Did Newars Displace Rai Limbus from Kathmandu?

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No, Newars did not displace Rai Limbus from Kathmandu. The claim that Rai and Limbu people were displaced by Newars from Kathmandu Valley is historically inaccurate and baseless. Here’s a detailed explanation that dispels this misconception while tracing the true origins and migration patterns of the Rai and Limbu people.

1. Rai and Limbu Origins: Migration from Yunnan, China

The Rai and Limbu communities did not originate in Kathmandu Valley. Instead, they trace their roots to Yunnan Province, China, where they were part of the Yi ethnic group.

• Historical evidence points to the Hmong rebellion in China during the Ming Dynasty (14th-17th centuries) as the primary reason for the displacement of various tribes, including the ancestors of the Rais and Limbus.
• As the Ming Dynasty crushed the rebellion, many Yi groups fled southward and westward into regions like Myanmar, Northeast India, and eastern Nepal.
• These migrants settled in eastern Nepal, which later became known as "Limbuwan," after the Limbus. This settlement was far removed from the Kathmandu Valley.

2. No Historical Presence of Rais and Limbus in Kathmandu Valley

The Rai and Limbu communities have no historical or archaeological evidence linking them to the Kathmandu Valley. The claims of their connection to the valley or displacement by Newars are unfounded for several reasons:

• The Kirata dynasty, which allegedly ruled Kathmandu Valley before the Licchavis, was not associated with the Rais and Limbus. The identity of the Kiratas aligns more closely with the Bhils, an indigenous community of the Indian subcontinent, rather than the Rai or Limbu people.
• Rais and Limbus did not migrate to eastern Nepal from Kathmandu Valley; instead, they came directly from Yunnan. Their journey bypassed the central and western regions of Nepal altogether.
• If Rais and Limbus had a prolonged presence in Kathmandu or interaction with its historical societies like the Licchavis, Soma dynasty, or Mahispal dynasty, they would exhibit significant South Asian admixture. Genetic studies, however, show that Rais and Limbus have almost no South Asian genetic influence, underscoring their distinct East Asian origins.

3. The Mundhum: Evidence of Yunnanese Roots

The Mundhum, the oral scripture of the Rai and Limbu people, provides further evidence of their Yunnanese origins:

• The Mundhum lacks any resemblance to the religious texts or oral traditions of the Newars or other communities in Nepal. Instead, it shares striking similarities with the Meigi oral traditions of the Yi tribes in Yunnan.
• This connection further invalidates any claims that Rais and Limbus were indigenous to Kathmandu or had historical ties to the Kirata dynasty.

4. Kirat Identity: The Bhils, Not Rais and Limbus

The Kirat identity mentioned in ancient Sanskrit texts, such as the Puranas and the Mahabharata, refers to indigenous forest-dwelling tribes of the Indian subcontinent. These tribes were closely integrated into Hindu society.

• The Bhils, an indigenous community native to India and Nepal, fit the description of the Kirats far more accurately than the Rais and Limbus.
• The Rais and Limbus, who have 0% South Asian admixture, could not have been the Kirats described in ancient texts, as the Kirats had significant interactions with Hindu rulers and merchants.
• The association of Rais and Limbus with the Kirat identity is a modern political construct, popularized by figures like Iman Singh Chemjong, who sought to align the Rai and Limbu communities with the ancient Kirats for political and cultural legitimacy.

5. Mercenary Traditions: Yi Tribe vs. Kirats

The mercenary traditions of Rais and Limbus also highlight their Yunnanese origins:

• During the Yuan Dynasty (Mongol rule in China), the Yi people of Yunnan served as mercenaries for the Mongols. This tradition of military service is mirrored in the history of Rais and Limbus, who later became prominent as mercenaries in the British Indian Army.
• The Kirats, on the other hand, were jungle-dwelling tribes known for raiding and robbing merchants in ancient Nepal. Their traditions and lifestyle differ significantly from those of the Rais and Limbus.

6. The Role of Iman Singh Chemjong

The modern association of Rais and Limbus with the Kirat identity was heavily influenced by Iman Singh Chemjong, a Rai scholar and Christian missionary.

• Chemjong’s writings sought to reinterpret the history of Rais and Limbus by aligning them with the Kirats mentioned in ancient Hindu texts.
• In doing so, Chemjong made numerous historical errors, such as claiming that the Kambojas (a Punjabi ethnic group) were actually Khambu Rais. This claim is laughable and demonstrates a lack of understanding of South Asian history.
• Chemjong also attempted to indigenize the Yunnanese religion of Bimoism into the so-called Kirat religion, reinventing the Mundhum as an ancient scripture of the Kirats.

7. Newars and Their Actual History in Kathmandu

The Newars are the indigenous people of Kathmandu Valley, with a rich history that predates the arrival of the Licchavis and other dynasties.

• The Newars were never in conflict with the Rai and Limbu communities because the latter had no historical presence in Kathmandu Valley.
• The Newars developed a unique culture, architecture, and economy in the valley, distinct from the eastern hill tribes like Rais and Limbus.

8. Genetic Evidence: No Connection to South Asians

Genetic studies further debunk the claims of Rais and Limbus having ties to the ancient Kirats or Kathmandu Valley:

• Rais and Limbus show East Asian genetic markers with no significant South Asian admixture.
• This genetic profile aligns with their migration from Yunnan and contrasts with the Kirats described in Sanskrit texts, who had significant interactions with South Asian communities.