Voice of Tharus

No one has long history of residing in Dang, except the Tharus – Prof Dr Shiva Kumar Subedi

Professor Dr Shiva Kumar Subedi. Image from his Facebook page. Used with permission.

Dr Shiva Kumar Subedi, a professor of Nepalese history, culture and archaeology, has published numerous research articles on history and culture of the Dang Valley. He has also written about the Tharus of Dang, their history, culture and cuisines.

Sanjib Chaudhary from Voice of Tharus, with the help of researcher Uday Raj, spoke with Dr Subedi about his research works and publications. Here’s an excerpt of the interview.

Voice of Tharus (VOT): Welcome to Voice of Tharus, Dr Subedi. Can you tell our readers about your research article on 'Prehistoric Study of Dang Area and Recently Discovered Artefacts' published in Ancient Nepal?

Shiva Kumar Subedi (SKS): Dang Valley, Located between Mahabharat and Chure ( Shivalik) ranges is one of the big valleys of Asia. It covers an area of around 50 kilometres in length from east to west and an average of 19 kilometres in width from north to south. The main drainage of the valley is Babai River which lies on the lap of Shivalik range.

I had studied different articles of Gudrun Corvinus, a German scholar, related to the geology and prehistory of Dang during my student life. I got chance to teach prehistory from the beginning of my teaching life. However, I had known a little about the cultural value of this area which attracted me towards the cultural heritage of Dang area. Later, I discovered a piece of Mesolithic tool and two Neolithic tools during my field work. Thus, the article was prepared and published.

VOT:  In one of your articles you have mentioned that Tharus were the first to settle in Dang. How did you come to such conclusion? Can you tell our readers the facts behind that?

SKS: Nowadays, Tharus are in minority in Dang but they were in large numbers before the Land Reform Act of Nepal 2021 BS (1964 AD) and Malaria Eradication Project which were implemented around same time. Both helped the hill people to migrate to the plain land of the valley.

The first historical document is a copper plate of King Punnya Malla which hints the Brahmin entering in the valley. At present, more than 50 groups are living here but no one has long history of residing in Dang, except the Tharus. They have a cultural history of unknown past related with Dang.

Their settlement pattern, migratory behaviour, joint family system, nature dependent life, compact settlement pattern from security point of view, equal importance given to the cattle, etc., are the features of primitive life.

The ones who have migrated towards the west are known as Dangaura (originally of Dang). On the basis of these facts, I agree with the opinion of Prof. K.N. Pyakurel that Tharus of Nepal do not have a single origin and conclude that Dangaura Tharus are original inhabitants of Dang.

VOT: You have also written about the medieval history of Dang and cultural heritage of Dang. Can you highlight a little about it?

SKS: In the past, Dang witnessed a rich and glorious time during the prehistoric period. The discoveries from lower Paleolithic period to the Neolithic period in Dang prove this fact. Most of the artefacts are exhibited in the National Museum, Chhauni, Kathmandu. They show that Dang was rich in prehistoric culture. However, there is no clear picture of the historic period due to lack of reliable sources.

Ancient history of Nepal mostly depended on the cultural sources, outside of the Kathmandu Valley. The copper coins, which were discovered on the mound of Sukaura, so-called fort of the Tharus cannot hint at the history of Dang. On the basis of the tangible and intangible cultural sources and support of the neighbouring sources, it can be said that it was governed by the Tharus up to the early medieval period of Nepalese history. Tharus must be the local chiefs in the Khasha imperial period which is hinted by the copper inscription of Punnya Malla.

After the fall of that empire, some local chiefs got opportunity to be sovereign kings. But Dang was divided into different tiny kingdoms for a time being and different families got chance to hold the power. In this context, local chiefs related with the ruling family held the power in Dang.

The king of Dang during the period of unification was not of the Tharu family. This shows that the hold of Tharus in Dang was gradually falling down along with the rise of Khashas. However, the social status of Mahataun (village headman) remained similar to that of the ancient and early medieval periods. This system helped to continue the tradition of the Tharu community and Tharu culture became the culture of Dang. In the heritage of Dangali culture, we can say that Tharu culture is the cultural heritage of Dang along with Siddha Ratnanath sect.

VOT: You have also written about the cuisines of Dangaura Tharus. Please tell us in detail about the food items and how they are prepared. It would be good if you can also tell us the importance of the food items in the Tharu culture. When and why are they (some special items, if any) prepared?

SKS: The cuisines of human beings are mainly based on the local production and can be divided into two groups: habitual food and cultural food. Tharus are not exception from that fact. The cuisine system of the Dangaura Tharus seems to be more hygienic due to less use of oil and fat.

The major spice which is commonly used is pepper with turmeric powder. Boiled stick made of rice flour, dhikri, is used as a habitual and cultural food item.

Mad (starch) is a popular drink which is made from the mixture of rice, maize, wheat, barley and pulses. After boiling for a long time, it takes the form of liquid and is used as a non-intoxicant drink. It is also used during the day time and helps to maintain the scarcity of glucose. Rice, pulse, green vegetables and chutneys of local produce are common food habits.

Kappwa (made of rice and wheat powder) and Kanjuwa (made of sour starch) are the substitute variety of pulses.

Lachhara – dry piece of green vegetables is used in lieu of green vegetables when it is not available in kitchen garden.

There are limited food items which can be mentioned the items of food culture. They are dhikri, jhajhara roti and baria. Dhikri is made of rice flour which is cooked over steam. On the basis of their shapes and size, they are known as pauwa dhikri, lattha dhikri, gola dhikri and chhithi dhikri. This variety of food is essential in the great festivals like Maghi, Dashya, Gurai, etc.

Jhajhara roti is the next variety of occasional food which is made of liquid rice flour cooked in ghee. It is used during Dashain, Holi and other occasions to offer to those gods who do not prefer animal sacrifice.

Baria is similar to gola dhikri cooked either in oil or in ghee. It is needed in marriage and funeral ceremonies.

Poinkasan (a typical vegetable available in kitchen garden) is used in Astimki and Atwari festivals.

Fish is equally important for food habit and food culture.

VOT: Can you highlight any interesting incident during your research in Dang?

SKS: Dang is the area from where prehistoric artefact was discovered first in Nepal. Prof. R.N. Panday, Gudrun Corvinus, Randy Haaland have given their valuable time in prehistoric research in Dang. Dr Drona Rajaure and Prof. Dr Sharma have also given their attention to the cultural research in Dang. So, I was also attracted towards the research of this area. It was focused in the Babai area. One day while returning from the field on the evening, I saw a typical stone piece in the water of Babai riverbed. I picked it up. It was a piece of lost Mesolithic stone. It is the most interesting incident during my research on Dang.

VOT: What are your personal views about the Tharus? do you have any advice for the young generation?

SKS: Tharu is an honest and labourious ethnic group of Nepal Tarai that remained out of contact with other groups. When other groups came to contact, they went out from Dang. However, it was impossible to live without mixing with the others and it took a long time to be close to each other. It was essential to accept the cultural values of the hill people which is gradually being adapted.

Liquor and wine were the major drinks of the Tharus which had created misunderstanding and quarrels in the society. It was the major reason of misuse of grain which made them food-less during the farming period. It was also one of the reasons behind the poverty and made them rely on others. But now-a-days, Tharu youths are getting away from this tradition and are trying to change. It is good. However, some of the academicians of this community are giving slogans of extreme ethnicism which is harmful. Most of the youths are just trying to adjust with others and learning new things. I request the youths to be careful of this and learn from the mistakes of past.

VOT: Are you continuing with research and writing? Can you share with us your future plane?

SKS: Now-a-days I am active towards developing culture tourism in Rapti by the means of identifying the heritage sites, formulating master plans for the development and making people aware about it. Culture and nature are intertwined, so both should be launched together.

Government alone cannot do anything without people's participation which is essential for sustainable development.

I want to spend my remaining life in research and publications.

सांस्कृतिक पर्यटनको उत्कृष्ट गन्तव्य | Tourism of Nepal-Tharu community of Dang

सांस्कृतिक पर्यटनको उत्कृष्ट गन्तव्य | Tourism of Nepal

     राप्तीको पर्यटनका लागि दाङ प्रवेशद्वारको रुपमा रहने भन्ने विषयमा समय समयमा विभिन्न बहस उठ्ने गरेका छन् । राप्ती पर्यटनका लागि बहस गर्ने हो भने दाङको देउखुरी उपत्यकलाई छोड्नै मिल्दैन । दाङ देउखुुुरी उपत्यकाको संगम नाम हो, मानव विकासको ऐतिहासिक तथा सास्कृतिक रूपमा निकै सम्पन्न मानिने दाङ जिल्लामा थारुहरुको वाहुल्यता छ । गैया बेह्रर्ना, गुुरै, अष्टिम्की, माघी र अटटारी आदि थारुहरुका उत्सव र अनुुष्ठान हुुन् । ३३ प्रतिशत थारुको बसोवास रहेको दाङमा थारुहरुका विविध सास्कृतिक उत्सव र अनुष्ठान छन् । यस्ता उत्सव तथा अनुुष्ठान सांस्कृतिक पर्यटनका आधार हुुन् । यद्यपी, यस्ता सांस्कृतिक पर्यटनका गन्तव्यको प्रवद्र्धन भने हुुन सकेको छैन

सरकारले पर्यटनका लागि केही बजेट विनियोजन पनि गरेको छ, यस आर्थिक वर्षको रातो किताबमा । थारुहरुको भूूइयाँर थान लगायतको संरक्षण गर्न साठी हजार एक थानको भए पनि पर्याप्त हुुन सकेको छैन । विगतमा केही बजेट आएको भएपनि त्यति व्यवस्थित हुुन नसकेको गुुनासाहरु आइरहेका छन् । तैपनि दाङको ग्रामीण पर्यटनलाई विकास गर्न केही प्रयत्नहरु भने भइरहेका छन् कछुुवा गतिमा ।

थारुका सांस्कृतिक सम्पदा पर्यटकीय गन्तव्यको आधार भए पनि बजारीकरण हुुन सकेको छैन । संरक्षण संवद्र्धन र प्रवद्र्धनको अभावमा थारु लोक कला संस्कृतिहरु हरादै जान थालेका छन् । थारु समुुदाय सांस्कृतिक रुपमा निकै सम्पन्न छ । सांस्कृतिक पर्यटन गर्न चाहाने पर्यटकका लागि दाङ उत्कृष्ट गन्तव्य भएको पर्यटनसंग सम्बद्धहरु बताउछन् । प्रागऐतिहासिक होस या सांस्कृतिक गन्तव्यको लागि दाङ उचित गन्तव्य मानिन्छ । तर सांस्कृतिक पर्यटनको गन्तव्यको विकास हुुन भने सकेको छैन । सांस्कृतिक पर्यटकीय हिसाबले उचित गन्तव्य भएपनि यथोचित ध्यान पुुग्न नसक्ता यहाँको पर्यटन प्रवद्र्धन हुुन नसकेको स्थानीय थारु सामाजिक कार्यकर्ता सुुष्मा थारुले बताउनुभयो । थारु संस्कृतिलाई प्रवद्र्धन गर्न कतै संग्राहलय कतै थारुग्राम नामाकरण गरेपनि सबै कुुरैमा सिमित भएको उहाँको जिकिर छ ।

थारु सस्कृतिका बारेमा नेपालीहरु त परिचित छन् नै विगत केहि वर्षदेखि थारु सस्कृतिका वारेमा विदेशीहरु विद्यावारिधिका लागि दाङ आउने गरेका छन् । स्वदेशी तथा विदेशी पर्यटकका लागि अध्ययन अनुुसन्धानको रुपमा दाङमा विकास गर्न सकिन्छ भन्ने बलियो प्रमाण हो । यतिमात्र होइन थारुग्राममा थारु सांस्कृतिक मनोरन्जन दिन सकिन्छ पर्यटकलाई तर पर्यटन वर्ष २०११ तिरैबाट दाङमा सौडियारको सिसहनीयामा थारुग्राम बनाउने अभियान शुुरु गरिए पनि त्यो भने त्यतिमै सिमित भएको छ । त्यसका लागि दाङमा होमस्टे संचालन गर्नका लागि सिसहनीयामा थारुग्राम र गढवामा अवधिग्राम र लक्ष्मीपुुरमा मगरग्रामको कार्यक्रम सारिएको छ, त्यो पनि कागजमै सिमित भइरहेको छ ।

संस्कृतिको प्रवद्र्धनसँगै पर्यटनको विकास गर्न दाङमा घरबास कार्यक्रम संचालनको अभ्यास सुुचारु गरिए पनि गतिहिन बन्दै छ । त्यसका लागि जिविसले पहल पनि गरेको हो, तर सामान्य पूूर्वाधार र अवलोकन भ्रमण गराए पनि पूूर्ण भने हुुन सकेको छैन । शुुभारम्भको संकेत जस्तो देखिए पनि तीन वर्षको अवधिमा जहाँको तहिँ अडिरहेको छ दाङको ग्रामीणको पर्यटन अभ्यास । केही पूूर्वाधारमा जिविस दाङले लगानी गरे पनि हात्तीको मुुखमा जिरा भने जस्तै त्यसको खासै परिणाम देखिन सकेको छैन । यसको मुुल कारण पर्यटन बोर्ड जस्ता निकायहरुको ध्यान पुुग्न नसक्नुु र स्थानीय तहमा पनि यसको महत्वलाई बुुझ्न र बुुझाउन नसक्नुु नै हो । पर्यटनका हल्ला चलाइए पनि पर्यटन शिक्षा पूूर्वाधार आदिमा अप्रयाप्त हुुदाँ सांस्कृतिक पर्यटन प्रवद्र्धन हुुन नसकेको पत्रकार सन्तोष दहित बताउनुहुन्छ । कुुरा मात्र ठूूला ठूूला गरिने तर व्यवहारमा ठोस काम नहँुुदा थारुग्रामको कार्यक्रम शिथिल बन्दै गएको उहाँको दावी छ ।

उता थारु संस्कृतिको जगेर्नामा विगत २५ वर्षदेखि लागेका अशोक थारु दाङ सांस्कृतिक पर्यटनको उचित गन्तव्य भएको दावी गर्नुहुन्छ । राज्यको सांस्कृतिक संरक्षण नीति २०६७ ले सम्बोधन गरेपनि यसको संरक्षण सम्वद्र्धन र प्रवद्र्धनमा कम महत्व भएको उहाँको धारणा छ । थारु भन्नुहुन्छ, ‘थारु संस्कृतिलाई स्वयं थारुहरुले नै संरक्षण गर्न नसक्नुु दुुखद पक्ष हो, आफ्नै भाषा संस्कृतिलाई जोगाउन नसक्ने थारुहरुले राज्यलाई दोष दिएर मात्र पनि सार्थक हुँदैन ।’ उहाँका अनुसार राज्यले नीति बनाउने र आवस्यक बजेटको व्यवस्था गर्न सके सांस्कृतिक पर्यटनमा विकास गर्न सकिन्छ ।
राप्तीको पर्यटनको बहस गरिरहँदा दाङलाई किङ्डम अफ थारु कल्चरको नामले पनि विश्लेषण गरिन्छ । थारु संस्कृतिको राजधानीका नामले जति चर्चित छ, त्यति प्रवद्धैन गनै नसक्दा भने यो विश्लेषण कागज र गफ सीमित भएको छ । जसलाई बजारीकरण हुन नसक्ता सांस्कृतिक पर्यटनका आधारहरु हराउदै गएका छन् । त्यसैले सांस्कृतिक पर्यटनलाई प्रवद्र्धन गर्नतिर सबै जिम्मेवारहरुको ध्यान जान आवस्यक छ । कागजमा मात्र पर्यटनको कुुुराले पर्यटन प्रवद्र्धन हुुन सक्तैन ।

History & origin of tharus

History of Tharus

The origin on the tharu

The extraction of the Tharu is veiled in the haze of undocumented history. It is true that life is not permanent and history is not destiny but it is nevertheless useful to ask, Who are the Tharu?

People everywhere have an insatiable desire to identify their roots, and the Tharus are no exceptions. They, too, want to know about their tribe´s past travails and triumphs. In response, many theories have come up to shed light on the early history of Tharus. It has, however, been a difficult task, for semi-nomadic peoples leave few tracks behind; maybe some coins, some pottery shards.When studying the history of great civilisations, we can fall back upon written texts and contemporary writings. Unfortunately, it is not so with the Tharu, in whose case we have had to remain content with analysing tidbits of information located at random. Archaeologists have a hard time looking for clues: thatch-covered bamboo and mud structures leave no trace when abandoned. They literally revert back to earth.

Some of the theories that are put forth are based on word-of-mouth recitals by old tribesmen, a type of oral history which certainly cannot be overlooked and needs to find its proper place in search of Tharu history. Other sources can be found in the early writings, often by British explorers or civil servants. Some are of recent origin, based on more current evaluations by scholars.

Jungle Halt

Besides R.H. Neville and Ramanand Prasad Singh, many more legends can be found in references by others. In the Census of India (1961), R.C. Sharma quotes Tharus in the village of Rajderwa (northeast of Lucknow, just by the Nepal border) claiming to be Rajputs who had migrated from Dang, “but their features are Mongoloid”. Writes Sharma, “The Tharu are a jungle tribe. According to some, the word Tharu is derived from the Hindi word ´Thahrey´, halted, because they are said to have halted after the alleged flight into the forest… The origin is also traced to the Hindi word ´tarhua´, wet, an allusion to the swampy land they live in… Some say the name simply means ´resident of the tarai´”.

J.C. Nesfield wrote in the Calcutta Review (1885): “The origin is the word ´thar´, which in the lowest colloquial language (but not in books) signifies ´a man of the forest´, a name which correctly describes the status of the tribe, considering the name as sprung from the language of the tribe itself, which is now for the most part obsolete. An aboriginal name derived from Sanskrit is the fit appellative of an aboriginal, casteless, un-Brahmanized tribe whose customs have been only slightly modified by contact with those of the Aryan invaders.”

Nesfield continues, “Another tradition is that after the fall of the Buddhist dynasty of Kannauj, the Tharu descended from the hills and occupied Ayodhya (only to be dri¬ven out by Raj a Sri Chandra from Srin agar).”

In his book Eastern India, Buchnan refuted the often-heard claim that Tharus are descendants of Rajputs who were evicted from Rajasthan by Moslem invaders. “No Moslem historian has made the slightest allusion to the Tharus in connection with these events (expulsion by Moslems). The fiction of having migrated from Rajputana into the Tarai, therefore, must have been invented by some of the clans merely to raise themselves in their own and their neighbour´s estimation.”

An analysis, titled  “The Tharus and Their Blood Group”, is found in the Journal of the Royal Asiatic Society of Bengal (1942), The writer, D.N.Majumdar, found that the Tharu are definitely a Mongoloid tribe. “They cannot be placed in any other constellation of tribes and castes of the Province, Indo-Aryan or Australoid, Also the Rajput origin is not supported on the basis of serology. Thus it is concluded, on the basis of the evidence, that the Tharus are a Mongoloid people, or predominantly so, who have successfully assimilated non-Mongoloid physical features as well.”

As we wish, therefore, we can accept that the Tharu are a Mongoloid tribe which has assimilated non-Mongoloid features—or that they are of Aryan background and have incorporated Mongoloid features. Incidentally, Majumdar is the only researcher who begins to use scientific tools to answer our question, tools available in 1942. Today, far more advanced techniques are available, such as research based on comparative DNA studies.

Push and Pull

Having travelled the Nepal tarai east to west, from the banks of the Mechi to those of the Mahakali, over the last two years, visiting about 150 Tharu villages, this writer was impressed not only with the richness of Tharu culture, but the extraordinary diversity found amongst all these people who are called ´Tharu´. Indeed, it is a whole lot easier to see the differences between the various Tharu cultures than it is to find similarities.

This, then, immediately begs the question: are they really one tribe or are they several tribes brought together over a thousands years or more by common fate? Let us set free our memory and let it roam through history and recall in our mind´s eye Tharus as we have encountered them and postulate these thoughts.

The ´Forest People´ are comprised of more than one tribe and they may well have come from many regions at different times, thus contributing the diversity of culture, facial features and customs found in today´s population; the environment then moulded them over a very long period of time into a special group of people, the Tharu, a people who, therefore, not surprisingly, are comprised of many sub¬groups, such as the Rana, Dangaura, Kochila and others.

And suddenly it all comes together… There are many events in the history of human behaviour which help us understand this set of circumstances. Most indigenous people around the world, when faced with similar circumstances, when in a similar environment, develop parallel lifestyles and cultures. Thus, when the ancestors of the Tharu moved into the forests of the tarai region at different times, coming from different places, this adjustment process began to take place.

Forest dwellers all around the world become skilled hunters and gatherers, and build houses out of available materials such as trees, branches, grass. When living conditions change for the worse, people move to new locations, and when settled in the new environment, they often also adopt some of the ways of their new neighbours,for the sake of social acceptance as well as to add new spiritual powers to their own lives. These new deities just might prevent a repe¬tition of the tragedies that made them migrate in the first place.

To assure good karma, they also keep alive many of the mythologies and beliefs that they grew up with, the beliefs of their parents and grand-parents, and of their guthiar clansmen. This, then, is a straight¬forward explanation for the differences found in the belief systems and practices among the Tharu across the Nepal tarai. And why did ? various groups move into the forest in the first place? History the world over shows that people pull up the stakes for many different reasons: the search for fresh fertile land; to escape violence, destruction and war; a prolonged drought; overpopulation…In response to these push and pull factors, some people migrate voluntarily, others involuntarily.

The Dark People

After the Aryaninvasion destroyed the Indus civilisation, one verse in the Rig Veda states, “Through fear of you the dark people went away, not givingbattle, leaving behind their possessions, when, O Vaisvanara, burning brightly for Puru, and destroying the cities, you did shine.” And in another context it is written, “The people to whom these ruined sites, lacking posts, formerly belonged, these many settlements widely distributed, they, O Vais-vanara, having been expelled by thee, have migra-ted to another land.”

Did Ashoka´s empire-building affect the corn-position of the people of the tarai, and did it lead to shifting of populations? How much damage did the Huna warlords do when they terrorised western India, and was there a flight towards fhe east and north? What was the status of the indi¬genous population of the tarai during the rule of the Guptas in Uttar Pradesh, Bihar and Bengal, circa 400 AD? Likewise, how many Tibetans and the Han moved into Nepal around 700 AD? Did Mongolian tribes indeed enter the tarai around 1200 AD, coming along the southern Himalayan foothills all the way from Assam? And how about the Sultanate of Delhi and Babur, and did they have a role in changing the population mix of the faraway tarai region? What, indeed, of the Dravidians?

So many questions, so much uncertainty, so few records, so many possibilities.The ´Forest People´ came from many regions at different times to seek the peace and shelter of the jungle; the environment then moulded them, over a very long period of time, into groups of special people, all of them called the Tharu.

 

History of Tharus of Nepal

The Tharu people (Nepali: थारू, Thārū) are an ethnic group indigenous to the Terai, the southern foothills of the Himalayas in Nepaland India.^[5] The Tharus are recognized as an official nationality by the Government of Nepal.^[6]

Contents

  [hide] 

·         1 Distribution

·         2 Culture

o    2.1 Household structure

o    2.2 Social structure

o    2.3 Language

o    2.4 Marriage system

o    2.5 Religion

o    2.6 Resistance to malaria

·         3 History

o    3.1 Modern history (1846-1999)

o    3.2 Recent history (2000-present)

·         4 References

·         5 Further reading

·         6 External links

Distribution

Tharu woman

Tharu woman in traditional dress

As of 2011, the Tharu population of Nepal was censused at 1,737,470 people, or 6.6% of the total population.^[2] In 2009, the majority of Tharu people were estimated to live in Nepal.^[7] There are several endogamous sub-groups of Tharu:^[8]

·         Rana Tharu in the Kailali and Kanchanpur districts of the far western Nepal Terai; also in India, in Nainital, Uttarakhand and Kheri Terai, Uttar Pradesh. Rana Tharu claim Rajput origin.^[9]

·         Kathoriya Tharu mostly in Kailali District and in India.^[10]

·         Sonha in Surkhet district^[11]

·         Dangaura Tharu in western Terai: Dang-Deukhuri, Banke and Bardia districts^[12]

·         Paschuhan (Western) Tharu Rupandehi, Nawalparasi

·         Rautar Tharu Rupandehi, Nawalparasi

·         Purbaha Tharu Rupandehi, Kapilvastu

·         Aarkutwa or Chitwania Tharu in central Terai: Sindhuli, Chitwan and Nawalparasi districts^[13]

·         Kochila Tharu in eastern Terai: Saptari, Bara, Parsa, Rautahat, Sarlahi, Mahottari and Udayapur Districts^[14]

·         Danuwar in eastern Terai: Udayapur, Saptari and Morang districts.^[15]

·         Lamputchwa Tharu in Morang District^[16]

Smaller numbers of Tharu people reside in the adjacent Indian districts Champaran of Bihar state; Gorakhpur, Basti and Gonda of Uttar Pradesh state; and Nainital, Uttarakhand state.^[5] In 2001, Tharu people were the largest of five scheduled tribes in Uttarakhand, with a population of 256,129 accounting for 33.4% of all scheduled tribes.^[3] In the same year, they constituted 77.4% of the total tribal population of Uttar Pradesh with a population of 83,544.^[4]

Culture

Tharu village near Bardia National Park

A Tharu man

The Tharu people themselves say that they are a people of the forest. In Chitwan, they have lived in the forests for hundreds of years practicing a short fallow shifting cultivation. They plant rice, mustard, corn and lentils, but also collect forest products such as wild fruits, vegetables, medicinal plants and materials to build their houses; hunt deer, rabbitand wild boar, and go fishing in the rivers and oxbow lakes.^[8]

The Tharus never went abroad for employment – a life that kept them isolated in their own localities.^[17] In this isolation they developed a unique culture free from the influence of adjacent India, or from the mountain groups of Nepal. The most striking aspects of their environment are the decorated rice containers, colorfully painted verandahs and outer walls of their homes using only available materials like clay, mud, dung and grass. Much of the rich design is rooted in devotional activities and passed on from one generation to the next, occasionally introducing contemporary elements such as a bus or an airplane.^[18]

Household structure

In the western Terai, most Rana Tharu prefer living in Badaghar called longhouses with big families of many generations, sometimes 40-50 people. All household members pool their labor force, contribute their income, share the expenditure and use one kitchen.^[19]

Social structure

Tharus from the mid west and far west of Nepal have been practicing the Badghar system, where a Badghar is elected chief of a village or a small group of villages for a year. The election generally takes place in the month of Magh (January / February), after celebrating theMaghi Festival and after completing major farming activities. In most cases, each household in the village which engages in farming has one voting right for electing a Badghar. Thus the election is based on a count of households count rather than a headcount. The role of the Badghar is to work for the welfare of the village. The Badghar direct the villagers to repair canals or streets when needed. They also oversee and manages the cultural traditions of the villages. They have an authority of punishing those who do not follow their orders or who go against the welfare of the village. Generally the Badghar has a Chaukidar to help him. With the consent of the villagers theBadghar may appoint a"Guruwa" who is the medic and chief priest of the village.

As Tharus society is mainly involved in farming, irrigation is one of the most important aspects of the community. Tharus in western Nepal built canals that irrigate thousands of hectares of land. Hundreds of years ago, without using any sophisticated tools, they built hundreds of kilometers of irrigation canals in the Kailali and Bardiya districts of Nepal. An irrigation canal could be used by several villages. Its water and diversion works need to be managed fairly. For this purpose, the Badghars of different villages elect a person for the position ofChaudhary to manage a canal system. When needed, the Chaudhary orders the Badghars to send people to repair or build the canals. In most cases the Badghars and Chaudharis are unpaid leaders of the community. However, they are exempt from compulsory physical labor for the betterment of the society. As a token of respect, the community members may also help them in farming for a day free of cost.

Language

There is no one Tharu language unifying Tharu communities in different parts of Nepal and India. Several speak various endemic Tharu languages. In western Nepal and adjacent parts of India, Tharus speak variants of Hindi/Urdu and Awadhi. In and near central Nepal, they speak a variant of Bhojpuri. In eastern Nepal, they speak a variant ofMaithili. More standard versions of these dialects are widely spoken by non-Tharu neighbors in the same areas so that there are no important linguistic barriers between Tharus and their neighbors. However, there are linguistic barriers between these dialects standing in the way of communication between Tharus from different regions. Tharu people have their own language often known as "Tharu Language". Many professors and well educated persons say that many others languages were derived from Tharu Language (like as Nepali, Maithli, Bhojpuri etc.) ^[20]

Tharu were already living in the Terai before Indo-Europeans arrived, raising the question of what they may have been speaking at that time. The only surviving pre-Indo-European language in the Terai is Kusunda, Santhali further west.

Marriage system

Traditionally, marriages were often arranged during the pregnancies of two women. If they gave birth to opposite sex babies, the two babies were supposed to be married if they grew up as friends. It was problematic if a boy or girl came of age and rejected their assigned fiance(e). Finding a replacement was difficult because most girls and boys were already engaged. However this custom has been disappearing. Most Tharus now practice conventional arranged marriages. They also practice love marriages, inter cast marriage, international marriage, inter world, marriage after courtship and eloping.

Religion

The spiritual beliefs and moral values of the Tharu people are closely linked to the natural environment. The pantheon of their gods comprises a large number of deities that live in the forest. They are asked for support before entering the forest.^[8]

According to the 2001 Census of Nepal, 87.63% of the Tharu people were Hindus whereas 13.95% were Buddhists.^{[citation needed]}

Resistance to malaria

The Tharu were famous for their ability to survive in the most malarial parts of the Terai that were deadly to outsiders. In 1902, a British observer noted: "Plainsmen and paharis generally die if they sleep in the Terai before November 1 or after June 1." Others thought that the Tharu were not totally immune.^[20]

Contemporary medical research comparing Tharu with other ethnic groups living nearby found an incidence of malaria nearly seven times lower among Tharu.^[21] The researchers believed such a large difference pointed to genetic factors rather than behavioral or dietary differences. This was confirmed by follow-up investigation finding genesfor thalassemia in nearly all Tharu studied.^[22]

History

The origin of the Tharu people is not clear but surrounded by myths and oral tradition. The Rana Tharus claim to be of Rajput origin and have migrated from the Thar Desert to Nepal's Far Western Terai region. Tharu people farther east claim to be descendants of the Śākya and Koliya peoples living in Kapilvastu.^[23]

Modern history (1846-1999)

In 1854, Jung Bahadur Rana, the then Prime Minister of Nepal, enforced the Muluki Ain, Nepal's first legal system. It comprised applications of traditional Hindu Law and clauses to accommodate ethnic practises. In the Muluki Ain both Hindus and Non-Hindus were classified as castes based on their habits of food and drink.^[24] Tharu people were considered "enslavable alcohol drinkers" together with several other ethnic minorities.^[25]

In the 1950s, the World Health Organisation supported the Nepalese government in eradicating malaria in the forests of Terai. People from other areas migrated to the Terai and claimed the fertile land. Tharus lost their traditional land and became slaves of the new landowners. This resulted in the development of the Kamaiya system of bonding generations of Tharu families to labour.^[26]

When the first protected areas were established in Chitwan, Tharu communities were forced to relocate from their traditional lands. They were denied any right to own land and thus forced into a situation of landlessness and poverty. When the Chitwan National Park was designated, soldiers destroyed the villages located inside the boundary of the park, burned down houses, and beat the people who tried to plough their fields. Some threatened Tharu people at gun point to leave.^[8]

Recent history (2000-present)

The Government of Nepal outlawed the practice of bonded labour prevalent under the Kamaiya system on July 17, 2000, which prohibits anyone from employing any person as a bonded labourer, and declared that the act of making one work as a bonded labourer is illegal.^[26] Though democracy has been reinstated in the country, the Tharu community has called for a more inclusive democracy as they are fearful of remaining an underprivileged group.^[27]