In today’s global human society, having crossed the 20th century and entered the 21st century, it is undeniable that nature, as a creator, has played a crucial role in this progression. Nature itself exists in various forms, and its environmental influences have continuously shaped the development of human societies and their structures over time. No one would likely dispute this ongoing process of nature.
The continuity of nature’s processes ensures that no knowledgeable individual in the world can deny or undermine these fundamental principles. Anything created by nature and based on natural foundations is inherently extraordinary, invaluable, and a product of civilization—a national treasure. Destroying or distorting such natural gifts would mean nothing but the loss of a national asset.History has repeatedly recorded unfortunate events caused by the opportunistic and unscientific activities of individuals or societies driven by ambition and arrogance, acting against nature. Once a natural resource is destroyed and lost, is it possible to regain it? This question remains complex and unanswered.
According to linguist David Crystal, of the approximately 6,000 languages that humans have used for communication and knowledge exchange, around 3,000 have already become extinct due to various reasons, and only 3,000 remain in a secure state. Language holds special significance as a medium through which human societies exchange information and express emotions. Today, it is impossible to imagine a human society without language. It is language that distinguishes humans from animals.
Although language itself is a complex phenomenon, children born into a society gradually learn to speak the language spoken by their mother as they grow, using it to express emotions such as hunger, thirst, and pain. According to the great linguist Noam Chomsky, children are born with an innate mechanism in their brains called “LAD” (Language Acquisition Device), which is naturally inherited. This LAD enables children to learn and speak the language spoken by their mother.
Whether this LAD exists as a physical mechanism or not, scholars have noted that there is an innate, biologically determined, and genetically transmitted ability that allows humans to understand and acquire language naturally.
As mentioned earlier, Nepal is not immune to the various challenges leading to language extinction worldwide. The 2001 census conducted by the then-government of Nepal may not have been entirely reliable or accurate, but it indicates that several indigenous languages spoken by different ethnic groups in Nepal have either disappeared or are endangered.
According to the census, 92 languages were reported to be in existence. Additionally, a population of 168,340 was recorded as speakers of unidentified languages. This suggests that the census process may not have followed an appropriate methodology, raising concerns about its accuracy and effectiveness in documenting Nepal’s linguistic diversity.
The policymakers of Nepal have historically been upper-caste Hindus who migrated during the medieval period to escape Muslim rule in India. With their arrival, the development of the modern Nepali language began. By the late 18th century, when present-day Nepal was formed, the state officially declared the Khas language—belonging to the Indo-Aryan language family spoken in northern India—as the national language, while indigenous languages like Chamling were suppressed.
The Khas Nepali language is rooted in Sanskrit, which is often regarded as a dead language. In contrast, most indigenous languages of Nepal belong to the Tibeto-Burman language family. Every language holds its own significance, and no language should be considered superior or inferior. Therefore, it is the responsibility of the state to formulate policies that ensure the preservation of all languages.
Despite being a small country, Nepal is extraordinarily rich in linguistic diversity. However, many languages, including Chamling, continue to be marginalized under the dominance of the Khas Nepali language. The government has not only failed to conduct a reliable census to determine the number of languages and speakers through appropriate methodologies, but it appears to have actively conspired to suppress linguistic diversity.
With the political change of 2046 B.S. (1990 A.D.), communities with their own mother tongues have become increasingly concerned about preserving their languages, exerting political and social pressure for their protection. Alongside these efforts, individuals have been collecting and documenting words, folklore, proverbs, idioms, and legends related to their languages, publishing them as books and booklets.
The government allowed students to study in their mother tongues up to grade five as an optional subject. However, there has been no significant initiative to provide necessary teachers or other essential arrangements for effective implementation. From the 2061 B.S. (2004 A.D.) academic session, Chamling language classes started at grade one, but the primary challenge remains the lack of teachers.
Ethnic organizations have been sending delegations to the government, pressing for solutions to address this issue. Through the special initiative of Kiraya, the oldest organization of the Kirat Rai community, efforts have been made to develop Chamling language textbooks following the success of Bantawa language materials. With active involvement from Chamling Khambatim, the Curriculum Development Center in Sanothimi, Bhaktapur, has been printing Chamling language textbooks.
The process of collecting Chamling language words involved extensive fieldwork in various regions of Khotang district, including Halesi, Buipa, Nerpa, Lamkhu, Dorpa, Ratncha, Khidima, Temma, Chuichumma, Chipring, Harlungcha, and Kattike, as well as Balamta in Udayapur district. I personally traveled to these areas to gather words. The collected words were later compiled into a lexicon by Chandra Kumar Rai.
This lexicon was further refined with linguistic input from experts such as Prof. Dr. Yogendra Yadav, Prof. Dr. Noble Kishor Rai, Prof. Dr. Madhav Pokhrel, Associate Professor Bishnu Singh Rai, and linguistics students like Bagdevi Rai, Amrit Yonjan Lama, and others. The result was the Chamling-Nepali Dictionary (Chamling Nepali Dimchimha Labewa), which included approximately 3,430 words translated from Chamling to Nepali and 1,615 words from Nepali to Chamling. In Falgun 2059 B.S. (March 2003 A.D.), with the initiative of Kiraya, 1,500 copies of this dictionary were printed.
Developing a dictionary is a complex process, starting with the identification of phonemes, vowels, and consonants based on linguistic principles. For endangered languages, structured state policies and planned programs are necessary for preservation and promotion. However, language development is impossible without consistent efforts from its speakers.
The existence of a Kirat script for Chamling is still a subject of research. Many foundational linguistic studies remain to be done to scientifically structure the Chamling language. Despite these challenges, there is growing enthusiasm among the Chamling Rai community for language preservation. With careful research and linguistic validation, Chamling will continue to thrive as an integral cultural asset of the Kirat Rai people.
The Kirat Rai community has a well-known saying: “Ten languages, one kitchen,” symbolizing unity in diversity. Therefore, instead of fragmentation, Rai communities must unite in their language preservation efforts. The state must also abandon discriminatory language policies and adopt an inclusive approach that treats all languages equally. Linguists believe that the rich linguistic diversity among the Kirat Rai people is a result of Nepal’s geographical and natural influences. Recognizing all languages as valuable cultural assets without bias is not only a linguistic necessity but also a fundamental human rights principle that supports equality and justice.
In 1909, the first person to research the Chamling language was Grierson. He classified the Tibeto-Burman language family into different groups, such as Tibetan, Himalayan, Northern Assamese, Bodo, Naga, Kachin, Kukish, and Burmese. According to Grierson, Chamling is a pronominalized language and is classified under the Khambu sub-branch, falling under the Eastern sub-division.
Grierson conducted 16 comparative surveys of Tibeto-Burman languages, among which Chamling/Rodung was included. He also provided an introduction to Chamling’s grammatical classification.
Further research in later years reaffirmed Chamling’s classification:
- 1964/65: Bhogelin & Bhogelin
- 1972: Benedict
Both studies classified Chamling as a pronominalized language under the Khambu division.
Chamling was also placed under the Bhot-Burmese (Tibeto-Burman) sub-division alongside Bahing and Hayu Kirati languages.
By 1991, linguists Hudson and Grierson referred to Chamling as “Chamling La.”
According to the materialist view of history, “human consciousness does not determine its existence; rather, consciousness is determined by its ethnic and social existence.” This means that social consciousness arises due to the existence of a particular social and ethnic background. Therefore, discussions, debates, and dialogues on the importance of ethnic and social existence should be consciously promoted through social studies. If the process moves forward incorrectly, it will be impossible to predict its future.
To ensure a society develops in the right, smooth, and selfless way, the best approach is to provide the necessary support for those involved in development. It is essential to create a society where people treat each other equally, not in terms of small or large, recognizing that equality is the rule of nature. Equality should be maintained in all sectors: among organizations, the government, scholars, and social groups. This should be a fundamental principle of state policy.
To protect and promote the Chamling language, the Chamling community has actively sought awareness and cooperation in all sectors of the state. An ad hoc committee was formed after repeated discussions within the Kirat Rai Chamling Khambatim organization in Kathmandu and was officially registered with the Kathmandu District Administration Office. This organization has been active for over a year.
Prof. Dr. Noble Kishor Rai and Associate Professor Vishnu Singh Rai, both prominent Chamling speakers, have played key roles in coordinating the grammar and trilingual dictionary projects for the Chamling language. Other word collection and editing work for the Chamling language is also ongoing.
Support for the dictionary project has been generous, with contributions from Chamling language enthusiasts. For example, one lakh rupees were donated through Bhagwan Chamling, the Vice-President of the Dictionary Construction Committee, from Hong Kong. Additionally, one lakh rupees have been raised through the efforts of Chandra Kumar Rai and the Ratnchali Group for printing costs. The fundraising process is still ongoing.
