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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. Copyright @ 2021: This is an open-access article distributed under the terms of the Creative Commons Attribution license which permits unrestricted use, distribution, and reproduction in any medium for non commercial use (NonCommercial, or CC-BY- 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. 1 Puspa Raj Rai; Hmlyan Jr Edu Lte; Vol-2, Iss- 1 (Jan-Feb, 2021): 1-7 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. 2 Puspa Raj Rai; Hmlyan Jr Edu Lte; Vol-2, Iss- 1 (Jan-Feb, 2021): 1-7 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.
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