KIRAT 10 | Who was the last King of Kirat dynasty? | Fall of Kirat Dynasty |  

❤❤❤❤❤

bhutro jasto analysis.....Uso bhaye Gopal bhansa bata aayekaa chai ko ? mahispaal bata aayeko ko ? licchavi bata aayeko ko ho ?

@@surajchalise गोपालहरुले गाई पाल्थे महिसपालहरुले भैंसी पालन गर्थ्ये यिनिहरु अहिलेको यादबहरु भनेपनी फरक पर्दैन यिनिहरुलाइ किराँती सरदार यलम्बरद्वरा पराजित पछि किरातिहरुको शासन रह्यो लिच्छिबिहरु सोम बङ्सिपछी आएका थिए।

Chapter X: Rais and Limbus: Refugees from Sichuan Who Fabricated Connections with the Kirat Dynasty The historical journey of the Rais and Limbus begins in Sichuan province, China. During the Mongol conquests, significant upheaval forced many communities to flee their homeland. The Rais and Limbus migrated from Sichuan to northern Tibet, and eventually, by the 17th century, they settled in eastern Nepal. Seeking refuge from the conflicts and instability of their original regions, they found protection and land from the Sen kings of Nepal and the Bhutia Chogyals of Sikkim. Genetic and Cultural Evidence Genetic studies provide compelling evidence of the origins of the Rais and Limbus. These studies show a significant proportion of Mongolian and northern Chinese DNA in these communities, distinguishing them from other Tibeto-Burman groups in the Indian subcontinent. Their cultural practices, languages, and traditions also bear closer resemblance to those found in northern China and Mongolia, rather than the indigenous cultures of eastern Nepal. The Historical Dominance of Lepcha, Bhutia, Newar, and Khas Arya Before the arrival of the Rais and Limbus, the regions of eastern Nepal and Sikkim were dominated by various other ethnic groups. The Lepchas and Bhutias were prominent in Sikkim, with the Bhutia Chogyals ruling the kingdom for centuries. In Nepal, the Newars and Khas Aryas held significant influence, with the Khas Malla kingdom and the Sen Thakuri dynasty leaving behind numerous forts, palaces, and inscriptions. These groups had established rich cultural and political traditions long before the arrival of the Rais and Limbus. Fabrication of Kirat Connections While the Kirat dynasty did exist, the Rais and Limbus have no substantial archaeological or historical evidence linking them to this ancient lineage. Instead, they fabricated connections with the Kirats to claim indigenous status in the region. Prominent Limbu historian Iman Singh Chemjong played a crucial role in this fabrication by promoting the idea of a unified Kirat heritage that included the Rais and Limbus. This narrative, however, often overshadowed the histories of the Lepcha, Bhutia, Newar, and Khas Arya peoples. Chemjong's writings and the political mobilization around the Kirat identity contributed to the marginalization of other ethnic histories. Historical texts and educational curricula began to emphasize the Kirat narrative at the expense of the established histories of the Lepcha and Bhutia in Sikkim, and the Newar and Khas Arya in Nepal. The emphasis on Kirat identity, bolstered by Chemjong's work, led to a rewriting of regional history that minimized the contributions and legacies of these other groups. The Lack of Archaeological Evidence for Kirat Dominance by Rais and Limbus One of the significant criticisms of the Rais and Limbus' claimed Kirat identity is the absence of archaeological evidence supporting their long-term dominance in eastern Nepal. Unlike the tangible remnants of the Sen Thakuri and Khas Malla kingdoms, such as forts, palaces, and inscriptions, there are no comparable archaeological sites attributed to a Kirat civilization connected to the Rais and Limbus. This lack of evidence raises questions about the historical accuracy of their claimed Kirat lineage as an ancient and indigenous connection in the region. Erasure of Indigenous Histories The arrival and subsequent integration of the Rais and Limbus into Nepal and Sikkim had profound implications for the historical narratives of the region. The promotion of the Kirat identity, particularly by figures like Iman Singh Chemjong, has contributed to the erasure of other ethnic histories. Historical texts and educational curricula began to emphasize the fabricated Kirat narrative, often at the expense of the established histories of the Lepcha, Bhutia, Newar, and Khas Arya peoples.

राई र लिम्बु समुदायहरूको उत्पत्ति चीनको सिचुवान प्रान्तमा भेटिन्छ। तेह्रौं शताब्दीमा, मंगोल आक्रमणहरूले मध्य एशियाका विशाल क्षेत्रमा कहर फैलाए। यस उथलपुथल र विस्थापनको समयमा, राई र लिम्बुहरूका पुर्खाहरूले मंगोल आक्रमणको महामारीबाट शरण खोज्दै उनीहरूको कठिन यात्रा सुरु गरे। सिचुवानबाट, यी आप्रवासीहरू पहाडका मार्गहरू र सुनसान स्टेपहरू पार गर्दै, अन्ततः उत्तरी तिब्बत क्षेत्रमा अस्थायी शरण पाउने आशा गरिरहेका थिए। तिब्बती जनजातिहरू बीचको अन्तरिक संघर्ष र कठोर जलवायू परिस्थितिहरूले उत्तरी तिब्बतमा उनीहरूको बसाइलाई अनिश्चित बनायो। उत्तरी तिब्बतमा बिग्रँदै गएको परिस्थितिले अर्को आप्रवासनको आवश्यकता देखायो। सोलहौं शताब्दीमा, राई र लिम्बुहरूले फेरि जरा उखेल्न थाले, यस पटक भारतीय उपमहाद्वीपतर्फ दक्षिणतर्फ यात्रा गर्दै। उनीहरूको मार्गले उनीहरूलाई विशाल हिमालय पार गरायो, जुन यात्रा खतराहरूले भरिएको र प्राकृतिक सुन्दरताले भरिएको थियो। यो यात्रा उनीहरूको पूर्वी नेपालको आगमनमा समापन भयो, जहाँ उनीहरूलाई अधिक अनुकूल वातावरण र स्थायी बसोबासको सम्भावना भेटियो। पूर्वी नेपालमा आइपुग्दा, राई र लिम्बुहरू सेन राजाहरूको अधीनमा थिए, साथै लेप्चा जनजातिहरूको भूभागमा थिए। सेन राजाहरूले , यी थकित शरणार्थीहरूलाई स्वागत गरे। लेप्चाहरूले पनि दाजुभाइ र सद्भावको भावना देखाउँदै, उनीहरूको नयाँ छिमेकीलाई उनीहरूको भूमि र स्रोतहरूको हिस्सा दिए। यसरी, राई र लिम्बुहरूले उनीहरूको नयाँ मातृभूमिमा आत्मसात र एकीकृत हुने प्रक्रिया सुरु गरे, बिस्तारै स्थानीय सामाजिक संरचनाको अभिन्न अंगको रूपमा स्थापित गर्दै। राई र लिम्बुहरू नेपाल प्रवेश गरेपछि उनीहरूले आफ्नो पुरानो भाषा परित्याग गरे र तिब्बतियन र लेप्चाहरूको भाषा अपनाए। साथै, सेन ठकुरी राज्यको नेपाली भाषा पनि उनीहरूले ग्रहण गरे। यो भाषागत परिवर्तनले उनीहरूको आप्रवासन र ती क्षेत्रमा भेटिएका सांस्कृतिक प्रभावहरूको प्रमाण प्रदान गर्दछ। यो स्पष्ट रूपमा देखिन्छ कि यी समुदायहरू शरणार्थीको रूपमा विभिन्न स्थानहरूमा गए र त्यहाँको भाषाहरूले उनीहरूको भाषालाई प्रभावित गर्यो। स्थिति सुरक्षित गर्न र स्वदेशी स्थितिको दाबीलाई बलियो बनाउन, राई र लिम्बुहरूले आफूलाई प्राचीन किरात वंशसँग जोड्ने कथाहरू बनाउँन थाले। आफूलाई यो प्रशंसनीय किरात वंशसँग जोडेर, राई र लिम्बुहरूले उनीहरूको उपस्थिति वैध बनाउन र पूर्वी नेपालको भूमि र स्रोतहरूको अधिकार दाबी गर्न खोजे। तथापि, ऐतिहासिक र पुरातात्विक प्रमाणहरूको सावधानीपूर्वक परीक्षा यस निर्मित कथाको सत्यतामा प्रश्न उठाउँछ। पूर्वी नेपालको प्राचीन स्थलहरू, जसमा किल्लाहरू, दरबारहरू, र शिलालेखहरू छन्, मुख्यत: सेन ठकुरी र लेप्चा समुदायको छाप हुन्। यी पुराना युगका प्रत्यक्ष अवशेषहरूले यस क्षेत्रमा स्थापित भएका समूहहरूको समृद्ध सांस्कृतिक र राजनीतिक सम्पदालाई प्रमाणित गर्छन्। यी समूहहरू राई र लिम्बुहरूको आगमनभन्दा लामो समय अघि यस क्षेत्रमा स्थापित थिए। बरु, त्यहाँ ऐतिहासिक प्रमाणहरूको अनुपस्थिति छ, जुन राई र लिम्बुहरूलाई 17th शताब्दी भन्दा पहिले यस क्षेत्रमा लिंक गर्न सक्छ। यो प्रमाणको अभावले उनीहरूको दाबी गरिएको किरात वंशको ऐतिहासिक सत्यतामा प्रश्न उठाउँछ। सिक्किम, दार्जिलिङ र उत्तर पूर्वको शक्ति गतिको सन्दर्भमा किरात कथाको राजनीतिक उपयोगिता स्पष्ट हुन्छ।

same here hai bro. malaai pani mann xa. ❤

Chapter X: Rais and Limbus: Refugees from Sichuan Who Fabricated Connections with the Kirat Dynasty The historical journey of the Rais and Limbus begins in Sichuan province, China. During the Mongol conquests, significant upheaval forced many communities to flee their homeland. The Rais and Limbus migrated from Sichuan to northern Tibet, and eventually, by the 17th century, they settled in eastern Nepal. Seeking refuge from the conflicts and instability of their original regions, they found protection and land from the Sen kings of Nepal and the Bhutia Chogyals of Sikkim. Genetic and Cultural Evidence Genetic studies provide compelling evidence of the origins of the Rais and Limbus. These studies show a significant proportion of Mongolian and northern Chinese DNA in these communities, distinguishing them from other Tibeto-Burman groups in the Indian subcontinent. Their cultural practices, languages, and traditions also bear closer resemblance to those found in northern China and Mongolia, rather than the indigenous cultures of eastern Nepal. The Historical Dominance of Lepcha, Bhutia, Newar, and Khas Arya Before the arrival of the Rais and Limbus, the regions of eastern Nepal and Sikkim were dominated by various other ethnic groups. The Lepchas and Bhutias were prominent in Sikkim, with the Bhutia Chogyals ruling the kingdom for centuries. In Nepal, the Newars and Khas Aryas held significant influence, with the Khas Malla kingdom and the Sen Thakuri dynasty leaving behind numerous forts, palaces, and inscriptions. These groups had established rich cultural and political traditions long before the arrival of the Rais and Limbus. Fabrication of Kirat Connections While the Kirat dynasty did exist, the Rais and Limbus have no substantial archaeological or historical evidence linking them to this ancient lineage. Instead, they fabricated connections with the Kirats to claim indigenous status in the region. Prominent Limbu historian Iman Singh Chemjong played a crucial role in this fabrication by promoting the idea of a unified Kirat heritage that included the Rais and Limbus. This narrative, however, often overshadowed the histories of the Lepcha, Bhutia, Newar, and Khas Arya peoples. Chemjong's writings and the political mobilization around the Kirat identity contributed to the marginalization of other ethnic histories. Historical texts and educational curricula began to emphasize the Kirat narrative at the expense of the established histories of the Lepcha and Bhutia in Sikkim, and the Newar and Khas Arya in Nepal. The emphasis on Kirat identity, bolstered by Chemjong's work, led to a rewriting of regional history that minimized the contributions and legacies of these other groups. The Lack of Archaeological Evidence for Kirat Dominance by Rais and Limbus One of the significant criticisms of the Rais and Limbus' claimed Kirat identity is the absence of archaeological evidence supporting their long-term dominance in eastern Nepal. Unlike the tangible remnants of the Sen Thakuri and Khas Malla kingdoms, such as forts, palaces, and inscriptions, there are no comparable archaeological sites attributed to a Kirat civilization connected to the Rais and Limbus. This lack of evidence raises questions about the historical accuracy of their claimed Kirat lineage as an ancient and indigenous connection in the region. Erasure of Indigenous Histories The arrival and subsequent integration of the Rais and Limbus into Nepal and Sikkim had profound implications for the historical narratives of the region. The promotion of the Kirat identity, particularly by figures like Iman Singh Chemjong, has contributed to the erasure of other ethnic histories. Historical texts and educational curricula began to emphasize the fabricated Kirat narrative, often at the expense of the established histories of the Lepcha, Bhutia, Newar, and Khas Arya peoples.

History are written by winners ani yo author pani aru ley j lekhya cha tei ta ho bhanni

Chapter X: Rais and Limbus: Refugees from Sichuan Who Fabricated Connections with the Kirat Dynasty The historical journey of the Rais and Limbus begins in Sichuan province, China. During the Mongol conquests, significant upheaval forced many communities to flee their homeland. The Rais and Limbus migrated from Sichuan to northern Tibet, and eventually, by the 17th century, they settled in eastern Nepal. Seeking refuge from the conflicts and instability of their original regions, they found protection and land from the Sen kings of Nepal and the Bhutia Chogyals of Sikkim. Genetic and Cultural Evidence Genetic studies provide compelling evidence of the origins of the Rais and Limbus. These studies show a significant proportion of Mongolian and northern Chinese DNA in these communities, distinguishing them from other Tibeto-Burman groups in the Indian subcontinent. Their cultural practices, languages, and traditions also bear closer resemblance to those found in northern China and Mongolia, rather than the indigenous cultures of eastern Nepal. The Historical Dominance of Lepcha, Bhutia, Newar, and Khas Arya Before the arrival of the Rais and Limbus, the regions of eastern Nepal and Sikkim were dominated by various other ethnic groups. The Lepchas and Bhutias were prominent in Sikkim, with the Bhutia Chogyals ruling the kingdom for centuries. In Nepal, the Newars and Khas Aryas held significant influence, with the Khas Malla kingdom and the Sen Thakuri dynasty leaving behind numerous forts, palaces, and inscriptions. These groups had established rich cultural and political traditions long before the arrival of the Rais and Limbus. Fabrication of Kirat Connections While the Kirat dynasty did exist, the Rais and Limbus have no substantial archaeological or historical evidence linking them to this ancient lineage. Instead, they fabricated connections with the Kirats to claim indigenous status in the region. Prominent Limbu historian Iman Singh Chemjong played a crucial role in this fabrication by promoting the idea of a unified Kirat heritage that included the Rais and Limbus. This narrative, however, often overshadowed the histories of the Lepcha, Bhutia, Newar, and Khas Arya peoples. Chemjong's writings and the political mobilization around the Kirat identity contributed to the marginalization of other ethnic histories. Historical texts and educational curricula began to emphasize the Kirat narrative at the expense of the established histories of the Lepcha and Bhutia in Sikkim, and the Newar and Khas Arya in Nepal. The emphasis on Kirat identity, bolstered by Chemjong's work, led to a rewriting of regional history that minimized the contributions and legacies of these other groups. The Lack of Archaeological Evidence for Kirat Dominance by Rais and Limbus One of the significant criticisms of the Rais and Limbus' claimed Kirat identity is the absence of archaeological evidence supporting their long-term dominance in eastern Nepal. Unlike the tangible remnants of the Sen Thakuri and Khas Malla kingdoms, such as forts, palaces, and inscriptions, there are no comparable archaeological sites attributed to a Kirat civilization connected to the Rais and Limbus. This lack of evidence raises questions about the historical accuracy of their claimed Kirat lineage as an ancient and indigenous connection in the region. Erasure of Indigenous Histories The arrival and subsequent integration of the Rais and Limbus into Nepal and Sikkim had profound implications for the historical narratives of the region. The promotion of the Kirat identity, particularly by figures like Iman Singh Chemjong, has contributed to the erasure of other ethnic histories. Historical texts and educational curricula began to emphasize the fabricated Kirat narrative, often at the expense of the established histories of the Lepcha, Bhutia, Newar, and Khas Arya peoples.

राई र लिम्बु समुदायहरूको उत्पत्ति चीनको सिचुवान प्रान्तमा भेटिन्छ। तेह्रौं शताब्दीमा, मंगोल आक्रमणहरूले मध्य एशियाका विशाल क्षेत्रमा कहर फैलाए। यस उथलपुथल र विस्थापनको समयमा, राई र लिम्बुहरूका पुर्खाहरूले मंगोल आक्रमणको महामारीबाट शरण खोज्दै उनीहरूको कठिन यात्रा सुरु गरे। सिचुवानबाट, यी आप्रवासीहरू पहाडका मार्गहरू र सुनसान स्टेपहरू पार गर्दै, अन्ततः उत्तरी तिब्बत क्षेत्रमा अस्थायी शरण पाउने आशा गरिरहेका थिए। तिब्बती जनजातिहरू बीचको अन्तरिक संघर्ष र कठोर जलवायू परिस्थितिहरूले उत्तरी तिब्बतमा उनीहरूको बसाइलाई अनिश्चित बनायो। उत्तरी तिब्बतमा बिग्रँदै गएको परिस्थितिले अर्को आप्रवासनको आवश्यकता देखायो। सोलहौं शताब्दीमा, राई र लिम्बुहरूले फेरि जरा उखेल्न थाले, यस पटक भारतीय उपमहाद्वीपतर्फ दक्षिणतर्फ यात्रा गर्दै। उनीहरूको मार्गले उनीहरूलाई विशाल हिमालय पार गरायो, जुन यात्रा खतराहरूले भरिएको र प्राकृतिक सुन्दरताले भरिएको थियो। यो यात्रा उनीहरूको पूर्वी नेपालको आगमनमा समापन भयो, जहाँ उनीहरूलाई अधिक अनुकूल वातावरण र स्थायी बसोबासको सम्भावना भेटियो। पूर्वी नेपालमा आइपुग्दा, राई र लिम्बुहरू सेन राजाहरूको अधीनमा थिए, साथै लेप्चा जनजातिहरूको भूभागमा थिए। सेन राजाहरूले , यी थकित शरणार्थीहरूलाई स्वागत गरे। लेप्चाहरूले पनि दाजुभाइ र सद्भावको भावना देखाउँदै, उनीहरूको नयाँ छिमेकीलाई उनीहरूको भूमि र स्रोतहरूको हिस्सा दिए। यसरी, राई र लिम्बुहरूले उनीहरूको नयाँ मातृभूमिमा आत्मसात र एकीकृत हुने प्रक्रिया सुरु गरे, बिस्तारै स्थानीय सामाजिक संरचनाको अभिन्न अंगको रूपमा स्थापित गर्दै। राई र लिम्बुहरू नेपाल प्रवेश गरेपछि उनीहरूले आफ्नो पुरानो भाषा परित्याग गरे र तिब्बतियन र लेप्चाहरूको भाषा अपनाए। साथै, सेन ठकुरी राज्यको नेपाली भाषा पनि उनीहरूले ग्रहण गरे। यो भाषागत परिवर्तनले उनीहरूको आप्रवासन र ती क्षेत्रमा भेटिएका सांस्कृतिक प्रभावहरूको प्रमाण प्रदान गर्दछ। यो स्पष्ट रूपमा देखिन्छ कि यी समुदायहरू शरणार्थीको रूपमा विभिन्न स्थानहरूमा गए र त्यहाँको भाषाहरूले उनीहरूको भाषालाई प्रभावित गर्यो। स्थिति सुरक्षित गर्न र स्वदेशी स्थितिको दाबीलाई बलियो बनाउन, राई र लिम्बुहरूले आफूलाई प्राचीन किरात वंशसँग जोड्ने कथाहरू बनाउँन थाले। आफूलाई यो प्रशंसनीय किरात वंशसँग जोडेर, राई र लिम्बुहरूले उनीहरूको उपस्थिति वैध बनाउन र पूर्वी नेपालको भूमि र स्रोतहरूको अधिकार दाबी गर्न खोजे। तथापि, ऐतिहासिक र पुरातात्विक प्रमाणहरूको सावधानीपूर्वक परीक्षा यस निर्मित कथाको सत्यतामा प्रश्न उठाउँछ। पूर्वी नेपालको प्राचीन स्थलहरू, जसमा किल्लाहरू, दरबारहरू, र शिलालेखहरू छन्, मुख्यत: सेन ठकुरी र लेप्चा समुदायको छाप हुन्। यी पुराना युगका प्रत्यक्ष अवशेषहरूले यस क्षेत्रमा स्थापित भएका समूहहरूको समृद्ध सांस्कृतिक र राजनीतिक सम्पदालाई प्रमाणित गर्छन्। यी समूहहरू राई र लिम्बुहरूको आगमनभन्दा लामो समय अघि यस क्षेत्रमा स्थापित थिए। बरु, त्यहाँ ऐतिहासिक प्रमाणहरूको अनुपस्थिति छ, जुन राई र लिम्बुहरूलाई 17th शताब्दी भन्दा पहिले यस क्षेत्रमा लिंक गर्न सक्छ। यो प्रमाणको अभावले उनीहरूको दाबी गरिएको किरात वंशको ऐतिहासिक सत्यतामा प्रश्न उठाउँछ। सिक्किम, दार्जिलिङ र उत्तर पूर्वको शक्ति गतिको सन्दर्भमा किरात कथाको राजनीतिक उपयोगिता स्पष्ट हुन्छ।

Mo Pini kirat sampang Rai from India

Oh hello sir yaah sab jhuto ithihas bhaneko xa 😂😂

Chapter X: Rais and Limbus: Refugees from Sichuan Who Fabricated Connections with the Kirat Dynasty The historical journey of the Rais and Limbus begins in Sichuan province, China. During the Mongol conquests, significant upheaval forced many communities to flee their homeland. The Rais and Limbus migrated from Sichuan to northern Tibet, and eventually, by the 17th century, they settled in eastern Nepal. Seeking refuge from the conflicts and instability of their original regions, they found protection and land from the Sen kings of Nepal and the Bhutia Chogyals of Sikkim. Genetic and Cultural Evidence Genetic studies provide compelling evidence of the origins of the Rais and Limbus. These studies show a significant proportion of Mongolian and northern Chinese DNA in these communities, distinguishing them from other Tibeto-Burman groups in the Indian subcontinent. Their cultural practices, languages, and traditions also bear closer resemblance to those found in northern China and Mongolia, rather than the indigenous cultures of eastern Nepal. The Historical Dominance of Lepcha, Bhutia, Newar, and Khas Arya Before the arrival of the Rais and Limbus, the regions of eastern Nepal and Sikkim were dominated by various other ethnic groups. The Lepchas and Bhutias were prominent in Sikkim, with the Bhutia Chogyals ruling the kingdom for centuries. In Nepal, the Newars and Khas Aryas held significant influence, with the Khas Malla kingdom and the Sen Thakuri dynasty leaving behind numerous forts, palaces, and inscriptions. These groups had established rich cultural and political traditions long before the arrival of the Rais and Limbus. Fabrication of Kirat Connections While the Kirat dynasty did exist, the Rais and Limbus have no substantial archaeological or historical evidence linking them to this ancient lineage. Instead, they fabricated connections with the Kirats to claim indigenous status in the region. Prominent Limbu historian Iman Singh Chemjong played a crucial role in this fabrication by promoting the idea of a unified Kirat heritage that included the Rais and Limbus. This narrative, however, often overshadowed the histories of the Lepcha, Bhutia, Newar, and Khas Arya peoples. Chemjong's writings and the political mobilization around the Kirat identity contributed to the marginalization of other ethnic histories. Historical texts and educational curricula began to emphasize the Kirat narrative at the expense of the established histories of the Lepcha and Bhutia in Sikkim, and the Newar and Khas Arya in Nepal. The emphasis on Kirat identity, bolstered by Chemjong's work, led to a rewriting of regional history that minimized the contributions and legacies of these other groups. The Lack of Archaeological Evidence for Kirat Dominance by Rais and Limbus One of the significant criticisms of the Rais and Limbus' claimed Kirat identity is the absence of archaeological evidence supporting their long-term dominance in eastern Nepal. Unlike the tangible remnants of the Sen Thakuri and Khas Malla kingdoms, such as forts, palaces, and inscriptions, there are no comparable archaeological sites attributed to a Kirat civilization connected to the Rais and Limbus. This lack of evidence raises questions about the historical accuracy of their claimed Kirat lineage as an ancient and indigenous connection in the region. Erasure of Indigenous Histories The arrival and subsequent integration of the Rais and Limbus into Nepal and Sikkim had profound implications for the historical narratives of the region. The promotion of the Kirat identity, particularly by figures like Iman Singh Chemjong, has contributed to the erasure of other ethnic histories. Historical texts and educational curricula began to emphasize the fabricated Kirat narrative, often at the expense of the established histories of the Lepcha, Bhutia, Newar, and Khas Arya peoples.

Y

Chapter X: Rais and Limbus: Refugees from Sichuan Who Fabricated Connections with the Kirat Dynasty The historical journey of the Rais and Limbus begins in Sichuan province, China. During the Mongol conquests, significant upheaval forced many communities to flee their homeland. The Rais and Limbus migrated from Sichuan to northern Tibet, and eventually, by the 17th century, they settled in eastern Nepal. Seeking refuge from the conflicts and instability of their original regions, they found protection and land from the Sen kings of Nepal and the Bhutia Chogyals of Sikkim. Genetic and Cultural Evidence Genetic studies provide compelling evidence of the origins of the Rais and Limbus. These studies show a significant proportion of Mongolian and northern Chinese DNA in these communities, distinguishing them from other Tibeto-Burman groups in the Indian subcontinent. Their cultural practices, languages, and traditions also bear closer resemblance to those found in northern China and Mongolia, rather than the indigenous cultures of eastern Nepal. The Historical Dominance of Lepcha, Bhutia, Newar, and Khas Arya Before the arrival of the Rais and Limbus, the regions of eastern Nepal and Sikkim were dominated by various other ethnic groups. The Lepchas and Bhutias were prominent in Sikkim, with the Bhutia Chogyals ruling the kingdom for centuries. In Nepal, the Newars and Khas Aryas held significant influence, with the Khas Malla kingdom and the Sen Thakuri dynasty leaving behind numerous forts, palaces, and inscriptions. These groups had established rich cultural and political traditions long before the arrival of the Rais and Limbus. Fabrication of Kirat Connections While the Kirat dynasty did exist, the Rais and Limbus have no substantial archaeological or historical evidence linking them to this ancient lineage. Instead, they fabricated connections with the Kirats to claim indigenous status in the region. Prominent Limbu historian Iman Singh Chemjong played a crucial role in this fabrication by promoting the idea of a unified Kirat heritage that included the Rais and Limbus. This narrative, however, often overshadowed the histories of the Lepcha, Bhutia, Newar, and Khas Arya peoples. Chemjong's writings and the political mobilization around the Kirat identity contributed to the marginalization of other ethnic histories. Historical texts and educational curricula began to emphasize the Kirat narrative at the expense of the established histories of the Lepcha and Bhutia in Sikkim, and the Newar and Khas Arya in Nepal. The emphasis on Kirat identity, bolstered by Chemjong's work, led to a rewriting of regional history that minimized the contributions and legacies of these other groups. The Lack of Archaeological Evidence for Kirat Dominance by Rais and Limbus One of the significant criticisms of the Rais and Limbus' claimed Kirat identity is the absence of archaeological evidence supporting their long-term dominance in eastern Nepal. Unlike the tangible remnants of the Sen Thakuri and Khas Malla kingdoms, such as forts, palaces, and inscriptions, there are no comparable archaeological sites attributed to a Kirat civilization connected to the Rais and Limbus. This lack of evidence raises questions about the historical accuracy of their claimed Kirat lineage as an ancient and indigenous connection in the region. Erasure of Indigenous Histories The arrival and subsequent integration of the Rais and Limbus into Nepal and Sikkim had profound implications for the historical narratives of the region. The promotion of the Kirat identity, particularly by figures like Iman Singh Chemjong, has contributed to the erasure of other ethnic histories. Historical texts and educational curricula began to emphasize the fabricated Kirat narrative, often at the expense of the established histories of the Lepcha, Bhutia, Newar, and Khas Arya peoples.

😂😂😂..hasayo

सबै कुराको जानकारी छ भनेर नयाँ कुरा सिक्न नखाेज्नु नै‌ तिमीहरु जस्ता भाेटेहरु पछि पर्नुको मुख्य कारण हाे । यत्तिका मिहिनेत गरेर video बनाएको छ, कमसेकम ज्ञान त ले mji.

@@simpletechtipsstt4295 जानिस् ??तिमीले चाहिँ ! यस्तो जहाँ पयो त्यही मान्छे भुलाउउने भिडियो हरू नबनाएकै राम्रो। तिम्मीहरुको के चाहिँ नयाँ कुरा सिक्न पर्ने ? आफ्नो असली इतिहास मारेर अरूले भनेको भरमा कुद्यो भने। त सब पतन हुन्छ।। र नयाँ। कुरा सिक्ने भनेको विकासका कुराहरू र सीपका कुराहरू हुन् । इतिहास पहिचान र अस्थित्व कहिले गुमाउनु हुँदैन ।।

@@Usr-NAMASTE12- अरे गुभाेटे‌ भाइ, कि त अङ्ग्रेजीमा लेख कि त तेराे भाेटे भाषामा लेख, नेपाली भाषामा नलेख ,‌याे तेरो भाषा नै हैन । त्याे‌ कुरा तेरो लाजै लाग्दाे अशुद्ध नेपाली लेखाइबाट पनि थाहा हुन्छ । अनि अर्को कुरा Christian बनेर विदेशी dollar खाकाे गन्हाउने थुतुनो लिएर नआईजा गुभाेटे ।

Pahila nepal vanya KTM matra ho

@@simpletechtipsstt4295 ए विदेशी बाहुनको छाउरा धेरै जान्ने भएर हाम्लाई । नसिका ।

Changez khan sanga sodh bhai mangolharuko itihas nepal ma xaina.

@@debendrasahdebendrasah6369 चंगेज। खान भनेको मोनक काे सन्तान हो तिब्बत बाट मंगोलिया गएका थिए उनको पिता।। ए भाइ तिमीलाई रियल हिस्टोरी केहि पनि थाह छैन मोंगोलोइड भनेको समेत थाह नहुनेले के बहस गर्छौ हो ।? पारा तातेर आउँछ ।।

Rajput ho

akash vairab is what ???? And who you should read Ramayan

Mero bicharma hami Daju bhai palö palö garthe rahechha

Chapter X: Rais and Limbus: Refugees from Sichuan Who Fabricated Connections with the Kirat Dynasty The historical journey of the Rais and Limbus begins in Sichuan province, China. During the Mongol conquests, significant upheaval forced many communities to flee their homeland. The Rais and Limbus migrated from Sichuan to northern Tibet, and eventually, by the 17th century, they settled in eastern Nepal. Seeking refuge from the conflicts and instability of their original regions, they found protection and land from the Sen kings of Nepal and the Bhutia Chogyals of Sikkim. Genetic and Cultural Evidence Genetic studies provide compelling evidence of the origins of the Rais and Limbus. These studies show a significant proportion of Mongolian and northern Chinese DNA in these communities, distinguishing them from other Tibeto-Burman groups in the Indian subcontinent. Their cultural practices, languages, and traditions also bear closer resemblance to those found in northern China and Mongolia, rather than the indigenous cultures of eastern Nepal. The Historical Dominance of Lepcha, Bhutia, Newar, and Khas Arya Before the arrival of the Rais and Limbus, the regions of eastern Nepal and Sikkim were dominated by various other ethnic groups. The Lepchas and Bhutias were prominent in Sikkim, with the Bhutia Chogyals ruling the kingdom for centuries. In Nepal, the Newars and Khas Aryas held significant influence, with the Khas Malla kingdom and the Sen Thakuri dynasty leaving behind numerous forts, palaces, and inscriptions. These groups had established rich cultural and political traditions long before the arrival of the Rais and Limbus. Fabrication of Kirat Connections While the Kirat dynasty did exist, the Rais and Limbus have no substantial archaeological or historical evidence linking them to this ancient lineage. Instead, they fabricated connections with the Kirats to claim indigenous status in the region. Prominent Limbu historian Iman Singh Chemjong played a crucial role in this fabrication by promoting the idea of a unified Kirat heritage that included the Rais and Limbus. This narrative, however, often overshadowed the histories of the Lepcha, Bhutia, Newar, and Khas Arya peoples. Chemjong's writings and the political mobilization around the Kirat identity contributed to the marginalization of other ethnic histories. Historical texts and educational curricula began to emphasize the Kirat narrative at the expense of the established histories of the Lepcha and Bhutia in Sikkim, and the Newar and Khas Arya in Nepal. The emphasis on Kirat identity, bolstered by Chemjong's work, led to a rewriting of regional history that minimized the contributions and legacies of these other groups. The Lack of Archaeological Evidence for Kirat Dominance by Rais and Limbus One of the significant criticisms of the Rais and Limbus' claimed Kirat identity is the absence of archaeological evidence supporting their long-term dominance in eastern Nepal. Unlike the tangible remnants of the Sen Thakuri and Khas Malla kingdoms, such as forts, palaces, and inscriptions, there are no comparable archaeological sites attributed to a Kirat civilization connected to the Rais and Limbus. This lack of evidence raises questions about the historical accuracy of their claimed Kirat lineage as an ancient and indigenous connection in the region. Erasure of Indigenous Histories The arrival and subsequent integration of the Rais and Limbus into Nepal and Sikkim had profound implications for the historical narratives of the region. The promotion of the Kirat identity, particularly by figures like Iman Singh Chemjong, has contributed to the erasure of other ethnic histories. Historical texts and educational curricula began to emphasize the fabricated Kirat narrative, often at the expense of the established histories of the Lepcha, Bhutia, Newar, and Khas Arya peoples.

Chapter X: Rais and Limbus: Refugees from Sichuan Who Fabricated Connections with the Kirat Dynasty The historical journey of the Rais and Limbus begins in Sichuan province, China. During the Mongol conquests, significant upheaval forced many communities to flee their homeland. The Rais and Limbus migrated from Sichuan to northern Tibet, and eventually, by the 17th century, they settled in eastern Nepal. Seeking refuge from the conflicts and instability of their original regions, they found protection and land from the Sen kings of Nepal and the Bhutia Chogyals of Sikkim. Genetic and Cultural Evidence Genetic studies provide compelling evidence of the origins of the Rais and Limbus. These studies show a significant proportion of Mongolian and northern Chinese DNA in these communities, distinguishing them from other Tibeto-Burman groups in the Indian subcontinent. Their cultural practices, languages, and traditions also bear closer resemblance to those found in northern China and Mongolia, rather than the indigenous cultures of eastern Nepal. The Historical Dominance of Lepcha, Bhutia, Newar, and Khas Arya Before the arrival of the Rais and Limbus, the regions of eastern Nepal and Sikkim were dominated by various other ethnic groups. The Lepchas and Bhutias were prominent in Sikkim, with the Bhutia Chogyals ruling the kingdom for centuries. In Nepal, the Newars and Khas Aryas held significant influence, with the Khas Malla kingdom and the Sen Thakuri dynasty leaving behind numerous forts, palaces, and inscriptions. These groups had established rich cultural and political traditions long before the arrival of the Rais and Limbus. Fabrication of Kirat Connections While the Kirat dynasty did exist, the Rais and Limbus have no substantial archaeological or historical evidence linking them to this ancient lineage. Instead, they fabricated connections with the Kirats to claim indigenous status in the region. Prominent Limbu historian Iman Singh Chemjong played a crucial role in this fabrication by promoting the idea of a unified Kirat heritage that included the Rais and Limbus. This narrative, however, often overshadowed the histories of the Lepcha, Bhutia, Newar, and Khas Arya peoples. Chemjong's writings and the political mobilization around the Kirat identity contributed to the marginalization of other ethnic histories. Historical texts and educational curricula began to emphasize the Kirat narrative at the expense of the established histories of the Lepcha and Bhutia in Sikkim, and the Newar and Khas Arya in Nepal. The emphasis on Kirat identity, bolstered by Chemjong's work, led to a rewriting of regional history that minimized the contributions and legacies of these other groups. The Lack of Archaeological Evidence for Kirat Dominance by Rais and Limbus One of the significant criticisms of the Rais and Limbus' claimed Kirat identity is the absence of archaeological evidence supporting their long-term dominance in eastern Nepal. Unlike the tangible remnants of the Sen Thakuri and Khas Malla kingdoms, such as forts, palaces, and inscriptions, there are no comparable archaeological sites attributed to a Kirat civilization connected to the Rais and Limbus. This lack of evidence raises questions about the historical accuracy of their claimed Kirat lineage as an ancient and indigenous connection in the region. Erasure of Indigenous Histories The arrival and subsequent integration of the Rais and Limbus into Nepal and Sikkim had profound implications for the historical narratives of the region. The promotion of the Kirat identity, particularly by figures like Iman Singh Chemjong, has contributed to the erasure of other ethnic histories. Historical texts and educational curricula began to emphasize the fabricated Kirat narrative, often at the expense of the established histories of the Lepcha, Bhutia, Newar, and Khas Arya peoples.

Ani yo vane naii kirati haina ka bata satya vanos greater Nepal ko pani wrong map dhekako xaw vanesii ithihas k nai hora 😂😂