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Mewa Khola Toponym is a Historical Document, and Tampering With it Shows Fanaticism

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The toponym of a place or river denotes the social, political, and economic clout of the local community at the time. Mewa Khola is a river in eastern Nepal that travels through the mountainous district of Taplejung. The Mewahangs who lived there toponym the Mewa Khola (river) that flows through the area. The article discusses the facts and reasons that support this notion. The essay delves into the history of the Kirat's Mewa clan and its descendants today. The folklore, genealogy, and history guide Mewa's identity. Around the beginning of the 21st century, the Limbu speakers distorted the ancient name of Mewa Khola to Mikwa/Mikhwa Khola. Mikwa, which means tears in the Limbu language, was their argument. The Limbu language and literature did not recognize the Mewahang, the elder brother of Limbu. Limbu speakers in New Nepal sought to rename in the name of originality in the backdrop of political change. The paper looked into who, when, where, and how founded Mikwa by intruding on the Mewa Toponym. The history of the Mewa people, who speak Limbu, is obscure, but history and culture have hinted at it. Based on a comparative investigation of the same sign, the article argues the Kirat Mewa sect's pre-arrival and arrival routes. Despite Kirat history and Kirat Mundhum Limbu speakers changed the toponym Mewa Khola to Mikwa Khola, Samba Limbu Mundhum has called the river and surrounding area Mewa Khola.
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1
Mewa Khola Toponym is a Historical Document, and Tampering
With it Shows Fanaticism
Abstract: The toponym of a place or river denotes the social, political, and
economic clout of the local community at the time. Mewa Khola is a river in
eastern Nepal that travels through the mountainous district of Taplejung. The
Mewahangs who lived there toponym the Mewa Khola (river) that flows through
the area. The article discusses the facts and reasons that support this notion. The
essay delves into the history of the Kirat's Mewa clan and its descendants today.
The folklore, genealogy, and history guide Mewa's identity. Around the beginning
of the 21st century, the Limbu speakers distorted the ancient name of Mewa
Khola to Mikwa/Mikhwa Khola. Mikwa, which means tears in the Limbu
language, was their argument. The Limbu language and literature did not
recognize the Mewahang, the elder brother of Limbu. Limbu speakers in New
Nepal sought to rename in the name of originality in the backdrop of political
change. The paper looked into who, when, where, and how founded Mikwa by
intruding on the Mewa Toponym. The history of the Mewa people, who speak
Limbu, is obscure, but history and culture have hinted at it. Based on a
comparative investigation of the same sign, the article argues the Kirat Mewa
sect's pre-arrival and arrival routes. Despite Kirat history and Kirat Mundhum
Limbu speakers changed the toponym Mewa Khola to Mikwa Khola, Samba
Limbu Mundhum has called the river and surrounding area Mewa Khola.
Keywords: Mewa Khola, Toponym, Kirat, Mewahang, Limbu, Mikwa Khola,
Taplejung, Nepal.
INTRODUCTION
The toponym sounds something meaning. Toponyms contain the
historical name of a place as well as its cultural legacy. A trained eye is
occasionally required to retrieve the meaning from inside the sound, iconic image, and petrified shape. Toponyms of
Alexander the Great are still available in Egypt's Al-Iskandariyyah (Alexandria), Afghanistan's Kandahar, and Turkey's
Iskenderun. According to the Oxford and Cambridge legend, river crossings allowed communities to grow into towns in
medieval times. The names of cities in England that culminated in -Chester or -caster allude to the Roman family (Tjeerd,
2002).
In recent years, India has renamed towns and landmarks to emphasize India's national identity as a Hindu homeland.
They traveled from Bombay to Mumbai, expressing Hindu nationalism (Hansen, 2002). During federalism in Nepal,
villages and municipalities were also named to represent local ethnic identity. Local villages' names adopted Limbu
speech in the mountainous and hilly Limbu-dominated districts of Eastern Nepal, such as Phaktanglung, Sirijunga.
Limbuwan's political campaign also plays a role in this movement. Because identity, language, religion, and political
inclusiveness are all on the Limbuwan party's political agenda (Palungwa, 2013). Kirat Yakthung Chumlung, a Kirat
Limbu organization, has also raised awareness of Limbu toponyms in the region (KYC, 2021).
The Mewa Khola is a river in Nepal's eastern Himalayan area. The name of this river inspired the name of the
locality, which is Mewa Khola Thum. It is now part of the Taplejung district. In Nepal's history, the Mewa Khola River
and its surrounding territory served as an administrative region. In the Kirat Limbu history, has noted the name of the
local ruler of this territory, as well as the name of the place (Chemjomg, 2003a). Kirat mundhum also refers to the river
and the region's name. Samba is a Kirat clan that hails from this area. Samba's toponym is also in this area as a result of
their influence. The Samba people originated here, and they are now distributed throughout the country and beyond.
Mangena Yak is the ancestral homeland of the Samba family (Chongbang, 2009). Mangena Yak, a center of worship for
the Sambas in Samba village in Mewa Khola, is Lingthang Yak in the Limbu language. The Mewa Khola region, home
to the Samba clan, for its historical and cultural significance in Nepal's history. The past incidents had created the
toponyms in the areas. Why and how its name has altered has piqued the public's interest.
Article History
Received: 10.08.2021
Revision: 20.08.2021
Accepted: 31.08.2021
Published: 10.09.2021
Author Details
Dr. Nawa Raj Subba
Authors Affiliations
Purbanchal University, Edenburgh
International College, Biratnagar-16, Nepal
Corresponding Author*
DR. NAWA RAJ SUBBA
How to Cite the Article:
Nawa Raj Subba. (2021); Mewa Khola Toponym
is a Historical Document, and Tampering With it
Shows Fanaticism. IAR J Huma Soc Sci; 2021;
2(5): 1-6.
Copyright @ 2021: This is an open-access article
distributed under the terms of the Creative
Commons Attribution license which permits
unrestricted use, distribution, and reproduction
in any medium for non commercial use
(NonCommercial, or CC-BY-NC) provided the
original author and source are credited.
DOI:10.47310/jiarjhss.v02i05.001
Research Artic l e
Nawa Raj Subba; IAR J Huma Soc Sci; Vol-2, Iss- 5 (Sept-Oct, 2021): 1-6
2
The Mewa Khola River, which runs through it. The
Mewa Khola river and land are now part of Nepal's
Taplejung District. During federal Nepal, Mewa Khola
has renamed Mikwa/Mikhwa Khola, based on the
Limbu language, which means "river of tears." During
the political transition in Nepal, the name Mewa Khola
changed to Mikwa Khola. What caused this, and how
did it happen? Have we begun to say or write Mikwa
Khola today because it was incorrect to say or write it
yesterday? Which name best typifies ancient history?
Are we doing historical facts a disservice in the name of
reform? Khola is just the word of a river. How did the
word 'Mewa' came if it was Mewa Khola? If it is
Mikwa Khola, who was the owner of the 'Mikwa' tear?
Let us now investigate Mewa Khola, and later Mikwa
Khola, based on which we began to call it. To find an
answer to this question, I am reviewing Kirat history,
legends, genealogy, and Mundhum.
METHOD AND MATERIALS
This paper is primarily a review article. The review
process, however, began during Samba Phyang's
ancestral study. Because Mewa Khola is the birthplace
of Samba, the research required both primary and
secondary material. The original data was acquired
from 207 Nepalese, Indian, and Bhutanese homes. It
was a way of sampling with a definite goal. A semi-
structured questionnaire and checklist were used to
acquire information about Mewa Khola, Ling Thang
Yak. The study included a thematic analysis and a
conclusion. This data was utilized to make comparisons
with other pieces of evidence. Mundhum, folklore, and
history were explored for historical evidence about
toponyms. The paper presented the conclusion and
logic.
PRESENTATION AND DISCUSSION
A Mudenchong Samba lineage legend is responsible
for the renaming of Mewa Khola to Mikwa Khola. The
myth has influenced Limbu literature and philosophy. It
captures human emotion. Currently, the marginalized
Limbu group attempted to support their ancestors' tears.
Limbu-speaking people refer to Mewa Khola as Mikwa
Khola since it is backed by the spirit and awareness of
the Limbuwan campaign (Palungwa, 2013) and Kirat
Yakthung Chumlung (KYC, 2021).
A tale in Mudenchhong Samba genealogy
We can look up Mudenchhong's genealogy to find
out whose tears the river Mikwa Khola is named after
(MudenchhongSamba, 2007). Mawarong Hang, the
feudal king of Tibet Digarcha, was on his way to
conquer Kathmandu and Kirat Limbuwan region.
Munahang, another feudal, led him across the
Himalayas. Munahang, Mudenchhong Samba's
ancestor, led the way to the Tamber origin site.
Munahang and his group made their way to the mouth
of the Tamber River via the Tingtawa cape and the
Tokpe cape. He then proceeded south to Kirat Limbu
territory. They encountered difficulties on the way.
Many followers, particularly the elderly, children, and
women, moved to tears. When they arrived at Mewa
Khola river, they drank river water, washed their face,
and compared it to their tears. Munahang told the group
that the tears of his followers flowed like this river, and
he took a deep breath. Drops of water were also seen
dripping from the nearby cliff-like eyes.
According to the Mudenchhong Samba genealogy,
their ancestors first crossed the river with the goats they
had brought with them while passing the Mewa Khola.
They named the place 'Medatarang" which means 'Goat
Crossing Bridge,' believing that the goat was the first-
star bridge. Remember that in the Limbu language,
'Meda' means goat, and 'Tarang' means bridge. They
renamed Mewa into Mikwa (tears), commemorating the
painful voyage of tears dropping Chak-Chak (falling
sound) in the Limbu language.
This author has no reservations about the fascinating
historical event. But first, what was the name of this
river? The Mudenchhong Samba arrived in Nepal from
Lhasa Digarcha with the king Mawarong in the seventh
century. The incident corresponds to the death of
Hangshu Varma (640 AD) in history. According to
historian Iman Singh Chemjong, the Ten Limbu chiefs
established Ten Limbuwan by invading the Kirat
Atharai rulers around a century before that in the sixth
century. Shrenghang ruled in the Mewa Khola during
ten Limbuwan reign in the sixth century. Thus,
Shrenghang reigned in Mewa Khola a century before
Mawarong. Munahang, Mudenchhong's ancestor,
arrived in Kirat Limbu territory in the seventh century.
Before Mudenchhong crossed the river, Mewa Khola
had already been a toponym. Although Mudenchhong
Samba's Mikwa Khola is a historical event in the
genealogy, the Mewa Khola river is already known as
Mewa Khola is proven.
Which king or dynasty the name Mewa Khola
belongs to remains unaddressed. So, how did Mewa
Khola's toponyms survive before Limbuwan state in the
sixth century? While looking for an answer to that
question, a Kirat legend and the Kirat tribe's genealogy
show the knot. It is conceivable that Mewa Khola is
named after Kirat legend's Mewahang. Mewa Khola is,
without a doubt, a toponym of Mewahang.
A Kirat Rai folklore
As stated in Kirat folklore (Rai, 2005), one of the
descendants of Rodu Kirat, Khambuhang, and
Mewahang left Baraha Kshetra and rose towards the
Tamber river. They were armed with bows and arrows.
They also brought their goats. Khambuhang was the
first to set out. When he stood up, he came to a halt in
Kholung (Khowalung), and the road was blocked.
Khambuhang requested that Kholung Dev let me go
first. Kholung warned him not to let go. Khambuhang
took a look around and noticed a bird in a tree. The
Nawa Raj Subba; IAR J Huma Soc Sci; Vol-2, Iss- 5 (Sept-Oct, 2021): 1-6
3
archer shot the same bird and gave it to Kholung.
Kholung then cleared the path to Khambuhang to move
forward.
Later, Mewahang arrived, having been led there by
his brother. In the same way, Kholung Dev obstructed
him. "Brother!" he exclaimed to his brother. How did
you do it? Please tell me how to get there. Brother
Khambuhang was afraid that if his younger brother
Mewahang arrived, his place would be taken away from
him. His heart was overflowing with sin. He lied to his
brother instead of telling him the truth. He told his
brother that he had severed his youngest disciple's little
finger and offered it to Kholung Dev (God). The brother
took his brother's words seriously. Brother Mewahang,
on the advice of his brother Khambuhang, severed his
pregnant younger sister's little finger and offered it to
Kholung Dev. A lot of blood flowed from her sister's
hand after she cut her finger. The goat began to lick the
blood from her hand. The sister died as a result of
severe bleeding. Mewahang and her children decided
not to eat goat meat again after the goat licked her
sister's blood. Even today, some Kirat refuse to
consume goat meat.
Mewahang was heartbroken by his sister's death,
and when he discovered the truth, he was furious with
his brother. He then proceeded to the mouth of the Arun
River. He traveled to Tibet and stayed for a while.
Mewahang spotted a deer near the base of Mount
Geljumma. He fell into Kirat territory while hunting
deer. He arrived in Bhojpur via Arun, Varun, and
Sankhuwasabha. According to a Kirat legend, this
Shilichung now belongs to the Bhojpur district of
Nepal.
The above folktale is a popular one in Kirat Rai.
According to this story, Arun, Varun, and Mewa
Khola's headhunt for Mewahang is the same area, so the
name Mewa Khola is derived from the name of
Mewahang mentioned in folklore. Tungdunge
Mundhum of Samba also claims that the Arun-Barun
region was Kirat's playground at the time. Rodu Kirat's
genealogy proved the hypothesis that Mewahang
survived Mewa Khola (Thomrom, 2001). The Kirat
Rodu genealogy confirms that Khambuhang (the elder),
Mewahang (the middle), and Metnahang Limbu (the
third/younger) are brothers of the Kirat dynasty.
In line with the Kirat genealogy (2001), numerous
Rai came from Khambuhang, including present-day
Chamling and Bantawa, and several Rai. Mewahang
children grew up to become Mewahang, Lohorung,
Yamphu, Yakkha, and Athpare Rai. Metnahang is the
third Rodu Kirat brother who gave rise to Limbu,
according to the Rodu Kirat genealogy. Sunuwar
descended from the fourth Anglewa, and Dhimal,
Meche, and Nāga descended from the fifth-youngest
brother Merati (Thomrom, 2001). As a result, because
Mewahang is an ancient ancestor, his descendants
Lohorung, Yakkha, Mewahang are now spread
throughout the Arun-Varun, Mewa Khola area. In the
coinage, Mewa Khola is the name associated with
Limbu's senior brother Kirat Mewahang. By including
Mewahang's name, the Kirat genealogy supports the
idea that the river's name has been a toponym to Mewa
Khola.
Mundhum is A Folk Song and Traditional
Knowledge
Mundhum is a type of folklore. Folklore is a term
that also indicates the science of folklore in English.
Folklore planted on a specific occurrence. Folklore,
according to scholars, was created to convey history,
facts, and positive messages. Folklore is a scientific
discipline that studies the origin, decoration, and intent
of folklore (Smith & Buxton, nd). It is a set of spiritual,
moral, social, political, and economic values and beliefs
that are allegorical, romantic, and comparative. Folklore
has elements of Folkloric, Functionalist, Structuralist,
and Formalist theory.
Folktale is critical to give the story a rooted meaning
by using a memorable and metaphor. In folklore, the
frog does not jump; instead, it does walk as if it were a
human, and it speaks of stones and trees. As a result, it
is necessary to check the various symbolic meanings
found in folklore. We cannot use it to prove history; it is
only an indication or a foundation, but we must
understand its signs.
Language is contagious, according to well-known
linguist comparative scholars of various languages,
Friedrich Max Muller. He has discovered that the
meaning of a word found in old texts has recently
changed. He identified that the same word could have
different meanings in different contexts (MaxMuller,
1988). A simple example of a word's meaning is the
Nepali word 'oil,' which was initially understood only to
mean mustard oil, now means petrol and inedible oil.
Semantics may also be meaningful. 'Someone ate
Siltimmur', such as, which means that someone died.
Although people eat Siltimmur as pickled, it also makes
medicine for humans and animals. Instead of food or
medication, the indirect literal meaning relates to death.
When a folktale communicates, another challenge is
there in communication-medium-recipient cycles
arising from principles obstacle (Noise) occurs (Burnett
& Dollar, 1989). We all know how much something
becomes crooked or comes different when something is
said in the beginning when something happens in the
field. The author creates an unforgettable folktale
(Thompson, 2017). People easily forget things like a
river flowing or shouting. But the story of a river
talking like a human being is remembered. People do
not forget what the mountains, sea, stars, sun, and moon
have to say something like a human being. As a result,
these are well-known folklore characters. The
researcher must exercise extreme caution when
Nawa Raj Subba; IAR J Huma Soc Sci; Vol-2, Iss- 5 (Sept-Oct, 2021): 1-6
4
determining the meaning of any folklore character or
object. One needs aware of the situation that may arise
from information communication barriers and exercise
caution. This author has paid close attention to the
characteristics and ideals of folklore stated above.
Kirat Dynasties Include Khambuhang, Mewahang,
and Metnahang
An outline of relation is depicted in the Kirat
genealogy. Are they the same mother's or father's
children? That is not the correct way to understand it.
To understand the genealogy's chain of siblings, one
must first go back to mythological and historical times.
They have drawn Non-ethnic people to their lineage in
ancient times; such children known as adopted
members or Manasputra or Misalbhai. Adopted member
is also the clan's leader (Plukker & Veldhuijzen, 1993).
Children of the same father are not the only siblings in
the Kirat genealogy. There is also the work of creating
adopted brothers or incorporating them into the family.
The genealogy refers to it as 'Misalbhai.'
Figure 1. Kirat Dynasty in Mewa Khola, Kirat Region
Figure 1 depicts Khambuhang developed Rai, the
oldest brother in the Kirat region, Mewa Khola.
Likewise, Mewahang, the middle brother continued as
Lohorung, Yamphu, Yakkha, and Athpare. Metnahang
was the youngest of them all. From him, the Limbu
family grew in the area (Thomrom, 2001). Kirat
genealogy gives Lohorung and Yakkha in the Arun
Barun zone, demonstrates the existence of Mewahang.
Mundhum is one of the reliable bases for the view.
Lohorung, Yamfu, Yakkha, and Athpare are family
members of Mewahang ethnic groups. Mewahang had
already named the area Mewa Khola before Metnahang,
Limbu ancestor arrived.
Khambuhang and Mewahang may or could not be
the same father's children. Genealogy involves a large
family or group. An elder brother comes first in a
territory in folklore, followed by a younger brother who
comes later. The elder brother, middle brother, and
youngest brother shown in the fable and genealogy
above could be the sequential arrival in the territory
from the same dynasty or else. More likely, the first to
arrive at a place became an elder brother. Genealogy
symbolically picks up on ancient characters.
Khambuhang, also known as Khambongba or
Bhumiputra, is the Ganges Kashi dynasty or Kashigotra
(Chemjong, 2003b). Folklore has it that they were the
first to arrive in the Mewa Khola Kirat region. The
Kirat genealogy also supports this proof. The study of
linguistic genetics also backed the theory of the origin,
distribution, and transport of the Kirat Limbu language,
Tibeto-Burmese language family (Van Driem, 2005).
Samba Mundhums suggest Mewa Khola
Samba's Pong mundhum, Mangenna mundhum, and
Tungdunge mundhum show that their ancestors came
Mewa Khola from Mechi, Koshi, Tama Koshi, and Sun
Koshi. They entered the Himalayas via the Koshi
Baraha Kshetra route. Samba's Tungdunge ancestor also
traveled to Mewa Khola in Taplejung's northern region
via Dhankuta, Terhathum, and Arun-Varun of
Sankhuwasabha. In Mewa Khola, Sulungden Samba
greeted and honored him. Mundhums record Mewa
Khola as an ancestral site of the Samba clan
(ChongbangSamba, 2009). There is no Mikwa/Mikhwa
Khola mentioned in any Samba Mundhum. According
to the facts and figures of Kirat and Mundhum's history,
the name of the river flowing in the Samba-dominated
area is the Mewa Khola.
Mewa Khola is an ancient toponym that appears in
folklore and historical accounts. Replacing a toponym
has a biased strategic obligation to serve a political
purpose. However, Limbu, who appreciates mundhum,
has overlooked the Mewa Khola's altered toponymy.
Historical Background
In this context, Yalumba, the first monarch of the
Kirat dynasty, conquered the Kathmandu Valley was
from the Ganges plain via Simangarh in the year BC
(Chemjong, 2003a). The Kirat dynasty has a history of
invading the Himalayas via Chittaurgarh, Mewargarh
(Rajasthan, India), via Simangarh (Parsa, Nepal), and
occupying many titles from the Eastern to Western
Himalayan belt of Nepal (Chemjong, 2003b).
Mewahang must have entered Kirat Pradesh somewhere
between the first and fifth centuries AD in this context.
Nawa Raj Subba; IAR J Huma Soc Sci; Vol-2, Iss- 5 (Sept-Oct, 2021): 1-6
5
Based on his authority and influence, the author claims,
the area where he lived became a toponym, the Mewa
Khola.
A Kirat Sen author Chobegu Limbu claims that after
the Kushan invasion in India, Nāga, Sen, and Licchavi
from India ran away and entered the Kirat country
around 89 AD (SenChobegu, 2007). Indian author has
also mentioned it. Following the Kusan invasion of
India in 340-455, the Huns, Sen, and Licchavi crossed
the Himalayas and became the Kirat, Limbu (Pandeya,
2013). According to historian Iman Singh Chemjong,
in the sixth century AD, ten Limbu states were formed.
It shows that before ten Limbuwan formations in the
sixth century, there was Mewa Khola Toponym already
established. As a result, between the first and fifth
centuries, the Mewahang created the toponym Mewa
Khola.
In consonance with Kirat legend, Mewahang visited
the area, and afterward, it was the toponym for him.
Curiosity about who these Mewahangs are may arise.
This author speculates and debates about members of
the royal family and the Kirat dynasty of Mewargarh
and Chittaurgarh in Rajasthan, India's Ganges plain
(LingdenLimbu, 2010). His people may have penetrated
the Himalayan region between the first and fifth
centuries to avoid Kusan or other external invasions or
disasters. Based on historical facts and folklore,
residents of Mewargarh that the royal family and their
adherents founded Mewahang and toponym Mewa
Khola in Kirat Pradesh.
Linguistics Reference
Linguist Michailovsky compared Kirat Languages
Hayu, Bahing, Thulung, Wambule, Khaling, Kulung,
Chamling, Bantawa, Athpare, Chhintang, Belhare,
Yamphu, and Yakkha, including Temberkhole Limbu
Mewahang dialect. He has examined the Tamberkhole
vertical marking system's five directional and locative
terms. He has discovered that the other Kirat languages
have cognates in each other (Michailovosky, 2015). The
toponym and Limbu Temberkhole Mewahang dialect
are the sign of the lineage of Mewahang, as
demonstrated by this linguistic evidence.
CONCLUSION
Mewakhola is a historical river in the Taplejung
district of the eastern Himalayas in Nepal. The name of
this region is Mewa Khola, which is from the name of
this river. Mewa Khola had named before the Ten
Limbuwan formation in the sixth century, according to
historical evidence. The Mundhums of Kirat Samba
traces their ancestry back to Mewa Khola Lingthang
Yak. The Mewahangs of the pre-Limbu generation had
toponym the river and area, according to the Samba
mundhum, legend, and history. On the same basis, the
name of this river and region became Mewa Khola.
Based on historical sources, groups from Mewargarh,
Rajasthan, India, have come as Mewahang in the Pre-
Mewa Khola Kirat region. During the Kusan invasion
in the first to the fifth century, the Kirat dynasty Hun,
Sen, and Licchavi reached the Himalayas from India.
Hun, Sen, and Licchavi became Kirat and Limbu after
entering the Himalayas. One of the royal families
reached the Pre-Mewa Khola and Tamber Khola Kirat
territory via Koshi Baraha Kshetra. These Hun, Sen,
and Licchavi of Mewar became Mewahang. It is safe to
say that the river and the area's toponym, Mewa Khola,
had been preserved. Limbu is a Kirat dynasty
Metnahang's children. Mewahang's next generation is
still found established in that place.
Now, the toponym Mewa Khola had transformed to
Mikwa/Mikhwa Khola by Limbu speakers in the area.
The Limbuwan's political movement and Kirat
Yakthung Chulung's strategical awareness campaign
have contributed to the federalism with toponyms that
have appeared in Nepal's political transition. The
history of Mawarong, the ruler of Tibet who invaded
Nepal in the 7th century, does associate with the Mikwa
Khola attempt. His ally Munahang Samba's legend has
a role in the base of this toponym move. Mudenchhong
Samba is Munahang's offspring. The tears of
Munahang's followers streamed from Tibet to
Taplejung through Mewa Khola, which had inspired to
coinage the river Mikwa Khola or River of Tears. The
successors of his brother Metnahang Limbu contested
Mewahang of the Kirat dynasty's toponym after a long
time. Mewahang's Mewa Khola, however, has a long
history documented and is well-known in Kirat
Mundhum.
History and documents have proven the toponym
Mewa Khola. Kirat Mundhum and even legend have
backed it up. Curbing toponyms means ignoring and
misinterpreting history and Mundhum. We should not
erase the historical idol and toponym obfuscated. That
history will be acceptable if the ruler does creative work
and sets up a reputation for people.
Acknowledgments
I extend my gratitude to the Kirat Samba study's
participants, questioners, and collectors. Various
scholars' books and papers have made extensive
contributions to the article's review and analysis.
Thanks also to all the contributors.
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Book
Full-text available
Tungdunge Mundhum is a cultural heritage of the Kirat Limbu community. It is an ancestral worship in the Kirat community, especially of the Samba clan. It can be called a mythology. This study aims to look scientifically at the knowledge, values , and beliefs hidden within the civilization. In this book, there is a task to find the story in the historical background. Here, the narrative is analyzed based on evidence and theory. The description is brought to a logical conclusion on the theoretical ground of the socio-biological model. Tungdunge Mundhum, a cultural mythology, should not be limited to a tradition. Thus, an attempt has been made to understand it from an anthropological point of view through the study. A preliminary review of this research has been published as a booklet and article, which is found to be read with interest by the reader. This book is more detailed on the mythology belonging Kirat-Sen-Samba clan. History and genealogy indicate that the history of the Samba clan evolved with the Kirat-Sen-Samba lineage. This Mundhum is also found to be supportive of the historical facts. The study concentrated on that evidence. This research work will be helpful to the researcher as it has been analyzed and synthesized by various evidences. It includes an ethnographic base, genealogy, and different perspectives of Kirat Limbu communities.
Business Communication: Strategies for Success
  • M J Burnett
  • A Dollar
Burnett, M.J., & Dollar, A. (1989). Business Communication: Strategies for Success. Houston, Texas: Dane.
Biographies of Words and the Home of the Aryas
  • F Maxmüller
F. MaxMüller, F. (1888). Biographies of Words and the Home of the Aryas. Kessinger Publishing reprint, 2004, p.120
Notice Board from Kirat Yakthung Chumlung's website, Lalitpur Nepal
  • Kyc
KYC. (2021). Notice Board from Kirat Yakthung Chumlung's website, Lalitpur Nepal. Retrieved August 16, 2021, from https://www.chumlung.org.np/article-b2pWkQ==
Kirateswar Setchhene Senehang Lingden Itihas Tatha Bamsawali
  • R Lingden Limbu
Lingden Limbu, R. (2010). Kirateswar Setchhene Senehang Lingden Itihas Tatha Bamsawali. Kathmandu, K.S.S.I.T.B. Prakashan Samiti.
On Limbu directionals and locative expressions. Language and Culture in Northeast India and beyond
  • B Michailovsky
  • W Mark
  • Stephen Post
  • Morey
Michailovsky, B. (2015). On Limbu directionals and locative expressions. Language and Culture in Northeast India and beyond. (eds.) Mark W. Post, Stephen Morey, Scott DeLancy. Asia-Pacific Linguistics, Canberra ACT 2600, Australia.
Limbuwan Rajya Praptikka Tin Prastav. Jhapa, Sanghiya Limbuwan Parisad
  • S Palungwa
Palungwa, S. (2013). Limbuwan Rajya Praptikka Tin Prastav. Jhapa, Sanghiya Limbuwan Parisad, Kendriya Parisad.
Allied Chambers transliterated Hindi-Hindi-English dictionary. Allied Publishers
  • D F Plukker
  • R Veldhuijzen Van Zanten
Plukker, D.F., & Veldhuijzen van Zanten, R. (1993). Allied Chambers transliterated Hindi-Hindi-English dictionary. Allied Publishers. pp. 988-. ISBN 978-81-86062-10-4. Retrieved July 18, 2021, from http://books.google.com/books?id=_kWROaer5Us C&pg=PA988.
Folk literature. Encyclopedia Britannica
  • S Thompson
Thompson, S. (2017). Folk literature. Encyclopedia Britannica. Retrieved May 2, 2017, from https://www.britannica.com/art/folk-literature.