
Shah, the Kirant Rai community had been using beef as a
material of worship in their rituals,not only in rituals but also
Kirant Rai community had been using as a part of food in their
dish(Yakkha Rai,2055:120). After unification of Nepal formal
law (Muluki Ain, 2069/2070:191 /192) bans the use of beef.
This ban badly affected the traditional ritual system of the
Kirant Rai community. During the panchayat period the
Kirant Rai community was compelled to accept the slogan of
"Ek Bhasa,Ek Bhes; Hamro Raja, Hamro Desh". Anyone
breaching the slogan was punishable. It means the order of
ruler was absolute and binding as well as divines. Kirant Rai
community were compelled to say that they were Hindus, but
they have practiced different Kirant religion, Bantawa
language and traditional culture although they did not express
their own natural feelings and religion due to the suppression
of tyrannical Panchayati political system and ideology.
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Even after the political change of 2046 B.S.,

constitutionally promulgated that Nepal is a Hindu nation
(constitution of kingdom of Nepal, 2047: Article: 4). It
influenced to Kirant Rai's culture, religion and tradition
directly or indirectly. Abolition of monarchical system and
establishment of the Federal Democratic Republican State
created an open society and freedom of all practices. It has
influenced over traditional religion, culture and rituals. Some
influential group in the Kirant Rai community welcomed the
change in traditional norms and values. For example Omnand
and his followers wanted to substitute materials of worship
and cancelation of priest system. According to them, they
preferred fruits as the material of worship instead of
traditional things. The inclusion and conversion of Kirant
Rai's into another religious groups has resulted an adverse
impact in the socio-cultural practices and ritual system. The
adoption and conversion of Kirant Rai's community into
Christianity has resulted adverse impact in to ritual system.
According to them ancestors and rituals are devilish act.
Therefore, it is abandonable for human beings, which are
against of Kirant Rai's traditional culture and religion. It
means political change gave religious freedom, which affected
the development or erosion of culture, religion and rituals
among different indigenous community.

4. Conclusion
"Chachhuwa", "Maang" and "Sakewa" are the unique
rituals and festival of Kirant Rai community, but its originality
and continuity is fast disappearing day by day due to changing
political environment, in the name of unification, national
integrity, social change, awareness and reformation. Each
culture, ritual and religion is the property of the Nation, whose
identity should be preserved and protected by the nation. So,
protection of religion, culture and rituals from the state is
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essential by formulating policies, budgeting and implementing

the programme, which otherwise would vanish altogether.
References
CBS. (2069 BS). National Population Census of Nepal 2068,
Kathmandu: Author.
Lawoti M. (2063 BS). Loktantra unmukh Nepal, Aadibasi
Janajati Utthan Rastriya Pratisthan, Kathmandu.
Muluki Ain. (2069/2070 BS). Baudhik Darpan, Kathmandu.
Rai, T. B. (2067BS). Kirant Raiharuko bare, Kathmandu:
Kirant Rastriya Yuba Samaj.
Sampang, B. (2066 BS). Khambu ra Khmbuwan, Baburam
"Kaila" Rai, Boya- Bhojpur
The Constitution of the Kingdom of Nepal, 2047 (2047 BS).
Kathmandu
Interview with Gauri Bdr Rai (priest of ceremony),
Gupteswore-2, Bhojpur(2070 BS)
Interview- B.B.Rai (Chairman, Kirant Rai Yayokkha,
Biratnagar Municipality Unit), BiratnagarM (2070 BS)
Yakkha Rai, D. (2055 BS.). Kirant: Hijo ra Aaja, Kirant Rai
Yayokkha, Central Office, Kathmandu