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The Khawas People in Tankisinuwari-4, Morang General Background

Language has been defined as a symbolic system, which consists of symbols. There are two key terms in this definition – symbol and system. Obviously then, it is necessary to explain these two terms in order to understand the definition of language.

Language is a special gift that all normal human being are endowed with. Therefore, it is said to be species uniform. And it is only the human beings who can acquire language. Hence, it is the most uniquely human. In other words, it is said to be species specific.

Language is always present in human life. We use it in one form or other when we speak, write, think, recollect something, or even dream during our sleep. It is thus means of communication through which we can express and share our ideas, thoughts, feelings, views etc. So, at the basic needs, language is very essential for human beings. There are many languages existing in this world. But all of the languages don’t have their own written as well as spoken form. They are also changing with the changes in time. Some are progressing their scope worldwide as English language and some are going to be extinct within mostly minorities as ethnic groups.

Any language is supported to be in danger if it is out of its daily usage and use and the concerned people are not aware of this fact.

As aware people know that every language within it preserves its culture, values, thoughts and conventions of its own. So, language lives along with the people of the society who use it as their mother tongue. But if the people of the society, mostly the children (younger generation) do not learn it fully and the elder make no efforts to preserve it, this will inevitably lead to its death in due course of time. As language carried with it the culture of any society, its death is as irreversible loss for the society and the whole mankind as well. Therefore, such ethnic minority language should be revitalized before it disappears completely.

Here, I have tried to do similar research in the linguistic state of Khawas language of Banswari Bazaar area to find out the real condition and trace out the reasons for such causality i.e. the state of being endangered. Such researches should be conducted so that we can check out the language problems of linguistic minorities and help to bring them in balance which ultimately serves members of particular linguistic minorities. This research will provide necessary information for the language activists of concerned society as well. The research preserves the unique identity of the ethnic group and boosts the foundation of several social institutions and their cultural practices.

Nepal, even being small in size, is very fertile land from the linguistic point of view. There are more than 100 castes and ethnic groups with their various languages (census report of 2005). It is approved that more than 92 languages are spoken in Nepal (CBS report 2001). Unfortunately, most languages do not have their own script, and exist only in spoken form.

In this dissertation along with the specific objectives i.e. to find out the linguistic state of Khawas people residing at Tankisinuwari-4, I have tried to locate their place of origin, languages they use, and education state, literacy and different steps they are following to upgrade their language. There reside about 1000 Khawas people at Tankisinuwari-4.

1.1.2 Statement of Problem

This study contains the following major statements of problems: 1.	Do all Khawas people speak their languages mostly? What are the other languages they use? 2.	Are all Khawas people fully acquainted with their language? 3.	Are their any steps forwarded by the Khawas of the society for the improvement of their mother tongue? 4.	Do they encourage their children to learn their language at home? 1.2 Khawas People 1.2.1 Background In the promising mid-east Terai plains covering the origin of Koshi, Triyuga and Kamala rivers from the Hills to Terai surrounding the jungles; Khawas people live together with other ethnic groups. Although the area called “Tharuwan” or “Tharuhat” these days and the Khawas look like tharu people, they are not tharu. So, they are second in size to the tharu among other minorities in tharuhat. They are predominant people in Makawanpur called then. They love the land and farming. So, they have settled in terai and been doing farming for thousands of years. Although Khawas people are under minorities, they have lived even in north India in few numbers after the end of Sen Dynasty in Nepal. The Khawas grow rice, wheat, dal, maize, millet, barley, potatoes and other vegetables. Fenced farming is in the practice mainly for vegetable products. So, they are considered to be labourious people. Their most favourable social drink is “Mod” (wine), which they prepare at their home themselves. They are straightforward in nature, very brave and honest. Because of their honesty, they are respected in the society. Their basic profession is farming but many people join in Nepal regiment or armed police or teaching and few of them in governmental departments too.

1.2.2 Historical Perspective (on the basis of “A brief introduction of Khawas”) Khawas People of east Nepal most commonly known as “Adibasi” of terai is one of the oldest ethnic groups in Nepal. Khawas had very close relation with the Royal Family of “Sen”. They were then in high rank inside and outside the Royal Family and its own small kingdom respectively. So, sometimes it is believed that the Sens are linage of Khawas. It was the golden age in the history of Khawas. They had great honour from Bijaypur, Chaudandi and Makawnpur. So, they like to be called themselves as “Sen Makawani Khawas” even today. The period of the Sen Kings starts from early 12th century and ends in 19th century. They are brave no doubt. In the 18th century, Sen had to fight with the Indian Muslims. In that battle, two commander brothers Balanand Faujdar and Krishnanand Kapardar got martyrdom. Later the Shah Kings got victory on them. Since then Khawas people became orphan. But before that event, they themselves ruled over small estates. After the failure in the battle with Shah Kings, Khawas’ sacred thread - “Janai” was snatched away from them. Since then they do not wear the sacred thread. In the long run, they struggled in Terai land with dangerous wild animals and fought with cholera and malaria. They chopped out the jungle and made farm lands to grow their daily needs. The people who had a lot of lands were called “Jamindar” and the person became the head of the society, whom they called by giving the title “Mukhiya Sahab”. No exact land has been defined where we can say the boundary of Khawas estates was. It is still hidden in the womb of history but it has been found out that some social and religious remains are related to Lord Buddha’s era. Some archaeologists, therefore, believe that they live in this ground from the age of Lord Buddha. Some scholars say that the boundary of “Ancient Koshal Estate” was upto the Koshi River in the east. The Khawas lived in this area. Then the “Tharu” living west to Koshi River were named “Koshala”. The term later changed into “Kochila”. Another reason is that they lived near Koshi River since it was the source of fish as food. So, the residents near Koshi were called “Koshala”. The terms – Koshala or Kochila are still used for the Tharus. The tems were never used for the Khawas people. They didn’t accepted the terms for them as well. In some period, the Khawas people emigrated from “Shanai-shanai” from the west crossing the present Koshi river. So, they are found around the rivers- Budhi, Madaha Judi and Lohandra in Morang. Due to living around Koshi River, they were called “Kaushiya”. There are so many examples of the castes named after river such as “Meche” from Mechi river, “Gangai” from Kankai river etc. The terms “Kaushala” and Kaushiya” are contemporary. The castes west to the koshi river were called “Kaushala” and east to the river, “Kaushiya”. The two different terms became the identity of two castes then. The number of Kaushala was large in comparison to Kaushiya. The Kaushala became “Tharu” and Kaushiya became “Khaushiya” in practice changing the letter “Ka” into “Kha” in Nepali alphabet. The course of improvement in accent, Khaushiya changed into “Khawas”. Now, they like to be called “Khawas” and it is in practice as well. It is also said that after the great war between Hindu and Muslims (Mughal), Hindus were very few in numbers. Muslim army killed the Hindus in sight. To save themselves four brothers of Hindu Kingdom started their journey towards the north of Nepal from the southern border. As an old man near about 75 years of old from Rai Community said that the four brothers had Janai ( the sacred thread) they threw that on the berry plants so that they could save themselves from the Muslims. One of the four brothers started his living in the jungle of Terai, he became Khawas; other three brothers moved to the north in different three places upto the Himalaya, they became Rai, Limbu and Bhote respectively. Then, they made their own estates and divided into different castes.

1.2.3 Clan (Thar) designation As we come to know the Khawas are not in large in number, still they have been divided into number of clans. Each thar is representative of their particular locale or part of group of settlements in close proximity. But now a days they are mixed randomly in almost all areas; however previously they were distinguished accordingly and at present they have their own clans. Among many of them, some are listed below: Bhagat		Gahadar Bhandari		Kapardar Bahardar		Kevar Chhabdar		Khawas Chaudhary		Majhi Devan 		Mandal Dhami		Sikdar Faujdar		Singh Marar		Varary

Though there are some more thars, due to limited sources and time all cannot be presented here. Most of the thar members live together in more or less well defined locales.

1.2.4 Customs and Traditions

The Khawas are very colourful. They are found in the both fair and dark complexion. One gets very difficult to differentiate the fair ones from other fair tribes. Though dark, a unique type of beauty in both male and female can be found. Traditionally, the males wear “Dhoti and Kurta” and females “Achara-Khorki”(typical Khawas custumes) but the modern Khawas wear the dresses what they feel easy. The females also wear different types of typical ornaments as per their family Income.

A typical design can be seen in the house of Khawas. They make “Mokha” (hand made colourful plants, flowers, birds on the front walls of the houses, around the doors and windows), which make their houses very beautiful and attractive. They make their houses with bamboo, straw or reeds and mud with thatched roofs. However, in the town they make cemented houses as per their society.

The Khawas are very rich in their traditions and strictly follow them too. In every feast and festivals they follow their tradition strictly, for example- “Mod”, a kind of alcoholic drink made from rice is needed in their every ritual. Their basic profession is farming, but many have joined in armed force police, teaching and other jobs too. They abstain from work for a day whenever there is full Moon or New Moon. They don’t plough the field that day. They welcome the guests with “betel nut” and “Mod”.

Now a days, in the functions, the job-holders wear suit pant as they are influenced by the western culture during their service. The women wear silver necklace, bangles, gold earrings, nose rings and rings on their fingers.

Most popular traditions of Khawas are their “Vidhapat Naach, Jatta-Jattin, Kuwar Brijabhang, Jhaal Mirdang etc. They were very popular among the Khawas, but now they are in danger. They are going to be extinct from the Khawas community. They must be preserved for the identity of Khawas.

The above dances were performed by the ancestors and predecessors. Older people performed them in better ways but they are going to be extinct because the younger pay no attention to them. They must be preserved for the next generations.

1.2.5 Religion The Khawas are Hindus. They follow all the religious practices of the Hindu. In addition to that, they have a number of local deities at the homes and “Gramdevata” (God for a whole village) outside the village to worship.

The Khawas have only one religious leader or priest, known as “Dhami”. He officiated at wedding and “Thaan” (place for God of the whole village), propitiates ancestor gods, wards off evil spirit and treats his clients when they fall ill.

Every Khawas has their ancestor god “Thakur” (Hanuman thakur) and “Pachdevati” (five goddesses). All the Khawas believe that there are other different deities except “Thakur” and “Pachdevati”. Ancestor God is worshipped everyday whereas “gramdev” is worshipped once every year in the month of Baishakh mostly i.e. April and May.

Since their main occupation is agriculture, they worship the land in especial occasion. They also worship their ancestor gods and deities in every festival along with other ones.

All the Khawas have a common worshipping to prevent evils entering in their villages, i.e. “Baharjattra Pooja” (a worshipping which is done outside the village in some open place. Similar worshipping is “Bisahara Pooja”, which is done at some river to please the “Nagdevta” (snake god). However, they do them in different day according to their convenience but in the same month.	But recently some of Khawas are associated together in a religion, which is a bit modified form of the same religion. So, some of the Khawas people are found as followers of Christianity as well.

1.2.6 Festivals Many ceremonies and festivals are performed by Khawas throughout the year, where they enjoy with fans and fare. As Dashain and Tihar are the important festivals for the whole Nepali people, Khawas too follow them but with a little different ways and giving them different names “Dashami” and “Sukraat” (the greatest festival for the Khawas).

First of all they observe “Siruwa Parab” (New Year). This festival is observed in the first day of every new year by the Khawas people playing “Jarisital” (sacred water) offering the elder on their feet and the younger on their heads. The elder put some sacred water on the younger ones’ head as their blessing and the younger on the elder ones' feet as their respect to them.

Next festival is celebrated mainly by the younger people, which is known as “Charchana”(Ganesh Chaturthi), which falls in August or September. They live fasting for the day and at night when the Moon is seen they worship and offer flowers, sweets etc. so that their whishes of getting good life partner would come true. Next important festival is Dashmi (Dashain). The Khawas celebrate this festival happily. They wear new clothes, make sweet foods and go to fair for the worshipping and take Tika as blessing of “Devi Durgamata”.

The next most important festival observed by the Khawas people is “Sukraat” (Tihar). Every Khawas either rich or poor celebrates the festival happily wishing for the happy days and nights in their family. Every year the festival is observed in “Kartik Sukla Paksha” i.e. in October on November. Generally it is celebrated for five days but the Khawas celebrate it for three days. The first day is celebrated “Uka-Uki”, worshipping of the crops in the land near about ready to harvest). The same night they worship the Laxmi, the goddess of wealth in Hindu religion. The second day is "Pakhewa"(worshipping to agricultural tools and oxen). They celebrate by making typical recipe from rice flour and offer to the family god. They also worship the oxen, which help them plough the field. Similarly, they worship all the tools they use in their field. And the third day, they celebrate "Jamjitiya" or “Bhaitika”( the festival of brother and sister) for the long life of brothers.

Another festival is “Sakrati”. They celebrate the festival eating the food, which gives them warmness from inside. They make “Laddus of Teel” especially in this festival. this is reason changing from cold to warm gradually.

Another most important festival is “Saama-chakhewa”, the festival of sisters, who wish for long-life for their brothers. The festival is celebrated immediately after “Bhai Tika”. It is celebaratd upto the full Moon. They make very beautiful coloured birds. The birds look as if they are going to fly in the sky. They are made by clay but they seem real.

The main characters are “Saama-chakhewa”, “Chugla”, and so many other birds. Chugla is the funniest character with long moustache. Every night the young girls come out with basket on their heads carrying the beautiful birds. They gather at someone’s yard and sing the blessing songs. They do the activities for 15 days and in the full-moon they go near the pond or river to let the birds dipped into the water.

1.2.7 Significant extincting dances

There are many cultural dances in the Khawas culture. They all are in the form of drama. 20 years ago, they were performed in the Khawas society. Actually all the Khawas were engaged in farming. So after the planting, during the free time i.e., “Dashami” and “Sukraat”, the Khawas enjoyed very much. They played drama like “Viddhapat”, “Harlatta”, “Sothi”, “Birjabhar” etc. They had typical songs and music to dance. But they are not in practice now. They are extincting from the Khawas society according to the survey done by me vie interviews with the old people of 85 years of age. They must be saved for the new generations.

1.2.8 Rituals

a.	Marriage Generally marriage rituals of Khawas people are different than other Nepali people. There can be marriage by arrangement but sometimes Love marriage. Ideal marriageable age is eighteen to twenty years except in the case of some arranged marriages of younger. According to the survey, however, nowadays, most of them are educated, so they try to get married only after their completion of their education and after being independent. Marriages are strictly monogamous and patriarchal. However, this ceremony is performed with full of Khawas traditions and young boys and girls sometimes get together for dancing performance. Young people from both sides i.e. of boys compete dancing to full extent.

Whether a marriage is arranged by the parents or by the couple, before parents but now a Khawas boy first sets out in search of bride himself on the day fixed by his priest or suitable to him. Another person is employed by boy’s parents to act as a middleman in the marriage negotiations after a prospective partner is found. This middleman is usually a relative of the boy, called “Aguwa or Laran”. This middleman approaches the parents of the girl and after consent for the match is obtained all return to the boy. Then a day is set to see the girl at her home. The day is called- “Ghardekhiya”. Some close relatives and neighbors set for the girl’s home with boy’s father. They are welcomed warmly at girl’s house. They are served with delicious food items. They have a meeting and negotiation. In the evening, they return from there.

Similarly, some relatives and neighbours of the girl come to the boy’s house to see the environment of his house and the boy too. The guests are welcomed heartily. They are also served with sweet and delicious food items. The day, between the guests and boy’s men there is a negotiation and the marriage day is set.

Two days before the marriage day, worshipping of God Satyanarayan is kept. The second day is “Kashkutti”, the rituals of making “Kasha” (a sacred paste made by rice flour and kasha roots) and applying “Hardi-tel” (turmeric powder with mustard oil).

The third day the groom sets for the bride’s home with marriage procession with band party according to the economic condition of the groom. The groom wears typical Khawas costumes coloured (Pink spotted) Dhoti and “Pagari” (turban) on the head. He carries a sword with betel-nut on its tip on his shoulder. But in the modern age, the groom wears suit-pant and nepali cap on his head as per his easiness. The rituals are also performed in short to economize the expenses. The bride’s house is decorated with colourful lights. The house is also decorated with “Mokha” (designs of flowers and birds of clay on the walls of the houses). The guests are welcomed and arranged to get then sit. The marriage "Maruwa" (Mandap) is made with bamboo and straw. It is decorated with paper flower. The marriage is performed in the Mandap with the help of the employed priest and "Bidkara" (relative of the bride-groom given responsibility to get the marriage done well ritually). Now the bride is taken to groom's house and with the farewell the house is crowded by the time the bride enters. Then the bride is conducted into the house admidst the noise and music. Inside, she and her some friends are seated where they remain throughout the night. The next day they are seated at the yard, all the relatives and neighbours put tika and give some money or gifts as their blessing to them for their new happy life.

There is arranged a delicious feast and in the evening the bride with the groom returns her house. In the marriage they offer some goats or pig or pigeon according to the ritual of their "Kuldewata" (family god).

The ceremony ends with the next day when both bride and groom return to the groom's home. Then the girl stays with her husband in his home after the wedding ceremonies are completed.

b. Naming Ceremony As every caste has its own ritual for naming a newly born baby, Khawas too have. They all follow the same rituals, which have been followed from the very beginning. A woman who gives birth to a baby is cared a lot by her family members and at the time of delivery experienced women and close relatives help the woman and even they nurse the newly born baby. The house, where a baby is born, becomes impure until it is purified according to the tradition of Khawas. If the baby is born at home normally, it is helped by a woman, who is called "Dagren" (a traditional nurse in Khawas culture). The sixth day of the birth of the baby is observed as the day of purification of the woman who bears a child and the child by employing a barber who cut the nail and hair of the baby and nail of the mother. For that, "Gangajal" (sacred water of Ganga River) is sprinkled over the mother, the baby and the place of birth. On the same day the child's naming ceremony is performed. The very day mother takes a bath in warm water in the morning and the baby is also cleaned properly. The child is given a name by the parents and from the day, the baby is called by the given name.

c. Death Rites First of all, all the relatives all around are informed and given message of the death by sending a messenger or by other means of communication which is sooner. All the close relatives are waited as far as possible. Then the dead body is washed and wrapped with a white shroud and put on "Machiya" made from raw bamboo. The body is covered with the white shrouds brought by the close relatives. The head is covered. Gold or coin is put inside the mouth. All the people gathered offer mixed milk and water and some money over the legs as their last respect. The corpse is decorated with flowers and red powder (Abir). Then the body is lifted up by four people and gets it rounded five times on the spot at the yard. Then, it is taken to a river nearby. Some people go to the river; they are called "Kattihar" (funeral procession). The Khawas usually get the corpse burnt and put the ashes into the river water. But the family who are not able to buy pyre woods, they bury the dead body. By the river bank, they make a pyre and put the corpse on it and for the last time all the attendants put piece of wood as their last respect. When the corpse changes into ashes, all the attendants return their home where at the entrance of the yard, they wash their legs and put over the fire kept there. Unless the corpse is taken, there is no cooking. At night, the "Karta" ( son of the deceased person) who is engaged for the performance of the rituals believing that the soul of the dead one get peace in heaven, does not eat salt and onwards for 13 days and doesn't touch anyone. The mourning should be observed for thirteen days. Three days after the cremation, a priest and a barber are employed. All the neighbouring families, who are in the periphery of "Gramati" are called for going to the river bank i.e. "Ghatbat" in typical Khawas language. Mantras are recited by the priest and death rituals are performed by the "Karta". On the male relatives by the daughter of the deceased person should get their hair shaved by the barber and should be purified taking a holy dip in the river water. At home simple feast is arranged for the relatives and neighbours. Similar performance is done on the tenth day but this time they don't go to the cremated spot. Rather, they go near a river or pond or channel wherever is easy and in short distance. Again, the priest recites mantras to make the soul rest in peace and free the relatives, who are supposed to be impure upto the day. Again, a small feast is arranged for the guests and the neighbours. On the twelfth day, the last time all the relatives and beighbours should go for "Ghatbat". As usual the priest recites mantras. The barber shaves the hair of all the family members (only males), who are supposed to be impure. The last worshipping is performed the next day. It is called "Shol-pir" (ball or rice flour made with milk). They are made and kept on the banana leaf on the ground. The priest recites the mantras; all the relatives offer mixed milk with water over the "Pirs" as the last respect to the deceased person. A great feast is organized and at night they cut goat and invited all the neighbours and close relatives to receive that as "Prasad". It is arranged to free them to eat meat or fish from the day as usual. These acts and memorials are believed to help the dead people keep peace in the next world.