(Newfih Vijiifina) The Journal Of Newar Studies

Shamkhadhar Siikhwiih (The Famb4r of Sambat )

Number-; NS 1120 Newiih Vijiiiina (The Journal Of Newar Studies) Number -3 112011999-00 Jwajalapti to all of you. Nepal Sambat 1120 is a Editors glorious year for all Nepalese people who have been DayZ R. Shwa demanding for the reinstallation of the national calendar Gaurishankar Maandhar Ph.D of Nepal, called the Nepal Sambat (NS) for the official Advisor use. Finally, after twenty years of struggle, the Nepalese Prof. Todd T. Lewis leaders and scholars realized that the time has come to Graphic Designer recognize the Nepal Sambat. Sudip Shaya Poblisher It is relevant to debrief how the struggle began. The Intematioual Nepa BhZshZ Seva Samiti previous (1960) and the (INBSS) Government ignored many national symbols and Portland, Oregon USA historical achievements of Nepalese people. One of them NepZh P5sH Puchah America was the use of Nepal Sambat and the hgon Branch (the Nepal Bhasha). However, in course of time the Chairperson second amendment of the constitution took place in Dayi R. Shwa Nepal Sambat 11OO (1980), which marks the beginning Members UmZ Shrestha PhD, Gaurishankar Maandhar PhD of a new century. It allowed the Nepalese people to DiwW Mahrajan, Sashindra Vapchirya assemble and organize peaceful rallies and mass Puma BZhZdnr Ranjit meetings. This oppormnity inspired a large number of Regional Representatives people in the valley and to organize a new Eugene, Oregon year rally and deliver the new year's messages to the Binod Kansakir . These activities inspired national Los Angeles feelings among the Nepalese people. Since the political Sarba Shwa, Buddha L. Shwa power of the reactionaries was based on anti-nationalism, San Francisco Rajesh B. Skstha, Nepih Khalah they were alanned by the mass arousal. Despite the North Carolina harassment from the governmenf the celebration of the Devendra Amitya PhD. new year gradually spread to many cities and towns all New Jersey over Nepal. After the adoption of the new constitutionjn Tulsi Mahaijan PhD. 1991, the celebration of new year has been a major V~rginia national event among Newars not only within the Ttibhuvan Tulidhar, Achyut Shrestha Nepal country but also in foreign lands where the Pmf. Tej R. Kansah reside. Since 1992 the new year celebration has been Shanta R. Shwa, L&h R. , Siddhi R. Sh5kya organized in the Washington D.C.by the Nepeh PZsd Indio Puchoh America (NPPA), 'Friendship Society of Nepal' Yogbir Shwa, , West as the day of BhintunH celebration. The first issue of this Ranjana & Rajiva S. Shrestha, "Rachna", , journal was also published on the occasion of Nepal Canada Juhee SuwP, Edmonton Sambat 1117 new year celebration. Australia In this way, the new year celebration with mutual Bimal M% Shrestha, May Jo' Rouke exchange of Bhinmi (Greetings) has become an UnifedKingdom impoarint festival among the Newarpeople. Even thmgh Anil Mk Shwa, Brunel University the Nepal Sambat was started in the pm-Malla period of The Netherlands Nepal, the Newars suppolt this calendar by heart because B%lGopd Shrestha, Leiden it was originated in their own motherland. But due to Mailing Address: New& Vijnina the lack of enough publicity there has been an illusion P.O. Box No. 90581 among other ethnic groups that the Nepal Sambat Portland, Oregon 97290 USA belongs to the Newars only and hence unfairly has been Cover Figure Drawing: Ekirim named as 'NewFui Sambat'. However, this is not the true Source: Swanigah, Kathmandu name. In order to provide a historical evidences on Nepal Sambat, we have included an article in this issue. There are many proofs that have been published in Nepal It would be relevant to cite a remark of a senior and BhHsha but unfortunately not yet published in other native historian of Nepal, Professor Dor Bahadur Bista languages. Due to this language banier other ethnic "Many scholars, foreign and Nepali, have studied the people of Nepal are uninformed about the me facts of Newars, and much has been published concerning them. Nepal Sambat. In this regard, we thank the Government It is natural, therefore, for the most people who have of Nepal headed by the Prime Minister Krishna F'rashad any knowledge of Nepal to have heard or read of Bhattarai for recognizing the founder of Nepal Sambat, Newars. The term Newar itself was derived fmm the Shankhadhar Saw* as a national hero and, thus, name of the Country, or vice versa." ('Peaple of Nepal', fmally justifyjng the slogan 'Nepal Sambat-RaShhiya 2000, Page 17). Sambat'. Due to these achievements this year has It is a fact that if scholars leave out 'studies of become the year of victny for the entire Nepalese who Newars' it would be an incomplete study of Nepal. The boast on their rich heritage and nationality. It is time to Newars are inseparable entity of Nepal. However, Newar vow Shankhadhar for his good cause in beginning the have been facing the exploitation in every field by the Nepal Sambat 1120 years ago by making the entire so called dominant pupwho has very low profile of people of Nepal free from debt. The next step for the culhual and historical linkage to the Nepalese Nepalese people is to publicize materials on Nepal nationality. This has lead to expression of Sambat and Shankhadhar thmngh the government media dissatisfaction that breaks out from time to time. Even and to begin to use Nepal Sambat as the official though the Newars are exploited by the so called calendar. authoritative bodies their dedication to preserve the Turning to the dark side, this year has also brought a cultural heritage is highly applauded around the world. hurricane to the lovers of several mother tongues of While stepping into the new millennium the Newars Nepal. In this year the issued a cannot bear further exploitation. They are demand'ig writ of certiolari on June 1, 1999 which invalidated the their lights for Wig a free modem human. One of the decisions made by a number of local bodies to introduce missions of this journal is to provide as much Nepal Bhiigi and Maithili as official languages for using information as possible on Newar studies fium the within their jurisdiction along with Nepali. This various resources. In this issue we have included quite decision concluded a two year court case, but the some materials coUected with the help of many native Kathmandu streets wimessed huge protests and rallies. and foreign scholars and library resources. We believe This verdict was a big blow to Newars in the modem that it would be beneficial to all people who eagetly . The Newars are never against the wish to see resources on Newar Studies. As usual, we 'RaStra BhgZ. They suppo~tpreserving other ethnic have received a lot of help and support fmm several . The Supreme court verdict has been individuals and institutions to keep this journal going condemned by several social organizations. They have in a the right direction. published protest statements not only in Nepal but also Finally, we would like to thank Shashindra in the foreign countries. In Kathmandu, an activist's Bajracharya, Rama Bajracharya, in Portland and Raj organization named 'The Nepal Bhrisd Sangharsa Shyasya from JwajalapZ networks, Kashinath Tamot Samifi' called for 'Nepal Bandha' by stopping the and Bimala Dhungelfrom Central Depment of Nepal regular business, transportation, staying absent in the Bhasha, in Kathmandu, for their enthusiastic offices, and so on for one day. Definitely the impact of cooperation in bringing this issue of the journal to your bandha was successful, however, the verdict was not hand. We would like to also express our hearty over tumed. As a gesture of protest against the supreme greetings and wish you NhudcfyE Bhinru~and Subwe court verdict, this journal rejects the inclusion of Nepali (thank you) for your support in keeping this journal language articles in this issue. alive. (Newiih Vijiiiina) The Journal Of Newar Studies Number 3

Contents English Editorial...... 00 Historical Evidence on Nepal Sambat...... Bhuwan La1 . 01 Shankhadhar Sh2hwS :The Founder of the Nepa, ...... Suresh Manandhar ..... 07 Shared Words, Shared History ? A Case of Thangmi and Late Classical Newar ...... Mark Turin ...... 09 Obituary .- - KZnchhi Buddha ...... 18 .- - Divyavajra Vajracharya ...... 19 . . - - Vijaya Bahadur Malla ...... 21 Bibliography On Newar Studies: Section I Language and Literature ...... 22 Section 11 History, Culture, ,Society etc...... 32 Section 111 Masters Theses In Nepal BhSlshi ...... , Conference Paper Abstracts and Titles ...... 47 Questions and Answers ...... 55 Miscellaneous Second National Conventional of New& De Dabuh ...... 56 New Syllabus on Nepal Bhasha Studies ...... 57 Ne~ali ...... 58

Nepal Bhashii Fwlem m...... : ...... 59 m$*' ...... 60 'hiv: (q mdjtwfb ~4 H)...... ,...... m...... 64 eQTq& f%Tg * m g+bT.-R.u ...... ,.. mTdw5 9.5...... 71 Members and Subscribers' Directory ...... 74 Suggestions, Comments, Concerns and Appreciations...... 78 . . Membership Application ...... , ...... 79

Historical Evidence on Nepal Sambat

Bhuwan La1 Pradhan Kathrnandu

On the basis ofpoor evidence many scholars, non-governmental, public, and social organizations have attempted to devalue the importance of Nepil Sambat, the original calender of Nepal. The Departmeni of communication of His Majesty 'S Government has also disillusioned many foreign writers, institutions, and generalpublic by using the term "Newiri' instead of 'Nepril Sambal 'and 'Nepal Bhrishri'.

This paper presents some historical Anandadeva-111 evidences on the Nepsl Sambat (NS). In The third Anandadeva ruled Nepal Valley in relation to the origin of the Nepd Sambat, King NS 428-440 (1308-20 AD). He is a son of Anandadev's name appears in several historical Bhimdeva who belonged to the period. In this context, I have identified three of the eastern region. Kings with the name Anandadeva in the history During the period 736-73 AD, the King of Nepal. Shankharddeva was ruling the Patan region. He built a town named 'PurnZvati' in current Anandadeva-I Indrachowk area. His son Bardhaman extend- He was a brother of a Lichhavi King ed the area of the town. After this, the names of Jayadeva of Lalitapur and reigned the kingdom the Kings in the Nepal valley are inconsis-tent. from the eastern region. He built the Kingdom However, it is clear in many contexts that the of by combining several surrounding King Rudradeva defeated several kings on fpur localities in the year ~ikramSambat (VS) 936 border points (BhZnjyGngs) and ruled the Nepal (879-880 AD.) As it has been mentioned in Valley. Since he had no son to succeed his several Va@valis including the GopZlrZj throne, he picked one of the descendants of the VamsZvali, RZjbhog MC16 Vamsrlvali, and the Lichhavi dynasty and declared him successor of Keshar Library VamsZvali, the King Ananda- his throne. This is how Jaya- III became deva-I was ruling the Kingdom of Bhaktapur King of the region. In the VumsZvali, the King when the Nepal Sambat was established. of Bhaktapur Ananda-deva-I has been recognized as the brother of Jayadeva and son of BalarJunadeva. This relationship is still Anandadeva-I1 unclear. In the Valley, when Jayadeva was on He was the second son of the King the hone he had built another Kingdom & the Nnsinghdeva and his dynasty has not been eastern region and handed over to his brother determined by the historians yet. However, his Anandadeva-I. According to Keshar Library name appears in many inscriptions showing his VamsZvali, Anandadeva-I was not ready to ruling period between NS 267- 287( 1147-1 167 undertake the charge of the eastern region. So, AD). It is still a matter of research. he himself built another kingdom and named it "Bhaktapui' in 930 VS (873 AD) MZgha N&h Vijririna No. 3 Pradhan/Historical Evidence ... 1 Krishna Pratipadii on Monday. the king Righavadeva ruled the country for 53 to 63 years; is a remarkable and considerable Riighavadeva period in the ancient history of Nepal. It was On the other side in Kintipur, when already 107 years since the Nepal Sambat was Purnivati (current Indra Chowk region) was in originated in the fust half of the King Righava the jurisdiction of Patan kingdom, Blilirjuna Deva's period that includes Vikramadeva, succeeded to Jayadeva. He was then succeeded Narendradeva and Gunakamadeva's ruling by Manadeva IV. Manadeva 1V ruled both of period in the Nepal Valley. In total, the four the regions for three and half years and was kings ruled for 123 years as follows: succeeded by Rsghavadeva. According to the Raghavadeva: 63 years available sources, the year 301 (VS 633 and Bhadeva g Y- Narendradeva 6 Months AD 576) found in inscriptions confis the Gumak2madeva 51 Years Manadeva Sambat. It was in use at that time. So the mention of the year 301 equals to 866 AD. It is illustrated in a diagram as follows: In one of the inscriptions, Minadeva was recognized as the Gaddinasina ( a successor of Jayadeva III Anandadeva throne) ( see note A) in a religious verse and ( Patan- Pumsvati) (BhaktapW mentioned the Manadeva Sambat 304. I ( 930 VS) B&%junadeva I After the king Manadeva-IV, Viknmadeva I I became the king of Purnivati . In this context, it Minadeva-N Vikramadeva can be assumed that the king Righavadeva ( Patan + Pumivati) (Pumsvati) handed over the throne to him (Vikramadeva). I After him (Riighavadeva,) the king Narendra Raghavadeva deva (In) took over sovereignty of the (Patan+ .....) I kingdom. in addition, thee more kings by name I___ I I Narendradeva in the history possibly existed. I I One of them ruled only for a few years, and Narendradeva, Gunakhadeva then Gunakimadeva became the king of the (Pumavati) (Pumivati)+ ... Until NS 107 region. But he ruled for 51 years and maintained several VamsZvalis, inscriptions, texts etc. This proves that the king Righavadeva Samkhadhara Siikhawiila ruled the Patan region for 63 years. On the Other hand, it has been mentioned several times Regarding the Nepal Sambat there are many in VaqrTvali that the King Gunakhadeva was references available in the GopZlrZjvamsZvali, the founder of the present Kingdom of RZj ,bhogmZlf and Keshar Library etc. as Kathmandu (Kintipur). A stone inscriptions follows: (1) found in Patan mentions this fact as follows: "Tho Anandadevqyci dtijun niguu shaharae bhog shreernriNi golake ... abhilekha sangrahah hhlign 9 ydnE nvongulin nepdyci vd16 Icigdye vanii: ana nhiipci NS 107. gii jaka duugulii ugu shahar yara khwopa (Bhakfapur) nci tayd riijya ydla ..." This inscription can be assumed to be written "Since Anandadeva's brother has been dig in the second half of his ruling period in the in two regions (Patan and Pumivati) he Kingdom. The available sources support that Newah VijEdna No. 3 Pradhan/Historical Evidence ... 2 combined western villages into one unit and manaye khd wee ka n'riye !an ana chwopin pandit jyoris tayegu Dhriptr: kathan nepriyri zakala janat6y6 named the town Bhaktapur as his own tyri~apulrih sambat hii keta jujunripa ujan phwona . kingdom." thukathan sakala neprimiyi tyrisri pulri: kaligata 3981 (2) "Amnda devan bi.sri. 930 mrigha kriina wa .. Srikye 8002 p6khe nepal sambat 1 nhydke jy6 pratipadri sombrir kunu khopaye tak2 rrijya kayri 20 don jula. thukathan juju prikhen ugu sambat chhyayeke biyih tadhangu nri kame yrira shamkha yri lohan yi raka rrijya yira " "Anandadeva extended his region up to murri yrira dyayri iti lukhZy6 nhyane thripanri nan yrita. pashupati nitha yri param bhakio Bhaktapur and ruled the kingdom for 20 years" juugulin anayi briga n~atikhushi sirhaye he manta .... " Similarly, a following passage is also "Whereas in Kantipur, Shankadhar was filled available in the. vamsZbvali: with joy seeing the sand turned into gold after (3)" ukhe lalita panan shaharaye man deva yri ktiye four days ... being an intelligent and religious rrighava deva juju jula ..... rhugu he ilya khwopqye rinanda deva rrijya yrinri maongu ilaya khwopaye person he thought of what to do with so much ...rhwnnrnha chamha jarishi--- ohi lun ,juiw suvarna of wealth, and planned extraordinary contribu- yoga .... bhorw yrita bhadramari va vishnu mati~ri tions to the society ... by doing this, he can earn samgam lakhu firtha (lun khu) rirtha) ye vanri: phi ko name and good will for the next life,.,.,.as biya wairhongu ilaya krintipuray chwomha sun to chhamha Shankha( Dhar) nri rimh ha srikhwri: dh5:mha advised by many astrologers he decided rhhamha jyripun( Snddha Jati) khanri: ...... dakwo appeal to the king and requested to relieve bhari~riyito heka: thuikri lobha lrilarhaye lriki: da!m,on every individual of the entire Kingdom from phi tha:gu rhhen yankala ...... " debt. In this way, he paid off all the debt for the "Anandadeva, the son Manadeva became people in the year Kaligat sambat 3981.. the King in Lalita~attana(Patan) At the same time, Sambat 8002 and resumed the Nepal in Khwopa (Bhaktapur) one of the astrologers. . sambat 1. similarly the ~i~~also became had came up with a calculation of an auspicious famous by granting him the beginning of the time, during which the sand that in the new calender (Sambat). shqkhadhar's stone Junction of the rivers Bhadrarnati and statue was installed in front of the southemgate Visnumati would tum'into golden sand ...... A of Pashupati shrine. Being a very devoted man named Sharflka (Dhar) JySpu caste to Lord Pashupatinath he renowned his lie in (farmer), saw people can~ing sand the BSgmati river side near the holy shrine of Bhaktapur. He convinced them to sell the sand pashupati7 for him with great pacification ... and took the I, such a way, a story of beginning ~~~~l sand to his home." Sambat during the reign of the Kings Ragha- (4) "ukhe ugu phi suvama murhuta bii vadeva and Anandadeva can be found in the dhunkugulin lun juyri mawala ..... " VagZvalis. It is also clearly mentioned that the "On the other side (in Bhaktapw) the sand calendar is known as *he '~~~~lSambat' or was not into gold because it was taken 'Ncpali Sambat'. Since the calendar was started after the calculated time." by Sharpkhadhar it is clearly written that (5) "ukhe k2niipure lhwo dinyripyanhu lip6 munki g4Sham-khadhar k,.ita ~~~ci[sarnbat~, in ra:gu phi swo: won balay tasaknn laye trila .... Vamsr?valis. There is no reason to reject the shaqkha tasaknn jyrin.vrini dhannarmri jugulin wan bichri "rim .... a: wa Iun ... sridhriran manukhan .yriye . existence of the Nepal Sambat. maphaigu dharmaye jyriye chyalaye .. gugu jyriye wa It is possible to say the water flowing down dhana kharcha yanri: lokaye rahdhangu nri from the foot hills of the malaya could be a paralokoye tadhangu punya kame yriye phai . thukarhan mixed with gold particles and it is undeniable Newrih Vijiirina No. 3 Pradhan/HistoricaI Evidence ... 3 that shamkhadhar suddenly became rich by come across the names SrSkhawGZa, or scikhwcih collecting golden sand. Logistically speaking, or scikha wCla in the VansEvalis. In addition to the historical event of starting the Nepal Sambat the name shamkhadhar, the word scikhwcila is in the year 304 Manadeva Sambat and ruling of also used in many contexts. It was a tradition the region by the king Anandadeva-I in of Lhishi merchants that a designated section Bhaktapux and the King Raghavadeva in Patan of residence is called 'Srikha kothd' where rnon- and F'umivati is not beyond reality. As etary business is taken place. In Bhaktapur, described earlier, there were three kings in KwCtha chhen tole a location, is still called Patan and F'umivati. In Bhaktapur, Ananda- Scikha Kothd. deva-I himself was in the throne for 29 years. The word phani (room) where the king was The King Jayadeva EI died immediately after he locked up, still exists in Bhaktapur, and it is handed over the Bhaktapur region to his brother called SrTKha KothC(Vajracharya NS109911979 Anandadeva-I. It is not unrealistic that Kantipur AD). The business of transition by lending and was ruled by three kings while the Bhaktapur borrowing money is also called 'Skha' in region was under the rule of the King . In that room, where merchants loan Anandadeva-I. For instance, in the year 1938 - money to the kings is still called Gkha kothd'. 48 VS there were four Shah Kings, and the Ram Chandm -a's dictionary mentions that forth one is F'rithivi Vu Vihma SWin the sdkha means dhrika, 'list ' roba 'ledger' lenden ' modem history of Nepal. In any respect, the 'Business' etc. Similarly, by analyzing the word King Raghavadeva and Gunakkadeva ruled SCkha wCla it is understood as a person who the region for 63 and 51 years respectively, was deals with monetary accounts. So the person an plausible event. In this way, Anandadeva-I who paid off all the debts of people was ruled the region for quite a long period of time presumably called 'scikhawcila'. The word in Bhaktapur and he handed over the PurnZvati scikha wCla became 'Scikha:' as the rule of region to Viadeva and the Nepal Sambat phonological process in Newar lanwge. was established in the &lier period of the King Hence the word 'Sikha wda' found in Raghavadeva. It was already 107 years of varpcivalis is neither refenkg to / sci / 'cow' Nepal Sambat when Gunakiimadeva's name nor / khwcil 'face' or a cowherd or caste of appeared in the vorpcivalis. cow raiser. In the Samtshipta Gcipcilrcij Furthermore, when Shmadhar of Puma- FarpsEvali, it is written as follows: vati announced the beginning of the Nepal shree righava deva varsa 63 mrisa 6.1/2 shree Sambat, Raghavadeva was king of Patan and pashupati bhaitaraka samvaia sara pmvrifi Fti" Pumivati as well, and Ananda- deva-I was the According to this reference, the founder of King in Bhaktapur. Without king's consent, it the Nepal Sambat is the King Riighavadeva was not possible to make a public announce- himself. However, a misleading passage ment while Purnavati area of Kathmandu was shdwing that the Sambat was offered to under the rule of Righava- deva. This is how it Pashupati Nith by king Raghavadeva is also can be proved that the Nepal Sambat was found as follows : established during the reign of the King " juju shree righdeva bhoga var? 63 mrisa 6 Raghavadeva. shree pasupati bhaitarake yita sambaia sara SiikhwSlla or Sakhwiih or SiikhaWila dechhcila " ' King Righavadeva who ruled the kingdom By examining the word 'SCkhawcila' we Newr?h Vijirina No. 3 Pradhan/HistoricalEvidence ... 4 for 63 years and 6 months had offered the 3. Saka rij V- 1326 sambat (Calender) to the lord Pashupatincith.' 4. Manna NepSikZ sarp 524 According to the rules of writing vamrci- Obviously from the above list the sambats valis, name of every king is mentioned and established by the kings are referred by the term number of years ruling the kingdom including 'R6ja' whereas in Nepal Sambat the word good deeds of his period. Therefore, in the 'raja' is dropped. A question may arise he^ va~&ali,mentioned above, only a section of a that why the phrase 'Manna' is used instead of passive sentence written in is readable 'Rfija' as in 'shree manna nepcilikZ ' Shree Pasupatinaath ycita .... sambat When people of Nepal install inscriptions dechhala'. It is not clear from the sentence who even after 500 years of Nepal Sambat, no one had established the Sambat. So, it is still unclear mentioned the Nepal Sambat was introduced by as to exactly who established the Sambat, the a king. But, now after l l00 years it is futile to king Righava deva or some one else. claim that the sambat was established by King Secondly, sambat sar prabriti: kn'ta' sho- Raghavadeva. uld be 'kriteta' as an agent marker 'by' 'teta '. Moreover, the Nepal sambat was started on However it is written 'kn'ta'. Kachhali thwo or Kartik Sukla Mpada 936 Thirdly, according to several Vamsavali the VS and 802 Saka Sambat or according to Nepal Sambat was founded by Saqkhadhar and Colherm's comparative calculation, it was asked king's permission to establish a new introduced on October 20th 879 AD. Before sambat, and the king had also used the same this the Manadeva Sambat was in use and it sambat. The king asked to install his statue near was introduced on 498 Saka Sambat and it was the shrine of Pashupatincith. This shows that used from the beginning of the Lichhavi period. he was a devotee to the Pasupatinith. So, the The Nepal Sambat was introduced when it phrase 'Shree Pasupatinatha yita ...... sambat was already Manadeva Sambat 304 in the dechhr?la' is clearly referring to shaqkhadhara middle of the year. (see note B) These other two not to the King Righavadeva. However the Sambats originated in Nepal. In the yearms change of new sambat took place in his time. 888 (1768AD) when the Shah King Prithivi- Fouthly, even though the debt was paid off niriyan Shih conquered the Kathmandu by Shankhdhara no public announcement is Valley, Nepal Sambat was in use for official permitted without granting permission from the and non-official purposes. In many of the royal authorities. Therefore, the King Righava western regions, the same Nepal Sambat was deva's name was linked with beginning of the used. Beside this, it was also used by neighbor- new sambat. Since the money was spent by ing countries like and China for sh-adhar the Sambat was written as correspondences. In this regard the historian 'Samkhadhar Knt Nepal Sambat or NepaZi DhanaVajra VajfichSrya writes: Sambat'. 'beoriginal copy of a promised letter to th; King Fifth, According to the Malla period inscrip- Shakri of Kribhre region from An emperor of Ming Dynasty is written in Sanskrit language with the tion (NS 524) found in the Lii Hiti (Golden Ranjana script that stiN mists in the Foreign Minishy Spout) in Patan, four different calenders were indicates the date Nepal Sambat 535. This proves that used in ancient Nepal. not only Nepal Sambat but also Ranjana Scnpt and 1. Sri Kaligata V- 4505 Sanksrit language were known to Chinese Royalties." 2. Sri ViarZj V- 1461 (see Note C)

Newrih VijZrina No. 3 Pradhan/Historicnl Evidence ... 5 In this way, the Sambat that was introduced later. The sambat which was has been use for in the later Lichhavi period was recognized as more than thousand years cannot be renamed the official one by not only kings but as 'Newari Sarnbat'. During the dark period of also by the whole Malla and the early Shah the Ranas, a hick was played to not to pay kings. In addition to the Nepal Sambat, the Saka thirteenth month salary according to Nepal Sambat was used until the King Prithivi Vir Sambat every three years. This was the only Vikram Shah. The gold and silver coins of that reason to recognize the Vikram Sambat by the time used the Saka Sambat in 1833 ( 1968 VS). Nepalese government eight decades ago. In the Saka Sambat year 1825 (1960) the Rana Prime Minister Chandra Shamsher ordered to Notes use the solar based Vikram Sambat ( See note A. raji shree mtin deveprifhu... varshe chaikotfaresyan D) as the official calender and started using it stitagrasatagate .... (keshnra pstakalaya- hasta likhita on copper coins. Since the year 1031 Nepal granrha Sambat (1833 Saka, 1911 AD,1968VS) when B. shakaraj tato paJchtidwasurandhalbitanathii. the King Tribhuvan was ordained the throne, itye te vitammahayam jna yd rdjii kamea tu?n bita ambarrIgni Sri m6na deviibda 'Sesh yuttiWra bita $aka Sarnbat disappeared from the history of ambarrlgni 304 shree miinadevayiibwo prayujymtinci II Nepal. (Dinesh Raj Panta Pumimd Number 36 ) The astrologers who wrote the calender have C. "tibbatyG Stikpmanyu chwomgu astascihairikn used the Nepal Sambat not as a racial calender prajndpiiramittti"- Purnimk Number 30. but as a prestigious calender of Nepal. A list of D. 1. Before the ViSambat came into effect the astrologers and the name used for the Calender Saka Sambat and Viluama Sambat were both used in the are given below: copper wins during the Shaha period. As for instance, the one paisa win of Saka Sambat 1810 and Viha ,4Strologers Name used forNeDa' Sambat 1945 and copper coins that used only Via Pandit Toy%Wath shqkhadharkrila Nepal Sambat Sambats 1948, 1949, 1950 and 1951 has been collected (i? 2027 VS) * Pandit Toy S Wath shqkhadhadaita Nepal Sambat by l3ahadur . (in 2028 VS) 2. We can also fmd use of ViaSambat 1763 Pandit Dikwnith & Nmith Nepala DeSiya Samhat along with Nepal Sambat 826 in an inscription of King Pandit PrZmStha SheNepala Rfva Samba ~h~~~j~&. Pandit Visvarh Shree Nepal DeSiya Sambat

In this way, Nepal Sambat is used in various REFERENCES Patros (classical calenders) written by astrolog- VajGchirya, R. 1099 NS( 1979) Malla km ers indicating its originality. This calender was Baudha Kalskriti ek lhalak ek Samsmarana, never used as the calender for one single ethnic Baudha Darshan Adhyayana Parishad, group, nor any particular region. But it entirely Bhaktapur. related to the . It is also not ~a&hirya, Dhanavajra (nd) "On F'rajn~~,- an imported calender as the Vikram Sambat and Pumimd Vol. 30. Kathmandu. the Saka Sarnbat. It has not been discontinued VamhZya, D.V. and K9Malla. 1985. The Franz yet. When we look back we see Mandev GopBlariijava~iivali.Wiesbaden: Sambat was used and $aka was discontinued in Steiner. Verenkamp, publicly when Nepal Sambat was introduced. The Mandeva sambat was discontinued as well

NewGh Vijiidna No. 3 PradhadHistorical Evidence ... 6 The Founder of the Nepal Sambat Suresh Manandhar Translated by Shashindra Vajrichiirya

The Original article Sunkhodhur Sikhwd ydla R8stri.va Vibhufi Dh8ye dhun~' After declaring S.+hadhm Sjkh~aas a national hero' was published in 'Sandhya Times', Nepal BhBha Daily on Nov. 26, 1999.)

Nepal Sambat 1120 (1999-2000) has been a sambat. This has rendered the slogan unique and a historical year; the initiator of disorientation. It is not clear whether the Nepal Sambat shamadhar Sikhwi was Nepalese government actually recognizes Nepal recognized as the national figure (hero) by the Sambat or only its initiator- smdhar government of Nepal in this year. Whoever and SWwi. whatever political party is in the government, shwadhar's noble deed has been reflected this declaration is an indication of an effort to in the history. He helped the people to be free upheld the democracy in the country. from debts. He did not want to use his wealth However, this declaration is not the first to for himself or his descendants alone but for the recognize shaqkhadhar Sikhw8 as a national well being of his fellow friends and citizens. figure. When he started this new sambat 1120 This is indeed a revolutionary act of Sankha- years ago, the then kings and heads of states dhar Sikhwi. Yet we remember him not for appreciated his contribution and dedicated a this good deed but for the new calender he new sambat (during that time only royal people started on the day when he declared the state could do such a great contribution to the free from debts. In the history, we find many society) to him. Considering this historic heroes who contributed to liberate or help background, it can be concluded that Sham- fellow people but we rarely find such heroes dhar wa? recognized as a national figure at that whose deed has been recognized for a new time too. Hence, this declaration can be calender established in their honor. Shankha- considered a renewal of the historical event of dhar Sikhwi is the only person in such recognition. category. So when we recall Sankhadhar, we think of Nepal Sambat from the bottom of our Shamkhadhar and Nepal Sambat heart. Recognizing Sankhadhar SWwa without Until today the slogan 'Nepal Sumhat giving due recognition to the Nepal Sambat will RGstriya Sumbat'(Nepal Sambat the National be like recognizing BP Koirala without Sambat) was echoing everywhere. The name dgnizing the multi party democracy. BP 'sharpkhadhar' was not included with Nepal Koirala was honored because of his contribu- Sambat. Similarly, when Sh-adhar is tion towards democracy. If we do not appreciate referred, the Nepal Sambat is not mentioned. the democracy, recognition to BP Koirala does Now the government has declared shamkhadhar not have any meaning. Similarly, in a true as a national figure, but without specific sense, an honor to Sankhadhar can be effective mention of the " Nepal Sambat' as the national only after accepting the Nepal Sambat for a Newrih Vijriina No. 3 iManandhar/Shamkhadhar ShEkhwi ... 7 general purpose. So after granting a national evidence as did the Ran%. honor to Sankhadhar, we can now expect the Nepalese govemment to use Nepal Sambat. The Issue of Newars and Others The declaration of Sankhadhar Sawa, a Nepal Sambat as the National Era Nepalese hero, is a moment of joy for all It has been two decades since the movement Nepalese communities. It should not be for recognition of Nepal Sambat started. considered as a matter of pride to Newar and as National honor to Sankhadhar is a result of this a defeat of non-Newars. The people out side of movement and this development can also Newar community can also be proud of its considered as a recognition of Nepal Sambat. In recognition because when Sankhadhar Siikhwi reality, Nepal Sambat is the National Sambat of started this new era 1120 years ago, he did not Nepal. The present Nepalese govemment has discriminate between Newars and non-Newm been a disillusion on this issue. The name to pay off debts. All the suffering citizens got 'Nepal Sambat' is self explanatory that it is an relief from debts. He did not use this new Era of Nepal. In many historical accounts, the Sambat for his own ethnic group but for the Eras used in different countries have been whole nation of 'Nepal'. Hence, there is no named after the rulers of those countries. The ethnic inclination in naming this era. If some Nepal Sambat was founded by a civilian and body says Nepal is confined to Kathmandu used by the public. This is a unique feature of valley only, then we should denounce this as the Nepal Sambat. It is the most accepted form anti national. If out -of-valley people do not find of calendar in the Nepalese society. AU festivals a reason why they should recognize Sankha- are celebrated according to the Nepal Sambat dhar SikhwZ as a national figure (because of calender. Dashiiin and Tihir festivals are also his origin in ) then why celebrated according to this calendar date. The should the valley people recognize King Janak birth date of our king and queen are also and King Ram Shah as national figure who do celebrated according to this calendar. So this not belong to Kathmandu valley? Such type of Sambat cannot be tagged as impractical. From opinions shrink the national integrity. We must the beginning of the history till the regime of denounce such ethnical habed. Chandra Samsher, Nepal's administration had used it as the very useful Calendar for the Further Responsibility country. The only drawback it had was, the This declaration is not the conclusion of the government had to pay 13 months salary to the task. To honor this declaration the govemment employees every three years. The Rani regime should initiate other few agendas. Fit, Nepal was the most repressive, undemocratic and Sambat must be used for general purpose. It brutal ruler era in the Nepalese history. Rinis sh'ould be mentioned in the National media and stopped using this sambat without even the gazettes. Similarly, erecting a statue of scrutinizing the problem. It would not have Sankhadhar, issuing stamps, and introducing happened if the regime were as democratic as the Nepal Sambat and Sankhadhar Saw2in today. So the intellectuals of this democratic textbooks should be considered by the country should not consider this as an govemment. We all look forward to seeing impractical calendar without studying the true these changes in the future.

Newrih Vijiiirna No. 3 Manandhar/ShamMadhar Shrikhnti ... 8 Shared Words, Shared History? The Case of Thangmi and Late Classical Newar

Mark Turin Himalayan Languages Project Leiden University The Netherlands

sizeable Thangmi population. In 1970, the 1.Introduction: Thangmi French linguist Genevii.ve Stein spent upwards Ethnography and Language of a year in remote Thangmi villages in Dolakhi (particularly Alimpu), but she never published Thangmi is a Tibeto-Burman language her findings. Secondary materials on the spoken by upwards of 30,000 people inhabiting Thangmi ethnic group, such as Dor Bahadur the districts of Dolakhi and Sindhupscok in Bista's People of Nepal (1967), Gautarn and centraleastem Nepal. The Nepali name for this Thapa- Tribal Ethnography of Nepal ethnic pup and their language is ThZmi, an (1994), and Marc Gaborieaus Le Nkpal et ses -inspired term which the Thangmi populations (1978) often repeat factually themselves are eager to shake off. Just as incorrect suppositions on the lines of: They Newar scholars have time and time again [Thangmi] number only a few thousand and insisted that they and their language be known practice similar social, religious and economic as Newar and not Newari, so too have customs to the Tamangs (Bista, 1967 119961: culturally-active members of the Thangmi 55). In short, then, when I started fieldwork, community requested that they be referred to by there was a scarcity of published ma_terial. the term Thangmi and not . dealing with Thangmi culture. When I started working on the Thangmi While anthropologists have paid little language four years ago, there was little to go attention to the Thangmi in their ethnographic on. Few scholars had worked in the area, and accounts of Nepal, the same should not be said there was a scarcity of fieldwork-based for linguists. Since the birth of Tibeto-Burman published material on the Thangmi people and linguistics, scholars have been intrigued by the their language. The most notable contributions genetic position of the . A are Father Casper J. Millers Faith-Healers in brief account of the language, written by Sten the Hinzulayu (1979), which offers some solid Konow on the basis of Brain Houghton ethnographic observations on Thangmi Hodgsons fieldwork of 1901, appeared in the shamans; Sueyoshi Toba's unpublished ~in~uisticSurvey of (1909), and almost manuscript entitled Thami-English Dictionary half a century later, Robert Shafer included (lm),a word list based on a few weeks of Thangmi in his own family tree of Titeto- work with Thangmi speakers; and Creighton Burman. In both accounts the conclusion was Peets PhD dissertation from Columbia the same: Thangrni (then Thami) shared a University, Migrution, Culture and Community special and close genetic relationship with (1978), an in-depth study of a village with a Barb (then blown as BhrAmfi), a near-extinct Newrih VijErina No. 3 Rrrin/Shared Words, Shared Hklov?... 9 language spoken in the district of Gorkhi. the Thangmi and Newar of Dolakh5 Despite the scanty empirical basis for this The Thangmi and Newar populations of classification (nine lexical similarities shared by Dolakhti district have been in close cultural the two languages), it appears from more recent contact for some time. The Thangmi origin research (van Driem, forthcoming) that Shafers story (see Turin, 1999b, and Shneiderman & suspicions may indeed have been correct. While Turin, 2000a) features a Newar king who first the Bargm system of verbal agreement has all imprisons a Thangmi man and then later but decayed, the verbal morphology of Thangmi impregnates a Thangmi woman. One of the is complex and reminiscent of the Kiranti male exogamous clans within the Thangmi model. For a fuller discussion of this issue and kinship descent structure is known as roimi rati the data involved, see Turin (1998). or roimi jati, from Thangmi roimi, Newar and After Bark, Thangmis closest genetic Nepali jZt, caste, ethnic group. The story of relatives are the of eastern how the Thangmi ethnic group came to have a Nepal and most probably Newar. Whilst the Newar clan has been fully described in an link between Thangmi and Kiranti is well- earlier article, so suffice it to say that the attested and can be demonstrated through original roimi rati brothers are said to have comparison of the pronominalised verbal royal Newar blood (see Turin & Shneidennan, agreement system, the proposed inclusion of in press). Newar in the MahZkirCnt or Para-Kiranti The above examples demonstrate that the grouping is a contentious and much-debated Thangmi have incorporated the Newar into their point. Newar and foreign scholars alike have own socio-cultural world, as might be expected challenged the hypothesis, arguing that there are of a relatively small, low-status ethnic group insufficient data to prove the point. Over the faced with the dominant Newar culture of the past four years, both in conference papers and area. There are, however, also many examples publications, I have . argued that Thangmi of the more surprising reverse situatiorr in occupies a half-way house between a canonical which the Newar have incorporated the Kiranti-style verbal agreement system and that Thangmi into their social paradigm. The most of the less inflecting Tibeto-Burman languages. notable of these inclusions is the essential role Moreover, I have shown evidence that the the Thangmi play in a number of festivals Thangmi language has a numeral classifier celebrated by the Newar in the bazaar town of system (not a common feature of the Tibeto- Dolakhi. These calendrical festivals, such as Burman languages of Nepal) which is largely khadgajCtrC, the Sword Festival held on the cognate with the numeral classifiers used in the eleventh day of (Nep. Dasai), and Dolakhg dialect of Newar. From this, two key matsyendrunZthjCtrC are explicitly Newar and questions have arisen. First, are the Thangmi are: also celebrated in other Newar-dominant and Newar languages close genetic relatives? areas, such as the Kathmandu valley. In Second, and if not, how can one then explain Dolakhi, however, active participation in the degree of shared lexical items in the two specific rituals by certain members of the languages, and in which direction did this surrounding Thangmi community is required. borrowing take place? Should the Thangmi fail to perform their duties fully, or worse still, not show up at all, the 2.Cultural Interdependence between Newar festival is effectively cancelled. The Newah VijEiina No. 3 Turin/.Shared Words, Shared History? ... 10 precise details of the Thangmi-Newar ritual being approximately 879-1482 AD and Late relationship as outlined above are beyond the being the Newar of 1482-1768 AD. As Tamot scope of the present discussion and will be himself points out, the implications of this published in an article by Shneiderman later this linguistic distinction are important: Jorgensens year. In brief though, the most salient features dictionary is now seen as covering only the Late of Thangmi ritual involvement are twofold. Classical and Early Modem period of the First, ritual offerings and implements must be Newar language (from 1675 AD to 1859 AD). assembled to precise specifications by Thangmi It is likely that Jorgensen was unaware of the villagers and then brought to Dolakhii. Second, existence of an older form of the language, Thangmi shamans and ritual practitioners are namely Early Classical Newar. It is Tamots required to participate in the festivals otherwise well-reasoned assertion that Early Claqsical officiated by Newars. These duties must be Newar exhibits pre-Aryan features which were performed by Thangmi from specific villages: latex replaced by Sanskritic vocabulaq in the the dmiht and Madgajfitrfiduties are perform- Late Classical and Early Modem periods. ed exclusively by Thangmi from the village of At the 9th Seminar of the International Durnko!, while the matsyendranfith jfitrr? Association of Tibetan Studies (IATS) at Leiden involves only Thangmi from the village of University, in June, 2000, Kashinath Tamot Liiplls. This division by village suggests that presented a paper entitled Some Characteristics the imposition of ritual duties in Newar festivals of the Tibeto-Buman Stock of Early Classical may have originated as a form of taxation on the Newari. During his presentation, I was most Thangmi by the local Newar rulers. Whether or interested to find cognates between certain Early not this hypothesis is correct, the required Classical Newar words (to be replaced by presence of the Thangmi has now become Sanskritic loans in Late Classical Newar) and internalised by the Newar of Dolakhi as well, modem Thangmi as spoken in Dolakha and who view the Thangmi as essential to the SindhupUcok. A day after his lecture, Sara efficacy of these rituals. Father Miller describes Shneiderman presented a paper on Thanbi in detail the happenings that led to the Thangmi death rituals. In her handout, Shneidexman had villagers refusal to come play their part in the listed Thangmi ritual words for body parts devikotjztrfi in 1912 AD (1997: 89-93), an which are used exclusively during the death event which is remembered and narrated to this ritual. Over 80% of these words are different day. from those used in daily speech. After her presentation, Tamot approached both Shneider- 3.Classical Newar man and myself and showed us his notations on her handout: many of the ritual words for body Hans Jergensens description of Classical parts in Thangmi were cognate with Early Newar as being simply the language of the Cl&sical Newar. The significance of- this MSS. (1936: 3) has been rightly challenged. As discovery should not be underestimated. Fit the Newar scholar Dr. Kashiath Tamot has and foremost, the discovery lends further repeatedly stressed, Classical Newar is not one credence to the proposed linguistic closeness of uniform language. There are, according to Thangmi and Newar. Whether the similarities Tamot, at least two stages of are due to a great deal of early borrowing (CN), namely Early and Late (2000: 1); Early between the languages or point to a genetic Newih Vijfiina No. 3 TuridShared Words, Shared History? ... 11 relationship remains, of course, the most were then, at a later date, borrowed by Thang- important issue. Dr. Tamot and I are at present mi. Another possibility is that both Thangmi working on a longer article on Early Classical and Late Classical Newar were in contact with Newar and Thangmi cognates, which we hope the same Indic language, and perhaps at even to publish soon. In the remainder of this brief roughly the same time. At any rate, as can be paper, then, I will present the evidence of seen from the examples below, there are quite a cognates between Thangmi and Late Classical number of shared lndic loans for words where Newar, the former data coming from my own one might have expected to find a non-loaned field notes, and the latter from J@rgensensA and native Tibeto-Burman form. Dictionaiy ofthe Classical NewZri. The third and final class of lexical items shared by Thangmi and Late Classical Newar is 4.Thangmi and Late Classical Newar by far the most interesting. In this class we fid Cognates numerous cognates between the languages, few of which are widely attested in other Tibeto- Burman languages. A brief disclaimer at this Shared lexical items between Thangmi and point would be pmdent. Tibeto-Bman Late Classical Newar (the latter being what Jgrgensen refers to as Classical Newiiri) fall historical linguistics is in its infancy when into three classes. The fmt, and perhaps the compared with the wealth of comparative and least spectacular, are those words which are historical scholarship on Indo-European langua- well-attested reflexes of Proto-Tibeto-Burman ges. I have no doubt that some of the lexical roots found across the genetically-related items which I have for the present included in languages of Nepal and the higher . the list of those shared only by Thangmi and The fact that Thangmi and Late Classical Newar Late Classical Newar, may well be reflexes of share these words does nothing more than Proto-Tibeto-Burman elements also found in reconfirm their membership in the Tibeto- other extant Himalayan languages. The preFnt Burman . The second class of article is but an introductory foray into an shared items are Sanskritic loan words which otherwise unknown field, and I do hope that the have entered both Thangmi and Late Classical analysis will be further honed through feedback from scholars and by comments from readers of Newar. Whilst many of the Tibeto-Burrnan languages of Nepal are considerably influenced this journal. I will present the data according to by Indic, the Newar are the sole Tibeto-Burman the three categories I outlined above. First then, the Thangmi and Late Classical people to have adopted both a Sanskrit literary Newar words which are clear reflexes of well- tradition as well as the Indo-Aryan caste system , a result of which is a heavily Sanskritised attested Proto-Tibeto-Burman forms (the latter lexicon. The same cannot be said for the are taken from Benedict, 1972) or clearly Thangmi, however, whose culture continues to co&ate with other extant Tibeto-Burman remain largely distinct from the socially languages of the Himalayas. The reflexes of common Tibeto-Burman proto-foms range dominant ideology of . The most likely explanation for these shared Indic loans is from body parts, animals and food stuffs to verb roots. Reflexes of Proto-Tibeto-Burman that one of the two languages (most probably *S-wa 'tooth' are Thangmi suwa 'tooth' and Newar) loaned words from Sanskrit which Late Classical Neviar wZ 'tooth'; the reflexes of NewZh Vijfiina No. 3 Turin/Shared Words, Shared Efisro~y?... 12 Proto-Tibeto-Burman *kliy 'excrement' are Classical Newar ccl 'a young one' (of animals) Thangmi kili 'excrement' and Late Classical from Proto-Tibeto-Burman *tsa 'child, grand- Newar khi 'excrements; *(g-)yak 'armpit' has child nephewlniece'; Thangmi pisa 'to give reflexes yakho? 'armpit' in Thangmi and yclko (away)' and Late Classical Newar pi-te 'to give 'armpit' in Late Classical Newar; and Proto- away' from Proto-Tibeto-Burman *h&, 'give'; Tibeto-Bman *lak 'arm, hand' has reflexes Thangmi lokw 'to pour' Late Classical Newar la? 'hand, arm' in Thangmi and lcl 'hand, arm' lu- 'to pour' from Proto-Tibeto-Burman *(m- in Late Classical Newar. Common reflexes for )lu(w) 'pour'; Thangmi lupsa 'to sink, to be animal and organic words are as follows: submerged' and Late Classical Newar lop 'to Thangmi naNa 'fish' and Late Classical Newar sink, to be submerged' from Proto-Tibeto- n5 fish from Proto-Tibeto-Burman *Nya 'fish'; Burman *lip and/or *nup-*nip 'sink'; Thangmi Thangmi pya 'pig' and Late Classical Newar saisa 'to know' and Late Classical Newar saya ph5 'hog, boar' from Proto-Tibeto-Burman 'to know, to understand, to be conversant with' *pwuk, 'pig'; Thangmi sek 'fruit', round from Proto-Tibeto-Burman *vey 'know'; and organic object and Late Classical Newar se Thangmi su 'who?' and Late Classical Newar 'fruit, corn, grain' from Proto-Tibeto-Bunnan su 'who? (of persons only)' are cognate with *sey, 'fruit'; and Thangmi chya 'salt' and Late modem written Tibetan su who? (Jaschke 1881 Classical Newar chi 'salt' from Proto-Tibeto- [1990]: 573). The fmal few examples are of Buman *tsu 'salt'. The one notable kinship those Thangmi and Late Classical Newar words term shared by Thangmi and Late Classical which are also cognate with Sampang, a Kiranti Newar, and a reflex of a clear Proto-Tibeto- language spoken in the northeastern quadrant of Burman root is nini 'husband's father, father's Khotiih district. The Sampang data have been sister' in Late Classical Newar and father's provided by RenC Baptist Huysmans. Thangmi sister in Thangmi, from Proto-Tibeto-Burman chusa 'to fasten' and Late Classical Newar *niCv) 'aunt'. Some inanimate nouns with chuyu 'to fasten, to attach' are cognate -with common reflexes are' Thangmi kharou 'door, Sampang chuyma 'to fasten'; Thangmi bok' door-frame' and Late Classical Newar kh5 door corn or rice blossom' and Late Classical Newar from Proto-Tibeto-Buman *m-ka 'door'; bo 'flower' are cognate with Sampang buN Thangmi me 'fire' and Late Classical Newar mi flower, Thangmi meia 'buffalo' and Late - me 'fire' from Proto-Tibeto-Burman *m?, Classical Newar mes 'buffalo' are cognate with fire; Thangmi me-thap 'fireplace' and Late Sampang mesi 'buffalo' and Kulung me:si Classical Newar mi-thap chimney (culli) from 'water buffalo'. Whilst the above examples the hvo Proto-Tibeto-Burman elements *me,v show only that both Thangmi and Late Classical 'fire' and *tap 'fireplace'; Thangmi kham Newar are Tibeto-Burman languages with 'word, tale, story' and Late Classical Newar reflexes of well-attested proto-forms as well as kha 'word, tale, story' from Proto-Tibeto- ckates in extant Tibeto-B-an languages of Burman *ka 'word, speech'; and Thangmi ulam the Himalayas, the reflexes in Thangmi and Late path, road and Late Classical Newar la(m) Classical Newar are often very similar indeed. 'road, way, direction' from Proto-Tibeto- The second set of data contains words Bman *lam 'road, direction'. Common verb which both Thangmi and Late Classical Newar cognates and other grammatical particles are loaned from Indo-Aryan languages and which Thangmi ca 'small, young, diminutive' and Late are strikingly similar. Thangmi aji 'mother-in- Nendh Vijn'dna No. 3 Turiri/.Shared Words, Shared History? ... 13 law' and Late Classical Newar aji grandmother literacy and extensive written tradition of the (paternal and maternal)' may have been loaned Newar civilisation, loans directly from Sanskrit from Hidi aji or iji 'paternal grandmother'; into Late Classical Newar were commonplace. Thangmi afhe 'very' and Late Classical Newar For Thangmi, however, which remains to this ati 'very', exceedingly were likely loaned from day an unwritten language spoken in the middle Maithili or Nepali ati 'very, exceedingly'; hills far from any urban centre, direct loans Thangmi tupuri 'hat, cap' and Late Classical from Sanskrit are distinctly unlikely. If this Newar tupuli 'a sort of head-gear' from Indo- scenario is correct, it would support the Aryan topi 'cap'; Thangmi dudu 'milk, womans hypothesis that the Thangmi and Newar langua- breast' and Late Classical Newar dudu 'milk, ges (and hence their speakers) were in close the breast of a woman' may well be loaned contact with one another from an early date. In from Nepali (or another neighbouring Indo- the absence of such early contact, one would Aryan language) dud or dudh 'mik female have expected Thangmi rather to borrow from breast, udder'; Thangmi pataii 'womens Nepali when the language was brought to traditional dress' and Late Classical Newar Dolakhi and Sindhupiilcok by Nepali-speaking patrisi 'the lower garment' may derive from Indo-Aryan settlers. Sanskrit patah 'cloth' or Nepali pit 'flax, The final data set, presented in the table fibre'; and finally Thangmi makar 'monkey' below, are those lexical similarities shared only and Late Classical Newar markat monkey are by Thangmi and Late Classical Newar and not loaned from Nepali rnarkaf 'monkey' which in cognate with other Tibeto-Burman languages. I turn derives from Sanskrit murkafa 'monkey'. have opted for a tabular presentation because of As I mentioned above, Newar has a highly the sheer volume of the data, and also to Sanskritised lexicon and thus it is not surprising facilitate comparison. The entries follow the that even words which would be considered ordering of J~rgensensA Dictionary of the part of its core lexicon, such as very, milk or Classical New= from which all of the Neyar breast, have been loaned from Indo-Aryan. entries are taken. I have also chosen to preserve More surprising, however, is that Thangmi too J~rgensensorthography for the sake of consis- has borrowed these terms, and furthermore that tency, including his unsystematic use of the the loans seem to have undergone a similar definite and indefinite articles, whilst the Thang- phonological shift in both languages. Examples mi entries are based on my phonological of this shift would be the reduplicative dudu understanding of the language. In the fial milk from Indo-Aryan dud or dudh, and the column I have included possible Proto-Tibeto- extra syllable added to the loan for hat or cap, Burman forms of which the modem words may Thangmi tupuri and Late Classical Newar be reflexes. Since the publication of Paul King tupuli, from Indo-Aryan fopi. Benedicts seminal Sino-Tibetan: A Conspectus, It is most likely that one of the two languag- from which the proto-forms are taken, there es borrowed words from Indic which were then have been many advances in Tibeto-Burman at a later date borrowed 'once-removed' into the historical linguistics. Although recent aJticles second language. The order was most probably and conference papers have refined and added Late Classical Newar borrowing from Indo- to Benedicts list of Tibeto-Burman reconstruc- Aryan and then Thangmi borrowing a Sanskri- tions, for reasons of space I do not include them tised form from Newar. On account of the here. Newih VijfiinaNo. 3 Turin/Skared Words, Shared Histoly? ... 14 Late Classical NwZC h Thangni GQSs athi-ithi a joint, articulation ap a joint al-pe the spleen elepe spleen wisi a plough wasa to plough karati a saw karati a sickle, kwos a bone koSa bone dark, darkness ukhifsa fl tobecomedark 'Mkk-i9c, ga" dry g$du td dry 3lL3""* na a horn naru horn, antler ha a cheek nafe cheek SZ-pu ashamed, shame afaldu I\[ ashamed c- L!& cm sweet pkadu sweet cimili = cimi the hair (of the body) cime hair (of the head) ?

lexical borrowing, then the serious issue arises as to how the speakers of these two languages The above table contains 41 entries of could have exchanged so much 250 years ago likely cognates between Thangmi and Late or more. If, on the other hand, we choose to Classical Newar, of which at least three may be conclude that the lexical similarities shown derived from attested Proto-Tibeto-Burman above are an indication of a close genetic roots. The number of reflexes of Tibeto- relationship between Thangmi and Newar, then Burman proto-fonns may actually be much we must come up with sound historical higher, but good reconstructions are hard to evidence to this effect. Either way, one come by, and I can only hope that scholars may conclusion is beyond doubt: at a linguistic level lend a hand in weeding out those lexical items Thangmi shares much with Late Classical which are found elsewhere in Tibeto-Burman. Newar and at a cultural level, the Thangmi have However, even if half of the above proposed deep socio-religious links with the Newar of lexical similarities between Thangmi and Late Dolakhg. This relationship is both an intriguing Classical Newar turn out to be reconstructable and important one, and will be the subject of to Proto-Tibeto-Burman, around 20 lexical further study. similarities remain. As mentioned above, Shafers argument for Thangmi and B&m References relatedness was based on nine lexical . similarities shared by the two languages, three Beyer, Steven V. 1992. The Classical Tibetan of which may now be discounted as they are Language. Albany: State University of New Yok Press (SUNY). in other Tibeto-Bman Benedict, Paul &g. 1972, Sino.Tibetan: A languages, leaving only six words to support a Conspectus. Cambridge: Cambridge University link. Whilst many Tibeto-Burman languages of press. Nepal have some lexical cognates with either Bista, Dor Bahadur. 1980 (1967). People of Nepal. 4th Thangmi or Late Classical Newar, there is no Edition. Kathmandu: Rama Pustak Bhandar. other language to my knowledge which shared Driem, George van. 1992. In Quest of MahMtt in Contributions to Nepulese Studies. 19 (2):pp. as many lexical similarities with Thangmi or 24.247. Late Classical Newar as these two languages do ~riek, George van. (forthcoming) The Barrim with one another. Languuge. Once again the question arises: can this Gaborieau, Mm. 1978. Le NEpul et ses populutions. similarity simply be put down to borrowing or Presses Universitaks de Fmnce: lhitions does it belie a deeper genetic relationship? At Complexe. the present, I am unsure how to answer. If we Gautam, Rajesh and Asoke K. Thapa-Magar. 1994. Tribul Ethnography of Nepal, Volume I. opt for the more cautious explanation, putting : Book Faith India. the similarities down to culture contact and NmGh Vijiianu No. 3 Turin/Shured Words. Shared History? ... 16 Genetti, Cm1 Elaine. 1994. A descriptive and ofthe School ofOrienta1 and African Studies, hictorical account of the Dolakha Newari LXI (3), Oxford University Press, pp. 476491. dialect. Monumenta Serindica no. 24. Tokyo: Turin, Mark. 1999a. Whence Thangmi? Historical Institute for the Study of Languages and ethnography and comparative morphology, in Cultures of Asia and Africa. Topics in Nepalese Linguistics, edited by Crierson, George Abraham, ed. 1909. Linguistic Survzy Yogendra hsad Yadava and Warren G. of India. Calcutta: Superintendent of Glover. Kathmandu: Royal , Government Printing. pp. 451-477. Jaschke, H. A. 1990 (1881). A Tibetan-English Turin, Mark. 1999b. By Way of Incest and the Golden Dictionary with special reference to rke Deer: How the Thangmi Came To Be and the prevailing dialects. London: Routledge & Pitfalls of Oral History in Journal of Nepalese Kegan Paul. Studies, Vol. 3, No. 1, Kathmandu: Royal Jorgensen, Hans. 1936. A Dictionary of the Classical Nepal Academy, pp. 13-19. Newbrf. (Historisk-filologiske Meddelelser) 23 Turin, Mark and Sara Shneidman. in press. (1). Det Kgl. Danske Videnskabemes Selskab. Preliminary Etymological Notes on Thangmi KBbenhavn: Levin and Munksgaard. Clan Names and Indigenous Explanations of Miller, Casper J. 1997 (1979). Faith-Ifealers in the their Provenance, in Journal of Nepalese Ilimalaya. Delhi: Book Faith India. Studies, Kathmandu: Royal Nepal Academy. Peet, R.C. 1978. Migration, Culrure and Community: Turner, Ralph Liey. 1996 (1931). A Comparative and A case study from rural Nepal. unpublished Etymological Dictionary of the Nepali PhD disserration. Language. New Delhi: Allied Publishers. Shafer, Robert. 1966. Introduction to Sino-Tibetan. Wiesbaden: Ono Hanassowitz. Acknowledgements Shneiderman, Sara. 2000. Sisterly Clans: A Collection of Thoughts on Thami Women in rdivrisi Mahild -mdj ( of Indigenous Women), 2 The author is grateful to the Research School (3), Kathmandu, pp. 18-21. CNWS, School of Asian, African, and Shneiderman, San and Mark Turin. 2000. Thangmi. Amerindian Studies at Leiden University in the Thami, Thani? Remembering a Forgotten Netherlands for fulancial assistance, without People, in Ilimulayan Culture, Vol. V,No. 1. which this research would not have been May-August 2000, pp. 4-20. Tamot, Kashinath. 2000. Some Chardcleristics of the possible. For academic advice, thanks to Tibeto-Burman Stock of Early Classical Professor Dr. Erits Kortlandt for his careful Newar. Paper presented at the 9th Seminar of reading of an earlier draft of this paper, to Rent? the International Association of Tihetan Huysmans for his comments on this article as Studies, June, 2000, Leiden, 11 pages. well as for providing the Sampang data, and to Toba, Sueyoshi. 1990. Tharni-English Dictionary. Dr. Roland Rutgers. Many thanks, as always, unpublished manuscript, 87 pages. Tolsma, Genrd Jacobus. 1999. A (;rammar of Kulung. to Sara Shneiderman for her critical eye, her unpublished PhD dissertation. ongoing support and access to her detailed field Turin, Mark. 1998. The Thangmi vetbal agreement nptes on Thangrni ritual. system and the Kiranti connection, in Bulletin

Nenxih Vijiirina No. 3 Turin/Shared Words, Shared Ijistory? ... 17 Obituary Kiinchhi Buddha Vajriichiirya (1916-1999)

A grand child was born in the family of elder sister he learned Bhajan songs in his early Pancha Rij Vajriichirya as a blessing to his son age. Even though he is no longer with her now , Jit Bahadur and daughter-in-law, Hiri Miy5, in he has left a lot of memories for her and the Nepal Sambat 1035 (1916 AD). They moved Newar Community. He has trained many to Kathmandu from Lalitpur and settled in people in the traditional Nepalese musical Tyara Tole near the Jwdh2i temple. Even world, in the field of performing dances, though the child was named Hui Bahadur he writing songs, and composing music. Many of was known by a nick name Kiinchhii (the the works he had done in his life can be youngest one) in his playmate circle. Later he remembered here for his dedication to Nepalese was known as Kiinchhi Guruju. music. In course of time, he became familiar with The very fmt time he appeared in a theater the JiiCnamClC Bhajan(Spiritua1 Hymn songs) was in 1936 in the KCmeswari ballet dance as group. Because of his good moral character he Virkush. His 'Anuriidhii' was also was also known as Kinchhi Buddha who has popular at that time and so were his songs like lots of compassion, good attitude and who "Gajupa jula gajap jula ultii thwo sunisiira" stays away from consuming alcoholic (This world is strange...) and "Jhyiilaye misii beverages. Whenever he visited his mother's chhamha khZlC ?"( Do you see a girl in that parents (piijupinthiie). he was addressed as the window?). His other songs that were also pop- Yami Biibu ( A boy from, 'Yen', the historical ular at that time which are included in ~e name of Kathmandu). Jiiiina Miilii Bhajan songs book. No matter how much a person becomes popular in a society or how spiritually devout 'Jagatay swCrthay5 byabahCr' he is, it is not possible to escape from death. ( The people are selfish in the world) Therefore, Mr. Kinchhi Buddha's life span 'Jagatayejanmyii siira ' gradually extinguished as the flame of a oil ( Success of life in the world) lamp (Mata) does. Sometimes, it happens all at 'Yiiye nuparaupakiir ' once when a sharp wind blows away the life of ( Lets take care of people who need us) mata, but in Kiinchhi Buddha's life, death happened slowly like when there is no more oil The people who were familiar with JnlCna and wick in the mata. In this regard, K5nchhi miilh learned those songs by heart and were Buddha's death cannot be considered an inspired by them to establish an association incomplete one. Indeed, he was successful and called 'Paropukc7r Orphanage Society' . One of has contributed a lot for the sake of Newar them was the famous social worker Hon. Dayi society during his life. Vir Singh Kanszkar. Both of his parents passed away before his It was the Rev. Arnritsanda Miihisthavir grandparents. With the help of his beloved who founded the ,TiCnamiilC Bhajun and Newah Vijtirinu No. 3 Obituary: Krinchhi Vujrrichrirya 18 inspired him to join the Bhujun group of Radio JnZna MZIZ Bhajan Khulah includes many of Nepal in 1951. The Radio Nepal was previous- his songs. In 1976, he was honored with ly known as the RZstriya NZch Ghar( National Coronation Medal for his dedication to Theater of ). He directed popular class- Nepalese music. In 1989, he won the highest ical ballets such as Lokeshwura, KumZri, cultural award of Indra Rajya Laxmi Puruskar. NirnantranZ and so on. It was his bold step to In 1990 he was honored in the 8th National bring out some of the tantric churyZ dances Cultural Festival. Similarly, he was honored by which were considered to be performed in the the Lipi , Tiremam Sangh, Pachiyat sacred apm chhen in BZhZ and bahis (Sacred Sf&alpa Giti N5tya, Tinsen Pap5 Jfi%na M25 Shrines in Buddhist Monasteries) only and Bhajan Sangh, Srigha Vihar Jiiina Mdi Bhajan claimed that these dances were the national and and finally in 1994 he was recognized as the prestigious treasure of Nepalese culture. He patron of the Swayambhu Jiiina Mdi Bhajan also taught music to military schools in Khalah and was given a plaque of honor in a Kathmandu. The audio cassette produced by the public reception. The Newar community will miss the treasure of musical field forever.

Divyavajra Vajrachiirya (1917-1999)

A New% Pandit Divyavajra was born in the change in his life had inspired him to study the family of a very well known Vajr5ch5rya family Buddha's philosophy and to take a teaching job. of Nila Vajra and Bal in Miihiibaudha, In addition, he also taught the P& language to Kathmandu, Nepal on Jestha 24th Astami. several Newar Buddhist monks. 1976 Vikram Sambat (1919AD). Until the year 2010 (1953), he was_ very

He tied up his ' married life with Miss active in teaching naturalopathy by visiting Keshari, the daughter of Meer Subba Heera villages such as Thaiba, Baregiin etc in the Man Vajrachriya at the age of nine. They had valley, and opened the health related Aryur- four sons and five daughters. vedic traditional schools. Besides this, in 2017 Pandit Divyavajra's life consists of two VS(1960), he also coordinated the opening of phases: the fust half dedicated to the traditional, the fust National Museum in Kathmandu and herbal and naturalopathic (Ayurvedic) medicine in the same year, organized a health and and the second half to the preservation of vocational exhibition. Nepalese Buddhist philosophy and literature. From the very beginning of his adulthood, Towards the end of first half period of his life his eyesight was very weak, however he was (around the year 2013 VS/ 1956AD) he suffer- bold and possessed a sharp memory. He never ed from diabetes and tuberculosis. That forced gave up studying Buddhist texts. By the year him to stay away from his traditional profession 2036 ( 1979) he had recited the whole text of of naturopathic treatment which he had smed Avidharma, and collected, translated and by establishing the Piyusvarshi Aushadhiilaya explained the Sanskrit Buddhist texts such as (Medical Center) in Maiibaudha Tole, Kathma- Bodhi Charyrlvatur, LungluivatZr, and so on to ndu, Nepal in the year 2001 VS(1944AD). This the public. He became an advisory member to Neu~rihVijfirina No. 3 ObifuaryrDi~avajraVajr6chirya 19 several Buddhist organizations and became the three years of this auspicious birthday he president of the Sabha, the decided to leave his mortal body in the year National Buddhist Association in Kathmandu, 2056 VS (1999) and chose to live in Sukhr?vati Nepal. Bhuvan, the heaven of peace. Even though he Because he was involved in various religious is no longer with us he has left tremendous activities, he was invited to participate in several amount of work on Newar Buddhist literature Hindu and Buddhist conferences in , that will always be with us. New& Vijniina India, Taiwan and Thailand. In the Newar pays heartfelt tribute to his dedication and good tradition, a person's 77th birthday is a special deeds. A list of his works( published and one and it is known as the Burr? Janko or the unpublished) is given here for reference to Bhimarath Rohana. This auspicious birthday Newar Buddhist studies. was celebrated in the year 2053( 1996). After Title Date Publisher Shriranga Dhara Shabdakosh (2011 VS) Divryavajta Vaj&h%ya, Kathmandu Advayaparamrirrh Nima~angiti (2029 VS) Bhushan PrakHshan, Kathmandu Sangrah Kosh (2036 VS) Pandit Hem Vajra Vajrachma Nirbedabhaagiyn (2039 VS) Akhil Nepal Mahayin Baudha Samij, Kathmandu Pancha Pancha Rahshyi Kaihi Sira (2037 VS) Puminanda Vaidya Sukhrivati Vyuha (2037 VS) ? Prathama Dhyrina Vidi (2040 VS) Akhil Nepal Mahayaan Baudha SamaajKathmandu Chaiu Stuva (2043 VS) Akhil Nepal Mahayaan Baudha SamaajKathmandu Bodhicharyri Vatira (2043 VS) Bodhi Prakashan Kendra Lalitpur Nepal Prajni Pinnira Pindarth Samgrah (2048 VS) Akhil Nepal Mahiyin Baudha Samij, Kathmandu Nava Sutra Sangraha (2047 VS) SauBhakti DHs Shrestha, Kathmandu Nepal. lankrivatrira (2050 VS) Lotus Research Center, Lalitpur Nepal Aya Ganda Byuha Sutra (2053 VS) Lotus Resemh Center, Lalitpur Nepal . Panchiktshara Stotram ~a Jito (205? VS) Moti kaji Tuladhar, Kathmandu Nepal Buudha Tantrokta Siddhausdhi Sangrah (2052 VS) Akhil Nepal Mahayaan Baudha Samaaj,Kathmandu Aarya Tirri Ssangraha (2055 VS) Akhil Nepal Mahayaan Baudha Samaaj,Kathmandu

Unpublished Texts I. Abhisamaytilankiira Sutra 2. Sikshyr? Samuchya Sutra 3. Asta Saharrikii Prajtir? Ptirmita Sutra 4. Guhya Somr?j 5. Dasha Bhumikii Sutra 6. SGdhanti MC16

In addition, several other manuscripts on Nepalese M2h3y5na tradition and Meditational methods of divine beings are also needed to be published. (New* Vijfi5na thanks to Sumati Vajrachirya for making this bio-data available to us. Ed. )

Nnvih Vijiiina No. 3 Vijaya Bkhiidur Malla

On July 24th 1999 the Newar community applauded by the audiences with great honor lost Vijaya Bahadur Malla, a well known drama and received high ranking awards in the writer. He was born in the family of Subbii Campus Drama Competitions. The dramas he Riddhi Biihiidur Malla who was the publisher has written in Nepal Bhishi m as follows: of the Nepali monthly journal ShEradE. Inspired by his family, Vijaya Malla became Titre Translation of the Title involved in writing especially 1953 Jydnmdrdyd kiye 'The Son of a Murdem' 1974 Chapu nyand bdkhan 'Astnry I have heard' novels, dramas and poems. Gradually, he 1980 rind lukhz 'The Closed Door' became successful in securing a distinguished 1982 Lapan khydh 'sweet blocker b host' place in the field of Nepali literature. As the 1983 Ndn modu-mha manu 'Aname less man' 1983 Kuldn chakani ,ini 'The Horizon will be result of his contribution to Nepali literature he broaden' was nominated to the Royal Nepal Academy as 1985 Kisi nydimho Madan Min 'Elephant buyer Madan Mm' an associate member. Later he became the 1985 Lohonyd bdkhd 'A story of mck' member secretary and served the academy until 1989 Kipdlti lind chwdrnha 'The man chased 1990. manu hy his shadow' 1993 Kumdri ' A virgin &I' While he was in the Academy his 1994 Kwosdh nugoh 'Ama~~edh&' contribution to the modem Nepal Bhiishii drama 1999 Nimhatepuh S A couple' made him a famous writer in the field of Nepal All of these dramas were staged and became Bh2shii literature too. He was the patron of very popular. Even though he is a weU known Nepal Bhishi in the Royal Nepal Academy. He man of literature in his _Nepal raised a voice to secure a proper place for the Bhasha drama made him popular.in Newar Nepa Bhiisii in the Academy. With his circle too. (For further details please refer to enormous enthusiasm, he was able to stage his Chunda Vajr&ch%ya's PhD. dissertation 'Nepal Nepal Bhishii dramas in the Academy theater BhrlshEyE Adhunik NEtaky5 Prabriti va hall despite a formidable conflict with the Vice- PrawEha. 'The Trends and Features of Nepil chancellor Madhav Ghimire. Bh%hi Drama) 1992, Central Department of According to Dr. Chundi VajrLhWa who Nep2 Bhishii, TU, Kathrnandu pp.217-38). has analyzed Malla's dramas, his Nepal Bhasha He will be remembered for ever for his dramas have not been published in the form of contribution to Nepd Bh2shi Literature. book. However, they were staged in the (Our thanks to Uma & Kush Shrestha for Academy hall several times with the participa- ihviding information about late vijayaS~alla- tion of the campus students. AU of them were Ed)

NewEh VijZCna No. 3 0bituary:Vijaya RdhEdur Malla 21 Bibliography On Newar Studies Section I (Language and Literature)

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Ne~aleseTraditions, Franz Steinerverlagstuttgart,- - Germany. Becker- Ritterspach, Raimund0.A 1987, "Certain aspects of design of Nepalese degah with ambulatory Surrounding cella."International Conference on Heritage of Kathmandu Valley: in Liibeck, Bista, Dor Bahadurl987, People Of Nepal, ,Ratna Pustak Bhandar Kathmandu Nepal Brough, 1. 1948, Nepalese Buddhist Rituals' BSOAS 12:668-76 Burleigh, P. 1976, ' A Chronology of the later Kings of Patan. Kailash 4 (1):21-71 Chattopadhyaya, K.P. 1980, An essay on the History of Newar Culture. Kathmandu, Educational Enterprises, ( reprinted from Journal of the Asiatic Society of Bengal 19(10) (1923): 465- 560. . Coon, Ellen 1989, 'Possessing Power: and her Medium', Himalayan Ruearch Bulletin Vol.IX: I Columbia University, NewYork. USA. Decleer, Hubert 1998, 'Beyond the Cute Customs: In The Larger Context Of Buddhist klisto~y',paper presented in the International Conference on "the Buddhist Heritage of Nepal ", Organized by the Lotus Research Center, Kathmandu. Deo, Santa Ram Balchandra 1968-9,' Glimpes of Nepal Woodwork', The Journal of the Indian Society of Oriental Art n.s. 3 Deep, Dhruba QSna (?) 'Pancha DhyCni Buddha' Five Dhyiini Duddhas' PrajnC Vol. 9 36-44. Royal Nepal Academy, Kathmandu (in Nepali) Doherty, V.S. 1978,"Notes on the Origins of the ~kwarsof the Valley of Nepal." In J.F. ish her (ed.) Himalayan Anthropoloa. The Hague. Paris:Mouton. Douglas,William B. 1998, "Sources of the Gunakarandavyuha" paper presented in the International Conference on "the Buddhist Heritage of ", Organized by the Lotus Research Center Kathmandu, Nepal, Dowman, K. 1981, ' A Buddhist Guide to the Power Places of the Kathmandu Valley' Kailash 8( 2-4): 183-291. Newah Vijkina No. 3 Rihliogruphv on Nenw S~udies... 33 Duwal, Ram Krishna and ML 1997, " Niisa Deo". European Bulletin 12-13. pp. 1-8. Elizabeth, Baired, R.1986, ' Garbage for Gods: Chhwiisa dio in Kathmandu, Nepal', The 85th Annual Meeting of the American Anthropological Association. Philadelphia, Pennsylvania, EUingson, Ter 1984, The Gum PycTkham of Patan: A Classical Newar Ritual Dance in Nepal The 13th Annual Conference on South Asia, University of Wisconsin, Madison 1987, "The Mathematics of Newar Buddhist music" Seminar of Nepalese Studies, Stockholm, June 9-12, 1987. Organized by The Scandinavian institute of Asian Studies, and sponsored by the Royal Swedish Academy of Letters, history and Antiquities

1989, " Forms of a Formless God: Multivalence and flexibility in Newar Culture" The 18th Annual Conference on South Asia, University of Wisconsin -Madison 1990, "NcTsah Dyah" Newar God Of Music. A Photo Essay, " SelectedReports in Ethnomusicology, Vol. 8 pp. 22 1-272 Fisher, W.F. 1993, "Nationalism and the Janajiiti" Himal6 (2): pp.11-14. Furer-Haimendrorf, C. 1956,' Elements of Newar Social Structure' The Journal of the Royal Anthropological institute of Great Britain and Ireland, 86,2 :15-38. Gellner, D.N. 1997, "Caste Communalism, and Communism: Newars and The Nepalese State." In Gellner, D.N., J. Praff-Czameeka, & J. Whelpton (eds.) Nationalism and Ethnicity in a Hindu Kingdom. The Politics Culture in Contemporary Nepal. Amsterdam: Hanvood Academic Publishers. pp. 15 1-184. 1992 11996, Monk, Householder, and Tuntric Priest. Newar Buddhism and its Hierarchy of Ritual. New Delhi: Cambridge University Press. 1993, "From Sacred Centers to Communist Strongholds ? On the Cities of the Kathmandu, Nepal." In Z. Uherek (ed.), The Town in Regional and Supra Regional Networks. Prague: Institute of Ethnology. . 1985, ' The Newar Buddhist Monastery: An Anthropological and Historical Typology, Paper Presented at the ' Heritage of Kathmandu Valley' Conference Lubeck., West Gemany. 1987, "The Perfection of Wisdom: A Text and its Uses in Kwa Baha Lalitpur", Seminar of Nepalese Studies, Stockholm, June 9-12, 1987. Organized by The Scandinavian institute of Asian Studies, and sponsored by the Royal Swedish Academy of Letters, history and Antiquities 1988a.,' Monastic Initiation in Newar Buddhism' in R.F. Gombridgh(Ed.) Indian Ritual and its Exegesis( Oxford university Papers on India 2: 1) Delhi: Oxford University Press. 1988b, Priest hood and Possession: Newar Religion in the Light of Some Weberian Concepts" PaciJic Viewpoint 29 (2):1 19-43. 1988c, Buddhism and Hinduism in Nepal Valley' in S Sutherland, L. Houlden, P. Clarke, and F. Hardy (eds.) The world 'S . B0ston:G.K. Hall; London: Rouledge. 1989a, Monk hood and Priesthood in Newar Buddhism' in V. Bouiller and G.Toffin(eds.) 1989b, Hodgson's Blind Alley ? On the So called Schools of Nepalese Buddhism' JIABS12(1): 7-9. Nnr~ihVijirlna No. 3 Bibliography on Newar Studies ... 34 1989c, Buddhist Monks or Kinsmen of Buddha ? Reflections on the Titles Traditionally Used by in the Kathmandu Valley' Kailash 15(1-2: 5-20. 1990, 'Introduction: what is the Anthropology of Buddhism About ? ' Journal of the Anthropological Society Of Oxford 21(2) 95-1 12 1986, "Language, Caste Religion and Temtory: Newar Identity Ancient and Modem." European Journal Of Sociology. 27: 102-48.

1987: " The Newar Buddhist Monastery: an anthropological and historical typology. International Conference on Heritage of Kathmandu Valley: in Liibeck, 1991a, Hinduism,Tribalism and the position of woman: the problem of Newar identity. Man 26: 1,105-25. UK. 1991b, ' Ritualized Devotion, Altmism,and Meditation: The Offerings of the Guru Mandala in Newar Buddhism' Indo Iranian Journal 34: 161-97 1991c. A Newar Buddhist Liturgy: Shc5vakayii~stRitual in Kwii biihi+ Lalitpur, Nepal nAss ~(2). 1994, Priest, healers, mediums and witches:the context of possession in the Kathrnandu Valley, Nepal, MAN Vol. 29 No. 1, (pp.27-48). UK 1998199, Living with Newar Buddhists: Some Personal Reflections, Newah KjnGna Vol. 2: 28-31, INBSS Portland USA and Uttam S. Shrestha 1990, "Portrait of a tantric Healer: A preliminary Report on

Research into Ritual Curing in the Kathmandu Valley " in Neual. Past and Present, Proceedings of the France-German Conference Arc-et senans, June 1990, Gerard Toffin (Ed.) CNRS Ethnologic and D. Quigley (eds.) 1995, Contested Hierarchies. A collaborative Ethnography of Caste among the Newars of the Kathmandu Valley, Nepal. Oxford: Clarendon Press and G. Sharkey 1996, 'An Interview with Padma Ratna Tuladhar' Hintalayun Research Bulletin 15(1-2): 37-46. and R.P. Pradhan (nd.) Urban Peasants: The Maharjans Of Kathmandu and Lalitpur (Chapter of forth coming Volume, DN Gellner and D. Quigley(eds.) Provisionally edited Newar Society). Gil, Adalbert 1987, "The DvGdasGditya in KvG bGhG" Seminar of Nepalese Studies, Stockholm, June 9-12, 1987, Organized by The Scandinavian institute of Asian Studies, and sponsored by the Royal Swedish Academy of Letters, history and Antiquities Greenwood, S. 1974a, 'Buddhist Brahmans' EJS 15:101-23. reprinted as 'the Role of the Priest in Newar Society' in Fishefied. Himalayan Anthropology 1978. The Hague and Paris: Mouton. 1974b. ' Monk hood versus Priest hood in newer Buddhism' in C. Von Furer Haimondrorf (ed.) The Anthropology Of Nepal. Waminister: Aris and CPhilips. Grieve, Gregory P. 1998199, A Celebration of Grieving. Carnival and Satire: Bhaktapw Newars' 'Siiph' Festival. Newah VijnGnna Vol. 2: 232-37, INBSS Portland USA Gutschow, N.1975, Bhaktapw, Nepal Development project;kasten: Hierarchie und Stanmdort . Darmstadt: Gesellschaft fur Stadtsaniemng 1979a, die stadtebaulich-Raumliche Structure der Newa-Stadte im Kathmandu-tal' Nepal. NewCh VijZiina No. 3 Bibliography on Newar Studies... 35 Munster: unpublished dissertation The Ritual Chariot of Nepal.' In Mobile Architecture in Asia. Art and Archeology research papers, 15: 102 London 1980, ' Urban Context of the Stupa in Bhaktapd Nepal,' in the stupa its religious , Historical and Architechxal Significance. Ed. Anna Libera Dallapiccola and Stephanie Zingel-Ave Lallemant. Wiesbaden; Franz Steiner Verlag. 1982, Stadbaum und Ritual der Newarischen Stidte im Kathrnandu-Tal: Eine architektur- a~thropologischeUntersuchung. Stuttgart: Kohlhammer.

1987, " Bisket-Jiitri Of Bhaktapur" Seminar of Nepalese Studies, Stockholm, June 9-12, 1987, Organized by The Scandinavian institute of Asian Studies, and sponsored by the Royal Swedish Academy of Letters, history and Antiquities Gutschow, N . and Ganesh man Bastukala,1987, 'The Navadurga of Bhakatpur-spatial Implications of an Urban Ritual.' In Heritage of the Kathmandu Valley Sankt Augustine: VGH Wissenschftsverlag, and B. Kolver 1975., Ordered Space, Concept and Functions on a Town in Nepal, Nepal Research center Publication Vol. 1 Wiesban: FmSteiner. and B. Kolver, and I Shresthacharya 1987, Newar Towns and Buildings: An illustrated Dictionary. Newari-English ( Nepalica 3.) Sankt Augustin: VGH Wissenschftsverlag. and Hemraj Shakya 1980, ' The Monasteries ( Baha and Bahi) of Patan: A contribution towards the cultural topography of a Newar Town' JNRC 4: 161-74. and Ganesh M. Basukalal987, "The Navadurga of Bhaktapur- spatial implications on an urban ritual."Internationa1 Conference on Heritage of Kathmandu Valley: in Lubeck, & M.V. Bajracharya 1977, 'Ritual as a Demiater of Space in Kathmandu' JNRC 1:l-10 Hansson barber A. W. 1984, The Role of the Guru in the : A New Interpretation Based on Newar Sources The 13th Annual Conference on South Asia, University of Wisconsin, Madison Ijartmann, Jens Uwe. 1993, 'Some Remarks on Caste in the in Nepal', in G. Tofh (Ed.) Neoal. Past and Present., Proceedings of the FrancoGeman Conference Are- et-Senans June 1990 Herdick, R. 1987a, ' Death Ritual in Kirtipur in relation to Urban Space' in Gutschow and Michaels ( eds.) 1987b:, "Deaths ritual in Kirtipur in relation to urban space- on the evolution of a complex ritual." International Conference on Heritage of Kathmandu Valley: in Liibeck, 1987, "Naikap-Erne Von Newars Gepraegate Siedlung Aendert Seine Sakralen Formen" Seminar of Nepalese Studies, Stockholm, June 9-12, 1987. Organized by The Scandinavian institute of Asian Studies, and sponsored by the Royal Swedish Academy of Letters, history and Antiquities Hoek, Bert van den, 1996, 'Gender and caste in the perfect Buddhist gifts the Sarnayak MiihSdk' In Kathmandu ,Nepal, Contribution to Nepalese Studies Vo1.23: 1 pp. 2031 1 CNAS Tribhuvan University, Kathmandu . Iltis, 1,inda. 1978, Ethno-Historical Study of Bandipur, Contribution to Nepalese Studies. Vol.VIII, pp. 103-145. Kathmandu: TU. Netvch Vijiidna No. 3 Bibliography on Newnr Studies ... 36 1985, 'The Swasthki Vrata: Newar Woman and ritual in Nepal', PhD. The University of Wisconsin, Madison, pp. 1023 1991, "Piitras and Possession among the Newars of Nepal" the 20th Annual Conference on South Asia,University of Wisconsin-Madison, 1990, "The Sword and the Truck Stop" 19th Annual Conference on South Asia, University of Wisconsin, Madison. 1989, " 19 Gods, 8 Ghosts, and 2 Dogs: Masked Gods and Multiple Meanings in Newar Religion" The 18th Annual Conference on South Asia, University of Wisconsin Madison 1985, An Evolutionary Model of Newar Ritual Traditions, The 14th Annual Conference on South Asia, University of Wisconsin, Madison 1984, The Jala Pyiikham of Harisiddhi: A classical Newar Ritual Drama in Nepal , The 13th Annual Conference on South Asia, University of Wisconsin, Madison 1987, "Pilgrimage and the Concept of place in Swasthiini Vrata." Seminar on Nepalese Studies, Stockholm, June 9-12, 1987. Organized by The Scandinavian institute of Asian Studies, and sponsored by the Royal Swedish Academy of Letters, history and Antiquities

1987, " The Jala Pyiikhan a classical Newar dance drama of Harisiddhi." International Conference on Heritage of Kathmandu Valley: in Liibeck, 1992, "The Jala Pyiikhan in historical and cultural Perspective", Nepal Bhasha vu thvoyLi sLihityu vihhLig)m gosthi,pp. 141-168, Cenhal Department of Nepal Bhasha, TU, &thmandu. 1996, "Women, Pilgrimage, Power, and the concept of place in the Swasth5ni Vrata", in Change and Continuitv Studies in the Nepalese Culture of the Kathmandu Valley Ed. Siegfried Leinhard. Edizioni Dell'orso. 1992, "Women, Hindu Kings, and Goddess in Newar Representations of ~eo~oliti:al Space", in Anthro~oloevOf Nepal: People, Problems and Process, Michael Allen (Ed.) Kathmandu, Mandala Book Point. Ishii. H. 1980, ' Recent Economic Changes in a Newar Village" CNS 8(1): 157-80 nd. Caste and kinship in Newar Village' in Gellner and Quigley (eds.)

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1987, " Change of SaG- guthi in a Newar Village" Seminar of Nepalese Studies, Stockholm, June 9-12, 1987. Organized by The Scandinavian institute of Asian Studies, and sponsored by the Royal Swedish Academy of Letters, history and Antiquities Jing, Anning 1987, Aniko (1244-1306): A ~ewahArtist in China" The 16th Annual Conference on South Asia, University of Wisconsin, Madison Khatry, Prem K. 1986, ' Childrearing and Socialization among the Newar of Dolakha and : A Study on the Impact of Cultural Change and Continuity. Ph.D. Dissertation University of California, Riverside, PP 283 . Kirkpatrick, C. 19751 (181 l), An Account of the Kingdom of Nepal. New Delhi: Asian Publication Services. Newiih Vijtirina No. 3 Bibliography on Newar Sludies ... 37 Kloppenberg, R. 1977, ' Theravada Buddhism in Nepal' Kailash 5(4): 301-21

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Sekler,Eduard F. 1987, "Urban design at Patan Darw%r Square a preliminary inquiry" Nen~rihVijtiina No. 3 Bibliography on Newar Srudies ... 41 International Conference on Heritage of Kathmandu Valley: in Liibeck, Sharkey, Gregory C..J. 1994, 'Daily Rituals in Newar Buddhist Shines'. PhD. Dissertation, University of Oxford. Shanti Surav 202611969, 'Aitihisik PristhahhumimZ Newur ra tinko sanskriti' HrSmro Sanskriti 3:3 pp.33-34, Dept. of Culture HMG. Nepal. Sharma, P.R.1977, 'Land System of the Lichchhavi Of Nepal', Kailash 10(1-2): 11-62. Shepard, J. W. 1985, 'Symbolic Space in Newar Culture' PhD. Dissertation, University of Michigan. Shrestha, Bal Gopal, 1998199, ' The Newars: the Indigenous Population of the Kathmandu Valley in the Modem State of Nepal. Newah Vjnrina Vol. 2: 1-16, INBSS, Portland, USA. Shrestha, B.G. and A.W. van den Hoek 1995, 'Education in the Mother Tongue: the Case of Nepdbhisi (Newar) Contributions to the Nepalese Studies. 22(1): 73-86. Slusser, M. S. 1982, Ne~alMandala: A Cultural Study of the Kathmandu Valley. Princeton: Princeton University Press. . . 1980, Nepalese Chaityas as Mirrors of Medieval Architecture' in mestuDa its rchgous . Historical and hhitectural Siwcance. Ed. Anna Libera Dallapiccola and Stephanie Zingel-Ave Lallemant. P 157- 165, Wiesbaden; Franz Steiner Verlag. 1987, "The Cultural Aspects of Newar Paintings",International Conference on Heritage of Kathmandu Valley: in Liibeck, 1987, "On an Indian kalamkari Honoring the Navadurga of Bhaktapur"Seminar of Nepalese Studies, Stockholm, June 9-12, 1987. Organized by The Scandinavian institute of ksian Studies, and sponsored by the Royal Swedish Academy of Letters, history and Antiquities Sudarshan, Bhikkhu 1980, MrShribuddha Chham Adhvavana,( A Study of the M&i Baudha Chaitya, Patag) Bahadur Sakya, Patan ( in Nepal Bhasha) . Suwal, Juhee 1997, 'Sii Guthi: A Newar Funeral Organization in Kathmandu', Newah VjnrSna Vol. 1: 6-9, INBSS, Portland, USA Takaoka, H. (ed.) 1981, A Microfilm Catalog of the Buddhist Manuscri~tsIn Nepal, Vol. 1. Nagoya Buddhist Library. 1998,"New& Buddhism in the context of world culturenpaper presented in the International Conference on "the Buddhist Heritage of Nepal Mandala", Organized by the Lotus Research Center Kathmandu, Nepal, Tiwari, R.C. 1983, ' Socio -cultural Aspects of Theravida Buddhism in Nepal' JIABS. 6(2):67-93 Toffm, G. 1975a, ' La Terminologie de Parente Newar.' L'Hornrne 15 (13-4): 129-153 . 1875b, Etudes sur les Newar de la Vallee de ~athmandu:Guthi, Funerailles et Castes' In L' Ethnographie ( Revnue de la Societe d' Ethnigraphi de Paris) 70 1978, 'L' Organisation Social at religuse d' une communaute Newar ( Nepal)' L' Homme.17 (1-2): 109-34 1977, Pvan~ionUne Communaute Newar de la Vallee de Kathmandou: la vie materielle, Paris: Center National de la Recherche Scientifique. 1978, "Inter-caste Relation in a Newar Community" In J.F. Fisher (ed.), Himulayan Nmth Vijiicna No. 3 Hibliography on Newar Studies... 42 Anthropology. The Hague. Paris: Mouton. 1983, 'La Terminologie de parente. newer: Analyse descriptive et comparative' 'La Homme 15 (30-4): 81-98. 1976 a,'La Presse a huile newer de la vallee de Kathmandu ( Nepal): analyse techologique et socio-economique' Joumal d' Agriculture Tropicale et de Botanique Applique 23 (7- 12: 183-204.

1976b, La si ka Bhoy, " Estin de a Tete", chezles Newar' Kaikash 4(4): 329-38. 1979a, 'Les Aspect religieux de la royautee newer au Nepal' Archives des A Sciences l Sociales des Religions 48(1): 53-82. 1979b, ' Espace urbain et religion: a prospos des villes Newar' in G. Toffin(ed) L'Homme et la maison en Hirnalaya, Paris CNRS. 1987, 'Funeral Priests and the caste in the Kathmandu Valley' in Gutschow amd Michaels (ed.). 1984, Societe et religion chez les Newar du Nepal Paris CMS. l 1987, "Funeral and Caste system in Kathmandu Valley."Intemational Conference on Heritage of Kathmandu Valley: in Liibeck, 1987, "L'organisation sociale des brahmanes Rajopadhyiya de la vallee de Kathmandu" Seminar on Nepalese Studies, Stockholm, June 9-12, 1987. Organized by The Scandinavian institute of Asian Studies, and sponsored by the Royal Swedish Academy of Letters, history and Antiquities ~ 1989, 'La voie des "Heros': Tantrisme et hritage vedique chez les Brahmans Rijopiidhyiya au Nepal' in Bouillier and Toffin (eds.). n.d. 'Rajopidhyii Brahmans' : see under Gellner and Pradhan. 1996, "A Secret Village : Social Control and Religion In a Newar Community in Nepal" l Journal Of Nepalese Studies, Royal Nepal Academy Kathmandu. . Tuladhar, S.K.1979,' Gwoye dGn tuyegu: An Initial Ritual of the Samyak Guthi' Contribution to Nepalese Studies 7(1-2): 48-70. Vaidya, Karunakar 1986, Buddhist Traditions and Culture of the Kathmandu Vallev( Nepal) Kathmandu: Sanjhii Prakashan. Van Kooij, K.R. 1977, ' The Iconography of the Buddhist Wood Carvings in a near Buddhist Monastery in Kathmandu( Chhusyi biihii) JNRC 1:39-81 Vajriich%ya,Dhanavajra 19731 2030.The Inscriptions of the Lichchhavi Period., Kirtipur: Institute for Nepal and Asian Studies( INAS), Tribhuvan University. 1972 / 2029 VS. 'Gum Vih%ra' Madhupurkaparka, VaishZk p. 22-25. Kathmandu (Nepali) 1987, " The development of early and medievi settlements in the Kathmandu valley- g review of the inscriptional evidence."Intemational Conference on Heritage of Kathmandu Valley: in Liibeck, Vajracarya, D.V. and K.P Malla. 1985, The GoodariiavamGivali. Wiesbaden: Franz Steiner. Verenkamp, Vajr%ch%ya,Gautam V. 1987, "An Interpretation of two similar Nepalese paintings is Cultural History.Intemationa1Conference on Heritage of Kathmandu Valley: in Liibeck, 1 Newdh VqfiinaNo. 3 Bibliography on Newar Studies... 43 Vergati, A.1975, 'M.Greenwood et les Newars; Doit- on vraiment recourir a deux modeles du systeme des caste au Nepal ? EJS(NS)16:310-16. 1979. ' Une Divinite lignagere des Newar: digu dya' BEFEO. 66:115-27. 1982a. ' Socia; Consequences of marrying Vishnu Nbyan, : Primary Maniage Among the Newm of Kathmandu Valley ' CIS( NS)16(2):271-87. 1982b, ' Le Culte et I'iconographie du Buddha Dipankara dans la VaUe de Kathmandou' Arts Asianatique 37:22-27 1985, 'Le Roifaisuer de pluie : Une nouvelle version de la legende d' Avalokitesvora, rouge au Nepal' BEFEO 74:287-303. 1987,"The King as rain maker: a new version of the legend of the Red Avalokite-swara in Nepal."Intemational Conference on Heritage of Kathmandu Valley: in Liibeck, 1998, "Image and ritual: A bhimaratha Paintingnpaper presented in the Intemational Conference on "the Buddhist Heritage of Nepal Mandala", Organized by the Lotus Research Center Kathmandu, Nepal, Wachi, Yashuko 1980, ' The Newar peasants of Bhaktapur Nagar, Kathmandu Valley Nepal, The Journal of Social Science (Intemational University Publications) ( Mitaka, Tokyo)l99-l N Webster,P.1981, ' To plough or not to plough ? A Newar Dilemma: Taboo and Technology in the Kathmandu Valley, Nepal' Pacilfc Viao Point 22(2): 99-135. 1983. ' Peasants and landlords: land tenure in the Kathmandu Valley, Nepal ' Pacific View Points 24(2): 140-66. 1987, 'Boliijyii: the Social organization of labor amongst the Newars of the Kathmandu Valley' in Gutschow and. Michaels(eds.) Wegner, G.-M. 1988, The Nivkhmba~aof the Newar Butchers, Nepal Research Center Publication, Stuttgart: Franz Steiner pp.109 1992, Invocation of Nisadyah, in Kolver(ed.) Aspects ofNepalese Traditions, Franz , Steiner verlagstuttgart, Germany. 1987: "Navadiiph2 of Bhaktapur. - repertoire and performance of the ten drums. Intemational Conference on Heritage of Kathmandu Valley: in Liibeck,

Section 3 Masters Theses Submitted to the Central Department of Nepal Bhashii, Tribhuvan University, Kathmandu

Darshandh=, Sudarsana 11181 1998, Dhurmiditya ilharnuichiirya va vaykah:yi kriti chha-gu adhyayan ( A study of Dharmgditya Dharmachwa and his works in Nepa Bhashii) Dhiti71, Sulochan%l119/1999, Lumantii LZbugu jigu anubhuti (Sirjanatrnak - Nibandhapuchah) (Floating perception in my memory) collection of creative essays. Joshi, Min Bahadur 11 1811998, GhCeyC Newa: niim ( A study of grass and weed names in Nepal Bhasha) Kansakar, Sarad Bir 11 141 1994, Midhyakilyii Nepal lipiprabriti Chhagu bwajyc?:

NewZh VijZZna No. 3 Bibliography on Newar Studies... 44 Birdhwajopi khyin Lipi Adhyayan (On Reading 'Virdhwajopiikhyiin' drama the Medieval Period Newar Script:) Karanjit, Magala 11101 1990, Rifu me - buhramise meya adhyayan 'A Study of Seasonal songs in Nepal Bhasha' Maharjan, Tuyu Bahadur 110411984,"Thana siksika mwCy thiku" (Chhadhih Pyikha Sirjanit- muk hti) ' Su~vivingis hardly possible here' ( Creative writing: A drama)

Maharjan, Tejman " Bodijy5n Bhante" 11 19 1 1999, Nepal Bhishiyi bikiisay 'Dharmadut'yi yogdin ( A study of Contribution of the 'Dharmadut' Journal in development of Nepal Bhasha) Manandhar, Rajendra 1 1201 2000, Nepal Bhishi mudran patrakiiriti chhagu Adhyayan (A study of printed news papers in Nepal Bhasha) Manandhar, Babita 11201 2000, Durgi La1 Shresthajuyi Shahityik Jivani ba Kriti (Literary life of Poet Dug3 L51 and his contributions in Nepal Bhasha). Newa: Janak Kumar 1105/1985, Dharmuratna "yami" va vayka: yi kriti" Critical Analysis of Dharma Ratna 'Yami's works in Nepal Bhasha Literature. Ranjit, Saraswati Luxmi 11 1611996, Mayaju Moti Luxmi Upcisikiyi byakti hvu va Krititvayi - chhagu Adhyayan ' 'A study of Moti Luxmi UpasikZ and her contribution in Nepal Bhasha' Literature. Shrestha, Shri Luxmi 11 18 1 1998, "Nepal Bhishiyi SamcTlochak Pri.. Manik La1 Shrestha - Chhagu Adhyayan " (A study of the Nepal Bhasha critique writer Prof. Manik La1 Shrestha). Shakya, PuspSnanda 1 1051 1985, 'Nhyasali twuyvE (Sijunitmak hikhiipuchah)' (When the Lightening occurs, Story Collection Creative Writing) Shakya, Mangala 1108/ 1988, Jigu Dharti: Jigu sarga: Sirjanitmak Kmitipuchuh. (My land and sky : A creative work on Nepal Bhasha Poetry') Shakya, Luxmi shoLa 1116 11996, Nepal Bhc7shiya Bikcishay 'Dharmodaya Sabhi 'yC yog'dan ( A study of contribution of the 'Dharmodaya Sahhci' in the development of Nepal Bhasha) Shakya, Rajendra 11 191 1999, Nepal Bhishiiyi Balimi BhishikZyi KriyE Rup ( The verb Morphology in Balimi Dialect of Nepal Bhasha. Shams, Bandana 11 1911999, 'VS 2022 silayi Nepal Bhtshi' (The situation of Nepal Bhasha in the year 2022VS) Singh, Tulsi La1 1105/ 1985, 'Nepal bhcishCyi Nisikiya Varna' ( Nasal consonats in Nepal Bhasha) Shrestha, Gita raj 1116/ 1996, 'Newa: chunikhii - chap Adhyayan ' ( A Study of Nepal Bhasha Proverbs) Shrestha, Iswarimaiya 11171 1997, 'Nepal bhishiyi shihitya shrestha sirpih yi yogdin ' (A study of the contribution of the 'Shrestha Sirpfih' award in Nepal Bhishii literature.) Shrestha, Hari Gobinda 110511985, 'KvCh: bvathali - Chhagu Adhyayun ' ( A study of classification of Riddles in Nepal Bhasha) Shrestha, Bhusan Prasad, NS 11051 1984,'Jhii'layapauyi chhagu - dhalahh Nepal bhishi - shahitya-khalaya Thvapouyi den ' ( Bibliography of 'Jhi' journal and its contribution in the Nepal Bhasha literature) Neu~ahVijriina No. 3 Bibliography on Newar Studies... 45 Shrestha, Rudra Luxmi 110511985, 'Nepal hhcishG tha: thiti khcigva :yG TulanGtmak adhyayan' ( A Study of Kinship terms in Nepal Bhishi). Shresthd, Ninna1.a 1120 /2000, Lhatinchvayci layapou 'Nepal' BS 2001 YG VisleshanGtmak Adhyayan. (A Study of hand written monthly journal Nepal of 2001 VS). Shrestha, Uma 11201 2000, Newa: NasGyci l@ii Parifir va ukiyG khampa: puchah :Chhagu Adhyayan (Semantic study of non-vegeterian Newar food vocabulq). Sthapit, Jwala 11091 1989, Nepal BhashcT,va chhagu"Hitopades" va UkiyZ VislesanGtmak adhyayan ( Analitical Study of one of the classical texts 'Hitopadesh'). Suwal, Anup Singh 11201 2000, 'Nepal Bhii.sii radioprasGran chhagu Adhyayan' (A study of radio boardcasting program in Nepal Bhisi). , Be1 Maya 111 1/1991,'Nepal bhGshG SGhityay " Dharmodaya" Layapoqxi den va ukiyii chvasu dhalah ' ( A critical study of the contribution made by Dhannodaya monthly Journal and listing of articles) Tuladhar, Premhira 11 101 1990, 'NisthGnanda Bajracharya va vaykah: yc? lalit Vista* bhc?shii:- chagu Adhyayan ' ( A Study of Pandit Nistha nanda and his language in the Lalita Vistara.) Tuladhar, Premshanti 110711987, 'Nepal Bhasha-yZ Kiiyya Paramparciy Kavi "Vyathit" yii Kivya ' Poet Vyathit's contribution in the Nepal Bhasha Poetry. Vajfichirya, Chandra Man. 11051 1985, 'Chhv&va'KGvyayGKavi 'Vyathit' (Critical study of Chhvisa and the poet Vyathit.) Vajrichikya, Chundi Devi 110511984, Jitamitra MallayGpGlayyG chhagu "dharat"grantha va ukiyZ bh6sik Visheshata (Analysis of Linguistic feature of a manuscript of Jitamitra Malla period. Vajrichi~ya,Vajramuni 11191 1999, 'Newiih SamskEr va ukiyG savdZvali Chhagu Adhyayan ' ( A Study of newer rituals vocabulary.) . (New& Vijnina th&s Mrs.Bimala Dhungel, Central Department of Nepal Bhasha, Patan Multiple Campus, for her co-operation in compiling the list of theses -- Editors)

New5h Viji2nu No. 3 Biblio~raphyon Newar Studies ... 46 Conference and Seminar Paper Abstracts

The 5th Himalayan Languages "Verb Morphology in Badikhel Pahari Symposium, Kathmandu, Nepal. Dialect" Sept. 13-15 1999 Rudra Laxmi Shrestha Tribhuwan University "A Socio Linguistic Analysis of Proper Names among the Maharjans of Kathmandu" This paper is prepared as a preliminary step based on my own collection of data. The Uma Shrestha purpose of this paper is to show the stem Western Oregon University classes of verb and its regular and irregular morphological categories. In this collection, the The present study shows how names evolve insertion of empathetic forms before adding over time with changes in Society by drawing inflectional suffx in stem, is also discussed on the naming practices of a small segment of here. This will also include inflection of the the farmer caste of the Newar ethnic finite verbs paradigms including inventive, community, commonly known as the Jyipus, negations, imperatives, prohibitives, optatives who live in Kathmandu, the capital city of and causatives; non-finite forms such as Nepal. The appellation Maharjan is often used infinitives, gerundives, particles and to refer to this caste. The types of names- names concurrents etc. . related to gods and goddesses, physical and personal characteristics, kin and siblings order- 6th Himalayan Languages found among the older Maharjan members are Symposium, University of Wisconsin, entirely absent among the younger members. Milwaukee, USA. June 15-17,2000 The names of older Maharjans show close link to their caste while those younger members are arbitrarily picked from the inventory of the "Inflectional Tense Categories in Dolakha names popularly found among the other Newar Newar" castes and ethnic groups and are neither meaningful nor reflective of any socio-cultural -01 Genetti reality or expectations of the farmer community. University of California at Santa Barbara The changes in the names have been found to be the result of the various social and economic The Dolakhi dialect of Newar diffen from changes taking place in this community and in the dialects of the Kathmandu Valley in a the larger community with which it interacts number of significant respects ( Genetti 1994). The net effect of these differences is true mutual daily. Newah Vijidna No. 3 Con/erence & Seminar Paper Absrracts ... 47 unintelligibility, such that Dolakhi Newir indicates a sense of continuity not implied by (Hereafter Dolakhie) should be considered a the present alone. In the latter case, the distinct language for the narrow purposes of auxiliary infected with the present marks an linguistic classification. One of the areas of event completed in the past, with an effect that noticeable divergence is the existence in the continues into the present moment. Dolakhge of four distinct inflectional tense The past habitual is perhaps not aptly categories, which contrast with the two named, as it is also used for past states and inflectional tense categories (generally referred (rarely) for single events that occurred in the to as past and non-past) of the Valley dialects. remote past. These functions are unified in that Of the four tense categories in a significant time gap occurs between the event Dolakhie, the past and the future clearly or state and the temporal reference point of the correspond historically to the past and non-past narrative. However, this use is distinct from a found in other New% varieties. The present perfect aspect in that there is no implication of and the past habitual, by contrast, are Dolakhie present relevance. The function of the past innovations. While the past habitual is clearly habitual in non-quotative narrative discourse is based historically on a nominalized form of the to set the stage for the mainline narrative. The verb, the origin of the present tense morphology interdction of the past habitual indicates an event is less clear, though it may have evolved from a that was previously ongoing. The simple past serial or auxiliary form of the verb yar- 'come'. may also occur with the progressive to this end, The four tense categories have a variety but with a different namtive effect. With the of functions in Dolakhie narrative discourse. prefect auxiliary tal- the past habitual renders a As the present and past habitual tenses are past perfect. innovative, they form the primary focus of the present study. The existence of the present 'The Cultural Aspects of Borrowing tense is especially unusual for a Tibeto-Burman "Culture": Circulation of "'Samskriti'*:: in language, so the fact that it has functions similar Bhaktapur, Nepal' to those found in Indo-European present tenses is quite interesting. In Dolakhie, the present is Gregory Price Grieve found to have the following uses: simple The University of Chicago present ( uses for ongoing, yet non-progressive events); present habitual; immediate future; The Nepalese city of Bhaktapur has present states; performatives; and historical been dubbed by the Nepalese government, present. Each of these functions are Bhaktapur's local municipality, foreign exemplified with narrative data, and the development agencies, and by tourists deployment of the present tense to render institutions as Nepal's "Hindu medieval .cityn nanative effects is explored. The present tense and the nation's "cultural capital." But, also co-occurs with the progressive auxiliary paradoxically, lurking just behind the aroma of con- 'sit, stay', and the perfect auxiliary tar- . In incense and the clang of temple bells are the the former case, the use of the progressive over 100,00 tourists who visit the city each indicates that the state is ongoing to the present year, the millions of dollars of development aid moment. How this differs from the non- which has poured into Bhaktapur, as well as the progressive is subtle; the use of the progressive fact that this seemingly culturally conservative Newoh Vijiina No. 3 Conference & Seminar Paper Abstracts ... 48 city houses one of the strongest and politically used in the Tibetan-Kanauri group (DeLancey most racial municipalities in Nepal. I argue that 1989). Bhaktapur's medieval culture is not Lingering The first system clearly supports Van social fossil, but the outcome of a conjuncture Driem's Mihikiriint Hypothesis (1993) between local religious practices and western whereas the second system could lead to the concepts of "culture." Using a Coca-Cola sign signiticant reconstruction of greater Bodic on the Arniko Highway which welcomes the languages that include Tamang, Gurung, Magar visitor to Bhaktapur in Newari, Nepal and and Thakali (TGMT) spoken in the western 'English' scripts, I trace out how the three Himalayan region. Since the two systems are languages genemte three overlapping but prevalent in one language it is very important to distinct discourses about "culture" (samwi). I examine the dialects spoken in most of the then turn to three films shot in Bhaktapur--The Newar settlements to draw a conclusion on the Little Buddha (in English), Bish JZha (in Proto-Newarverbmorphology. Nepali), and Nhisutu (in the Bhaktapur dialect This paper discusses the data on verb of Newari). In the making of these three films morphology collected from ten dialects of Nep2 emerges an "insider's," a Nepali national, and BhZshi covering the Kathmandu Valley and the an orientalist/romantic point of view of culture, villages in the south, west and eastern regions, respectively. I use interviews, articles and the and neighboring districts of Dolakhi. The cinematic documents themselves to show how findings of this examination suggest a these "cultuns" get made, contested and relationship between each dialect and illustrate appropriated. the structure of the Proto-Newar reconsbuction.

"One Language : Two Systems : Nepal "Types of Verbs and Functions of the Bhasa Verb Morphology Causative sufflx -kin Newar" (Data From Ten Dialects) " * Kazuyuki Kiryu Daya R. Shakya Mimasaka Women's College, Japan INBSS Center for Nepidese Language & Culture, Morphological and semantic features of Portland, OR, USA causatives in Newar have been discussed by l some scholars so far. According to Malla I In studies of the dialects of Nepa Bhishi (1985), there are two types of causative forms (Newar) it is clear that the language of Newars of a verb in Newar: one is a phonological manifests two systems of verb inflection. One variant of the non-causative verb, such as g~&e has a complex system of subject and verb 'to be frightened' vs. WlyCye 'to frighten'; and agreement similar to Kiriint languages that the other is derived by adding suffi -k to the include Rii, Limbu and Sunuw%r, spoken in the noncausative verb, such as khwoye 'to cry' vs. Eastern Himalayan region. The other one, self khwoeke 'to make cry'. The type of causation 'Ztma' and non-self 'para' distinction (Joshi expressed by the former is manipulative 1985), which has been labeled as the conjunct causation, whereas the latter shows both and disjunct system (Hale 1979) is similar to manipulative causation and indirect causation. Tibetan Pattern of verb inflection, probably also Hargreaves (1991) discusses the productive l Newoh VijZEna No. 3 Conference & Seminar Paper Abstracts ... 49 causative -k, and argues that there are two types and Practices: Towards Defming the of causatives in Newar in terms of the notion of Buddhism of the Newar Community in the control: effective causatives, affective Kathmandu Valley; causatives. Effective causatives represent a situation in which a causer makes the causee to Organizer and Chair: John C. Huntington do the action denoted by the non-causative verb. Ohio State University, USA Syntactically speaking, the causer NP is licensed by the subject over the event; the non- Over the past years, I and a team of scholars causative verb expresses a non-controllable, from the Ohio State University have engaged in spontaneous event. a series of Multidisciplinary projects Hargreaves analysis of effective causatives (Techniques from Art History, Buddology, seems to be insufficient in that he focuses only Cultural Anthropology, Folklore, History, and on the aspect of controllability. In this Philology were involved) in an effort to fully presentation, what Hargreaves calls affective understand the Buddhist religion of the Newars. causatives can be interpreted from a different We have visited almost every Buddhist site in notion. In this presentation, I discuss some the Valley, discussed Buddhist practice with functions of the causative suffix which have not most of the leading, practitioners observed been recognized in the previous studies in rituals and documented our efforts with 30 000 conjunction with types of verbs. The functions field photographs, more than 1000 pages of of causatives with the causative suffix -k to be notes, 80 hours of video tapes and dozens of discussed in the presentation are: audio-tapes. What we have discovered is a vital and energetic community of practitioners who 1. causatives with an auxiliary verb biye adhere to set of practices revolving around the 2. effective causatives which shows the nanative of the SwayambhupurZna. In a distinction between middle and causative classical example of enacting Eliade's Myth of 3. evidentially effect with affective causatives the eternal return, the priests of the community 4. causative suffixes with non-causative lead the sangha and the laity through a set series verbs with phonological causative variants of rituals of annual renewal. And yet, in the 5. causative form in serial verb construction secret agams of their bahals, they perform tantric rituals for their own Buddhological As a final remark, I will discuss the types of attainment and advancement, While there is a verbs in conjunction with causatives in Newar significant variance between rituals as practiced and contrast them with English and Japanese by the Vajrichiixyas communities of from a typological point of view. Kathmandu and Patan, the underlying themes aqe fundamentally similar. The papers that m Annual Meeting, Association For i"cluded in this panel are aimed at key and Asian Studies, Washington DC. unique features of Newar Buddhism. They are the results of research that will eventually lead March 1998. (Reprinted from HRB to several major publication on Newar XVIX(1) (1999) Buddhism.

Session 55: Newar Buddhist Iconography

Newah Vijriana No. 3 ConJirence & Seminur Paper Abstracts ... 50 The Yoginis Of Newar Buddhism: An their sipficance in the Tantric practices of Ontological Interpretation Newar Buddhism.

Dia Bangdel "A Case Study in Religious Continuity: The Western Michigan University Bengal Connection: Stone Carved Evidence of Newar Buddhist Methodologies in the To the Newar Buddhist, the Kathmandu Sculpture of Northern and Eastern Bengal" Valley is conceived of as the Chakrasamvara Mandala, with the shrines of goddesses John C. Huntington minis)defining this conceptual ideal within Ohio State University the Valley's sacred geography. The placement of the twentyfour AstamZtriki ( Mother During the detailed examination of subsidiary Goddesses) pithas and the four yogini shrines figures on the Buddhist style of Ancient conceptual ideal within the Valley's sacred Bengal, Several elements have come to light that geography. The placement of the twentyfour suggest Buddhist soteriological methodologies Astamc?trikcT (Mother Goddesses) pithas and still current among the Newars of the the four Yogini Shrines conceptually mirrors the Kathmandu Valley were also practiced in structure of the Chakru.samvara Mandala, Bengal of the ninth through twelfth centuries. thereby retifying the sacredity of the Valley. In Specifically sculptural figures of Vajrasattva as other words, with Vajravarahi as the emanator the officiating priest, Manjusri as Vuirochana of the Yogini Tantra Mandala of and images of deities from both the Chukrusumvara, it is the goddesses or the Ncimusangiti ' DharinudhEtu VZgisvara Yoginis that define spatial ordering of the Manjugho.sa mandala and the Samvarodaya Valley in the Newar Buddhist context. What Chakrasamvara mandala cycles suggest a does it mean for the Newar Buddhist close relationship between practices in Bepgal practitioner that the -valley is generated by and those in the Kathmandu Valley. This Chakrusan~vara/Vajruvarahi?I will discuss the connection is especially interesting in light of sigruf~cance of Yoginis in the idealized the tradition from the SvayambhupurZna that construct of the religion. I will also examine the great Nepali Buddhist saint Shintikari- here the role of the Eight Mother Goddesses in chwa was himself from Gaur and that his line context of the Chakrasamvara practices of of initiation (dikshy6) as the fit Vajriichiirya Newar Buddhism. A major focus here is to priest (who during certain rituals is understood explore the Yoginis as the ontological source to be Vajrasattva)took place in Nepal under the for the Chakrasamvara cycle in Newar total age of Manjudeva, an incarnation of the Buddhism. I will present a buddhological Bdhisattva Muhachina Manjtun'. While it is interpretation of the Valleys conceptual nof possible to suggest a primacy for either mapping, specifically examining the relationship area, it is certain that both historically and of important Yoginis of Newar Buddhism: religiously the ancient areas of Gaur in Bengal Guhyesvari, Vajruvarahi/Vajrudevi, and the and the Kathmandu Valley had close AstamcitrikrTs. The analysis of the Yoginis in connections for a considerable period of time. relation to the conceptual construct of the Valley The physical resemblance of some of the as the Chakrasamvara Mandala will highlight carvings to cumnt ritual practice is both Newrih Vijirina No. 3 Conference & Seminar Paper Abstracls ... 51 remarkable and yet, in a conservative traditional Although little known out side of Nepal, society, expected. Nepal Bhasha has a long tradition of oral and written literature, only a small fraction of which "Conceptual Relationships between Kumiri is available in English translation. The process Baha, Mandalic Representation, and the of translation from Nepal Bhasha into English Kathmandu Valley" raises many theoretical, artistic, and practical questions. In this paper, I will provide a brief Janice Glowski overview of literary history, and examine a Ohio State University sample of translating the Nepal Bhasha texts, in terms of the the linguistic and cultural issues Conceptual Relationship between architectural raised in translation. In addition, to highhght design and mandalic representation plays an the untranslatable contrasts between Newar and integral role in the socio-religious sphere of Anlo-American, translation brings, into focus, Nepal's Kathmandu valley. This relationship the demands of accurately rendering in English has been touched on by scholars such as Van the socio-linguistic rhetorical contrasts between Kooij, Kolver, and Gellner, though much classical and modem written styles as well as remains to be done on both general and specific oral folk tale and written literary styles. Finally, levels. This paper examines the iconography the demands of translation also brings into and architectural design of Kumiri Bihi focus the problems of accurately rendering in (Kumiri ChE) a religious center located in English the reflexes of Himalayad South Asian Kathmandu's main square next to the old Malla Cultural contact found in the contrastive literary Palace, and considers them within the context of functions of Indic and Tibeto Burman other Socio- religious centers and religious vocabulary. presuppositions found in the Valley. Through comparative techniques this paper establishes Nepal Bhishi (The Language of Newsrs) relationships between the structure and Possibilities and limitations. iconography of Kumari Baha and the larger conceptual and mandalic notions of the Valley. Uma Shrestha Western Oregon University 27th Annual Conferences on South Asia, University of Wisconsin The use of Nepal Bhasha, which was once a rival of Sanskrit during it's glorious days. goes Madison October 16-18,1998 back as late as 1207 AD. In this paper, I will XM ( Reprinted from the HRB Number 2 1999 ) give a historical overview of the development of Nepal Bhasha, including its social and-political Linguistics and Cultural Issues in prestige during the Malla period and the gradual Translating Nepal Bhbha (Newir) loss of that status during the Shah regime, Literature Secondly, I will also provide a brief glimpse of the language policy of the Nepal Government, David Hargreaves Over time with an emphasis on the overall Western Oregon University situation of Nepal Bhasha in that policy context. Third, after the political upheaval in 1990 and Nenvih VijiiEna No. 3 Confirence & Seminar Paper Absrracts ... 52 the introduction of a democratic system Seminar On "Preservation Of Cultural thereafter, the Nepali public has seemingly Heritage Of Nepal" received a great deal of freedom, including Organized by the Nepa Pis% Puchah freedom of speech and language, Consequently, America Washington DC(August 12th there have been efforts to encourage the use of 2000). The following topics were discussed Nepal Bhasha in wider public affairs, such as in the seminar: the media, government, and education. Such efforts have also manifested in the publication Analysis of the Word "NEWAH" of newspapers, journals, ~nagazineswritten in Daya R. Shakya, Portland Oregon Nepal Bhasha, and centem geared toward improving its status and maintaining its use. In Newah Organization Rajesh B. Shrestha, Sanfrancisco, California this paper, I will examine these movements, together with the political and social concerns Role OF NPPA and Newah People Aboard in that they raise, in an attempt to offer an &serving their Identity and Culme assessment of the changing status of Nepal Devendra Amatya Ph. D. PE, Raleigh, Nonh Carolina Bhiishi at present. Maintaining the Newah Tradition In America Vijaya Shrestha, Bowling Green, Ohio.

Role of Newah Women in Preservation of Culture Amrit Sobha Tuladhar, New Yoxk

~ - ---p-p ~~ ------p~~~~~------p~ - Annual Seminar Organized by the Central Department of Nepal Bhashi Tribhuvan University (April, 29th 2000) "Identification of Nepal Bhashi Verb Roots" Omkareshwor Shrestha . Tribhuwan University

1.Introduction: Conrady (1891)'s 'Dos Navuri Grammatik and Spruchpmben' is the beginning of authoritative linguistic study on Nepal Bhishi (Newar Language =NB). The linguists and grammarians from Nepal and abroad have hied to identify the NB verb root. On the basis of their dcles, we can summarize three main paradigms for the presentation of NB verh morphology.

29revious Works: Conrady (1891) for checked syllabic, Hale(1971) for open-checked syllabic and ~usparahla 'Sag* (1952) for open syllabic verb stem were the pioneers of three groups. The table below reveals three pups and their supporters.

Verb Stem Checked Svllabic Ooen-checked Svllabic Open Svllahic Conrady 1891 Hale 1971, 1986,1989 'Sag& 1952 Shis&i 1928 Sresthichea 1981 Shresthkhwa 1963 Jergensen 1936,1941 Km&% 1982, 1984 Sharmi 1979. 1999 Singh 1955 Joshi 1984,1985,1991 Tamot 1983,1990 Hale 1973 Hargreaves & Tamot 1985 Maharjan 1990 NnrrSh Viiiirinu No. 3 ('onfirmre R Srmint~rP~~rAh.rfrnr/.r.. .C? Kolver & Kolver 1978 Malla 1985 TulZdhar 1990 Km&% 1990 Shrestha 1993 Genetti 1990 Sh?kya/New%mi 199214 The linguists/grammarians are accepting new ideas throughout the course of their research work. Conrady had classified NB verb stems into three groups. Jorgensen added one more category to Conrady's classification. The scholars after Hale have accepted the latest classification. To make the subject clearer, the major classification of verb stems formulated by prominent linguists/grammarians are presented below:

Checked Syllabic Coruadv (1891 :241 JQreenson (281/1941:47) Hale (1973:286-90) 1 uo uon uona(m) I won Khan U da dat data (m) II Khyit SY03 SY(~) m Ju JUI Jura (m) III Khul (Unstable) KM11 'KhMY) W Sul (stable) nhyil-

Open - Checked Syllabic Kansaikir (198214-Q/ Joshi (1984:115/1991:97) Malla (1985:43-4) Checked Open Checked Open Causative root (k) R -A -k I won' I1 y2 IV pi -ye- k- IV hil In hi V pi -I- k pi: k Open Syllabic 'Saga' (1952:68) Tamot (1990) bo -ne WO -n -e pA - le yA -X "(e) " Um-laut (German) na -ye Si -I -e .

3. Middle Form: Tamot (1983:3) had declared that there must be a bound morpheme between the root r and the morpho-phoneme (MP). Joshi has introduced the Sanskrit term 'igam'(A) in verb inflection (Causativisation 1991:97) and case inflection. Shrestha (1993:53) has continued the term Agam in verb inflection. Hale (1989:2-3) has named it as Stem Formatives (SFP, that comes in between the root and inflectional suffm. Tuladhar(l990)has suppo~tedthis logic. Tamot has replaced his previous term "bound morpheme" with "stem formative" during the weekly discussion for making of citation form in classical Newari Dictionary on May, 22nd 1990. Joshi has argued that the verb stem is the basic element of language. NB, being an open syllabic language, the root must also be open syllabic by nature (April 5, 2000).

4 Conclusion:Since NB is an open syllabic language, the verb roots too should be open syllabic by nature:Since NB has many ephenthetic forms (Sf by Hale or A by Joshi) in case and verb inflections. NB root should have been recognized as V-ending only with their respective Agamsl formatives <-n->,<-t->, <-y->, <-I-> e.g. B A@? m Go WO -n- e Come WO e

Blend W A -1- e (Translated and revised by the writer from the original paper presented at the seminar.Ed.)

Newah VijZina No. 3 Conference & Seminar Paper Abslracts ... 54 Questions and Answers We thank Kazuyuki Kuyu for his response to our questions relating to Newir Studies. It is our goal to provide scholars's view and interest on Newar studies in each issue of the journal as we receive them in course of time. 1. How did you learn about Newars as the possible field of study for your research? 2. What distinctive feature did you find in Newars from your research? 3. What are the areas not yet covered in Newar studies? ------.------*------.------

Kazuyuki Kuyu Department of Environmental Design for from a Newar teacher of Japanese at a language Special Needs, school. It is better for me to learn Newar in Mimasaka Women's College, Japan Japanese, for Newar is much more similar to Japanese in many ways than to English. The 1. My field of interest is in describing similarities enabled me to learn the language so languages and analyzing them from typological quickly that I found myself being able to talk points of view. My first encounter to Nep3 about some basic things after two weeks. Bhiishi was when I was in Kobe University. As my research of contrastive study of There was a fieldwork method course instructed Newar and Japanese proceeded, I found that by Prof. Shibatani. This course changes the there were a lot of differences as well as target language every two years, and in the year similarities, and I also noticed that there were when I attended the class, it was the second hundreds of linguistic features yet to be year of the Nepal Bhiishii. In the class, we had a described in Newar. I'm not sure if it is Newiir informant and asked questions possible, but my ultimate goal is to write a according to a sheet compiled by comprehensive grammar book on Newar like each student. The focus was not on leaning the the English grammar book by R. Quirk, et. al. language but rather on analyzing it from grammatical points of view. It was 1994. 2. As for their language, I've found some At that time, my interest was rather in interesting features in grammar, such as generative grammar and language typology, and transitivity and causative, case marking, didn't study Newar so seriously. I only knew negation, and so forth. As it is still three years some grammatical features and my vocabulary since I seriously started studying the language, was exkmely limited. Later in 1998,I decided there are still a number of things I have to learn. to study Newar as my major research language. For one thing, I was involved in my colleague's 3. I'm also interested in sociolinguistic research on a contrastive study of Newar and features in Newar and the loss of the mother Japanese, and another thing that there was no- tongue among young generations. As far as I one except us who study Newar seriously from am concerned, few papers have been published a linguistic viewpoint. I stayed in Kathmandu regarding these areas. These topics should be for a month in the summer and learned Newar covered to understand the contemporary Newar.

Novtih VVEtina No. 3 Questions & Answers ... 55 The Second National Convention of the 'Newiih Deh Dabuh' (The National Forum for Newirs) f Source: The Newslener of the Nepal Bhbhi Mankh Khalah )

The Second National convention of vote of thanks. The convention was presided by NewGs was jointly inaugurated by the Mayors Mr. Bhaktidis Shrestha. In the convention Dr. of Kithmandu (Kintipurj, Thirni (Madhyapur), Kamal Prakch Malla presented amendments to Lalitapur, and Kirtipur Municipalities in the constitution of the forum. The Secretary of Kithmandu in August 1999. Several the forum, Mr. Narcsh Vir Shiikya and the representatives from 51 districts of Nepal, treasurer, Mr. Laxmi Das Msandhar presented attended the convention. It was organized by the annual reports. On that occasion, a motion the Newah De Debuu 'the National Forum of was passed unanimously against Nepalese Newars'. The forum was established in 1996 Govemment of blocking the use Nep2 Bhiishi including representatives of Newiirs from more (the language of Newars) in local bodies for than 40 districts.The fust convention was official purpose. The convention also agreed to organized in 1997. Since then the national take action to implement the Nep8 Sambat, to seminars on New& were organized in various protest against the mandatory Sanskrit educa- regions including Birtimod, Chitawan, and tion, and to prepare a legislation of fmancing a Biglung which are the east, west and central budget for official building for the Deh Dabuh regions of Nepal, respectively. and the Nep2 Bhbhi Academy. In addition, At the Second convention, the Mayor of the convention also demanded a secure place for Kathmandu Metropolitan City, Mr. Keshav Nepil Bhiishi in public service examinations Sthipit condemned the supreme court verdict and Govemment media. A new executive that has forbidden using local languages in the committee with designated positions and municipalities. He also justified and highlighted members was formed as follows. the demonstrations held in Kathrnandu on that issue. The representative from Da jeeling region Laxman Rsjbansi Resident Region Dr. D. N. Pradhin emphasized that the Newirs RhGopa Shrestha, Vice President Eastem Panhu RhShrestha. V. President Weslem should not stay passive in the language issue. Madan Bhakta Shrestha. V. President Mid Westem He also assured that the Newss living- in India PrayZg Raj loshi, V. President Far Westem will soon join in this stmggle and unite under PadamRatnaTulZdhar, V. President Centml Naresh Vir Shakya, General Secrrtary umbrella of this organization. A representative Shakva, Sccretm . . from Sikkim region Mr. Khagendra Pradhan, Laxmi D% Maandhar, Treasurer the Mayor of Thimi Municipality Mr. Madan Members: MMalla,Satya Mohan and the Mayor of Kirtipur Joshi, Pancha Kumari Minandhar, Malla K. Sunder, Dr. Municipality Mr. Hirikiiji Maharjan jointly Chun& VG~~~~~,~h&i skstha, shgYa highlighted the functions and purposes of the Tuliidhar, ~okman VajSchiuya, ~axmiB&&lur cumnt convention. Similarly, Mr. Prakash HalwG. Pilikhe delivered the welcome speech and the Nmiih Vijfiiina No. 3 Misc./Second National Convention ... 56 New Syllabus on Nepal Bhishi Studies

The Central Department of NepZl Bhishi, Tribhuvan University, Kathmandu publishes a new syllabus for the Graduate Level (Masters) study of Nepd Bhishi in an extended and modified version, including new field of studies. The two year program includes courses on language, literature, linguistics, dialects, culture, study of manuscript reading, writing NewFc scripts, and Journalism. First Year

I Shinya Bhiishi Vijnina General Linguistics I1 Samilochanii Study of Nepal Bhishi Critics 111 F'ulingu Siihitya va Nepil Lipi, Alekhan Classical Literature, Nepal Scripts & Manuscripts IV Kivya S-ihitya Poetry: Classical and Modem V Gadya Siihitya Prose : Literature on Fiction and Non- Fiction

Second Year

V1 Anusandhin Vidhi va Nepil Bhishi Research Methodology and Adhyayana Linguistics study of Nepil Bhishi V11 Nepal Bhisha Sahitya yi Itihis History of Nepal Bhishi Literature Piishchiitya Sahitya yi Itihis History of Western Literature OR Sanskrit Sahitya yi Intihis OR History of Sanskrit Literature . VlII AnusandhSn Pravandha Thesis Writing PulFmgu Nepiil Bhishii Py&hii Classical Nepil Bhisha drama literature Nepal Bhasha Bhiisikii Adhyayana va Study of Dialects of Nepal Bhishi & Prativedan Field Report IX Nepal Mandala yi Itihiis History of Nepal Mandala New& Samskriti New% Culture Nepal Bhishi Patrakiiriti Journalism in Nepal Bhishi X Abhilekha Vijnina Study of Manuscripts a) Adhyana a) Analysis of Manuscripts b) Sampidan) b) Compilation of Manuscripts

The syllabus provides opportunities for the ex-students to continue for the extended studies. The requirements for study of the Masters level Newar studies are completion of undergraduate (Bachelor) level from any college or university recognized by the Tribhuvan University and the knowledge of Nepal Bhasha. For a copy of the detail syllabus please contact the editor of this journal.

Nensrih Vijiirinu No. 3 Misc./Nen>.~vllubus on ... 57 NMh Vijiicina No. 3 Somp5dokiya... 58

Tajigu New& NasH 'Yamari' 'The great Newar food 'Yd'The writer Prem Him Tuladhar describes Ule imwce of a typical Newar food item 'Yamari'. It is made out of rice flour into a conical shape with a pointed tip and fdled with mixture of molasses and sesame seed. R is a special food prepared for celebration of the 2nd year birthday of a child in the Newar society, and on the the full moon day in December the yamari is prepared to worship the god and goddess of grain. This full moon day is known as Yammi Punhi. She also explains how this kind of food is prepared and emphasizes on keeping up the tradition of maliing yamari in every family.

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NewZh YijZZnu No. 3 $ 'ON ~ZlpglJ~ ygeUai\i Gatham Mugah Chap: l'rag-aitihisik lyd pulyi ' The remaining historical facts about the Gathhugah festival'. The writer Yogesh Raj has explored the historical importance of the 'Gathan Mugah' festival celebrated on the dark moon day of Shriivan (July-August) in the Kathmandu Valley with special focus on Bhaktapur region. On this day, a figure of Ghantikama, representing a demon or unseen being is made with thin bamboos ( tin kathr) and put them in the street intersections. Since this festival is linked with the plantation of paddy, he argues that when people do the planting they might harm the bamboo field in the place of unseen beings. When they cut the bamboo field all the unseen beings wander around and create problem in the city. Therefore, a special attention is given to secure the city by warding away all the unseen beiigs and establish peace in the city. During this festival sexually motivated activities are demonstrated to draw people's attention for elimination of unwanted beimgs and trouble makers in the city.

Newih VijZina No. 3 Yogesh Rij / Gathri Mugah Prigaitihcisik 64

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.Veniih I'ijriZnu No. 3 Yogexh RG; / (;uihG ?M~igahPvUg~1i1il7risik 69 Nen.rTh Vijkina No. 3 Yogesk R2j / Gatha Mugah PrrSgaitiliEsik 70 In this arricle the writer Bal Gopal Shrestha analyzed the census taken by a local body ' The Friends of Seneca' and provided has some examples of a conupted census report of Suntol village in Sankhu region. Finally, he concludes that the census report published by the census bureau is unrealistic and that each and every ethic group has to be aware of providing the correct vital data.

Newih Vjj6ana No. 3 Shres1ha.R /KhaP bheye... 71 ea m: ziei *m@ 94XL $ W3 a:1 a7 M!J *m: 19919- m:Whq M '%g m: ?3x4 a:~5 l &***wyi?&wr!Jm:d

NenGh Vijiona No. 3 Dissertation Abstract

" Newar Marriage and Kinship in Kathmandn, Nepal"

Anil M Sakya Brunel University, Uxbirdge, UK. June 2000

This thesis presents a descriptive and analytical study of Newar marriage and kinship in Kathmandu. Essentially, this is a study about caste and the role that it plays in Newar life, in particular, the way that caste is expressed through marriage patterns and kinship rituals. This study also shows that although the link between one's caste and one's traditional caste occupation is breaking down, one's caste identity is still maintained through one's choice of marriage partner and one's participation in kinship rituals which occur at the various levels of caste organization. Newar caste organizations are also undergoing a process of tmsformation. In addition to the traditional caste organizations, there are. also new intercaste organizations which cater to the ritual needs of those in intercaste marriages. This recent phenomenon coincides with the professionalization of other caste organizations, which, in addition to performing their ritual duties, have also taken on the role of social and economic guardians to their caste members. It could be argued that although some forms of caste are no longer applicable, in other ways, caste in Newar society has never been stronger or more important. Despite the claim that intercaste mamages are on the rise, the data shows that the majority of Newars still practice caste endogamy. Membership into a caste organization - which is thrpugh the initiation ritual - is so important to Newar identity that some intercaste couples have starkcl their own caste organization to ensure that their offspring will officially be a part of a caste group. In sum, this study shows that despite the fact that caste is no longer recognized in the Nepalese constitution, caste is still the main vector of Newar identity, and this is seen most clearly through the analysis of Newar maniage and kinship.

Newuh VijiiCna No. 3 Members and Subscribers' Directory

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Newah Vijicina No. 3 Memhers & suhscrihers ' directory 77 Suggestions, Comments, Concerns and Appreciations

* "We received a copy of 'NewZ VijB5na' from Mr. Siddhi R. Shakya . The Lotus Research Center (LRC) is thankful to you for all the information you have put into your journal. We wish you success in your inspiring woIk".(7-1-99) ---Manik Vajrichirya, Lotus Research Centre?Lalitpur, Nepal

* "I thank you for sending me New& Vijfiaa No.2 and found it & its articles very useful and informative. I congratulate you & your effolts to provide a fornm for all the Newar of the world through INBSS and New& Vijfi5na. May your endeavor bring out the best. I assure you of our full suppm and cooperation." ----Rajiva S. Shrestha. Gangtok, Sikkim, India.

* 'Thank you so much for sending a copy of the second issue of Newar Vijnana. My congratulations to you and the editorial team for an excellent job on this volume which, I find, shows a marked impmverneut from the first issue. The formatting, organization and illustrations are all well done and the articles, views and information are very interesting."( 3-19-'99) ---Prof. Tej R. Kansakar, Tribhuvan University

* "I congratulate you by heart for bringing out the 2nd issue of the New& VijB%na. I believe, this issue is again another valuable contribution to Newar study from the side of Newars living in the States. We admire your effon very much." (3-22-'W) --- Bal Gopal Shrestha, Leiden University, The Netherlands

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* "I carefully read the best part of both journals and was very impressed by what you have achieved foj Newar Studies. Congratulatiolis. For all those interested in Newar language and culture, 'New* Vinina' is a veritable resource. AU kinds of people I had wanted to contact were listed in the Members and Subscribers' Directory, and the Conference Paper Abstracts section gives you a real insight into what other scholars are working on. One =quest and one suggestion though. Fit please improve your copy-editing and spell-checking. Mistakes in e-mail addresses, names and book titles do come amss as rather sloppy. Second, how about applying for an ISSN number which would def~tely lead to increased circulation as libraries become aware of the journal and order it for their collection?' -Mark Turin, Himalayan Languages Project, Leiden University, the Netherlands.

*"%~h:~h~mw~g1~a~:~~&m:~~1%a~4&~~ =m@?- 1$%if$4ld I" "ChisH jita New& Vijn5na biyi diiguli yakwa yakwi subhiye.. fi wa issue gubalay wai jui dhak& cwani cwanigu du. j; wa dwakwa mabwaniini aye& bhatichi hwmi nhyEipuse cwana. megu waigu nan piyaacwane." ----Kazuyuki Kiryu, Mimasaka Women's College, Japan.

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Newoh VijGino No. 3 Comments. Suggesfions... 78 =q*&f;ns *-*-m %: (Newiih Vijiiana) (The Journal Of Newar Studies)

* qh~~dkia~~~ow.id&,wx,~a~~~ * q~~~~*i~l * ~-x~~~~~PT~~&~~~AI*~(?o-~oT~M) *~~~**-dl~Fil~Zf.a~*:I * *=qik+J~%h~ofsT&qogijil *Maqqaf&mm&$=c4er:$&1 * U&k3i Copy Right FWG% WS3& j$ l *~%l+~~~.~.*~f+mm~~~ * ~T:~W*$TI Call For Pa~ers Newih VUnins (the Journal of Newar Studies) accepts wutributions for its fouah issue, which will debut every new year of Nepal Sambat. lhe Journal's aim is to consolidate empirical, theoretical, as well as any work done in Newar language, culture, art, history, customs, baditions. religion, biography, music, architecture and the information on Newm around the world so as to serve as a tool to preserve and expose the richness of - Newar heritage. Submissions (articles, abshacts of recently completed dissertations, and reviews of any work on Ne-, translations of Newar literary W&, notes on any worklpmjects on Newam) am invited in English, Nepali and Nepal Bhasha. A hard copy and an IBM-compatible, preferably Microsoft Word, file on disk are required or through the elecmnic mfer. All submissions must follow the standard style-sheet, which requks an abstract. me editors reserve the right not to process submissions that do not serve the goals of the journal.

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