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Magar Caste in Nepal: Culture, History & Traditions

Ethnicities in Nepal , Nepali Culture / January 21, 2022 by fulltimeexplorer / 4 Comments

I’ve had the absolute pleasure of experiencing Magar culture at its finest. On a trip into the Jajarkot District of Nepal, which is rarely visited by tourists, I got to witness several incredible traditions and festival dances. The Magar people are warm, inviting and eager to share their culture with others. Recently, I did the Poon Hill Trek and was once again reminded of how wonderful the Magar caste in Nepal is. Here’s what I’ve learned…

Who are Magar people and where did they originate?

According to People of Nepal , the Magars have Mongoloid features and have always been in close contact with the Indo-Aryan speaking people. They are similar in ethnicity to the Khas and Thakuris and most of their settlements are in the western and far western regions of Nepal including the Himalaya mountains.

Where do they live in Nepal?

While Magar people live all over Nepal these days, they still have a major presence in the mid and western regions of Nepal including the Annapurna region and Jajarkot District down towards Palpa and the Terai including Lumbini (Buddha’s birthplace).

What is the Magar caste famous for?

Pun is a surname of the Magar caste, so most foreigners visiting Nepal may know the Magar caste for developing the Poon Hill Trek which is one of the most trekked routes in all of Nepal. Those doing the trek will likely be staying in a teahouse owned by Magars. Magars are also well known for fighting as Gorkhas in the British Military. They are known for being strong and hardworking and helped the first king of Nepal unite the country.

What religions are they?

Magars were originally Bon which means that they worshipped nature. These days, Magars are more likely to be Hindu while some (those living in the mountains) may be Buddhist. Many Magars have a Brahmin priest and practice similar traditions as the Chhetries whom are part of the Hindu caste system.

What language do they speak?

Magars have their own language (Magar) which is a Tibeto-Burman type of language. Many Magars can also speak Tibetan and almost all Magars speak Nepali as a first or second language. Today, many can also speak excellent English. It’s not uncommon to find people in Nepal who speak three to four languages.

What festivals are unique to Magar culture?

The Maghe Sankranti festival is unique to the Tharu and Magar people. This is considered the end of the winter solstice. On this day, Magars celebrate by taking a ritual bath (usually in a holy river). They also eat yams on this day.

What Magar food should everyone try?

Magars are fond of boiled yams (especially during festival season), curd (yogurt) and dhido. Dhido is an interesting substitute for rice. It’s made by boiling water and adding flour to it slowly. It ends up being a kind of wet dough which is eaten with the typical sides of dal bhat like lentil soup, curries, and spicy pickles.

Are there stereotypes about Magar people?

Magars are considered to be brave and hard-working people. They’re also considered honest and friendly. I can say from experience that Magars are some of the friendliest people I’ve ever met. One of the best moments I’ve ever had traveling was celebrating with the Magar community in Jajarkot. You can read about it in my blog post titled A Hundred Warm Welcomes in Kaina Bazaar .

What are Magar songs like?

The best way to experience Magar music is to hear it…

What does a Magar cultural dance look like?

While this dance may look simple, I can assure you there is more foot work going on than it appears. I was asked to join in this circular dance and everyone had a good laugh as I fumbled through the steps. It’s also worth noting that the women had ankle bracelets that jingled, and they twisted their feet just perfectly to have it make the sound on each step.

Famous and noteworthy Magars

Nirmal Puja (Nims dai) is currently the most popular Magar worldwide. He holds several Guinness World Records for mountaineering including the fastest time to summit the 14 highest peaks in the world and the first winter ascent of K2. He’s more recently known for the Netflix documentary 14 Peaks.

Major Tek Bahadur Pun is another famous Magar. He helped develop the Poon Hill Trek. You can see a memorial gate for him as you enter Ghorepani and a view tower at the top of the hill which was built in his name. Locals of the village call Tek Bahadur Pun a “visionary” for knowing the potential the area had for tourism. We spoke to the owner of the hotel we stayed in, and he had a lot of respect for the Major and what he has done for the area.

What is the best way to experience Magar culture as a tourist?

Experiencing Magar culture as a tourist is easy as they are happy to share their culture with others. One way is to do the Poon Hill Trek . Villages like Ghorepani are predominantly Magar, so it would be easy to choose a teahouse where you can experience the culture. The Khopra Danda Trek is another great option as it runs through the village of Paudwar. In Paudwar , you can visit the Magar Museum, stay with a Magar family in a local teahouse, and learn about the history of the village.

If you’re into off-the-beaten-path adventures, you can get in touch with FarXplorer which runs trips into the Jajarkot District. That’s how I experienced Magar culture the first time and it’s as authentic as you can get.

You might also like…

Michelle della giovanna.

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I’m just your average New Yorker who quit her job in the fashion industry to explore the world. Come find out what it’s like to trade in five-inch heels for squat toilets.

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Reader Interactions

October 29, 2022 at 9:42 am

I work on a hydropower dam project near Damauli in Nepal. Today I was invited to dance by an organized group of Magar women in traditional garb celebrating the end of Diwali Festival of Lights.

October 29, 2022 at 10:14 am

Wow what an awesome experience! My inclusion in a Magar dance made all the woman giggle as I was not very good at doing the steps ? It looks simple from a distance but is actually pretty difficult haha.

March 22, 2024 at 6:36 pm

Are Pahare Pun and Sut Pahare Pun considered the same within the Magar ethnic group of Nepal? Additionally, is intermarriage between individuals from Pahare Pun and Sut Pahare Pun communities culturally accepted?

April 12, 2024 at 3:55 am

Hello, Unfortunately, I can’t be much help in answering this. Perhaps someone reading this post who sees the comment will be able to answer your question. Best, Michelle

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Magar Caste in Nepal: Culture, History & Traditions

Hailing from Nepal, the Magar, an indigenous ethnic group, primarily resides on the western and southern flanks of the majestic Dhaulagiri mountain massif in the north-central region. They also have a smaller but noteworthy presence in northern India, particularly in the state of Sikkim . The Magar language belongs to the Tibeto-Burman family . While Buddhism dominates the religious practices of the northern Magar, those further south exhibit a strong Hindu influence.

Agriculture forms the backbone of their livelihood for most Magar people. Others find sustenance in pastoralism, craftsmanship, or daily labor. Alongside the Gurung, Rai, and other Nepali ethnicitie s, the Magar have garnered fame as the valiant Gurkha soldiers in the British and Indian armies . Even today, many Magar continue to proudly serve in the military.

Table of Contents

Sheng, a despotic ruler, ruled over the Magar. The Bhutia conspired to assassinate him. Enraged by his assassination, Sheng’s queen poisoned 1,000 Bhutia people at a place now called Tong Song Fong, meaning “ where a thousand were murdered .” The Bhutia later drove the Magar out, forcing them to again migrate further south. As part of this migration, one group migrated to Simrongadh, one group moved towards the Okhaldhunga region, and another group seems to have returned to the east. While the exact dates remain unclear, this story highlights the historical conflicts and migrations of the Magar people.

Who are the Magar people?

The Magar people have Mongoloid features and have historically been in close contact with Indo-Aryan-speaking communities. They share ethnic similarities with the Khas and Thakuri people . Most Magar settlements are located in the western and far-western regions of Nepal, including the Himalayan mountains.

Where do they live in Nepal?

While the Magar people now live throughout Nepal, they still have a major presence in the mid and western regions. This includes areas like the Annapurna region, Jajarkot District, down towards Palpa, and the Terai region encompassing Lumbini, the birthplace of Buddha.

What is the Magar people famous for?

Pun is a common surname among the Magar people. Therefore, many foreigners visiting Nepal may know the Magars for developing the Poon Hill Trek , one of the most popular trekking routes in the country. Those undertaking the trek will likely stay in teahouses owned by Magars. The Magar people are also well-known for their history as Gurkha soldiers in the British Military. They are renowned for their strength and work ethic, and they played a significant role in helping the first king of Nepal unite the country.

Gorgeous views from Ulleri Village, the first stop on the Poon Hill trek

What religions do the Magar people practice?

Originally, the Magar people followed Bon , a religion centered around nature worship. Today, most Magars identify as Hindu, while some, particularly those in the mountainous regions, practice Buddhism . Many Magar communities have a Brahmin priest and observe traditions similar to the Chhetri people , who are part of the Hindu caste system.

What language do the Magar people speak?

The Magar people have their own language, also called Magar, which belongs to the Tibeto-Burman family . Many Magars are also fluent in Tibetan. Nepali is nearly universal as a first or second language among the Magar people, and English proficiency is increasingly common. Nepal’s multilingual environment means it’s not unusual to find people who speak three or four languages!

What festivals are unique to Magar culture?

The Maghe Sankranti festival, celebrating the end of the winter solstice, is a unique tradition shared by the Tharu and Magar people. On this day, ritual bathing ( often in a holy river ) and the consumption of yams are customary practices.

What Magar food should everyone try?

Boiled yams, especially during festivals, are a staple food for the Magar people. Curd (yogurt) and Dhido , an interesting flour-based dough cooked in boiling water, are also popular dishes. Dhido is typically eaten with traditional Nepali accompaniments like dal bhat (lentil soup), curries, and spicy pickles.

Are there stereotypes about Magar people?

Magar people are generally considered brave, hardworking, honest, and friendly. From personal experience, I can wholeheartedly say that the Magar people are some of the friendliest I’ve ever encountered. In fact, one of my most cherished travel memories comes from celebrating with the Magar community in Jajarkot, which I documented in my blog post “ A Hundred Warm Welcomes in Kaina Bazaar. “

What is the best way to experience Magar culture as a tourist?

The best way to experience Magar culture as a tourist is to immerse yourself in their communities. They are renowned for their hospitality and are happy to share their way of life with visitors. Here are a few options:

Trek through Magar villages: The Poon Hill Trek is a popular choice, with villages like Ghorepani being predominantly Magar. You can choose a teahouse run by a Magar family for an authentic experience.
Explore the Khopra Danda Trek: This trek takes you through the village of Paudwar, where you can visit the Magar Museum and learn about the village’s history. You can also stay with a Magar family in a local teahouse for a more immersive experience.
Go off the beaten path: If you’re looking for a more adventurous experience, consider contacting FarXplorer, a company that runs trips into the Jajarkot District, a region with a large Magar population. This is a great way to experience authentic Magar culture.

Here are some additional tips for experiencing Magar culture:

Be respectful of their customs and traditions.
Dress modestly, especially when visiting religious sites.
Learn a few basic Nepali phrases. This will go a long way in showing your respect and appreciation for their culture.
Try the local food. Magar cuisine features dishes like boiled yams, curd (yogurt), and dhido (a flour-based dough).
Attend a cultural festival. The Maghe Sankranti festival is a unique celebration shared by the Tharu and Magar people, where they celebrate the end of winter solstice with ritual bathing and eating yams.

By following these tips, you can have a truly enriching experience learning about Magar culture.

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Government of Nepal Ministry of Culture, Tourism & Civil Aviation

Department of Archaeology National Museum Chhauni, Kathmandu

+977-01-5371504, 01-5371478
[email protected]

May 17, 2024

Published On: February 28, 2020
Published By: National Museum

The Magar , also spelled as Mangar , and Mongar , are the third largest ethno linguistic groups of Nepal representing 7.1% of Nepal’s total population according to the Nepal census of 2011.

The original home of the Magar people was to the west of Gandaki river , and roughly speaking, consisted of that portion of Nepal which lies between and around about Gulmi, Argha , Khanchi , and Palpa . This bit of country was divided into twelve districts known as Barha Magarat (Confederation of Twelve Magar Kingdoms) which included Satung , Pyung, Bhirkot, Dhor, Garhung, Rising, Ghiring, Gulmi , Argha, Khanchi, Musikot, Isma. [2] During the medieval period, the whole area from Palpa to Gorkha was called the Magarat as the area was inhabited by Magars. A second Confederation of Eighteen Magar Kingdoms known as Athara Magarat also existed which was primarily inhabited by Kham Magars .

The Magar of the Bahra Magarat east of the Kali Gandaki River are said to have originated in the land of Seem. Two brothers, Seem Magar and Chintoo Magar, fought, and one remained in Seem, while the other left, ending up in Kangwachen in southern Sikkim . The Bhutia people lived at the northern end of this region. Over time, the Magars became very powerful and made the northern Bhutia their vassals . Sintoo Sati Sheng ruled in a very despotic manner, and the Bhutia conspired to assassinate him. Sheng’s queen took revenge and poisoned 1,000 Bhutia people at a place now called Tong Song Fong, meaning “where a thousand were murdered”. The Bhutia later drove the Magar out, forcing them to again migrate further south. As part of this migration, one group migrated to Simrongadh, one group moved towards the Okhaldhunga region, and another group seems to have returned to the east. No dates are given.

The first written history about Magar people dates as back as 1100 AD. The Magars are one of the oldest known tribes in Nepal. Magwar Bisaya was the ancient name of Magarat , Magar area. Magarat bordered from Marsyangdi river to the Pyuthan area during that time. Furthermore, Magars prospered at such a level that this part of the country was divided into twelve districts, each under its own ruler – the Barah , or twelve Magarant or twelve Thams , the members of each supposedly being of common extraction in the male line. Some records show these twelve areas as being Arghak, Khachi , Gulmi , Isma, Musikot, Ghiring, Rising, Bhirkot, Payung, Garhung, Dhor and Satung. Among them, the most powerful kings were those of Gulmi, Argha, Khachi. Broadly, the Twelve Magarat consisted of present-day Argha, Khanchi, Gulmi, Isma, Musikot, Ghiring, Baldengadhi, Rudrapurgadhi, Deuchuli, Tanahang/Tanu-hyula (Tanahu), Kanhu, Ligligkot, Gorkhakot, Bunkot, Bahrakot (Bahakot), Targhakot (Takukot), and Makawanpur areas.

The Magars of the middle and western regions also played an important role in Nepal’s formative history. Their kingdom was one of the strongest of west Nepal in and around Palpa District during the time of the 22 and 24 rajya principalities (17th and early 18th centuries). Dravya Shah captured Gorkhakot, the last Magarat area, from the Magar King, Mansingh Khadka Magar in BS 1616 Bhadra 25. In the kingdoms of Gorkha and Musikot, the Magars even seem to have taken part in their own initial defeat, revealing both the weakness of their ethnic solidarity at that time and the presence of clan rivalries. As mentioned in the Journal of the Asiatic Society of Bengal founded by Sir William Jones in 1784, the city of Gorkha was originally the residence of Chitoria (Chitorey) Rana Magars, and the city was built by them. To this day, large numbers of Chitoria/Chitorey Rana Magars are found in the Gorkha District . Additionally, in the Manakamana Temple located in Gorkha , it is mandatory for a priest to be a Magar; specifically, the priest must be a descendant of Saint Lakhan Thapa Magar, who is described as a spiritual guide for Ram Shah , and he had a very close relationship with the queen, who was considered an incarnation of the Goddess. Interestingly, the main priests of Kalika, the goddess protecting the kingdoms of Lamjung and Gorkha, were also Bohara Magars; it is striking to note how the Magars have been in charge of the religious functions linked to the very source of Thakuri power.

The 18th-century king, Prithvi Narayan Shah , the founder of the modern Kingdom of Nepal announced and loved to call himself ‘ the King of Magarat ‘ or ‘the King of Magar country’. According to Marie Lecomte-Tilouine, a senior researcher in Social Anthropology at the French National Center for Scientific Research, Prithvi Narayan Shah narrated in his autobiography about praying to a goddess whom he described as ‘the daughter of Rana [Magar]. During the time of King Prithvi Narayan, Rana Magars were one of the six-member courtiers ( Tharghar ). [12] Prithvi Narayan Shah in his memories also recalls his Magar dada— the man who looked after him during his childhood.

Many prominent historians of Nepal have claimed that Aramudi, an eighth-century ruler of the Kali Gandaki region, was a Magar King “Aramudi” derives from the word for ‘river’ in the Magar language . ‘Ari’-‘Source of Water’ + ‘Modi’-‘River’=’Arimodi’ or ‘Aramudi’, thus the literal meaning of Aramudi is source of river . But due to the lack of historical evidence, there are some conflicting ideas among the historians. Sen dynasty of Palpa were Magar Kings as per the hand-written treatise ‘Naradsmriti’ and history books written in Sikkim. In a palm-leaf manuscript kept in the Kaiser Library, dated 1567 VS (1510), Mukunda Sen is described as a Magar king of Palpa who invaded the Kathmandu Valley in 1581 VS (1524). Thus, in the 17th century, Malla kings of Kathmandu valley were united to fight back the invasion of Magars from Palpa. One of Mukunda Sen’s wives was also the daughter of the Magar King of Parkogha: Mahadevi Suvarnamala, and she had three sons: Manishya Sen, Imbarsen and Kuvar Sen. ] Similarly, Gajalaxman Singh, Magar King of Makvanpur, whose daughter Kantivati was married to Abhaya Sen (Magar King) of Palpa. From her was born the great king of kings Bhattarajadeva. Around 1700, the ruler of Baldeng (near present-day Butwal) was overthrown by Palpa and other chaubisi states, and he was supposedly a Magar king. [19] According to the earliest copper plate inscription from Nepal found in 1977, Sohab Rana Magar was a ruler in Dullu Dailekh, Magwar Bisaya, western Nepal in 1100 AD.

Geographical Distribution

At the time of the 2011 Nepal census , 1,887,733 people (7.1% of the population of Nepal) identified as Magar. The frequency of Magar people was higher than national average in the following districts:

Palpa (52.3%)

Rolpa (43.2%)

Myagdi (39.5%)

Pyuthan (32.6%)

Baglung (28.0%)

Tanahun (26.9%)

Rukum (23.8%)

Syangja (21.5%)

Gulmi (20.7%)

Surkhet (18.9%)

Arghakhanchi (18.0%)

Nawalparasi (17.5%)

Salyan (15.1%)

Sindhuli (14.9%)

Udayapur (13.9%)

Dang (13.6%)

Dolpa (12.5%)

Gorkha (11.6%)

Okhaldhunga (11.2%)

Ramechhap (11.1%)

Parbat (11.0%)

Rupandehi (10.7%)

Dhankuta (9.7%)

Dailekh (9.2%)

Jajarkot (9.0%)

Kaski (8.6%)

Dhading (8.5%)

Mustang (8.3%)

Subdivisions

Magars are divided into the following six tribes (clans) listed here in an alphabetical order: Ale, Bura/Burathoki, Gharti, Pun, Rana, Thapa. These tribes all intermarry with each other, have the same customs, and are in every way equal as regards to social standing. Each tribe is subdivided into many sub-clans.

Ale Magars:

Arghali, Hiski, Hungchen, Limel, Pade, Rakhal, Suyal, Sirpali to name a few.

Burathoki Magars:

Barakoti, Gamal, Jugjali, Pahari, Thami, Ulange to name a few.

Gharti Magars:

Dagami, Galami, Kalikotey, Masrangi, Pahari or Panre, Phagami, Rangu, Rawal, Rijal, Sawangi, Sene, Surai, Sinjapati, Talaji, Tirukia, Wale to name a few.

Pun Magars:

Balali, Birkali, Baijali, Burduja, Garbuja, Namjali, Phungali, Purja, Sain, Sanangi, Sothi, Tajali to name a few.

Rana Magars:

Aachhami, Aslami, Bangling, Chumi, Chitorey/Chitaurey, Darlami, Gyangmi/Gyami, Kharka/Khadka, Kyapchaki, Lamchanney, Lungeli, Makkim, Maski, Palli, Pulami, Rilami, Ruchal, Shrees, Surjabansi/Suryabangsi to name a few.

Thapa Magars:

To name a few— Āthaghare, Bagale, Bakabal, Bakheti, Bāhraghare/Baraghare, Birkatta, Kala, Khapangi, Palunge, Puwar/Punwar, Sunari, Sāthighare, Sinjali/Singjali.

Gaha Thapa consists of Bucha, Chidi, Gora, khan or khangaha/khanga

Reshmi Thapa consists of Dangal

Saru Thapa consists of Jhapurluk, Jhendi/Jhedi, Kala. Besides these, Gurbachan, Purbachhaney, Phounja, Pachabhaiya, Khamcha, Khandaluk, Ghale, Baral, Somai, Pithakote, Jhakote, Rakaskoti/Raskoti, Uchai, Samal, Ramjali.

In former days, any Thapa who had lost three generations of ancestors in battle became a Rana, but with the prefix of his Thapa clan. Thus, a Reshmi Thapa would become a Reshmi Rana. An instance of this is to be found in the 5th Gurkhas, where a havildar, Lachman Thapa, and a naick, Shamsher Rana, descended from the two Thapa [Magars] brothers; but three generations of descendants from one of these brothers having been killed in the battle, Shamsher Rana’s ancestors assumed the title of Rana while Lachman Thapa’s ancestors not having been killed in battle for three generations remained a Thapa. From this custom many Rana sub clans are said to have sprung up, and this would lead one to believe that the Rana-Magar clan was looked up to amongst the Magars.

The Rana clan of Magar tribes are thought to belong to the same stock of Thapa, but when they were separated from their original group and lost for three generations, they settled in a place called Gorkha and called themselves by the name of Rana which means chief. Thus, the inhabitants of Rana Magar became the Gorkha village. Later on, Khas people came from Kumaon and Garhwal and mixed with the Magars and became one with them ’till they were not converted into Hinduism. The Matwala Khas are generally the progeny of a Khas of Western Nepal with a Magar woman of Western Nepal. If the woman happens to belong to the Rana clan of the Magar tribe, progeny is then called a Bhat Rana. The Matwala Khas doesn’t wear the thread. He eats and drinks, and in every way assimilates himself with the Magars and Gurungs . He invariably claims to be a Magar. Among the Matwala Khas are to found those who call themselves Bohra, Roka, Chohan, Jhankri, Konwar and Uchai (Uchai = progeny of Thakur with a Magar).

Linguistically, the Magars are divided into three groups. Baraha Magaratis speak Dhut dialect, whereas Athara Magaratis speak Pang and Kaike dialects.

Magar Dhut speakers: Rana, Ale, Thapa, Gaha, Saru.

Magar Kham speakers : Bura/Budha/Budhathoki, Pun, Roka, Gharti, Thajali, Garbuja, Sherpunja, Pahare, Paija.

Magar Kaike speakers : Tarali Magar of Dolpa; Budha, Gharti, Roka, Rokaya, Kayat, Jhankri all Magar clans residing in Dolpa and Karnali districts.

Language and Scripts

Of the 1,887,733 Magar population in Nepal , about 788,530 speak Magar language as their mother tongue while the rest speak Nepali as their mother tongue. The western inhabitants of Nepal did not speak the language in the past. But recently, almost everyone has started learning the language. The Magar languages are rooted in the Bodic branch of the Tibetan family.

The Magar language, Magar Kura , is spoken in two major dialects and a number of sub dialects reflecting the geographic distribution of the group. The Western Magars of Rapti Zone speak Magar Kham language. In Dolpa District, Magars speak Magar Kaike language . Magar Dhut language speakers are all Magar clans residing in Twelve Magarat . Similarly Magar Kham language speakers are all Magar clans from Eighteen Magarat . Magar Kaike language speakers are all Magar clans in Karnali zone.

Magar Akkha scripts have been used in Sikkim as a Magar language script. Many scholars including MS Thapa have been in forefront to implement the Akkha script to write Magar language in Nepal. New generations have been learning it. Akkha script is said to be closely associated with Brahmi script . Some researchers had found Brahmi script used during the time of Balihang Rana, the Magar King of Palpa (Baldengadi) in the 12th century.

Magar word in use

Many Magar words are used even today, especially as location names. Magar toponyms in Nepali include: tilaurakot ( place selling sesame seed ), kanchanjunga ( clear peak ), and * Tansen ( straight wood ) [27] Some scholars opine that the amount of Magar words in Nepali indicates that Magarat (historic Magar lands) were larger than generally believed, extending from Dhading to Doti . [28] They note that the place suffix -Kot indicates a place from which Magar kings formerly ruled. Kali Gadaki (Gandi), Rapti, Bheri, Marsyangdi, Modi all the river names with di or ti suffix are named after Magar language. Similarly, places like Thabang, Libang, Bobang, Baglung (Banglung) etc. are also named after the Magar language. Magar historian Ms Bom Kumari Budha mentions that Ridi was the border between Athara and Barah Magarat in ancient time. This can be attested by the different places’ names in Kham Magar language in the west and Magar Dhut language in the east of Ridi.

Magars follow Buddhism, Hinduism and Bon. The original religions or beliefs of Magar people are Shamanism , Animism , Ancestor worship , Hinduism and northern Nepal’s Magar follow Shamanism( Bon ).

Magars of Western Nepal have been practicing Lamaism s hamanism during their kul pooja.

Magars are the main priests of the famous Manakamana Temple in Gorkha District, Budha Subba Temple in Dharan and Alamdevi temple (Nepal’s former Shah Kings’ mother Goddess or family deity) in Syangja District. In Manakamana Temple, specially, the priest must be a descendant of Saint Lakhan Thapa Magar, who is described as a spiritual guide for Ram Shah , and he had a very close relationship with the queen, who was considered an incarnation of the Goddess Durga Bhawani, an incarnation of Parvati. Similarly, Bhirkot, Gahraukot, Khilung, Nuwakot, Satahukot, Sarankot, Dhor, Lamjung, Gorkha Kalika, Salyankot Dhading also have Magar priests from Saru, Baral, Saru, Saru, Pulami, Chumi, Darlami, DudhrRana, Bhusal/Maski, Saru/Rana Magar clan respectively.

Interestingly, the main priests of Kalika, the goddess protecting the kingdoms of Lamjung and Gorkha, were also Bohara Magars; it is striking to note how the Magars have been in charge of the religious functions linked to the very source of Thakuri power.

Most Magars also follow a form of Tibetan Buddhism, with priests known as bhusal , forming the religious hierarchy. Buddhism is an important part of the culture even in the southern districts, where the Magars have developed a syncretic form of Hinduism that combines earlier shamanistic and Buddhist rituals with Hindu traditions.

Animists and shamanism form part of the local belief system; their dhami (the faith healer or a kind of shaman) is called Dangar and their jhankri (another kind of faith healer or shaman) was the traditional spiritual and social leader of the Magars. Magars have an informal cultural institution, called Bhujel , who performs religious activities, organizes social and agriculture-related festivities, brings about reforms in traditions and customs, strengthens social and production system, manages resources, settles cases and disputes and systematizes activities for recreation and social solidarity.

Dress and ornaments

The Magar of the low hills wear the ordinary kachhad or wrap-on-loincloth, a bhoto or a shirt of vest, and the usual Nepali topi. The women wear the phariya or lunghi , chaubandhi cholo or a closed blouse and the heavy patuka or waistband, and the mujetro or shawl-like garment on the head. Men living in the Tarakot area even wear the Tibetan chhuba . The ornaments are the madwari on the ears, bulaki on the nose and the phuli on the left nostril, the silver coin necklace”[haari]” and the pote (yellow and Green beads) with the tilhari gold cylinder, [jantar], [dhungri], [naugedi], [phul] and kuntha . Magar males do not wear many ornaments, but some are seen to have silver earrings, hanging from their earlobes, called “gokkul” . The magar girls wear the amulet or locket necklace, and women of the lower hills and the high-altitude ones wear these made of silver with muga stones embedded in them and kantha . The bangles of silver and glass are also worn on their hands along with the sirbandhi , sirphuli and chandra on their heads. These are large pieces of gold beaten in elongated and circular shapes.

Maghe Sakranti is considered to be one of the most important annual festivals of the indigenous Magar community. In fact, Maghe Sakranti is the government declared national festival of the Magar community as well as the Tharu community (2009 AD). It is celebrated on the first day of Magh (ninth month of the Nepali calendar, in mid-January), a time that marks the transition from winter to spring. According to the Magar terminology, Maghe Sakranti commemorates the end of udheli (literally ‘down’), which is a period that lasts for six months starting from mid-July, and the initiation of ubheli (‘up’), the period lasting for another six months starting from the mid-January. The down and up periods probably correspond to the annual cycle of herding livestock up and down from high pastures, a historically important economic activity of the Magars. The occasion is celebrated with a host of gatherings and special invitations to chelibetis , one’s daughters and other female members of the family. Traditional Magar songs and dances are also performed. One of the most prominent food items prepared on this day (or any other celebratory occasion) is known as batuk (commonly known as ‘bara’). It is considered to be a traditional food of the Magar people. Shaped like western doughnuts, it is made from black lentils that have been soaked for over twenty-four hours and are grounded to form a thick paste. It is then mixed with salt, pepper and turmeric and fried in oil. A perfect round shape is formed with the help of the palm, and a small distinct hole is made in the center.

Other major festivals of the Magar community are Bhume Puja , Chandi Purnima, Baisakhe Purnima, Mangsir Purnima, Jestha Purnima. Bhume Puja (worshipping the nature) is immensely celebrated in the Athara Magarat regions (Confederation of eighteen Magar Kingdoms), especially in Rukum and Rolpa districts.

Folk songs and Dances

Magars have contributed phenomenally in Nepali folk songs and dances. Both men and women take part in folk songs and dances. The important folk songs are Sarungya , Tappa, Lahare Tappa, Garra, Khamta, Chokra, Samala, Khali, Bibhas, Sohrathi, Asis, Sunimaya, Yanimaya, and Maruni songs. Magar dances comprise of Sarungya dance, Tappa dance, Kaura dance of unmarried girls, Chudka dance, Jhyaure dance, Salaijyo dance,

Singura dance, Paisari dance and Maruni dance.

One of the most well-known Magar folk-dances is the Maruni dance during Tihar festival. In this dance, the main dancer wears a woman’s dress, has someone to mimic her dance and one person to beat a Madal or Rani Madal. This dance is believed to be of divine origin and is directly linked with mythology. The role of the person beating the Madal is considered to be the most important, and even the one who mimics the main dancer is actually considered to be the protectors of the dancer. He wears a mask, entertains the crowd by his own gestures etc. The wearing of the dress by the dance is given a ritualistic position, as the dancer’s dress, are elaborately laid along with flowers, rice etc. on a brass plate or a winnower. The dance begins with the worship of Madal , the dress, and other ornaments to be used by the dancer, followed by obeisance to all gods and goddesses like Saraswati, Ram, Sita. The dance ends with blessings to the family that has offered alms to the dancing group and brings the end to the dance ritualistically.

Singing and dancing is accompanied by musical instruments such as Macheta, Madal, Rani Madal, Salaijyo Damphu, Naumati Baja etc.

Macheta: brass cymbal used in Tappa songs and dances; mostly used in Rukum, Rolpa, Salyan areas of Nepal in all happy occasions of all Nepali tribes now

Madal: originally the musical instrument of Magar tribes, but now the most popular musical instrument of the entire Nepali; it is made of wood and skin— with khari in the middle of both end, the bigger side is known as bhalle while the smaller side is known as pothi.

Rani Madal: bigger madal used by the Magars of Pachim Anchal – west of Palpa, mainly used while singing Sunimaya, Yanimaya etc.

Occupations

Agriculture and the military are the primary sources of income. Magars constitute the largest number of Gurkha soldiers outside Nepal. Sarbajit Rana Magar became the head of government during the regency of Queen Rajendra Laxmi. Biraj Thapa Magar winner of limbuwan, General Abhiman Singh Rana Magar and Sarbajit Rana Magar headed the Nepal army. Biraj Thapa Magar was the very first army chief in Nepal Army’s history. Magars are famous as gallant warriors wherever they served in the past. The Magars are well represented in Nepal’s military, as well as in the Singapore Police Force, the British and Indian Gurkha regiments. They are also employed as professionals in the fields of medicine, education, government service, law, journalism, development, aviation and in business in Nepal and other countries.

Dor Bahadur Bista ‘s observation of Magar’s occupation during the 1960s was:

Some of the northernmost Magars have become quite prosperous by engaging in long-range trading that takes them from near the northern border to the Terai, and even beyond to Darjeeling and Calcutta. Were it not for their role in the Gurkha regiments of the Indian and British armies, their self-sufficiency might be endangered.

Toni Hagen , who did his field research in Nepal during the 1950s, observed:

Magars possess considerable skill as craftsmen: they are the bridge builders and blacksmiths among the Nepalese, and the primitive mining is largely in their hands. On the lower courses of the Bheri & Karnali rivers, a great number of Magars annually migrate to the Terai & there manufacture bamboo panniers, baskets, and mats for sale in the bazaars along the borders. In their most northerly settlement, on the other hand, the important trading centre of Tarakot on the Barbung river, they have largely adopted their way of life, their clothes, and their religion to that of the Tibetans; like the latter, they also live by the salt trade. As regard race, the Magars have almond-shaped eyes or even open eyes, whereas Mongoloid eyes are very rare.

Notable Magars

Saint Lakhan Thapa (17th century), a spiritually famed associate and adviser to King Ram Shah and the very first Priest of Manakamana Temple .
Kaji Biraj Thapa Magar of Gorkha , the ‘King Maker’. From the list of people with title Kaji, Kaji (Nepal) .
Kaji Biraj Thapa Magar , the very first Chief of Gorkhali Army, 18th century.
Kaji Sarbajit Rana Magar , Nepalese Army Chief and prominent politician, 18th century.
Martyr Lakhan Thapa Magar (19th century), the very first martyr of Nepal.
Kaji Abhiman Singh Rana Magar , Nepalese Army Chief, 19th century. He was the first victim of Kot massacre .
Master Mitrasen Thapa , famous Nepali folk singer, social worker, resident of Bhagsu /Dharmasala, (India).
Giri Prasad Burathoki , only Bada Hakim from Magars, Defense Minister, Honorary Major General of Nepalese Army.
Late Professor Jagat Bahadur Singh Burathokey, Father of Geography of Nepal.
Narayan Singh Pun , a former minister in Nepal, pilot and lieutenant colonel in the Royal Nepal Army. Also founding president of Nepal Samata Party .
Balaram Gharti Magar , held different ministries for 11 times including Defense Minister of Nepal Government.
Dr Harsha Bahadur Budha Magar , Magar historian.
Gore Bahadur Khapangi , former minister and founding leader of Prajatantrik Janamukti Party .
Rom Bahadur Thapa , First Inspector General of Nepal Police from Magar ethnic group.
Khadgajeet Baral , Ex IGP Chief of Nepal Police and former Ambassador of Myanmar.
Durlav Kumar Thapa , Ex IGP Chief of Nepal Police.
Onsari Gharti Magar , the first female speaker of Parliament of Nepal.
Ram Bahadur Thapa Badal, Home minister of Nepal, leader Nepal Communist Party.
Barsaman Pun , first finance minister of Nepal from Magar community. He is from Rolpa district.
Nanda Bahadur Pun , first vice president of federal republic Nepal.
Tham Maya Thapa , Women and Children Minister.
Kuber Singh Rana , Ex IGP Chief of Nepal Police from Palpa.
Mahabir Pun , Magsaysay Award winner for extending wireless technologies in rural parts of Nepal.
Arun Thapa , popular Nepali singer.
Teriya Magar , Nepali dancer, winner of Dance India Dance Little Masters 2014
Nirmal Purja , famous mountaineer and Ex-British Gurkha soldier, numerous Guinness World Records holder in mountaineering.
Bimal Gharti Magar , Football player.
Source: Wikipedia

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The Magars (ethnic group): photo 2

Photo 2 of 35 in Gallery: The Magars (ethnic group)

Image title: Magar cultural information

Description of the photo.

Introduction:

Magars of Nepal are originally Mongoloids who are one of the indigenous peoples, belonging to Tibeto-Burman language family and practicing their own mother tongue, religion, culture and social customs. By population, the Magar tribe is the third largest group and the first largest group among the indigenous peoples of Nepal. Usually, the places, rivers, villages, Deurali, forests and roads or tracks in Nepal are named by the Magar language. Therefore, the Magar tribes are the indigenous people ( Bhumiputra ) ofNepal.

The Magar tribes are said to have originated in the land of Seem, which was situated west of the Tribhuli, east of Karnali, north of Shiwalik ( Chure ) ranges and south of the Himalayan ranges. The land of Magars is also called as Magarant which is located in the mid-western and western hills of Nepal. Although Magars all scattered almost all the places ofNepal, Magarant has the largest population of Magars. Despite Nepal, Magars also live in India, Bhutan, Burma and after the Second World War in Malaysia including Indonesia.

According to the scholars and historians, Magars had their own independent separate states (rajyas) though many historians have their own claims about the existence of Magar states. Arimudi and Balihang are considered to be the ancient Magar kings. The Khadka Magar king in Gorkha and the Ghale Magar king in Ligligkot have said to be the first Magar kings. Due to lack of written evidences, the Magar tribes have lost more information about their origin. Subdivisions of Magar Tribes

Primarily, there are seven clans of Magars. They are Thapa, Rana, Ale, Pun, Roka, Budha, and Gharti which are also further classified into several sub-clans. According to many scholars, these sub-clans are considered to be around four hundred to twelve hundred.

Language and Script:

Magars have their own mother tongue. The mother tongue of Magars that belongs to the Tibeto-Burman family is called the Magar language. They speak three different languages. The language spoken to the eastern Magarant ( Barha Magarant) is called Dhut , and to the western Magarant ( Athar Magarant) as Kham/Pang and Magar Kaike.

The Akkha script used during the Gautam Buddha’s time is considered as the written script of Magars, which has been practiced now. But Magar language used for a long time as spoken language has no other written script in the language.

Religion, Rituals and Culture:

Magars are basically the worshippers of Nature and forefathers ( Kul ). They believe in naturalism or shamanism and animalism who perform Baraju puja , Kul puja , Mandali puja , Jhankri puja , Divara puja , Ban puja , Nag puja , Vayu Puja , Bhayer puja , Bhumya puja , Simya puja , Chandi puja , Bhimsen puja , and Bhairav puja . Some Magars who belong to the Mahayani community of shamanism also practice the tradition of sacrificing animals to deities and gods.

The rituals of Magars such as birth, marriage and death are observed, employing their own kinfolk such as son-in-laws or daughters as priests (Bhusal). Naran ( Nauran ), Chewar , Badhin Lhetke , Purbhadai , etc. are some of the rituals of Magars. They have the tradition of marrying to the daughters of their own maternal uncles. They have also the tradition of living in the joint family.

The Magar tribes also sing and dance in their own ways. Some of examples of their forms of dances and songs are Kaura , Salaijo , Ghantu , Sorathi , Bhumya , Hurra , Painsyaru , Jhyaure ( Jhyabhura ), Jhora ( Jora ), Yanimaya , Sunimaya , Nani lai , Nirmaya , Thadobhaka , Laskebhaka , Asare Bhaka , Jibaimama , Jyanai Ohali , Nautunebhaka , Gopichan , Sisno Khosne , Jorasyai , Bhus Polne , Sarang , Tappa , etc.

The Magar tribes celebrate festivals of their own such as Maghe sankranti ( Sakarati , Sanrati ), Chandi Punrya , Bhumya , Rung , Karpakeli , Asare , tihar , Pushpandhra ( Ro-in ), etc.

Occupation:

Traditionally, mining (popular for mine expert or Aagri), agriculture, hunting, fishing, being Lama, Dhami or Jhakri, handicraft and military service are some of occupations of Magar tribes. They have joined the Indian and British military sevices as Lahures who are famous for their bravery and sacrifice. Lakhan Thapa Magar was the army chief who is the first martyr of Nepal. The British government has awarded the Magar military men with Victoria Cross, the most prestigious medal in England, for their gallantry. But with the changing situations, they are also employed as professionals in the fields of sports, industry, medicine, education, government service, law, journalism, development, aviation and in business within and outside Nepal.

By nature, Magar tribes are straight forward, honest, brave and friendly.

Puma Bahadur Rana Magar Chairperson Nepal Magar Association, Kaski

Gallery information:

The Magar people represents one of the largest indigenous ethnic groups of Nepal whose written history dates to at least the 11th century. The Magars practice shamanism and animalism and practice a variety of Pujas (ritualistic worship). They speak the Magar language which is a branch of the Tibeto-Burman family.

Photo details: Date: 2019-11-11 Camera: SONY ILCE-6400 Exposure: 1/25 --> Aperture: f/5 ISO: 1250 Focal length: 53mm

High resolution: Download file Size: 2.22 MB Resolution: 1556 x 2400 --> © Photograph by Gabe Hiemstra. License: CC BY-NC-ND 4.0 © License: CC BY-NC-ND 4.0 --> Private use only (non-commercial) -->

Article published on 26 December, 2019

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The culture of the Magar community

Basanta Bhujel

Apart from the Kathmandu Valley, no history has been written so far regarding the civilization of other regions of Nepal. In terms of history, Palpa (Tansen) was the second city in Nepal after the capital Kathmandu Valley until the end of the Rana rule. Palpa was the most popular place in terms of human habitation. Just as the Kathmandu Valley is associated with the Newar civilization, so is the Palpa with the Magar civilization.

Because it is the Newari civilization that made the capital Kathmandu Valley flourish, just as it is the Magar civilization that made Palpa flourish. But the state has not shown much interest in researching the history of the Magar civilization. There are special reasons why the state is not interested in the history of the Magar civilization. The main reason is – ‘The ruling Magars were transformed into Thakuri by the Aryans who came from outside. Those who became Thakuri from Magar were under the illusion that they belonged to the so-called upper caste. When the real history of the crocodile came out, the rulers concluded that the Raitis could not be kept under the illusion that they were the upper caste.

Historian Bal Krishna Pokhrel and anthropologist Dor Bahadur Bista have largely brought out this reality. The Magars ruled over a large area of the Gandaki region for about a thousand years, based on the lower reaches of the Gandaki region. Now the Sens have found themselves in the status of Thakuri. Similarly, the Shah dynasty kings who had the last unification of Nepal and left after the Jana Andolan 2062-2063 were also Magars. In the Magar language, Khincha means the eldest and Mincha means the youngest. Kulmandan Shah was the son of Mincha Khan. Alam Devi of Syangja is a witness to understand this reality. Alamdevi is the total temple of Shah Banshi kings. Where there are still Magar priests, pigs are sacrificed.

It is not a new thing to stumble upon a crocodile while searching for the petals of the thakuris. Similarly, historian Bal Krishna Pokhrel has presented evidence in his book titled History of the Khasjati that some of the present-day Brahmins will also fall into the Magar caste. In particular, he has presented the genealogy as an example of Pokhrel and Koirala’s ancestral crocodile. But even though the physical constitution and culture of the Magar and Thakuri are similar, the physical constitution of the Magar and the Brahmins is very different, and the culture is not very similar. Therefore, in the opinion of this columnist, everyone living in Nepal may be called Nepali, just as everyone living in the Magarat region may be called a Magar.

According to the 2068 census, the Magar population is just over 8 percent, or about 2.5 million. This is a very large population. In other words, after Chhetri and Brahmin, the largest population in Nepal is Magar. But unlike other tribes, the Magar community is not densely populated in certain areas. First of all, the Magar community reached as far as the expansion of the Sen kingdom. Due to their active participation in the unification of Nepal, the Magar community spread to all parts of unified Nepal. Therefore, not only in 77 districts of the country but also in India, Bhutan, Burma and other countries, the population of crocodiles is significant. In the process of administratively dividing Nepal geographically, the densely populated area of the Magar community was divided into several districts.

The densely populated areas of the Magar community are Kaligandaki, Badhigarh, and Sani Bheri and the confluence of the Rapti river. But this area was divided into 10 districts including Tanahu, Nawalparasi, Palpa, Syangja, Gulmi, Baglung, Myagdi, Rukum, Rolpa, and Dolpa. Eighty percent of the country’s 2.5 million crocodiles live in these 10 districts. Except for one or two of these ten districts, the population of the Magar community in other districts is not more than 50 percent. Due to which the Magar community is not able to have political representation in proportion to the population.

Apart from Kaligandaki, Badigad, and Sani Bheri and the Rapti river basin, the language and culture of the Magar community living in other places have almost deteriorated. They have become immersed in the language and culture of the Chhetri Brahmins. The ethnic existence of the Magars living in other places except for the tributaries of Kaligandaki, Badigad, and Sani Bheri rivers is in crisis due to their similarity with the Chhetri and Brahmins. As far as the catchment areas of Kaligandaki, Badigad, and Sani Bheri rivers are concerned, they are the backbone of the Magar caste and language and culture. But the Magar community in the region also has three distinct languages and cultures. The language, religion, and culture of the Magar community living in Dolpa are similar to that of Tibet. The language, religion, and culture of the Magars living in the Sani Bheri and Rapti Praswan areas directly south of Dolpa are original. The language of the Magar community living in the Kaligandaki and Badigad areas,

When focusing on the Palpa

Magar civilization, it is important to keep the Palpa district at the center. The famous Italian scholar and historian Prof. Joseph Tucci says. According to him, the word ‘Valva’ in the Magar language has become Palpa. It means skill, art, and Kaligarh. Similarly, in the Magar language, Valpa means strong fort. ‘Palpa from Walpa’ may have been made. Similarly, Tansen, the headquarters of Palpa, is also a word in the Magar language. In the Magar language, ‘tangsing’, ‘tang’ means ‘loom’ and ‘horn’ means ‘wood’ (tree).

In the Magar language, a type of pine species is called ‘Tangsing’. There was a looming tree around Tangsing and the custom of making looms and weaving (cloth) was made during the Magarat period. That is why its name is derived from Tangsing in the Magar language and became Tansen through Tansin. Domestic tensions still exist here. In the Magar language, some say that tan means big and horn means settlement. Some say that Tansen is named after him. According to the census of 2068 BS, the population of the district is 261,180. Of which 52 percent are Magars. But the Magar-speaking population is only 33 percent. The Magars of West Palpa use the Nepali language, but in some villages of East Palpa, even those who do not know the Magar language find it difficult to find a place to live.

The Shaktipiths of the Gandaki Praswan area seem to be inspired by Magar culture. Which the Khas Aryans have adopted. Based on Magarati or Magarat religion philosophy or doctrine, the Magarat state had established Magar Shakti Peeths, Kots, and Dewals in different places and arranged for Magar priests. The Magar priests developed their tantra mantras. There are still Magar priests of Maski Rana, Saru, Thapa, Aslami, Pulami Thar in those Shakti Peeths and devotees of all castes like Brahmins, Chhetri Newars are still receiving Tika Prasad from the hands of Magar priests.

Alamdevi, Manakamana, Gorkha Durbar, Kaski Kot, Budasubba Dharan, Lamjungkot, Musikot, Bhirkot, etc. There are twenty-five places with Shakti Peeths, Kots, or Dewals based on the natural religion philosophy of the Magars since ancient times. Devotees of all castes and ethnicities have had a deep faith in Magar priests and their mantras since ancient times. This order is still the same today. This is a precedent for the Magar community reaching the pinnacle of civilization in ancient times. There have been many invasions, encroachments, repressions, but the religion and culture of the indigenous Magar tribes have not been completely eradicated by any system of government or state power. Could not be eliminated

Culture Diversity

Magar is the third largest ethnic group in Nepal in terms of the ethnic population. In addition to the seventy-seven districts of Nepal, the Magars, who have spread across the border to Dehradun, Darjeeling, Sikkim, and Bhutan, are culturally endowed with internal diversity.

Scholars have mentioned that the Nagavanshi people hunted and raised animals around the reservoir when the Kathmandu Valley was inundated. The mention of the Magar people as Nagavanshi by scholars including Keshav Man Shakya (2011: 9-10) shows that the Magar people are associated with the development of civilization in the Kathmandu Valley.

Historians have mentioned that there were 220 Magar kingdoms in Gandaki Prashravankshetra and later it was limited to 12 Magar kingdoms. Anthropologist Dorbahadur Visit (2001), historian Suryamani Adhikari (2061), Eden Vensitart (1906), b. H. Scholars, including Hudson (1874), have argued that the kings of the twenty-fourth kingdom were transformed into crocodiles. Therefore, it is understood that the Magarat civilization was flourishing in the Rapti-Gandaki catchment area till the middle of Nepali history.

In Magar society, the rites from birth to death are determined by who or how to perform the rites based on the relationship formed by the marriage system. The traditional mamacheli marriage system establishes a three-house sign network (Cheliveti, Maiti, and Bhai Khalak group) of a permanent nature. The Cheliveti (nephew) group within their network has played the role of a traditional puritan in performing life cycle rituals. In this way, the Cheliveti or nephew group regulates the life cycle system, while the three-dimensional relationship cycle based on mamacheli marriage promotes the structural function of the society as a whole. The original culture of Magarat is represented by cults based on animism or nature-worshipping ancestry, jhankriism, and cheliveti.

The original culture of Magarat seems to be continuing in the Rapti catchment area i.e. Rukum, Rolpa, Pyuthan as well as in the western Waglung and Myagdi areas. Therefore, geographically, Rapteli Magar culture can be defined as ‘original culture’ or ‘culture center’.

The Magar community of Dolpa, which borders Tibet to the north, is influenced by the Tibetan Lamaism sect of Buddhism. James F. According to Fischer (1987), the Dolpali Magars influenced Tibetan culture through a barter trade with the vote. Before the Chinese took control of Tibet in 1950-51, the Dolpali Magars used to come to Tibet for traditional barter trade. Therefore, the traditional culture of the Magarat civilization and the Tibetan Buddhist culture merged in the Dolpali Magar society.

Geographically, Hindu culture seems to have influenced the Magar society east of Waglung. According to the 2058 census, 74.6 percent of the Magars practice Hinduism. However, the Magars of this region have brought Hindu culture and Magarat culture into practice. According to Hindu tradition, they perform the ritual of purification on the eleventh day of birth and death on the thirteenth day, but according to the Magarat culture, they maintain the Cheliveti tradition in rituals.

In this cultural group, the traditions of animism or nature worship, patriarchal worship, jhankriism, and sacrifice worship are also continuing. Famous national and international shrines Manakamana, Alam Devi, Budhasubba, Chhabdivarahi, Gorakhkali, Hanumandhoka Dasai Ghar, Kaskikot, Lamjungkot, Salyakot, Baldhengadhi, Varse-Arkulkot, Rautamai, Satyavati, Rainadevi etc. are also the main priests of Gandakeli Magar cultural group. Starting from the Tantric patriarchal tradition, pigs are also sacrificed in these temples. Therefore, the Gandakeli Magar culture has important foundations of a mixed and coordinated Nepali national culture.

There are three cultural subgroups (Rapteli, Dolpali, and Gandakeli) in the Magar caste. The totality of the Rapteli Magar culture, which represents the original philosophy of the Magar civilization, the Dolpali Magar culture, which represents the Buddhist Mahayana sect, and the Gandakeli Magar culture, which represents the mixed beliefs of Hindu and Magarat civilization, is the basis of the present Magar culture.

फेसबुकबाट तपाईको प्रतिक्रिया

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सन्दीपको मुद्दामा अपरान्हसम्म फैसला आउन सक्ने
तपो भुमि रेसुङ्गामा ‘पौवा होटल’ संचालनमा रोक

हाम्रो बारेमा

संस्थापक सम्पादक रमेश गिरी सम्पादक महेन्द्र प्रसाद पाण्डे निर्देशक कृष्णप्रसाद सापकोटा सह-सम्पादक रुद्रदेव पाण्डे

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About magar, religion and culture of magar.

There is a controversy about the religion and culture of Magar, as there are both Hinduism and Buddhism followers. Most Magars worship the same god and goddesses and observe festivals, as Hindus do, majority of them follow Khas-Bahun religious traditions, observe the same festivals almost exactly and many of them use Bahun priest. However, they also observe a number of their tribal rituals and ceremonies, festival for worshipping clan deities, and also employ a Lama to perform life cycle ceremonies in place of Brahmin priest.

Perhaps it is because, they had contact with the Khas-Chhetri for long, and therefore, their culture and religion is greatly influenced by Hindu practices. Although some cultural, rituals differences exist that arise from the distinction between these two Magarats-- Bara Magarat and Aathara Magarat. But, Magars from both the region have their own singing and dancing groups such as Sorathi, Ghatu, Kaura, Jhabre, Nachari, Salaijeu, Dohori and so forth.

The Magars worship nature, idols, spirits, and supernatural beings. Similarly, they also worship hunting gods and goddesses within their own families and outside, the gods of dead ancestors or their grandmothers and grandfathers. They have their own distinct practice of worship. They bury their dead-body and they have their own belief system regarding life after death. From the perspective of their faith system, they are worshipers of nature or as animists. They believe in Shamanism and their Dhami (faith-healer only heals) is called Dangar and their Jhakri (shaman, who involved both in healing and social rituals) is called Rama. The traditional spiritual and social leader of Magar used to be called Bhusal who was very influential in the early days.

Specially the Magar from Bara Magarath have an informal cultural institution, called Bheja, while the Magars from Aathara Magarat have similar institution called Pancha-Taluk or Pancha-Amal (where there are five-people elected democratically). These two institutions perform the overall traditional religious activities, organize social and agriculture-related festivities, brings about reforms in traditions and customs, strengthens social and production system, manages resources, settles cases and disputes and systematizes activities for recreation and social solidarity.

About Nepal Magar Tourism Society

Nepal Magar Tourism Society (NMTS)--the name itself is pretty self-explanatory that who we are and what we do. It was founded in the year 2010, with the aim to unite all the Magar tourism entrepreneurs from across the country and outside and promote tourism--together. It is a non-profit, non-governmental, and non-political organization formally registered with the District Administration Office, Kathmandu ...

Magar is one, of the 59 indigenous peoples of Nepal, recognized by the government as indigenous nationalities having own distinct language, culture, rituals and history. Their settlements stretch over the western and southern edges of Dhaulagiri Himalayan range and eastwards to the Gandaki River basin ...

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Bheja as a strategic cultural convention: Community resource management in the Barha Magarat

2008, Occasional Papers in Sociology and Anthropology

Related Papers

Shyamu Thapa Magar

Identity construction has been observed amongst various ethnic groups in Nepal since the 1990’s political reform, and the Magars are the largest minority among the many that are constructing a distinct identity using cultural codes. The process of identification involves a declaration of having a distinct language, culture, and religion different from the dominant ethnic groups. Furthermore, they have formed social organizations to collectively articulate their identity and work on their community’s development; their collective movement has thus helped form a community in which many other Magars have become members. Although the process of identity construction has been observed in Kathmandu as well as in other districts, as a national movement, the different feature among Magars of Okhaldhunga district is a lack of affiliation with the events in Kathmandu. Their efforts are not part of the process initiated by the Nepal Magar Association. This paper analyses the different situatio...

Usha Lohani

Though small in size, Nepal is rich in biocultural diversity. Magar is one of the groups of ancient population among many such groups scattered all along the rugged terrain of the country. Magar animal interrelationship has been studied in the present work. Data have been collected using tools such as questionnaire survey, structured interview, semi-structured interview and participatory approaches. The group is found to have rich knowledge mainly on Zootherapeutic uses of animals. Altogether 39 species of animals have been identified which of various uses to the group. There is erosion of such knowledge in the group as younger people harbor less knowledge than the older ones. Ethnozoological study on other ethnic groups of the country is essential before such valuable knowledge disappears altogether from the country.

Magar Study

rishiram adhikari

Magar is one of the indigenous nationalities of Nepal having separate linguistic and religious identities. There has been remained long debate and controversy about the conversion of Magar from their primitive belief to Hinduism. The paper tries to seek the situation of conversion among Magar living in Nepal. The study also concentrates on how, when and why they are compelled to change their traditional religion or belief and follow new one. To search the answer of these questions, the study followed qualitative research design and analyzes the data when, why and how Magar followed Hinduism in my study area. Both primary and secondary data were used in this study; however, the conclusion of the study has been made on the basis of primary data. On the basis of data analysis and presentation it can be said that Magars change their belief not only single cause and various causes and consequences play role to shift from one belief to next.

Abhas D Rajopadhyaya , Yam Bahadur Mahat

The idea of ethnicity is seen, in layman terms, as a matter of bitterness and conflict, but has many socio-political repercussions. Beyond the traditional concepts of primordialism and instrumentalism, Anthony D Smith's work has furthered the concept to what now we call an ethno-symbolic approach, in addition to the six prerequisites for an ethnic group or ethnie. In the case of ethnic groups of Nepal, particularly Newārs and Magars that we have studied herein this study, the six prerequisites are highly contentiuous as they are polythetic in nature. Thus, the concept of ethnie alone cannot help understand the ethnosymbolism of the afore-mentioned communities. The idea of ethno-symbolism, therefore, has been further developed to include the "representative individual" as an ethnic symbol. We take examples from such representative — Shankhadhar Sakhwa and Lakhan Thapa Magar as "representative individual" symbols calling for the solidarity of these two communities respectively. We analyze the struggle for their recognition as the struggle for the community's collective identity. In national recognition of Shankhadhar Sakhwa as a national hero, the Newār community unified and so did the Magar community in their step-wise pursuit of national recognition for Lakhan Thapa Magar as the first martyr.

… , the Journal of the Association for …

Laura Ahearn

Man Khattri

The Journal of Asian Studies

Marc Gaborieau

Occasional Papers in Sociology and Anthropology

Suresh Dhakal

The PDF of this file is 1,175 kbytes in size and therefore will take a long time to download if you click on the PDF link below. If you would like the file to be sent to you by email, please send a request to [email protected]. Please include the citation below in your request. DOI: 10.3126/opsa.v5i0.1094Occasional Papers in Sociology and Anthropology Vol.5 1996 p.39-51

Ethnobotany Research and Applications

Shandesh Bhattarai

Background: This study was aimed to document the important medicinal plants and their herbal preparation method. The investigation and documentation of medicinal plants and their associated indigenous knowledge are crucial to raise the socio-economic status of the indigenous Magar ethnic community, and for the conservation of biological resources. Methods: Participatory Rural Appraisal (PRA) that involved direct interaction with local people and observations was used to collect data. Informant Consensus Factor (Fic) and Relative Frequency Citation (RFCs) were applied to explore the cultural importance of ethnomedicinal plants. Results: Forty medicinal plants, out of 58 ethnobotanically useful plant species were reported. Fic value was found to be high (1) for treatment of maternal ailment, followed by eye irritation (0.95), rheumatism and urinary ailments (0.92). Similarly, cancer (0.90), skin diseases (0.87), asthma (0.83), nervous system disorders (0.73), fever (0.67), gastrointes...

Ashok Dasgupta

My Anxiety Had Something to Teach Me

“Profound fear points me to what I must write next,” writes Exhibit author R.O. Kwon.

Often daily, and for almost a decade, I’ve had to fight it off. I’ve plied almost every wile, stunt, and tip I’ve heard of, using fire, ice, spikes, and iron; cajoling and hollering; pleading and ridiculing; trying to kill or at least quell it, an alarm so loud, its ring so urgent, that I can feel as if I’m dying. Only as if, though: If I believed the alarm enough to, say, go to the hospital, I’ll be told I’m all right, that it’s in my head. It’s nothing but anxiety.

For most of my life, the anxiety was under control. I thought it a friend, a benign sentinel guiding me away from errors I’d regret. It pushed me to live up to promises, to plan ahead, to avoid hurting others. If it also meant I lived on edge—fretful, inclined to picturing worst-case scenarios in lurid, extravagant detail—so what? It kept its vigil, this anxiety, with the hope of keeping me safe; plus, for all I knew, perhaps I kept others safe, too, my private disquiet a protective spell I flung across my beloveds’ lives. It’s the most obvious sign I care about a person: If I love you, I’m fretting about you.

But at the end of 2019, this control began to slip. I was six years into working on my upcoming novel Exhibit , and I’d just finished writing a draft that read less like chaos—disjointed scenes, notes, inchoate scraps—and more like a book. Instead of the relief I might expect upon finding that six years of work could lead, after all, to a novel, I started gasping. For all I inhaled, I couldn’t seem to bring enough oxygen into my lungs. I felt myself to be in terrible peril. I choked and wept. While not the first panic attack I’d known, it was by far the longest, going on for hours. I kept having rolling panic attacks over the next few days, each fit surging into the next—and I didn’t know how to stop them.

It’s also true that I seem to feel compelled to write about what I can hardly stand to put on the page; if anything, profound fear points me to what I must write next. But then, as a result, I can be lying in bed, and in the quiet I’ll hear sharp, desperate warnings from my body’s depths: I’m going to be killed. I need to flee. Run, my body demands, but I don’t; thus, anxiety.

.css-1aear8u:before{margin:0 auto 0.9375rem;width:34px;height:25px;content:'';display:block;background-repeat:no-repeat;}.loaded .css-1aear8u:before{background-image:url(/_assets/design-tokens/elle/static/images/quote.fddce92.svg);} .css-1bvxk2j{font-family:SaolDisplay,SaolDisplay-fallback,SaolDisplay-roboto,SaolDisplay-local,Georgia,Times,serif;font-size:1.625rem;font-weight:normal;line-height:1.2;margin:0rem;margin-bottom:0.3125rem;}@media(max-width: 48rem){.css-1bvxk2j{font-size:2.125rem;line-height:1.1;}}@media(min-width: 40.625rem){.css-1bvxk2j{font-size:2.125rem;line-height:1.2;}}@media(min-width: 64rem){.css-1bvxk2j{font-size:2.25rem;line-height:1.1;}}@media(min-width: 73.75rem){.css-1bvxk2j{font-size:2.375rem;line-height:1.2;}}.css-1bvxk2j b,.css-1bvxk2j strong{font-family:inherit;font-weight:bold;}.css-1bvxk2j em,.css-1bvxk2j i{font-style:italic;font-family:inherit;}.css-1bvxk2j i,.css-1bvxk2j em{font-style:italic;} I can be lying in bed, and in the quiet I’ll hear sharp, desperate warnings from my body’s depths”

Since I don’t plan to flee, I work instead to figure out cures. Here’s a catalog of what I’ve tried and found to be helpful, physics reputed to be of use at varying points along the anxiety spectrum, including at the start, when disquiet has just begun its tolling:

Lifting weights. The heavier the better, as I find that, if I’m lifting a weight I can barely manage, I have to pay full attention to how I’m moving, a focus that is capable of breaking an anxiety spiral. I especially love dead-lifting and other kinds of power-lifting: I can badly injure myself if I’m not careful, and so, I’m careful. Under the aegis of this same logic, I’ve loved rock-climbing—loved, past tense. I stopped going after spraining my ankle three times. But oh, I miss it, and if you’re less injury-prone than I am, maybe it will suit you. Dancing fast, hard, sometimes helps; so do handstands.

A friend once said that, in my devotion to climbing and power-lifting, I lived in pursuit of tiny emergencies to distract me from the larger emergency of novel-writing. Not an invalid point, and watching horror movies and fraught thrillers can also ease anxiety. I can’t and don’t otherwise watch horror, but when the anxiety’s running high, watching terrified people run around on a screen can be so intensely calming that it feels like running cool water through my agitated head: “Behold,” my mind says, “the world is dangerous, just as we said. But the danger’s contained, localized, in the box of the screen: you see, we kept you safe.”

I ask the anxiety how I can help, what else I might be able to do to address its concerns.”

I often thank anxiety for looking out for me. Doing so while the anxiety is still mild can forestall a panic attack. Similarly, I ask the anxiety how I can help, what else I might be able to do to address its concerns.

It’s useful, in general, to remind myself that I’m a person existing in a body, an animal. There’s such a thing as a mammalian diving reflex, which slows the mammalian pulse—i.e., our pulses—if we believe we’re underwater, an instinct that allows us to conserve as much heat as possible in cold waters. A less sped-up pulse is also less unsettled; so, washing my face can relieve anxiety, as can a simple sheet mask. Even better is frigid water for my whole body, whether it’s a cold plunge or a quick blast of cold water as I finish showering. Holding a glass of ice between my hands is medicinal, as is, conversely, adding layers or getting in bed to provide my body with the solace of physical warmth.

In-bed options abound. I prize my acupressure mat, for one, finding it so oddly relaxing I can fall asleep while lying on top of one. If you haven’t tried this yet, an acupressure mat is covered in sharp plastic spikes; I lie on top of it, careful not to move too fast lest my flesh snag a spike. I’ve liked weighted blankets, but what I really love is a weighted blanket with an acupressure mat, the added weight pressing me into the mat’s spikes. Tapping acupressure points on my body—on my hands, face, clavicles, and head—has worked. With or without the mat’s spikes, I also love clenching my muscles as hard as I can, holding that grip for half a minute or so, then letting go: in that instant of undoing, as I physically relax, my anxiety will, too.

'Exhibit' by R.O. Kwon

Out May 21.

Singing, if possible very loudly, is said to stimulate the stress-regulating vagus nerve. Naming and listing details of the physical world reminds me of the vast living that takes place outside of my fears. Box breathing and other kinds of counted-out respiring are usually too mild for me—by the time I’m working to calm anxiety, I’m past a point at which I can inhale and exhale to a count—but it’s essential to a lot of people. Prescription drugs also help people, though they’re a tonic I largely avoid.

Before long, this book will publish, after which, at some point, or so I hope, I’ll return to having pre- Exhibit levels of anxiety: the relatively pliant kind, the type that doesn’t tend to kick up hours’ worth of panic. It’s also possible, though, that the anxiety won’t be allayed, in which case I’ll keep grappling with this angel-beast of a guardian, my Janus-faced sentinel. It’s trying to help, but so, by writing, am I.

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The 2024 Foley poetry contest: art that pierces and disrupts

The only unfortunate thing about the winner of this year’s Foley Poetry Contest, “The Patron Saint of Sliding Glass Doors,” is that when I read the title, I immediately thought of the 1998 Gwyneth Paltrow romantic comedy (which I’ve actually never seen) called “Sliding Doors.”

Whatever the merits of the film, the poem by James Davis May about sliding doors is that superb piece of writing that does a lot of labor but does not feel labored. It dives into what is tiny and four-legged and amphibious—a tree frog, of all things!—and pans out to what is universal and bipedal: human envy, the hunger for prayer. Out of this tiny frog the poet weaves a tiny charged theology of the world. This bit of writing is worth your while, worth even a few reads as you go deeper and deeper into its beauty.

To select the Foley winner, we whittled 500-plus poems down to our top 30 strongest poems. We then brought the 30 down to 27 when we realized that three poets had disqualified themselves by going far above the 45-line limit. (A kindly reminder from one writer to another: Read those guidelines.)

Not every one of the final 27 poems works as a whole, but lines catch you; they work as a world unto themselves:

* “ My mother loves to retell plots—mystery, romance, Seinfeld—and she expects that you’ll be moved.”

* “For years I was convinced oafish was/ a type of fish....”

* From a poem in which a family moves from the northern climes down to New Orleans: “Within the week I awoke to snow,/ like I’d brought an old friend with me from Minnesota.”

* An utterly sad poem based on Michael Pollan’s The Omnivore’s Dilemma , about piglets living in unspeakably miserable quarters, states: “Premature weaning leaves a lifelong craving/ to suck, chew—a need piglets gratify/ in confinement, biting the tail of the animal/ in front of them.”

* “Your ashes grazed the treetops/ and everybody smiled./ I shook twenty hands,// watched the cars go,/then knelt/ by racks of thorns....”

* “ We often underestimate/ The teeth of water.... The only thing that cuts mountains/ Is stream....”

* A sparrow takes grubs from the skull of a deer: “Take, eat my memory// of the woods, Swallow my swift/ witness of this earth.”

My co-judges for the 2024 contest— last year’s winner , Laurinda Lind, and an America O’Hare fellow, Christine Lenahan—went back and forth over a poem called “Gaza,” by Kirby Wright, and whether it should be one of the runners-up. Is it too one-sided? Anytime you write about the horrors taking place in Gaza, do you have to name what Hamas did in Israel? Does a poem have to be perfectly “fair”? Can there be anything “perfectly fair” said about that war? Is it a genocide? If its people are being massacred, shouldn’t Hamas just give up, to stop the massacre? All this spurred by a 10-line poem.

We eventually settled on “Gaza” (well, two of us did) as one of our three runners-up, along with “Animals,” by Hannah Ahn, and “01100111 01101111 01100100 01100100 01100101 01110011 01110011,” by Jon Saviours. (Yes, that is its title.) These poems will be published in our July/August issue.

It was a pleasure to sit down and give a close read to our 27 finalists and in pinpoint detail discuss with Laurinda and Christine each phrase, each idea, what they mean, how they work or do not work. Words matter, space matters, commas, ellipses, breaths in the line, broken rhythm, dynamic range; every little eyelash matters in a good poem, so tightly constructed does it need to be.

We are grateful for everyone who shared with us all of these details, large or small, whether veteran poets or beginners—those who dared open themselves to the impossible and frankly ridiculous thing of being named “winner.”

I don’t know that you can actually “rank” art , but you can declare what poem works, what really works. You can notice and signal to the world which poem does something. Like an edgy tech start-up, it “disrupts” you; it lingers in your mind, pierces the mist of human generality and lashes you to what is vital, particular and beautiful. Poems like these at the very least deserve more eyes on them, and we are more than happy to make that happen.

Joe Hoover, S.J., is America ’s poetry editor and producer of "The Allegory."

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May 14, 2024 | Tiana Tran

A Reflection on Asian Culture

UConn Health Pharmacist Tiana Tran shares an essay for Asian American and Pacific Islander Heritage Month

From left: UConn Health pharmacist Tiana Tran celebrates Tết with her sister, Viviana Tran, mother, Bachloan Phan, and father, Thoi Tran, February 2024. (Photo provided by Tiana Tran)

Growing up as a Vietnamese American, Vietnamese culture was perpetually ingrained into my home life. While both my sister and I were born in America, our parents made sure to include our culture in our childhoods. We were raised speaking Vietnamese and we spent quality time with our grandparents, which helped to solidify our language skills. We listened to Vietnamese music, played Vietnamese board games, and learned the history of our family. We enjoyed Vietnamese dishes nearly every day and celebrated Vietnamese traditions such as welcoming our departed ancestors home to eat dinner with us as well as colorful Lunar New Year festivities with family. As a result, my culture is very integral to my identity and I am proud of who I am.

Today, my family and I still perpetuate these traditions; just this February, my family got together and celebrated Tết, the Lunar New Year, in our own special way. I feel very grateful that my family and my culture are so present in my life.

A large part of my culture, and most East Asian, Southeast Asian, and South Asian cultures, revolves around community and family. In the spring, we celebrate Tết with our loved ones. We welcome the new year, full of new beginnings and good fortune, with our community. The celebrations are a chance for everyone to become closer and for communities to get together. It’s a chance for us to appreciate our roots, pay respects to our ancestors, and share well wishes for the new year with our loved ones.

With May’s arrival and spring in full bloom, I reflect upon the community I am a part of at UConn Health, and the immense pride I feel for working in and with a health system that truly cares for everyone. I am so incredibly grateful for the opportunities I have received that allowed me to contribute to the health care system as a pharmacist. This spring, I reflect on my identity and my culture, and how I am so proud of my heritage because it has made me the person I am today.

This May, I reflect on my roots, how my loved ones, my ancestors, and my culture have led me to where I am now. To everyone who has Asian or Pacific Islander heritage, I am so proud to see us represented at UConn Health, where we work together to cultivate a community of care in our health care system.

And to everyone in general, I invite you to do the same and reflect on your roots, and how they have led you to where you are today. Happy Asian American Heritage Month!

Tiana Tran, Pharm.D., is a 2022 graduate of the UConn School of Pharmacy. She completed her pharmacy residency at UConn Health a year later, and started as a staff pharmacist at UConn Health last August.

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Travel and Tourism (Mid-Atlantic Popular/American Culture Assn)

Conference will be held November 7-9, 2024, in Atlantic City, New Jersey, USA

Travel and Tourism Studies as a discipline continues to gain popularity in academia, in part because of its inter-disciplinary nature. The Travel and Tourism area seeks papers that discuss and explore any aspect of travel and/or tourism. Topics for this area include, but are not limited to, the following:- - travel and gender/race/class - travel and religion - travel and war - personal travel narratives - heritage tourism - material culture and tourism - virtual travel and tourism: How has COVID affected travel around the globe?

Please feel free to consider a wide range of materials, texts and experiences. Applicants are encouraged to consider multi-media (or other alternative format) presentations if those formats would better suit their topics, and may also propose 3- or 4-person panels and roundtables. Submit a brief (300 words) abstract at mapaca.net by JUNE 30, 2024.

Students (both undergraduate and graduate) and independent scholars are encouraged to apply. Please feel free to send questions to Chair Jennifer Erica Sweda [email protected]

https://mapaca.net/help/conference/submitting-abstracts-conference

For general information: mapaca.net

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Paul Krugman

Meat, Freedom and Ron DeSantis

Republican Governor Ron DeSantis of Florida.

By Paul Krugman

Opinion Columnist

It’s possible to grow meat in a lab — to cultivate animal cells without an animal and turn them into something people can eat. However, that process is difficult and expensive. And at the moment, lab-grown meat isn’t commercially available and probably won’t be for a long time, if ever.

Still, if and when lab-grown meat, also sometimes referred to as cultured meat, makes it onto the market at less than outrageous prices, a significant number of people will probably buy it. Some will do so on ethical grounds, preferring not to have animals killed to grace their dinner plates. Others will do so in the belief that growing meat in labs does less damage to the environment than devoting acres and acres to animal grazing. And it’s at least possible that lab-grown meat will eventually be cheaper than meat from animals.

And if some people choose to consume lab-grown meat, why not? It’s a free country, right?

Not if the likes of Ron DeSantis have their way. Recently DeSantis, back to work as governor of Florida after the spectacular failure of his presidential campaign, signed a bill banning the production or sale of lab-grown meat in his state. Similar legislation is under consideration in several states.

On one level, this could be seen as a trivial story — a crackdown on an industry that doesn’t even exist yet. But the new Florida law is a perfect illustration of how crony capitalism, culture war, conspiracy theorizing and rejection of science have been merged — ground together, you might say — in a way that largely defines American conservatism today.

First, it puts the lie to any claim that the right is the side standing firm for limited government; government doesn’t get much more intrusive than having politicians tell you what you can and can’t eat.

Who’s behind the ban? Remember when a group of Texas ranchers sued Oprah Winfrey over a show warning about the risks of mad cow disease that they said cost them millions? It’s hard to imagine that today, meat industry fears about losing market share to lab meat aren’t playing a role. And such concerns about market share aren’t necessarily silly. Look at the rise of plant-based milk, which in 2020 accounted for 15 percent of the milk market.

But politicians who claim to worship free markets should be vehemently opposed to any attempt to suppress innovation when it might hurt established interests, which is what this amounts to. Why aren’t they?

Part of the answer, of course, is that many never truly believed in freedom — only freedom for some. Beyond that, however, meat consumption, like almost everything else, has been caught up in the culture wars.

You saw this coming years ago if you were following the most trenchant source of social observation in our times: episodes of “The Simpsons.” Way back in 1995, Lisa Simpson, having decided to become a vegetarian, was forced to sit through a classroom video titled “Meat and You: Partners in Freedom.”

Sure enough, eating or claiming to eat lots of meat has become a badge of allegiance on the right, especially among the MAGA crowd. Donald Trump Jr. once tweeted , “I’m pretty sure I ate 4 pounds of red meat yesterday,” improbable for someone who isn’t a sumo wrestler .

But even if you’re someone who insists that “real” Americans eat lots of meat, why must the meat be supplied by killing animals if an alternative becomes available? Opponents of lab-grown meat like to talk about the industrial look of cultured meat production, but what do they imagine many modern meat processing facilities look like?

And then there are the conspiracy theories. It’s a fact that getting protein from beef involves a lot more greenhouse gas emissions than getting it from other sources. It’s also a fact that under President Biden, the United States has finally been taking serious action on climate change. But in the fever swamp of the right, which these days is a pretty sizable bloc of Republican commentators and politicians, opposition to Biden’s eminently reasonable climate policy has resulted in an assortment of wild claims, including one that Biden was going to put limits on Americans’ burger consumption.

And have you heard about how global elites are going to force us to start eating insects ?

By the way, I’m not a vegetarian and have no intention of eating bugs. But I respect other people’s choices — which right-wing politicians increasingly don’t.

And aside from demonstrating that many right-wingers are actually enemies, not defenders, of freedom, the lab-meat story is yet another indicator of the decline of American conservatism as a principled movement.

Look, I’m not an admirer of Ronald Reagan, who I believe did a lot of harm as president, but at least Reaganism was about real policy issues like tax rates and regulation. The people who cast themselves as Reagan’s successors, however, seem uninterested in serious policymaking. For a lot of them, politics is a form of live-action role play. It’s not even about “owning” those they term the elites; it’s about perpetually jousting with a fantasy version of what elites supposedly want.

But while they may not care about reality, reality cares about them. Their deep unseriousness can do — and is already doing — a great deal of damage to America and the world.

The Times is committed to publishing a diversity of letters to the editor. We’d like to hear what you think about this or any of our articles. Here are some tips . And here’s our email: [email protected] .

Follow the New York Times Opinion section on Facebook , Instagram , TikTok , WhatsApp , X and Threads .

Paul Krugman has been an Opinion columnist since 2000 and is also a distinguished professor at the City University of New York Graduate Center. He won the 2008 Nobel Memorial Prize in Economic Sciences for his work on international trade and economic geography. @ PaulKrugman

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This Is the Best Start to a Year We’ve Had in Pop This Decade (Essay)

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By Andrew Unterberger

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Taylor Swift performs with Sabrina Carpenter at Accor Stadium on Feb. 23, 2024 in Sydney, Australia.Swift performs with Sabrina Carpenter at Accor Stadium on February 23, 2024 in Sydney, Australia. (Photo by Don Arnold/TAS24/[SOURCE] for TAS Rights Management)

Around this time two years ago at Billboard , we were all asking: Where are the new hits ?

Through the first few months of 2022, the Billboard Hot 100 was stocked almost exclusively with holdovers from 2021 and even 2020 or earlier, with totally new music in precious short supply in the chart’s top tiers. Relief eventually came that month in the form of Harry Styles’ instant runaway smash “As It Was,” and then as April turned to May, via new albums by Future, Bad Bunny and Kendrick Lamar. But it still felt like the year was playing catch-up, like at midyear 2022 was still only just properly getting started.

J. Cole or Drake: Who Needs to Respond More to Kendrick Lamar's Verse? The Cases for Both

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Let’s start with the list of A-list artists who have already released entirely new albums by May 9: Beyoncé, Taylor Swift, Ariana Grande, Ye & Ty Dolla $ign, Future & Metro Boomin (twice!), J. Cole and Dua Lipa. (Depending on your “A-list” definition, you could also potentially throw Usher, Justin Timberlake and Kacey Musgraves on that list as well.) Hell, you could probably cut the list after the second name and the point would still stand: Any year where you get new sets by Beyoncé ( Cowboy Carter ) and Taylor Swift ( The Tortured Poets Department ) — the two most celebrated pop stars in the world right now — before Memorial Day, you’re probably off to a pretty fast start. And both sets have been enormous, world-building, culture-conquering affairs, with huge Hot 100-topping lead singles and no shortage of critical and fan discourse over their deeper implications.

Speaking of “Like That”: That Kendrick Lamar-assisted chart-topper essentially knocked the hip-hop world off its usual axis, kicking off the back-and-forth with Drake that has somehow managed to overshadow everything else that’s gone on in popular music so far this year. J. Cole responded first to Lamar’s pot-stirring “Like That” verse, on his lukewarmly received Might Delete Later mixtape and its closing “7 Minute Drill,” before publicly bowing out of the beef and deleting “Drill” from streaming services. But Drake was determined to get his money’s worth: He responded with both the leaked “Push Ups” and the social media-released “Taylor Made Freestyle” — which featured unlicensed, AI-generated guest verses “from” West Coast legends Snoop Dogg and the late Tupac Shakur, and was eventually taken down upon threat of legal action from the Shakur estate.

The Kendrick-Drake feud has been the biggest in music this year, but it wasn’t the first. The stage was set for that blockbuster beef by the January back-and-forth between Megan Thee Stallion, whose “Hiss” was thought to have subliminals aimed at rap rival Nicki Minaj (as well as additional lyrics assumed to be shots at Drake and other rap-world figures), and which inspired a response track (in addition to a lot of social media talk) from Minaj in the form of “Big Foot.” The fallout from that beef was mostly contained to the release week of the two tracks, but it helped Megan secure her first-ever entirely solo Hot 100 No. 1 for “Hiss,” and generally established the competitive tone for hip-hop among its biggest 2024 artists.

But the real reason 2024 has been so exciting, even beyond all these recognizable names showing up and showing out, is the equally impressive list of rising stars who have made their mark on the year so far.

Música Mexicana phenom Xavi began the year with two songs already climbing the top 100, and plenty more seemingly to come. Teddy Swims and Benson Boone have forced top 40 to make room for big soulful vocals and even bigger screaming guitar, with their crossover smashes “Lose Control” and “Beautiful Things,” respectively. Alt-rock has seen its fortunes revived on the chart through Djo’s psych-leaning “End of Beginning” and Artemas’ darkwave-inspired “I Like It When You Kiss Me,” both surprise top 20 Hot 100 hits. Even longtime cult favorite Hozier, a decade removed from his breakout hit “Take Me to Church,” is now back with a somehow-even-bigger hit: “Too Sweet,” lifted to No. 1 by good TikTok buzz and the currently rising tides of alt-folk and soul-pop.

For a few of these breakout artists, the success has been a long time coming. Sexyy Redd built up momentum for most of 2023 with viral hits “Pound Town” and “SkeeYee” — culminating in a feature appearance on Drake’s For All the Dogs No. 11 hit “Rich Baby Daddy” — but she’s taken it to a new level this year with her first solo top 20 hit, the dancefloor shout-along “Get It Sexyy.” Glorilla has taken a similar path to solo success with her own self-referencing smash “Yeah Glo!,” while also joining forces with Megan Thee Stallion for the chart-storming “Wanna Be.” Sabrina Carpenter and Chappell Roan were pop favorites with critical acclaim disproportionate to their actual top 40 presence — but following opening slots on Taylor Swift’s and Olivia Rodrigo’s recent tours, they’ve both seen raised profiles and higher levels of crossover stardom with new singles “Espresso,” and “Good Luck Babe!,” respectively, both all but sure to keep growing into the warm-weather months.

The sheer volume of impressive hits so far this year can be seen in the amount of turnover on the Hot 100 — particularly in the top spot, where no one song has reigned for more than three consecutive weeks (“Like That,” again). We’ve already seen 11 different songs top the Hot 100 across the first 19 chart weeks, compared to seven last year and just six in 2022. Both of those years saw a No. 1 hit reign for 15+ weeks seemingly almost by default: “As It Was” and Morgan Wallen’s “Last Night” didn’t dominate because they kept finding new ways to infiltrate pop culture (a la Lil Nas X with “Old Town Road” ), but simply because the competition usually just wasn’t strong enough across the board to consistently threaten their supremacy. This year, with everything that’s been happening, it seems unlikely that either song would even get to double-digit weeks on top.

Regardless of the reasons, it’s been a transfixing start to the year in popular music, with major contributions seemingly coming from all different corners of the music world, and from all different levels of artists. And what’s more, it doesn’t look to be slowing down anytime soon: This Friday brings with it a new album from Gunna and a new single from Post Malone and Morgan Wallen, the latter being arguably the biggest remaining recording artist in contemporary music who we haven’t heard much new from this year. And then the week after, it’s time for Billie Eilish’s much-hyped Hit Me Hard and Soft album, her first full-length set to arrive with no advance singles. Get your rest days in where you can and maybe hope for a bit of a summer vacation in a couple months, because it doesn’t look like pop is going to be taking it easy on us anytime in the near future — we’re exhausted, but elated.

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Magar Caste in Nepal: Culture, History & Traditions ⋆ Full Time Explorer
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Magars
The Magar, also spelled Mangar and Mongar, are Magar language speaking ethnolinguistic group native to Nepal, representing 6.9% of Nepal's total population according to the 2021 Nepal census. They are one of the main Gurkha tribes. The first home of the Magars was to the west of the Gandaki River and, roughly speaking, consisted of that portion of Nepal which lies between and around about ...
Magar Caste in Nepal: Culture, History & Traditions
Pun is a surname of the Magar caste, so most foreigners visiting Nepal may know the Magar caste for developing the Poon Hill Trek which is one of the most trekked routes in all of Nepal. Those doing the trek will likely be staying in a teahouse owned by Magars. Magars are also well known for fighting as Gorkhas in the British Military.
PDF Cultural Study of Magar Community
Cultural Study of Magar Community - elibrary.tucl.edu.np
PDF CHAPTER: I INTRODUCTION Magar is the Mongoloid race with well
have fallen in the society. Magar community is highly influenced by the Hindu custom and culture. In the name of cultural diversity and modernization, indigenous people are losing their own linguistic and cultural identity. All the ethnic groups have their own culture and tradition which affect on the life cycle of the groups.
Magar
Magar, indigenous ethnic group of Nepal, living mainly on the western and southern flanks of the country's north-central Dhaulagiri mountain massif. They also live in small but significant numbers in northern India, especially in the state of Sikkim.The Magar speak a language of the Tibeto-Burman family. The northernmost Magar are essentially Buddhists, while those farther south have come ...
PDF Chapter -I Introduction Myagdeli Magars and
Nepal is multiracial country and Magar is the largest in 59 ethnic indigenous groups. There are different castes and ethnic indigenous groups. The Magars are rich in culture and diversity is found within them. They celebrate different feast-festivals and have different cultural performance. They have own specific identities of the
Magar Caste In Nepal: Culture, History & Traditions
Origin. The Magar of the Bahra Magarat east of the Kali Gandaki River are said to have originated in the land of Seem.Two brothers, Seem Magar and Chintoo Magar, fought, and one remained in Seem, while the other left, ending up in Kangwachen in southern Sikkim.Bhutia people lived in the north of this region. Over time, the Magars became very powerful and made northern Bhutia their vassals.
Magar
The Magar, also spelled as ... Buddhism is an important part of the culture even in the southern districts, where the Magars have developed a syncretic form of Hinduism that combines earlier shamanistic and Buddhist rituals with Hindu traditions. ... Essay Writing competition 2021 May 16, 2021
PDF A Study of Magars Affiliated With the Nepal Magar Association ...
Nepal Magar Association are individuals who were initially providing social services. This social organization became an ethnic organization that works for the cultural development of the Magar community.NMA worked as an awareness raising center for the Magar community. This helped many Magar activists to stand as Magar leaders and
Magar cultural information [The Magars (ethnic group)]
Introduction: Magars of Nepal are originally Mongoloids who are one of the indigenous peoples, belonging to Tibeto-Burman language family and practicing their own mother tongue, religion, culture and social customs. By population, the Magar tribe is the third largest group and the first largest group among the indigenous peoples of Nepal.
The culture of the Magar community
Therefore, geographically, Rapteli Magar culture can be defined as 'original culture' or 'culture center'. The Magar community of Dolpa, which borders Tibet to the north, is influenced by the Tibetan Lamaism sect of Buddhism. James F. According to Fischer (1987), the Dolpali Magars influenced Tibetan culture through a barter trade with ...
Religion and Culture of Magar
There is a controversy about the religion and culture of Magar, as there are both Hinduism and Buddhism followers. Most Magars worship the same god and goddesses and observe festivals, as Hindus do, majority of them follow Khas-Bahun religious traditions, observe the same festivals almost exactly and many of them use Bahun priest. However, they ...
(PDF) Bheja as a strategic cultural convention: Community resource
Influence of Hinduism in the Magar Culture: A Study of Chitwan District. 2021 • ... DOI: 10.3126/opsa.v5i0.1094Occasional Papers in Sociology and Anthropology Vol.5 1996 p.39-51. Download Free PDF View PDF. Ethnobotany Research and Applications. Ethnobotanical Study of Magar Ethnic Community of Palpa District of Nepal.
Culture of Nepal
The culture of Nepal encompasses the various cultures belonging to the 125 distinct ethnic groups present in Nepal. ... Magar (3%), and Doteli (3%). Nepali, written in Devanagari script, is the official national language and serves as lingua franca among Nepalese ethnolinguistic groups. ...
Nepal Magar Writers Association
Magar language, culture and community are properties of Nepal and all human-being of the world. We are crawling to upload more than more books, published materials related to mother tongue and indigenous community from 1st days of 2069 BS to serve Magar language, culture, identity, nationality and humanity. We are in the beginning stage and ...
Maghe Sankranti
It is one of the few Nepalese festivals of Madhesi, Magar and Tharu people celebrate it on a fixed date, i.e., ... Maghe Sankranti is regarded as marking the beginning of an auspicious phase in Nepalese culture. It is cited as the 'holy phase of transition'. It marks the end of an inauspicious phase which according to the Hindu calendar begins ...
Culture
Folk Culture of Magar - Bishnu Kumar Sinjali. Bhumya - Bam Kumari Budha. Jora Syai (A culture of Rukum Rolpa) - Bam Kumari Budha. Maghe Sankrai - Bam Kumari Budha. Mainyari - Bom Kumari Budha. Sarangya syai - Bam Kumari Budha. Magar Culture and movement for identity Yaunat : a Culture of Magar.
Maruni
Maruni is a Nepalese folk dance of the Magar community. [1] Alongside Nepal, it is popular in Nepalese diasporic communities of India ( Darjeeling, Assam, Sikkim ), Bhutan and Myanmar. It is one of the oldest and most famous dance of the Nepalese community residing in these regions, originally danced as part of Dashain and Tihar festival.
PDF THE CHANGING RITUALS OF MAGAR
THE CHANGING RITUALS OF MAGAR A Sociological Study of Magars of Oraste VDC, Syangja A Thesis submitted to the Faculty of Humanities and Social Sciences, Department of ... 2.2.4 Concept of culture 12 2.3 Review of the Previous Studies 13 . vi CHAPTER III : RESEARCH METHODS 22-24 3.1 Rational of Selection of the Study Area 22
Magar in Nepal people group profile
The Magar are one of the oldest known tribes in Nepal; however, their origin is unclear. They are believed to be of Tibetan descent because their language and dances are similar to those within the Tibetan culture. Some of the Magar live in the plains where the Himalayan hills begin. Others occupy the lower hills of the Mahabharat Lekh while a ...
My Anxiety Had Something to Teach Me
My Anxiety Had Something to Teach Me. "Profound fear points me to what I must write next," writes Exhibit author R.O. Kwon. By R.O. Kwon Published: May 17, 2024. Save Article. Heritage Images ...
The 2024 Foley poetry contest: art that pierces and disrupts
Like an edgy tech start-up, it "disrupts" you; it lingers in your mind, pierces the mist of human generality and lashes you to what is vital, particular and beautiful. Poems like these at the ...
A Reflection on Asian Culture
This spring, I reflect on my identity and my culture, and how I am so proud of my heritage because it has made me the person I am today. This May, I reflect on my roots, how my loved ones, my ancestors, and my culture have led me to where I am now. To everyone who has Asian or Pacific Islander heritage, I am so proud to see us represented at ...
PDF A Dissertation Submitted to the Central Department of of the
mother tongue, dress, codes, and culture, which are doomed to extinction. Their language is originated from Tibeto-Burman family and is called 'Magarkura'. The numbers of Magar language speakers are only 7, 70,116 which constituted 47.46% of total magar population. Magar language has three divisions called 'Kham', 'Kaike' and
Biden Blocks Release of Interview Tapes on Classified Papers
May 16, 2024 at 12:06 PM PDT. Listen. 3:06. President Joe Biden has exerted executive privilege over recordings from the investigation into his handling of classified documents, escalating a fight ...
PDF Socio Economic and CulturalActivities of MagarCommunity
The Magar Community was rich in culture, tradition. The Magar's in this study area are Hindus but in the other parts of Nepal must of Magars are Buddhist. In this study area the Magars are celebrate the festivals same like the Brahimns, Chhetries. They celebrate Dashin, Tihar, Teej etc. They follow their tradition strictly but now days it ...
cfp
[email protected]. Conference will be held November 7-9, 2024, in Atlantic City, New Jersey, USA. Travel and Tourism Studies as a discipline continues to gain popularity in academia, in part because of its inter-disciplinary nature. The Travel and Tourism area seeks papers that discuss and explore any aspect of travel and/or tourism.
Opinion
Recently DeSantis, back to work as governor of Florida after the spectacular failure of his presidential campaign, signed a bill banning the production or sale of lab-grown meat in his state ...
Tamang people
This article is written like a personal reflection, personal essay, ... Tamang tradition and culture include a distinct language, culture, dress and social structure. They have over 100 sub-clans. About 87 % of the Tamang people are Buddhist, while 9 % are Hindu and around 3 % are Christians . Their ...
Pop Music in 2024 Is the Most Exciting It's Been This Decade
Sexyy Redd built up momentum for most of 2023 with viral hits "Pound Town" and "SkeeYee" — culminating in a feature appearance on Drake's For All the Dogs No. 11 hit "Rich Baby Daddy ...

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Magar Caste in Nepal: Culture, History & Traditions

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