Indigenous Artisan Communities That Have Lost Their Historical Direction

DB NEPALI DAMU

Ambedkar’s statement clearly highlights the importance of community history. It carries special significance because the very foundation of existence and identity is built upon history. Therefore, understanding history is not only essential for knowledge but also for preserving identity, dignity, and continuity of any community.

When we examine the history of human language development, we must return to the cave age, which dates approximately from 70,000 to 30,000 years ago. During this period, cave paintings were developed as an early form of communication. These visual expressions gradually evolved into symbolic representation, and many scholars argue that language itself originated from these signs and symbols. Over time, this symbolic communication transformed into written forms. Writing began to appear on different materials such as clay tablets, stone inscriptions, wooden plates, parchment, copper plates, and even gold sheets. The history of writing on these various materials can be traced back to ancient times, and there is a strong indication that the ancestors of indigenous artisan (so-called Dalit) communities played a crucial role in developing these early systems of communication.

Until the invention of modern paper and ink, human beings relied on these diverse materials for recording and preserving knowledge. Most linguists claim that the present-day Khas Nepali language developed in Sinja ofJumla around the 11th century. However, this raises an important question: before the 11th century, was there no language, no human settlement, or no communication? This assumption seems unrealistic. There must have been other languages spoken by earlier communities. In fact, some linguists have accepted the existence of earlier languages such as Pishachi Prakrit and Kalaunte Prakrit, which were in use before the 11th century and significantly influenced the Jumli language.

According to historical references, these languages had a strong presence in the Karnali–Bheri region. In the book ItihasPrakashamaSandhipatraSamgraha (Part-I), published in the collection of Yogi Naraharinath, inscriptions in the Kalaunte script have been documented. Furthermore, evidence from Achham during the reign of Khas King Bhim Shahi (1758 B.S.) shows that KalaunteDamai script and Khas script were used in copperplate inscriptions. This clearly suggests that earlier linguistic traditions existed and were actively used in administrative and cultural practices. The question then arises: how did these languages disappear, and why was Khas Nepali later promoted as the dominant language originating from Sinja?

The indigenous artisan communities of the Himalayan and hilly regions had already developed rich traditions of crafts, culture, heritage, and civilization long before the rise of the Khas state. In the Karnali–Bheri region of western Nepal, these communities contributed significantly to the development of language, literature, art, architecture, and social organization. They were involved in fort construction, land settlement, spiritual practices, worship of deities, herbal medicine, and shamanistic traditions such as Dhami–Jhankri and Bon. In addition, they advanced skills in metalwork, stonework, leatherwork, agriculture, and ecological practices such as the cultivation of Barapipal (banyan tree) and Jamara traditions. They also developed technologies such as lightning resistance and sustainable settlement planning.

The remains of these crafts, cultures, and civilizations are still visible in those regions today. According to historian Dr. Surendra KC, the Khas people entered western Nepal after ruling the Kumaon–Garhwal region for nearly four hundred years during the 5th–6th centuries. Historical evidence suggests that by the 12th century, they established dominance in the Karnali–Bheri region. This process involved the takeover of political power and royal authority from indigenous artisan communities. As a result, these communities began to migrate and were gradually displaced from their original homeland.

During this process of migration and displacement, indigenous artisan communities lost much of their original language, culture, and belief systems. Their materialist, nature-based, and ancestor-centered traditions were gradually replaced, and they were absorbed into the Hindu caste system. Their original languages were replaced by the Khas Nepali language, which spread widely across different regions. This perspective aligns with the views of cultural historian Dr.Jagman Gurung, who suggests that the spread of Khas Nepali was closely linked to the interactions of these artisan communities.

Before caste discrimination became more rigid around the 15th century, social divisions were relatively less strict. Some people mistakenly assume that the absence of rigid caste discrimination means the absence of indigenous artisan communities. However, this is not true. Historical evidence from the Kirat and Buddhist periods clearly shows that these communities existed even before those eras. Their contributions can be seen in the development of language, literature, art, culture, settlement systems, and religious traditions.

For example, in the Gandaki region, the Gandharva community is associated with the naming of GandharvaChuli(6248m) in Kaski. In the Chum Nubri region of Gorkha, the Sarki community is linked to the naming of Chamar (Sarki) (7165m) Himal. In the Terai region, figures such as Sahlesh Samrat and Dinabhadri contributed to the development of civilization. Similarly, rulers such as Ram Singh Koli in Kapilvastu and DevdattKoli in Nawalparasi played important roles in establishing settlements and governance structures. These examples indicate the widespread presence and influence of indigenous artisan communities across Nepal.

These communities were highly skilled in various forms of craftsmanship, especially textile production. Groups such as Koli, Damai, and Tatma cultivated cotton, produced yarn, and wove fabrics using traditional looms.Their expertise in weaving and fabric production demonstrates that they were not only artisans but also innovators who contributed to early economic systems.

It is important to note that craftsmanship existed long before caste hierarchy and discrimination. These communities did not learn their skills from formal schools or institutions. Instead, their knowledge developed through continuous interaction with nature, experimentation, observation, and collective experience over thousands of years. This knowledge system was deeply rooted in practice and tradition.

Over time, this craftsmanship became a hereditary knowledge system, passed down from generation to generation. It formed an integral part of their identity and ensured the continuity of their cultural practices. The indigenous artisan communities made significant contributions to the development of Nepali language, literature, art, culture, and civilization. Their innovations influenced nearly every aspect of human life—from basic needs such as clothing and shelter to advanced practices such as tool-making, music, and social organization.

They developed agricultural tools, musical instruments made of wood, clay, and metal, and household utensils using traditional kilns, which can be considered early scientific workshops. They contributed to the development of engineering and architecture, from simple huts to complex structures. They introduced irrigation systems, water management techniques, and settlement planning that supported sustainable living.

In addition, they played a key role in communication and administration. The Katuwal system, used for disseminating important information in villages, is an example of early communication technology developed by these communities. They also practiced a form of primitive banking system, where valuables such as gold were deposited and exchanged.

Their contributions extended to healthcare as well. Before the advent of modern allopathic medicine, these communities provided treatment through herbal remedies, traditional healing practices, and shamanistic methods such as mantra and jharfuk. They played an essential role in addressing health-related issues, childbirth, and other community needs.

Culturally, they promoted collective traditions such as music, dance, rituals, and communal living. They emphasized harmony with nature, respect for ancestors, and social cooperation. Practices such as offering the first harvest to nature reflect their deep ecological awareness and gratitude towards natural resources.

Despite their immense contributions, these communities have been historically marginalized. Their indigenous knowledge systems have been overshadowed by modernity, and they have been deprived of access to resources such as capital, technology, and education. As a result, many members of these communities are forced to engage in low-wage labor or migrate for employment.

If timely investment and supportive policies had been implemented, the socio-economic conditions of these communities could have improved significantly. Therefore, there is an urgent need for inclusive policies, adequate budget allocation, and visionary leadership to uplift indigenous artisan communities.

With proper support, planning, and implementation, these communities—who once formed the backbone of Nepal’s civilization—can regain their dignity, identity, and economic strength. Their revival is not only a matter of social justice but also a pathway to sustainable national development and cultural preservation.

 (The writer is Native Arts and Heritage Researcher & Author from Nepal.Email: dbtantukar@gmail.com)