2025/07/23 by Subba, Nawa Raj
Arts and Humanities · #Arts and Humanities #Comparative Philosophy #Epistemology #Ethnic Studies #Ethnicity and Post-Colonial Studies #FOS: Philosophy #Indigenous Studies #Philosophy #Philosophy of Language #Race #ethics and religion
paper · doi:10.17605/osf.io/tmwk6
This study re-examines how "Ningwafu," the main nature deity of the Kirat community, transformed from "Pashupatinath" to the Hindu god "Shiva" during the Lichchavi period from 400 to 750 AD. This transformation of deities was not only related to religion. It depicts a better-thought-out socio-political process where religion, culture, and governance are harmonized. Through archaeological fact-finding and oral teachings (primarily mundhum) and ancient inscriptions, this study refutes the mainstream Hindu-specific account on the foundation of the Pashupatinath temple. This shows that the religious changes made by the state attempted to overshadow the old beliefs of the indigenous Kirat community. Nevertheless, a lot of elements of the Kirat religion are retained in the form of rituals, signs, and oral narratives. The discoveries of the research highlight the religious heritage of Nepal and the idea of paying more attention to the indigenous origins essential in the ancient sacred buildings. This strategy can be seen to uncover once again the old history of the excluded belonging to marginalized communities like the Kirats. It also forms part of bigger debates being held in South Asia on the reconciliation of religions (religious coordination), cultural memory, and the colonial style of writing history.