Himalayan Journal of Education and Literature Open Access

Research Article Identity Making among Migrant Rai in Lubhu, Lalitpur Area in Kathmandu Valley

Puspa Raj Rai Patan Multiple Campus, Lalitpur, Bagmati Pradesh, Nepal *Corresponding Author Abstract: Puspa Raj Rai

Article History Received: 25.12.2020 Accepted: 09.01.2021 Published: 15.01.2021

Citations: Puspa Raj Rai (2021); Identity Making among Migrant Rai in Lubhu, Lalitpur Area in Kathmandu Valley.Hmlyan Jr Edu Lte, 2(1) 1- 7.

Creative Commons Attribution license which permits unrestricted use, distribution, and reproduction in any medium for non commercial use (NonCommercial, or CC-BY- Keywords: NC) provided the original author and source are credited.

INTRODUCTION Ethnic identity is the product of a social process whereby social relationships are maintaining, modified. It is the process of identification of communal level and individual level. Identity is formed by social processes and social relationships are the key factor for maintaining, modifying, and reshaping the identity. Members can identify themselves as different from another social group. Barth (1996) argues that ethnic identity constructs some agreement from by outsiders and insider group members as well as identify contextually by themselves from outsider and insider group members.

Ethnic identity became the most popular term for a decade in Nepal. Politicians and social scientists have pronounced this term in the state restructuring process of Nepal. Some academic works on ethnic identity have also been done like Shneiderman (2009), Fisher (2001), Gunaratne (2002), Gubhaju (1999) in Nepal but insufficient in terms of migrant Rai ethnic identity.

Migration has consequences for group structure where individuals or groups are involved in the creation, abolition, and modification of positions. This paper concentrates on the study of the new social setting of Migrants Rai and making ethnic identity by new social processes in Lubhu area of Lalitpur, Kathmandu Valley.

Statement of the Problems The various academic debates on ethnic identity is still existing, no single theory and approach can be found. Ethnic identity is not viewed as innate or instrumental but it is built, rebuilt, and sometimes dismantles over time (Cornell and Hartmana, 1998). Barth (1994) affirms ethnic identity is fluid, situational defined, produced and reproduced in the course of social transactions and relation to place, time, and others. Barth focuses on identity as a contextual phenomenon and course of social transactions. Ethnicity is the product of a social process rather than a cultural given, but less gives attention to how migrants participate in social processes and making social settings. Wimmer (2008) assumes that ethnic boundaries are the outcome of the classificatory struggles and negotiations between actors s ituated in a social field. Wimmer gives priority in the social field but inadequate analysis in actor making social field. This inquiry is remaining still now, how the social field was created and recreated then making boundaries.

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Shneiderman (2009) believes that ethnic identity is Research Methods produced by ritual processes as a sacred object that binds together diverse members of the collectivity. It Mahalaxmi Municipality ward no. 7 & 8 depends on the practice and performance of cultural (Changathali & Lubhu), Lalitpur district has been kinds of stuff, not on the state control or market forces. selected as the study area. The rational for selection of Shneiderman gives less attention to the appropriate this study area is easy accessible of migrant Rai social setting for the practice and performance of a households. There is found to rapidly growing city and ritual process. The questions are arising on where do becoming destination of migrant Rai. The universe of we perform and practice ritual? What types of social the study is found from the Kirat Rai Yayokkha settings do a favor for the performing and practicing of Pramvik Karyasmaiti Lubhu. There is 25 household ritual? migrant Rai households. The size of universe is small, then sampling procedure have not done. Primary and Jenkin (2014) argues that social identity makes secondary data have been collected. Interview schedule from the social process, works: individually, has been used to get detail information about social interactionally, and institutionally. setting and ethnic identity making. Researcher reached in the field site then planned for interview and some Fisher (2001) describes the migrant and non- informal dialogue were conducted with respondent and migrants Thakali identity-making processes and observation has done for taking information on dress concludes that migrant Thakali forming new social pattern, housing pattern, Sakela Dance and Sakela organization and making Thakali identity. So identity is Than. Quantitative data has been analyzed with the help fluid boundaries. of statistical tools. Qualitative data has been interpreted. It is limited only Lubhu area and does not From the above mentions, kinds of literature show cover other areas where migrants Rai are residing now. that a lack of research on migrant Rai identity is related to forming social setting and ethnic identity. Without an Brief Introduction to Rai understanding of the social setting, ethnic identity Rai is an indigenous ethnic group and descendent of cannot understand. So, there is a research gap on the Kirati dynasty, ruled over thirty-three descent of Nepal. relationship between social setting, social process, and 'Kirat Pradesh' is the ancestral land of the Rai people. ethnic identity-making processes. Kirat Pradesh is situated in the eastern part of modern Nepal, which is divided into Wallo Kirat (near Kirat), Various studies after 1990 are concentrated on Majha Kirat (middle Kirat), and Pallo Kirat (far Kirat). ethnic discrimination and ethnic politics in Nepal like Majha Kirat covers Solukhumbu, Okhaldhunga, Bhattachan 2000, Neupane 2000, Gellner, Pfaff- Khotang, and Bhojpur. Czarnecka, and Whelpton 1997 etc. A few of studies are centralized on the relationship between democracy Historically, there is no exact date of when did and identity movements like Lawoti 2005. So, there is Kirati become Rai but the term 'Rai' term originated less study on migrant Rai who live in Kathmandu from 'Ray', which means 'the king'. Many researchers valley in terms of making ethnic identity in the current have that when Prthivinarayan Shah captured middle studies. Kirat and far Kirat then he appointed local Kirati to So this paper's main research question is how Rai work as intermediaries' local people and government. indigenous are making new social setting and social Then, Khumbu concluded was given the title 'Rai', process after migration from their historical and which means 'chief' or 'headman' (Bista, 1976). These cultural origin place? Second research question is how headmen were given royal commissions and the migrant Rai are making their identity? honorific title 'Rai' (McDougal, 1979). Nowadays, almost all of the Kirati indigenous people use the 'Rai' Third research question is why do migrant Rai for their identity from generation to generation. Now, it construct ethnic identity in terms of changing social becomes the surname of all Rai people. The Rai is a and cultural settings? division of the Kirati people. Rai tribe can be defined as the segmental divisions that have a common cultural Objectives trait and similar cultural element. Rai is not a single The general objective of this paper is to describe tribe but comprises different subtribes Rai has been the identity making of the migrant Rai. Specific divided into 35 subtribes, which are Athpahriya, objectives are as follows: Thulung, Bantawa, Wambule, Khaling, Nachhiring,  To analyze the making new social setting and new Chamling, etc. Each subtribe has a distinct cultural and social process by migrant Rai. social structure. "Das Rai, Das Bhasa, eka Bhansa"  To describe the role of social setting in making (Ten Rais, Ten languages, one Kitchen) proverb shows migrant Rai's ethnic identity. the unity in diversity of the Rai community.

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Forming a New Social Setting and Social process Ethnic identity is determined by the social setting, Before B.S. 2068, migrant Rai tries to adjust to new cultural performance, and power distribution. Migrant’s social settings. At that time Luhhu and Changathali ethnic groups develop new social processes and social were densely populated with Newar and Chhetries. It relationships. Migrants Rai have many challenges in was the time for making their own social settings and new destinations as being indigenous people in terms of social boundaries. Migrant Rai was more dominated by adaptation in a new social structure. Migrants Rai are the local inhabitants and use the term Khe (Pakhe, rural adapting to a new social setting, encountering a new people) First migrant Rai shares his experiences as cultural group, accepting new power relations in the follow: Lubhu area of Lalitpur, Kathmandu valley. So they are I feel that my clan group is my life, has a struggling for remaking Rai's identity. great importance but I have only neighbors who are not my clan group. I feel they do

Adjustment of new social setting not help me at different times and situations, but gradually dominate me. One Rai is migrated from their origin place to day, my wife was faced some problems in Kathmandu valley from the Panchayat period. Very public drinking water tap by local people. few Rai are migrated to Kathmandu during the Then I promised that I will develop own Panchayat period for study, government jobs like army, my cultural community for my survival. police and civil services, and private sectors (informal (Interview with Ram Rai, 2019) discussion to Basant Rai). After the restoration of democracy, the number of migrants in Rai was This statement shows that the social process of increasing rapidly. Nakkhipot was the recognized as migrant Rai in a new social system. Migrants do not Lahure area, where the majority of migrants were Rai function properly adaptation and adjustment process in and Limbu. In the Lubhu area of Lalitpur, the first local communities. Migrants Rai want to make their migrant Rai came in B.S. 2056. own social settings. He did not say about ethnic identity but his survival. First of all, he wants to increase the Lubhu, Changathali of Lalitpur is being the new migrant's Rai community. Different sub-tribe are destination place of migrant Rai after B.S. 2056. Two combined as a migrant identity in the process of years later, two Rai households were migrated from developing distinct social settings. They have different Khotang. According to the first Rai migrant household social and cultural systems in their origin place now came at Changathali in B. S. 2056, whose origin place they are negotiating and making a single migrant Rai was Khotang. Now, the number of migrant Rai identity. The following table shows the distribution of household is 25. The following table shows the date of migrant Rai by their sub-tribe. migration and origin place of migrant Rai.

Table. 2 Distribution of migrant Rai by subtribe Table. 1 Distribution of migrant Rai by the origin of Name of the Sub-tribe Household number place and year of migration Chamling 9 Year Origin place Household number Bantawa 8 2056 B.S. Khotang 1 2058 B.S. Khotang 2 Nachhiring 3 2063 B.S. Khotang 2 Khaling 1 2064 B.S. Khotang 1 Thulung 2 Bhojpur 3 Bahing 1 2065 B.S. Solukhumbu 2 Yakkha 1 2066 B.S Bhojpur 2 Total 25 2067 B.S. Bhojpur 3 Source: Fieldwork, 2019. Khotang 3 2068 B.S. Solukhumbu 2 The above table shows that there is found seven 2072 B.S. Bhojpur 1 types subtribe of Rai is migrant’s household in Lubhu 2073 B.S Ilam 1 area of Lalitpur. Of them, Chamling Rai is the majority 2074 B.S. Bhojpur 1 among migrants Rai.

2075 B.S. Dhankuta 1 Total 75

Source: Fieldwork, 2019.

The above table shows that migrants Rai came from a different place of origin and district. Khotang and Bhojpur are the major origin place of the migrants' Rai.

Migrants Rai from five districts are practicing a new social setting.

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The role of the early migrants seems high to organize the migrant Rai. Early migrants and later Facilitate to migrate kin groups migrants actively participate in making a cultural Kin groups assist in problems and fulfill their community. The value of unity is power was made in necessity. It is the sign of the majority in power an informal meeting. Migrants are integrated by the relations. So migrants Rai always want to migrate their ritual and feast festivals, similar view is expressed by kin groups as a neighbor. They also want to cooperate another respondent as follows: with the migration process of relatives and clan groups I left my clan group in Bhojpur, but I such as help for purchasing housing land, help for am not alone here, my cultural building construction. Frist migrant Rai reported that he community is so big and diverse now. helped to migrate his clan and relative here. Now three We are joining different Rai and also households Rai are his relatives. One of the relative Limbu and Magar as a single cultural states that the kin network as follow: group. We are trying to maintain this My uncle always said to me, if you earn relationship long life for our unity money, you will migrate with me to our and develop our culture. We celebrate majority. You cannot live without a good neighbor. I also like this area then he our festivals jointly and perform our managed to purchase housing land. He rites and rituals. We do not feel assisted me in solving the problems and isolated and dominated by other also helped me construct the house. I communities. need clan groups in every aspect of life (Interview with Mani Rai) from womb to tomb. I am not here without the help of my uncle. I also bring Making cultural community shows the existence of my brother-in-law. I feel that I am in migrant Rai. It becomes the collective consciousness of Khotang due to my relative and clan all migrant Rai. It is the major power of bargaining, group also already lived here. negotiating for making their own identity. Social (Interview with Panchamani Rai) cohesiveness is important for making group identity and a small cultural community has possibilities in the The above statement shows that the migrant's Rai cultural assimilation so enlarging the cultural follow their relative who migrated already in the Lubhu community is the basic component of the ethnic area. Initial migrants Rai wants to increase their relative identity-making process. and clan groups for making new social settings. Establishing the neighbor network of Rai Migrants Expansion of the cultural community At first, Rai migrants established a neighbor Rai migrants always want to increase their cultural network including five migrants’ households. It was an community due to contact with the host community informal migrant organization different from the majority Newar culture. Migrants Rai were integrated cultural community. The cultural community was by the division of 'other' and 'own', 'old' and 'new'. The practiced with cultural purpose and organized cultural criteria of the division of own and others are race, ceremony and feast festivals. But the neighbor ethnicity, and migrant. Migrant Rai assumed that network's main purpose was to build cooperation different caste and ethnic group are who are migrants among the migrant's Rai household. It was like a self- are defined as 'own' and local settlers are defined as help group, where migrant Rai solved their problems 'other' before the establishing formal organization of with the help of a migrant neighbor. They exchange Rai. Initial Rai migrants started to invite feast and their phone number with each other. Neighbor network festivals, rite ritual with Rai and non-Rai who are joined each other troubles and their needs. They also migrant. Migrant Limbu, and migrant Magar who are take advice from each other for critical cases and closer neighbor but physical distance are far. They also problems like the boundary of land and dispute invited to Limbu, Magar as relatives in their festivals, management. They also help each other in an birthday parties, and rituals, etc. So these social emergency case like the sickness of members. processes lead to an increase in the migrant Rai cultural community gradually. One respondent says about their Establishing the Kirat Rai Samaj cultural community as follows: The numbers of migrant Rai were increasing year by year, I came here from Khotang in B. S. and then they realized to establish Kirat Rai Samaj. Kirat Rai 2063. I left my cultural community in Samaj was established from the informal dialogue among Khotang, but my relative was only one migrants Rai on the occasion of the birth ceremony. All household here. My relative migrant household heads were gathered at the house of the introduced to me other migrants Rai first migrant in 2065 B. S. This meeting formed the and non-Rai. He also informed me committee and objectives and working procedure of Kirat Rai Samaj. This organization became the own social setting of they are our cultural group and should Migrant Rai where migrants Rai made their social identity. invite to each other all spheres. I also The main objective is to promote and develop their culture, accepted this cultural community and language, and identity and to unite all Kirati Rai in a single joined which made me integrated into cultural community. Kirat Rai Samaj organized Deusi Bhailo the community. on the occasion of the Tihar festival with their own Rai dress (Interview with Hari Rai) and Rai Sakela songs and dance for fundraising of Samaj. 4

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Join the formal Organization Kirat Rai Yayokkha Migrants Kirat Rai established Kirat Rai Yayokkha in Kathmandu Valley in B. S. 2045. It is a nonprofit, non-political social organization of Kirat Rai. Its main objectives are to maintain social integrity, to preserve and promote social and cultural identity and linguistic diversity. Kirat Rai Yayokkha District Committee Lalitpur was formed in B. S. 2049.

One of the meetings of Kirat Rai Samaj decided to join the formal organization Kirat Rai Yayokkha District Committee, Lalitpur. Kirat Rai Yayokkha Praramvik Karyasamiti Lubhu, Tikathali was formed in 2068 B. S. Migrants Rai became the general member of Kirat Rai Yayokkha Praramvik Karyasamiti. It is the first formal organization of migrant Rai of Lubhu. One respondent stated that the purpose of joining the formal Figure: 2 Nachhung (priest) and migrants Rai are organization is to increase strength the power and participating to worship Sakela Than. making legally valid. Then, Migrants Rai developed their own powerful social setting where they Sakela than was inaugurated by the chief guest of constructed their ethnic identity. the honorable communication ministry, which symbolized the power of making ethnic identity. It is a Making Kirat Rai Profile and Phone directory remarkable history of making the migrant Rai ethnic Kirat Rai Yayokkha Praramvik Karyasamiti Lubhu, identity. Yayokkha organized the Sakela dance twice a Tikathali made a soft copy of Kirat Rai's profile and year. It also expanded the role and responsibilities and phone directory. It helps to communicate with each formed the subcommittee for well managing the Sakela other quickly and fast. It makes easy access to binding dance. It is possible from the development of a strong each other among migrant Rai in Lubhu area. social setting that binds all migrants Rai single community and enlarges the belonging to their own Udhauli (downward) and Ubhauli Parba (Upward cultural community. festival) and Making Rai Identity Ubhauli and Udhauli are celebrated by performing Ubhauli and Udhauli is the main festival of Rai Sakela Dance. The Sakela dance is a religious, which is celebrated during Baisakh Purnima and historical unique dance that is performed by large Mangsir Purnima. Kirat Rai Yayokkha Parmvik groups of Kirats wearing their indigenous ornaments Karyasamiti, Lubhu Tikathali made the decision to and Rai dresses. It is a long-duration circle dance where celebrate Uhauli and Udhauli in this area. Prior to this all dancers equally participate without the restriction of decision, they went to voluntarily Hattiban, Nakkhipot age, sex, gender, religion, etc. Sakela dance is guided to celebrate Ubahuali and Udhauli. Migrants Rai agreed by the Silimoppa (male dance leader) and Silimomma to celebrate Ubhauli and Udhuali's own place in the (female dance leader). Muldhole (drum player) plays meeting of Yayokkha. The meeting of Yayokkha made the Dhol (drum) then the other dancer follows the the decision to establish Skela Than (holy place) at the Silimoppa (male dance leader) and Silimomma. Rai public land of Changathali. Yayokkha succeeded to performs Sakela Dance from their ancestral time till occupy the public land for Sakela Than (holy place of now. It is the cultural and religious dance and glory of god). Rai civilization, which makes Rai identity. The performance of Sakela depends on the Yayokkha decision. Yayokkha formal organization of Kirat Rai appoints the Silimoppa, Silimomma, Muldhole, and Nachhung (religious priest). The date and place are fixed by the collectively by the Yayokha meeting. So, social identity is important for making identity.

Figure: 1 Nachhung (priest) is honored by Pheta (white cloth) by the chairman of Kirat Rai Yayokkha Pramvik Karyasamiti. 5

Puspa Raj Rai; Hmlyan Jr Edu Lte; Vol-2, Iss- 1 (Jan-Feb, 2021): 1-7 Lakiha Kaidani, Pitiha Kaidani ((Junjastai Chamkilo hunu, Tarajastai Chamkilo hunu) (Shinning as like the moon, sparkling as like Stars)

The invention of the new invitation card for making the new identity Most of the migrant Rai have been inspired to use the new model of invitation card which is commonly accepted by migrant Rai informal talk. The initial statements of the new model of invitation card present in the Rai language which is the pray words of god and goddess. These statements are as follows:

Figure: 3 Sakela songs as related to identity-making process

Sakela than puja and Chula Puja are performed by Nachhung with the recitation of Mundhuma (sacred words). Nacchhung has not appointed a single household but a social setting. Nachhung performs Chula Puja at home by some migrant households who establish Chula in their household. Nachhung also performs a Sakela puja in Sakela Than. All cultural activities make the migrant Rai ethnic identity but not possible without social settings and social process.

Change in the Naming pattern of the newborn child Migrant Rai has started to change the naming Figure 4: Invitation card for Sakela Parba. pattern of newborn children own their language and their sacred person's name. There is found that newborn children name differs from the former generation. Their children have named their own language. Such as Mihang Rai, Dayahang Rai, Sayahang Rai, Ninama Rai, Hiakhama Rai, Imichung Rai, Yanhang Rai, Naima Rai, etc. It is the forming of a new identity of the naming pattern. Most of the migrant Rai are assemble in the naming ceremony and discuss each other and suggest the names own language. So identity is formed by the group decision.

The compulsion of wearing Rai Dress and ornaments Figure 5: Some Sakela dancers to ready for dancing. Most of the migrant Rai made the decision on the compulsion of the wearing Rai dress and ornaments in Change in offering goods and things for god Ubhauli and Udhauli festival and Sakela dance Dress (Prasad) and ornaments ate their material culture making their Yayokkha meeting passed the rules of change in identity. offering goods and things for god and goddess Paruhang and Sumnima. They removed the practices of Changing the blessing words & Making New sacrifice chicken and he-buffalo to god. Now, they Identity offer the fruits, ginger, and little liquor to god and Migrant Rai realized that the blessing words were goddess. assimilated from the Sanskrit language. Now, blessing words need to be changed into the Rai language. So Change in Color of Tika most of the Migrant Rai has accepted the following All migrant Rai distinct type of Tika color. Most blessing words. people prefer red Tika. They used white Tika in their origin place but now they are using yellow colour Tika Haikhama Tupdani, Ninama Kaidani in Sakela Puja. It makes them differ from another (Akas jastai Pharkailo hunu, Matojastai Bandhilo group. hunu,) (Widening as like the sky, connecting as like soil.) The invention of Material Culture There is found that four migrant Rai were presented the Paruhang and Sumnima idol in front of the top 6

Puspa Raj Rai; Hmlyan Jr Edu Lte; Vol-2, Iss- 1 (Jan-Feb, 2021): 1-7 floor of the house. It is easily recognized the migrant migrant Rai ethnic identity. Some conclusion can draw as house. In the same way, three migrant Rai were follows: constructed new types of the gate where their sacred  Migrant ethnic identity depends on the social setting and things and symbols are decorated. It is the performance social processes. If migrant cannot establish their own and practices of cultural activities. These all houses are social setting, they will assimilate in host social settings and practice destination culture. later migrant Rai household take the opportunity of  New social setting is emerged by the migrant social migrant Ria social setting and social process that lead process, relative network, neighbor relation. Migrants to performs these cultural activities. are closer to their own clan, relative than host community people.  The migrant takes help to make social setting if there is a very small size of migrants.  The increasing social network and social closure of migrants lead to making social organization. That organization constructs and reconstructs. the migrant ethnic identity  Social setting is not a by-product but develops continuously by a social process such as negotiation, cooperation, antagonism, integration, competition. Formation of the new social setting of migrants develops social order for making new ethnic identity and function to understanding and internalizing the collective consciousness among Migrant Rai identity. Then, all

member shows their identity in practice and performance.  If the social setting is disorganized, the ethnic identity- making process will be disrupted and will be changed.

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