The Mangars
Origin and Settlement in Jalpaiguri and Darjeeling
Asudha
Mangar
Abstract: The history and culture of the Aryans have been
extensively dealt with by different scholars but the description of the
non-Aryans or the aboriginal tribes still hold obscurity either it is about
their contribution to the primitive history of India or facts of their origin
in the Indian sub- continent. The history of origin of Mangar or Magar in India
is also shrouded in obscurity. It is due to this fact; a variant of opinions is
adjoined with them. However, some scholars emphasized on the fact that the
Magars or Mangars, are one of the aborigines of Sikkim and Nepal, belong to the
Kirata community of the Eastern Himalayas. They are one of the oldest tribes of
Sikkim. Rajesh Verma has reasonably stated that the Kiratis include Rai, Limbu,
Gurung, Mangar and Tamang tribe of Sikkim. S.R. Timsina has also mentioned that
the Mangars, Limbus and Lepcha are the earliest settlers of ancient Sikkim.
J.D. Hooker has also described them as the aborigines of Sikkim, whence they
were driven by the Lepchas westward into the country of the Limboos and by this
latter further west (Nepal) still. At the end of 20th century, the identity
aspirations and sense of identity have offered a new dimension to the
assertiveness of the ethnic groups and similarly to this community. It is in
this background, the history of origin of Mangars and their traditional values
came to prominence and look for an identification of the facts in the district
of Jalpaiguri and Darjeeling.
Hence, the article attempts to find the history of its
origin and their inhabitation in these districts of West Bengal. Keywords:
Kirata, Primitive, Aborigines, Indo-Mongoloid, Sub-Himalayas. Introduction: The
name Kiratas is for the first time found in the Yajurveda (Sukla Yajurveda,
Vajasaneyi Samhita, XXX, 16; also, Krsna Yajurveda, Taittriya Brahmana, III,
4.12.1). Macdonell and Keith have the following note in their Vedic Index on
Kirata: ‘Kirata is a name applied to a people living in the caves of the
mountains, as appears clearly from the dedication of the Kirata to caves (guha)
in the Vajasaneyi Samhita (also Taittiriya Brahmana), and from the reference in
the Atharvaveda to Kirata girl (kairatika), who digs a remedy on the ridges of
the mountains’. Later the people called Kiratas were located in Eastern Nepal,
But the name Seems to have been applied to any hill folk, no doubt aborigines,
though the Manava Dharma- Sastra regards them as degraded Ksatriyas
(ref.X,44)’(Chatterjee 1951: 27- 8).The Kiratas pre-eminently figure among the
tribes described in ancient Indian and Classical (Greek and Latin) literature,
which constitute one of the major segments of the tribal communities living in
the Himalayan and sub-Himalayan regions, forest tracts, Mountainous area and
the Gangetic plains, valleys and delta of India, have been a subject of least
important (Singh 2008: 2). However, the subject has been accorded the
prominence Karatoya: NBU J. Hist. Vol. 13 ISSN: 2229-4880 116 by the ancient
Indian writers, classical geographers and historians while dealing with the
Primitive races of India.
G.P. Singh opined that in the post- Vedic times the
epics-the Ramayana and the Mahabharata were the most useful sources where the
Balkanda and the Kiskindhaa Kanda of Valmiki Ramayana dealt with their origins,
movement, physical characteristic, dwellings in the marshy region near the sea-
coast, etc. Tulsidasa also referred to the Kirata and Khasa together in the
Uttarkanda of his Ramacharitamanasa. Similarly, Mahabharata – a semi historical
work also provides a very clear and reliable account of the Kiratas. Out of the
eighteen Parvas of the Mahabharata, ten are valuable for the study of Kiratas.
The puranic records comprising both the Mahapuranas and the Up-Puranas are the
repository of historical information about ancient Indian tribes and races. It
is true that the traditional accounts, contained in the Puranas have been
vitiated by mythological details, interpolations, exaggeration of religious
bias and other anomalies. However, in spite of many obvious defects the Puranic
accounts cannot be regarded as wholly untrustworthy. The Kiratas have been
described in different Puranas, which supply very positive information about
different aspects of the life and culture of the Kiratas. They have been
described as the peoples, the countries and Janapadas of the eastern, northern
or Uttarapatha, southern western and mountainous regions of India (Chatterjee
1951: 24). Rajatarangini of Kalhana, the chronicle of Kashmir and the first
celebrated historian of ancient India between CE 1140 to 1150, mentions Kiratas
as associated with some other aboriginals’ tribes living in the Vindhya hills
and Rajputana (Chatterjee 1951: 24). According to him, the Subhasitavali of
Vallabhadeva of Kashmir (not earlier than fifteenth century CE) describes the
Kiratas as a degraded mountain tribe, who lived mostly by hunting. Ronnow
Kasten’s article ‘Kirata- A Study on some Ancient Indian Tribe’ (Ronnow, 1936
vol. XXX: 90-170), is helpful in finding the graphic description of the origin,
migration, settlement, expansion, etc. of the Kiratas inhabiting different
region of India. G.P. Singh has also appreciated him in preserving the detailed
account of the subject as well as for critically examining the views of
different scholars regarding the IndoMongloid theory of the origin of Kirata.
Mangar as One of the Kiratas Communities: The Kiratas, one of the living
representatives of the primitive non- Aryans race, construct a wide scope for
making of historical study of their culture and civilization. The present scenario
reflects that they are widely scattered and divided. After having been defeated
and driven away by the Aryan race, they took refuge in dense forests,
mountains, and hills. In ancient times the “North Eastern, North Western,
Central and Deccan regions” were the cradles of theKirata culture (Singh 2008:
6).Suniti Kumar Chatterjee has observed that the original Mongloid incomers
were a very primitive people, being mostly hunters and foodgatherers who also
used caves for habitation. The Mongoloid tribes of Tibeto-Burman speaking
dialect had probably found a centre of dispersion in the tract to the east of
Tibet and north-east of Assam, from where they might have spread into India and
Tibet prior to Karatoya: NBU J. Hist. Vol. 13 ISSN: 2229-4880 117 1000 BCE. The
Tibetans, according to a late Buddhist tradition which is of very doubtful
historical value, are said to have entered their country during the lifetime of
Buddha- say about the middle of the first millennium BCE. They may have been
preceded by earlier tribes who formed the nucleus or basis of the ‘Himalayan’
Mongoloids of Nepal, speaking languages like Newari, Lepcha, Magar and Gurung
and the ‘pronominalised’ languages like Dhimal, Khambu, Kanawari and others.
The speakers of the ‘pronominlised’ dialects probably represent the earliest
waves: and the Newars, Lepchas, Magars, Gurungs, etc., represent later
arrivals. The Himalayan groups of Indo- Mongoloids were thus probably the first
to be established in India, and settled in Nepal, and pushed as far west as
Garhwal and Kumaon, and further to the west; but they have remained largely in
a very primitive state: except Newars (Chatterjee, 1951: 41). Different Views
Regarding the Origin of Mangar: The origin and history of Mangar is not easy to
trace, but some scholars have tried some of the possible views regarding the
origin of Mangar.
Michael Witzel mentions, ‘Magars were apparently known
already to the Mahabharata as Maga, to the Puranas under the name of Mangara
and in a Nepalese copper plate inscription of 1100/1 AD as Mangvara’ (Witzel
1991: 18). The mythological narratives describe Mangar as the descendants of
‘Gana Devta’ of the Lord of Kirateshwar (Shiva). It tries to bring the fact
that the entire tribes of Himalayas as descendants of Kirateshwar, ranging from
the Kashmir Himalayas range to Myanmar and from Tsangpo river of Tibet to the
Gangetic Plain (Pradhan 1996: 4). A Copper Plate Inscription of Shivadeva,
dated 221 Newar Era (1110 CE) has been discovered (The Gazetteer of Sikkim: 10,
38). On it is mentioned the name of a vishaya, or province, called Mangavara.
Scholars believe that the name was an archaic form of Magar. They came into
prominence as a great power in about 1100 A.D., when Mukunda Sena, the Magar
King of Nepal invaded and conquered the Nepal Valley and committed terrible
atrocities during the reign of Hari Deva, King of Nepal (Pradhan 1991: 35).
Apart from this, it is to be mentioned that the eighteenth century king,
Prithvi Narayan Shah, the founder of the modern kingdom of Nepal announced and
loved to call himself ‘the king of Magrat’ or ‘the king of Magar country’
(Beine, 2013: 61-74). According to Marie Lecomte -Tilouine, a senior researcher
in social Anthropology at the French National Centre for Scientific Research,
Prithvi Naryana Shah narrated in his autobiography about praying to a goddess
who he described as the daughter of Rana or Magar (LecomteTilouine 2009:
81-120). The Scottish contemporary writer, Francis Buchanan- Hamilton, in his
journal contends that the shah dynasty was derived from the Magar tribe
(Hamilton 1819: 26). Many prominent Historians of Nepal have claimed that
‘Aramudi’, an eighthcentury ruler of the Kali Gandaki region was a Magar King
(Shrestha, 2003 and Prapannacharya 2014-15: 518). Aramudi derives from the word
for ‘river’ in the Magar language which means, ‘ari’ stands for ‘Source of
Water’ and ‘modi’ stands for ‘River’, Karatoya: NBU J. Hist. Vol. 13 ISSN:
2229-4880 118 which means, ‘Arimodi’ or’ Arimudi’ literary meant for the source
of river. But due to lack of historical evidence there are conflicting ideas
regarding the originate of Magar in Nepal. The Magaras or Mangars, one of the
aborigines of Sikkim and Nepal, belong to the Kirata community of the Eastern
Himalayas. They are one of the oldest tribes of Sikkim. Rajesh Verma has stated
that the Kiratis include Rai, Limbu, Gurung, Mangar and Tamang tribe of Sikkim
(Verma 2015: 7). As per Kirat Mundhum, Iman Singh Chemjong states that a place
called Shin in the northern part of the Himalayas was the original home of the
Mangars. They were headed from north to South by Shin (Chemjong 2003: 138). The
Magars (Mangars) are described by Hamilton (1819) as a Himalayan Tribe
“Wallowing in all the ancient abominations of the mountaineers” and found anywhere
in the Himalayan region (Vansittart 1896: 104). S.R. Timsina has mentioned that
the Limbus and Magars, were identified as ethnic groups in Sikkim in 1642
(Timsina, 1998, pp.22 & 42). Iman Singh Chemjong further stated that ‘in
the East Nepal and Sikkim the Mangars are so called because they were the
children of Mang, Mong or Mongol people. The Chinese and Burmese people call
Mang or Mong for Mongolians; and ar or arui means children. So Mangar means the
Children of Mongols. He regards it as the correct interpretation as their
complexion proves that they are no other than scattered Mongolians (Chemjong
2003: 141). On the authority of Madhya Asia ka Itihas (History of Central Asia)
by Rahul Sanskrityayan, the learned author has identified the Ancient Mangar Kirat
tribe of Sikkim and Nepal with ‘Kirait’, one of the nomadic tribes of Central
Asia. He says that long before the adoption of the name Mongol or Mongolians
(in the twelfth and thirteenth centuries CE) in Central Asia, one branch of the
tribe Kirait and Mongku tribe of Central Asia spread towards Suchuwang, Yunan,
Burma, Eastern India and Nepal. They did neither hear the name Mongol nor do
they claim to be of their origin. The Mangar tribe of Nepal, he says, must be
from the composite group of Kirait and Mongku who came to Sikkim and became
Mangar (Chemjong 2003: 74-5). The Mangars or Magars after having settled in
Sikkim in Ancient times roughly before the fifth century ruled in its various
parts independently like the Lepchas and Limbus (Singh 2008: 96). John Dalton
Hooker, who conducted a scientific exploration in Sikkim in 1848-49, has
mentioned that “Mangars, a tribe now confined to Nepal west of Arun, are the
aborigines of Sikkim, whence they were driven by the Lepchas westward into the
country of the Limboos and by this latter further west (Nepal) still. They are
said to have been savages and not of Tibetan origin and are now converted to
Hindooism” (Hooker 1855: 180). S.C. Das9 in his book has mentioned about the
existence of Magar in Sikkim very earlier and described that while travelling
to Tibet, he heard of Kangpachen People (a district to the west of
Kanchenjunga) and of Magar, the ruins of their forts and towns in the
Kangpachan 9 He writes, “The legend which I heard of the Kangpachan people (west
of Kanchan Gonga), and of the Magars the ruins of whose forts and towns we saw
in the Kangpachan valley, is very interesting. People say the account is
correct and true…”. Karatoya: NBU J. Hist. Vol. 13 ISSN: 2229-4880 119 Valley,
which seemed to him very interesting and the people assured him about its
correctness and truth (Das 1902: 26-7). Northey and Morris also approved of
inhabitance of Magar in the temperate region which was immediately to the north
of foothills (Northey and Morris 2014: 165). H.H. Risely, while dealing with
the History of Sikkim and its Rules, also mentioned about the rule of the Magar
kings or chiefs in Sikkim (Risley 1894: 27). During 1600 CE. or so the chief
Sintu Pati Sen had established a Magarjong at Mangsari, West Sikkim, and ruled
surrounding areas for many years. The Ruins of Mangarjong at Mangsari, West
Sikkim is still there. Similarly, ruins of many Mangarjong such as Sukhia
Pokhari of Darjeeling; Mansong Mangarjong of Suldung, Kamrung, Famtham,
Sudunglakha, Berthang-Berfok Mangarjong and Rateypani Kateng Mangarjong, are
the historical and archaeological significance10 (Allay 2003: 45-65). The
Mangar tribe of Sikkim were in existence is also evident from the account of
the travel of the first Chogyal Phuntsho Namgyal, who travelled through his
entire kingdom. When Phuntsong Namgyal was summoned to Yuksom by the three
Buddhist monks to proclaim him as the first Buddhist King (Gyalpo) of Sikkim in
1641 CE a team of three messengers had travelled through Sang, halted at Rumtek
and while proceeding through Yangang, they encountered a group of Lepchas and
Mangars11. They were gathered there to witness and welcome their one of the
would be first king of Sikkim (Namgyal, & Dolma 1908). Settlement of
Mangar: I. Jalpaiguri The settlement of Mangar in Jalpaiguri and Darjeeling
district is one of the inquisitive facts to find. The common factor that brings
them together is the growth of tea plantations in these places in the early
second half of the nineteenth Century. One of the long-lasting impacts of the
imperial rule in the Jalpaiguri district especially in the Western Duars was
the commercialisation of agriculture, and this process of commercialisation
made an impact not only on the economy of West Bengal but also on society as well
(Milligan 1919: 21). It should be mentioned that the considerable potential of
Duars as a tea growing area was noticed as early as 1859 by Brougham at
Gazaldoba (Gupta 1992: 56). The year 1877 marked a significant year, because
the first Indian pioneer in tea industry Munshi Rahim Baksh opened a tea garden
at Jaldhaka on 17.8.1877 on 728 acres of land (Ghosh, 1970: 283). In 1877
Baintbarrie, Baniandanga, Ellenbarie, Danidim and Washabarrie tea gardens were
started (Ghosh, 1970: 284). By 1881 the number of 10 Allay has thoroughly
written about those historical sites with the mythology related with and its
importance as ancestral heritage in Sikkim. 11 The travel account of Chogyal
describes the evidence of their presence a, “the next day they (the king and
his followers), crossed over the Rag-dong Bridge and proceeded through Yangang.
While passing through Yangang, where Lepchas and Mangars, as the party happened
to be riding on ponies and some of the retainers had matchlock guns, which they
went firing along the road, the simple natives who have never seen ponies, nor
firearms, said to others, the entire party rode on huge hogs, and some of them
bore sticks which when pointed towards you produced great sounds.” Karatoya:
NBU J. Hist. Vol. 13 ISSN: 2229-4880 120 gardens rose up to 55 and by 1890
Duncan Brothers had its agency in 12 gardens with a planted area of 5,795
acres. II. Darjeeling Darjeeling was originally a part of the Kingdom of Sikkim
and was inhabited by the Lepchas, a tribe native to the area since the
beginning of time. It was invaded by the Gorkha army from Nepal and attacked
the ancient capital of Sikkim Rabdentse and annexed territories up to the
Teesta River in Nepal. By 1816 the whole of the area of the then British Sikkim
belonged to Nepal. After the Anglo-Gorkha war, one third of its territories
were ceded to the British under the Sugauli Treaty in 1816. By the treaty of
Titalia signed on 10th February 1817, the British returned it to Sikkimese
Chogyal (Dozey, 1989: 196). Dr. Campbell brought Chinese tea seeds in 1841 from
the Kumaon region along with a number of Chinamen to teach the pioneers in this
industry. He started growing tea on an experimental basis near his residence at
Beechwood, Darjeeling. This experiment was followed by similar efforts by
several other British. The experiments were successful and soon several tea
estates started operating commercially. By 1856 the tea industry was well
established in Darjeeling and by next six years it was extended to the Terai.
The Makaibarie and Aloobarie were planned out in 1857 and soon followed by
Takvar Tea Company in the next two years. The number of tea gardens were 39 by
1866, each having an average acreage of 2561/2 acres and aggregate yield of
133,000 lbs of tea and within four years the number of tea gardens rose to 56
in 1870. The constant growing tea estates in Darjeeling, increased the
importance of Darjeeling and many citizens of Sikkim, mostly of the labour
class, started to settle in Darjeeling as British subjects (Dozey, 1989: 197).
Under this background it is to be mentioned that the most of the Mangars are
found in these areas as the plantation labourers and also as agriculturists.
Thus, they are now found over most parts of Jalpaiguri, Darjeeling, Sikkim and
other districts of West Bengal. They are mostly concentrated in Dooars,
Darjeeling Hills, Dehradun, Bhaksu, also in Assam especially in Naga Hills and
few are scattered in other parts of India. The 1901 Census figures for the
Magars or Mangars were 3214 in Jalpaiguri and 11,174 in Darjeeling (Linguistic
Survey of India, vol. 3: 206). J.F. Grunning mentioned that there were 3709
Mangars in Jalpaiguri district as per the 1911 Census figures (Grunning 1911:
41). As per the census of 1931, the Mangar population in West Bengal was
24,042, out of which 14,613 were in Darjeeling District alone. The Census of
1951 gives the figure of Mangars in West Bengal as 42,663 and in Darjeeling
Hills as 34,350 (Mitra 1954: 72-92). Jalpaiguri has been a homeland for
different ethnic groups. Mangar being one among them enriched with their rich
ancient culture and rituals have settled in tea-plantation and agriculture
areas like Kalchini, Dalsingpara, Lankapara, Bandapani, Kumargram etc. In
Darjeeling they are found in almost every part of the district but mostly
concentrated in Rangbhang Valley Tea Estate, Magarjong, and Sukhia Pokhari etc.
in Kursong Pankhabari Tea Estate, Babukaman and in Kalimpong, Samalbong Busty,
and Kumai T.E. Chiboo Karatoya: NBU J. Hist. Vol. 13 ISSN: 2229-4880 121 Busty etc.
Most of the people of the Mangar community in these regions are farmers or
peasants or tea-plantation labourers (ABMS to CRI, dated 29.12.03). As
mentioned by I.S. Chemjong, the Mangar tribe in India, were in Sikkim and ruled
there before the Bhutia of Sikkim and in the sixteenth century, they had built
a vast kingdom in Western Sikkim by Sintu Pati Sen. He mentions that another
proof of the affinity of the Mangar and Lepcha tribe in counting numbers. The
Mangars count one, two, three, four, and five as kat, net or nis, sam, buli,
banga, and the Lepcha tribe says kat, net or nis, sam, fali, fungu (Chemjong,
2003: 142). The history of Sikkim describes that the Mangar chiefs were so
active in Sikkim that they kept on fighting with the Sikkimese chief up to the
18th century. The Sikkimese chiefs tried their best to keep them under their
power by matrimonial connection but failed and perhaps were driven out with no
mention in history. With the passage of time the various socio-economic and
religious factors contributed to their fall from a powerful and glorious past
to a little-known backward caste of Nepali community and so as of Indian
society. Most of the people from this community earn their livelihood by
engaging themselves in occupations mostly in tea plantation and cultivation.
Conclusion: The ruins of Magarjong (fort of Magars) at Mangsari, West Sikkim
and similar ruins of Mangars in Sukhia Pokhari Darjeeling, Mansang and other
places indicate their existence in these areas since antiquity. The Ethnological
team led by Sinha in Suldung village of West Sikkim under Chakung constituency
also confirmed Mangar Settlement in the village. Hence, the existence of
Mangars in West and South Sikkim is stated to have existed before the formation
of “The Greater Sikkim” in 1642 CE. The Limbus and Magars (Mangars) were
identified as ethnic groups in Sikkim in 1642. CE. Das observes that the ethnic
scene of Sikkim began to undergo a rapid change with the advent of the British.
Till 1780, Darjeeling was a part of Sikkim. During 1780-1816 it remained under
Nepal. In 1816, for implementing the Indo- Nepal Treaty or Segauli treaty, it
was ceded to the British. On 10th February 1817 according to the Treaty of
Titalia, Darjeeling was transferred to Sikkim by the East India Company and
again taken back from Sikkim on 1st February 1835 (Timsina 1998: 35, 42, 43).
From the Maharaja’s History of Sikkim, it reveals that the Mangars were in
Sikkim prior to 1642 as evident from the account of a travel of the first
Chogyal Phuntsho Namgyal of Sikkim, who was consecrated in 1642, across the
Kingdom (Namgyal and Dolma, 1908). Shiva Kumar Rai has appropriately stated
that “some parts of Nepal were under Sikkim once and likewise some parts of
Sikkim were Under Nepal....Therefore, it is natural that the various
communities living in Sikkim and Nepal...freely moved and settled in various
parts of Sikkim and Nepal” (Rai 1995: 12). Hence, the settlement of Mangars in
Darjeeling which was once an adjacent part of Sikkim is a natural process whence,
they were driven by the Bhutia chieftains in Sikkim. Similarly, concentration
of Mangars in Jalpaiguri as being the adjacent foot hill of Darjeeling, might
have been an obvious settlement in search of livelihood and the
commercialization of agriculture and tea industry during the period advanced
the process of settlement in these two districts of North Bengal.
Karatoya: NBU J. Hist. Vol. 13 ISSN: 2229-4880 122
Bibliography Akhil Bharatiya Mangar Sangh Memorandum (2003)
submitted to Cultural Research Institute, BCWD, Kolkata, Ref. no. KS/ 421/03,
dated 29.12.03.
Allay, Santosh 2003. Mangar Jati ko Itihas Ani Sanskriti
(Sikkim ko Sandharbha ma), in Nepali, Darjeeling: Darpan Publication.
Chatterjee, S.K. 1951.
Kirata- Jana- Kriti, The Indo- Mongloids: Their Contribution
to the History and Culture of India. Kolkata: The Asiatic Society.
Chemjong, Iman Singh 2003. History and Culture of Kirat
People, Kathmandu: Kanchan Printing Press, 1967, 3rd edition), 4th edition.
Das, Sarat Chandra 1902. Journey to Lhasa and Central Tibet,
Calcutta. Dave Beine 2013.
“An Investigative look at Healthcare Beliefs and Practices
During the Sen Dynasty” Dhaulagiri Journal of Sociology and Anthropology:
61-74. Dozey, E.C. 1989.
A Concise History of the Darjeeling District Since 1835,
Calcutta: West Bengal N. L. Publishers. Ghosh, B.C. 1970.
“The development of the tea-industry in the District of
Jalpaiguri 1869- 1968”, in Jalpaiguri District Centenary Souvenir (ed.)
Rebati Mohan Lahiri, 283- 4, Jalpaiguri. Grunning, J.F.
1911. Eastern Bengal and Assam District Gazetteer, Jalpaiguri, Allahabad:
Pioneer Press. Gupta, Ranjit Das 1992. Economy, Society and Politics in Bengal:
Jalpaiguri 1869-1947, New Delhi: Oxford University Press. Hamilton, Francis
1819. An Account of the Kingdom of Nepal, Edinburgh, reprint 1971 Hooker, J.D.
1855. Himalayan Journals, London, vol. I. Lecomte- Tilouine, Marine 2009.
The Enigmatic Pig: on Magar Participation in the State
Rituals of Nepal. New Delhi: Oxford University Press. Mitra, A. 1954.
Census 1951, West Bengal: District Handbooks Darjeeling,
Calcutta: West Bengal Government Press.
Namgyal, Thotup and Dolma Yeshe 1908. History of Sikkim.
trans. Lama Dawa Kazi Samdup, MS.(Unpublished).
Northey, W.B. and C. J. Morris 2014. The Gurkhas: Their
Customs and Country, New Delhi: Life Span Publishers and Distributors. Pradhan,
Kumar 1991.
The Gorkha Conquests, the process and consequences of the
Unification of Nepal, with particular reference to Eastern Nepal. Lalitpur,
Nepal: Himal Books. Pradhan, Tilak 1996.
Ancient Mangars of Indrakil, Gangtok Times, vol. I, no. XI:
4. Karatoya: NBU J. Hist. Vol. 13 ISSN: 2229-4880 123
Rai (Sampang), Shiv Kumar 1995. Kirat Khambu Rais of Sikkim
and Eastern Himalayas, Sikkim. Risley, H.H. 1894. The Gazetteer of Sikkim. New
Delhi: B.R. Publication. Ronnow, K 1936.
Kirata: A study on some Ancient Indian Tribe, Le- Monde
Oriental, Vol. XXX, pp. 90-170.
Shrestha Tek Bahadur 2003. “Parvat Rajyako Aitihasik
Ruprekha” (in Nepali), Kirtipur, Trivuwan University, Nepal.
Singh, G.P. 2008. Researches into the History and
Civilisation of the Kiratas, New Delhi.
Timsina, Suman Raj 1998. Nepali Community in India. New
Delhi: Manak Publications.
Vansittart, Eden 1896. Notes on Nepal, Calcutta. Verma,
Rajesh 2015. Sikkim: A Guide and Handbook. New Delhi: NBC Press. Witzel,
Michael E.J. 1991. Kham Magar shamanism of Nepal, Kathmandu.
Karatoya: NBU J. Hist. Vol. 13 ISSN: 2229-4880 115
